greek religious terms

Greek Religious Terminology—Telete & Orgia

Religions in theGraeco-RomanWorld

Editors

H.S. VersnelD. Frankfurter

J. Hahn

VOLUME 169

Greek Religious Terminology—Telete & Orgia

A Revised and Expanded English Editionof the Studies by Zijderveld and Van der Burg

By

Feyo L. Schuddeboom

LEIDEN • BOSTON2009

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data

Schuddeboom, Feyo.Greek religious terminology : telete, orgia : a revised and expanded English edition of the

studies by Zijderveld and Van der Burg / by Feyo L. Schuddeboom.p. cm. – (Religions in the Graeco-Roman world, ISSN 0927-7633 ; v. 169)

Includes bibliographical references and indexes.ISBN 978-90-04-17813-7 (hardback : alk. paper)1. Telete (The Greek word) 2. Orgia (The Greek word) 3. Greek language–Semantics. I.

Zijderveld, Cornelis. Telete. II. Burg, Nicolaas Marius Henricus van der, 1902-1963.Aporreta-dromena-orgia. III. Title. IV. Series.

PA430.T4S38 2009485–dc22

2009029149

ISSN 0927-7633ISBN 978 90 04 17813 7

Copyright 2009 by Koninklijke Brill NV, Leiden,The Netherlands.Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing,IDC Publishers, Martinus Nijhoff Publishers and VSP.

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printed in the netherlands

IN MEMORIAM PATRISWALTER ARNOLD SCHUDDEBOOM

19 Jun. 1933 – 5 Aug. 2009

CONTENTS

Note on this Edition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ixPreface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiList of New Greek Literary Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xviiList of Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxi

PART ONE

ΤΕΛΕΤΗ IN LITERARY SOURCES

Chapter One. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3Chapter Two.The Use of τελετ( up to Alexander . . . . . . . . . . . . . . . . . . . . 7ChapterThree.The Use of τελετ( after Alexander . . . . . . . . . . . . . . . . . . . 39Chapter Four. Τελετ( in Jewish and Christian Authors . . . . . . . . . . . . . . 103Chapter Five. Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119

PART TWO

)ΡΓΙΑ IN LITERARY SOURCES

Chapter Six. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127Chapter Seven.The Use of .ργια up to Alexander . . . . . . . . . . . . . . . . . . . 131Chapter Eight.The Use of .ργια after Alexander . . . . . . . . . . . . . . . . . . . . . 145Chapter Nine. Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183Chapter Ten. Orgia in Latin Literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

PART THREE

ΤΕΛΕΤΗ AND )ΡΓΙΑ IN INSCRIPTIONS

Introductory Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199Chapter Eleven.The Use of τελετ( in Inscriptions . . . . . . . . . . . . . . . . . . . 201Chapter Twelve.The Use of .ργια in Inscriptions . . . . . . . . . . . . . . . . . . . . 227

Appendix A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239Falsa et dubia: τελετ( . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239Falsa et dubia: .ργια . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

viii contents

Appendix B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245The Proper Name Τελ3τη . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

INDICES

Source Index: τελετ( . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257Source Index: .ργια . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267Subject Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

NOTE ON THIS EDITION

This book examines the use of two semantically related Greek religiousterms: τελετ( and .ργια.The work consists of three parts.

Part One is a revised edition of C. Zijderveld, Τελετ%: Bijdrage totde kennis der religieuze terminologie in het Grieksch (). The literarysources have been supplementedwithmore than sixty new additions.Theinscriptions have been moved to a new chapter in PartThree.

Part Two contains a revised edition of N.M.H. van der Burg, &Απ)ρ-ρητα - δρ.µενα - 0ργια: Bijdrage tot de kennis der religieuze terminolo-gie in het Grieksch (). Of this tripartite study, only the third part,where .ργια is examined, has been retained. The literary sources havebeen supplemented with more than seventy new additions. Attestationsof the loanword orgia in Latin literature have been collected in a newchapter by F.L. Schuddeboom.

Part Three contains a collection of the epigraphical evidence by F.L.Schuddeboom in two new chapters (τελετ( and .ργια). False and dubi-ous attestations are presented separately in an appendix, as are the occur-rences of the proper name Telete in inscriptions.

PREFACE

The study of theword τελετ(was first suggested tome by Professor KevinClinton ten years ago, when I was a visiting graduate student at CornellUniversity: I had shown a keen interest in the study of mystery religionsand the standard work on τελετ( by Cornelis Zijderveld happened tobe written in my native tongue.1 At that time, however, my course workat Cornell and preparations for my Master’s thesis precluded me fromprogressing beyond a preliminary inventory of the literary sources andsome very tentative conclusions. During the years that followed, otherduties and activities kept me from further pursuing the project.

In January , I finally decided that, rather than starting ab ovo, oneshould prepare an updated, English edition of Zijderveld’s seminal work,including a new chapter on inscriptions. When I set about working onthe project, it soon became apparent that one should also include theterm .ργια and its cognates, because these are so often found in the sameor similar context as τελετ(. My task was made easier by the fortuitouscircumstance that there was already a study of the term .ργια by anothercompatriot of mine, Nicolaas van der Burg,2 who had used very muchthe same modus operandi as Zijderveld.3

At the heart of this book, therefore, there is a new edition of Zijder-veld’s study of τελετ( (Part One) and Van der Burg’s study of .ργια (PartTwo). In addition, I have collected the attestations of the loanword orgiain Latin literature (Part Two, Chapter Ten) and of τελετ( and .ργια ininscriptions (PartThree).

Several years after the publication of Zijderveld’s dissertation, OttoKern wrote a highly critical review of it in Gnomon.4 Two of Kern’s prin-cipal complaints concerned the fact that the treatment of the epigraphicalevidence was unsystematic and incomplete, and that the book was writ-ten in Dutch (albeit with an English summary).The present edition aims

1 C. Zijderveld, Τελετ%. Bijdrage tot de kennis der religieuze terminologie in hetGrieksch ().

2 N.M.H. van der Burg, &Απ)ρρητα - δρ.µενα - 0ργια. Bijdrage tot de kennis derreligieuze terminologie in het Grieksch ().

3 In fact, his work is inmanyways a supplement toZijderveld, asVander Burg himselfindicated, op. cit. .

4 O. Kern, Gnomon () –.

xii preface

to address these concerns: the language of the book is now English (Kernhad suggested Latin) and the epigraphical evidence is presented in newchapters in a clear and systematic way.

One piece of criticism I have not attempted to mitigate is the reproachthat Zijderveld’s analysis is too superficial. While few will nowadaysaccept the postulation of a more or less linear development of the mean-ing of the words τελετ( and .ργια, Zijderveld’s main thesis, that τελετ(is not in the first place an initiation into the mysteries, is still very validand has, in my opinion, not received the attention it deserves. Moreover,as annotated collections of sources, the works of Zijderveld and Van derBurg remain invaluable for anyone who wishes to see where and how theGreeks used τελετ( and .ργια. Why the Greeks used the terms preciselyin these contexts and not in others, is a question best reserved for anotherbook.

Brief History of Scholarship

The first serious attempts to study the terms τελετ( and .ργια in asystematicmanner were undertaken by Cornelis Zijderveld andNicolaasvan der Burg in the s. Both scholars were trained at the Universityof Utrecht and each wrote his doctoral dissertation on Greek religiousterminology. These two dissertations still serve, not merely as startingpoints, but as standardworks for the study of the words τελετ( and .ργιαin Greek literature.

In spite of criticism that its analysis lacks depth and despite its beingoutdated in several respects, Zijderveld’s dissertation has remained thestandard work on the term τελετ(. It examines the use of τελετ( beforeAlexander, after Alexander, and in Jewish and Christian authors. Zijder-veld distinguished between religious ceremonies in general, religious actsof a special character, symbolic acts (mysteries), religious sects, magicrites, and metaphorical uses.5

Van der Burg’s dissertation was conceived as a supplement to Zijder-veld’s dissertation and follows more or less the same methodology. Thethird part of the dissertation examined the use of .ργια and severalcognates before Alexander and after Alexander (Jewish and Christianauthors were left out of consideration). Van der Burg distinguished be-

5 Cf. also F.M.J. Waanders, The History of τ3λ4ς and τελ3ω in Ancient Greek ()–, who cites Zijderveld and lists several illustrative occurrences of the term τελετ(.

preface xiii

tween religious ceremonies in general, ceremonies for certain gods, pu-rification ceremonies, mysteries, and metaphorical uses.

In , Ken Dowden studied the nature of the τελετ( at the Eleusin-ian mysteries in depth.6 Among other things, he showed conclusivelythat the mystai and epoptai actually participated in the same ceremony(the τελετ(), which was, therefore, not a distinct stage preceding the5π7πτε8α.

In , Giulia Sfameni Gasparro revisited several classical authorswhere the term appears, thus reviving the discussion how τελετ( is usedand what the various uses have in common.7 She discussed several pre-dominant contexts: Eleusinianmysteries, Dionysiac rites,Thesmophoria,Corybantism, andOrphic rites, but was rightly cautious to reach any firmnew conclusions about what exactly makes a rite a τελετ(. Instead, sheemphasized once again that τελετ( is a rite of a special character.

In , André Motte and Vinciane Pirenne-Delforge studied theword .ργια and its cognates in the literary sources.8 They identified fivedifferent contexts: Demeter (mysteries and Thesmophoria), Dionysus,Megaloi Theoi of Samothrace, Aphrodite and the Muses, and rites in amore general sense.They concluded, among other things, that the notionof sacred mysteries entailed a sort of communion with the deities forwhom .ργια were celebrated. This also explains how certain Christianand Jewish authors could use the term for their own celebrations.

One thing the aforementioned studies have in common is that theyhave all relied very heavily on literary sources, largely ignoring the epi-graphical evidence. Zijderveld merely consulted the indices of Ditten-berger’s and Kaibel’s selections of Greek inscriptions9 and included onlytwo other inscriptions.10 Van der Burg did not take the epigraphical evi-dence into account at all. Sfameni Gasparro limited her discussion to

6 K. Dowden, Grades in the Eleusinian Mysteries, RHR () –.7 G. Sfameni Gasparro, Ancora sul termine telete: osservazioni storico-religiose, in:

Filologia e Forme Letterarie, ed. C. Questa, vol. () –.8 A. Motte & V. Pirenne-Delforge, Le mot et les rites. Aperçu des significations de

orgia et de quelques dérivés, Kernos () –.9 Cf. O. Kern, Gnomon () –, , who criticizes Zijderveld for having

limited himself to the inscriptions published byDittenberger (OGIS and Syll.3) andKaibel(EG).

10 IG III and IG II2 ; the fact that Zijderveld uses the old reference to IG IIIindicates that he probably did not consult IG II2 but copied these two inscriptions fromunnamed sources.

xiv preface

Greek literature of the classical period, while Motte & Pirenne-Delforgefocused on the literary sources and referred to only a handful of the best-known inscriptions.

Principles of Revision

The works of Zijderveld and Van der Burg contain information that isfundamental to the study of various aspects ofGreek andRoman religion.My primary aim in preparing this edition has been to make that infor-mation up to date and available to a much wider audience.The revisionhas therefore consisted of translating the relevant chapters into English,making countless minor editorial improvements, adding more than onehundred and forty Greek and Latin literary attestations previously notincluded, adding new chapters illustrating the use of τελετ( and .ργια ininscriptions, and, last but not least, providing translations of the Greekand Latin texts.

The two dissertations are obviously products of their time.This meansthat they inevitably contain some antiquated notions, both in the field oflinguistics and that of religion. For reasons of economy, I have decidedagainst completely rewriting the old chapters. By and large, I have pre-served the original structure and wording but corrected obvious mis-takes of fact and interpretation. By the same token, I do not provide afully updated bibliography. Instead, I have occasionally suggested furtherreading that I found particularly relevant. Needless to say, this method ofselection has involved a certain measure of subjectivity.

To avoid a multitude of unsightly brackets, I have refrained fromindicating minor changes and new sources in the text of Parts One andTwo. Only where I diverge significantly from the original author’s pointof view, do I mark words as my own (‘FLS’) in a footnote. A list of all thenew Greek literary sources is to be found below, following this Preface.

Collection of Sources

For the collection of literary texts, I have used the Thesaurus LinguaeGraecae (TLG), the Bibliotheca Teubneriana Latina (BTL) and the Li-brary of Latin Texts (CLCLT). For papyri, I have searched the DukeDatabank of Documentary Papyri (DDBDP) and the Catalogue of Para-literary Papyri (CPP). For Greek inscriptions, I have consulted the

preface xv

Packard Epigraphical Database and the Supplementum EpigraphicumGraecum (SEG), up to and including SEG LIV (published ). ForLatin inscriptions, I have used the Epigraphische Datenbank Frankfurt(EDCS).

Delimitation of the Material

For literary sources, I have taken the chronological limits of Zijderveldand Van der Burg as a starting point and have supplemented their mate-rial accordingly.The attestations in the principal Greek and Latin authorsshould now be complete up to ad, except for the fragments. Sourcesafter ad have been included if they are of particular interest. Of theJewish andChristian authors, I have revised the old and added newmate-rial only for Philo Judaeus, Clement of Alexandria and Prudentius.

I have not included Van der Burg’s chapters on 9π:ρρητα and δρ<-µενα, because, unlike τελετ( and .ργια, these terms are predominantlyused in non-religious contexts and are therefore not religious terms perse.

For the epigraphical evidence, I have adopted the conventional chro-nological limit of SEG to inscriptions up to ad.

Translation and Transliteration

The translations of the Greek and Latin texts are my own (except wherenoted otherwise). They have no literary aspiration, but are intended toclarify my interpretation of the texts for those who read Greek and Latin,and tomake a significant portion of thematerial accessible for those whodo not. In many cases, I have benefited from existing translations, espe-cially from the Loeb Classical Library. (If a turn of phrase is reminiscentof an earlier edition, this is therefore either due to coincidence—there areonly so many ways to translate a word or phrase correctly—or because Ifound an English expression I could not improve.)

To avoid repeated paraphrases, the words mystic, mystery, mysteriesand orgies are used in their classical sense: mystic is belonging to themysteries; mysteries are mystery rites, i.e. the special ceremonies of themystai; orgies are wild, ecstatic rites. Certain words that have no realequivalent in English, such as thyrsus and thiasos—‘wand’ and ‘band’ donot quite cover their respective meanings—are left untranslated.

xvi preface

I have adopted the Latinized/Anglicized spelling for most Greeknames and placenames, but will occasionally depart from this practicewhen the direct transliteration from the Greek is more easily recognized(e.g. for the Greek islands and certain epithets).

When referring to literary sources, I use the word ‘place’ to indicate apassage in a text.

Acknowledgments

I owe a debt of gratitude to the series editor, Prof. H.S. Versnel, for hisinterest in this work and for his critical suggestions in the texts pertainingto magic. I am also very grateful to Professor Sarah Iles Johnston, whoread the wholemanuscript and suggested several key improvements, andDr. Johan Strubbe, who read Part Three and saved me from numerouserrors.

Many people have supported me at the various stages of writing. Iwould like to thank the following in particular: Professor Kevin Clintonfor his continuing interest and for sendingme thefirst volumeof I.Eleusis;Diederik Burgersdijk for lending me his critical yet sympathetic ear onmore than one occasion; Maithe Hulskamp for moral support and forcontextualizing the medical texts for me; Eran Lupu for friendship andadvice; Cisca Hoogendijk, BrianMuhs, Marja Bakker and Alette Bakkersat the Leiden Papyrological Institute for guiding me to the papyrologicaldatabases like truemystagogues; Kornelia Dirichs, for sendingme a copyof Heberdey-Kalinka, no. (which was nowhere to be found in theNetherlands); and Ania Lentz-Michaelis for her meticulous correctionof the manuscript. Responsibility for any imperfections in the text rests,of course, with me alone.

For permission to reproduce the photograph of the mosaic from theDionysus Room at Zeugma, I am much obliged to Mehmet Önal, Assis-tant Director of the Gaziantep Museum.

Feyo SchuddeboomJanuary

LIST OF NEW GREEK LITERARY SOURCES

τελετ%

Achilles TatiusLeuc. et Cit. .

AristidesOr. .Or. .Or. .Or. .Or. .Or. .Or. .

Aristides Quintilianus...

Clement of AlexandriaStrom. ...

[Demosthenes]Neaer.

Dio ChrysostomOr. .

Diodorus Siculus....

Dionysius of HalicarnassusAnt. Rom. ..

GalenUP . Helmr.

Hesychiuss.v. λ>σει7ι τελετα8

Maximus of Tyre.

NonnusDion. .Dion. .Dion. .

Orphica

Hymn. .Hymn. .Hymn. .Hymn. .Hymn. .Hymn. .Hymn. .Hymn. .

PapyriP.Gurôb .PGM .PGM .PGM .PGM .PGM .PGM .PGM .

Pausanias..........

PhilostratusHer. .Her. .

PhlegonOlymp. fr. .

Pindarfr. afr. b

PlatoLeg. d

PlutarchMor.Def. or. a

xviii list of new greek literary sources

Def. or. bFac. lun. dIs. et Os. fIs. et Os. bIs. et Os. eTranq. anim. dGarr. fVit.

Demetr. . (f)Phoc. . (b)Rom. . (d)

PolyaenusStrat. ..Strat. ..

Theon of SmyrnaUtil. math. .ff.

0ργια

Achilles TatiusLeuc. et Cit. .

AelianNA .

Apollonius Rhodius.

Aristides Quintilianus..

CallimachusAet. fr.

Clement of AlexandriaPaed. ...Paed. ...Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..Protr. ..

Dionysius of HalicarnassusComp. (fr. Euphronius)

Herodian......

HippocratesEp. .

Homeric hymnsAp.

IamblichusVP .VP .VP .VP .

[Lucian]Philop.

Maximus of Tyre...

MesomedesHymn. Is.

[Oppian]Cyn. .

OrphicaArgon. Hymn. .Hymn. .Hymn. .Hymn. .Hymn. .Frag. Bernabé

PhiloAbr. Cher. Det. pot. ins. Ebr.

list of new greek literary sources xix

Fug. Gig. Leg. Mos. .Omn. pr. lib. Plant. Sacr. Sacr. Spec. leg. .Spec. leg. .

PhilodamusPaean Dion.

PhilostratusImag. ..Imag. ..VA .

VA .VA .VA .VA .VS

Pindarfr. a

PMGfr. cfr. b

PolyaenusStrat. ..Strat. ..

PorphyryAbst. .Abst. .

LIST OF ABBREVIATIONS

Bolkestein, Charakter der Deisidaimonia = H. Bolkestein,Theophrastus’ Cha-rakter der Deisidaimonia als religionsgeschichtliche Urkunde, RGVV .().

Burkert,Greek Religion=W. Burkert,Greek Religion () (German original).

Burkert, Homo Necans = W. Burkert, Homo Necans: The Anthropology ofAncient Greek Sacrificial Ritual and Myth () (German original).

Clinton, Sacred Officials = K. Clinton, The Sacred Officials of the EleusinianMysteries, TAPhS NS, . ().

Clinton, I.Eleusis = K. Clinton, Eleusis.The Inscriptions on Stone: Documentsof the Sanctuary of the Two Goddesses and Public Documents of the Deme,vol. ().

DDD2 = K. van der Toorn, B. Becking, P.W. van der Horst (eds.), Dictionaryof Deities and Demons in the Bible 2().

Deubner, Attische Feste = L. Deubner, Attische Feste ().Dieterich, Kleine Schriften = A. Dieterich, Kleine Schriften (ed. R. Wünsch)

().Farnell,Cults = L.R. Farnell,The Cults of the Greek States, vols. (–).Graf & Johnston, Ritual Texts = F. Graf, S.I. Johnston, Ritual Texts for the

Afterlife: Orpheus and the Bacchic Gold Tablets ().Harrison, Prolegomena = J.E. Harrison, Prolegomena to the Study of Greek

Religion ().Jaccottet, Choisir Dionysos = A.F. Jaccottet, Choisir Dionysos: les associations

dionysiaques ou la face cachée du dionysisme, vols. ().Kaltsas, NMΓλυπτ9 = N. Kaltsas, Ε;νικ) Αρ=αι4λ4γικ) Μ4υσε@4: Τα Γλυ-

πτ9 ().LSAM = F. Sokolowski, Lois sacrées de l’Asie Mineure ().LSCG = F. Sokolowski, Lois sacrées des cités grecques ().LSS = F. Sokolowski, Lois sacrées des cités grecques. Supplément ().Lupu, NGSL = E. Lupu, Greek Sacred Law: A Collection of New Documents,

RGRW ().Nilsson, Feste = M.P. Nilsson, Griechische Feste von religiöser Bedeutung mit

Ausschluss der attischen ().OCD3 = S. Hornblower, A. Spawforth (eds.),The Oxford Classical Dictionary

3().Orph. frag. . . . Bernabé =A. Bernabé (ed.), Poetae Epici Graeci. IIOrphicorum

et Orphicis similium testimonia et fragmenta, fasc. (–).

xxii list of abbreviations

PGM = K. Preisendanz et al. (eds.), Papyri graecae magicae, vols. 2(–).

Rohde, Psyche = E. Rohde, Psyche: Seelenkult und Unsterblichkeits-glaube derGriechen ().

Stengel, Kultusaltertümer3 = P. Stengel, Die griechischen Kultusaltertümer3().

Wächter, Reinheitsvorschriften = Th. Wächter, Reinheitsvorschriften im grie-chischen Kult, RGVV . ().

Wilamowitz, Glaube = U. von Wilamowitz Moellendorf, Der Glaube derHellenen, vols. (–).

part one

ΤΕΛΕΤΗ IN LITERARY SOURCES

chapter one

INTRODUCTION

Where it is true for every area of classical philology that, before all else,it is necessary to determine what meaning the Ancients attached to acertain term and what associations such a term evoked in them, thisis especially cogent in the study of Greek religion. After all, writings ofprofessional theologians have not come down to us from antiquity; asystematic theology never even existed inGreece, if we discountOrphismand the philosophical schools; consequently, definitions or explanationsof religious and sacral terms by contemporaries have hardly survivedat all. At times, explanations by scholiasts and lexicographers may behelpful, butmore often they are incorrect or based on the usage of a singlegroup of authors. As a result, we are compelled to derive the meaning—and the evolution of the meaning—of religious terms from their use bythe ancient authors. The axiom verba valent usu is particularly valid inthismatter; due to incorrect etymologies, sometimes already pronouncedby the Ancients themselves, very significant but historically unsupportedtheories have arisen about the meaning of certain religious terms.

A study of the attestations of τελετ( reveals that the term developeddifferently from what is usually presented.1 In general, the followingevolution of the meaning is presumed:2

τελετ( is ) fulfilment, completion;) completion by initiation into the mysteries;) the mysteries themselves;) ceremony, religious festival.

In other words, the impression is given that the word in its sacral senseoriginally referred only to the mysteries, and that the meaning was laterextended to ‘religious festival’ in general. To be sure, τελετ( often refersto the mysteries. And since these played such an important role in Greek

1 For a comparable study of the word δεισιδαιµ7ν8α, see P.J. Koets, ∆εισιδαιµ4ν@α: Acontribution to the knowledge of the religious terminology in Greek [sic] ().

2 Cf. the lexica (discussed below).

chapter one

religiosity, this meaning has been placed in the forefront—wrongly, Ibelieve. For example, Jane Harrison in her article, ‘The meaning of theword τελετ(’ (Class. Rev. , ), states that in τελετ( (‘becoming per-fect’) there is nothing to be found but “the world-wide rite of adoles-cence”. In my opinion, she starts from the wrong assumption that τελετ(primarily means ‘initiation into the mysteries’.

Before examining the use of the term in Greek literature and inscrip-tions, let us have a look at some of the explanations of the word given bygrammarians and lexicographers.

Perhaps Plato, Phdr. c, already intends to give an etymology ofτελετ( when he connects it to τ3λει7ς: complete, perfect. In any case,from the use of the word in Plato, the view can easily arise that τελετ(wasthe rite of becoming perfect.This notion also underlies the conception ofτ3λ7ς as marriage ceremony, which is found, for instance, in Hesychius,s.v. πρ7τ3λεια: τ3λ7ς γAρ B γAµ7ς 9πC τ7D εEς τελει:τητα Fγειν: “Formarriage is a telos, because it leads to completion.”3The same explanationappears again in the seventh century ad, in Maximus Confessor. Sucha view is, of course, facilitated by the fact that τελετ( had become astandard term in the mysteries and in that context this explanation wasself-evident.4 Significant though it may be, I believe a meticulous studyof the use of the term will make us reject this explanation.

Chrysippus’ explanation of τελετα8 as the knowledge to which onecomes last (see below, p. ) does not appear to find any support in othersources.

More profound is Plutarch’s explanation fr. De anima, connectingτελετ( with τελευτ( (death), and τελεHσIαι with τελευτJν: these termswere intended to express the liberation of the soul from the prison of thebody.5

3 Marriage is also called τελετ( in Menander rhetor, ΠερC DπιδεικτικEν, Spengel,Rhetores Graeci III, ff.: τελετK γAµ7υ (“marriage ceremony”) (, ); cf. τελ7DσιτL .ργια τ7D γAµ7υ (“they perform the marriage rites”) ().

4 In modern times, apparently independent from these ancient statements: JaneHarrison, Class. Rev. () ; G. Murray, Four Stages of Greek Religion () :“These initiation ceremonies are called Teletai, ‘completions’: they mark the great ‘rite oftransition’ from the immature, charming, but half useless thing, which we call boy or girl,to the τ3λει7ς 9ν(ρ, the full member of the tribe as fighter or counsellor, or to the τελε8αγυν(, the full wife andmother.”; V.Magnien, Les mystères d’Eleusis () n. : “Télété,en grec, signifie ‘perfection’, c’est à dire ‘cérémonie par laquelle on devient parfait.’ ”

5 Fr. Sandbach (Stob. . H.).

introduction

Very sober is the derivation that we first find in Athenaeus ., d.Having remarked, with reference to a place in Euripides (fr. N2), thattelosmeans ‘offering’ (τ3λ7ς Iυσ8αν σηµα8νει), he says:

τελετAς τε καλ7Dµεν τLς Nτι µε8O7υς καP µετA τιν7ς µυστικQς παραδ:σε-ως S7ρτLς τTν εEς αUτLς δαπανηµAτων VνεκαW τελεHν γLρ τC δαπανJν,καP π7λυτελεHς 7X π7λλL 9ναλ8σκ7ντες καP εUτελεHς 7X Yλ8γα.

And we call teletai those festivals that are even bigger and come with acertain mystic tradition, because of the expenses: for telein is to makeexpenses and polyteleis are those who spend a lot and euteleis those whospend little.

So, according to Athenaeus, a τελετ( goes hand in hand with a mystictradition and the term is connectedwith τελεHν, to pay, tomake expenses,because such a ceremony entails huge expenses. See also Suidas, s.v.

The Etymologicum Magnum, s.v., gives this same explanation, citinga certain Horus from Thebes. In addition, it gives the explanation byChrysippus (see above).

The Etymologicum Gudianum says, s.v. τελετ(: Z Iυσ8α, παρL τCτελεHν καP µυεHν, [γ7υν τελεHσIαι καP µυεHσIαι: “religious festival, afterperforming or being subjected to a rite or initiation.”

In Bachmann’sAnecdota, p. , it is brieflymentioned: τελετ(W Iυσ8α.Hesychius, s.v. τελετα8: S7ρτα8, Iυσ8αι, µυστ(ρια.From these examples, it follows that, according to these lexicogra-

phers, τελετ(, besides festival or religious rite of a simple nature, alsoindicates the celebration of the mysteries.

In the lexicon of Photius and in Suidas, τελετ( is exclusively connectedto mysteries: s.v. τελετ(: Iυσ8α µυστηρι<δης; s.v. µυστ(ρια: τελετα8.

Suidas gives s.v. λ>σι7ι τελετα8: αX ∆ι7ν>σ7υ: “the rites of Dionysus.”6See also Hesychius, s.v. λ>σει7ι τελετα8: 7]τως 5λ3γ7ντ: τινες τελετα8,5πεP καP Λ>σι7ς 5λ3γετ7 ∆ι:νυσ7ς: “Some rites are called luseioi teletai,since Dionysus is also called Lysios.”

Hesychius, s.v. 9ρκτε8α (consecration of girl priestesses of Artemis atBrauron), calls this ceremony a τελετ(.7

To what extent these divergent remarks are correct or incorrect, onlya meticulous study of the use of the term in literature and inscribeddocuments can teach us.

6 Photius also has this explanation.7 Cf. Deubner,Attische Feste, n. , with references to other attestations of 9ρκτε>-

ειν.

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THE USE OF ΤΕΛΕΤΗ UP TO ALEXANDER

The connection of τελετ( with the words τελεHν, τ3λ7ς and τελευτ( isevident. In the three nouns τ3λ7ς, τελετ( and τελευτ(, we see threenomina actionis formed in different ways, but originally with the samemeaning: completion, performance. The meanings of the three wordshave, however, diverged in the course of time. Τελευτ( has come toindicate the finishing, the end of an action, while τελετ( denotes theact itself. Τ3λ7ς is often the same as τελευτ(, but in many instancesits meaning has developed much further; for example, it is frequentlysynonymous with τελετ(.1

In Homer, we do not find τελετ(. ΤελεHν, to perform, is said of variousacts, also of ceremonies, e.g. Il. .: τA^7ν τελεHν (‘to perform aburial’)Od. .: 5κτελεHν γAµ7ν (‘to perform a marriage ceremony’). Forthe performance of religious rites, offerings etc. the verb _3Oειν, Nρδεινis used much more often.The underlying root, Wεργ, has also formed theword .ργια, which has developed in a similar way as τελετ(.

At the end of the pseudo-HomericBatrachomyomachia, we read ():καP π7λ3µ7υ τελετK µ7ν7(µερ7ς 5`ετελ3σIη.

And the single-day ceremony of the war was ended.

Τελετ( here is the waging of the war, and therefore has a very generalmeaning. This is the only place, as far as I know, where the word doesnot refer to a religious rite.2 Unfortunately, the date of this poem is farfrom certain.3 If the poem is itself of a relatively recent date, the parodist

1 For such differentiations of meaning, see M. Bréal, Essai de sémantique () ;for an excellent study of the word τελ:ς, see F.M.J. Waanders, The History of τ3λ4ς andτελ3ω in Ancient Greek ().

2 Ludwich’s translation “die eintägige Geheimfeier” is untenable. See A. Ludwich,DieHomerische Batrachomachia [sic] () . Waanders’ translation, “the festival of theone-day war”, on the other hand, rightly emphasizes the grand scale and solemnity of theconflict and does not require the postulation of a unique non-religious usage of the term;for this reason, I believe it should probably be preferred to Zijderveld’s interpretation,FLS. See Waanders () §.

3 According to H. Wolke, Untersuchungen zur Batrachomyomachia () –,

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possibly used terms derived from an old epic; in any event, it is likely thatsuch a general meaning stood at the beginning of the development.

In Pindar, we find the term: Ol. .. The house of the Emmenidsbecame famous by favour of the Dioscuri:

aτι πλε8σταισι bρ7τTν`ειν8αις αUτ7cς 5π78d7νται τραπ3Oαις,εUσεbεH γν<µ eα ^υλAσσ7ντες µακAρων τελετAς.

because most of all mortals, they tend to them with hospitable tables andmaintain with pious mind the rites in honour of the blessed.

This refers to the theoxenia that were held at Agrigentum for the Dioscu-ri.4 So these belong to the τελετα8.5

Ol. .. Having recounted how Heracles founded the Olympicgames, the poet says:

τα>τeα δ’ 5ν πρωτ7γ:νfω τελετeJπαρ3σταν µgν Fρα Μ7Hραι σdεδCνa τ’ 5λ3γdων µ:ν7ς9λAIειαν 5τ(τυµ7νiρ:ν7ς.

And at this first performance, the Moirai were present nearby, and Chro-nos, who alone tests the genuine truth.

So the term τελετA refers here to the performance of games, contests.The verb τελεHν is frequently used in that context, e.g. Pyth. .: τ7D-τ7ν FεIλ7ν Sκjν τ3λεσ7ν; cf. also Strabo ..: τελ7Dσι . . . 9γTνας;Athenaeus . (Nicias,FHG IV, ): 5πιτελεHται . . . B 9γ<ν; Ditt. Syll.3.: συντελεHσIαι τCν 9γTνα; Diod. ..: 9γTνας συντελεHν.

We should keep inmind that the Olympic games, like almost all publiccompetitions, are dedicated to the gods.6 They are religious ceremonies,

the poem is certainly later than archaic and most likely dates from the Hellenisticperiod. J. Wackernagel, Sprachliche Untersuchungen zu Homer () , places it in theAlexandrian era, as does v. Herwerden,Mnem. () ; Ludwich, Die HomerischeBatrachomachia () , considers the beginning of the fifth century. Cf. also Schmid-Stählin I, , ff.

4 Cf. Nilsson, Feste, .5 Cf. the scholiast: τελετLς νDν τLς S7ρτAς, 7U γLρ τL .ργια.6 Cf. Stengel, Kultusaltertümer3 ff.

the use of ΤΕΛΕΤΗ up to alexander

but since they are open to the general public, they are markedly differentfrom what is later understood by τελετ(, e.g. in the Hellenistic era.7

Pindar also refers to other religious festivals, also of a general nature,as τελετα8: Pyth. ., where he sings about Telesicrates:

πλεHστα νικAσαντA σε καP τελεταHςkρ8αις 5ν ΠαλλAδ7ς εmδ7ν.

Very often I also saw you as victor in the yearly festivals of Pallas.

As iswell known, the Panathenaea festival included games held in honourof the goddess.8 These may have been called τελετα8, performances, butit is equally possible that here the poet has the whole festival in mind.

Likewise: Nem. .:

]πατ7ν δ’ Nσdεν Π8σαnΗρακλ37ς τεIµ:νW oδεHα8 γε µgν 9µb7λAδαν5ν τελεταHς δPς pΑIηνα8ων νιν Yµ^αPκ<µασαν.

Pisa (ancient name of Olympia) holds the highest decoration, of Heracles,but as a prelude sweet voices of Athenians have celebrated him (Theaeus)twice at their festivals.9

In other words, the wrestlerTheaeus, to whom the ode is dedicated, hasnot yet won a victory at Olympia, but, as a prelude to an Olympic victory,he has twice won in the Panathenaea in Athens.

In the fragments of Pindar’s Dithyrambs, preserved in papyri, we findτελετA/τελετα8 several times: frr. a., b., b., c.?. In frr.a and c, the context is insufficient to shed light on the nature ofthe rite involved (except that the general context of the Dithyrambs isDionysian).The other two fragments are more informative.

Fr. b,10 a dithyramb entitled nΗρακλQς q Κ3ρbερ7ς Θηbα87ις, be-gins with several lines about the new technique of dithyrambs. After asmall lacuna, there are the words:

7 The view that all competitions had their origin in funeral games, and symbolized thestruggle between life and death, is found, for instance, in W. Brede Kristensen, Het levenuit den dood () . Even if this were true, I believe that at the Olympic games, atleast, this origin is no longer consciously felt.Ol. . is, inmy view, nomore an exampleof τελετ( in the sense of ‘symbolic act’ than Pyth. . (where τελετα8 is the Panathenaea).

8 See e.g. Burkert, Greek Religion, –.9 I follow Donaldson in the explanation of 9µb7λAδαν. Cf. L.R. Farnell,TheWorks of

Pindar II () .10 P.Oxy. ; see also Farnell,TheWorks of Pindar I, ; II, ; S. Lavecchia,Pindari

Dithyramborum Fragmenta () –, –.

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[ . . . . ε]Eδ:τες7tαν Βρ7µ87 .υ [τελε]τAνκαP παρL σκJ[πτ]7ν ∆ιCς )Uραν8δαι5ν µεγAρ7ις tσταντι.

knowing what a festival of Bromios the children of Uranus hold also byZeus’ sceptre in his palace.

This is followed by a description of the ecstatic ritual, in which a numberof Olympian gods take part, accompanied by the sound of cymbalsand castanets. The same rites, therefore, that Euripides repeatedly callsτελετα8 in the Bacchae (see below), rites of an unusually wild characterthat go against the Greek sense of sobriety and composure.

Fr. b,11 which, according to some scholars, may belong to the samedithyramb,12 tells how Heracles was the first foreigner to be initiated atEleusis.

pΕλευσ8ν7Iε Φερσε^:ναι Ματ .ρ.8 τε dρυσ7Iρ:νωιIQ[κ3 τ’ 9στ]7Hσιν τελετAν.

At Eleusis, he (Eumolpus?) set up a festival in the city for Persephone andthe Mother with her golden throne.

So here, τελετA presumably refers to the Eleusinian mysteries.In the fragments of theThreni, we find the word in fr. a:

.λbι7ι δ’ wπαντες αxσeα λυσιπ:νων τελετJν.

Blessed are all with the good fortune of rites that deliver from toil.

This undoubtedly refers to the mystery rites of Dionysus.So the use of τελετ( in Pindar’s victory odes points towards a rather

general meaning: religious rite or ceremony of any nature: Panathenaea,Olympic games, theoxenia. On the other hand, the fragments of thePindaric Dithyrambs and Threni, if they indeed belong to Pindar, showthat he also used the term for mysteries and Dionysiac rites.

In the tragedians Aeschylus and Sophocles, we do not find τελετ(used once. We can, of course, by no means infer from this that theyavoided the word; it is quite possible that it appeared in one or more ofthe many lost tragedies.

11 P.Oxy. .12 See H. Lloyd-Jones, Maia () –; M.J.H. van der Weiden, The Dithy-

rambs of Pindar () ; S. Lavecchia, ZPE () –.


This is all the more likely if we consider how τ3λ7ς is indeed used inthe sacral sense: Aesch. Supp. has the chorus of Danaids promise tothe gods, in case they are saved:

Iει7Hς δ’ 5ναγ3α τ3λεα πελ7µ3νων καλTς5π8δρ7µ’, Bπ:Iι IAνατ7ς 9πyQ.

If things turn out well, sacred thank-offerings will come to the gods, if onlydeath be absent.

and Supp. :τ3λεα δ3 πως πελ:µενA µ7ιλ>σιµA τ’ Fdιµα τ’ Nπιδε, πAτερ.

See to it, father (Zeus), that my offerings are delivering and soothing tome.

In fr. N2 N^ρι`’ Nρως δg τ7Dδε µυστικ7D τ3λ7υς the word τ3λ7ςdoes appear to refer to mysteries. The verse is cited by the scholiastto Sophocles Oed. Col. , as an example for his claim: τ3λη δg τLςτελετAς. See below.

In Sophocles, Trach. , we read about τ3λη Nγκαρπα, fruit offeringsthat Heracles is about to make to Zeus, while Ant. mentions πAγ-dαλκα τ3λη, offerings of arms, made by the besiegers of Thebes to ZeusTropaeus.

In my view, the verb τελεHν, to offer, dedicate to the god, underliesτ3λ7ς in all these cases. It seems unnecessary to me to interpret τ3λ7ς astribute, tax, as von Wilamowitz does at Aesch. Supp. : 5ναγ3α τ3λεα:“die heiligen Steuer”13 and Jebb, Soph.Ant. :πAγdαλκα τ3λη: “tributesof panoplies”. Inmy view, in reading tribute, one uses ametaphor the poetdid not intend.

A sacred rite is also referred to as τ3λ7ς in a number of other places inSophocles, but now of a different nature than in the examples cited above.

In Soph.OC , the choruswishes to be present at the certain victorythat the Attic troops will win over theTheban abductors of Ismene.Thismay take place on the beach at Eleusis:

7z π:τνιαι σεµνL τιIην7Dνται τ3ληIνατ7Hσιν, kν καP dρυσ3ακλyKς 5πP γλ<σσeα b3bακε πρ7σπ:λων ΕUµ7λπιδJν.

13 U. von Wilamowitz, Aischylos: Interpretationen () .

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where the holy goddesses retain the solemn rites formankind; and of theserites a golden key has been pressed onto the mouth by the priests from thehouse of Eumolpus.

The τ3λη that occur here are the παννυd8δες, nocturnal torch proces-sions, in remembrance of Demeter’s search for her daughter, Persephone,cf. Eur. Ion , and also Ar. Ran. , where this festival is called τελε-τ(. So here, τ3λ7ς refers to a religious act of a special nature, a part of theEleusinian mystery rites, which were only open to the initiates.

The same is the case in Soph. fr. Nauck2 (Pearson ):kς τρισ:λbι7ι

κεHν7ι bρ7τTν, 7{ ταDτα δερdI3ντες τ3ληµ:λωσ’ 5ς |Αιδ7υW τ7Hσδε γLρ µ:ν7ις 5κεHOQν Nστι, τ7Hς δ’ Fλλ7ισι πAντ’ Ndειν κακA.

since thrice blessed are thosemortals who go toHades having beheld theserites: for they alone are allowed to be alive there, while others have all kindsof misery.

From these examples, it is apparent that τ3λ7ς, and therefore, in alllikelihood, also τελετ(, could denote various sacred rites for Aeschylusand Sophocles.

Euripides uses the word in two of his plays: in the Iph. Taur. and, severaltimes, in the Bacchae.

In IT , Orestes recounts to his sister, Iphigenia, what happenedto him on his flight from the Erinyes in Athens, after he had killed hismother to avenge his father: none of his guest-friends would receive himbecause he was hated by the gods. Yet some were ashamed and gave hima meal at a separate table, though they did not speak to him, and eachhad an individual cup.

κλ>ω δ’ pΑIηνα87ισι τ9µL δυστυdQτελετKν γεν3σIαι κFτι τCν ν:µ7ν µ3νεινd7Qρες Fγγ7ς ΠαλλAδ7ς τιµJν λε<ν.

And I hear that, for the Athenians, my ill fortune became a sacred rite andthat the custom remained for Pallas’ people to worship the drinking cup.

Every Athenian would immediately have understood that these versesrefer to the drinking contest on the second day of the Anthesteria, theChoes festival.14 So τελετ( here refers to a festival that is open to all

14 Cf. A. Mommsen, Feste der Stadt Athen () ; Deubner, Attische Feste, .


citizens, in which, however, there is a deviation from the prevailingcustom.15 It will become apparent below that the term τελετ( is used fordeviating customs and complex ritual in particular.

In the Bacchae, the word occurs several times, and here, as in Pindar,Dith. Heracles (see above), it denotes a very special kind of sacred rites:thewildDionysiac festivals thatmet suchfierce resistance fromPentheus.The passages in question are:

Bacch. . Prologue of Dionysus, who mentions the countries he vis-ited:

5ς τ(νδε πρTτ7ν }λI7ν nΕλλ(νων π:λιν,τακεH d7ρε>σας καP καταστ(σας 5µLςτελετAς, tν’ εxην 5µ^ανKς δα8µων bρ7τ7Hς.

To this city of the Greeks I came first, having held choral dances over thereand having established my rites, so that my divinity would be evident tomankind.

The τελετα8 here are the ecstatic Bacchic rites; it may be noted that theword here turns into: ever-recurring sacred act, official sacred festival.Incidentally, this was already the case in Pindar, where the Olympicgames and Panathenaea are called τελετα8 (see above), and this meaningalso often occurs in later sources.

Τελετ( has this same meaning Bacch. , where Pentheus says toTiresias:

εE µ( σε γQρας π7λιCν 5`ερρ>ετ7,καIQσ’ ~ν 5ν bAκdαισι δ3σµι7ς µ3σαις,τελετLς π7νηρLς εEσAγων.

If your grey old age did not protect you, you would now be sitting in thedungeon with your bacchantes for introducing depraved rites.

also verse , where Pentheus asks Dionysus:π:Iεν δg τελετLς τAσδ’ Fγεις 5ς nΕλλAδα;

Whence are you bringing these rites to Greece?

15 Stengel, Kultusaltertümer3 : “Jeder erhielt eine eigene Kanne (d7Dς) die nicht,wie es sonst üblich war, aus einem gemeinsamen Mischkrug gefüllt wurde.”

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In this context, it should be noted that these turbulent rites, which arepresented as being of non-Greek origin,16 are preferably called τελετα8 or.ργια, or also Yργιασµ78, rarely S7ρτα8.17

Bacch. brings forward yet another characteristic of these rites:� µAκαρ aστις εUδα8µων,τελετLς IεTν εEδ<ς,bι7τLν oγιστε>ει,καP Iιασε>εται ψυdLν5ν .ρεσσι bακdε>ωνBσ87ις καIαρµ7Hσιν,τL τε µατρCς µεγAλας .ρ-για Κυb3λας Iεµιτε>ων,9νL I>ρσ7ν τε τινAσσων,κισσfT τε στε^ανωIεPς∆ι:νυσ7ν Iεραπε>ει.

O blessed is he, who, fortunate and knowing the rites of the gods, lives apure life and joins the thiasos with his soul, revelling in the mountains inhallowed purifications, andwho, complying with themysteries of the greatmother, Cybele, and brandishing the thyrsus and wreathed with ivy, servesDionysus.

So knowing, i.e. having participated in these rites, entails a pure life.18We see how, several lines on, the term καIαρµ78 is used, which is to beregarded here as a further specification of the nature of these τελετα8:cleansing rites. This cleansing is apparently also to be understood asmoral purification, given the expression bι7τLν 9γιστε>ειν (‘to live a purelife’). The morally uplifting force of the Dionysian ceremonies is clearlyrevealed in the cited passage in Aristophanes.19

16 The notion put forward by some historians of religion, most notably E. Rohde, that,historically, Dionysus was a new arrival in the Greek pantheon has been dispelled by thedecipherment of Linear B: Dionysus already appears in Mycenaean texts from Pylos andChania. Cf. Burkert, Greek Religion, . For the text from Chania, see E. Hallager et al.,New Linear B Tablets from Khania, Kadmos () –. FLS.

17 Diod. .. contrasts the ∆ι7νυσιακαP S7ρτα8, phallic processions, with the turbu-lent Yργιασµ78.

18 Cf. Eur. fr. . N2 and especially Ar. Ran. : Μ:ν7ις γLρ ZµHν �λι7ς | καP^3γγ7ς Xερ:ν 5στιν, | aσ7ι µεµυ(µεI’ εU|σεbQ τε δι(γ7µεν | τρ:π7ν περP τ7cς `3ν7υς |καP τ7cς Eδι<τας. “For we alone, who have been initiated (memyemetha) and who havemaintained the way of righteousness towards strangers and common men, have sun andsacred daylight.”

19 See previous footnote.


In verse of this play, yet another characteristic of these festivalsis pointed out: there they are called ε�ι7ι τελετα8, cheering festivals ofBacchus.

So we see that Euripides uses τελετ( in the sense of: special rite, i.e. onethat more or less deviates from the norm. He also appears to use τ3λ7ς inthis sense: inMed. , Medea declares:

γyQ δg τyQδε Σισ>^7υσεµνKν S7ρτKν καP τ3λη πρ7σAψ7µαιτC λ7ιπCν 9ντP τ7Dδε δυσσεb7Dς ^:ν7υ.

And in this land of Sisyphus I shall hereafter establish a solemn festival andrites to atone for this unholy murder.

We happen to know that a very special rite existed in Corinth, report-edly as reconciliation for the death of Medea’s children.20 Corinthianchildren, in mourning clothes and with shaven heads, sang lamentationsfor Medea’s children on the occasion of a festival of Hera. It seems thatEuripides refers to the festival as S7ρτ(, to the special rites as τ3λη.21

Andwhen it is said ofHippolytus that he goes σεµνTν 5ς .ψιν καP τ3ληµυστηρ8ων, Hipp. (“to the viewing and rites of solemn mysteries”),these are the rites of the Eleusinian mysteries, as in Soph. OC .

In addition, τ3λ7ς in Euripides means ‘offering’: fr. . N2 (Stob..Hense ):

5γj δg π7λλAκις σ7^ωτ3ρ7υςπ3νητας Fνδρας εEσ7ρT τTν πλ7υσ8ωνκαP Iε7Hσι µικρL dειρP I>7ντας τ3λητTν b7υIυτ7>ντων .ντας εUσεbεστ3ρ7υς

And I often see poor men who are wiser and more pious than the rich,even though they make small offerings of sacrificial animals to the gods.

Athenaeus (., d) comments: σηµα8νει �δε τC τ3λ7ς τKν Iυσ8αν:“telos thus means ‘offering’.”

20 Cf. Philostratus,Heroic. .: Bπ:σα 7X αUτ7P (sc. Κ7ρ8νIι7ι) δρTσιν 5πP τ7Hς τQςΜηδε8ας παισ8ν . . . Iρ(νfω εxκασται τελεστικfT τε καP 5νI3fω.

21 Cf. Nilsson, Feste, ff.; : “Vielleicht hatten die Korinthischen Kinder wie dieArrephoren Geheimriten aus zu führen. Eur. Med. nennt das Fest τ3λη; darauf istweniger Wert zu legen, weil das Wort bei einem Tragiker einfach Opfer bedeuten kann,mehr darauf, dass Philostratos a.a.O. denThrenos τελεστικ:ς τε καP NνIε7ς nennt. Mehrals eine Vermutung läszt aber auch diese Stelle nicht zu.”

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See also fr. . N2, where τ3λ7ς refers to the marriage ceremony:Bρ8Oεται δg τ:δε ^A7ς γAµων τ3λ7ς (“This light marks out the marriageceremony”).

In Aristophanes, the term τελετ( is used in various contexts. In view ofour findings, I would like to divide the examples into two groups, whereτελετ( means respectively:

A. Religious ceremony of a general nature.B. Religious act or ceremony of a special, symbolic or mysterious

nature.

Of course, the line cannot always be drawn sharply and I am aware of theshortcomings of this method, which, however, is not to be avoided if onewishes to capture the living language in a framework.

A. Religious ceremony of a general nature.

Vesp. :� δ3σπ7τ’ Fνα`, γεHτ7ν, 9γυιεD, τ7Uµ7D πρ7I>ρ7υ πρ7π>λαιε,δ3`αι τελετKν καινKν, �να`, �ν τfT πατρP καιν7τ7µ7Dµεν.

O master, neighbour, Aguieus, who stands before the gate of my entrancehall, accept this fresh offering, my lord, which we cut fresh for my father.

This is about the offering Bdelycleon makes before the improvised courtsession begins, in imitation of the real heliaea, which were always pre-ceded by an incense offering and a prayer.22

Τελετ( also means ‘offering’ in Pax , where Trygaeus explains toHermes why the sun and the moon are bent on betraying Greece to thePersians:

nΕΡ. tνα δK τ8 τ7Dτ7 δρJτ7ν; ΤΡ. BτιK νK ∆8αZµεHς µgν �µHν I>7µεν, τ7>τ7ισι δg7X bAρbαρ7ι I>7υσι. διL τ7Dτ’ εEκ:τωςb7>λ7ιντ’ ~ν �µJς πAντας 5`7λωλ3ναιtνα τLς τελετLς λAb7ιεν αUτ7P τTν IεTν.

herm.: Why would they do that? tryg.: Because we sacrifice to you,while the Persians sacrifice to them. So of course they would like you alldestroyed, so that they themselves could receive the offerings of the gods.

22 Cf. J.H. Lipsius, Das Attische Recht und Rechtsverfahren III () .


From the context, it is clear that here cult acts that profit the godsare meant; these can only be the offerings, which, incidentally, is alsoapparent from the preceding I>7µεν.23

Perhaps even more general is the meaning of τελετ( in this com-edy, verse . When Hermes delivers Eirene to the Greeks, Trygaeuspromises to shower him with honours:

καP σ7P τL µεγAλ’ ZµεHς ΠαναI(ναι’ F`7µενπAσας τε τLς Fλλας τελετLς τLς τTν IεTνWΜυστ(ρι’ nΕρµ yQ, ∆ιπ7λ8ει’, pΑδ<νια.

And we will celebrate the great Panathenaea in your honour and all theother festivals of the gods: Mysteries, Dipolieia, Adonia, all for Hermes.

An instructive source for our research! Aristophanes regards as τελετα8:the Panathenaea (cf. Pind. Pyth. ., above), the Eleusinian mysteries(which have to be kept in mind every time µυστ(ρια are mentioned inAthens without further specification), the Dipolieia24 and the Adonia.25Festivals, therefore, of very different characters, i.e. where the rites inhonour of the deity are of varying nature.

The rite of the Panathenaea is of a rational character, the whole popu-lation took part in it.26

The Eleusinian mysteries are shrouded in respectful secrecy; theirmeaning was certainly not clear to everyone.

The Dipolieia (or Bouphonia) differentiate themselves by the well-known trial against the axe by which the sacrificial bull had been killed.27This ceremony drew attention because of its ritual, which was ancient.

The Adonia were characterized by a display of great joy, followedby deep mourning. Nilsson observes: “Sie sind einer von den vielenGebräuchen, die die Phasen der Vegetation begleiten und durch magi-sche Mittel einen Einfluss auf sie einzuüben suchen.”28

23 Cf. also M. Gronewald, ZPE () –.24 Cf. Deubner, Attische Feste, ff.; Van Straten, Hiera Kala () –.25 Cf. Nilsson, Feste, ; Deubner, Attische Feste, .26 Cf. Stengel, Kultusaltertümer3 .27 Cf. Burkert, Homo Necans, –; Deubner, Attische Feste, ff.; Stengel, Kul-

tusaltertümer3 . As is evident from Ar. Nub. : 9ρdαHA γε καP ∆ιπ7λι<δη κτλ., thisceremony was already regarded as bizarre, typically old-fashioned, in the fifth century bc.∆ιπ7λι<δης is used there in the sense of: old-fashioned.

28 Nilsson, loc. cit. (“These are one of the many customs that accompany the phasesof vegetation and attempt to exert influence on them by magic means”); cf. Stengel,Kultusaltertümer3 .

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This is therefore an example of how τελετ( may refer to variousreligious ceremonies at the same time, both the ones indicated under A.,and those under B.

In Ran. , the term τελεταP ∆ι7ν>σ7υ refers to the Dionysia, cele-brated yearly in Athens with contests by dramatic poets:

εU^ηµεHν dρK κα`8στασIαι τ7Hς Zµετ3ρ7ισι d7ρ7Hσι . . .(�ς) τ7cς µισI7cς τTν π7ιητTν _(τωρ �ν εmτ’ 9π7τρ<γεικωµ fωδηIεPς 5ν ταHς πατρ87ις τελεταHς ταHς τ7D ∆ι7ν>σ7υ.

Let him be silent and stand aside from our choral dances who as a speaker(in the public assembly) cuts back on the prizes of the poets for beingridiculed at the traditional festivals of Dionysus.

This use of τελετα8 for such a generally celebrated festival as theDionysia,may be compared to its use for the Panathenaea.

Although it is in itself quite possible that the performances of playswere called τελετ( (anything executed with a certain degree of ceremonycan be called so), I believe that the whole festival is meant here and notjust the dramatic performances.

B. Religious ceremony of a special, symbolic or mysterious nature.

In Nub. , the chorus of Clouds sings:ΠαρI3ν7ι Yµbρ7^:ρ7ι,NλIωµεν λιπαρLν dI:να ΠαλλAδ7ς, ε�ανδρ7ν γJνΚ3κρ7π7ς Yψ:µεναι π7λυ(ρατ7ν,7z σ3bας 9ρρ(των XερTν, tναµυστ7δ:κ7ς δ:µ7ς5ν τελεταHς oγ8αις 9ναδε8κνυται.

Rain-bringing virgins, let us go to the splendid land of Pallas, raising goodmen to see the lovely land of Cecrops, where there is respect for secret rites,where the house that receives the initiates is opened at sacred festivals.

The poet is, of course, speaking of the Eleusinian mysteries. He callsthem:

. Fρρητα XερA: secret religious rites.. wγιαι τελετα8: sacred rites.

nΙερA and τελετα8 are synonymshere: religious rites.The special characterof these acts is indicated by the adjectives Fρρητ7ς and wγι7ς. As it often


does, wγι7ς here has the meaning: that which one approaches only withgreat deference, sacred.29

We are also taken into the realm of the Eleusinian mysteries: Ran. .There the chorus sings:

NγειρεW ^λ7γ3ας λαµπAδας 5ν dερσP γLρ �κει τινAσσων�Ιακd’ � �Ιακdε,νυκτ3ρ7υ τελετQς ^ωσ^:ρ7ς 9στ(ρ.

Wake up, for he has come brandishing flaming torches in his hands,Iacchus o Iacchus, the light-bringing star of the nocturnal rite.

Τελετ( here is the same as τ3λ7ς, Soph. OC : the nocturnal torchprocession, part of the Eleusinian mysteries.

In this same comedy, the expression τελετ( also appears in connec-tion with the Orphic doctrine: Ran. , where Aeschylus stresses toDionysus the great value of poets:

σκ3ψαι γLρ 9π’ 9ρdQςkς �^3λιµ7ι τTν π7ιητTν 7X γενναH7ι γεγ3νηνται.p)ρ^εcς µgν γLρ τελετLς I’ ZµHν κατ3δει`ε ^:νων τ’ 9π3dεσIαι.

See how useful the genuine poets have been for us from the beginning, forOrpheus taught us the rites and abstinence from slaughtered food.

In connection with a remark in Suidas, s.v. p)ρ^ε>ς: ΤελετAςW Bµ78ως δ3^ασι καP τα>τας p)ν7µακρ8τ7υ (“The poems of Onomacritus are alsocalled Teletai”), Abel believes that there was an Orphic poem entitledΤελετα8.30 Although he does not mention Ar. Ran. , one couldconsider a didactic Orphic poem there too. Kern, however, doubts theexistence of such a poem, as did Gruppe before him.31

Be this as it may, I do not believe we should think of a written legacy ofOrpheus here. At Ar. Ran. , τελετα8, in my view, simply refers to therites which promise a better fate in the afterlife, performed by the Orphicpriests.32 Apart from the question of what these rites consisted of, wemaypresume that they were always performed in the same way, according to

29 For the meaning of wγι7ς, see E. Williger, Hagios, RGVV . () : “DagegenwirdNub. ff. wo dieWeihen wγιαι genannt werden die Annahme nahe gelegt, dass beidemWort an die in denMysterien besonders lebendige Scheu gedacht ist.”The predicateFγι7ς definitely distinguishes these τελετα8 from others.

30 E. Abel, Orphica () ff.31 Kern,Orph. frag. p. ; O. Gruppe,Die griechischenCulte undMythen I () .

Nonetheless, Kern gives three fragments under the heading Τελετα8 (frr. –).32 Cf. e.g. Plut. Apophth. Lacon. e (Orph. frag. Bernabé; t. Kern). Orpheus

is later regarded as the founder and expert of mysteries in general, cf. Diod. ...

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a set ritual. I believe that here Aristophanes meant to say that the natureand correct order of these rites were revealed by Orpheus—they werepresumably recorded later. Such descriptions of Orphic rites would haveincluded the books that Orphic priests, according to Plato,33 adduce inmultitude and according to which they sacrifice. It is quite possible thatthese books were called Τελετα8.

It is to be expected that, in the case of somewhat complicated cere-monies, the course of the rites was recorded. In the mysteries of Anda-nia, for example, use was made of written regulations.34 Especially whenmagic is involved, as was the case in at least part of the rites of Orphicbeggar priests, in which success depends entirely on the accuracy withwhich the rites are performed, it must have been necessary to put themdown in writing.

A related type of ritualmay be traced inVesp. –, whereXanthiastells about the heliast illness by which Philocleon was affected. His son,Bdelycleon, has already tried all sorts of things to cure him:

µετL ταDτ’ 5κ7ρυbAντιOε. B δ’ αUτfT τυµπAνfωeF`ας 5δ8καOεν εEς τC ΚαινCν 5µπεσ<ν.aτε δQτα τα>ταις ταHς τελεταHς 7Uκ �^3λειδι3πλευσεν εEς Αxγιναν.

After that, he took him to the Corybantes, but before long he was back,giving judgment at the New Market, tympanon and all. When he clearlydid not find benefit in these rites, he sailed across to Aegina.

So τελετα8 here refers to the rites performed by the Corybantes.We knowthat these rites were distinguished by a very impressive and fascinatingcharacter. Apart from the dull sound of the tympana and the ecstaticdances, the so-called Iρ:νωσις or Iρ7νισµ:ς was an important elementof this ritual and, as is also apparent from this passage, miraculoushealing power was ascribed to it all, especially in the case of mentalillness.35

33 Resp. e; Dem.De cor. , where Dem. reproaches Aeschines: τyQ µητρP τελ7>σyητLς b8bλ7υς 9νεγ8γνωσκες.Wilamowitz,Glaube II, : “τελετα8 gab es, die vonOrpheusstammen sollten, also Anweisungen, sich durch besondere Weihungen zu reinigen undgegen Unheil zu schützen.”

34 Paus. ... Written regulations are apparently also referred to when there ismention of the ν:µ7ς τελετQς (Aelian, fr. ); Suidas, s.v. µ3γαρ7ν (Adl. I, ).

35 For Corybantes, see Preller-Robert, Gr. Myth., , and Immisch, in Roscher, Lex.II, ff.; and for their healing power: Rohde, Psyche II, n. .


It may not be superfluous to point out that the preceding passage tellshow Bdelycleon first attempted to cure his father by rational means: αU-τCν 9π3λ7υ καP 5κAIαιρε, which van Leeuwen translates: “aqua frigidaet purgatione alvi patrem sanare conatus est.”These were tried and testedmethods of refreshing someone’s head! When that does not help, the sontries the Corybantes, who attempt to cure the patient by certain rites(τελετα8), the meaning of which escapes the layman. One might com-pare how, nowadays, people who can no longer be helped by the doc-tor sometimes turn to magnetizers and such, who attempt to cure themfrom their illnesses through mysterious gestures. Even hypnosis appearsto have been practised by the Corybantes. Cf.Vesp. , with van Leeuwen’scommentary.

It is worth noting that, to my knowledge, Aristophanes does not useτ3λ7ς in the sacral sense. He does use the verb τελεHν in this sense, but,in my view, this always refers to a special type of cult act, correspondingto τελετ(, meaning B.

See, for example, Nub. .This is the passage where Strepsiades, whois about to be initiated into philosophy, has been given a wreath on hishead. He is afraid he will be sacrificed, but Socrates puts him at ease:

7�κ, 9λλL πAντας ταDτα τ7cς τελ7υµ3ν7υςZµεHς π7ι7Dµεν.

No (you won’t be sacrificed), but we do this to all who are subjected to ourinitiation rites.

I agree with Dieterich36 that this scene is a parody on the rites of theCorybantes, the Orphic rites, or the Eleusinian mysteries.

ΤελεHν is here: to celebrate special sacred acts that are always per-formed in the same way, and in particular those by which someonebecomes a member of a community that was hitherto closed to him, inother words: to initiate.

The same is true for τελεHν inRan. . Excluded from themysteries is,joci causa, aστις . . . µηδg Κρατ8ν7υ τ7D ταυρ7^Aγ7υ γλ<ττης bακdεH’5τελ3σIη: “whoever has not been initiated into the Bacchic rites of bull-eating Cratinus.”

From these examples, it is apparent that one construed, with a doubleaccusative: τελεHν τινα τL bακdεHα (τLς τελετAς, τL .ργια etc.): to per-form certain (initiation) ceremonies on someone, and hence: τελεHν τινα,which can therefore mean, among other things, ‘to initiate someone’.

36 Dieterich, Kleine Schriften, .

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Herodotus studied the religion of Egypt with great interest. He isinclined to identify numerous Egyptian gods with Greek ones and incertain religious festivals he sees the prototypes of some Greek ones. Forexample, in ., he speaks about a lake in the vicinity of the kings’graves at Saïs.

5ν δg τyQ λ8µνyη τα>τyη τL δε8κηλα τTν παI3ων αUτ7D νυκτCς π7ιεDσι, τLκαλ37υσι µυστ(ρια ΑEγ>πτι7ι. περP µ3ν νυν τ7>των εEδ:τι µ7ι 5πP πλ37νkς Vκαστα αUτTν Ndει, ε�στ7µα κε8σIω. καP τQς ∆(µητρ7ς τελετQς π3ρι,τKν 7X |Ελληνες Θεσµ7^:ρια καλ37υσι, καP τα>της µ7ι π3ρι ε�στ7µακε8σIω, πλKν aσ7ν αUτQς Bσ8η 5στP λ3γειν. αX ∆ανα7D Iυγατ3ρες }σαναX τKν τελετKν τα>την 5` ΑEγ>πτ7υ 5`αγαγ7Dσαι καP διδA`ασαι τLςΠελασγι<τιδας γυναHκας. µετL δg 5`αναστAσης πAσης Πελ7π7νν(σ7υ�πC ∆ωρι3ων 5`απ<λετ7 Z τελετ(, 7X δg �π7λει^I3ντες Πελ7π7ννησ8ωνκαP 7Uκ 5`αναστAντες pΑρκAδες δι3σfωO7ν αUτKν µ7Dν7ι.

On this lake, they reenact his sufferings (i.e. of Osiris) at night; the Egyp-tians call thisMysteries.While I knowmore about these things, how every-thing happens there, I must keep a respectful silence. Let me also keep arespectful silence about the rite of Demeter, which the Greeks call Thes-mophoria. It was the daughters ofDanauswhobrought this rite fromEgyptand taught it to the Pelasgian women. But afterwards, when the wholePeloponnese had been depopulated by the Dorians, this rite was lost. Onlythe Arcadians, who were left behind and were not forced to emigrate, pre-served it.

At this festival of Osiris, his fortunes and Isis’ search for him will havebeen portrayed.This remindsHerodotus of Eleusis, and he uses the wordµυστ(ρια. Egyptian religion, however, probably does not knowmysteriesin the Greek sense: a gradual becoming acquainted with certain actswith symbolic meaning. This Egyptian ceremony was open to all, butundoubtedly had symbolic meaning.37

Herodotus calls the Thesmophoria τελεταP ∆(µητρ7ς, because these,too, have a symbolic meaning, which meanwhile was no longer entirelyclear to the Greeks themselves, just as they still present great prob-lems for modern scholarship.38 They stand out by their striking rit-ual.39

37 Cf. A.Wiedemann,Herodots zweites Buch () ad locum; for Herodotus’ view onthe mysteries, see C. Sourdille, Hérodote et la religion de l’Égypte () chap. VII.

38 Cf. e.g. Harrison, Prolegomena, ff.39 Cf. H.S. Versnel, Inconsistencies in Greek and Roman Religion. . Transition and

Reversal in Myth and Ritual, SGRR . () –; Burkert, Greek Religion, –; Stengel, Kultusaltertümer3 ff.


InHdt. ., we read the following about the Scythian king Scylas, whoregarded the Greeks with favour:

5πε8τε δg Nδε3 7X κακTς γεν3σIαι, 5γ8νετ7 9πC πρ7^Aσι7ς τ7ιQσδε.pΕπεI>µησε ∆ι7ν>σfω Βακdε8fω τελεσIQναιW µ3λλ7ντι δ3 7X 5ς dεHραςFγεσIαι τKν τελετKν 5γ3νετ7 ^Aσµα µ3γιστ7ν. [His splendid palace atBorysthenes is hit by lightning and burns down.] Σκ>λης δg 7Uδgν τ7>τ7υεtνεκα �σσ7ν 5πετ3λεσε τKν τελετ(ν.

Since it was inevitable that hewould fare ill, this happened for the followingreason. Hewished to subject himself to the rites of Dionysus. Just as he wasabout to begin the ceremony, a great portent occurred. Nonetheless, Scylasperformed the ceremony.

This is about the wild, ecstatic Bacchic cult (cf. farther down: bακdε>-ειν), which is repeatedly called τελετ( by Euripides. Noteworthy here isthe passive τελεσIQναι beside the active 5πετ3λεσε τελετ(ν, and also 5ςdεHρας FγεσIαι τKν τελετ(ν.This shows that the participants were sub-jected to rites, but also performed certain rites themselves.

Andocides, De mysteriis ( BC), relates how the event occurred forwhich he had been indicted: he was alleged to have participated in themysteries without being eligible and to have laid down his Xκετηρ8α (olivebranch boundwithwool), an offence punishable by death. For this hewasindicted, Andoc. De myst. (.):

5πειδK γLρ [λI7µεν pΕλευσιν:Iεν καP Z Nνδει`ις 5γεγ3νητ7, πρ7σy(ειB bασιλεcς περP τTν γεγενηµ3νων pΕλευσHνι κατL τKν τελετ(ν, �σπερNI7ς 5στ8ν, 7X δg πρυτAνεις πρ7σA`ειν N^ασαν αUτCν πρCς τKν b7υλ(ν,5παγγεHλα8 τ’ 5κ3λευ7ν 5µ78 τε καP Κη^ισ8fω παρεHναι εEς τC pΕλευσ8νι7ν.

For when we came from Eleusis and the indictment had been issued,the basileus went (to the prytaneis) to discuss what had happened atEleusis during the performance (of the mysteries), as is customary; andthe prytaneis said they would take him to the council and commanded totell me and Cephisius to be present in the Eleusinium.

So it appears to have been the custom that, after the festival at Eleusis, thebasileus in charge of supervising the festival made a report of the eventsto the prytaneis.40

It will be shown that there is also mention of τελετ( µυστηρ8ων inother orators: performance of the mysteries. When it is entirely clear

40 Cf. A.D.J. Makkink, Andokides’ eerste rede () ; A. Mommsen, Feste der StadtAthen () .

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from the context, as in this passage by Andocides, which ‘performance’is meant, the adjunct µυστηρ8ων is left out.

Likewise, Isocrates, Panegyricus (a), leaves no doubt as to whichτελετ( is meant.

∆(µητρ7ς γLρ 9^ικ7µ3νης εEς τKν d<ραν, aτ’ 5πλαν(Iη τQς Κ:ρηςoρπασIε8σης, καP πρCς τ7cς πρ7γ:ν7υς ZµTν εUµενTς διατεIε8σης5κ τTν εUεργεσιTν, �ς 7Ud 7�7ντ’ Fλλ7ις q τ7Hς µεµυηµ3ν7ις 9κ7>ειν,καP δ7>σης δωρεLς διττLς, αtπερ µ3γισται τυγdAν7υσιν 7�σαιW τ7>ς τεκαρπ7cς, 7{ τ7D µK IηριωδTς OQν ZµJς αxτι7ι γεγ:νασι, καP τKν τελετKν,�ς 7X µετασd:ντες περ8 τε τQς τ7D b87υ τελευτQς καP τ7D σ>µπαντ7ςαETν7ς Zδ87υς τLς 5λπ8δας Nd7υσιν.

When Demeter came to our land, wandering after the rape of Kore, and,well-disposed towards our ancestors because of kindnesses, which noneother than the initiates may hear, gave these two gifts that are the greatest:crops, which have enabled us not to live like animals, and the sacred rite,which offers to those who participate in it sweeter hopes, not just for theend of life but for all eternity.

This same rite is called .ργια in the Homeric Hymn to Demeter. Therethe goddess says (Hymn. Dem. ):

.ργια δ’ αUτK 5γjν �π7I(σ7µαι kς ~ν NπειταεUαγ3ως Nρδ7ντες 5µCν ν:7ν XλAσκ7ισIε.41

And Imyself will teachmymysteries, so that hereafter, by performing themrighteously, you may win the favour of my heart.

Just as Nρδειν and .ργια refer to ritual acts here, one may likewise speakof τελεHν and τελετ(.

Though Isoc. Paneg. (d), too, could leave no doubt as to whichceremony is meant, the orator has superfluously added µυστηρ8ων here.This passage talks about the the Athenians’ eternal hatred against thePersians:

ΕUµ7λπ8δαι δg καP Κ(ρυκες 5ν τyQ τελετyQ τTν µυστηρ8ων διL τC τ7>τωνµHσ7ς καP τ7Hς Fλλ7ις bαρbAρ7ις εxργεσIαι τTν XερTν �σπερ τ7Hς 9ν-δρ7^:ν7ις πρ7αγ7ρε>7υσιν.

41 Cf. also –: Z δg (∆ηµ(τηρ) κι7Dσα Iεµιστ7π:λ7ις bασιλεDσιν δεH`ε . . .δρησµ7σ>νην I’ XερTν, καP 5π3^ραδεν .ργια πJσιν.


Because of that same hatred the Eumolpidae and theKerykes declare in theperformance of the mysteries, that even other foreigners (i.e. non-Greeks)are barred from the holy festivals, just like murderers.

Μυστ(ρια and XερA are the holy institutions here; τελετ( is their perfor-mance.

Demosthenes, Aristog. ., sketches the subversive behaviour of Aris-togiton and his companions, and urges the judges to render a just butsevere judgment and, in doing so, hold in esteem ΕUν7µ8α, who holdsjustice dear. In the same measure, they should respect:

τKν 9παρα8τητ7ν καP σεµνKν ∆8κην, �ν B τLς oγιωτAτας ZµHν τελετLςκαταδε8`ας p)ρ^εcς παρL τCν τ7D ∆ιCς Iρ:ν7ν ^ησP καIηµ3νην πAντατL τTν 9νIρ<πων 5^7ρJν.

inexorable and solemn Justice, who sits next to the throne of Zeus andoversees all the works of men, as Orpheus, the revealer of our most sacredmysteries, tells us.

Again, the τελετα8 that Orpheus showed (revealed). Cf. Ar. Ran. ,above. Moreover, the rites revealed by Orpheus are qualified here asoγι<ταται. There are religious rites of various nature, but according tothe author, those of Orpheus are the holiest.

In ps. Demosthenes, In Neaeram , the word occurs in a context thatcan contribute to our understanding of what the Greeks of the fifth andfourth centuries imagined with this word. A decree of the Athenians iscited about the inhabitants of Plataea, who are given Athenian citizen-ship:

nΙππ7κρAτης εmπεν, Πλαται3ας εmναι pΑIηνα87υς 9πC τQσδε τQς Zµ3ρας,5πιτ8µ7υς καIAπερ 7X Fλλ7ι pΑIηναH7ι, καP µετεHναι αUτ7Hς �νπερ pΑIη-να87ις µ3τεστι πAντων, καP XερTν καP Bσ8ων, πλKν εx τις Xερωσ>νη q τελε-τ( 5στιν 5κ γ3ν7υς, µηδg τTν 5νν3α 9ρd:ντων, τ7Hς δ’ 5κ τ7>των.

Hippocrates proposed that, from this day forth, the Plataeans beAthenianswith the same civil rights as the otherAthenians, and share in everything inwhich the Athenians share, both sacred and profane, unless a priesthoodor telete belongs to a clan; nor may they be one of the nine archons, buttheir descendants may.

An exception is therefore made for priesthood or service, practised byreason of birth; Xερωσ>νη concerns leading such services as a priest,τελετ( participating in it (as a ‘member of the congregation’, one might

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say). This concerns a clan cult, as Prof. Bolkestein42 also notes, citingPhotius, s.v. YργεTνες: πρTτ7ι Yργ8ων καP τελετTν συγγενικTν (“firstof hereditary rituals and rites”). We note that τελετ( here indicates areligious rite (institutionalized) of an exclusive nature. One may alsobe reminded that the Eleusinian mysteries, which are repeatedly calledτελετ( (-τα8), were originally a clan cult.43 But the characteristic elementof such a cult is not its secretive nature, but the fact that participation islimited to the members of the family.

We find the word again later in the same oration, §, where it issaid that the reputation of free Athenian women will fall to the levelof courtesans if they be allowed to bear children to whomever theyplease and still τελετTν καP XερTν καP τιµTν µετ3dειν τTν 5ν τyQ π:λει(“participate in the rites and religious ceremonies and worship in thecity”).

How the verb τελεHν in Demosthenes can have the meaning: to per-form a ritual act, is clear from De corona , where Aeschines is reviledby Demosthenes:

9νKρ δg γεν:µεν7ς τyQ µητρP τελ7>σyη τLς b8bλ7υς 9νεγ8γνωσκες καPτFλλα συνεσκευωρ7D, τKν µgν ν>κτα νεbρ8Oων καP κρατηρ8Oων καPκαIα8ρων τ7cς τελ7υµ3ν7υς κ9π7µAττων τfT πηλfT καP τ7Hς πιτ>ρ7ις,καP 9νιστLς 9πC τ7D καIαρµ7D κελε>ων λ3γεινW N^υγ7ν κακ:ν, εzρ7νFµειν7ν.

And having reached manhood, you used to read the (sacred) books andlook after the rest for your mother when she performed the rite. Duringthe night, you distributed fawn-skins, mixed wine, cleansed those whoundergo the ritual and wiped them off with clay and bran, and after thepurification, you made them stand up and urged them to say: “I haveescaped evil, I have found better.”

The activities of Aeschines as helper of his mother, the Sabazius priestess,are all τελετα8; those on whom they are performed are called: τελ7>µε-ν7ι.That τελεHνmust not be translated here as ‘to initiate’ has been clearlydemonstrated by Prof. Bolkestein44 with reference toTheophr.Deis. §:the δεισιδα8µων goes to the Orphic priests every month, τελεσIησ:µε-ν7ς (“to have the rites performed on him”). In this same invective againstAeschines, Demosthenes says, : 5δ8δασκες γρAµµατα, 5γj δ’ 5^78-τωνW 5τ3λεις, 5γj δ’ 5τελ7>µην: “You practised the (despised) profession

42 Bolkestein, Charakter der Deisidaimonia, .43 Cf. Stengel, Kultusaltertümer3 ff.44 Bolkestein, Charakter der Deisidaimonia, .


of schoolteacher, I went to school. You performed the sacred rites, I hadthem performed on me (by you and the likes of you).”

The word p)ρ^ε7τελεστ(ς must therefore be explained as: ‘he whoperforms the rites handed down byOrpheus’. Likewise, τελεστ(ρ,45 τελε-στ(ς:46 ‘he who performs the ceremonies’.The τελεστ(ρι7ν is the build-ing where the sacred rite takes place.

In Plato, theword is used numerous times, always in the sense of: specialreligious act, often in a more or less metaphorical sense, to indicate theworking of the Platonic Ideas. A classification of the examples does notseem necessary to me.47

In Prot. d, Plato has Protagoras speak of the σ7^ιστικK τ3dνη.The practitioners of this art have always been exposed to the envy andanimosity of many; for this reason, they have hidden their aspirationbehind all sorts of forms:

(5γj δg . . . ^ηµP) τ7cς δg µεταdειριO7µ3ν7υς αUτKν . . . πρ:σdηµα π7ιεH-σIαι καP πρ7καλ>πτεσIαι, τ7cς µgν π78ησιν, 7�7ν |)µηρ:ν τε καP nΗσ8-7δ7ν καP Σιµων8δην, τ7cς δg α� τελετAς τε καP dρησµ fωδ8ας, τ7cς 9µ^8τε p)ρ^3α καP Μ7υσαH7νW 5ν87υς δ3 τινας y[σIηµαι καP γυµναστικ(ν . . .µ7υσικKν δg pΑγαI7κλQς τε B �µ3τερ7ς πρ:σdηµα 5π7ι(σατ7.

I am saying that those who practised it disguised and concealed it, some-times as poetry, likeHomer, Hesiod and Simonides, sometimes as rites andprophecies, as did Orpheus andMusaeus and their crowd; and sometimeseven, I have noticed, as athletics; and your own Agathocles used the pre-tence of music.

So Protagoras claims here that the Orphics are nothing but Sophists indisguise. In the uncomprehended rites (τελετα8) and the obscure orac-ular responses of the Orphics, a secret meaning was therefore hidden,according to Protagoras: the same that the Sophists pursue: practical usefor mankind. We can safely assume that many visited Orphic priests forthis reason alone, and not out of a deeply felt religious need, especiallysince the benefit extends beyond this lifetime.48 And it is only naturalthat a Sophist like Protagoras takes this view of Orphic rites (τελετα8),

45 E.g. IG IV .46 E.g. Origen Cels. .. Cf. also F. Poland, Geschichte des griechischen Vereinswesens

() .47 I list the places chronogically, after E. Zeller, Grundriss der Geschichte der griechi-

schen Philosophie12 () .48 Cf. Resp. e.

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which, after all, would otherwise be deprived of meaning. He thereforeputs them on a par with music and physical training.

In Euthyd. d, Socrates tells how two Sophists, in whose companyEuthydemus also is, are trying to confuse a curious youth with trickquestions. When Socrates notices the youth is about to lose his senses,he consoles him with these words:

� Κλειν8α, µK Iα>µαOε εx σ7ι ^α8ν7νται 9(Iεις 7X λ:γ7ι, xσως γLρ 7UκαEσIAνyη 7�7ν π7ιεHτ7ν τj `3νω περP σ3W π7ιεHτ7ν δg ταUτCν aπερ 7X 5ντyQ τελετyQ τTν Κ7ρυbAντων, aταν τKν Iρ:νωσιν π7ιTσιν περP τ7Dτ7ν �ν~ν µ3λλωσι τελεHν.

Don’t be confused, Cleinias, if the words seemunusual to you. Perhaps youdo not realize what the two guests are doing to you: they are doing the sameas those in the rite of the Corybantes do when they perform the thronosis(enthronement ceremony) around the person on whom they are about toperform the rite.

So the Sophist pedagogues’ confusing questions are compared to therite (τελετ() to which one is subjected by the Corybantes; it is apparentfrom this analogy by Plato that this rite is not understood by the personsubjected to it, that he may even be confused by it, which will refer to thedull, fascinating sounds of the tympana and cymbals that the Corybantesproduced while dancing around the person involved. They also appearto have performed armed dances. Dio Chrysostom,Or. ., says aboutthis:

εE<Iασιν 5ν τfT καλ7υµ3νfω Iρ7νισµ fT καI8σαντες τ7cς µυ7υµ3ν7υς 7Xτελ7Dντες κ>κλfω περιd7ρε>ειν.49

In the so-called thronismos (enthronement ceremony) the ones perform-ing the rite always make the initiands sit down, and dance around them ina circle.

So here, the religious act indicated by τελετ( is one of a special, uncom-prehended nature.

As Bolkestein has argued,50 Symp. e teaches us that Plato does notsee a fundamental distinction between magic and religion the way wenow do. It is said here that the δαιµ:νι7ν plays a vital role as mediatorbetween the world of humans and that of the gods:

49 For depiction of this ceremony on an ivory chest in the Sammlung Palagi, seeRoscher, Lex. II, , fig. .

50 Bolkestein, Charakter der Deisidaimonia, n. .


διL τ7>τ7υ καP Z µαντικK πJσα dωρεH καP Z τTν Xερ3ων τ3dνη τTν τεπερP τLς Iυσ8ας καP τελετLς καP τLς 5πfωδLς καP τKν µαντε8αν πJσανκαP γ7ητε8αν.

Thewhole art of divinationworks through it, as does the trade of the priestsand others who occupy themselves with sacrifices, sacred rites (teletai),incantations, the whole art of divination, and sorcery.

Here τελετα8 is used to indicate those religious rites, of which the sensewas no longer, or only partially clear, in contrast to the Iυσ8αι, the offer-ings. In current specialized literature, 5πfωδα8, incantations, are gener-ally ranged under the label magic. I am under the impression that thereis a certain climax in the sequence: Iυσ8αι, τελετα8, 5πfωδα8. One mightsay that the placement of τελετα8 between Iυσ8αι and 5πfωδα8 here is, ina certain sense, symbolic for the evolution of the meaning of the word:in the oldest sources, it is the general indication of a cult act, and oftensimilar in meaning to Iυσ8α. Later, it is used more and more to indi-cate uncomprehended religious rites and we shall see that, at least in latertimes, it can also mean incantation.

In Symp. c, Alcibiades compares Socrates to the oboe-playerOlym-pus, who enchants people with his playing, which he has learnt fromMarsyas:

τL 7�ν 5κε8ν7υ . . . µ:να κατ3dεσIαι π7ιεH καP δηλ7H τ7cς τTν IεTν τεκαP τελετTν δε7µ3ν7υς διL τC IεHα εmναι.

Only his songs make one possessed, and, by being of divine origin, pointout those who need the gods and the sacred rites.

With Rohde,51 we recognize in these IεTν τε καP τελετTν δε:µεν7ι thesame figures that are called κ7ρυbαντιTντες in e. The rites meanthere are therefore those of the Corybantes discussed above.

In Phaedo c, Socrates has voiced his suspicion that virtues, and also^ρ:νησις, are nothing but a καIαρµ:ς, a cleansing of the Zδ7να8 and^:b7ι.52This expressionκαIαρµ:ς seems to remind himof certain ritualcustoms that bring about purification:

καP κινδυνε>7υσι καP 7X τLς τελετLς ZµHν 7zτ7ι καταστ(σαντες 7U ^αD-λ78 τινες εmναι, 9λλL τfT .ντι πAλαι αEν8ττεσIαι aτι �ς ~ν 9µ>ητ7ς καP9τ3λεστ7ς εEς |Αιδ7υ 9^8κηται 5ν b7ρb:ρfω κε8σεται, B δg κεκαIαρµ3ν7ς

51 Rohde, Psyche II, n. .52 Protagoras also claims that Orphism and such are nothing but philosophy in amys-

tic form. Plato, Prot. d. See also H. Leisegang, Griechische Philosophie als Mysterion,PhilWoch Aug. (= Festschrift Poland), .

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τε καP τετελεσµ3ν7ς 5κεHσε 9^ικ:µεν7ς µετL IεTν 7Eκ(σει. εEσPν γLρ δ(,�ς ^ασιν 7X περP τLς τελετAς, ναρIηκ7^:ρ7ι µgν π7λλ78, bAκd7ι δ3 τεπαDρ7ιW 7zτ7ι δ’ εEσPν κατL τKν 5µKν δ:`αν 7Uκ Fλλ7ι q 7X πε^ιλ7σ7^η-κ:τες YρITς.

And it is likely that those who instituted the teletai for us are also no fools,but long ago already wished to indicate truthfully that he who comes toHades uninitiated and without having had cleansing rites performed onhim, will lie in the mud, but that those who arrive there, having submittedto the cleansing rites and other ceremonies, will live with the gods. For, asthose concerned with the teletai say, “There are many narthex-bearers, butbacchi are few.” The latter are, in my opinion, none other than those whohave practised philosophy in the right way.

What τελετα8 are meant here? I believe that, with the first τελετα8, Platothinks of all τελετα8 (ritual acts) that have a special effect (we saw abovethat theword tends to evolve in that direction), so also the Eleusinian cultand such.Then hementions several terms (5ν b7ρb:ρfω κε8σεται and thecited verse) that point towards Orphism. Be this as it may, it is clear thatτελετα8 here are cleansing rites.

Resp. e. The poets are rebuked because they appear to have had astrange notion of the justice of the gods, who, according to them, givemany good people a difficult life, and vice versa. Such poets are alsoinvoked by beggar priests and diviners, who trick us into believing thatthe gods have given them the power to purge (9κεHσIαι), by means ofIυσ8αι and 5πfωδα8, a transgression of ours, or even of our ancestors µεI’Zδ7νTν τε καP S7ρτTν: in merry festivals. In this context, they cite Hom.Il. .: λιστ7P δ3 τε καP Iε7P αUτ78: “The gods themselvesmay bemoved(by prayer).” Plato continues (e):

b8bλων δg aµαδ7ν παρ3d7νται Μ7υσα87υ καP p)ρ^3ως, Σελ(νης τε καPΜ7υσTν 5κγ:νων, �ς ^ασι, καI’ �ς Iυηπ7λ7Dσιν, πε8I7ντες 7U µ:ν7νEδι<τας 9λλL καP π:λεις, kς Fρα λ>σεις τε καP καIαρµ7P 9δικηµAτωνδιL IυσιTν καP παιδιJς Zδ7νTν εEσι µgν Nτι OTσιν, εEσP δg καP τελευτ(-σασιν, �ς δK τελετLς καλ7Dσιν, α{ τTν 5κεH κακTν 9π7λ>7υσιν ZµJς, µKI>σαντας δg δεινL περιµ3νει.

And they arrive with a mass of books byMusaeus and Orpheus, who, theysay, descend from Selene and the Muses, and perform offerings accordingto these books, while they thus convince not only private persons but alsostates, that there is redemption and cleansing of misdeeds by means ofofferings and merry festivals, both for the living and for those who havealready died, which they call teletai; these deliver us from torments in theafterlife, but if we do not make these offerings, a terrible fate awaits us.


So the Iυσ8αι and Zδ7ναP παιδιTν that purge away transgressionswere apparently referred to as τελετα8 by the Orphics themselves. Theywere complex rituals, so complex, in fact, that written instructions wereused.The scholiast comments at b8bλων: περP 5πfωδTν καP καταδ3σµωνκαP καIαρσ8ων καP µειλιγµAτων (“books about incantations and bind-ing spells and purifications and propitiations”). So this is yet anotherexample of τελετ( in the sense of a religious rite of a special, uncom-prehended character, aiming at a very particular effect, in this case, tocleanse of transgressions.53 For such books containing the regulations ofthe offerings and other ceremonies, see above, p. .

The argument about the untenability of this view about the godscontinues more or less like this: if the gods can truly be mollified by suchmeans, one could enjoy oneself most if one first gave free rein to one’ssinful desires and later, by means of prayers and other rituals, persuadedthe gods that one should escape punishment. Resp. a:

9λλL γLρ 5ν |Αιδ7υ δ8κην δ<σ7µεν �ν ~ν 5νIAδε 9δικ(σωµεν, q αUτ7Pq παHδες πα8δων. 9λλ’, � ^8λε, ^(σει λ7γιO:µεν7ς, αX τελεταP α� µ3γαδ>νανται καP 7X λ>σι7ι Iε78, kς αX µ3γισται π:λεις λ3γ7υσι καP 7X IεTνπαHδες π7ιηταP καP πρ7^Qται τTν IεTν γεν:µεν7ι, 7{ ταDτα 7]τως Ndεινµην>7υσιν.

But we will suffer punishment in Hades anyway for the wrongs that wehave committed here, either we ourselves or our children’s children. ‘But,dear friend,’ he who reasons logically will say, ‘the teletai on the other handhave much influence, and the gods who bring deliverance (from guilt), asthe greatest states say, and also the sons of the gods, who have becomepoets and prophets of the gods, say that this is so.’

After the preceding passage, it is clear that here Orphic (and similar)cleansing ceremonies are meant by τελετα8. With the words kς αX µ3γι-σται π:λεις λ3γ7υσι, the author thinks of the Eleusinianmysteries, whichenjoyed great fame in Athens and also promised great privileges in theafterlife.The poet-prophets of divine origin are figures like Orpheus, theson of Apollo, and Eumolpus, the son of Poseidon.54

In Phaedrus e, Socrates connects the word µαν8α to µαντικ(, andthis µαν8α, madness, is praised as a great blessing, for which we have thegods to thank; this µαν8α alsofinds the proper defence in distressful timesand in case of illnesses sent by the gods:

53 O. Gruppe,Die griechischen Culte undMythen I () seems to conclude fromthis place that the books are called τελετα8. But cf. Rohde, Psyche I, n. .

54 Cf. Apollodorus, Bibl. ...

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9λλL µKν ν:σων γε καP π:νων τTν µεγ8στων, � δK παλαιTν 5κ µηνιµA-των π7Igν Nν τισι τTν γενTν Z µαν8α 5γγεν7µ3νη καP πρ7^ητε>σασα, 7�ςNδει 9παλλαγKν η]ρετ7, κατα^υγ7Dσα πρCς IεTν εUdAς τε καP λατρε8-ας, aIεν δK καIαρµTν τε καP τελετTν τυd7Dσα 5`Aντη 5π78ησε τCν Sαυ-τQς Nd7ντα πρ:ς τε τCν παρ:ντα καP τCν Nπειτα dρ:ν7ν, λ>σιν τfT YρITςµαν3ντι τε καP κατασd7µ3νfω τTν παρ:ντων κακTν ε�ρ7µ3νη.

But surely, when from someplace or other the greatest diseases and distressoccurred in some of the families, presumably because of some ancientguilt, this madness, by arising and giving prophesies, delivered those whoneeded it, because it sought refuge in prayers and service to the gods, fromwhence it drew purifications and other rites (teletai), and it made himwhotook part in them safe for the present and for the future, delivering himwho is properly mad and possessed from his present misery.

It appears that Socrates here makes allusions to the pollution of a clan,so common in myth, which must then be expiated, on the instructionsof a seer, as was the case in the house of Laius.55 But, in historical time,too, we know of pollutions that must be removed, for example,Thuc. .,where there is mention of the pollution of the Delians, who had beenconsecrated too early, i.e. before they had been cleansed of an old guilt(παλαιL αEτ8α). For this reason, they are driven out by the Athenians.Thuc. . also mentions a cleansing by the Athenians of Delos, κατLdρησµ:ν τινα (“in accordance with an oracle”). The measures, carefullyexecuted at the recommendation of an oracle, are called καIαρµ7P καPτελετα8.The word τελετα8 again implies the solemn, precise character ofsuch rites and also the designation for a very specific effect.

In his splendid prose poem about what happens to the soul in theworld of Ideas and on earth, Plato, Phdr. b, says that the soul ofthe wise man grows wings, because it, drawn by memory, continuouslyyearns for the world of the gods and is therefore regularly in contact withthe world of divine Ideas:

τ7Hς δg δK τ7ι7>τ7ις 9νKρ �π7µν(µασιν YρITς dρ<µεν7ς, τελ37υς 9εPτελετLς τελ7>µεν7ς, τ3λε7ς .ντως µ:ν7ς γ8γνεται.

Only if someone is able to use such reminders correctly, does he becometruly perfect, by having perfect rites continuously performed on him.

ΤελετAς here is the so-called internal object of τελεHν, and is used sothat the adjective τ3λε7ς may be added: τελ37υς τελετLς τελεHσIαι is astronger expression than τελ3ως τελεHσIαι. ΤελεHν is here, as so often:

55 Cf. Stallbaum ad locum.


to perform a ritual act on someone; and τελετ( is the correspondingnomen actionis: the ritual act, and again one of a special nature and witha special effect: the soul that submits to it grows wings, i.e. is cleansed ofthe burdening substance and is lifted up. It is clear that Plato, when hespeaks thus, has the Eleusinian mysteries in mind, where the ‘viewing’(5π7πτε8α) had a powerful effect on the participants. Viewing the Ideashas a powerful effect on the human soul as well and is therefore calledτελετ( here.

Plato apparently gives his opinion that τελετ( means ‘becoming per-fect’ (τελ37υς τελετLς τελ7>µεν7ς τ3λε7ς γ8γνεται) but this need not bea reason for us to follow him in this regard.

In the same passage, Phdr. b, Socrates explains how justice andwisdomhere on earth are butweak reflections of the Ideas of these virtuesup there. “Then they were splendid in appearance, when the souls, witha blissful host, with Zeus or other gods, rejoiced in this beatific sight(µακαρ8αν .ψιν τε καP I3αν) of the Ideas and they underwent the ritualact, which one may rightly call the most beatific of all (καP 5τελ7Dντ7τTν τελετTν �ν I3µις λ3γειν µακαριωτAτην).”

Again, τελετ( here is the same as above: the act, consisting of .ψις andI3α, that causes one to become blessed. So here, µακAρι7ς is ‘beatific’; itsignals the effect to which τελετ( so often refers, as we have seen.

So also at Phdr. c, where it is argued how Nρως, desire, induces thegrowth of soul wings in him who is stricken by love:

πρ7Iυµ8α µgν 7�ν τTν kς 9ληITς 5ρ<ντων καP τελετ(, 5Aν γε διαπρA-`ωνται � πρ7Iυµ7Dνται y� λ3γω, καλ( τε καP εUδαιµ7νικK �πC τ7D δι’Nρωτα µαν3ντ7ς ^8λ7υ τfT ^ιληI3ντι γ8γνεται, 5Lν αXρεIyQ.

Thus the desire of true lovers and the rite thatmakes beautiful and happy, atleast if they attain what they desire in the way described by me, are createdby the love-crazed lover in the loved one when he surrenders.

The emphasis in τελετ( on its effect is very strong here, as is indicated bythe words καλ( τε καP εUδαιµ7νικ(.

By songs, so the Athenian recommends in Leges a–e, one must5πeAδειν the truth to the citizens; however, the older people get, theless they tend to sing; and yet it is precisely older people, who, afterall, surpass others in understanding and the power of persuasion, whocould attain the most beneficial results by their singing. For this rea-son, it is recommended that youths abstain from wine until the ageof ; from the age of to , moderate use of wine is permitted(b):

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τετταρAκ7ντα δg 5πιbα8ν7ντα 5τTν 5ν τ7Hς `υσσιτ87ις εUωdηI3ντα κα-λεHν τ7>ς τε Fλλ7υς Iε7cς καP δK καP ∆ι:νυσ7ν παρακαλεHν εEς τKν τTνπρεσbυτ3ρων τελετKν wµα καP παιδιAν, �ν τ7Hς 9νIρ<π7ις 5π8κ7υρ7ντQς τ7D γ(ρως αUστηρ:τητ7ς 5δωρ(σατ7 τCν 7mν7ν ^Aρµακ7ν, �στε9νηbJν ZµJς.

But when he has reached the age of forty, he should party with his tablecompanions and not only invoke the other gods, but especially call Diony-sus to what is, at the same time, the ceremony and relaxation of oldermen. For this reason, he (Dionysus) has given wine to the people, as anaid against the stiffness of old age, a magic potion that makes us youngagain.

Herewe have another example of how, in Plato, the term τελετ( especiallyindicates the effect of the action. Plato may have thought here of theorgiastic cult of Dionysus, in which the god was invoked to appearat the festival;56 possibly also of Orphic rites. The surviving Orphichymns frequently end with words like: bαHνε γεγηIjς | 5ς τελετKν oγ8ανπ7λυπ78κιλ7ν Yργι7^Aνταις.57

In Leg. c, Plato says that the founder of a state must not makeany changes to the religious institutions that already exist; these mayhave evolved in different ways: sometimes παλαι7P λ:γ7ι led to theirfoundation:

7UδεPς 5πιdειρ(σει κινεHν ν7Dν Ndων aσα 5κ ∆ελ^Tν q ∆ωδ<νης q παρ’�Αµµων7ς [ τινες Nπεισαν παλαι7P λ:γ7ι Bπyηδ( τινας πε8σαντες,^ασµA-των γεν7µ3νων q 5πιπν78ας λεdIε8σης IεTν, πε8σαντες δg Iυσ8ας τελε-ταHς συµµε8κτ7υς κατεστ(σαντ7.

No sensible person will attempt to change what the oracles of Delphi,Dodona and Ammon or some old myths established, persuading peopleone way or another, because of apparitions or because of some reporteddivine inspiration; these things persuaded them and led to the foundationof sacrifices, mixed with ritual acts.

The distinction between Iυσ8αι and τελετα8 appears to me to lie in theuncomprehended and therefore, perhaps,mysterious nature of some ritesthat occurred in the offerings. Compare, for example, the Bouphonia inAthens, which Aristophanes therefore calls τελετ(.58

Leg. c discusses different kinds of dances. Between war dancesand peace dances is a type of dance that belongs to neither category,

56 Cf. Eur. Bacch. : µ:λε νυν Zµ3τερ7ν 5ς I8ασ7ν, � Βρ:µιε.57 Hymn. Orph. .–.58 See above, p. .


namely that in which people imitate bacchantes, nymphs, Pans, etc. περPκαIαρµ7>ς τε καP τελετAς τινας 9π7τελ7>ντων “while they performthis dance in cleansing and (other) rites.” We have already seen this useof τελετ(, e.g. in Euripides’ Bacchae; they are the ecstatic rites of thefollowers of Dionysus.

Leg. d mentions a story 5ν ταHς τελεταHς that people guilty ofhomicide are punished in Hades and those who return again to earthwill meet their just end here. Evidently τελετα8 here refers to a specialreligious ceremony teaching the transmigration of the soul.

Leg. d is about different kinds of 9σ3bεια. There are atheists whoopenly profess their godlessness and demonstrate this in their lives butare nevertheless virtuous. This type is the least dangerous. But anothertype of atheist has the same conviction but hides it carefully; they oftenenjoy an excellent reputation but are full of guile; this category producesmany diviners (µAντεις) and peoplewho practise sorcery, and sometimesalso τ>ρανν7ι καP δηµηγ:ρ7ι καP στρατηγ78, καP τελεταHς δg Eδ8αις5πιbεb7υλευκ:τες κτλ.: “tyrants, demagogues, generals and those whoare against special religious customs.”59

A class, therefore, of people who are intent on gaining influence ontheir fellow citizens in all kinds of cunning ways.There are swindlers inpolitical affairs, tyrants and demagogues; inmilitary affairs, generals; andin the field of religion, those who are bent on creating special religiouscircles, in order to bind a number of people to themselves: sectarians.

Recapitulating the use of our term in Plato, it is striking that it is alwaysused to indicate a special religious act. Several timeswe observe that Platoused it for a rite or ceremony that has a certain effect; τελετ( also appearedto mean this effect itself.60

In Hippocrates,De morbo sacro . (. Littré),61 the author speaksof certain people who pretend to be able to bring down the moon,eclipse the sun, influence the weather and such miracles. Whether theyclaim to do these things “by means of rites or by means of some otherknowledge or practice” (εxτε καP 5κ τελετ3ων εxτε καP 5` Fλλης τινCςγν<µης καP µελ3της), the author certainly thinks they are atheists. After

59 We also find this warning against private cult communities (xδια XερA) in Arist. Pol.. (b).

60 Plato, Phdr. c.61 J. Jouanna, Hippocrates () , dates this work to the second half of the fifth

century bc.

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all, if they can do all these things, they are more powerful than the godsthemselves. I would say that the τελετα8 here refer tomagic acts, which isalso apparent fromwhat follows: εE γLρ FνIρωπ7ς µαγε>ων τε καP I>ωνσελ(νην τε καIαιρ(σει κτλ.: “For if a man will bring down the moon bymagic or sacrifice . . . ”62

Archytas, fr. DK, speaking about harmony, says that a fast movementproduces a higher tone, a slow one, a lower tone.

9λλL µLν καP τ7Hς _:µb7ις τ7Hς 5ν ταHς τελεταHς κιν7υµ3ν7ις τC αUτCσυµbα8νειW oσυdeJ µgν κιν7>µεν7ι bαρcν 9^ι3ντι �d7ν, EσdυρTς δ3 Y`>ν.

The same also happenswith the rhomboi that aremoved in the ceremonies.When moved gently, they give off a deep sound, but when vigorously, apiercing sound.

The rhomboswas used in ceremonies of various nature.63The instrumentconsisted of a little oval plank, swung around on a string. It was used bythe Orphics (cf. Clem. Al. Protr. .–), but, inTheoc. Id. , it was alsoused by the sorceress who tries to get her absconded lover back by magicrites.

WhenAristotle,Rhet. .. (a ), says: τL γLρ µυστ(ρια πασTντιµιωτAτη τελετ( (“for the mysteries are the most respected ceremony ofall”), one could take this as an example of how, even in this period, theword still has its more general meaning: ‘religious ceremony’.

In Rhet. . (a ), τελετ( refers to the worship of Soteira, whichwas presumably secret, as is apparent from the context.

Conclusion

If we nowattempt to formamental image of themeaning of τελετ( beforethe age of Alexander, it is essentially as follows.

The original, general meaning: performance, without a sacral conno-tation, appears to be attested only at Batrachom. .

62 This shows that offerings, too, could be of a magical nature.63 For the rhombos, cf. A. Lang, in Encyclopaedia of Religion and Ethics, s.v. bull-roarer

(esp. ethnological data); R. Pettazoni, I misteri (). Cf. also Ovid, Fasti .; Preisen-danz, PGM .. For a depiction of the rhombos, see Daremberg-Saglio, DictionnaireIV, .


In Pindar, it is performance of a religious act, in whatever shape orform: e.g. theoxenia (Ol. .), also regularly recurring ceremonies forthe gods: religious festivals (Panathenaea, Olympic games).

A so-called orgiastic cult act is also called τελετ(, as is evident fromthe dithyrambic fragment fromOxyrhynchus, entitledHeracles (fr. b).

In the tragedians, we find τ3λ7ς for offering and other ritual acts, alsofor mystery rites (Soph. fr. N2). Possibly there is a slight tendency touse the word τελετ( for religious acts of a special nature, i.e. those that arebound by strict regulations and have symbolic meaning. For example, inEuripides, for the Choes festival with its deviating ritual and for the wildBacchic rituals.

The same is true for Aristophanes.There it is: offering (Pax , Vesp.); theDipolieia, Adonia etc. (Pax ) and also secret ceremonies, likethose conducted by Orphics and those of the Eleusinian mysteries (Nub., Vesp. , Ran. ).

The ritual of mysteries was certainly bound by very specific regula-tions. They are therefore understandably called τελετ( (τελετα8). In theorators, we find the expression τελετK τTν µυστηρ8ων (Isoc. Paneg. (d)), but in Athens, τελετ( can also be used without further specifica-tion to refer to the mysteries, i.e. those at Eleusis (Isoc. Paneg. (a)).

In ps. Demosthenes,Neaer. (quoting from a decree of the Atheni-ans), τελετ( means ‘clan cult’.

From the use in Plato, it appears that τελετ(, in his time, referred inparticular to the sort of rites from which a powerful effect emanates onthe person who submits to it (τελεHται), usually a cleansing effect. Forexample, the word is often used together with καIαρµ:ς (e.g. Leg. ).He also uses the word for Orphic practices that deliver from guilt, evenafter death (Resp. a).These τελετα8 are purely magic acts, i.e. such bywhich the gods are compelled to confer a certain favour. Cf. also Hippoc.Morb. sacr. .. Furthermore, he calls the elevating effect of the world ofIdeas on the human soul τελ37υς τελετAς (Phdr. c).

A place in Archytas (fr. DK) also appears to give τελετ( in the senseof magic act. Finally, Aristotle perhaps teaches us that the more generalmeaning, religious ceremony in the neutral sense, is also still current.(Rhet. .. (a )).

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THE USE OF ΤΕΛΕΤΗ AFTER ALEXANDER

In the introduction to the laws of Charondas, handed downby Stobaeus(.Hense), we find a metaphorical use of the term τελετ( that clearlyshows how the author thinks in particular of the effect emanating from it.

For one should, they say, have no contact with disreputable people, butseek good company:

τελεHσIαι τε τKν µεγ8στην καP τελει7τAτην τελετ(ν,9νδραγαI8αν, µιµ7υ-µ3ν7υς 5π’ 9ληIε8eα καP κτωµ3ν7υς τKν 9ρετ(νW 7UδεPς γLρ 9νKρ τ3λει7ςFνευ τα>της.

and undergo the greatest and most perfect telete, righteousness, imitatingin truth and acquiring goodness; for no man is complete without that.

So 9νδραγαI8α, righteousness, is here imagined as a τελετ(, an inspiringforce that also turns others into 9γαI78. The expression τελεHσIαι τKνµεγ8στην καP τελει7τAτην τελετ(ν is reminiscent of Plato, Phdr. c.Other features, too, make it fairly certain that the piece dates from theHellenistic period.1

Chrysippus, fr. v. Arnim (= Plut. De Stoic. repugn. a), gives aclassification of philosophy, which, according to him, should be dividedinto three parts: logic, physics and ethics. He adds:

τTν δg ^υσικTν Nσdατ7ς εmναι B περP τTν IεTν λ:γ7ς (sc. δ7κεH µ7ι), διCκαP τελετLς �γ:ρευσαν τLς τ7>τ7υ παραδ:σεις.

The utmost of physics is in my opinion the statement about the gods; andtherefore they proclaimed the teletai as the handing down of this.

Here we have a new and noteworthy explanation of the word τελετ(,perhaps approximated by the translation ‘end doctrine’. One may com-pare the familiar history of the development of the termmetaphysics: τLµετL τL ^υσικA, that which is beyond physics.2 Incidentally, we can infer

1 Cf. Niese in RE s.v. Charondas, III, .2 Cf.W.Windelband,Geschichte der abendländischen Philosophie imAltertum4 ()

.

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from this to what extent the term evoked associations of certain dog-mas in this regard. To Chrysippus, the contents of the τελετα8 are, as wesee, mythological-philosophical statements about the gods, i.e. nothingbut the familiar Stoic allegorization of popular religion.3That τελετα8 areclassified as philosophy is not new, as we saw above (Plato Prot. d),where it was said that Musaeus and Orpheus and those who occupythemselves with τελετα8, are, in fact, Sophists. Chrysippus here uses theterm as a full synonym for doctrine, a use we will encounter several moretimes.

Etymologicum Magnum, s.v. τελετ(, quotes this same passage byChrysippus, though not verbatim (= fr. Arnim):

iρ>σιππ7ς δ3 ^ησι τ7cς περP τTν Iε8ων λ:γ7υς εEκ:τως καλεHσIαιτελετAςW dρQναι γLρ τ7>τ7υς τελευτα87υς καP 5πP πJσι διδAσκεσIαι, τQςψυdQς 5d7>σης Vρµα καP κεκρατηµ3νης καP πρCς τ7cς 9µυ(τ7υς σιωπJνδυναµ3νης.

Chrysippus says that statements about the gods are naturally called tele-tai, for they must be taught last and in addition to all, when the soul hasa solid basis and is strong and is able to keep silent towards the uniniti-ated.

From the last remark about the 9µ>ητ7ι, it is apparent that this Stoictheology was not intended for everyone. Hence, besides the religiousteachings of philosophers, in otherwords τελετα8, therewas one theologyfor statesmen and another for poets.

A contemporary of Chrysippus, Neanthes, appears to have followed theexample of Stesimbrotus4 in compiling a work entitled ΠερP τελετTν.It is clear from the fragments that, like the work of the same name byStesimbrotus, it discussed the myths underlying the different cult acts ofmysteries, and possibly also their meaning, their symbolism. Here arethose fragments.

In the Etymologicum Magnum, s.v. pΙδαH7ι, we find a mythologicalexplanation of the name Idaean Dactyls (pΙδαH7ι ∆Aκτυλ7ι), citing Stes-imbrotus’ ΠερP τελετTν.

3 Cf. E. Zeller, Grundriss der Geschichte der griechischen Philosophie12 () .4 For Stesimbrotus and Neanthes and other such authors, cf. A. Tresp, Fragmente der

griechischen Kultschriftsteller () .

the use of ΤΕΛΕΤΗ after alexander

The same lexicon, s.v.Βριτ:µαρτις,5 mentions:ΝεAνIης 5ν τfT πρ<τfωΠερP τελετTν ^ησ8 . . . “In thefirst book ofOnSacredRites, Neanthes says. . . ”This is followed by an explanation of the name Britomartis.

Athenaeus, ., a, recounts why the boar is worshipped on Crete,and also refers to Neanthes’ ΠερP τελετTν.6

From this same work, Athenaeus, ., d, derives the story ofthe noble deed of a certain Cratinus from Athens.7 As a boy, this manhad apparently volunteered when the καIαρτ(ς Epimenides neededhuman blood for the ritual cleansing of the city from an ancient pollu-tion.

As is evident from this latest example, this work by Neanthes alsodiscussed the ritual cleansing of cities and peoples, which as we alreadysaw in Plato, Phd. e, are also called τελετα8.

Whether Aristotle wrote a work called Τελετα8 (mentioned Schol. Ap.Rhod. ., p. , Keil) must be doubted.8

Suidas, s.v. pΑριγν<τη, also mentions a book of ΤελεταP ∆ι7ν>σ7υ.9Such writings will have been of similar content to Neanthes’ work, likethose entitled ΠερP µυστηρ8ων.10

We also have Athenaeus to thank for a passage from the scholar Pole-mon, who lived around bc, where the term τελετ( occurs (.,c = fr. Pr). Discussing all kinds of special dinnerware, Athenaeusturns to the κ:τυλ7ς, a cup used for ritual acts. According to him, Pole-mon says in his treatise ΠερP τ7D ∆87υ Κfωδ87υ:

µετL δg ταDτα τKν τελετKν π7ιεH καP αXρεH τL 5κ τQς IαλAµης καP ν3µειaσ7ι Fνω τC κ3ρν7ς περιενην7d:τες.

After that, he performs the sacred act and takes the objects out of the sacredshrine and distributes them to those who have carried the kernos aroundhigh.

This kernos is a cup composed of many small cups; according to Pole-mon it contained no less than seventeen different ingredients, which are

5 FGrHist II, , fr. .6 FGrHist II, , fr. .7 FGrHist II, , fr. .8 Fr. Rose, who, however, reads pΑριστ7κλQς instead of pΑριστ7τ3λης. Cf. A. Tresp,

Fragmente der griechischen Kultschriftsteller () .9 See also Harpocration, s.v. νεbρ8Oων.10 Cf. A. Tresp, Fragmente der griechischen Kultschriftsteller () .

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all mentioned by name. We know the κερν7^7ρ8α was one of the cere-monies at the lesser mysteries at Agrae.11 It possibly had symbolic mean-ing.

Considerable parts of Dionysius Scytobrachion’s works about Ama-zons and Argonauts have survived in Diodorus Siculus.

Diod. .. (FGrHist I, , fr. ) is extracted from his History of theAmazons. The Mother of the gods made her sons, the Corybantes, liveon Samothrace:

5` 7z δ’ εEσP πατρCς 5ν 9π7ρρ(τfω κατL τKν τελετKν παραδ8δ7σIαι.

From which father they descended, was supposedly passed down in asecret in the rite (of the Samothracian mysteries).

Diod. .. (FGrHist I, , fr. ) also comes from the work of DionysiusScytobrachion, according to Jacoby, but appears to have been slightlyedited by Diodorus.12 When the Argonauts are scourged by a storm andthe leaders despair of their rescue, it is said that:

p)ρ^3α, τQς τελετQς µ:ν7ν τTν συµπλε:ντων µετεσdηκ:τα, π7ι(σασIαιτ7Hς Σαµ:Iραι`ι τLς �πgρ τQς σωτηρ8ας εUdAς.

Orpheus, who alone of the men sailing together had participated in therite, prayed to the Samothracian gods for their safety.

The Samothracian gods are invoked especially in case of danger at sea.13The fact that Orpheus here performs the prayers, because he alone hadparticipated in the τελετ( of Samothrace, could indicate that prayerformulas, known only to the initiated, existed to ensure the help of thesegods.We know little about the Samothracian rites; we do know that a dogwas sacrificed to Hecate and the Cabiri, which is certainly indicative of adeviating rite.14

11 Cf. Scholion to Plato Gorg. c: 5ν 7�ς π7λλL µgν 5πρAττετ7 αEσdρA, 5λ3γετ7 δgπρCς τTν µυ7υµ3νων ταDταW 5κ τυµπAν7υ N^αγ7ν, 5κ κυµbAλ7υ Nπι7ν, 5κερν7^:ρησα,κτλ. For the kernos, see alsoHarrison, Prolegomena, ff., where one also finds a pictureof it. According to P. Foucart, Lesmystères d’Eleusis () the scholiast here confusesEleusis with the cult of Cybele.

12 Cf. Jacoby, FGrHist I, .13 Cf.Theophr. Char. ..14 Cf. Nilsson, Feste, ; a red-figure lekythos, th c. bc, from Athens (NM )

shows a woman sacrificing a puppy, presumably to Hecate (three torches), see M. Dillon,Girls and Women in Classical Greek Religion () , fig. ..


In citing other places from Diodorus, we should also be aware atall times that his work is only a compilation of older sources,15 so thatthe quotations may be from various periods. Τελετ( appears in variousnuances in Diodorus.

A. τελετ( is a cult act of a special nature.

In ..–, we read how Isis instituted phallus worship in the rites forOsiris-Dionysus:

Nν τε γLρ τ7Hς Xερ7Hς εxδωλ7ν αUτ7D κατασκευAσασαν τιµJν καταδεH`αικαP κατL τLς τελετLς καP τLς Iυσ8ας τLς τfT IεfT τ7>τfω γιν7µ3νας5ντιµ:τατ7ν π7ιQσαι καP πλε8στ7υ σεbασµ7D τυγdAνειν. διC καP τ7cς|Ελληνας, 5` ΑEγ>πτ7υ παρειλη^:τας τL περP τ7cς Yργιασµ7cς καPτLς ∆ι7νυσιακLς S7ρτAς, τιµJν τ7Dτ7 τC µ:ρι7ν Nν τε τ7Hς µυστηρ87ιςκαP ταHς τ7D Iε7D τ7>τ7υ τελεταHς τε καP Iυσ8αις, Yν7µAO7ντας αUτC^αλλ:ν.

Having prepared an idol of it in the sanctuaries, she introduced its worshipand made it the object of the highest honour and reverence in the ritesand offerings accorded to that god. And for this reason, the Greeks, too,having received the celebrations of orgies and Dionysiac festivals fromEgypt, honour that member in the mysteries and rites and offerings of thatgod, calling it ‘phallus’.

It seems to me that τελετ( here should not be regarded as a secretfestival. The expression ∆ι7νυσιακαP S7ρτα8 appears to be used for thesame phenomenon here and the word S7ρτ( hardly evermeans ‘exclusiveceremony’: it is the normal word for a public religious festival. It seemsquite possible to me that, in using the word τελετ( here, the author wasthinking of the phallus procession which was held in Athens in honourof Dionysus.16

Our term is used in a similar context in .., where it its saidthat not only Egypt, but also many other peoples have held genitalssacred in their religious rites: τC αEδ7H7ν καIιερωκ3ναι κατL τLς τελε-τAς.

Likewise .., where we read that Priapus is worshipped, not only atthe ∆ι7νυσιακαP τελετα8, but also at nearly all other τελετα8, and thathe is carried along with laughter and pleasantry at the sacrifices. NowPriapus had become well known everywhere in the third century and

15 For Diodorus and his sources, see Schwarz, RE V, ff.16 Cf. Stengel, Kultusaltertümer3 ff.

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was often identified with other ithyphallic deities. Such gods were, forexample, seen at the Dionysia,17 Haloa,18 and Artemis cults.19

So the author could have had such ceremonies in mind with τελετα8.Certainly the ithyphallic rites did not cause such a stir as they wouldtoday; yet they were presumably felt as deviating from the usual cere-monies and are therefore called τελετα8,20 possibly also because theywereregarded as symbolic acts for fertility.

... With reference to the view that some gods were born on Crete,the Cretans say: τLς δg τιµLς καP Iυσ8ας καP τLς περP τL µυστ(ριατελετLς 5κ Κρ(της εEς τ7cς Fλλ7υς 9νIρ<π7υς παραδεδ:σIαι (“thathonours, offerings andmystery rites have been handed down fromCreteto the rest of mankind”). Their strongest evidence for this is that theτελετ( at Eleusis, like that on Samothrace and inThracewith theCicones,tends to be handed down in secret: µυστικTς παραδ8δ7σIαι, while inCnossus, on Crete, it is customary of old to hand down these τελετα8openly to all: ^ανερTς τLς τελετLς πJσι παραδ8δ7σIαι. What is true ofthis claim of the Cretans, is immaterial; but it is clear from this examplethat, at least in this period, the aspect of secrecy is not essential for aτελετ(, because, whether it is celebrated in secret (µυστικTς) or openly(^ανερTς), it is in both cases called τελετ(.21

B. We can point to several places in Diodorus where τελετ( evidentlyalready has the narrower meaning of: secret religious act. But the linecannot always be sharply drawn.

... After the apotheosis of Osiris, Isis and Hermes (Thoth) begin tomake an offering to him: τ7>τ7υς δg καP τελετLς καταδεH`αι καP π7λλLµυστικTς εEσηγ(σασIαι (“they revealed the rites and introduced manythings in secret”).22

17 Cf. Deubner, Attische Feste, ff.18 Cf. Deubner, Attische Feste, ff.; Dillon () –.19 Cf. Deubner, Attische Feste, n. .20 For the worship of Priapus, see Wilamowitz, Glaube, ff.; H. Herter, De Priapo,

RGVV () and passim. Cf. also Philostr. Vita Ap. ..21 Because she translates τελετ( as ‘mysteries’ here, Harrison,Prolegomena, arrives

at the curious statement: “In Crete . . . the mysteries . . . were not mysterious.” Due to thesame misconception, Farnell, Cults III, a, says of this place: “the odd statement ofDiod. Sic. V, . . . is self-contradictory.”

22 I doubt whether the verb καταδε8κνυµι, which occurs so often in such a context,means ‘to institute’, as Jan Gonda would have it (∆ε@κνυµι: Semantische studie over den


In ., τελετ( appears several times in the story of how Orpheusbrought secret rites from Egypt to Greece (Thebes). Twice we see thecombination τελετK (-ταP) καP µυστ(ρια. The word here refers to theindigenous nocturnal festivals of Dionysus at Thebes, which had a veryspecial character, cf. Euripides Bacchae. In §, there is mention of thegreat reputation that Orpheus later enjoyed with the Greeks 5πP µελfωδ8eακαP τελεταHς καP Iε7λ7γ8αις (“because of his singing, rites, and theolo-gies”). It is clear that special, secret cult acts are meant here.The Iε7λ7-γ8αι must then be the accompanying instruction and statements givenby him, that were themselves also called τελετα8.23 The same words alsoappear in the same context in ..: Nν τε ταHς Iε7λ7γ8αις καP ταHς τελε-ταHς καP π7ι(µασι καP µελfωδ8αις (“in his theologies, his rites, poems andsongs”).

Similarly, .. and , the combination αX τελεταP καP τL µυστ(ρια(“the rites and mysteries”) is used of the Eleusinian mysteries.

In .., it is said that Orpheus brought the µυστικαP τελετα8 fromEgypt.The addition of the adjective µυστικ:ς does not necessarily implythat here, τελετ( is still used in its general meaning, ritual act of anynature, even less because, in §, τελετα8 is usedwithout further specifica-tion to indicate the mysteries of Dionysus-Osiris and those of Demeter-Isis. We must, however, keep in mind that Herodotus already began tosee the prototype of Greek mysteries24 in certain Egyptian ceremonies,and we find this notion again in Diodorus and Plutarch. It is most likely,however, that mysteries in the Greek sense did not exist in Egypt.25 AllEgyptian religious acts were, however, performed with meticulous careand there was often a certain underlying dogma, which was also the casein the Greek mysteries. So it should not surprise us that both are repeat-edly called τελετα8.

.. speaks of Dionysus as τL µυστ(ρια καP τελετLς καP bακdε8αςεEσηγησAµεν7ν (“having introduced his mysteries and rites and baccha-nals”).

The word occurs again in more or less the same sense in the followingfive places:

Indo-Germaanschen wortel deik-, , ). I believe that it is rather ‘to reveal’, i.e.actually demonstrate. Cf. Hymn. Dem. and below, p. .

23 Cf. above, p. .24 Cf. above, Hdt. ..25 Cf. C. Sourdille, Hérodote et la religion de l’Égypte () chap. VII.

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..: καταδεH`αι δg καP τL περP τLς τελετLς καP µεταδ7Dναι τTνµυστηρ8ων τ7Hς εUσεb3σι τTν 9νIρ<πων: “He (Dionysus) also taughtthe celebration of his rites and shared his mysteries with pious men.”

..: τLς δg τελετLς καP τL µυστ(ρια ^I7ρJς Vνεκα τTν 9λλ7τρ8ωνγυναικTν καταδεικν>ειν: “(Some claimed) he was introducing his ritesand mysteries in order to seduce the wives of other men.”

..: καταδεH`αι δg τLς τελετAς: “He revealed the mysteries.”..: 5νεργQσαι δ’ 5πP πλ37ν καP τL περP τ7cς Yργιασµ7>ς, καP

τελετLς �ς µgν µεταIεHναι πρCς τC κρεHττ7ν, �ς δg 5πιν:ησαι: “He wentabove and beyond in performing the celebration of orgiastic rites and,with regard to mysteries, he improved some and invented others.”

..: παρQλIεν εEς τLς pΑI(νας καP µετ3σdε τTν 5ν pΕλευσHνι µυ-στηρ8ων,Μ7υσα87υ τ7D p)ρ^3ως υX7D τ:τε πρ7εστηκ:τ7ς τQς τελετQς:“He went to Athens and participated in the mysteries at Eleusis, whileMusaeus, son of Orpheus, was in charge of the rite at that time.”

The performance of the mysteries of Samothrace is called τελετ( in.. (and ), where it is said that Zeus revealed the rite of the mysteriesto his son Iasion.

τCν δg ∆8α b7υληI3ντα καP τCν Vτερ7ν τTν υXTν τιµQς τυdεHν, παρα-δεH`αι αUτfT τKν τTν µυστηρ8ων τελετ(ν, πAλαι µgν 7�σαν 5ν τfT ν(σfω,τ:τε δ3 πως παραδ7IεHσαν,�ν 7U I3µις 9κ7Dσαι πλKν τTν µεµυηµ3νων.δ7κεH δ’ 7zτ7ς πρTτ7ς `3ν7υς µυQσαι καP τKν τελετKν διL τ7Dτ7 Nνδ7`7νπ7ιQσαι. [] µετL δg ταDτα ΚAδµ7ν τCν pΑγ(ν7ρ7ς κατL O(τησιν τQς ΕU-ρ<πης 9^ικ3σIαι πρCς αUτ7>ς, καP τQς τελετQς µετασd:ντα γQµαι τKν9δελ^Kν τ7D pΙασ8ων7ς nΑρµ7ν8αν, 7U καIAπερ |Ελληνες µυI7λ7γ7Dσι,τKν �Αρε7ς.

But Zeus wished that the other of his sons (Iasion) would also receivehonour and so he revealed to him the rite of the mysteries, which hadexisted of old on the island but was at that time handed over to him,so to speak; it is not permitted, however, for anyone except the initiatedto hear about them. And he appears to have been the first to initiatestrangers and therebymake the rite famous. After this, Cadmus, the son ofAgenor, arrived there on his quest for Europa and, having participated inthe mystery rite, married Harmonia, who was the sister of Iasion and not,as the Greeks tell in their stories, the daughter of Ares.

Cf. also ..–:

καP τL µgν κατL µ3ρ7ς τQς τελετQς 5ν 9π7ρρ(τ7ις τηρ7>µενα µ:ν7ιςπαραδ8δ7ται τ7Hς µυηIεHσιW διαbεb:ηται δ’ Z τ7>των τTν IεTν 5πι^A-νεια καP παρAδ7`7ς 5ν τ7Hς κινδ>ν7ις b7(Iεια τ7Hς [] 5πικαλεσαµ3ν7ιςτTν µυηI3ντων. γ8νεσIαι δ3 ^ασι καP εUσεbεστ3ρ7υς καP δικαι7τ3ρ7υς


καP κατL πJν bελτ87νας SαυτTν τ7cς τTν µυστηρ8ων κ7ινων(σαντας.διC καP τTν 9ρdα8ων Zρ<ων τε καP ZµιI3ων τ7cς 5πι^ανεστAτ7υς πε^ι-λ7τιµQσIαι µεταλαbεHν τQς τελετQς.

The particulars of the rite are guarded among the secrets and are trans-mitted only to the initiated; but the epiphany of these gods is legendary,especially their marvellous rescue of initiates who call upon them when indanger.They also say that thosewho have shared in theirmysteries becomeboth more pious and more righteous and better in every respect. For thisreason, the most famous of the ancient heroes and demi-gods were eagerto take part in the mystery rite.

.. tells us that we should worship the gods with great zeal, because:7U µ:ν7ν τ7cς εUσεbεHς 5ν τfT OQν ε� π7ι7Dσιν, 9λλL καP µετL τCνIAνατ7νW εE δg καP ταHς τελεταHς, διαγωγKν µετ’ εU^ηµ8ας Zδε8ας εEςwπαντα τCν αETνα παρασκευAO7υσιν.

They are not only beneficial to the pious in life but also after death; and ifwe believe in the mysteries, they also provide a pleasant life with dignityfor all eternity.

In .., it is said of Demetrius that he hastened to be initiated andreceive the rite at Eleusis: Nσπευδε µυηIQναι καP καταλαbεHν τKν 5νpΕλευσHνι τελετ(ν.

In various places, the word is used in the same breath as .ργια. Itis difficult to point to a difference in meaning. This is very evident in... Some say thatDionysus taughtCharops the acts of the sacred rites:διδA`αι (τCν iAρ7πα) τL κατL τLς τελετLς .ργια, and that Charops’son, Oeager, received the mysteries that have been handed down in therites: παραλαbεHν . . . τLς 5ν τ7Hς µυστηρ87ις παραδεδ7µ3νας τελετAς.The son of this Oeager was Orpheus, of whom it is said that:

µαI:ντα παρL τ7D πατρ:ς . . . π7λλL µεταIεHναι τTν 5ν τ7Hς Yργ87ιςW διCκαP τLς �πC τ7D ∆ι7ν>σ7υ γεν7µ3νας τελετLς p)ρ^ικLς πρ7σαγ7ρευIQ-ναι.

having learnt (the rites) from his father, he changed many of the thingsin the mysteries (orgia): therefore the rites (teletai) of Dionysus are calledOrphic.

Certainly τελετα8 and .ργια both refer to sacred acts and are both alsoused as synonyms of µυστ(ρια to indicate the cult as an institution.

Cf. also ... (∆ι:νυσ7ν) p)ρ^εcς κατL τLς τελετLς παρ3δωκεδιασπ<µεν7ν �πC τTν ΤιτAνων. “In the sacred acts, Orpheus passeddown how Dionysus was rent apart by the Titans.”

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... Diodorus is talking about the stories about the dismembermentand restoration of Dionysus:

σ>µ^ωνα δg τ7>τ7ις εmναι τA τε δηλ7>µενα διL τTν p)ρ^ικTν π7ιηµA-των καP τL παρεισαγ:µενα κατL τLς τελετAς, περP �ν 7U I3µις τ7Hς 9µυ-(τ7ις Xστ7ρεHν τL κατL µ3ρ7ς.

And in agreement with these (stories) are the things that are revealed inthe Orphic poems and introduced in their rites, of which recounting indetail to the uninitiated is not permitted.

C. In a couple of places, the meaning of τελετ( leans towards ‘magic act’.

... Some, including Ephorus, say that the so-called Idaean Dactylsoriginated from Phrygia; they had reportedly come to Europe with acertain Mygdon, and initially practised τAς τε 5πfωδLς καP τελετLς καPµυστ(ρια there as γ:ητες (‘sorcerers’); in particular, they made a bigimpression on the people around Samothrace. At that time,Orpheus, too,was supposedly their student and brought the τελετα8 to Greece for thefirst time.

Presumably, the τελετα8 of Orpheus referred to here are the same asthose mentioned by Plato, Resp. e. This is clearly pointed out by theterm 5πfωδα8: the incantations that accompanied the acts that can cleansea person, yes even his ancestors, from pollution.

... Among these Dactyls was also a Heracles, who is not the same,however, as Alcmene’s son.This is demonstrated by the fact that:

π7λλLς τTν γυναικTν Nτι καP νDν λαµbAνειν 5πfωδLς 9πC τ7>τ7υ τ7DIε7D καP περιAµµατα π7ιεHν,kς γεγ7ν:τ7ς αUτ7D γ:ητ7ς καP τL περP τLςτελετLς 5πιτετηδευκ:τ7ςW � δK πλεHστ7ν κεdωρ8σIαι τQς nΗρακλ37υςσυνηIε8ας τ7D γεγ7ν:τ7ς 5` pΑλκµ(νης.

to this day, many women still derive incantations from this god and makeamulets of him, since he had become a sorcerer and had invented thethings in the (magic) rites. These things are completely foreign to thenature of Heracles the son of Alcmene.

Strabo was rather sceptical of religious customs of a special nature.26In .., he mentions an island that lies in the Ocean, in front of theestuary of the Liger, where Samnite women live in seclusion, as relatedby Posidonius.The author describes these women as:

26 Cf. P.J. Koets, ∆εισιδαιµ4ν@α () .


∆ι7ν>σfω κατεd7µ3νας καP Xλασκ7µ3νας τCν IεCν τ7Dτ7ν τελεταHς τε καPFλλαις Xερ7π7ι8αις 5`ηλλαγµ3ναις.

possessed by Dionysus and appeasing that god with teletai and otherdeviating sacred acts.

Men are not allowed on the island. One of the sacred acts is subsequentlydescribed: once a year the women demolish the roof of the temple andrebuild it before sunrise. Every woman must do her share of the work.She who drops her load is rent apart and carried around the temple amidcheers. So here is a custom that shows great similarity to Bacchic riteswhere animals were rent apart, which were also performed by women.The meaning of τελετα8: deviating, sensational rites, is clearly accentu-ated here by what follows as a synonym: Fλλαι Xερ7π7ι8αι 5`ηλλαγµ3-ναι, other eccentric cult acts. The word Xερ7π7ι8α, as a general, neu-tral term for sacred acts, here requires the further specification withthe adjective 5`ηλλαγµ3ν7ς, which is unnecessary in the case of τελε-τ(.27

.. the author argues that music is of divine origin:7X µgν 7�ν |Ελληνες 7X πλεHστ7ι τfT ∆ι7ν>σfω πρ7σ3Iεσαν καP τfT pΑπ:λ-λωνι καP τyQ nΕκAτyη καP ταHς Μ7>σαις καP ∆(µητρι, νK ∆8α, τC Yργιαστι-κCν πJν καP τC bακdικCν καP τC d7ρικCν καP τC περP τLς τελετLς µυστι-κ:ν.

Most Greeks therefore ascribed everything orgiastic, Bacchic or choral,and also the mystic element in the rites, to Dionysus, Apollo, Hecate, theMuses, and especially to Demeter.

So here, τελετα8 are sacred acts of the mysteries.The text continues:�Ιακd:ν τε καP τCν ∆ι:νυσ7ν καλ7Dσι καP τCν 9ρdηγ3την τTν µυστηρ8ων,τQς ∆(µητρ7ς δα8µ7ναW δενδρ7^7ρ8αι τε καP d7ρεHαι καP τελεταP κ7ιναPτTν IεTν εEσι τ7>των.

And both Dionysus and the first leader of the mysteries, who is a daemonof Demeter, are called Iacchus.These gods have in common tree-bearing,dances and rites.

The nature of the τελετα8 is defined here by the d7ρεHαι, orgiastic dances,that are mentioned in the same breath, and the δενδρ7^7ρ8αι, rites inhonour of Cybele, akin to the phallophoria.28

27 In Athens, the Xερ7π7ι78were sacred officials, lower than priests, responsible for theperformance of various rituals. Cf. Stengel, Kultusaltertümer3 .

28 Cf. F. Cumont, Les religions orientales dans le paganisme romain 3() .

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The nuance ‘magic act’ is also attested in Strabo. In fr. of book ,Orpheus is called:

Fνδρα γ:ητα 9πC µ7υσικQς wµα καP µαντικQς καP τTν περP τLς τελετLςYργιασµTν 9γυρτε>7ντα τC πρTτ7ν.

A sorcerer who first begged by means of music and simultaneously by hisdivination and (exalting) acts in his rites.

In other words, the same performances that Plato, Resp. e, mentionsand that have a magical character, as we have seen.The fact that Orpheusis here called γ:ης (‘sorcerer’), points in the same direction.

Musonius Rufus, the Stoic philosopher, warns ( end, Hense) that oneshould avoid luxury in the interior of one’s home, because a τρυ^ητ(ς(‘voluptuary’), owing to his inability to endure any inconvenience, cannotperformhis duties towards the state, his friends, and the gods. For hewhowishes to be in right relation to the gods, must also exert himself fromtime to time, aτι Iυσ8ας q τελετLς [ τινα Fλλην �πηρεσ8αν τελ3σει τ7HςIε7Hς: “because he has to perform offerings or rites or some other serviceto the gods.” It cannot be said with certainty what the author means hereby τελετα8 next to Iυσ8αι. Perhaps participation in religious ceremoniesof a special nature?

Dionysius of Halicarnassus, speaking of the origin of the cult of theMother of the gods in Phrygia, relates that Idaeus, a son of Dardanus,founded .ργια καP τελετAς there (Ant. Rom. ..) that remained inPhrygia until the days of Dionysius himself. So these are the wild, Phry-gian rites of Cybele.29

Ant. Rom. .. gives the following account of the origin of theSamothracian mysteries:

iρ>σην τKν ΠAλλαντ7ς Iυγατ3ρα γηµαµ3νην ∆αρδAνfω ^ερνLς 5πεν3γ-κασIαι δωρεLς pΑIηνJς τA τε ΠαλλAδια καP τL XερL τTν ΜεγAλων IεTνδιδαdIεHσαν αUτTν τLς τελετAς.

Having married Dardanus, Chryse, the daughter of Pallas, brought thePalladia30 and the sacred acts (hiera) of the Great Gods from Athens (toArcadia) as a dowry, since she had been taught their rites (teletai).

29 Cf. Drexler in Roscher, Lex. II, .30 Holy statues or objects, consecrated to Pallas Athena.


The Arcadians, fleeing from the great deluge, supposedly settled onSamothrace, where their king, Dardanus, founded a sanctuary,

9ρρ(τ7υς τ7Hς Fλλ7ις π7ι7Dντα τLς Eδ87υς αUτTν Yν7µασ8ας, καP τLςτελετLς αUτ7Hς τLς καP εEς τ:δε dρ:ν7υ γιν7µ3νας �πC Σαµ7IρeAκων5πιτελεHν.

Making their personal names secret from the others; and he performed therites for them that are performed by the Samothracians to this day.

On his departure for Asia Minor, Dardanus left the τελετα8 on Samo-thrace, but took the Palladia with him. So here, τελετα8 refers again tothe sacred acts in honour of the ΜεγAλ7ι Iε78, which Diod. .. alsomentioned.

According toAnt. Rom. .., Roman religion ismuchmore dignifiedthan Greek religion. There are no loud lamentations for Persephone orDionysus,

7Uδ’~ν xδ7ι τις παρ’αUτ7Hς,κα8τ7ι διε^Iαρµ3νων [δη τTν 5ITν,7U Iε7-^7ρ(σεις, 7U κ7ρυbαντιασµ7>ς, 7Uκ 9γυρµ7>ς, 7U bακdε8ας καP τελετLς9π7ρρ(τ7υς, 7U διαπαννυdισµ7cς 5ν Xερ7Hς 9νδρTν σcν γυναι`8ν, 7UκFλλ7 τTν παραπλησ8ων τ7>τ7ις τερατευµAτων 7Uδ3ν.

And even though their morals have already been corrupted, one will seeamong them no being possessed by a god, no Corybantism, no begging bypriests, no bacchanals or secret rites, no vigils in temples wheremen spendthe whole night together with women, no other such marvels whatsoever.

The τελεταP 9π:ρρητ7ι are, of course, the secret rites of Greek mysteryreligions.

In De compositione verborum , Dionysius wishes to explain thebeauty of an oration by Demosthenes.

µυστηρ87ις µgν 7�ν N7ικεν [δη ταDτα, καP 7Uκ εEς π7λλ7cς 7�A τε 5στPν5κ^3ρεσIαι, �στ’ 7Uκ ~ν εxην ^7ρτικ:ς εE παρακαλ78ην 7�ς I3µις 5στPν,�κειν 5πP τLς τελετLς τ7D λ:γ7υ, I>ρας δ’ 5πιI3σIαι λ3γ7ιµι ταHς 9κ7αHςτ7cς bεb(λ7υς.

So these already seemed like mysteries and they cannot be disclosed tomany people, so that I would not offend if I invited the right people to cometo the ceremonies of the word and told the audience to shut the doors onthe uninitiated.

So eloquence is compared to mysteries. Only authorized persons wereallowed access to her τελετα8. A similar image is used by Aristophanes,Ranae , where there is mention of the Bacchic τελετα8 of Cratinus; cf.also Ran. γεννα8ων .ργια Μ7υσTν: “the rites of the noble Muses”.

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Heraclitus, the Stoic author of the Quaestiones Homericae, who prob-ably lived in the first century ad,31 is very different kind of author. In hisallegorical explanation of Homer, he says in . that Apollo is the sun:

aτι µgν τ78νυν B αUτCς pΑπ:λλων Zλ8fω καP IεCς ε�ς δυσPν Yν:µασικ7σµεHται, σα^gς ZµHν Nκ τε τTν µυστικTν λ:γων, 7�ς αX 9π:ρρητ7ιτελεταP Iε7λ7γ7Dσι, καP τC δηµTδες Fνω καP κAτω Iρυλ7>µεν7νW �λι7ςpΑπ:λλων, B δg γε pΑπ:λλων �λι7ς.

Apollo is the same as the sun and one god is adorned with two names.Thisis clear to us from the mystic stories that the secret rites tell about the godsand from the popular expression that is repeated over and over again, upand down: “the sun is Apollo, Apollo the sun.”

Which secret rites Heraclitus had in mind, cannot be determined.The multiform figure of Proteus, says Heraclitus, Quaest. Hom. .,

is a curious story, εE µ( τις 7Uραν8fω ψυdyQ τLς Yλυµπ87υς n)µ(ρ7υτελετLς Xερ7^αντ(σειε: “unless someone with a celestial soul shouldreveal Homer’s Olympian teletai as a hierophant.” So the works of Homerare τελετα8, in this context: stories of profound meaning that a man likeHeraclitus reveals to us as a priest (Xερ7^αντεHν). We saw above, thatChrysippus also called Stoic theology τελετα8, probably referring to theallegorical explanation ofmyths. Here, thosemyths themselves are calledτελετα8. Here, too, the meaning comes close to ‘doctrine’.

In DioChrysostom, there are two places where τελετ( is used in amoregeneral sense than elsewhere in his work: Or. . and ..

In Or. ., the orator rebukes the Rhodians for their strange policywhen honouring recently deceased fellow citizens. On several occasions,the nameof an old statue had been removed for this purpose and replacedby the name of the citizen to be honoured. It is inappropriate, argues Dio,that contemporaries receive the same honour as such famous men whoare deemed worthy of the highest honours:

�ν Nνι7ι καP τLς τελετLς 5σd(κασιν Zρ<ων.

some of whom have even received the rites of heroes.

So τελεταP Zρ<ων are here the sacred acts, the honours for the heroes.Hero cult always occupied a special place in Greek religion. Originally,

31 Cf. Christ-Schmid-Stählin II, .


human sacrifices supposedly took place; the special type of sacrifice,5ναγ8Oειν, remains.32

AndOr. ., speaking of Zeus, he tells how the primordial marriage(τC τελει:τατ7ν λ3d7ς) of Zeus and Hera became the origin of all life.

τ7Dτ7ν �µν7Dσι παHδες σ7^Tν 5ν 9ρρ(τ7ις τελεταHς |Ηρας καP ∆ιCςεUδα8µ7να γAµ7ν.

In the secret rites, children of wise men sing of this as the blessedmarriageof Hera and Zeus.

At what festivals was the marriage of Zeus and Hera celebrated thus?Inter alia at theDaedala,33 a festival celebrated by the Plataeans onMountCithaeron with a very special ritual, but, as far as we know, not secret, i.e.all citizens participated in it. Pausanias (..) therefore calls it a S7ρτ(.The same applies to other Hera festivals in which the XερCς γAµ7ς tookplace. Is an otherwise unknown festival intended here, or could Fρρητ7ςmean ‘profound’ rather than ‘secret’ here?

In Or. ., Dio compares poets to the attendants of the mysterieswho stand outside by the doors: τ7Hς N`ω περP I>ρας �πηρ3ταις τTντελετTν.They decorate the vestibule (of the temple where the mysteriesare celebrated) and make ready the altars and the other things outside..:

7Uκ7Dν, kς N^ην, τ7>ς πλησ87ν 9ναστρε^7µ3ν7υς τελετQς τιν7ς πρCςταHς εEσ:δ7ις εEκCς τ: γε τ7σ7Dτ7ν τTν Nνδ7Iεν αEσIAνεσIα8 τιν7ς, [τ7ι_(µατ7ς 5κb7ηI3ντ7ς SνCς µυστικ7D q πυρCς �περ^αν3ντ7ς.

Therefore, he said, those who linger by the entrances close to some riteprobably experience just as much of what goes on inside, whether it beone mystic word cried aloud or fire appearing from above.

Without a doubt, the Eleusinian mysteries are referred to here, in whicha great impression was made on those present by alternating light anddarkness.34

32 Cf. Stengel, Kultusaltertümer3 . On the practice and fiction of human sacrificein ancient Greece, see F. Schwenn. Die Menschenopfer bei den Griechen und Römern,RGVV . (); A. Henrichs, Human Sacrifices in Greek Religion:Three case studies,in: Le sacrifice dans l’Antiquité () –; D.D. Hughes,Human Sacrifice in AncientGreece (); P. Bonnechere, Le sacrifice humain en Grèce ancienne, Kernos Suppl. ().

33 Cf. Nilsson, Feste, ; Farnell, Cults I, mentions several places where the XερCςγAµ7ς was celebrated.

34 Cf. Deubner, Attische Feste, .

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Or. . mentions a fascinating story recited by the magi in theirsecret rites: Vτερ7ς δg µDI7ς 5ν 9π7ρρ(τ7ις τελεταHς �πC µAγων 9ν-δρTν eFδεται IαυµαO:µεν7ς. According to this Zoroastrian story, Zeusis the first and perfect driver of the perfect chariot.

Or. . clearly shows how acts performed in the mysteries remainuncomprehended by the layman, while to the priest, each of them hasa deliberate purpose. Dio explains that man can never understand theworks of nature and those of the deity; for example, someonewho attendsa mystery festival will not come close to understanding everything, butif he has a human soul (ψυdK 9νIρωπ8νη), he will nevertheless suspectthat everything happens with a higher purpose and design (µετL γν<-µης καP παρασκευQς σ7^ωτ3ρας). For Dio, the mysteries are a symbolof the greatest mystery of nature, the complete and truly perfect mys-tery rite: τKν Bλ:κληρ7ν καP τfT .ντι τελε8αν τελετKν, into which thewhole human race is initiated (µυ7>µεν7ν). This happens under manywondrous phenomena, viz. those of nature, because immortal gods areperforming rites on mortals: IεTν 9IανAτων Iνητ7cς τελ7>ντων.Theκ7ρυ^αH7ς is the supreme ruler of the universe, who steers the world likea skilful helmsman.

Orphic rites are called τελετα8 in Or. .; there, Dio discusses theroutine of those who engage in τLς τελετLς καP τL καIAρσια (rites andpurifications), who claim that they can ward off the wrath of Hecate.Before the καIαρµ78, they conjure up all kinds of motley apparitions,which they claim are sent by the wrathful goddess. It is clear that thisrefers once again to Orphic cleansing rites. Hecate played an importantrole in these (Cf. Hymn. Orph. ).

Plutarch uses the term τελετ( many times. It is, however, not alwayseasy to determine exactly what he means by it. I have tried to classify theexamples:

A. Ritual act of a complicated nature, in which, however, secrecy is notrequired.

B. Solemn performance of the Mysteries.C. Rites performed by Orphic priests and such.D. Licentious festival held under the guise of religious rites.

As one will see, the demarcation lines are sometimes hard to define. Wecan, however, say that, to Plutarch, τελετ( is always a special cult act.


A. Ritual act of a complicated nature, in which, however, secrecy is notrequired.

Non posse e. Indeed, there is always δεισιδαιµ7ν8α in the faith of themasses, but on the other hand one finds trust, joy, and the expectationof salvation drawn from religion. For nothing brings more joy thanwhat we accomplish ourselves and what we δρTµεν αUτ7P περP τ7cςIε7>ς, YργιAO7ντες q d7ρε>7ντες q Iυσ8αις παρ:ντες καP τελεταHς(“do ourselves with regard to the gods, performing rituals, dancing orattending sacrifices and rites”).

Cf. also c: y� καP τ7cς δεισιδα8µ7νας 7U dα8ρ7ντας 9λλL ^7b7υ-µ3ν7υς 7x7νται Iυσ8αις καP τελεταHς BµιλεHν (“So the superstitious, too,supposedly do not attend sacrifices and rites gladly, but out of fear”).

In De Herodoti malignitate d, Plutarch disputes the truth of Hero-dotus’ statement that µυστ(ρια δg καP τLς περP ∆(µητραν τελετLς �πCτTν ∆ανα7D Iυγατ3ρων 5` ΑEγ>πτ7υ κ7µισIQναι (“the mysteries andrites of Demeter were brought from Egypt by the Danaids”).This proba-bly concerns theThesmophoria, cf. Hdt. ..

In Is. et Os. e, the term is again used to indicate Egyptian cere-monies. Isis has created a lasting memory of the adventures of Osirisand herself ταHς oγιωτAταις 9ναµ8`ασα τελεταHς εEκ:νας καP �π7ν78αςκαP µιµ(µατα τTν τ:τε παIηµAτων (“having incorporated in the holi-est rites images, hidden meanings and imitations of their former suffer-ings”).

In Is. et Os. b, we again find τελετ( in the general sense of religiousceremony:

διC καP παµπAλαι7ς α]τη κAτεισιν 5κ Iε7λ:γων καP ν7µ7IετTν εxς τεπ7ιητLς καP ^ιλ7σ:^7υς δ:`α, τKν 9ρdKν 9δ3σπ7τ7ν Nd7υσα, τKν δgπ8στιν EσdυρLν καP δυσε`Aλειπτ7ν, 7Uκ 5ν λ:γ7ις µ:ν7ν 7Uδ’ 5ν ^(µαις,9λλ’ Nν τε τελεταHς Nν τε Iυσ8αις καP bαρbAρ7ις καP |Ελλησι π7λλαd7Dπερι^ερ7µ3νη, κτλ.

Therefore a very old doctrine passes down from theologians and legislatorsto poets and philosophers, with an authorless origin, but with a strong andunfailing conviction, not just in myths and legends, but also in rituals andofferings, both abroad and in Greece.

In Artax. (c), the solemn act of the inauguration of the Persianking is called τελετ(: Artaxerxes rides to Pasargadae in order to be con-secrated by the royal ritual: aπως τελεσIε8η τKν bασιλικKν τελετ(ν.Thisceremony consisted of donning the robe of Cyrus the Elder, consuming

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fig pulp and resin, and drinking sour milk! So for the greater part, theseare once again strange rituals that are no longer understood.

In Rom. . (d), the elaborate ritual connected to the founding ofRome is compared to a τελετ(:

B δg nΡωµ>λ7ς 5ν τyQ nΡεµωρ8eα IAψας τCν nΡ3µ7ν Bµ7D καP τ7cς τρ7^εHς,f�κιOε τKν π:λιν, 5κ Τυρρην8ας µεταπεµψAµεν7ς Fνδρας Xερ7Hς τισιIεσµ7Hς καP γρAµµασιν �^ηγ7υµ3ν7υς Vκαστα καP διδAσκ7ντας �σπερ5ν τελετyQ.

When Romulus had buried his brother, Remus, on the hill Remoria withhis foster-fathers, he started to build his city. He sent for Etruscan men,who directed him in every regard with sacred laws and writings andinstructed him, as in a telete.

What these Etruscan rituals evidently had in common with teletai isthat they involved instruction (�^ηγεHσIαι καP διδAσκειν) in a complexritual prescribed in sacred texts.

Another very illustrative place is Thes. (a), where it is said ofgames in honour of Melicertes on the Isthmus:

B γLρ 5πP Μελικ3ρτyη τεIεPς αUτ:Iι νυκτCς 5δρJτ7, τελετQς Ndων µJλλ7νq I3ας καP πανηγυρισµ7D τA`ιν.

For the games instituted there in honour of Melicertes were conducted atnight, having the form of a religious rite rather than that of a spectacle orpublic festival.

So the τελετ( as a special, deviating ceremony is here contrasted with thenormal spectacle at a public festival. It appears that a lamentation washeld for the dead hero. Compare also Aelius Aristides, Or. ., whospeaks of a τελετ( καP Yργιασµ:ς for Palaemon (Melicertes).35

B.The solemn performance of the Mysteries.

Demetr. (e): Demetrius wants to be initiated immediately and“receive the whole rite, from the lesser mysteries to the epoptika” (τKντελετKν wπασαν 9πC τTν µικρTν Fdρι τTν 5π7πτικTν παραλαbεHν).Despite the protests of the daduch, Pythodorus, the situation was re-solved as follows. First, the name of the current month was changedto Anthesterion, so that Demetrius could be initiated into the lessermysteries at Agrae.

35 Cf. Nilsson, Feste, .


καP µετL ταDτα πAλιν 5` pΑνIεστηριTν7ς B Μ7υνυdιjν γεν:µεν7ς Β7η-δρ7µιjν 5δ3`ατ7 τKν λ7ιπKν τελετ(ν, wµα καP τKν 5π7πτε8αν τ7D ∆ηµη-τρ87υ πρ7σεπιλαb:ντ7ς.

And after that, when Mounychion had changed again from Anthesterionto Boedromion, he received the rest of the ceremony (telete), as Demetriusat the same time even participated in the epopteia.

This passage shows that τελετ( could also be used for the entire courseof the Eleusinian mysteries, from the lesser mysteries to the epopteia.

Alc. (). When Decelea was occupied, all splendour was takenaway from the telete:

9^’ 7z γLρ 5πετειd8σIη ∆εκ3λεια καP τTν εEς pΕλευσHνα παρ:δων 5κρA-τ7υν 7X π7λ3µι7ι παρ:ντες, 7Uδ3να κ:σµ7ν εmdεν Z τελετK πεµπ7µ3νηκατL IAλατταν, 9λλL καP Iυσ8αι καP d7ρεHαι καP π7λλL τTν δρωµ3νωνκαI’ BδCν XερTν, aταν 5`ελα>νωσι τCν �Ιακd7ν, �π’9νAγκης 5`ελε8πετ7.καλCν 7�ν 5^α8νετ7 τfT pΑλκιbιAδyη καP πρCς IεTν Bσι:τητα καP πρCς9νIρ<πων δ:`αν 9π7δ7Dναι τC πAτρι7ν σdQµα τ7Hς Xερ7Hς, παραπ3µ-ψαντα πεOyQ τKν τελετKν καP δ7ρυ^7ρ(σαντα παρL τ7cς π7λεµ87υς.

Ever since Decelea had been occupied and the enemy controlled the roadsto Eleusis, the telete, being conducted by the sea, had no splendour what-soever. Even sacrifices and dances and many of the sacred rites (hiera dro-mena) that they used to performon thewaywhenever they led out Iacchus,had of necessity been abandoned. It therefore seemed good to Alcibiades,both in terms of piety towards the gods and of honour with men, to returnthe traditional appearance to the sacred rites (hiera), escorting the teleteby land and guarding it with his army in the face of the enemy.

It is clear from the context that τελετ( here refers to the procession toEleusis, also including theIυσ8αι etc. that belonged to the XερL δρ<µενα.

Phoc. . (b) describes how the presence of a Macedonian garri-son disturbed the Eleusinian mysteries:

εEκAδι γLρ Z ^ρ7υρL Β7ηδρ7µιTν7ς εEσ(dIη µυστηρ8ων .ντων, y� τCν�Ιακd7ν 5` Fστε7ς pΕλευσινAδε π3µπ7υσιν, �στε τQς τελετQς συγdυIε8-σης 9ναλ7γ8OεσIαι τ7cς π7λλ7cς καP τL πρεσb>τερα τTν Iε8ων καP τLπρ:σ^ατα.

For the garrisonwas brought in on the twentieth of Boedromion, just at thetime of the mysteries, when they carry Iacchus in procession from the cityto Eleusis. So the telete was ruined and many recalled old divine portentsand recent ones.

That telete here refers to the whole festival and not just the procession, isalso clear from what follows (.):

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πAλαι µgν γLρ 5ν τ7Hς 9ρ8στ7ις εUτυd(µασι τLς µυστικLς .ψεις καP^ωνLς παραγεν3σIαι σcν 5κπλ(`ει καP IAµbει τTν π7λεµ8ων, νDν δgτ7Hς αUτ7Hς Xερ7Hς τL δυσdερ3στατα πAIη τQς nΕλλAδ7ς 5πισκ7πεHν τ7cςIε7>ς, καP καIυbρ8OεσIαι τCν oγι<τατ7ν τ7D dρ:ν7υ καP �διστ7ν αU-τ7Hς 5π<νυµ7ν τTν µεγ8στων κακTν γεν:µεν7ν.

For in the past, during their greatest successes, themystic scenes and voiceshad always gone hand in hand with the terror and amazement of theirenemies; but now, at the very season of their sacred rites (hiera), the godsthemselves watched the saddest misfortune of Greece, the holiest of timebeing profaned, and their most enjoyable festival being named in the samebreath as the greatest calamity.

De Is. et Os. f:aσα τε µυστικ7Hς Xερ7Hς περικαλυπτ:µενα καP τελεταHς Fρρητα διασf<-Oεται καP 9I3ατα πρCς τ7cς π7λλ7>ς, aµ7ι7ν Ndει λ:γ7ν.

Everything that is kept completely covered in mystic rituals, unspoken inceremonies (teletai), unseen by the masses, has the same reason.

Amat. f: aIεν 9γαICν µ3ν, � SταHρε, τQς 5ν pΕλευσHνι τελετQς µετα-σdεHν: “So it is a good thing,my friend, to participate in the rite at Eleusis.”

Amat. a: Eros leads our souls to the truth, 7�7ν 5ν τελετyQ παρ3στηµυσταγωγ:ς: “just as a mystagogue assists in the rite.”

Quaest. conv. d. The viewing (I3α) is the objective of philosophy,7�7ν 5π7πτε8α τελετQς (“just as the viewing of the rite”). In these last twoplaces, one can detect the direct influence of Plato, who repeatedly usesa similar image.36

See also De Is. et Os. e:διC καP ΠλAτων καP pΑριστ7τ3λης 5π7πτικCν τ7Dτ7 τC µ3ρ7ς τQς ^ιλ7-σ7^8ας καλ7Dσιν, καI’ aσ7ν 7X τL δ7`αστL καP µικτL καP παντ7δαπLταDτα παραµειψAµεν7ι τfT λ:γfω πρCς τC πρTτ7ν 5κεHν7 καP oπλ7Dν καPFυλ7ν 5`Aλλ7νται καP Iιγ:ντες 9ληITς τQς περP αUτC καIαρJς 9ληIε8-ας 7�7ν 5ν τελετyQ τ3λ7ς Ndειν ^ιλ7σ7^8ας ν7µ8O7υσι.

Therefore Plato and Aristotle also call that part of philosophy epoptikon,because those who pass over the conjectured, the mixed, the manifoldby means of reason and leap up to the archetype, the indivisible, theimmaterial, completely touching the pure truth about it, they believe theyhave philosophy in its perfect form, like in a telete.

36 E.g. Phdr. c.


Discussing the Cilician pirates, Plutarch comments on their strangereligious customs, Pomp. . (c):

`3νας δg Iυσ8ας NIυ7ν αUτ7P τLς 5ν p)λ>µπfω, καP τελετAς τινας 9π7ρ-ρ(τ7υς 5τ3λ7υν, �ν Z τ7D Μ8Iρ7υ καP µ3dρι δεDρ7 διασ<Oεται καταδει-dIεHσα πρTτ7ν �π’ 5κε8νων.37

They themselves offered strange sacrifices on Mount Olympus and per-formed certain secret rites, of which that of Mithras has been preserved tothis day, having first been introduced by them.

Evidently, our term here refers to the strange, secret rites of certainforeign cults, including, but not necessarily limited to, mystery cults.

There is a category of lesser gods, δα8µ7νες, between gods and men.De def. orac. a explains:

εxτε µAγων τTν περP �ωρ7Aστρην B λ:γ7ς 7zτ:ς 5στιν εxτε ΘρeAκι7ς 9π’p)ρ^3ως εxτ’ ΑEγ>πτι7ς q Φρ>γι7ς, kς τεκµαιρ:µεIα ταHς Sκατ3ρωIιτελεταHς 9ναµεµιγµ3να π7λλL IνητL καP π3νIιµα τTν YργιαO7µ3νων καPδρωµ3νων XερTν BρTντες.

This doctrine may come from the Zoroastrian magi or be Thracian fromOrpheus, or Egyptian, or Phrygian, as we judge from the fact that, in eachof those countries, of the sacred rites that are celebrated and performed,many rites of death and mourning are mixed in with the religious cere-monies.

In several passages, Plutarch declares that these δα8µ7νες participate inour τελετα8. E.g. De def. orac. a: “Let us not believe that our τελεταPκαP Yργιασµ78 are ignored by the gods.” A few lines on, we read that thereare different levels of excellence among the daemons, of which the tracesand signs are preserved in τελεταP καP µυI7λ7γ8αι (b). Ibid. c, acertain Cleombrotus talks about worlds that are gathered around atriangle, according to a mysterious prophet whom he once met. Insidethis triangle, the πεδ87ν 9ληIε8ας was supposed to be situated. Therelie the archetypes of all that is and ever will be. Of the τελετα8 here onearth, the best are dreams of the 5π7πτε8α καP τελετ( there. Cleombrotuslearnt all this from the prophet καIAπερ 5ν τελετyQ καP µυ(σει: he didnot support his words with a shred of evidence. In De facie lunae d,

37 Mithras worship is also called τελετ( by Justin, Apol. . and Eunapius VS (..).

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we read that the δα8µ7νες on the moon ταHς 9νωτAτω συµπAρεισι καPσυν7ργιAO7υσι τTν τελετTν, κτλ. (“are present and participate in thehighest of the sacred rites”).

De fac. lun. c.The stranger had countless interesting meetings andexperiences, Xερ7Hς τε γρAµµασιν 5ντυγdAνων 5ν τελεταHς τε πAσαιςτελ7>µεν7ς (“coming across sacred writings and having rites performedon him in all teletai”).The expression 5ν τελεταHς τελεHσIαι presumablyrefers here to initiation into mystery cults.

De lib. ed. e. Silence is a very good thing in its time. In Plutarch’sopinion, they who instituted the µυστηρι<δεις τελετAς had the peda-gogic aim to teach us to be silent.

The same theme, silence is golden, recurs in Plutarch’s treatise ontalkativeness, De garr. f:

aIεν 7mµαι τ7D µgν λ3γειν 9νIρ<π7υς τ7D δg σιωπJν Iε7cς διδασκA-λ7υς Nd7µεν, 5ν τελεταHς καP µυστηρ87ις σιωπKν παραλαµbAν7ντες.

Hence I think we have people as teachers for speaking but gods for beingsilent, since we obtain silence in the celebration of the mysteries.

In De tranquilitate animi d, life itself is regarded as an initiation intothe mysteries of the universe. From birth, man views the sun, the moonand the stars, the rivers and the land.

�ν τCν b87ν µ>ησιν .ντα καP τελετKν τελει7τAτην εUIυµ8ας δεH µεστCνεmναι καP γ(I7υς.

Since life is a perfect myesis and telete of these things, it should be full ofcheerfulness and joy.

Rom. . (). Plutarch does not believe that the body of Romulusdisappeared at his apotheosis. But he does believe that the 9ρεταP καPψυdα8 of people first become heroes, then daemons, and finally gods, if:

τ3λε7ν �σπερ 5ν τελετyQ καIαρITσι καP BσιωITσιν, wπαν 9π7^υγ7DσαιτC IνητCν καP παIητικ:ν.

as in an initiation rite, they complete a cleansing and sanctification, escap-ing all that pertains to mortality and sensation.

From Plutarch’s work De Daedalis Plataeensibus, Eusebius made an ex-tract in his Praep. evang., from which fr. . is derived (Euseb. Praep.evang. .). The thrust of Plutarch’s argument is that, both with Greeksand with foreigners, ancient science was hidden in myths. One canobserve this in particular in Orphic and Egyptian myths:


µAλιστα δg 7X περP τLς τελετLς Yργιασµ7P καP τL δρ<µενα συµb7λικTς5ν ταHς Xερ7υργ8αις τKν τTν παλαιTν 5µ^α8νει διAν7ιαν.

Especially the sacred acts at the teletai and symbolic performances atreligious service show the persuasion of the ancients.38

I cannot find much difference between the meaning of τελετα8 andXερ7υργ8αι, except that the term τελετα8 possibly referred to rites, themeaning of which was known to only a few, whereas Xερ7υργ8αι werepublic and understood by all.

C. Rites performed by Orphic priests and such (e.g. mysteries of Diony-sus).

Non posse b. In their fear of the afterlife, some people believe thatcertain τελεταP καP καIαρµ78 (rites and purifications) can help them.Cf. Plato Resp. e.

De aud. a. Someone who starts with philosophy must:�σπερ 5ν τελετyQ . . . τ7cς πρ<τ7υς καIαρµ7cς καP I7ρ>b7υς 9νασd:-µεν7ν, 5λπ8Oειν τι γλυκc καP λαµπρCν 5κ τQς παρ7>σης 9δηµ7ν8ας καPταραdQς.

submit to the preliminary purifications and commotions, and hope some-thing sweet and splendid will come from his present distress and confu-sion, just as in a telete.

Cf. Plato Euthyd. d (the Corybantes).De def. or. c. In their dreams, our souls regain the latent ability to

predict the future:καP περP τLς τελετLς39 Nνιαι, καIαρ7D γιγν7µ3ν7υ τ7D σ<µατ7ς, [ τινακρJσιν 7Eκε8αν πρCς τ7Dτ7 λαµbAν7ντ7ς, q τC λ7γιστικCν καP ^ρ7ντιστι-κCν 9ν8εσIαι καP 9π7λ>εσIαι τTν παρ:ντων 9λ:γfω καP ^αντασιαστικfTτ7D µ3λλ7ντ7ς 5πιστρε^:µεναι.

And some do this at the mysteries, because the body is then pure, orreceives a mixture that is appropriate for it, or because reason and intellectrun free, and free themselves from the present and turn to the irrationaland fantastic of the future.

38 This same notion appears in Plato, Prot. d.39 One manuscript has τελετAς, the others τελευτAς. We believe τελετAς is the better

reading.

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Plutarch is probably thinking of the effect of Orphic or Corybanticrites.40

It is not entirely clear, exactly which τελετα8 are intended in fr. Deanima41 (Stob. .Hense):

aταν 5ν τfT τελευτJν [δη γ3νηται, τ:τε δg πAσdει πAI7ς 7�7ν 7X τελεταHςµεγAλαις κατ7ργιαO:µεν7ι. διC καP τC _Qµα τfT _(µατι καP τC Nργ7ν τfTNργfω τ7D τελευτJν καP τελεHσIαι πρ7σ37ικε.

When it (the soul) comes to the point of death, it suffers something likethose who participate in the great initiations (teletai).Therefore the wordteleutan also resembles the word teleisthai and the act of dying resemblesthe act of being initiated.

In both cases, fear, fright, and darkness appear, followed by great joy andbliss. The reference to µεγAλαι τελετα8 brings Eleusis to mind; and yetthe whole atmosphere, the strong emphasis on blissful afterlife, seems topoint to the Orphic σTµα-σQµα notion (Plato Crat. ). Dieterich alsodeems it possible that the late Eleusinia, which are little known to us, wereintended.42

D. Licentious festivals held under the guise of religious rites.

In Cleom. (d), Plutarch uses the term in a distinctly pejorativesense: it is said of Ptolemy IV that he was so loose and voluptuous that inhis sober moments he tended to perform teletai in his palace:

B µgν γLρ bασιλεcς αUτCς 7]τω δι3^Iαρτ7 τKν ψυdKν �πC γυναικTν καPπ:των, �σI’, Bπ:τε ν(^7ι µAλιστα καP σπ7υδαι:τατ7ς α�τ7D γ3ν7ιτ7,τελετLς τελεHν καP τ>µπαν7ν Ndων 5ν τ7Hς bασιλε87ις 9γε8ρειν.

For the king himself had so lost his mind to women and drinking that,whenever he was really sober and at his most serious, he used to performteletai and convene them in his palace, tympanon in hand.

Used like this, teletai seem to be licentious festivals or orgies held underthe guise of religious rites. Cf. Josephus, Ant. Jud. ...

40 For this divination aspect in the mysteries of Dionysus, see K.H.E. de Jong, Dasantike Mysterienwesen2 () , .

41 E. Maass, Orpheus () –, believes that Themistius, under whose nameStobaeus presents it, is the author; so does A. Dieterich, Eine Mithrasliturgie () ;Wyttenbach’s view that it is Plutarch’s, is, however, almost universally accepted.

42 A. Dieterich, Eine Mithrasliturgie () .


Phlegon, a freedman of Hadrian, uses the word for the festival of theOlympic games. The Peloponnesians had suffered a plague and a lossof crops, when they decided to consult the Delphic oracle. According toPhlegon, the oracle responded, as always, in fluent hexameters (Olymp.fr. .):

�εcς �µHν µQνιν τελετQς Ndει �ν δι3dρησεν,7]νεκ’ 9τιµAO7ντες p)λ>µπια πασιAνακτ7ς�ην:ςW τ7D πρTτ7ς µgν Xδρ>σατ7 καP I3τ7 τιµKνΠεHσ7ς, καP µετL τ:νδε Π3λ7ψ, aτε δK µ:λεν αmανnΕλλAδα, IQκε δ’ Nπειτα Nρ7τιν καP NπαIλα Iαν:ντι)Eν7µAωι, τρ8τατ7ς δ’ 5πP τ7Hς πAις pΑµ^ιτρ>ων7ςnΗρακλ3ης 5τ3λεσσ’ Nρ7τιν καP 9γTνα 5πP µ(τρωιΤανταλ8δηι Π3λ7πι ^Iιµ3νωι, τCν δ(π7Iεν �µεHςλε8πετε καP τελετ(ν.

Zeus holds wrath towards you because of the rite (telete) that he revealedby oracle, because you are dishonouring the Olympic games of Zeus, rulerof all. The first to found and institute his worship was Peisos, and afterhim Pelops, when he came to the land of Hellas. Pelops then established afestival (erotis) and contests in honour of the dead Oinomaos. And third,in addition to these two, the child of Amphitryon, Herakles, brought abouta festival (erotis) and contest for his deceased maternal uncle, TantalidPelops. You are clearly abandoning this contest and the rite (telete).

The oracular response illustrates the dual function of the games: compe-tition and worship. For the religious aspect, the words Nρ7τις (festival)and τελετ( (rite, festival) are used. The use of τελετ( for the Olympicgames is already found in Pind. Ol. ..

The Platonist mathematician Theon of Smyrna, comparing philosophyto initiation, gives five stages ofmyesis, .ff. (Hiller):

καP γLρ α� τKν ^ιλ7σ7^8αν µ>ησιν ^α8η τις ~ν 9ληI7Dς τελετQς καP τTν.ντων kς 9ληITς µυστηρ8ων παρAδ7σιν. µυ(σεως δg µ3ρη π3ντε. τC µgνπρ7ηγ7>µεν7ν καIαρµ:ςW 7�τε γLρ wπασι τ7Hς b7υλ7µ3ν7ις µετ7υσ8αµυστηρ8ων 5στ8ν, 9λλ’ εEσPν 7�ς αUτTν εxργεσIαι πρ7αγ7ρε>εται, 7�7ντ7cς dεHρας µK καIαρLς καP ^ωνKν 9`>νετ7ν Nd7ντας, καP αUτ7cς δgτ7cς µK εEργ7µ3ν7υς 9νAγκη καIαρµ7D τιν7ς πρ:τερ7ν τυdεHν. µετLδg τKν κAIαρσιν δευτ3ρα 5στPν Z τQς τελετQς παρAδ7σιςW τρ8τη δg ⟨Z⟩5π7ν7µαO7µ3νη 5π7πτε8αW τετAρτη δ3, � δK καP τ3λ7ς τQς 5π7πτε8ας,9νAδεσις καP στεµµAτων 5π8Iεσις, �στε καP Sτ3ρ7ις, wς τις παρ3λαbετελετAς, παραδ7Dναι δ>νασIαι, δeαδ7υd8ας τυd:ντα q Xερ7^αντ8ας [τιν7ς Fλλης Xερωσ>νηςW π3µπτη δg Z 5` αUτTν περιγεν7µ3νη κατL τCIε7^ιλgς καP Iε7Hς συνδ8αιτ7ν εUδαιµ7ν8α.

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One could say that philosophy is an initiation (myesis) of a true rite (telete)and, in truth, a bestowing of actual mysteries. There are five parts toinitiation: the first (preceding) part is purification. For not everyone whowishes may participate in the mysteries, but some are told beforehandthat they are excluded from them, like those who have impure hands orunintelligible speech. And those who are not excluded must still first getsome purification. Second, after the purification, is the bestowing of therite (telete).Third is what is called the epopteia. Fourth, and this completesthe epopteia, is the wreathing and laying on of garlands, so as to be able topass on to others the rites (teletai) one has received, getting the daduchy orhierophancy or some other priesthood. Fifth is the happiness that comesfrom these things by way of being loved by the gods and living with thegods.

The word is used in the same sense a few lines on, in ..The fact thatTheon viewed the telete and the epopteia as distinct stages of themysteriesof course does not mean we should follow him in this regard.43

For Lucian, who liked to pick certain religious manifestations as theobject of his satire, the same holds true as was said above of Plutarch:classifying the examples where he uses our term often produces greatdifficulty. Just as in Plutarch, theword always seems to indicate a religiousact of a special nature. In some cases it is unclear whether mysteries areintended.

A.The Eleusinian mysteries are meant in the following passages. Demo-nax :

τC τTν µυστηρ8ων, τα>την N^η Ndειν αEτ8αν τ7D µK κ7ινωνQσαι σ^8σιτQς τελετQς, aτι, Fν τε ^αDλα y} τL µυστ(ρια, 7U σιωπ(σεται πρCς τ7cςµηδ3πω µεµυηµ3ν7υς, 9λλ’ 9π7τρ3ψει αUτ7cς τTν Yργ8ων, Fν τε καλA,πJσιν αUτL 5`αγ7ρε>σει �πC ^ιλανIρωπ8ας.

Regarding themysteries, he said he had the following reason for not takingpart in the rite with them: if themysteries turned out to be trivial, he wouldnot as yet keep quiet to the uninitiated but would keep them away fromthe ceremonies; and if they were good, he would make them known toeveryone out of benevolence.

43 See K. Dowden, Grades in the Eleusinian Mysteries, RHR () –;cf. K. Clinton, Stages of initiation in the Eleusinian and Samothracian Mysteries, in:M.B. Cosmopoulos (ed.),GreekMysteries () –, : “To be precise, at the GreaterMysteria there was only a single telete for both mystai and epoptai, but the specialexperience of the epoptai at this telete was referred to as epoptika (or epopteia).”


Demon. :5τ:λµησε δ3 π7τε καP pΑIηνα87υς 5ρωτQσαι δηµ7σ8eα τQς πρ7ρρ(σεως9κ7>σας, διL τ8να αEτ8αν 9π7κλε87υσι τ7cς bαρbAρ7υς, καP ταDτα τ7DτKν τελετKν αUτ7Hς καταστησαµ3ν7υ ΕUµ:λπ7υ bαρbAρ7υ καP ΘρeακCς.ντ7ς.

When he heard the sacred proclamation, he once had the audacity to askthe Athenians in assembly why they excluded foreigners from the rite,while Eumolpus, who had founded them, was a foreigner fromThrace.

Pseudol. :}ν δg �π:Iεσις τfT συγγρAµµατι B ΠυIαγ:ρας κωλυ:µεν7ς �π: τιν7ςpΑIηνα8ων, 7mµαι, µετ3dειν τQς pΕλευσHνι τελετQς kς bAρbαρ7ς, aτι Nλε-γεν αUτCς B ΠυIαγ:ρας πρC τ7>τ7υ π7τg καP Ε�^7ρb7ς γεγ7ν3ναι.

The subject of the document was that a certain Athenian, I believe, wantsto prevent Pythagoras, as a foreigner, from participating in the rite atEleusis because Pythagoras himself said that he had also been Euphorbussometime before (i.e. in a previous incarnation).

B. They are the Bacchic festivals of the followers of Dionysus: Dial. D..:

εE δ3 τις 5πεdε8ρησε λ7ιδ7ρ(σασIαι αUτfT �bρ8σας 5ς τKν τελετ(ν, καPτ7Dτ7ν 5τιµωρ(σατ7 q καταδ(σας τ7Hς κλ(µασιν q διασπασIQναι π7ι(-σας �πC τQς µητρCς �σπερ νεbρ:ν.

If anyone tries to ridicule him by offending against his rite, the god pun-ishes him, either binding him with vines, or having him torn apart his byhis own mother like a fawn.

Also Bacchus , where the god promises to bring his followers Bacchicecstacy, qν καP νDν kς πρ:τερ:ν π7τε τKν τελετKν 5Iελ(σωσιν 5πιδεHνπ7λλAκις: “if now, as before, they will often watch my rite.”

C. The festival of Hecate Enodia celebrated at Aegina is called τελετ(,Nav. , where Lycinus recalls how he and his friends sailed acrossto Aegina for the festival of Enodia: 5ς Αxγιναν 5πP τKν τQς pΕν7δ8αςτελετKν. Hardly anything is known about this festival.44

44 Cf. Nilsson, Feste, , .

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D. In this period there are (and arise) many smaller religious circles, withrituals modelled on those of the great mysteries.45 This is also evidentfrom the fact that after the sensational death of Peregrinus (Peregr. ),Lucian fears:

} µKν καP Xερ3ας αUτ7D 9π7δειdI(σεσIαι µαστ8γων q καυτηρ8ων [ τιν7ςτ7ια>της τερατ7υργ8ας, q καP νK ∆8α τελετ(ν τινα 5π’αUτfT συστ(σεσIαινυκτ3ρι7ν καP δeαδ7υd8αν 5πP τyQ πυρeJ.

that priests of his will surely be ordained, with whips or brands or suchcurious stuff, or—by Jove!—that a nocturnal festival will arise in his hon-our, and a torch procession by his grave.

The following story is told of Alexander Pseudomantis (Alex. ):τελετ(ν τε γAρ τινα συν8σταται καP δeαδ7υd8ας καP Xερ7^αντ8ας, τριTνS`Qς 9εP τελ7υµ3νων ZµερTν. καP 5ν µgν τyQ πρ<τyη πρ:ρρησις }ν �σπερpΑI(νησι τ7ια>τηW εx τις FIε7ς q iριστιανCς q pΕπικ7>ρει7ς �κει κατA-σκ7π7ς τTν Yργ8ων, ^ευγ3τω, 7X δg πιστε>7ντες τfT IεfT τελε8σIωσαντ>dyη τyQ 9γαIyQ.

He established a celebration of mysteries with offices of daduch and hiero-phant, to be performed (annually) forever for three days in a row. And onthe first day there was a proclamation, just as in Athens, that went as fol-lows: if any atheist or Christian or Epicurean has come to spy on the rites(orgia), let him be off, and let those who believe in the god perform themysteries with good fortune.

It is clear how Alexander has emulated the form of the Eleusinian mys-teries.

We also learn, among other things, that the λ7dε8α of Leto, the birthof Apollo, the wedding of Coronis and Apollo, and the birth of Asclepiuswere represented on the first day; on the second day came the epiphaneiaof Glycon, including the birth of the god.46 On the third day, called theDay of Torches (∆eαδ8ς, §), the love of Selene and Endymion was re-enacted by a very pretty woman named Rutilia and Alexander himself.On the basis of this information, we can form an idea of what constitutedthe sacred acts.

45 Cf. P. Wendland, Die hellenistisch-römische Kultur () ; L. Friedländer, Dar-stellungen aus der Sittengeschichte Roms III10 () .

46 Cf. in the Eleusinianmysteries, the call: XερCν Nτεκε π:τνια κ7Dρ7ν Βριµj Βριµ:ν.(“Lady Brimo has given birth to Brimos, a holy son.”) Hippol.Haer. ...


Lucian uses our term metaphorically in De merc. cond. , where hesays that the stories of those who have already been house philosophersare the most credible:

διL πAσης kς εEπεHν τQς τελετQς διε`εληλυI:τες καP πAντα 5` 9ρdQς εEςτ3λ7ς 5π7πτε>σαντες.

since they have gone completely through the entire rite, so to speak, andhave been epoptai entirely from the beginning to the end.

The house philosophers had to endure all kinds of unpleasantness; thisbrings Lucian to compare their experiences to those who are subjectedto a mystery rite.47

E.Wehave seen repeatedly that the institution of a religious festival recur-ring at regular intervals was also called τελετ(, e.g. at the Eleusinianmys-teries.That the circle of regular participants in such a festival is also calledτελετ(, is a natural extension of themeaning, which, of course, wasmadecompletely unconsciously. One may compare the development of Latinconventiculum (gathering).Through ‘participants in these gatherings’, themeaning becomes ‘sect’. I believe the use of τελετ( should be explainedthus at Peregr. , where the word is used to refer to Christianity. Luciansays there that the Christians still worship that man who was crucified inPalestine:

aτι καινKν τα>την τελετKν εEσQγεν 5ς τCν b87ν.

because he introduced that new sect to the world.

So τελετ( here refers to the circle of Christians participating in certainceremonies (e.g. the Eucharist, which is sometimes also called τελετ().48Already in Plato (Leg. d) and in ps. Demosthenes (Neaer. ), τελετ(refers to a separate clan cult; in the passage from Leges, it is disapprovedof as a reprehensible religious institution, a sect.

F.We come to amagical context when we read,Menippus , how the heroof the story tells that he hears from a magician, a student of Zoroaster,that the latter can take someone to the underworld and back by meansof incantations and rites: 5πfωδαHς καP τελεταHς. We then read how the

47 We know for certain that such a rite entailed unpleasant experiences at the Cory-bantes (Plato Euthyd. d) and the Orphics (Plut. fr. De anima).

48 Cf. Dion. Areop., EH ..

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magician takes Menippus along to the Euphrates. Menippus has broughteverything needed for the rite: aσα πρCς τKν τελετKν dρ(σιµα. Thenthe magician invokes all daemons in a loud voice, with incomprehen-sible magic formulas (): παραµιγνcς wµα bαρbαρικA τινα καP FσηµαYν:µατα καP π7λυσ>λλαbα (“mixing them togetherwith certain foreign,obscure, polysyllabic names”). We shall see below how, in the magicalpapyri that have preserved such incantations for us, the word τελετ( isrepeatedly used, as it is here, in the sense of ‘magic act’.

In the spurious writings of Lucian, τελετ( is also attested several times.It is uncertain from which period they date.49 Because it is likely that theauthors were imitating Lucian’s parlance, it does not seem unreasonableto discuss them here.

In Tragoedopodagra , the podagra patient asks the followers of thegoddess Podagra:

τ8σιν δg τελεταHς YργιAOει πρ7σπ:λ7υς;

With what sacred rites does she enrapture her devotees?

Amores mentions τKν 5ν pΕλευσHνι τελετKν (“the ceremony at Eleu-sis”).

In De saltatione , it is said that not a single old τελετ( is with-out dance, because Orpheus and Musaeus, the founders, were the bestdancers of their time. And hence, says the author, the term 5`7ρdεHσIαιτL µυστ(ρια: ‘to “dance out” themysteries’ (i.e. to divulge their contents).Religious acts of an exclusive and ecstatic nature are presumably intendedhere.

Another place, Amores , describes how some women’s conduct issimply insufferable. After taking forever to make their toilet ever sominutely, they go to the service of every possible god that is their hus-band’s undoing, for example, the ‘Phrygian goddess’ (Cybele) and the‘herdsman’ (Attis), τελεταP δg 9π:ρρητ7ι καP dωρPς 9νδρTν ]π7πταµυστ(ρια (“secret rites and suspicious mysteries without men”). So thisrefers to the same group of rampant lessermysteriesmentioned in Peregr. and Alex. .

In the fictitious Letters of Alciphron, we find a letter to Glycera fromMenander, who has turned down an invitation by Ptolemy I to come to

49 Karl Krumbacher thinks of Byzantine imitators (Geschichte der byzantinischen Li-teratur, , ff.).


Egypt because he cannot be separated from Glycera; moreover, he is tooattached to life in Athens:

5µ7P γ3ν7ιτ7 τCν pΑττικCν 9εP στ3^εσIαι κισσCν καP τCν 5π’ 5σdAρας�µνQσαι κατ’ Nτ7ς ∆ι:νυσ7ν, τLς µυστηρι<τιδας Fγειν τελετAς, δραµα-τ7υργεHν τι καινCν ταHς 5τησ87ις Iυµ3λαις (.. Schepers).

If only I could always be wreathed with Attic ivy50 and sing to Dionysuseach year at the altars, celebrate mystery rites and produce a new play onstage every year.

Without a doubt the Eleusinian mysteries are meant here.

In the last book of hisMetamorphoses, the Latin author Apuleius severaltimes uses the loanword teleta for the mysteries of Isis and Osiris. In ahumorousway, he describes howLucius cannot resist the urge to undergoexpensive initiations, even when he cannot afford it.

.: Indidem mihi praedicat, quae forent ad usum teletae necessariopraeparanda.

From these books, the high priest declared to me what things must ofnecessity be prepared for the performance of the initiation rite.

.: Dies etiam tertius pari caerimoniarum ritu celebratus et ientaculumreligiosum et teletae legitima consummatio.

The third day, too, was celebrated with a similar rite of worship, with aritual breakfast and the proper consummation of my initiation rite.

.: Ecce transcurso signifero circulo Sol magnus annum compleverat,et quietem meam rursus interpellat numinis benefici cura pervigilis etrursus teletae, rursus sacrorum commonet. Mirabar, quid rei temptaret,quid pronuntiaret futurum; quidni? qui plenissime iamdudum videbarinitiatus.

Now the mighty sun had passed through the signs of the zodiac andcompleted the year, and the wakeful worship of the kind goddess onceagain disturbed my sleep, reminded me again of initiation, again of sacredrituals.

Naturally, Lucius was bewildered, because he had considered himselfalready fully initiated. As it turned out, however, he had only beeninitiated into the mysteries of Isis, not yet of Osiris.

50 A wreath of ivy was the prize for the winning playwright or producer at the CityDionysia.

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.: Quanquam enim conexa, immo vero unita ratio numinis religio-nisque esset, tamen teletae discrimen interesse maximum.

For although the natures of these deities and their religions are connected,yes actually united, there is still a very big divide between their initiationrites.

By this time, Lucius is so poor that he has to sell the clothes off his back..: Et ecce post pauculum tempus inopinatis et usquequaque miri-ficis imperiis deum rursus interpellor et cogor tertiam quoque teletamsustinere.

But shortly afterwards, I was again disturbed by unexpected and continu-ously amazing commands of the gods, and I was forced to complete a thirdinitiation.

Lucius is now yearning for the mystery of Roman Isis..: Statim sacerdoti meo relatis quae videram, inanimae protinus casti-moniae iugum subeo et lege perpetua praescriptis illis decem diebus spon-tali sobrietate multiplicatis instructum teletae comparo largitus, omnibusex studio pietatis magis quam mensura rerum mearum collatis.

Having told my high priest right away what I had seen, I immediately sub-mitted to the yoke of abstinence from meat, and from voluntary sobrietyextended the period beyond those ten days prescribed by everlasting law.Then I bought all the necessary things for the initiation rite, consideringmore the extent of my piety than the narrowness of my means.

After this third and last initiation, Osiris himself appears in Lucius’s sleepand commands him to become a successful lawyer, which he did.

Aelius Aristides, Or. . ( Df; to Sarapis). Sarapis endowed oursoul with wisdom, which shows our kinship to the gods, who gavethe notion (Nνν7ιαν) of the gods to mankind “and found sacred ritesand mysteries and all honours” (καP XερL καP τελετLς καP τιµLς πAσαςεzρεν), and furthermore, he gave us the blessings of civilization. Incontrast to XερA and other honours bestowed on the gods, τελετα8 willpresumably refer to mysteries here. It is quite possible that Aristides,who was very much influenced by the Attic orators, was inspired hereby Isocrates, Paneg. , where the latter praises Demeter as the giver ofτελετα8.

Or. . (Df) is an extensive quote taken fromPlato’sPhaedrus e,where τελετ( was used in the sense of solemn religious act. Aristidesrefers to these same teletai in §:


καP µKν εE µαντικKν µgν 5` pΑπ:λλων7ς q καP ∆ιCς, τελετLς δg 5` Fλλ7υτ7υ IεTν τ8Iης, π7ιητικKν δ’ 5κ Μ7υσTν, 7Uδ’ B . . . nΕρµQς 9π7ρ(σειλ:γων περP τQς α�τ7D δωρεJς, 9λλ’ α�τfT τε καP τfT πατρP πρ7στιIεPςτ7cς λ:γ7υς 9ληIQ τε καP δ8καια 5ρεH.

And if you suppose that the art of divination comes from Apollo or evenZeus, and teletai from another god, and poetry from the Muses, thenHermes will not be silent about his own gift, but will speak truthfully andjustly when he claims oratory for himself and his father.

In Or. . ( Df; Or. Sacr. ), τελετ( is the celebration of mysteries,or possibly initiation, After an account of the epiphany of a deity, Aris-tides states: σdεδCν γLρ �σπερ 5ν τελετyQ περP πAντα ταDτα δι(γ7µεν,παρεστ<σης wµα τfT ^:bfω τQς 9γαIQς 5λπ8δ7ς. “We performed all thisalmost like in a mystery cult, since there was good hope together withfear.” Fear, coupled with hope for the best, is, as we know, a characteristicof many a mystery cult.

We find the same meaning in Or. . ( Df; Or. Sacr. ). Aristideshears a voice in his dream. The whole incident resembled a τελετ(,“since the rituals were so divine and extraordinary” (7]τω Iε8ων τε καPπαραδ:`ων τTν δρωµ3νων .ντων).

Or. . ( Df; Or. Sacr. ), the word refers to initiation into themysteries of Sarapis. Aristides had a wonderful vision:

5ν 7�ς αt τε δK κλ8µακες }σαν αX τC �πgρ γQς τε καP �πC γQς 9^7ρ8O7υ-σαι, καP τC Sκατ3ρωIι κρAτ7ς τ7D Iε7D, καP Vτερα Nκπλη`ιν IαυµαστKν^3ρ7ντα, καP 7Uδg _ητL xσως εEς wπαντας, �στε 9σµ3νfω µ7ι ^ανQναισ>µb7λα τ7D pΑσκληπι7D. κε^Aλαι7ν δ’ }ν περP τQς τ7D Iε7D δυνAµε-ως aτι καP dωρPς YdηµAτων καP dωρPς σωµAτων B ΣAραπις 7�:ς τ’ εxηκ7µ8Oειν 9νIρ<π7υς aπη b7>λ7ιτ7. τ7ιαDτα }ν τL τQς τελετQς.

in which there were ladders that bordered off the region above the earthand below the earth, and on both sides was the power of the god, andthere were other things that brought a marvellous feeling of terror and areperhaps not to be told to all, so I was glad to see symbols of Asclepius. Andthe main point was about the power of the god: even without vehicles andwithout bodies, Sarapis is able to carry men wherever he pleases. Such wasmy vision of the initiation.

Or. . ( Df). Having mentioned all kinds of sea gods, it is remarkedthat Palaemon is also an important deity, and it is good “to partici-pate in the festival in his honour and in the celebration of his rites”:

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τQς τελετQς 5π’ αUτfT καP τ7D Yργιασµ7D µετασdεHν. We know littleabout his mysteries.51

In Or. . ( Df; Paneg. Perg.), the last, fragmentary line mentionsthe τελεταP καP µυστ(ρια for the Cabiri;52 these possessed such powerthat they could calm storms, it appears to have read.Their cult apparentlyalways retained something exotic.53

Our term also appears several times in the Panathenaic Oration, Or. ( Df).

In ., the word is apparently used for religious ceremony in themoregeneral sense. Athena gave her name to the city of Athens and introducesvarious good things: oratory, law, democracy, weapons, horsemanship.

5πP δg τ7>τ7ις d7ρεHαι καP τελεταP καP πανηγ>ρεις 5πεκρAτησαν Fλλαιδι’ Fλλων IεTν 5πιδηµ8ας.

And after that, choral dances and teletai and festivals came into beingbecause of the arrival of other gods.

. praises the Athenians for their role in the ceremony of the Eleusin-ian mysteries:

τyQ µgν γLρ τTν pΕλευσιν8ων τελετyQ τ7Hς εEσα^ικν7υµ3ν7ις 5`ηγηταP τTνXερTν καP µυσταγωγ7P κ3κλησIε.

For in the ceremony of the Eleusinian mysteries you have been calledinterpreters and mystagogues of the sacred rites for those who attend.

The word has this same meaning in . and .:τLς δ’ 9ρρ(τ7υς τελετLς, �ν τ7Hς µετασd7Dσι καP µετL τKν τ7D b87υτελευτKν bελτ8ω τL πρAγµατα γ8γνεσIαι δ7κεH, τ8ς 7Uκ ~ν 5`αρκεHν^α8η πJσιν �ν 9ντιIεHναι; [] 9λλL µKν � γε πρCς τ7cς 9νIρ<π7υςBµιλ8α τ8ν’ 5κπ3^ευγε τρ:π7ν εUεργεσ8ας; πρTτ7ν µ3ν γε Z τTν καρπTνµετAδ7σις, NπειI’ Z τTν τελετTν Sτ3ρα, κτλ.

And who would deny that the secret ceremonies, whose participants, itseems, have a better life after death, are sufficient by themselves to bematched against everything? () But truly, has this association withmankind escaped any kind of benefit? First there is the sharing of crops,after that another sharing, that of ceremonies, etc.

51 Cf. Burkert,Homo Necans, –; Wilamowitz, Glaube I, ; II, ; Plut.Thes. (a).

52 τ7Dτ7 µ7ι πρεσb>τατ7ι δαιµ:νων 5νταDIα λ3γ7νται γεν3σIαι ΚAbειρ7ι, καPτελεταP τ7>τ7ις καP µυστ(ρια, � τ7σα>την Eσdcν Ndειν πεπ8στευται �στε dειµ<νων τε5`αισ8ων . . .

53 Cf. Wilamowitz, Glaube I, .


Used like this, without further specification, the secret teletai of Athensmust, of course, refer to the Eleusinian mysteries.

P.Oxy. XIII . (Grenfell-Hunt), gives a passage from an orationagainst the Emperor cult.The editors of the papyrus think of the orationof a Sophist from the time of Aristides, or a fragment from a historicalwork like that of Cassius Dio.The novelties, according to the author, wereestablished by someone from neighbouring Nicaea. He then says:

. . . παρ’ 5κε8ν7ις τελε8σIω µ:ν7ις, �σπερ παρL τ7Hς pΑIηνα87ις τL τTνpΕλευσιν8ων, εE ⟨µK⟩ b7υλ:µεIα αUτCν 9σεbεHν τCν Κα8σαρα, �σπερ ~νκαP τKν ∆ηµ(τραν ⟨9⟩σ3b[7]⟨ι⟩µεν {[~]ν} 5νIAδε τελ7Dντες αUτyQ τKν5κεHσε τελετ(ν.54

Let (these rites) be performed by themalone, just as the Eleusinian festivalsby the Athenians, unless we wish to be impious towards the emperor him-self, just as we would also be impious towards Demeter if we performedhere the sacred act that belongs there.

Indeed, the Emperor cult itself is not called a τελετ(, but τελεHν is used forits performance, and it is compared to the τελετ( of Eleusis. Herodian,Ab exc. d. Marci .., called the apotheosis of the emperor τελετ(.

Maximus of Tyre, the not very original Platonist philosopher, in Diss.., talks about theworship of river gods, which is conducted for differentreasons in various countries. For example, the Egyptians worshippedthe Nile for its usefulness and the Athenians worshipped the IlissusκατL τελετ(ν: in connection with their sacred rite. In Athens, the telete,without further specification, is always the celebration of the Eleusinianmysteries. Here it is a part thereof, at the lesser mysteries at Agrae: thebath of themystai in the river Ilissus, to cleanse themselves ritually.55 Sothis place is actually also an example of τελετ( in the sense of καIαρµ:ς.

Diss. . says that farmers are much more suited to religious occa-sions than soldiers (S7ρταHς γε µKν καP µυστηρ87ις καP πανηγ>ρεσι). Ingeneral, Maximus is of the opinion that farmers were the first to establishfestivals and rites for the gods:

δ7κ7Dσι δ3 µ7ι µηδg τKν 9ρdKν συστ(σασIαι S7ρτLς καP τελετLς IεTνFλλ7ι τινgς q γεωργ78, πρTτ7ι δg µgν 5πP ληνfT στασAµεν7ι ∆ι7ν>σfω

54 As one can see, the text has been significantly emended to make proper sense.55 Cf. Deubner, Attische Feste, , who cites inter alia Polyaenus, Strat. .: παρL τCν

pΙλισσ:ν, 7z τCν καIαρµCν τελ7Dσι τ7Hς 5λAττ7σι µυστηρ87ις.

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d7ρ7>ς, πρTτ7ι δg 5πP wλfω ∆ηµητρP .ργια, πρTτ7ι δg τKν 5λα8ας γ3νεσιντyQ pΑIηνeJ 5πι^ηµ8σαντες,πρTτ7ι δg τTν 5κ γQς καρπTν τ7Hς δεδωκ:σινIε7Hς 9παρ`Aµεν7ι.

And I believe that the ones who first established festivals and rites of thegods were none other than farmers. For they were the first to performchoral dances for Dionysus at the winepress, they instituted the threshingfestival for Demeter, they first attributed the creation of the olive to Athenaand theywere the first to dedicate fruits of the field to thosewho have giventhem, the gods.

It is difficult to determine which festivals are considered S7ρτα8 by Max-imus and which are τελετα8, if he makes the distinction at all.The coun-try Dionysia have a very special ritual, as do the Haloa.56 The worship ofAthena as giver of the olive is known,57 although, as far as I am aware, wedo not know anything about a special cult that exhibits this. The offer-ing of first fruits at Eleusis was long a custom.58 This type of sacrificewas already referred to by Sophocles, Trach. , with the words τ3ληNγκαρπα.

Diss. . discusses whether Homer was a follower of a philosophicalschool. His entire work is said to have been a carrier of 5πιστ(µη, whichsome presented in the form of τελετLς καP Yργιασµ7>ς. Compare Hera-clitus .The meaning here is: secret doctrine.

Diss. .. Maximus observes that the pleasures associated with theworship of Dionysus have the status of a religious rite: τελετQς d<ρανNd7υσιν.

Diss. .. Singing is useful for many things: δεινK δg καP 5ν S7ρταHςεU^ρJναι καP 5ν ∆ι7νυσ87ις κωµAσαι καP 5ν τελεταHς 5πιIειAσαι. Sosinging played a role in many ritual acts of a special nature, to promoteecstasy, the 5νI7υσιασµ:ς. Perhaps Orphic hymns are evidence of this.59

Diss. . discusses in particular the τελετ( at Eleusis. Life is comparedto a long road to Eleusis or Babylon, τ3ρµα τε δK τQς Bδ7D τL bασ8λειααUτL καP 9νAκτ7ρα καP τKν τελετ(ν (“The end then is the palace itselfand the temple and the rite”). When souls arrive there, tired and painful,καP 5πιIυµ7Dσαι τ7D dωρ87υ καP 5ρTσαι τQς τελετQς (“and longing forthe place and yearning for the rite”), the pain and suffering stops. τ8ς γLρ

56 Cf. Schol. LucianDial. meret. .: S7ρτK pΑI(νησι µυστ(ρια περι3d7υσα ∆(µητρ7ςκαP Κ:ρης καP ∆ι7ν>σ7υ . . . 5ν τα>τyη καP τελετ( τις εEσAγεται γυναικTν κτλ.

57 Cf. Farnell, Cults I, .58 Cf. W.H.D. Rouse, Greek Votive Offerings () .59 Cf. Dieterich, Kleine Schriften ; one should also consider the term 5πfωδ(, which

was very common among the Orphics. For 5πeAδειν, cf. also Plato, Leg. .


Fλλη τελετK µυστικωτ3ρα καP τ8ς Fλλ7ς τ:π7ς σπ7υδQς F`ι7ς; (“Forwhat other rite is more mystic and what other location more worthy ofzeal?”).

Aelian, Var. Hist. ., challenges the atheists and deists with the argu-ment that worship of the gods is found among all foreign peoples. Theyhave a firm belief about this: I>7υσ8 τε καIαρTς καP oγνε>7υσιν Bσ8ως,καP τελετLς τελ7Dσι καP Yργ8ων ^υλAττ7υσι ν:µ7ν (“Their sacrifice ispure and they piously avoid pollution, and they perform religious ritesand preserve custom in their rituals”). I believe that here, τελετα8 andalso .ργια are certain rites that are bound by fixed regulations.

VH . the bακdεHα, the festivals of Dionysus in Mytilene, are calledτελετα8.

Fr. mentions τCν τQς τελετQς ν:µ7ν (“the customary law of therite”) in connection with Eleusis.

Antoninus Liberalis, Met. . uses τελετLς q µυστ(ρια for the ritesof Dionysus.

Likewise, the mythographic handbook attributed to Apollodorus,talks about the teletai of Dionysus.

In Bibl. .., it is said about the daughters of Proetus:αzται δg kς 5τελει<Iησαν, 5µAνησαν, kς µgν nΗσ87δ:ς ^ησιν, aτι τLς∆ι7ν>σ7υ τελετLς 7U κατεδ3d7ντ7,kς δg pΑκ7υσ8λα7ς λ3γει, δι:τι τC τQς|Ηρας `:αν7ν 5`ηυτ3λισαν.

When they were grown up, they went mad, as Hesiod says, because theydid not accept the rites of Dionysus but, as Acusilaus says, it was becausethey disparaged the wooden image of Hera.

.. explains the origin of the orgiastic rites of Dionysus:α�Iις δg εEς Κ>bελα τQς Φρυγ8ας 9^ικνεHται, κ9κεH καIαρIεPς �πCnΡ3ας καP τLς τελετLς 5κµαI<ν καP λαbjν παρ’ 5κε8νης τKν στ7λ(ν διLτQς ΘρeAκης �πε8γετ7.

But then he (Dionysus) arrived at the Cybela mountains in Phrygia, andthere, after he had been cleansed by Rhea, he learned her rites and receivedthe robe from her before he hurried on throughThrace.

Artemidorus wrote a book on dreams that, as a document of Greekpopular religion, perhaps deserves more attention than it has enjoyed.

In ., he says that legumes were barred from every telete and everyhieron: πAσης τελετQς καP παντCς Xερ7D 9πελ(λαται. While this is

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certainly an exaggeration, there were nonetheless several temples andceremonies where this was the case.60

.. The many social institutions of mankind include µυστ(ριακαP τελεταP καP πανηγ>ρεις καP 9γTνες (“mysteries, rites, festivals andgames”).

In neither of these two cases can it be said with certainty what Artemi-dorus means by τελετα8.

Marcus Aurelius,Med. ., warns that we should, in particular, real-ize that everything is relative: just look at the countless mobs and theircountless τελετAς. It seems tome that τελετ( heremeans ‘religiousmove-ment’.61

The physician Galen, De usu part. . (.Helmreich; . Kühn),uses our term in a metaphorical sense. According to him, all religiouspeople had to be initiated into the mystery (dρK τελεHσIαι τKν τελετKν)that exists in the knowledge of the use of our limbs. This does notresemble the Eleusinian and Samothracian mysteries (.ργια) at all, forthose are obscure in indicating their doctrine, while nature’s .ργια aremanifest in all that lives.

De usu part. . (. Helmreich; . Kühn) has τελετ( as thespecial rite of a mystery cult, first literally and then metaphorically:

πρ:σσdες τ78νυν [δη µ7ι τCν ν7Dν µJλλ7ν, q εx π7τε µυ7>µεν7ς pΕλευσ8-νια καP Σαµ7IρeAκια καP Fλλην τινL τελετKν oγ8αν aλ7ς }σIα πρCς τ7Hςδρωµ3ν7ις τε καP λεγ7µ3ν7ις �πC τTν Xερ7^αντTν, µηδ3ν τι dε8ρω ν7µ8-σας τα>την 5κε8νων εmναι τKν τελετ(ν, µηδ’ �ττ7ν 5νδε8`ασIαι δυναµ3-νην q σ7^8αν q πρ:ν7ιαν q δ>ναµιν τ7D τTν Of<ων δηµι7υργ7D, καP µA-λισI’ aτι τKν τελετKν τα>την, �ν νDν µεταdειρ8O7µαι, πρTτ7ς oπAντων5`εDρ7ν.

Now pay attention to me already, more than if you were being initiatedinto the Eleusinian or Samothracian mysteries or some other sacred riteand were wholly present at the things done and said by the hierophants,and hold that this rite here is in no way inferior to those mysteries, andis no less capable of showing forth the wisdom or providence or power ofthe creator of all living beings; and pay attention mostly, because I was thefirst of all men to discover this rite that I am now conducting.

60 Cf. Wächter, Reinheitsvorschriften, . Cf. also LSS , which lists beans as asource of pollution.

61 Just as Lucian Peregr. .


Pausanias had particular interest, not only in themonuments of ancientGreece, but in the religious institutions of which these monuments areoften the expressions. On several occasions, he tells us that a τελετ(was situated at a certain place, apparently meaning that a certain, oftencomplicated, religious ceremony took place at fixed times. Not only theact in itself, but the institution, the established practice of these specialrites, with priests and all those who played a part, is called τελετ(.This isnothing new; we have already repeatedly seen this usage, especially of theEleusinian mysteries. But in Pausanias, this is the principal use. How theauthor himself feels this distinction between the act and the institution,can be clearly observed in .., where he mentions a τελετ( dedicatedto Demeter at Celeae:

καP τyQ ∆(µητρι 5νταDIα δι’ 5νιαυτ7D τετAρτ7υ τKν τελετKν καP 7U κατLNτ7ς Fγ7υσιν. Xερ7^Aντης δg 7Uκ 5ς τCν b87ν πAντα 9π7δ3δεικται, κατLδg SκAστην τελετKν Fλλ7τ3 5στιν Fλλ7ς σ^8σιν αXρετ:ς, λαµbAνων qν5I3λyη καP γυναHκα. καP ταDτα µgν διA^7ρα τTν pΕλευσHνι ν7µ8O7υσι, τLδg 5ς αUτKν τKν τελετKν 5κε8νων 5στPν 5ς µ8µησιν.

They celebrate the festival for Demeter there every fourth year, not everyyear. The hierophant is not appointed for life, but they choose a differ-ent one for every festival and if he wants he can even take a wife. Inthese respects they have different customs from those at Eleusis, but withregard to the sacred act itself, that is an imitation of the one at Eleu-sis.

Though the line between the different nuances of meaning is fluid, I willfirst attempt to enumerate the places where the act itself is intended, thenthosewhere τελετ( is the religious festival as a permanent institution, andfinally several other meanings.

A. Ritual act in itself.

..mentions the house of Poulytion,wheremany say that distinguishedAthenians (Alcibiades c.s.) imitated the τελετ( at Eleusis.62

... Pausanias comes to speak of the uncleanness of the bean withregard to sacred festivals, such as at Eleusis. He breaks off his argumentand says: aστις δg [δη τελετKν pΕλευσHνι εmδεν, q τL καλ7>µενα p)ρ^ικL

62 With Hitzig-Blümner we read τKν 5ν pΕλευσHνι παραδρJσαι τελετ(ν for παρL τKν5ν pΕλευσHνι δρJσαι τελετ(ν.

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5πελ3`ατ7, 7mδεν � λ3γω. “Anyone who has seen the ceremony at Eleusis,or has read the so-called Orphic writings, knows what I mean.” Cf.Artemidorus, ..

.., which I cited above, discusses the mysteries at Celeae. It firstgives τελετ( in the meaning: sacred festival as a permanent institution;this is also confirmed by what immediately follows: δρ<µενα for thesacred act at Eleusis. It also tells that the founder, Dysaules, a brotherof Celeus, was supposedly banished from Eleusis by Ion. But, Pausaniasproceeds to argue, the Homeric Hymn to Demeter that sums up “thosewho were taught the mystery by the goddess” (τ7cς διδαdI3ντας �πCτQς Iε7D τKν τελετKν) does not mention any Dysaules. He then quotesfrom the Hymn (–):

δεH`εν Τριπτ7λ3µ fω τε ∆ι7κλεH τε πλη`8ππfωΕUµ:λπ7υ τε b8yη ΚελεfT I’ Zγ(τ7ρι λαTνδρησµ7σ>νην I’ XερTν καP 5π3^ραδεν .ργια πJσιν.

To Triptolemus andDiocles, driver of horses, and tomighty Eumolpus andCeleus, leader of the people, she revealed the service of her rites (hiera) andtaught her mysteries (orgia) to them all.

∆ρησµ7σ>νη is synonymous here with τελετ( and also with the oftenused word δρ<µενα. In the expression δεH`εν δρησµ7σ>νην XερTν, wecan see the prototype of τελετKν καταδεικν>ναι and similar expressions,which are later often used in similar contexts. (See below, p. ).

The same mysteries at Celeae are briefly mentioned in ..:πρC τQς τελετQς �ν τyQ ∆(µητρι Fγ7υσιν �Αραντα καP τ7cς παHδας καλ7D-σιν 5πP τLς σπ7νδLς 5ς ταDτα bλ3π7ντες τL µν(µατα.

Before celebrating the mysteries for Demeter, the people call Aras and hischildren to the libations, while looking at these tombs.

.. discusses the bath that Hera takes in Nauplia every year, by whichshe restores her virginity.

7zτ7ς µgν δ( σ^ισιν 5κ τελετQς, �ν Fγ7υσι τyQ |Ηρeα, λ:γ7ς τTν 9π7ρρ(-των 5στ8ν.

This is the story of their secret rites, derived from the sacred act theyperform for Hera.

This sacred act consisted of priests bathing the statue of Hera in thesource Canathus every year.63



B. Religious festival as a permanent institution.

... After the war between Athens and Eleusis, it was determined thatEleusis would be completely subjugated to Athens, but the Eleusiniansshall:

Eδ8eα τελεHν τKν τελετ(ν. τL δg XερL τ7Hν Iε7Hν Ε�µ7λπ7ς καP αX Iυγατ3ρεςδρTσιν αX Κελε7D.

perform the rite independently. Eumolpus and the daughters of Celeusperformed the holy rites for the two goddesses.

Cf. Dem. Neaer. .In .., Pausanias refuses to reproduce the story of Hermes and the

ram 5ν τελετyQ ΜητρCς, although he knows it. There is a difference ofopinion about which festival this was.64

.. is about the Epidauria as a part of the Eleusinian mysteries,which are here called τελετ( without any further specification.

.. calls the cult of Hecate on Aegina a τελετ(:65

τελετKν Fγ7υσιν 9νL πJν Nτ7ς nΕκAτης, p)ρ^3α σ^8σι τCν ΘρeJκα κατα-στ(σασIαι τKν τελετKν λ3γ7ντες.

They celebrate a festival of Hecate every year, saying Orpheus of Thraceestablished the festival for them.

.. and .. speak about the Demeter cult at Lerna. Philammon issaid to have founded this τελετ( (..). “What they say about theserites (dromena) is clearly not ancient.”66 (...) The actual ceremonytherefore consists of δρ<µενα = τελετ(.

.. discusses the history of the τελετ( for the ΜεγAλ7ι Iε78 atAndania in Messenia. A certain Caucon brought the .ργια of these godsfrom Eleusis to Messenia. many years later, Lycus brought the τελετ( togreat prosperity. Pausanias tells us that people still call woods where hecleansed themystai after him. Τελετα8 is used in this sense several moretimes:

..: µετεκ:σµησε γLρ καP Μ3Iαπ7ς τQς τελετQς Nστιν wW B δg Μ3Iαπ7ςγ3ν7ς µgν }ν pΑIηναH7ς, τελετQς δg καP Yργ8ων παντ78ων συνI3της.677zτ7ς καP Θηbα87ις τTν Καbε8ρων τKν τελετKν κατεστ(σατ7, κτλ.

64 Cf. Blümner ad locum.65 Cf. Nilsson, Feste, .66 τL µgν 7�ν λεγ:µενα 5πP τ7Hς δρωµ3ν7ις δQλA 5στιν 7Uκ .ντα 9ρdαHα.67 We prefer the reading τελετQς δg καP Yργ8ων παντ78ων συνI3της (mss.) to Hitzig-

Blümner: τελ3της.

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For Methapus also reorganized the mysteries. Methapus was an Athenianby birth, a founder of mystery rite and of all kinds of rites (orgia). It washe who established the mystery rite of the Cabiri atThebes, etc.

The first τελετ( refers to the Andanianmysteries; the second tomysteriesin general; the third to the mysteries of the Cabiri inThebes.

..: τ7Dτ7 τC 5π8γραµµα . . . δηλ7H δg καP τL 5ς τCν Λ>κ7ν τA τε FλλακαP kς Z τελετK τC 9ρdαH7ν }ν 5ν pΑνδαν8eα. κα8 µ7ι καP τ7Dτ7 εEκCς5^α8νετ7, τKν Μεσσ(νην µK Sτ3ρωIι, 9λλL NνIα αUτ( τε καP Π7λυκAωνf�κ7υν, καταστ(σασIαι τKν τελετ(ν.

This inscription also clarifies the rest about Lycus, including the fact thatthe mystery rite was of old at Andania. And in fact it seemed reasonable tome that Messene should have established the rite where she and Polycaonwere living and not elsewhere.

.. Pausanias again calls these mysteries τελετ(. Cf. also Paus. ...The Andanian mysteries are mentioned once more in ..:

τL δg 5ς τLς IεLς τLς ΜεγAλας, δρTσι γLρ καP τα>ταις 5ν Καρνασ8fω τKντελετ(ν, 9π:ρρητα Nστω µ7ιW δε>τερα γAρ σ^ισι ν3µω σεµν:τητ7ς µετAγε pΕλευσ8νια.

I may not speak about the rites of the Great Goddesses, for it is theirmysteries that are celebrated in the Carnasian grove and I consider themas second only to the Eleusinian in sanctity.

..mentions the τελετ( for Dryops at Asine inMessenia. Nothing iscertain about his cult.68

In .., the annual celebration, a festival forAntinous, is called τελετ(:τ7>των Vνεκα B bασιλεcς κατεστ(σατ7 αUτfT καP 5ν Μαντινε8eα τιµAς,καPτελετ( τε κατL Nτ7ς Vκαστ7ν καP 9γ<ν 5στιν αUτfT διL Nτ7υς π3µπτ7υ.

For this reason, the emperor also established his worship in Mantinea,and a telete is held every year and a contest in his honour every fouryears.

Perhaps we may infer from the progression, τιµα8, τελετ(, 9γ<ν, thatτελετ( is a special ceremony, recurring at regular intervals, whereasordinary worship is called τιµα8.

.. Pausanias talks about a branch of Eleusis at Pheneos in Arcadia.The inhabitants possess a temple of Demeter Eleusinia, καP Fγ7υσι τyQIεfT τελετ(ν, τL pΕλευσHνι δρ<µενα καP παρL σ^8σι τL αUτL ^Aσκ7ν-



τες καIεστηκ3ναι (“and they celebrate a mystery rite for the goddess,professing that the Eleusinian rites (dromena) have also been establishedhere”).

..– discusses the so-called π3τρωµα, where the greater τελετ(was celebrated every other year (παρL Nτ7ς). On this occasion, a docu-ment inscribed on two stones was read, Nd7ντα 5ς τKν τελετ(ν, i.e. con-taining a precise description of the sacred act.This was done within ear-shot of themystai. In the rite, a priest put on a mask of Demeter Cidariaand beat the gods of the underworld with switches. (For 5πιdI7ν87υςmss., one generally reads �π7dI7ν87υς).

In .., the ceremony for Demeter Thesmia is also called τελετ(.Nilsson suspects that these are the Thesmophoria, seen in Arcadia byHerodotus ..69

... OnMountCnacalus inArcadia, a yearly τελετ( is celebrated forArtemis. Nilsson remarked: “Wenn das Wort τελετ( streng genommenwird, ist diese Feier eines der seltenen Beispiele von Artemismysterien”70It is, however, apparent from many examples that, in fact, τελετ( indi-cates any complicated, symbolic act, and certainly does not, in the firstplace, mean ‘mysteries’.

.. and ..mention a τελετ( for theΜεγAλαι Iεα8 at Bathos andinMegalopolis respectively.71The δρ<µενα of the one inMegalopolis, weare told, are an imitation of those at Eleusis.

.. mentions that, in the Despoina temple, there is an inscribedplaque containing a description of the sacred act: πινAκι:ν 5στι γεγραµ-µ3ν7ν, Nd7ν τL 5ς τKν τελετ(ν.

.. describes the very special course of action at the cult of Despoi-na in Lycosura:

τελετ(ν τε δρTσιν 5νταDIα καP τyQ ∆εσπ78νyη I>7υσιν XερεHα 7X pΑρκAδεςπ7λλA τε καP F^I7να.

The Arcadians perform the mysteries there and sacrifice many and abun-dant offerings to Despoina.

This is followed by a description of the very special method that isfollowed in the sacrifice: not the throat, but a leg of the sacrificial victimis cut off. From an inscription found in situ, we know that there were

69 Nilsson, Feste, .70 Nilsson, Feste, (“When the word τελετ( is taken in the strict sense, this festival

is one of the rare examples of Artemis mysteries”).71 Cf. Nilsson, Feste, .

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many other rules in the temple of Despoina.72 What the actual τελετ(involved, we do not know; according to Pausanias, the true name ofDespoina was revealed in it. I believe that the special method of sacrificeand other regulations are a part of the τελετ( in the broader sense andcan individually also be referred to by this term.

... In a passage about the cult of the Cabiri atThebes, we find theterm δρ<µενα several times. Pausanias will not reveal their nature to us.The cult is called τελετ(:

∆(µητρ7ς δ’ 7�ν Καbειρα87ις δTρ:ν 5στιν Z τελετ(. κατL δg τKν pΕπιγ:-νων στρατε8αν καP wλωσιν τTν ΘηbTν 9ν3στησαν µgν �πC τTν pΑργε8ων7X ΚαbειραH7ι, 5`ελε8^Iη δg 5πP dρ:ν7ν τινL καP Z τελετ(.

The mystery rite is a gift from Demeter to the Cabiraean men. During thecampaign of the Epigoni and the capture of Thebes, the Cabiraeans werecompelled by the Argives to migrate; even themystery rite was abandonedfor some time.

Cf. Aristid. Or. ..73..mentions the τελετ( that the Athenians celebrate for the iAρι-

τες.This is 5ς τ7cς π7λλ7cς 9π:ρρητ7ς (“not to be spoken about by themultitude”).

... In an exposition of the most ancient history of Delphi, the firstcontestants in the games are enumerated. It is said that Orpheus, in hisgrandiloquence about his ceremonies (σεµν7λ7γ8eα τyQ 5πP τελεταHς), didnot wish to be tested in a musical competition. Musaeus followed hisexample. Orpheus was considered an expert in τελετα8.74

.. mentions the τελετ( of the �Ανακτες ΠαHδες in Amphissa.According to Pausanias, there is no agreement about who these gods are:“Some say the Dioscuri, others the Curetes and those who think theyknow more, say the Cabiri.”75

In .., we find the assurance that, with the ancient Greeks, theτελετ( at Eleusis wasmore honoured than the other religious institutionsinasmuch as they placed gods above heroes.76

72 Syll.3 = LSCG ; for a second sacred law (fragmentary) from the same sanctu-ary, see Lupu, NGSL – no. . Cf. also Nilsson, Feste, .

73 Mentioning τελεταP καP µυστ(ρια for the Cabiri.74 Cf. Diod. ..; E. Maass, Orpheus () passim.75 Cf. Nilsson, Feste, .76 7X γLρ 9ρdαι:τερ7ι τTν nΕλλ(νων τελετKν τKν pΕλευσιν8αν πAντων Bπ:σα 5ς

εUσ3bειαν �κει τ7σ7>τfω }γ7ν 5ντιµ:τερ7ν aσfω καP Iε7cς 5π8πρ7σIεν Zρ<ων.


How τελετ( can also have the meaning of ‘written exposition of thecult act’ was discussed above, p. . In Pausanias, we find this usage in..–: the passage about the reinstitution of the mysteries at Andania.A certain Epiteles, warned by a dream, finds a κασσ8τερ7ν, a thin rolled-up sheet of lead, in the ground, ..:

5νταDIα τTν ΜεγAλων IεTν 5γ3γραπτ7 Z τελετ(, καP τ7Dτ7 }ν παρα-καταI(κη τ7D pΑριστ7µ3ν7υς.

The rite of the Great Goddesses was inscribed on it, and this was whatAristomenes had stored away.

And in ..:

kς δg Z τελετ( σ^ισιν 9νε>ρητ7, τα>την µ3ν, aσ7ι τ7D γ3ν7υς τTν Xερ3ων}σαν, κατετ8Iεντ7 5ς b8bλ7υς.

When the telete had been refound, all who were of the priestly family set itdown in books.

We should compare to this: Syll.3 II, = IG V , , the famousregulation of the Andanian mysteries.77 The ‘sacred men’ (Xερ78) in thisdocument are certain officials who must promise under oath to managethe affairs of the mysteries faithfully.78 The regulation shows that thesesacred men followed a written manual, which they must deliver to theirsuccessors at the termination of their functions (lines –):

τLν δg κAµπτραν καP τL | bιbλ8α w δ3δωκε Μνασ8στρατ7ς παραδιδ:ντω7X Xερ7P τ7Hς 5πικατασταI3ντ7ις.

The sacred men are to hand over to their successors the kamptra79 and thebooks given by Mnasistratus.

This fits well with Pausanias’ account of Epiteles’ discovery. I believe theoriginal was carefully kept in a box and they had the transcripts in the b8-bλ7ι for daily use. Perhaps the works entitled Τελετα8, mentioned aboveat p. , were modelled by Stesimbrotus and others after such cult regu-lations as are mentioned here. Wemay also compare the aforementionedplaces, .. and .., where τL 5ς τKν τελετ(νwere inscribed in stone.

Finally, there is an example of τελετ( in a sense not seen before,personified as a goddess: Paus. ... On Mt. Helicon, there are statuesof Muses and poets:

77 LSCG . Cf. Nilsson, Feste, ; Wilamowitz, Glaube II, ff.78 See below, Chapter XI, no. , line .79 This word appears to mean ‘box’; cf. Dittenberger, Sokolowski ad locum.

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p)ρ^εH δg τfT ΘρeακP πεπ78ηται µgν παρεστTσα αUτfT Τελετ(.

And Telete is portrayed, standing next to Orpheus fromThrace.

There are several examples ofGreek gods arising fromcult acts, e.g. Paian,Iacchus.80

A few lines on,Orpheus ismentioned as thefinder of the τελετα8 IεTν,of purification of irreligious acts, andof healing andwarding off thewrathof the gods.

Telete personified as a goddess appears again much later in Nonnus’Dionysiaca, where Telete is the daughter of Dionysus and the nymphNicaea.81 .–:

5κ δg γAµ7υ Βρ7µ87ι7 Iε:σσυτ7ς [νIεε κ7>ρη,�ν ΤελετKν Yν:µηνεν 9εP dα8ρ7υσαν S7ρταHς,κ7>ρην νυκτιd:ρευτ7ν, 5^εσπ7µ3νην ∆ι7ν>σfω,τερπ7µ3νην κρ7τAλ7ισι καP 9µ^ιπλQγι b7ε8yη.

From her union with Bromios blossomed a godsent girl, whom she calledTelete: always delighted with religious festivals, girl of nocturnal choraldances, following Dionysus and enjoying the castanets and the double-sided tympanon.

Clearly Telete is here the personification of Dionysiac rites, in particularthe choral dances performed at festivals, and not of initiation.

In ., Telete is called d7ρ7πλεκ(ς, a word coined by Nonnus todenote the twisting round in choral dances. .–:

By your daughter Telete, who twists round in choral dances, I beseech youquickly to lift up my son, lest my implacable Aura kill him with her daringhands. For I know she will kill one of her twin babes in her uncontrollablerage. But youmust save Iacchus: protectmy better child, so that your Teletemay serve both son and father.82

80 Cf. K. Latte, Philologus . () . For a depiction of Telete in a mosaic fromZeugma, see below, Chapter XI, no. .

81 Nonnus, of course, also uses our term for the rites of Dionysus: .; .; .;.; .; .; .; .; .; .; .; .; .; .; ..

82 πρCς ΤελετQς λ8τ7µα8 σε, d7ρ7πλεκ37ς σ37 κ7>ρης, | σπεDσ7ν 9ερτAOειν 5µCνυX3α, µ( µιν Yλ3σσyη | τ7λµηραHς παλAµyησιν 5µK δυσµ(dαν7ς Α�ρηW | 7mδα γAρ, kςδιδ>µων bρε^3ων Vνα παHδα δαµAσσει |Fσdετα λυσσ<7υσα.σc δg dρα8σµησ7ν pΙAκdfωW| Nσσ7 ^>λα` �δHν7ς 9ρε87ν7ς, .^ρα κεν εxη | σK ΤελετK IερAπαινα καP υX3ι καPγενετQρι.


In Polyaenus’ Strategemata, our term is used for the turbulent rites forthe MegaloiTheoi (..), but also in the more general sense of religiousceremony (..).

Strat. ..:

Μ8δας πρ7σπ7ιησAµεν7ς τελετKν π7ιεHν τ7Hς ΜεγAλ7ις Iε7Hς νυκτCς5`(γαγε τ7cς Φρ>γας µετ’ αUλTν καP τυµπAνων καP κυµbAλων κρυπτLNd7ντας 5γdειρ8δια. 7X µgν π7λHται τTν 7EκιTν 5`QλI7ν 5πP τKν I3αν, 7Xδg τυµπαν8O7ντες καP κυµbαλ8O7ντες τ7cς µgν IεατLς κατε^:νευσαν,τLς δg 7Eκ8ας αUτTν 9νεfωγµ3νας καταλαb:ντες Μ8δαν τ>ρανν7ν 9ν-ηγ:ρευσαν.

Midas, pretending to hold a ceremony for the Great Gods, lead the Phry-gians out by night with auloi and tympana and cymbals, with hidden dag-gers. The citizens came out of their houses towards the spectacle, but themen playing the tympana and cymbals killed the spectators and seizedtheir open houses and proclaimed Midas king.

Strat. ..:

aσαι µ3dρι νDν S7ρταP,Iυσ8αι, τελεταP, Xερ7υργ8αι, ταDτα πAντα Ν7υµJς7�α δK ν:µ7υς Νυµ^Tν κατεστ(σατ7.

All the festivals, offerings, religious ceremonies and sacred rituals that haveexisted up to now, all these things were established byNuma as institutionsof the Nymphs.

Flavius Philostratus, the author of the Life of Apollonius, recounts,in VA ., that a Persian king tells Apollonius how Egyptians whocome to his court always belittle the Greeks, while they declare that theythemselves are holymen καP ν7µ7I3τας IυσιTν τε καP τελετTν, Bπ:σαςν7µ8O7υσιν 7X |Ελληνες. This corresponds with the claim of HerodotusandDiodorus that theGreekmysteries were supposed to have come fromEgypt.

InVA ., Apollonius says that he knowsmore περP τQς τελετQς thanthe hierophant at Eleusis. Perhaps we may read a little more into τελετ(here than just the sacred act, and it is this deeper meaning that the wiseApollonius fathoms.

VA .. In a discussion by Apollonius with Thespesion, the leaderof the γυµν7P σ7^78, the latter disapproves of the practice of subjectingancient, sacred customs, the origins of which cannot be investigated, to asober analysis. If we do this, we might as well lay hold of (5πιλαb78µεIα)the τελετ( at Eleusis, why it is the way it is and not otherwise; καP�ν Σαµ:Iρeακες τελ7Dσιν . . . καP ∆ι7νυσ8ων καP ^αλλ7D καP τ7D 5ν

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Κυλλ(νyη εxδ7υς, and so we would impair everything. It is clear how,around ad, the verb τελεHν, to perform a solemn act, is still heardin the word τελετ(. This example also clearly illustrates the respect ofthe Greeks for religious customs of ancient origin; these are carefully leftintact, and not seldom bear the name τελετ(.83 Phallic rites, especially,are also called so, because they have a highly symbolic character.84 In theElean town of Cyllene, a phallus was apparently set up as a cult statue(Paus. ..).

Our term also appears twice in the Heroicus, which is traditionallyascribed to Flavius Philostratus, although it may well belong to one ofthe other Philostrati.

Her. . describes how Cyrus the Elder was misled by an oraclefrom Orpheus (“Mine will be yours, Cyrus”), which led him to believehe would conquer the Odrysai and Europe:

kς p)δρ>σας τε καP τKν ΕUρ<πην καI3`ων, 5πειδK p)ρ^ε>ς π7τε µετLτ7D σ7^7D καP δυνατCς γεν:µεν7ς 9νA τε p)δρ>σας xσdυσεν 9νA τε|Ελληνας, Bπ:σ7ι τελεταHς 5Iε8αO7ν,

Since Orpheus, once he had become wise and powerful, swayed poweramong the Odrysai and the Greeks, who were inspired through teletai.

In Her. ., the word apparently refers to the institutionalized singingof hymns:

καP µKν καP ]µνων 5κ Θετταλ8ας B pΑdιλλεcς Nτυdεν, 7�ς 9νL πJν Nτ7ς5πP τC σQµα ^7ιτTντες y}δ7ν 5ν νυκτP τελετQς τι 5γκαταµιγν>ντες τ7Hς5ναγ8σµασιν.

Moreover, Achilles has hymns fromThessaly that people who come to visithis tomb every year sing at night, mixing something of a telete in with theenagismata (offerings to the dead).

The historian Herodian,Ab excessu divi Marci .., mentions the deifi-cation of the emperor, and expresses himself thus: τ(ν τε τ7ια>την τελε-τKν85 9π7I3ωσιν καλ7Dσι. He then describes the ceremony, which borea very special character.86 For the use of the term τελετ( to refer to a cere-

83 E.g. Ar. Pax (inter alia the Dipolieia).84 Cf. Diod. ..; Plotinus Enn. ..; cf. also Burkert, Homo Necans, –.85 Only one manuscript reads τελετ(ν, the others τιµ(ν, which Mendelsohn has put

in his text. I believe τελετ(ν is the correct reading.86 Cf. E. Bickermann, Archiv für Religionswissenschaft () .


mony in honour of the deceased, we may perhaps compare Dio Chryso-stom ., where there is mention of the τελετα8 of heroes, conferredupon certain Rhodians.

Diogenes Laertius tells us, in ., how Anacharsis, the progressiveScythian prince, was killed after his return from Greece. Some say thathe was killed performing Greek rites (τελετLς nΕλληνικLς 5πιτελ7Dντα).This refers to the statement inHerodotus ., which says thatAnacharsishad seen a festival for the Μ(τηρ IεTν in Cyzicus that Herodotus calledBρτ( and παννυd8ς. It was a capricious festival, with deafening musicof cymbals, in which Anacharsis, when he imitates it in his homeland,covers himself with amulets.87

In ., τελετ( perhaps has the meaning of initiation ceremonies. Itis said of Pythagoras that he was initiated into the Greek and orientalmysteries (5µυ(Iη τAς I’ nΕλληνικLς καP bαρbAρ7υς τελετAς).

In ., it is said that Pythagoras believed that ritual purity could beattained through cleansing, lustrations and lustral sprinkling, by stayingclean from deaths and births, and abstinence from certain foods. Thesecustoms are also recommended by 7X τLς τελετLς 5ν τ7Hς Xερ7Hς 5πιτε-λ7Dντες: “those who perform religious rites in the sanctuaries.” I believeit is clear from this that the τελετα8 here are nothing else than, or at leastof the same nature as, the acts enumerated beside them.88 For such ritualcleansing, see Wächter, Reinheitsvorschriften, , where it is apparent thatthese customs were in fact not limited to the ritual of Orphic and similarceremonies.

Ps. Oppian, Cynegetica, seems to be a work from the beginning of thethird centuryad.89 In ., it is told how the nurses of the little Dionysushad put him in a wooden box, had clothed themselves in fawn-skins andvines andhad danced τC µυστικCν, playing tympana and cymbals, to hidethe crying of Dionysus from Hera:

87 Cf. Stein, ad locum.88 Zijderveld equates the purification ceremonies with the religious rites in the sanctu-

aries; I disagree: Since, in Greek religion, purity was a precondition for entering sanctuar-ies and performing rites there, τελετα8 here cannot possibly be cleansing rites but must infact be religious ceremonies performed in the sanctuaries, e.g. sacrifice, for which purifi-cation ceremonies are merely a necessary preparation, FLS. For a listing of Greek sacredlaws containing cathartic requirements, see Lupu, NGSL, p. .

89 Cf. A. & M. Croiset, Histoire de la littérature grecque V () .

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. . . πρTτα δ’ N^αιν7ν.ργια κευI7µ3νyη περP λAρνακιW σcν δ’ Fρα τyQσινpΑ:νιαι λAIρyη τελετTν wπτ7ντ7 γυναHκες.

They first revealed their rites around the concealed box. And with them,the Aonian (Boeotian) women secretly took part in the rites.

One sees that in this aetiological myth, the acts of the bacchantes arecalled both τελετα8 and .ργια.

It is only natural that Plotinus’ usage of the term τελετ( is very remi-niscent of what we saw in Plato. For example, in Enn. .., he says thatevery virtue is a κAIαρσις.

διC καP αX τελεταP YρITς αEν8ττ7νται τCν µK κεκαIαρµ3ν7ν καP εEς|Αιδ7υ κε8σεσIαι 5ν b7ρb:ρfω, aτι τC µK καIαρCν b7ρb:ρfω διL κAκην^8λ7ν.

Therefore the mysteries rightly suggest that he who has not been cleansedshall lie in the mud even in Hades, because the unclean likes mud becauseof its filthiness.

Cf. Plato, Phaedo c.In Enn. .., we again90 find the notion that the founders of ancient

religious customs were actually philosophers, who e.g.:µυστικTς καP 5ν τελεταHς αEνιττ:µεν7ι nΕρµQν µgν π7ι7Dσι τCν 9ρdαH7ντC τQς γεν3σεως .ργαν7ν 9εP Nd7ντα πρCς 5ργασ8αν.

hinting through mystic symbolism and in rites, always portray the ancientHermes with his genital organ ready for action.

Hermes was worshipped in the shape of a phallus on Mount Cyllenein Arcadia,91 so it is possible that Plotinus had that cult in mind withτελετα8. Cf. also Philostr. Vita Ap. ..

His student Porphyry,Deabstinentia .,mentions the fact that a priestof a certain god is, of course, expert τQς Xδρ>σεως τTν 9γαλµAτων αUτ7DτTν τε YργιασµTν καP τελετTν καIAρσε<ν τε καP τTν Bµ78ων (“insetting up the statues of that deity, and in his rituals and purification ritesand the like”). Here τελετα8 are special rites.

90 Cf. Heraclitus, Quaest. Hom. .91 Cf. Pausanias ..; see also Wilamowitz, Glaube I, .


With reference to the doctrine of transmigration of the soul, Stobaeus. (Wachsmuth) argues that Porphyry said that when we die, weshould keep our souls clean from all evil lusts, envy, and such, �σπερ 5ντελετyQ, καIαρε>7ντα (“being pure, just as in the initiation rite”). Here,the ritual purity is already regarded as a symbol of moral purity; oγνε8αδ’ 5στP ^ρ7νεHν aσια: “purity is to have pious thoughts.”92 Similarly, wesee that the regulations for ritual purity as a condition for entry to thesanctuaries are also explained in a moral way.93

Augustine, Civ. D. ., declares that, according to Porphyry, there arecertain “theurgicae consecrationes” called “teletae”, by means of whichthe soul is prepared for seeing ghosts, angels and gods.

In Aristides Quintilianus, De Musica, our term is used in differentcontexts.

In ., the word refers to the Roman lectisternium.

9λλL καP Z πατρPς αUτTν τ7cς µgν 5πP Ν7µJ καP τ7cς Yλ8γfω µετ’ αUτCνNτι τυγdAν7ντας 9γριωτ3ρ7υς µ7υσικyQ παιδευ7µ3ν7υς εmdε (καIL καPαUτ:ς ^ησιν), Eδ8eα τε 5ν εUωd8αις κ7ινyQ τε 5ν oπAσαις τελεταHς σ^8σισυν7ργιαO7>σyη.

But in the time of Numa and a little after him, their country (Rome)managed to educate the men who were still uncivilized, with music—he(Cicero) also says so himself—, both privately at banquets and publicly,celebrating together in all their teletai.

The word used by Cicero, to whom Aristides refers, is pulvinaria (Tusc.Disp. .).94 Teletai here are therefore lectisternia: banquets for the gods.We may recall that Pindar, Ol. ., already used the word for theoxe-nia.

. talks about Bacchic and similar rites:

διC καP τLς bακdικLς τελετLς καP aσαι τα>ταις παραπλ(σι7ι λ:γ7υτινCς NdεσIα8 ^ασιν, aπως ~ν Z τTν 9µαIεστ3ρων πτ78ησις διL b87νq τ>dην �πC τTν 5ν τα>ταις µελfωδιTν τε καP Yρd(σεων wµα παιδιαHς5κκαIα8ρηται.

Therefore they say that Bacchic rites and all that are akin to these havea certain reason, that the passionate excitement of those who, because of

92 Cited as an inscription at the temple in Epidaurus: Porph. Abst. ..93 Cf. Wächter, Reinheitsvorschriften, .94 I owe this reference to T.J. Mathiesen, Aristides Quintilianus: On Music () ad

locum.

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occupation or fortune, are quite ignorant, may be purified by the melodiesand dances in these rites that are accompanied by playfulness.

So teletai here are Bacchic and similar rites that have a cathartic character,due to their playful melodies and dances.

In ., the word is used in a metaphorical sense. Philosophy is de-scribed as ‘making perfect’ (τελεσι7υργ:ς):

Z µgν 9κριbKς τfT .ντι τελετK τC διL τKν 5ν γεν3σει συµ^7ρLν ταHς ψυdαHς9π7bληIgν δι’ 9ναµν(σεων 9ναπληρ7Dσα.

It is accurate because it is an accomplishment (telete) that, through recol-lection, replenishes what was accidentally lost by the souls in creation.

In the Greek novel, we repeatedly come across a metaphorical use of theterminology ofmysteries for the secrets of love. Aristophanes had alreadyled the way with this, see e.g. Lys. where, during the quarrel betweenwomen and old men, Lysistrata sees Cinesias approaching and calls out:

Fνδρ’ Fνδρ’ BρT πρ7σι:ντα, παραπεπληγµ3ν7ν,τ7Hς τQς pΑ^ρ7δ8της Yργ87ις εEληµµ3ν7ν.

A man! I see a man coming, desperate looking, overwhelmed by themysteries of Aphrodite!

Also , where Cinesias says to his wife:τL τQς pΑ^ρ7δ8της X3ρ’ 9ν7ργ8αστA σ7ιdρ:ν7ν τ7σ7Dτ:ν 5στιν.

You have not performed the rites of Aphrodite for such a long time.

We can safely assume that such ametaphor was very common among thepeople.

In AchillesTatius,95De Leuc. et Cit. ., we read that someone is calledNρωτι τετελεσµ3ν7ς, and in . we find τL τQς pΑ^ρ7δ8της .ργια in thesame context.We find τελετ( in the same sense in ., where the lovelornClitophon turns to an older friend for advice:

σc γLρ 9ρdαι:τερ7ς µ>στης 5µ7D καP συνηI3στερ7ς [δη τyQ τελετyQ τ7DIε7D.

For you are an older initiate than I and already more accustomed to themysteries of the god (Eros).

95 For when he lived, cf. W. Lehmann, De Achillis Tatii aetate ().


Without metaphor: you know better how everything works on suchoccasions. See also .: καP γLρ BρT σ7υ τKν .ψιν 7U µακρLν τQς τ7DIε7D τελετQς. “For I can tell by your appearance that you are very closeto being initiated into the god’s mysteries.”

In Heliodorus,Aethiopica ., Delphi is called a city, dedicated to XερLκαP τελετα8. Perhaps τελετα8 here refers to the famous method in whichthe Pythian oracles were delivered.

.. In an Egyptian village, where the Nile festival is about to start, allinhabitants are busy πρCς Iυσ8αις τε καP τελεταHς. It is well known hownumerous festivals in honour of the Nile are in Egypt.96 We saw beforethat Egyptian religious festivals, with their rich and carefully observedritual, tend to be called τελετ( by the Greeks. (Hdt. .; Diod. ..etc.)

. gives us an example of τελετ( in the sense of miraculous power.Chariclea, the heroine of the story, who once miraculously escaped fromdeath by fire, speaks to her lover,Theagenes, about her γνωρ8σµατα, theobjects given along with an abandoned child. Also among these is a ringwith a stone called παντAρbη in which several holy marks are inscribed,καP τελετQς, kς N7ικε, Iει7τ3ρας 9νAµεστ7ς παρ’ �ς εEκAOω δ>ναµ8ντινα �κειν τyQ λ8Ifω πυρCς ^υγαδευτικ(ν, 9πAIειαν τ7Hς Nd7υσιν 5ν ταHς^λ7γ<σεσι δωρ7υµ3νην. If we translate: “and it is filled, so it seems, withsupernatural power and the stone has the power to repel fire, offeringprotection from the flames to those who wear it”, I believe we more orless capture the meaning.

This new use of our term can be explained as follows: τελετ( in thecontext of mysteries, and in particular of Orphism, is, as we saw, a specialritual act, bound by strict laws; hewho submits to these rituals, undergoesa profound transformation. But objects, especially rings, could also besubjected to certain ritual acts, to give them a certain power. They aretherefore called τετελεσµ3ν7ι δακτ>λι7ι.97

To what extent this usage increases, especially in later times, is appar-ent from the Greek magical papyri from Egypt: the term τελετ( is usedthere several times.That of all places, Egypt has yielded so many magicaltexts, is of course no coincidence. In this country, magic was particularly

96 Cf. J.H. Breasted, Development of Religion andThought in Ancient Egypt () .97 Cf. Ar. Plut. .The Orphic poem attests to magic stones. For the term τετελεσµ3-

ν7ς, subjected to a magic act and thusmademagic, cf. also: Suidas s.v. ΠαλλAδι7ν: τ7Dτ7}ν Of<δι7ν µικρCν, � Nλεγ7ν εmναι τετελεσµ3ν7ν. It was a gift from the τελεστ(ς Asios.

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developed, also in the official cult. It should therefore not surprise us thatthe people, also in later times, attached much credence to magical prac-tices.

Greek Magical Papyri. The following examples are all derived fromthe so-called magical papyri. I have adopted the texts from Preisendanz’collection.98

PGM (P.Lugd.Bat. J (V)) is dated by Henrichs to ca. ad.99In the beginning, a love-charm called πAρεδρ7ς �Ερως is described(lines –):

�Ερωτ7ς τελετ(, καP 9^ι3ρωσις καP κατασκευ(W π7ιεH δg πρA`εις τα>-τας καP Yνειρ7π7µπε8ανW 9γρυπν8αν π7ιεH καP διαλλAσσει κακ7δα8µ7-ν7ς, 5Lν YρITς αUτfT dρ(σyη καP oγνTς, Nστιν γLρ Ndων πJσαν πρJ-`ιν.

Telete of an Eros—consecration and preparation. He performs the follow-ing operations: he sends dreams, causes insomnia and releases you from anevil spirit, if you use him in a proper and holy manner, for he can performevery operation.

This is followed by instructions for creating an Eros doll from wax andother materials, after which it is said: καP ΨυdKν τ3λεσ7ν ταUτCν kς�Ερωτα (“And make a Psyche of the same kind as Eros”). I can onlyinterpret the words τελετ( and τελεHν here as ‘manufacture’, thoughunder very specific instructions, minutely prescribed by the papyrus.

After the description of a very complicated sacrifice to Eros that musttake place at night, it is prescribed (lines –):

τyQ δg γ� Zµ3ρeα Vτερ7ν ν7σσAκι7ν bωµ fT εEσI3ς. π7ιTν τKν τελετKν κατA-^αγε τCν νεCσσ7ν µ:ν7ς, Fλλ7ς δg µηδεPς συν3στω. ταDτ’ 7�ν π7ι(σαςoγνTς καP καIαρTς oπAντων 5πιτε>`yη.

98 In his eagerness to demonstrate the special nature of teletai, Zijderveld overempha-sized the magical aspect of the word τελετ( in the magical papyri. For example, everyritual act is suddenly a ‘magic act’ and the consecration of an object a ‘magical prepara-tion’ (e.g., PGM ., , , ; .; .; .); invocations of a deity becomeinstances of ‘magic use of names’ (e.g., PGM .; .). To avoid the charge of know-ingly deceiving the reader, I have thought it necessary to bring the translations and inter-pretation of the magical papyri more in line with current specialist literature and Betz’modern translations, even in cases where this has meant a significant departure fromZijderveld’s original interpretation. The expert advice of H.S. Versnel has been instru-mental in the revision process. FLS.

99 PGM, ad loc.; Dieterich had dated it slightly later (ca. ad, Dieterich, KleineSchriften, , ).


On the rd day, put another chick on the altar. While performing the rite,eat the chick on your own; let no-one else be present. Once you haveperformed these things in a holy and pure manner, you will be successfulin everything.

This is followedby an invocation thatmust be said at the sacrifice.A touchof magic may be apparent in the fact that success is entirely dependentupon the correct performance of the ritual. Finally, lines – prescribethe formula that must be written on a piece of papyrus.The formula endsas follows (lines –):

�κ3 µ7ι, κλDI8 µ7υ 5πP τ(νδε τKν dρε8αν, 5πP τ(νδε τKν πρJ`ιν, µ3γιστεnΑρσαµTσι µ7υdα λιν7υdα wρπα` pΑδωνεα8W 5γ< εEµι, fk συν(ντησας �πCτC XερCν .ρ7ς καP 5δωρ(σω τKν τ7D µεγ8στ7υ Yν:µατ:ς σ7υ γνTσιν, �νκαP τηρ(σω oγνTς µηδενP µεταδιδ7>ς, εE µK τ7Hς σ7Hς συνµ>σταις εEς τLςσLς XερLς τελετLς ιαρbαIατρα µνηψιbαω dνηµεωψW 5λIg καP παρAσταεEς τηνδε dρε8αν καP συν3ργησ7ν.

Come tome, hearme in this service and this ritual, greatest one,Harsamosimoucha linoucha robber Adonai. I am he whom you met at the footof the holy mountain and to whom you gave the knowledge of yourgreatest name, which I shall also guard in a holy manner, impartingit to no-one except your fellow initiates in your holy rites iarbathatramnepsibao chnemeops. Come and assist me in this service and work withme.

In line , we find a recipe for a δακτυλ8δι7ν πρCς πJσαν πρJ`ιν καP5πιτυd8αν: “a little ring for every (magical) operation and for success”.You must subject a jasper stone to all kinds of curious treatments andwhen you have consecrated the stone (τελ3σσας τCν λ8I7ν), wear it in agold ring. Then, if you are pure, it will provide you with everything youwish (line ):

τελ3σεις δg τC δακτυλ8δι7ν wµα τyQ ψ(^fω τyQ κατL πAντων τελετyQ.

You will consecrate the ring, together with the stone, with the rite for alloccasions.100

Line : τελετK δg Z κατασκευK Z �π7γεγραµµ3νη. “The rite consistsof the preparation described below.” After a meticulous enumeration ofthe very special preparations for an offering, the text of a prayer follows(lines –):

100 For magic rings, see Ar. Plut. ; PGM .–.

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5πικαλ7Dµαι καP ε�d7µαι τKν τελετ(ν, � Iε7P 7UρAνι7ι, � Iε7P �πC γQν,� Iε7P 5ν µ3σfω µ3ρει κυκλ7>µεν7ι, γ� �λι7ι.

I invoke you and pray for the consecration, celestial gods, gods below theearth, gods circling in the middle region, suns.101

This is followed by magic words: Anoch Mane Barchuch.Line . In such a prayer the following words are prescribed among

others:µηδεPς δα8µων q πνευµAτων 5ναντιωI(σετα8 µ7ι, aτι σ7D 5πP τyQ τελετyQτC µ3γα .ν7µα 5πεκαλεσAµην.

No daemon and none of the spirits will oppose me, because I have calledyour great name at the consecration.

Line ends amagic spell with the words: να8, δ3σπ7τα, δ3σπ7τα, τ3λειτελε8αν τελετ(ν. “Yes, master, master, bring to completion a completeconsecration.”

In lines –, the ritual that ensures us of the help of a god, is againcalled τελετ(:

5κτελ3σαντ7ς δg τKν τελετKν, καIjς πρ7σ(κει, Ndε 9λ3κτ7ρα δ8λ7^7ν,[τ7ι λευκCν q `ανI:ν, 9π3d7υ δg µ3λαν7ς, καP µετL τKν τελετKν OTντατCν 9λ3κτ7ρα 9νAπτυOε καP Nνbαλε τC OfωδAρι7ν Nσω εEς τL σπλAγdνατ7D 9λεκτ:ρ7υ.

And when you have completed the consecration rite properly, take arooster with a double comb, either white or yellow—keep away fromblack—and after the consecration cut the live rooster open and insert theimage between the inner organs of the rooster.

And a few lines on, we read (lines –):BσAκεις ~ν b:λει 5πιτAσσειν τfT IεfT, τCν µ3γιστ7ν )U^ωρα εEπjν 5π8-τασσε καP τελεHW Ndεις τKν τελετKν τ7D µεγ8στ7υ καP Iε87υ 5νεργ(µατ7ς.

Whenever you wish to command the god, give the command, saying thegreatest name, Ouphor, and he will perform it. You possess the power ofthe consecration to realize the supreme and divine achievement.102

101 Zijderveld interpreted τελετ(ν as ‘magic prayer’ here, which makes little sense: onecannot 5πικαλεHσIαι a prayer. Betz has “I invoke and beseech the consecration”, whichoffers little improvement, for how can one beseech a consecration? Preisendanz has thecorrect translation: “Ich rufe euch an und flehe um die Weihe.” FLS.

102 Cf. PGM . (= Pap. Louvre Mimaut) πρA`εως τα>της µε8Oων 7Uκ Nστιν.It should be noted that, in these papyri, πρJ`ις often means the same as τελετ(.


PGM (P.Lugd.Bat. J (W)) is probably from the same periodas the previous one. The text presents itself as the “Sacred Book calledMonad.” Line marks the beginning of a new topic:

πλ(ρης Z τελετK τQς Μ7νAδ7ς πρ7σε^ων(Iη σ7ι, τ3κν7ν. �π7τA`ω δ3σ7ι, τ3κν7ν, καP τLς dρε8ας τQς XερJς b8bλ7υ.

The rite of the Monad has been completely declared to you, child. But foryou, child, I will also add the practical uses of this sacred book.

So evidently, the τελετ( of the Monad is an act of ritual preparation,which is distinct from the practical applications of the sacred book.

Line . In the description of a sacrificial ritual, we find the rule that,twenty-one days prior to the τελετ(, one must prepare the seven flowersof the seven stars in a meticulously prescribed way:

ταDτα τL FνIη πρC εxκ7σι µιJς Zµ3ρας τQς τελετQς λει7τρ8bησ7ν εEςλευκKν Iυ8αν καP `(ραν7ν 5ν σκιeJ καP Ndε αUτL Vτ7ιµα εEς τKν Zµ3ραν5κε8νην.

Take those flowers twenty-one days before the consecration and rub themfine in a white mortar and lay them to dry in the shade and have themready for that day.

Lines – give very precise instructions for a ritual consecration:τελεHται Zλ87ις τQς ιγ� α]τη Z τηλητK τ7D dρυσ7D πετAλ7υ 5κλειd7-µ3ν7υ τε καP 5πιλεγ7µ3ν7υ· ιαια ιυ 7η ιευ7ω [κτλ.], εmτα τελει:τερ7ν·αωευη 7αι ι7 ηυεωα [κτλ.]. 5ν τηλητyQ ταDτα S`Aκις λ3γεται σcν τ7HςπJσι.

The following rite is performed for the suns on the th, when the goldleaf is licked and read: iaia iu oe ieuoo (etc.), then more complete: aoeueoai io eueoa (etc.). In the magic preparation this is said six times with therest of it.

PGM (P.Bibl.Nat.Suppl. gr. ) is the well known Parisian magicalpapyrus. The ritual described in lines – is introduced with the title[τ]ελετ( () and concluded with the assurance: καP Nσει τετελεσµ3ν7ς(): “and you will be completely consecrated.”

In line , we read: Nστιν δg Z κατL πAντων τελετK �δε. πρCς|Ηλι7ν λ:γ7ς: “This is the rite for all occasions. Prayer to Helios.” Thisis followed by a prayer to Helios, in which, among other things: “I invokeyour holy and great and secret name, which you hear with joy.”

Line . After a description of the consecration of an iron lamellawith three Homeric verses, which one must keep in the wound of a man

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condemned to death, it is said: Z µgν τελετK α]τη, αX δg πρA`εις αtδε:“That was the consecration.The (magical) operations are as follows.”Thisis followed by specific applications, e.g. to have a revelation or to overturnracing chariots. So the consecration through which the lamella receivesits special power, is called τελετ(; the practical applications are calledπρA`εις.

In lines –, we are told how to make a ^υλακτ(ρι7ν τQςπρA`εως (“protective charm for the ritual”): carve a three-faced Hecateon a lodestone, cleanse it and dip it in the blood of someone who hasdied a violent death. Then, when you have made a food offering, τCναUτCν λ:γ7ν λ3γε 5πP τQς τελετQς (–): “say the same spell atthe consecration.”

PGM (P.Lond. , ed. Kenyon). Lines – contain the invocationof the supreme god with an enumeration of all his names, who is askedto free a person from a certain ghost and to subject all ghosts to him(Kenyon). In line , we read:

τελετK τQς πρ7κειµ3νης π7ι(σεωςW γρAψας τL Yν:µατα (Preisend. τC.ν7µα) εEς καινCν dαρτAρι7ν καP διατε8νας 9πC κρ7τA^7υ εEς κρ:τα^7νσεαυτ7D 5ντ>γdανε πρCς b7ρ3αν τ7Hς ς� Yν:µασι κτλ.

Preparation of the foregoing ritual: having written the names (or: formula)on a new sheet of papyrus and having extended it from one side of yourforehead to the other, read the names, facing north . . .

In line , we again have τελετ( in the sense of consecration rite:παρακε8σIωσαν 5πP τQς τελετQς Fρτ7ι καIAρει7ι καP aσα 9κµAOει τTνYπωρTν. “Let pure loaves of bread lie close at hand at the consecration,and whatever fruits are in season.”

PGM (P.Lond. ) has the term τελετ( twice in the lunar spellof Claudianus (lines –). The title of this section is: Κλαυδιαν7DσεληνιακCν καP 7Uραν7D καP Fρκτ7υ τε⟨λετK⟩ 5πP σεληνιακTν ():“Lunar spell of Claudianus and rite of heaven and Bear at lunar offerings.”Ten lines on, it reads (line ):

καP τελ3σας αUτKν τyQ κατL πAντων τελετyQ ⟨9π:I7υ⟩, καP Nσται πρ7τε-τελεσµ3νη.

And having consecrated it with the rite for all occasions, put it away and itwill be consecrated in advance.

Here we find the same phrase as in PGM .: τyQ κατL πAντων τελετyQ.As we have seen, the word τελετ( is frequently used in the magical

papyri to indicate a meticulously performed ritual preparation or conse-cration.


Orphica. As was to be expected, the term τελετ( occurs very frequentlyin Orphic literature.

Orph. frag. Bernabé (fr. Kern) is the famous papyrus fragmentfrom Gurôb, P.Gurôb , from the third century bc.103 The third linereads: [- - - - -] .δ.ι .L τKν τελετKν, “through (or: because of) the rite.” Itis not entirely clear what rite is meant here, but the general context isunmistakably Bacchic-Orphic.104

Orph. frag. Bernabé (fr. Kern) is a papyrus in Berlin fromthe second century bc, P.Berol , where it is said that Musaeus wroteup the hymns of Orpheus and took great care with regard to τελετLςκαP µυστ(ρια καP [καIαρµ7cς καP] µαντεHα (“rites and mysteries andpurifications and divinations”).

Other places where τελετ( occurs, classified by Kern as Orphic frag-ments, have been discussed above: Plato Phd. c, Resp. e; Dem.Aris-tog. ..

TheOrphic hymns105 often use the term to refer to the secret ceremonycelebrated by the Orphics. Several times, the deity is implored to attendthis τελετ(:

. Hecate: λισσ:µεν7ς κ7>ρην τελεταHς Bσ8αισι παρεHναι.“Beseeching the maiden to be present at the sacred ceremonies.”

. Protogonus: bαHνε γεγηIjς | 5ς τελετKν oγ8αν π7λυπ78κιλ7ν Yργι7^Aν-ταις.“Come rejoicing to the very colourful sacred ceremony for priests.”

. Mother of the gods: Nρdε7 πρCς τελετ(ν, � π:τνια, τυµπαν7τερπ(ς.“Come to the ceremony, mistress who delights in the tympana.”

. Hipta: Nρdε7 πρCς τελετLς XερTι γ(I7υσα πρ7σ<πωι.“Come to the ceremonies, rejoicing with your sacred face.”

. Bacchus: bαHν’ 5πP πAνIει7ν τελετKν γαν:ωντι πρ7σ<πωι.“Come to the all-divine ceremony with a joyous face.”

. Silenus: δεDρ’ 5πP πAνIει7ν τελετKν Σατ>ρ7ις wµα πJσι.“Come to the all-divine ceremony with all your Satyrs.”

. Leto: bαHν’ 5πP πAνIει7ν τελετKν τ3λ7ς Zδc ^3ρ7υσα.“Come to the all-divine ceremony bringing a sweet ritual.”

. Horae: NλIετ’ 5π’ εU^(µ7υς τελετLς Bσ8ας νε7µ>στ7ις.“Come to the auspicious sacred ceremonies for the newly initiated.”

103 See also J. Hordern, ZPE () –, who presents a new edition of thetext, with a very good photograph of the papyrus (Plate III).

104 See W. Burkert, Ancient Mystery Cults () –.105 The date of the Orphic hymns is somewhat disputed.They probably date from the

third or fourth century ad. See L. van Liempt, De vocabulario hymnorum Orphicorumatque aetate (); Wilamowitz, Glaube II, .

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. Stars: NλIετ’ 5π’ εUι3ρ7υ τελετQς π7λυ�στ7ρας FIλ7υς.“Come to the very learned contests of the the very sacred ceremony.”

. Mise: εUµεν37υσ’ NλI7ις 9γαI7cς τελετQς 5π’ 93Iλ7υς.“May you come well-disposed to the good contests of the ceremony.”

. Themis: 9λλA µAκαιρ’ NλI7ις κεdαρηµ3νη ε�^ρ7νι b7υλQι |εUι3ρ7υς 5πP µυστιπ:λ7υ τελετLς σ37, κ7>ρη.“May you come delighted and with favourable will to your very sacredceremonies of your initiate, blessed maiden.”

. Hipta: |Ιπταν κικλ(σκω, ΒAκd7υ τρ7^:ν, εUAδα κ7>ρην |µυστιπ:λ7ις τελεταHσιν 9γαλλ7µ3νην ΣAb7υ oγν7D.“I call on Hipta, nurse of Bacchus, favourable maiden, to come to theceremonies for the initiates, taking delight in sacred Sabazius.”

. Palaemon: κικλ(σκω σε, ΠαλαHµ7ν, 5π’ εUι3ρ7ις τελεταHσιν |5λIεHν εUµεν37ντα.“I call on you, Palaemon, to come well-disposed to the very sacredceremonies.”

Sometimes the deity is said to have been the first to reveal the τελετα8:. Nereids: �µεHς γLρ πρTται τελετKν 9νεδε8`ατε σεµνKν.

“You first revealed your solemn ceremony.”. Curetes: �µεHς καP τελετKν πρTτ7ι µερ:πεσσιν NIεσIε.

“You first instituted your ceremony for humans.”. Muses: α{ τελετLς Iνητ7Hς 9νεδε8`ατε µυστιπ7λε>τ7υς.

“You revealed the mystic ceremonies to mortals.”. Themis: πρ<τη γLρ τελετLς oγ8ας Iνητ7Hς 9ν3^ηνας.

“You were the first to reveal your sacred ceremonies to mortals.”

Or the deity is invoked like this:. Silenus: .ργια νυκτι^αQ τελεταHς oγ8αις 9να^α8νων.

“Revealing, in sacred ceremonies, rites that shine by night.”. Hestia: τ7>σδε σc 5ν τελεταHς Bσ87υς µ>στας 9ναδε8`αις.

“May you reveal (i.e. consecrate) these sacred initiates in the ceremonies.”

Bacchus is called τελετAρdα, ‘leader of the ceremony’ (.). His foster-father Silenus, too, is given this same epithet (.): IιAσ7υ ν7µ87υτελετAρdα: “leader of the ceremony of the rural thiasos.”

Finally,Hymn .– calls on the goddess Mnemosyne to refresh theinitiates’ memory of the very sacred ceremony:

9λλA, µAκαιρα IεA, µ>σταις µν(µην 5π3γειρεεUι3ρ7υ τελετQς, λ(Iην δ’ 9πC τTνδ’ 9π:πεµπε.

Blessed goddess, awaken the memory of the very sacred ceremony for theinitiates and send off forgetfulness away from them.

Lithica gives τελετ( in a distinctly magical sense. In the mixing of a


certain potion (^Aρµακ7ν), one must invoke the secret name (Fρρητ7ν7�ν7µα) of the gods:

. . . τ3ρπ7νται γAρ, 5πε8 κ3 τις 5ν τελετyQσιµυστικCν 9ε8δyησιν 5π<νυµ7ν 7Uρανι<νων.

For they rejoice when, in ceremonies, someone sings the mystic name ofthe celestials.

As so often in the magical papyri, here it is the preparation of a magicpotion.

In the Orphic Argonautica , τελετ( refers to the mysteries ofHecate.106 Artemis Hecate guards the Golden Fleece; the poet calls her:

δειν(ν τ’ 9νIρ<π7ισιν EδεHν δειν(ν τ’ 5σακ7DσαιεE µ( τις τελεταHς πελAσει καP I>σIλα καIαρµTν,aσσα περ 9ρ(τειρα καIAρµατα µ>στις NκευIε.

terrible for men to see and terrible to hear, unless someone will also bringthe sacred cleansing implements to the mysteries, precisely the catharticinstruments that the priestess of the mysteries has hidden.

These last two Orphic poems probably date from the fourth and earlyfifth century ad respectively.

Conclusion

It appears that the more general meaning found in Chapter II: religiousact of any nature, is hardly to be found anymore in the period afterAlexander. Τελετ( is almost always a ceremony of a special nature,sometimes with a symbolical meaning, sometimes secret; in quite a fewcases, the magical meaning of the word is evident, especially in themagical papyri.

In Plut.De Is. et Os. b and Polyaenus, Strat. .., it is still ‘religiousceremony’ in a general sense; perhaps also in Aristides ., MusoniusRufus and in the expression τελετ( µυστηρ8ων. Phlegon, Olymp.fr. ., uses the word for the festival of the Olympic games. In Paus. ..,it refers to an annual festival for Antinous.

106 I see no indication of a magic rite here, contra Zijderveld, FLS.

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Very often it is a ritual act of a special nature. For example:

- peculiar Celtic customs: Strabo ..;- Roman lectisternium: Aristid. Quint. .;- secret rites of the Zoroastrian magi: Dio Chrys. .;- consecration of the Persian king: Plut. Artax. (c);- apotheosis of the Roman emperor: Hdn. Ab exc. d. Marci ...

Certainly some τελετα8 were symbolic acts. For example:

- the usual purification ceremonies at sanctuaries: Porph. Abst. .;- the Egyptian cult acts: e.g. Diod. ..; Philostr. Vita Ap. ..

In particular, however, we shouldmention here the rites of the mysteries,especially those at Eleusis, that are very often called τελετ( (-τα8). Cf. e.g.Diod. ..; Dio Chrys. .; Plut. Demetr. (e) etc.

Separate parts of these mysteries are also called τελετ(: the κερν7^7-ρ8α are mentioned in this regard by Polemon, in Athenaeus .; andthe π7µπ( to Eleusis: Plut. Alc. ().

Often these rites are shrouded in secrecy, but that this secret nature isnot essential to τελετα8, is evident from Diod. ...

Written instructions for certain religious customs of a complicatednature, especially mysteries, are referred to as τελετα8: Paus. .. (cf.Syll.3 ). In Philostr. Her. ., the word probably refers to the singingof hymns.

The sect or religious community that arises around the τελετ( is alsocalled τελετ(: Lucian Peregr. ; M. Aur.Med. .; see also the Christianauthors.

In a pejorative sense: licentious festival of a quasi-religious nature,τελετ( is used by Plut. Cleom. (d); cf. Josephus, Ant. Jud. ...

In a metaphorical sense, to refer to something secret, or somethingthat is only known to certain people, we see τελετ(, e.g. Dion. Hal.Comp.: τελεταP λ:γ7υ; Lucian Merc. cond. ; Gal. UP .; Aristid. Quint..; Ach. Tatius . (the τελετα8 of love).The usage found in Heraclitus,Quaest. Hom. , also belongs to this class: allegorical explanation ofmyths.

When τελετα8 refer to mystery rites, one can see magic acts in them,according to some scholars.107 This magical meaning of τελετ( emergesmore clearly in Diod. .; Dio Chrys. .; Strabo , fr. Cr.; Lucian,Menippus ; and in the magical papyri.

107 See e.g. Deubner, Attische Feste, .


In Paus. .. and Nonn. Dion. . and .ff., we find Τελετ(personified as a goddess.

Finally, we should mention the lost works, ΠερP τελετTν, by Neanthesand others, which will have had the purpose of explaining special, sym-bolic rites. We therefore find several aetiological myths in the fragments.

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ΤΕΛΕΤΗ IN JEWISH AND CHRISTIAN AUTHORS

It is instructive to examine in which cases Jewish and Christian authorsavail themselves of the term τελετ(, especially when they use it to refer totheir own cult practice, which we sometimes know better (or from othersources) than Greek ritual. We already saw that many Egyptian religiousceremonies are τελετα8 to the Greeks for the reasons that I have indicatedabove. It appears that some Jewish and Christian rites also possessed thatpeculiarity that stamped them as τελετα8 for the Greeks.

In Septuagint, IIIKingdoms (Authorized Version: IKings) :, weread how Asa abolished certain malpractices introduced by his fore-fathers. Among other things, 9^εHλεν τLς τελετLς 9πC τQς γQς: “Hetook away the teletai from the land.” The corresponding word kadesin the Hebrew version means ‘male temple prostitute’, Xερ:δ7υλ7ς. Sohere, τελετ( seems to refer, abstractum pro concreto,1 to this familiar fig-ure in Semitic religions.2 That τελεHν was used for exactly this type ofritual acts may also be apparent from the use of the words τελεσ^:-ρ7ς and τελισκ:µεν7ς in Deut. :, which describe the same con-cept.

Pagan rituals, too, are called τελετ( inAmos :.There, Yahweh speaksto Amos: καP 9^ανισI(σ7νται bωµ7P τ7D γ3λωτ7ς, καP αX τελεταP τ7DpΙσραKλ 5ρηµωI(σ7νται. “And the altars of laughter will be destroyedand the teletai of Israel will be stripped bare.”The Hebrew word renderedhere as τελετα8 is mikdas.3 This same word is translated as dειρ7π7ιητAin Isaiah :, referring to the sanctuaries ofMoab. It is noteworthy thatin Amos :, the same word is translated as oγ8ασµα, but there it is thepriest of these pagan institutions himself who uses the word. Perhaps theword had a certain pagan connotation in this period and the Septuagint,

1 Cf. e.g. IIIKgdms. (A.V.: IKgs.) :, where kades is translated σ>νδεσµ7ς.2 For such customs, see e.g. B.D. Eerdmans, De godsdienst van Israel I () ;

G.E. Markoe, The Phoenicians () . In Greece we find temple prostitution inCorinth; it is noteworthy that the scholiast to Lucian Peregr. , a Christian, refers tothese Corinthian customs as τLς αEσd8στας καP 5ναγεHς τελετAς.

3 Mikdas (sanctuary) and kades (male temple prostitute) are both derived from theroot kds (sacred).

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by putting a more neutral word such as oγ8ασµα into the priest’s mouth,wished to accentuate that he is condoning the customs.

In the apocryphal textWisdom of Solomon, which was probably writ-ten between and bc by an Alexandrian Jew,4 we find the wordτελετ( several times. Wisd. : is a passage from a hymn to Yahweh,who loves his own people more than the pagans, whom he hates:

5πP τfT NdIιστα πρAσσειν, Nργα ^αρµακειTν καP τελετLς 9ν7σ87υς τ3-κνων τε ^7νLς 9νελε(µ7νας καP σπλαγdν7^Aγ7ν 9νIρωπ8νων σαρκTνI7Hναν καP αtµατ7ς, 5κ µ3σ7υ µ>στας IιAσ7υ.5

for doing most hateful things, works of witchcraft and unholy rites andmerciless murders of children and organ-devouring feasting on humanflesh and blood, these initiates from the midst of an unruly cult group.

What context the author has in mind with τελετα8 is apparent from theadjacent Nργα ^αρµακειTν.The author’s familiarity with Greek religiousterms is clear from the words µ>στης and I8ασ7ς that her refer tocustoms of Canaanite peoples conquered by Israel.

Also Wisd. :, where the origin of idolatry is described, τελετ(refers to pagan (non-Jewish) rites: a father worships his prematurelydeceased son as a god καP παρ3δωκεν τ7Hς �π7dειρ87ις µυστ(ρια καPτελετAς (“and gave his dependents mysteries and rites”). The typicallyGreek turn of phrase µυστ(ρια καP τελετAς παραδιδ:ναι betrays theHellenized identity of the author.

Wisd. : deals with pagans who celebrate τεκν7^:ν7υς τελετLς qκρ>^ια µυστ(ρια q 5µµανεHς 5`Aλλων IεσµTν κ<µ7υς (“child-murder-ing rites or secretive mysteries or frantic revellings of deviant institu-tions”); and so it seems that, as in :, a Moloch cult or something sim-ilar is intended.

The pseudo-historic document IIIMaccabees, which probably datesfrom the beginning of our era,6 relates (:–) how Ptolemy IVwantedto make all Jews serfs and give them a brand in the shape of an ivy leaf,as a sign of Dionysus. Yet, so the relevant edict added, if they choseto join those who had been initiatied in the mysteries (τ7Hς κατL τLςτελετLς µεµυηµ3ν7ις), they would be free citizens (:).The Dionysianmysteries that were in vogue in Alexandria will be meant here.

4 Cf. K. Siegfried, in Kautzsch,Die Apokryphen und Pseudepigraphen des Alten Testa-ments I () .

5 The tradition is uncertain. See the critical apparatus of Swete.6 Cf. E. Kautzsch,Die Apokryphen und Pseudepigraphen des Alten Testaments I ()

.

ΤΕΛΕΤΗ in jewish and christian authors

Weestablish that, in the Septuagint, the term τελετ( is used exclusivelyfor non-Jewish rites, in a disapproving sense.

In the later Jewish authors, however, we find a greater variety inmeaning.

Philo Judaeus, the Jewish Hellenist, “steht wie eine wahre Proteus-gestalt vor uns”, to use the typical words of Geffcken.7 It should thereforenot surprise us that we find the term τελετ( used in all kinds of senses.For example, he uses it:

A. In the sense: pagan, i.e. non-Jewish religious customs, just as theSeptuagint.

De mutat. nom. (CW III, ), for instance, mentions people τελε-ταHς 9νι3ρ7ις ταHς Βεελ^εγjρ τελεσI3ντες (“consecrated in the unholyrites of Baal of Peor”); cf. LXXNum. : καP 5τελ3σIη pΙσραKλ τfT Βεελ-^εγ<ρ: “And Israel was consecrated to Baal of Peor.”This Baal of Peorwasa rather uncouth local deity connected with Mount Peor in the land ofMoab.8

De spec. leg. . (CW V, ) deals with the history, told in Num. ,of how Phinehas punishes the Israelites who commune with Moabitewomen.These sexual relations appear to go hand in hand with religiousones. Phinehas, at least, regarded them as τελ7υµ3ν7υς τLς µυIικLςτελετLς.The adjective µυIικ:ς for orthodox Jews (and Christians) prob-ably has themeaning: irreligious, i.e. derived frompaganmyths.We neednot think of mysteries of Baal, as we have seen that τελεHν and τελετα8 arecertainly not exclusively terms used for mysteries.

De spec. leg. . (CW V, ), where Philo speaks of pagan customs asmentioned inDeut. :: “Ye shall not cut yourselves, normake any bald-ness between your eyes.” Philo adds that the law furthermore prohibitsτL περP τελετLς καP µυστ(ρια καP πJσαν τKν τ7ια>την τερIρε8αν καPbωµ7λ7d8αν (“the practice of rites and mysteries and all such deceptionand buffoonery”). The expression τελετLς καP µυστ(ρια makes it likelythat he has a Greek mystery cult in mind here (cf. Wisd. :, above).Philo proceeds to declare that it is inappropriate that Jews raised in the

7 J. Geffcken, Der Ausgang des griechisch-römischen Heidentums () (“standsbefore us like a true Proteus figure”).

8 See DDD2 s.v. Baal of Peor.

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ideal state, i.e. in the theocracy, get involved in the nocturnal, secret ritesand concoctions (πλAσµατα). He then quotes:

µηδεPς 7�ν µ(τε τελε8τω µ(τε τελε8σIω τTν Μωυσ3ως ^7ιτητTν καPγνωρ8µων. SκAτερ7ν γLρ, καP τC διδAσκειν καP τC µανIAνειν τελετLς,7U µικρCν 9ν7σι7>ργηµα

“Therefore let none of the followers and disciples of Moses perform orreceive such rites.” For both the teaching and the learning of mystery ritesis no small sacrilege.

The quotation seems to be a variant of the example cited above (LXXDeut. :) and an addition that is not in the Hebrew text.9 So Philouses these words to refer to Hellenistic mysteries, although actually, asis clear from the original context,10 they will have referred to the templeprostitution that occurred in Canaan. Philo was perhaps too Hellenizedto recognize this. He evidently regards this example as a prohibitionto the Jews to subject to Hellenistic mystery cults and perform themthemselves.

De spec. leg. . (CW V, ) is directed against perverted customssuch as pederasty. According to Philo, the 9νδρ:γυν7ι play a very promi-nent role in pagan cult, and they can be seen µυστηρ8ων καP τελετTνκατAρd7ντας καP τL ∆(µητρ7ς YργιAO7ντας (“leading mysteries andceremonies and celebrating the rites of Demeter”). We might think ofthe famous kalathos processions sung of by Callimachus,11 were it notthat onlywomenwere allowed to participate in those.12 Also, inDe cheru-bim (CW I, ), he argues against pagan customs, which are called,among other things, 9ν7ργιAστ7υς τελετAς: “profane rites”.

B.On the other hand, Philo is strongly influenced byPlato,who, aswe sawabove, often uses the terminology of the mysteries to explain his notions.For example, Philo, Quod omnis probus liber sit (CW VI, ), on thepeople who have acquired philosophical insight because of Plato:

�σπερ 5ν ταHς τελεταHς Xερ7^αντηI3ντες, aταν Yργ8ων γεµισITσι,π7λλLτQς πρ:σIεν Yλιγωρ8ας Sαυτ7cς κακ8O7υσιν.

9 Cf. Heinemann at this place in the translation.10 Cf. the preceding sentence in LXX Deut. :: )Uκ Nσται π:ρνη 9πC Iυγατ3ρων

pΙσρα(λ, καP 7Uκ Nσται π7ρνε>ων 9πC υXTν pΙσρα(λ.11 Callimachus, Hymn. .12 Cf. Nilsson, Feste .


Just like the initiates in the mystery rites, when they have been filled withmysteries, they reproach themselves for their former negligence.

So here the word is not used in the pejorative sense. De praem. et poen. (CW V, ) also seems to have been influenced by Plato:

(τCν ν7Dν) µ>στην γεγ7ν:τα τTν Iε8ων τελετTν καP συµπεριπ7λ7DνταταHς τTν 7Uραν8ων d7ρε8αις καP περι:δ7ις 5γ3ραρεν B IεCς �ρεµ8eα.

The mind, having become an initiate in the holy mysteries and dancingtogether with the heavenly bodies around their orbits, has been honouredby God with quietude.

C. But the ritual customs that the Israelites themselves observed sostrictly13 are understandably also called τελετα8 in Philo.

De ebrietate (CW II, ). Aaron and his descendants must abstainfrom hard liquor:

9νAγκη γAρ 5στιν q 9ρρη^7ρ7Dντα αUτCν εEς τKν σκηνKν εEσι3ναι τLς97ρAτ7υς 5πιτελ3σ7ντα τελετLς q τfT bωµ fT πρ7σι:ντα Iυσ8ας �π3ρ τετTν Eδ8ων καP κ7ινTν dαριστηρ87υς 9ναγαγεHν.

For he must either go into the tent (i.e. the tabernacle) himself, serving asArrhephoros to perform the unseen rites, or, approaching the altar, offerthank-offerings for private and community blessings.

We note here the difference between the τελετα8 that take place in thetabernacle and the Iυσ8αι that take place outside the tabernacle, at thealtar. Curious in this context is the use of the very Athenian cult termarrhephorein.

In De vita Mosis . (CW IV, ), typically Greek sacral termsare also used for Jewish rites. There Philo says that the so-called fulfil-ment offering, LXX τελε8ωσις, at the ordination of Aaron and his sons, isrightly called thus: 5πειδK τLς oρµ7ττ7>σας IεραπευταHς καP λειτ7υρ-γ7Hς Iε7D τελετLς Nµελλ7ν Xερ7^αντεHσIαι (“because the sacred actsbefitting servants and ministers of God would be revealed to them”).

The whole sequence of offerings and ceremonies at the ordination isalso called τελετ(: De vita Mosis . (CW IV, ):

Yγδ:η δ’ }ν τQς τελετQς Zµ3ρα καP τελευτα8α, ταHς γLρ πρ:τερ7ν SπτLXερ7^αντTν αUτ:ν τε καP τ7cς 9δελ^ιδ7Dς �ργ8αOεν.

13 Cf. Leviticus, passim.

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It was the eighth and last day of the celebration; the seven days before, he(Moses) initiated his brother and nephews, acting as their hierophant.

D. We saw above (at B.) that Philo, like Plato, compares those who haveacquired a philosophical insight to participants in mysteries. But healso uses the term τελετ( (and also µυστ(ρι7ν) directly, to indicate therevelations of the deity, e.g. those which, according to him, are hidden inbiblical stories. E.g. All. . (CW I, ) he explains Gen. : (whereSarah says: “God hath made me to laugh”):

9ναπετAσαντες 7�ν �τα, � µ>σται, παραδ3`ασIε τελετLς XερωτAτας.

So prick up your ears, initiates, and receive the most sacred mysteries.

This is followed by one of his well-known allegorical explanations.Also Cher. (CW I, ).There he commands the δεισιδα8µ7νες to

plug their ears or go away: τελετLς γLρ 9ναδιδAσκ7µεν Iε8ας τ7cς τελε-τTν 9`87υς τTν XερωτAτων µ>στας (“For we teach the holy mysteries tothe initiates who are worthy of the most sacred mysteries”). The use ofτελετα8 for allegorical explanation also seems to have been used by theStoics, as we saw above; Heraclitus, at least, seems to have known theword in this sense.

E. But generally, τελετ( (and µυστ(ρι7ν) in Philo often also means:supreme revelation of the deity, divine truth.14 µυστ(ρι7ν especially isalso used in this way in the New Testament15 and in Christian authors,and to this day the word ‘mystery’ still belongs to the language of thechurch and that of theosophists and freemasons.The following examplesillustrate this use by Philo.

Cher. (CW I, ): If you meet one of the τετελεσµ3ν7ι who knowsa newer τελετ(, you must not rest before he has taught it to you. Imyself was initiated by Moses, dear to God, into his great mysteries,16have later seen the prophet Jeremiah and discovered that he is a capableXερ7^Aντης, and I became his disciple. That is the thrust of Philo’s

14 Cf. W. Bousset, Religion des Judentums im neutestamentlichen Zeitalter () n. . For τελετ( in this sense, see also R. Reitzenstein, Die Hellenistische Mysterienreligio-nen2 () .

15 Cf. H. Ebeling,Griechisch-deutschesWörterbuch zumNeuen Testamente, s.v. µυστ(-ρι7ν. See also LXX Dan. :; Tob. :, :.

16 καP γLρ 5γ<, παρL ΜωυσεH τfT Iε7^ιλεH µυηIεPς τL µεγAλα µυστ(ρια.


argument. One sees that the terms of the mysteries are constantly used.Compare also De sacrificiis Caini et Abelis (CW I, ): The soul,τTν τελε8ων µ>στις γεν7µ3νη τελετTν µηδενP πρ7dε8ρως 5κλαλyQ τLµυστ(ρια (“having become an initiate of the ultimate mystery rites, willnot readily divulge the mysteries to anyone”).17 A similar usage is alsofound in De sacr. 18 (CW IV, ); De somniis .19 (CW III, ); DeAbrahamo 20 (CW I, ); De decalogo 21 (CW IV, ).

It is the deity himself who performs (τελεH) the XερωτAτας τελετAς inDe gigantibus (CW II, ), where the meeting of Moses and Yahwehis discussed (Exod. :). Because of this, Moses is not only µ>στης, butalso Xερ7^Aντης Yργ8ων and teacher of divine things, which he will teachto those whose ears are pure.

To summarize, we find the following meanings in Philo:

A. Pagan (i.e. non-Jewish) ritual acts, of which he disapproves;B. (Ritual acts of) Greek mysteries;C. Jewish ritual acts;D. Hidden meaning, secret doctrine of the Holy Scripture;E. Supreme revelation, divine truth.

While a great friend of the Romans, Flavius Josephus always remainedfull of enthusiasm for his own people. In Contra Apionem . he ex-presses his admiration for the theocracy in Israel. No formof governmentismore sacred, nowhere is Godworshipped so constantly, since the entirepeople is prepared for piety and, furthermore, special care for religion isentrusted to priests, �σπερ δg τελετQς τιν7ς τQς aλης π7λιτε8ας 7Eκ7ν7-µ7υµ3νης (“while the whole state is regulated as if it were some religiousceremony”). So the whole state forms a τελετ(, so to say. What is meantby this is apparent from what follows: “For this situation, which otherscan only maintain for a few days and which they call µυστ(ρια καP τελε-τAς, that situation we maintain continually with joy and constant spirit.”Josephus will have thought of the Eleusinian mysteries, which lasted sev-eral days and which were still famous in his time.

17 Cf. De praem. et poen. (CW V, ).18 7Uκ 5`ελAλησαν, 9λλL 5ν 9π7κρ>^7ις αUτCν 5Iησαυρ8σαντ7, 7Uκ 5παρI3ντες τyQ

τελετyQ, �πενδ:ντες δg καP ταπεινωI3ντες τC α�dηµα.19 εUαγKς εEσAπαν 7Uδε8ς 5στιν, kς ταHς oγ8αις καP Xερ7πρεπ3σι dρQσIαι τελεταHς,

f� τLς αEσIητLς τ7D Iνητ7D b87υ λαµπρ:τητας Nτι τετιµQσIαι συµb3bηκεν.20 µ(πω τLς µεγAλας τελεσIεHσα τελετLς Nτι 5ν ταHς bραdυτ3ραις YργιAOηται.21 kς µ:ν7ν SστιJν µ3λλων καP µ:νfω τC συµπ:σι7ν εUτρεπ8OεσIαι πρCς ψυdQς

9νAdυσιν Xερ7^αντ7υµ3νης, y� I3µις τLς µεγAλας τελεHσIαι τελετAς.

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In Ant. Jud. .., there is mention of τελεταP µυστηρ8ων, held byCaligula, in which the emperor himself appeared in women’s clothing.Apparently, he had only introduced these quasi-religious secret cere-monies in order to be able to indulge his appetite for excesses. Cf. Plut.Cleom. (d).

The Greek and Jewish realm of ideas together form the spiritual foun-dation from which nascent Christianity emerged. Of Greek culture, it isthe mystery cults in particular that have influenced Christianity, at leastoutwardly. It is not our intention here to assess to what extent the simi-larity in terminology covers an adoption of ideas. Much has been writtenabout this subject and there is much diversity of opinion.22 I will onlyattempt to examine whether, and to what extent, the meaning of τελετ(evolves in the Christian authors.

JustinMartyr,Apology ., after a description of the Christian Eucha-rist, remarks that, according to some, the same also takes place in themysteries of Mithras:

aτι γLρ Fρτ7ς καP π7τ(ρι7ν ]δατ7ς τ8Iεται 5ν ταHς τ7D µυ7υµ3ν7υτελεταHς µετ’ 5πιλ:γων τινTν, q 5π8στασIε q µαIεHν δ>νασIε.

For you either knowor can learn that bread and a cup of water are set downwith certain formulae in the rites of the one who is being initiated.

It is clear that the τελετα8 τ7D µυ7υµεν7D mentioned here are the actsperformed on those who are being initiated.23

Clement of Alexandria sharply condemns the Greek mysteries andwhat took place at them. And yet, we also find several places in his workwhere he applies their terminology to Christianity.

In Protr. .. (Stählin), he recommends that those who rage in aτελετyQ bακdικyQ (“Bacchic rite”), should be locked up on Mts. Heliconand Cithaeron, together with all their attributes.

22 Cf. K.H.E. de Jong, Das antike Mysterienwesen2 () , where one also finds alist of relevant literature, with additions on p. . This scholar argues that the NewTestament contains many analogies to the mysteries, but that intentional borrowing bythe Christians is out of the question: “Man wird hinsichtlich dieser vielumstrittenenFrage als vorläufiges Ergebnis festzustellen haben, dass im Neuen Testamente zwar wasAusdruck undAnschauung betrifft, manche Analogien an dieMysterien vorkommen, aneine absichlichte Entlehnung seitens der Christen jedoch nicht zu denken ist.”

23 The word µυστ(ρι7ν is used several times in Justin, as in Philo, in the sense: divinetruth (Apol. ; Exp. ret. fid. ).


In Protr. .., in his famous philippic against themysteries, Clementwill, so to speak, put the gods �ν αX τελεταP µυστικα8 (“to whom themystic rites belong”) in the limelight by means of a stage machine.Thenhe tells how the bacchantes τελ8σκ7υσι τLς κρε7ν7µ8ας τTν ^:νων(“perform the distribution of the flesh of their victims”): they devour rawthe animals that they kill.The sign of the Bacchic rites (.ργια) is an .^ιςτετελεσµ3ν7ς, i.e. a serpent that is subjected to certain, in Clement’s viewmagic, acts.

In Protr. .., he goes on to curse the founder of these false rites,whether it be Dardanus or Eetion, B τL Σαµ7IρeAκων .ργια καP τελετLςκαταστησAµεν7ς (“who founded the Samothracian orgies and rites”).

In Protr. .., Clement mentions a festival of Aphrodite on Cyprus:according to him, a grain of salt and a phallus, symbolizing the birth ofAphrodite, are given to those who are initiated into the art of adultery 5νταHς τελεταHς τα>της τQς πελαγ8ας Zδ7νQς (“in the rites celebrating thispleasure of the sea”).

In Protr. .., Orpheus is mentioned as B τQς ΤελετQς π7ιητ(ς (“thepoet of the Rite”).24 This presumably refers to the Orphic documententitled Τελετα8.25

In Protr. .., there is mention of the τελετKν Καbειρικ(ν (“Cabiricrite”); ..Clement says that F`ια µgν 7�ν νυκτCς τL τελ3σµατα καPπυρCς (“the rites are worthy of night and fire”); and in .., he callsall Greek mysteries 9ν7ργιAστ7υς τελετAς (“profane rites”); cf. Philo,Cher. (CW I, ), who used exactly the same words; Origen Cels.. speaks of 9τ3λεστ7ς τελετ(; in the scholion to Lucian Peregr. , ed.Rabe p. , the 9ν37ρτ7ς S7ρτ( of the Egyptians is reported, also by aChristian.

In Protr. .., we find the story of the Scythian king Anacharsis, whoperformed the τελετ( of theMother of the gods: cf.Hdt. .; Diog. Laert...

In Paed. ..., Christians are dissuaded from the use of floralwreaths, because those who are in Bacchic ecstasy also celebrate theirfestival with wreaths: 5πLν δg 9µ^ιITνται τL FνIη, πρCς τKν τελετKν�περκA7νται: “Once they have put the flowers around themselves, theyare exceedingly inflamed for the sacred act.”

24 Clement proceeds tomention (..): τQσδε τQς τελετQς τL 9dρεHα σ>µb7λα ( . . . )W9στρAγαλ7ς, σ^αHρα, στρ:bιλ7ς, µQλα, _:µb7ς, Nσ7πτρ7ν, π:κ7ς, which refer to theZagreus myth.

25 See above, p. .

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In Strom. ..., Clement sees a parallel between Greek sacrificialcustoms and Jewish dietary laws:

5ντεDIεν 7mµαι καP τLς τελετLς 7U µ:ν7ν τινTν Of<ων 9παγ7ρε>εινwπτεσIαι, 9λλ’ Nστιν � καP τTν καταIυ7µ3νων �πε`ε8λετ7 τQς dρ(σεωςµ3ρη δι’ αEτ8ας �ς xσασιν 7X µ>σται.

Hence I believe that the mysteries not only prohibited touching certainanimals, but also exclude from use certain parts of the sacrificial victimsfor reasons which are known to the initiates.

So Clement believes that the Greek custom of eating only certain (partsof) sacrificial victims is explained in themysteries, which he calls τελετα8.

In Strom. ..., Clement connects the word εU^ρ:νη (the kindlytime, night) with ^ρ7ν3ω, because at night, the soul, no longer receivingsensory impressions, mulls things over and participates more in the^ρ:νησις.This is alsowhy τελετα8 are held at night, because they indicatea withdrawal of the soul from the body. Cf. Plut. De def. or. (c).

In all the places mentioned above, τελετ( means: sacred act, perfor-mance of rites belonging to the mysteries. Clement always uses it in apejorative sense, except in the last cited passage.

In Strom. ..., Clement states that the Greeks are not yet readyfor true salvation, viz. Christianity, just as, at the τελετα8, someonewho is still 9µ>ητ7ς, and in the d7ρεHαι someone who is Fµ7υσ7ς,must remain outside the sacred place. It is very clear from the analogywith dances, that sacred performances are intended here. In . hegoes on to argue that τελετα8 cannot be shown to just anyone but arerevealed by means of καIαρµ78 and πρ7ρρ(σεις. In the last two citedpassages, Clement therefore uses mystery terms to explain the revelationof Christianity,26 despite his fierce attacks on those mysteries which wewitnessed above.

Hippolytus, Refutatio omnium haeresium .., shows that the Gnos-tic sect of the Naassenes are nothing but a sort of mixture of all kindsof Greek and non-Greek religious convictions under a Christian guise.When he proceeds to examine these, he says: NλIωµεν 5πP τLς τελε-τLς aτεν αUτ7Hς 7zτ7ς B µDI7ς (“Let us come to the mysteries, whencethey have derived this fable”). He thenmentions Boeotian, Libyan, Egyp-tian and Assyrian myths respectively. So τελετ( here is religious doc-

26 He even draws a complete parallel between the Christians’ path to salvation and thestep-by-step progress of initiation in the mysteries: Strom. ....


trine. Cf. also ..: καP πρTτ7ν 5πP τLς pΑσσυρ8ων κατα^ε>γ7υσι τελε-τAς (“And first they try to find support in the mysteries of the Assyri-ans”).

Haer. ... According to the Naassenes, the Egyptians, the mostancient people after the Phrygians, were the first to preach the τελετLςκαP .ργια IεTν πAντων as well as their Eδ3ας καP 5νεργε8ας.The Egyp-tians are regarded by theGreeks (cf.Herodotus,Diodorus) as particularlyexperienced in the knowledge of religious things, because of the impres-sive form of their religious monuments and institutions and because ofthe exotic and secretive nature of their religion. As mentioned above,almost any Egyptian religious ceremony could have been called τελετ((or .ργι7ν) by the Greeks.

Haer. ...The Naassenes connect the word νAας (Hebrew for ser-pent) with να:ς, temple. They say that every sanctuary, πJσαν τελετKνκαP πJν µυστ(ρι7ν (“every rite and every mystery”) is dedicated to thisνAας. For one never finds a τελετ( without a corresponding να:ς. Theword τελετ( can mean cult here, perhaps also religion.

In Haer. .., Orpheus is mentioned as the one who, in particular,τLς τελετLς καP τL µυστ(ρια κατ3δει`ε (“revealed the rites and themysteries”). As we saw before, τελετα8 p)ρ^3ως are to be consideredas religious acts (whether transmitted in writing or not) performed byOrphic priests. A certain doctrine concerning the womb, the serpentand the navel that is also supported by the Sethians, appears literally inOrpheus’ ΒακdικA:

τετ3λεσται δg ταDτα καP παραδ3δ7ται 9νIρ<π7ις πρC τQς Κελε7D καPΤριπτ7λ3µ7υ καP ∆(µητρ7ς καP Κ:ρης καP ∆ι7ν>σ7υ 5ν pΕλευσHνι τελε-τQς.

This was already performed and handed down to mankind before thesacred act of Celeus, Triptolemus, Demeter, Kore and Dionysus at Eleu-sis.27

From the five cited passages, it appears that Hippolytus uses the word as) sacred act, ) cult, ) doctrine.

In Origen, these meanings return. In Contra Celsum ., he says of thePersians:

27 For the serpent as a symbol of the Gnostics, cf. H. Leisegang, Die Gnosis ()ff.

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παρ’ 7�ς εEσι τελετα8, πρεσbευ:µεναι µgν λ7γικTς �πC τTν παρ’ αUτ7Hςλ7γ8ων συµb7λικTς δg γιν:µεναι �πC τTν παρ’ αUτ7Hς π7λλTν καP 5πι-π7λαι7τ3ρων.

Among them are rites, conducted rationally by the learned among them,but understood symbolically by the multitude and the more superficialamong them.

This clearly shows that τελετα8 are complex rituals. The learned priests,who understand their significance, perform them in a scholarly way;laymen, who do not understand them, regard them as symbolic. Origenremarks that the same is true for Syrians and Indians and all those whohave myths and literature.

In Cels. ., ΒακdικαP τελετα8 probably refers to Orphic rites: theserites, in which ^Aσµατα καP δε8µατα are conjured up, are compared toChristianity by Celsus. Cf. Dio Chrys. ..

Cels. .. If Athena had been a mortal woman who lived long ago,for whom her descendants handed down µυστ(ρια καP τελετAς in hermemory, then one should certainly not worship her as a goddess. Weknow that Pindar called the Panathenaea the τελετα8 of Athens. Alsocompare, however, LXX Wisd. :, where we find similar words in asimilar context.

In Cels. ., Origen challenges Celsus, who claims that Jesus is to beput on a par with Zalmoxis, Mopsus and Amphilochus, each of whomalso appeared to the people after their deaths. Origen assumes that thiskind of δαιµ:νια are tied to certain places, either having always hadtheir seat there, or having been brought there διA τινων τελετTν καPµαγγανειTν (“by certain rites and magic charms”). The ritual act thatis meant here by τελετ(, is possibly the consulting and giving of oracles,whichOrigenwould, of course, regard as µαγγανε8α, mumbo-jumbo. Cf.Plato, Leg. c.

In Cels. ., we find the same hendiadys. Here it refers to the reasonfor the foundation of the Antinous cult.

Likewise Cels. ., end. This discusses the Sarapis cult, which wasfounded by Ptolemy I. Here we see that it is not only sculptors whomakegods, but also magicians and the likes, µετL τTν 9τελ3στων τελετTν καPτTν καλ7υσTν δα8µ7νας µαγγανειTν (“with profane rites and magiccharms invoking demons”).With regard to 9τ3λεστ7ι τελετα8, one couldthink of Ptolemy’s dream and what follows.28

28 Cf. Plut. De Is. et Os. (f–b); Tacitus, Hist. .–.


In all these places, τελετα8 are pagan rites, whichOrigen detests. But healso uses τελετ( to refer to Christian cult practice. For example, in .,he describes an argument by Celsus, who says that those who call peopleto other τελετα8, demand purity of action andwords, whereas Christians,on the contrary, turn to all kinds of bad people. Origen concedes thispoint, but adds that those bad people are first taught a better way of lifeby means of the word (λ:γ7ς); only then καλ7Dµεν αUτ7cς 5πP τLς παρ’ZµHν τελετAς (“do we invite them to our mysteries”). So here, τελετ( isthe most sacred act, or: the highest revelation of Christianity. The termthat Celsus apparently used, is taken over by Origen without objection.He adds a quotation from Paul (ICor. :): σ7^8αν γLρ λαλ7Dµεν 5ν τ7Hςτελε87ις (“For we speak wisdom among them that are perfect”).29

In Cels. ., there is also mention (by Celsus) of the comparison of aτελετ( of the Christians and one of the Persians.30

In two places, τελετ( means the doctrine contained in a ritual act: in., a passage of Celsus is cited, where he says that Christian conceptionsof the afterlife correspond to those of the Persians: αEν8ττεται ταDτα καPB ΠερσTν λ:γ7ς, καP Z τ7D Μ8Iρ7υ τελετ(, ⟨�⟩ παρ’ αUτ7Hς 5στιν. (“Forthese things are hinted at by the account of the Persians and the rite ofMithras, which is celebrated among them.”) Celsus here seems to haveequated the sect of the Ophites with Christianity. Origen repudiates theirdoctrine and in . calls them an 9τ3λεστ7ς τελετ( (“profane rite”).

Eusebius also uses τελετ(, both in the pagan and the Christian sense. Inthe pagan sense, e.g. Vita Const. ., where it is told how Constantineprohibited all sorts of pagan customs:

µK I>ειν εEδ<λ7ις, µK µαντεHα περιεργAOεσIαι, µK `7Aνων 5γ3ρσειςπ7ιεHσIαι, µK τελετLς κρυ^87υς 5κτελεHν.

To offer sacrifice to idols, consult diviners, erect images, perform secretrites.

It is possible that τελετα8 κρ>^ι7ι summarizes the preceding pagancustoms.31

29 We must assume that Paul himself only used these and other terms derived fromthe mysteries in order to be better understood by his contemporaries.The Gnostics gaveChristianity the appearance of a Hellenistic mystery cult, also with regard to content. Cf.W. Bousset (ed.), Die Schriften des Neuen Testaments II () .

30 Cf. Justin, Apol. ..31 Zijderveld believed that `7Aνων 5γ3ρσεις π7ιεHσIαι might refer to the daily rite of

waking the god at the Serapeum in Rome: cf. Porph. Abst. ., where the priest, standing

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Christian cult acts—or the Christian doctrine—are referred to as τελε-τ(:Vita Const. .. Constantine’smother founded a temple at theMountof Olives near Jerusalem, because it was said that the Saviour 5ν αUτfT Fν-τρfω τ7cς αUτ7D Iιασ<τας µυεHν τLς 9π7ρρ(τ7υς τελετAς (“in that verycave, initiated his disciples in the secretmysteries”). It is difficult to deter-mine what is meant here: is the idea that Christ subjected his followersto certain rites in this cave—baptism, Eucharist?—or does τελετ( heremean revelation, divine truth, as in Philo and Origen?

In Oratio Const. , extensive quotations from Virgil’s fourth Eclogueare adduced in Greek translation. In this eclogue, the poet is supposed tohave alluded to the coming of Christ: �π8στατ7 γLρ 7mµαι τKν µακαρ8ανκαP 5π<νυµ7ν τ7D σωτQρ7ς τελετ(ν. This I can only translate as: “Heknew the beatific doctrine named after the Saviour”, i.e. Christianity.

The prologue of his panegyric onConstantine (LausConstantini) is fullof terms derived from the mysteries. Among other things, he expressesthe hope that the prophecies of holy inspiration may be as teachers to us:

τTν τελετTν ZµHν γεν3σIωσαν διδAσκαλ7ι 9µ^P bασιλε8ας αUτQς 9µ^8 τεbασιλ3ως τ7D 9νωτAτω δ7ρυ^7ρ8ας τε Iε8ας 9µ^P τCν πAντων bασιλ3ατ7D τε καI’ ZµJς bασιλικ7D παραδε8γµατ7ς.

Let them be our teachers of the mysteries, about kingship itself, about thehighest king and the divine guard around the king of all, and about theexample of a king to us.

So here, τελετα8 have the sense of ‘highest knowledge’. If we thus beholdthis holiest knowledge (τLς Iε7πρεπεHς τελετLς Xερ7^αντ7>µεν7ι) wewill attain to divine consecration (Iε8ων Yργ8ων 5^αψ:µεIα).

In the Oracula Sibyllina, . (Geffcken) we find a prophecy, pre-sumably originating from a Christian source, of the decline of the Sarapiscult. One day people will realize that those who held π7µπLς καP τελε-τAς for stone and clay gods, were out of their minds. So this is anotherexample of τελετ( for an Egyptian rite.

In later Christian authors, we find the word in the meaning of: sacra-ment. For example, John Chrysostom calls the Eucharist “a most hor-rible mystery rite” ^ρικωδεστAτη τελετ( (De sacerd. .). In Homily

on the threshold, awakens (5γε8ρει) the god in the native tongue of the Egyptians. SinceEusebius is talking aboutwooden statues, the secondmeaning inLSJ, ‘raising’, seemsmoreto the point here than ‘awakening’, FLS.


on ICor. :–, he also takes much trouble to explain why Chris-tianity is so often referred to with words like µυστ(ρι7ν, τελετ( andsuch.

Moreover, in his Ecclesiastical hierarchy . (Migne, PG III, ), thesixth-century convert Dionysius the Areopagite, in whose work theinfluence of the Neoplatonist school can be readily discerned, speaksof the Eucharist as the τελετTν τελετ( (“rite of rites”); and also of τKνXερωτAτην τQς Iε7γενεσ8ας τελετ(ν (“the holy rite of divine rebirth”),which refers to baptism.

It is noteworthy that Maximus Confessor, ad Dion. Areop. Ep. .,says about the pagan τελετα8:

µAλιστα γLρ τL µυστ(ρια τιν7ς τTν ψευδ7ν>µων αUτTν IεTν τ3ληκαP τελετLς 5κAλ7υν, kς τελει7>σας καP εEς τC τ3λει7ν 9γ7>σας τ7cςτελ7υµ3ν7υς.

It is mostly the mysteries of one of the false gods that are called telos andtelete, since these allegedlymake perfect and lead to the perfection of thosewho undergo the ceremonies.

Plato already seemed to suggest this same explanation (Phdr. c).

Conclusion

When we briefly examine the use of τελετ( in Jewish and Christianauthors, it appears that the Septuagint uses the term to refer to Canaanitecult customs, especially temple prostitution. The Apocrypha, writtenin Hellenistic and later times, often have the hendiadys τελεταP καPµυστ(ρια, to indicate Greek mystery rites.

In Philo, we see a varied use. It is used for Canaanite, Greek, but alsoJewish customs (De ebrietate ,De vitaMosis .).Moreover, τελετα8seem to be the hidden meanings retrieved by allegorical explanation ofbiblical stories (e.g. All. .); and also, under the influence of Plato:supreme divine revelation, divine truth (De sacr. ).

Flavius Josephus calls the whole Jewish form of government as atheocracy a τελετ( (Ap. .).

In Christian authors, we initially find τελετ( mostly in the pejorativesense, of pagan rites. And yet, Clement of Alexandria already draws aparallel between Christian customs and those of the µυστ(ρια (Strom....) and likewise uses τελετα8 (...) metaphorically for Chris-tianity.

chapter four

Hippolytus uses the term several times in the sense of: doctrine (e.g.Haer. ..), and also: complicated cult practice, e.g. of the Egyptians(Haer. ..).

The same is true for Origen, who used the term τελετα8 for complexrituals but also for the doctrine of Christianity itself (Cels. .).

In Eusebius it is suggested that Christ initiated his disciples in thesecret τελετα8 (Vita Const. .) and Christianity is spoken of as theτελετ( named after its saviour (Or. Const. ). In later authors τελετ(,and also µυστ(ρι7ν, is used for: sacrament. (Dion. Areop., John Chrys.)

In my opinion, the attitude of Christianity towards the term τελετ(developed as follows. Initially, the Christians detest everything that iscalled τελετ(, as belonging to the pagan religions. They will not haveapproved of Lucian calling their community a τελετ( (Peregr. ). Andyet, Paul already avails himself of the terminology of the mysteries toexplain Christian doctrine;32 he, and also Philo Judaeus, were followedin this regard by later authors. Certain sects, like the Ophites, assimilatedthemselves, also with regard to content, to Hellenistic mysteries. TheOrthodox Church confined itself to the adoption of certain terms.

32 Cf. K.H.E. de Jong, Das antike Mysterienwesen2 () ; C. Clemen, Der Einflussder Mysterienreligionen auf das älteste Christentum, RGVV . () .

chapter five

SUMMARY

Whereas, in the preceding chapters, the term τελετ( was, as far as possi-ble, traced chronologically through Greek literature, I shall now endeav-our to summarize the results of this investigation by placing separatelythe various meanings found, at the same time bearing in mind the prob-able development of those meanings.

. The original meaning of τελετ(, being a nomen actionis of τελεHν,to achieve, to perform, must have been: achievement, performance, in aneutral and very wide sense. As far as I know this general, non-sacralmeaning occurs, however, only once, viz. Batrachom. , where theend of the battle is described thus: καP π7λ3µ7υ τελετK µ7ν7(µερ7ς5`ετελ3σIη. “And the performance of the battle, having lasted one day,was ended.” All other places I found, have the word τελετ( in a religioussense.

At first, the term is used for all religious ceremonies, whatever theirnature, just like τ3λ7ς, one of the meanings of τελεHν being: to performsolemnly (τελεHν τA^7ν Il. .; 5κτελεHν γAµ7νOd. .; τελεHν Iυσ8ανetc.). Examples of this general use of τελετ(, by which any sacral act maybe described, are: Pind. Ol. ., where τελετα8 denote the theoxenia,offered to the Dioscuri by the kings of Acragas. Τελετ( means ‘sacrifice’:Ar.Vesp. ; Pax . In Pind.Ol. ., whereHeracles is sung of as thefounder of the Olympic games, some gods are said to be present ταυτeJ 5νπρωτ7γ:νfω τελετeJ, and so the performance of the games is described byτελετA. In Pind. Pyth. ., it is the Panathenaea that are thus described:τελεταP �ριαι ΠαλλAδ7ς. Cf. Nem. ..

Although from the earliest period of Greek literature there has been atendency to limit the use of τελετ( to certain riteswhich I shall enumeratebelow, traces of the original, wider meaning have remained through alltimes: the meaning of solemn performance is still heard in the fairlycurrent expression: Z τTν µυστηρ8ων τελετ(: and when Aristotle, Rhet..., says: τL γLρ µυστ(ρια πασTν τιµιωτAτη τελετ(, he obviouslyuses the word in this more general sense.

. We may notice that, from the earliest time, τελετ( is preferablyused to denote religious acts of a special kind, which deviated in some

chapter five

way or other from the prevailing practices in Greece and hence drewattention. Thus we find denoted by τελετ(: the nocturnal Bacchanalianrites, which, owing to their ecstatic character, form such a contrast to theGreek σω^ρ7σ>νη. Cf. e.g. Pind. fr. b Maehler; Eur. Bacch. , ,; Strabo, ..; Lucian, Bacch. .

As a good example of τελετ( in this sense of religious act deviatingfrom the prevailing custom, we may quote Eur. IT , where the Choesfestival, celebrated on the second day of the Anthesteria, is called τελετ(.As an aetiology of the peculiar use of many mixing-bowls at this festivalinstead of a single one in common use, we read there the story of Oresteswho is shunned by the Athenians, being stained with blood-guilt. Ps.Demosthenes, Neaer. , a clan cult is called τελετ( in a decree of theAthenian people, according to which the Plataeans obtain Athenian civicrights and are made the equals of the Athenians in every respect πλKνεx τις Xερωσ>νη q τελετ( 5στιν 5κ γ3ν7υς. Compare also Dio Chrys.. (the hero-cult is called τελετ(); Herodian,Ab exc. div.Marci ...(τελετ( is the apotheosis of the Roman emperors); Plut. Artax. (τελετ(is the consecration of a Persian king); etc.

. It is difficult to find out towhat extent the ceremonies of the previousgroup were symbolic acts; there are, however, a great number of τελετα8,undoubtedly of symbolic character, which serve as repositories of moreor less conscious dogmas. As such we should first consider the Eleusinianmysteries. Although we are not accurately acquainted with the nature ofthe performance in the Eleusinian telesterion, we can confidently assumethat, by certain sacred acts, hopes for a better lot were raised in theparticipants.—It is noteworthy that those mysteries were originally anEleusinian clan cult. (Cf. Dem.Neaer. ).—Thus the whole complex ofceremonies formed by the Eleusinian mysteries is called τελετ( (Andoc.De myst. ; Isoc. Paneg. ; Paus. ..; Alciphr. ..; Diod. ..–, etc.). But the various functions separately are also called τελετ( (Plut.Alc. : τελετ( is π7µπ() and the τελετK κατ’ 5`7d(ν is the principalsacred act, that was anxiously kept secret.1 (Cf. e.g. Paus. ..: aστις δg[δη τελετKν pΕλευσHνι εmδεν . . . 7mδεν � λ3γω). This is well in keepingwith the words ofTheon of Smyrna, who (Util. math. .) mentions ZτQς τελετQς παρAδ7σις as the second grade of the initiation. We should,perhaps, also think of this when reading the often occurring phrase: τQςτελετQς µετ3dειν, µεταλαµbAνειν. (Cf. Diod. ..; Plut. Erot. .;

1 FromDiod. .., it is evident that when the word τελετ( is used, something secretneed not always be thought of.

summary

Lucian, Pseudol. , etc.) This highest stage of initiation was revealed bythe goddess Demeter herself at Eleusis, when a mortal saw it for the firsttime (cf. Hymn. Dem. –); later by the hereditary priests of theEumolpidae and Kerykes.

This revelation of the holiest rites byDemeter is described in the hymn(–) in the following words:

(∆ηµ(τηρ) bασιλεDσιν δεH`ε . . .δρησµ7σ>νην I’ XερTν, καP 5π3^ραδεν .ργια πJσινσεµνA, τA τ’ 7�πως 5στP παρε`3µεν 7�τε πυI3σIαι7�τ’ 9d3εινW µ3γα γAρ τι IεTν Fγ7ς XσdAνει αUδ(ν.

Demeter showed the kings the service of her rites (hiera) and taughtthem all her solemn mysteries (orgia), which no-one may in any waytransgress or inquire into or utter, for great awe of the gods checks thevoice.

I believe it is this same act of showing the holiest, secret acts of themysteries that is described by expressions like:

τKν τελετKν διδAσκειν: Hdt. .; Dion. Hal. ..; Paus. ..;Philo, De spec. leg. .;τελετLς 9ναδιδAσκειν: Philo, Cher. ;τLς τελετLς καταδεικν>ναι: Ar. Ran. ; Dem. Aristog. .;Diod. ..; ..; ..; ..; Plut. Pomp. . (c);τKν τελετKν παραδεικν>ναι: Diod. ..;τLς τελετLς 9ναδεικν>ναι: Hymn. Orph. .;τLς τελετLς 9να^α8νειν: Hymn. Orph. .; .ργια νυκτι^αQ τελε-ταHς 9να^α8νειν: Hymn. Orph. .;τελετLς παραδιδ:ναι: Dion. Scytobr. fr. Jacoby = Diod. ..;Diod. ...

Those to whom the rites are revealed are said to µανIAνειν τLς τελε-τAς Diod. ..; διδAσκειν καP µανIAνειν τελετAς Philo, De spec. leg...

Besides the Eleusinian mysteries, other secret cults, like that of Samo-thrace, may have contained symbolic acts. An indication of this is the oc-casional occurrence of the phrase that the τελετα8 denote some wisdomin an occultmanner (αEν8ττεσIαι). Cf. Plato,Phaedo c; Plot.Enn. ..;... Here also lies the explanation that theThesmophoria (Hdt. .)and phallic ritual (Diod. ..; Philostr.VitaAp. .), undoubtedly beingfertility rites, are indicated by our term.

Nor need we be surprised at Egyptian religious ceremonies being

chapter five

called τελετα8.2 For it is well known that they were of a typical symbolicnature, which is partly due to the existence of a centuries-old order ofprofessional priests. Rites of this kind were, as we have seen, preferablycalled τελετα8 by the Greeks. In some of them, Herodotus saw the GreekThesmophoria (.), which he regarded as being of Egyptian origin;3in accordance with him, somemodern scholars think that the Eleusinianmysteries had also been imported from Egypt. It seems doubtful, how-ever, whether we may speak of Egyptian mysteries in the same sense asof those of Greece. According to Egyptologists, gradual initiation is outof the question; as far as we know, a word denoting mystery is unknownin Egyptian. Naturally priests must have possessed a deep knowledge oftheologian theories, which were inscrutable to the layman; but this doesnot differ from our own days, impossible as it is, in matters of religion,for us to talk of mysteries in the Greek sense of the word. In my opin-ion, every Greek attending an Egyptian religious ceremony would giveit the name τελετ(, or perhaps even µυστ(ρι7ν, because in Greece onlythose ceremonies, which were of a peculiar, often symbolic or dogmaticcharacter, were generally called thus.

Hence we can quite understand why some patriarchs use our term todenote baptism and holy communion (Dion. Areop. EH .).

. A religious act with a certain dogmatic nature (τελετ() often be-comes the centre of a group of participants, which in its turn may becalled τελετ(, and so we meet with some passages where τελετ( seemsto signify: exclusive religious community, sect. I think this is the casein M. Aurelius .; Lucian Peregr. (calling Christianity a τελετ();Hippol. Haer. ..; Orig. Cels. ..

. Psychologically, it is quite conceivable that a symbolic religious act,always performed according to strict rules, gets a magical meaning for acertain group of people, that is to say: if the precepts are strictly adheredto, a certain result is thought to be inevitable.Wemay here denote as suchτελετα8, the καIαρµ78, if not all, at any rate thosewe findwith theOrphicmendicant priests. See Plato, Resp. e: those 9γ>ρται καP µAντεις saythat καIαρµ78 and λ>σεις exist in order to redeem us from our unlawfuldeeds, �ς δK τελετLς καλ7Dσιν, α{ τTν 5κεH κακTν 9π7λ>7υσιν ZµJς.Cf. also Paus. ...The τελετα8 of the Corybantes are of a similar nature(e.g. Ar. Vesp. ; Pl. Euthyd. d; Plut. De aud. (a)).

2 Cf. Diod. ..; Plut. De Is. et Os. d; Heliod. Aeth. ..3 Cf. Diod. ., , ; Plut. De Is. et Os. passim; Clem. Al. Strom. ...; Orig.

Cels. ..

summary

Magic acts are undoubtedly meant when Hippoc., Morb. sacr. .,speaks of a magician who pretends to be able to fetch the moon downfrom the skies and similarmiracles εxτε καP 5κ τελετ3ων εxτε καP 5` FλληςτινCς γν<µης καP µελ3της. We find the term repeatedly in the magicalpapyri, denoting the minutely prescribed acts, mostly of a very bizarrenature, for preparing a charm.

In this shade of meaning, the stress is strongly laid on the result ofthe act. Likewise, I think that Plato uses τελετ( in a figurative sense,to denote the wonderful, as it were magic, influence the world of Ideashas on the human soul. Cf. Phdr. c: On account of the memory ofIdeas, he once beheld an 9νKρ, τελ37υς 9εP τελετLς τελ7>µεν7ς, τ3λε7ς.ντως µ:ν7ς γ8γνεται. We are not sure as to which τελετα8 Plato isalluding to here; in Athens τελετα8 fairly often denote the Eleusinianmysteries, whose mighty influence on present life and the afterlife isrenowned.4 As a second instance of this metaphorical use in Plato maybe mentioned Phdr. c, where τελετ( can be translated by: upliftinginfluence, namely of Eros on the soul of the lover. From the passagequoted above, Phdr. c, it seems to follow that Plato saw a relationbetween τελετ( and τ3λει7ς, so that τελετ( is the same as τελε8ωσις,which explanation has been put forward more emphatically by somepatriarchs, when speaking of Christian sacraments.

.The figurative meaning of the word ‘mystery’ for things known onlyto few persons is nowadays quite current and already existed in antiquity.As it often designated the secret act of mysteries, τελετ( was used in thesame manner. Cf. Dion. Hal. Comp. τελεταP λ:γ7υ: the mysteries ofeloquence. Cf. Gal. UP , . For the secrets of love, too, these sacralterms are usurped. Cf. Ar. Lys. .ργια Nρωτ7ς; Achill. Tat. De Leuc. etCit. . µ>στης . . . συνηI3στερ7ς τyQ τελετyQ τ7D Iε7D (sc. �Ερωτ7ς).

When Chrysippus (fr. Arnim) calls the τελετα8 the last stage ofphilosophy (final doctrine, cf. metaphysics, τL µετL τL ^υσικA) it ispossible that he alludes to the allegorical explanation of myths, whichis called τελετα8 by Heraclitus, Quaest. Hom. . Another author whoemploys the term in this sense is Philo, All. .: when about to give anexplanation of Gen. :, he says: 9ναπετAσαντες 7�ν �τα, � µ>σται,παραδ3`ασIε τελετLς XερωτAτας. Cf. Cher. . But also in general,τελετ(, just as µυστ(ρι7ν in Philo as well in the Christian authors, maymean: supreme revelation, divine truth. (De sacr. ; De somn. ..)

4 Cf. Hymn. Dem. –.

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. In antiquity, several writings appear to have existed entitled Τελετα8(or ΠερP τελετTν). Just like the works ΠερP IυσιTν, ΠερP µυστηρ8ων,they must have been theological treatises, trying to explain certain reli-gious acts, the symbolism of which was no longer understood, in conse-quence of their old age.

. Finally, mention should be made of the rare occurrence of Τελετ(personified as a goddess in Paus. .. and Nonn. Dion. . and.ff.

part two

)ΡΓΙΑ IN LITERARY SOURCES

chapter six

INTRODUCTION

As is evident from the lexica—the most comprehensive modern lexiconof Liddell and Scott is no exception—the following development of themeaning of .ργια is generally presumed:

.ργια are ) secret rites performed by initiates;) rites in general; sacrifices;) secrets and mysteries outside the realm of religion.

The fact that this scheme is adhered to, shows thatmodern lexicographerswere not satisfied with the connection between .ργια and Nρδω, _3Oω,Nργ7ν, .ργαν7ν. Instead, they still more or less trailed in the footstepsof ancient lexicographers, who had completely forgotten about this con-nection.1 Only F.Muller’sGriekschWoordenboekmentions the derivationwithout further ado. Liddell and Scott merely assigned a probability to it.

Professor Bolkestein, on the other hand, expressed as his opinion that.ργια is, in fact, a synonym of τελετ( and that the development of themeanings of both terms runs parallel.2 From ‘religious act’ in general,the meaning narrows to ‘sacrifice’ as the religious act par excellence, andsubsequently to ‘rites in honour of certain deities’, until the term finallyacquires the meaning ‘mystery cult’.

The correctness or incorrectness of these opinions is best tested by abroad survey of the available material. Before giving an overview of theplaces where the term .ργια occurs in its different meanings, we wouldfirst like to report some explanations by ancient etymologists.

Etymologicum Magnum gives s.v. .ργια: τL µυστ(ριαW κυρ8ως δgτL ∆ι7νυσιακL, διL τC 5ν ταHς YργAσιν αUτ7D 5πιτελεHσIαι. q διL τCYργJν καP 5πιIειAOειν q παρL τC Yρ3γω, τC 5πιIυµT: “Mysteries, chieflythe Dionysiac mysteries, because of his worship in meadows, or becauseof the excitement and the conjuring up of the god, or because of theyearning, the longing.” So we are offered a choice here between threepossible derivations:

1 Cf. Wilamowitz, Glaube II, .2 Bolkestein, Charakter der Deisidaimonia, .

chapter six

) from Z YργAς: the meadows where the .ργια took place;) from YργAω: to be eager, be excited;) from Yρ3γω: to yearn for, strive for.

Etymologicum Gudianum only gives the third derivation:.ργια σηµα8νει τL µυστ(ρια, παρL τC Yρ3γειν τC 5πιIυµεHνW δ>7 γLρσηµα8νει, τ: τε 5κτε8νω τLς dεHρας, καP τC 5πιIυµTW Yρ3γω Yργ>ια καP.ργιαW τ7Hς γLρ 5πιIυµ7Dσι µυστQρια 7X Iε7P µυ7Dνται.

Orgia means ‘mysteries’, after oregein: to long for. It means two things:to stretch out your arms and to long for something: orego is orguia (thelength of the outstretched arms) and orgia (mysteries). After all, the godsare celebrated with mysteries by those who long for them.

Servius, ad Verg. Aen. ., gives two more explanations: “sane scien-dum .ργια apud Graecos dici sacra omnia, sicut apud Latinos caeremo-niae dicuntur, sed iam abusive sacra Liberi .ργια vocantur, vel 9πC τQςYργQς, id est a furore, vel 9πC τTν Yρ3ων, ex silvis.”3The fact that Serviusstates that in Greek, .ργια can denote all things sacred, is noteworthy.4

The best parallel for Servius’ derivation is Clement of Alexandria,Protr. ..: κα8 µ7ι δ7κεH τL .ργια . . . δεHν 5τυµ7λ7γεHν . . . 9πC τQςYργQς τQς ∆η7Dς τQς πρCς ∆8α γεγενηµ3νης: “I also believe the termsorgia must be derived from Demeter’s anger (orge) towards Zeus.”5 Thedifference between the two is that in Servius, Z Yργ( denotes Bacchicfrenzy, whereas Clement recognizes the rage and anguish of Demeter inthe word and appears to be thinking first and foremost of the Eleusinianmysteries.

It is also noteworthy that, in the Anecd. Ox. (Cramer) II , wefind the remark: aρκ7ς καP aργια τL µυστ(ρια δασ>νεται, “horkos; alsohorgia, mysteries, is aspirated.” In other words: the correct spelling is witha rough breathing, because of the derivation from aρκ7ς. Apparently theidea was that the word referred to ceremonies in which, under oath, onepledged oneself to secrecy.

Since we will also include several cognate words in our research, wefinally wish to mention some explanations of these in the ancient lexica.

3 “It is important to know that the Greeks say .ργια for all things sacred, in the sameway as the Latins say caeremoniae, but the rites of Liber are also erroneously called .ργια,either 9πC τQς YργQς, i.e. from rage, or 9πC τTν Yρ3ων, from woodlands.”

4 Incidentally, Suidas, Photius, Hesychius and the Anecd. Bach. also give µυστ(ριαand XερA for .ργια.

5 This passage is also quoted by Euseb. Praep. evang. ...

introduction

Suidas, s.v. YργεTνες, explains YργιAOειν as τL τTν IεTν .ργια τε-λεHν, τ7υτ3στι µυστ(ρια καP ν:µιµα: “to perform the rites of the gods,that is mysteries and religious customs.” And s.v. YργιAOων: I>ων, 5πι-τελTν: “sacrificing, worshipping.”

Hesychius, s.v. YργιAOειν: τελεHν ∆ι7ν>σfω: “to worship Dionysus.”Harpocration, s.v. YργεTνας: YργιAOειν γAρ 5στι τC I>ειν καP τL

ν7µιO:µενα δρJν, [τ7ι παρL τC Yρ3γειν τj dεHρε, q παρL τL .ργια, qδιL τC 5ν ταHς YργAσι καP τ7Hς Fλσεσι τL XερL δρJν: “because orgiazeinis to sacrifice and to perform the customary rites, either from stretchingout both arms, or from the rites, or because of the performing of sacredrites in meadows and groves.”

Photius, s.v. Yργιαστα8: 7X τL µυστ(ρια 5πιτελ7Dντες: “they whoperform mysteries.”

chapter seven

THE USE OF )ΡΓΙΑ UP TO ALEXANDER

The so-called Law of Solon, mentioned by Gaius, Dig. .., butapparently originating from the time before Cleisthenes,1 may be regard-ed as the oldest place where we find .ργια. In this law, legal force isgiven to various regulations and decrees made by private persons, 5LνµK 9παγ7ρε>σyη τL δηµ:σια γρAµµατα (“if the public laws do not forbidit”). All kinds of ‘communities’ are mentioned in a motley variety, amongother things, XερTν Yργ8ων ⟨κ7ινων78⟩.2 So .ργια here apparently refersto a cult of a special, private nature, alongside the public religion.

We do not find .ργια in Homer, but the word appears twice in theHomeric Hymn to Demeter, referring to the Eleusinian mysteries. Inverse , Demeter has just revealed herself as a goddess toMetanira andhas ordered a temple to be built for her at Eleusis:

.ργια δ’ αUτK 5γjν �π7I(σ7µαι kς ~ν NπειταεUαγ3ως Nρδ7ντες 5µCν ν:7ν XλAσκ7ισIε.

And Imyself will teachmymysteries, so that hereafter by performing themrighteously you may placate my heart.

The combination of .ργια and Nρδειν is noteworthy.So the Eleusinian mysteries are meant here, as in verse , where

Demeter gives the necessary instructions for her worship:δεH`ε Τριπτ7λ3µ fω τε ∆ι7κλεH τε πλη`8ππfω,ΕUµ:λπ7υ τε b8yη ΚελεfT I’ Zγ(τ7ρι λαTν,δρησµ7σ>νην I’ XερTν καP 5π3^ραδεν .ργια πJσι,σεµνA, τA τ’ 7� πως Nστι παρε`8µεν 7�τε πυI3σIαι,7�τ’ 9d3εινW µ3γα γAρ τι IεTν σ3bας EσdAνει αUδ(ν.

To Triptolemus andDiocles, driver of horses, and tomighty Eumolpus andCeleus, the leader of the people, she revealed the service of her rites and

1 See Dareste, Haussollier and Reinach, Inscr. Jur. II, ff. and J.H. Lipsius, LeipzigerStudien () .

2 We supplement κ7ινων78 after P.J.T. Endenburg, Koinoonia en gemeenschap vanzaken bij de Grieken () ff.

chapter seven

taught her mysteries (orgia) to them all, solemn mysteries, which no-onemay in any way transgress or inquire into or utter, for great awe of thegoddesses checks the voice.

We again see an interesting combination: δρησµ7σ>νη (: δρJν) and.ργια.3

In the Homeric Hymn to Apollo, we find a unique occurrence ofthe noun Yργι<ν (gen. Yργι:ν7ς), apparently used to designate priests(verse ):

καP τ:τε δK κατL IυµCν 5^ρAOετ7 Φ7Hb7ς pΑπ:λλων7]ς τινας 9νIρ<π7υς Yργι:νας εEσαγAγ7ιτ77{ Iεραπε>σ7νται ΠυI7H Nνι πετρη3σσyη.

Then PhoebusApollo ponderedwhich people he could take there as prieststo worship him in rocky Pytho.

The word .ργια occurs several times in lyric poetry. In the fragments ofPindar we find Yργ87ις: fr. a Maehler, verse . Unfortunately, thecontext is insufficient to determine with certainty what .ργια are meantthere. Philodamus, the author of the Paean to Dionysus (/bc),used the word: see below, Chapter XII, no. .

We also find the word in two anonymous, undated fragments inPage, PMG. Fr. c (fr. adesp. ) mentions the .ργια of white-armedCytherea. So here, the word is used in ametaphorical sense for the rites oflove. Fr. b (fr. adesp. ) the word Yργιασµ78 refers to special, secretrites:

q καλλ8παις δι’ YργιασµTνΛQµν7ς 9ρρ(των 5τ3κνωσε ΚAbειρ7ν.

Lemnos, blessed with beautiful children, produced Cabirus through secretrites.

Aeschylus, Sept. , gives us an example of the use of .ργια forreligious rites in general. The chorus is praying to the tutelary deities ofThebes:

^ιλ7I>των δ3 τ7ι π:λεως Yργ8ωνµν(στ7ρες 5στ3 µ7ι.

3 Zijderveld rightly observed that δεH`εν . . . δρησµ7σ>νην XερTν is the prototype ofthe often used τελετKν καταδεικν>ναι “to reveal the sacred rite” (see above, p. ).Thathe considered δρησµ7σ>νη a synonym of τL δρ<µενα is less accurate.

the use of )ΡΓΙΑ up to alexander

Please remember our city’s rites, performed with an abundance of sacri-fices.

Clearly π:λεως Yργ8ων refers to the public cult in honour of the tutelarygods.

InAeschylus fr. N2, .ργια is again used for the cult of a special deity:σεµνL Κ7τυτ7Dς .ργι’ Nd7ντες.

celebrating the solemn rites of Cotyto.

So .ργια here are the rituals of the Thracian goddess Cotys or Cotyto,which were closely connected to the cult of Dionysus.4 We will seebelow that Euripides uses the word several times for the frenzied ritesof Dionysus.

Sophocles uses .ργια only a few times and exclusively in the sense of‘sacrifice’.

In Ant. , Tiresias tells Creon of the bad portents he received. Firsthe heard strange noises of birds fighting: eerie cries and a vicious flutter ofwings.When next he tried a burnt sacrifice, the omenswere inauspicious:

|Η^αιστ7ς 7Uκ Nλαµπεν, 9λλ’ 5πP σπ7δfTµυδTσα κηκPς µηρ8ων 5τ(κετ7κFτυ^ε κ9ν3πτυε, καP µετAρσι7ιd7λαP διεσπε8ρ7ντ7, καP καταρρυεHςµηρ7P καλυπτQς 5`3κειντ7 πιµελQς.Τ7ιαDτα παιδCς τ7Dδ’ 5µAνIαν7ν πAρα,^I8ν7ντ’ 9σ(µων Yργ8ων µαντε>µατα.

Hephaistos gave no flame, but dank juices, oozing from the thighs, drippedupon the embers, smoking and sputtering; the gall was scattered to thewinds; and the fat covering the thighs fell down so they lay bare. Thus Ilearnt from my boy the dwindling presages of the sacrifice that gave nosign.

In Trach. , Hyllus tells his mother, Deianira, about the effect of themagic robe that she had given Heracles. Heracles was making a sacrifice:

καP πρTτα µgν δε8λαι7ς tλεfω ^ρενPκ:σµ fω τε dα8ρων καP στ7λyQ κατη>dετ7Waπως δg σεµνTν Yργ8ων 5δα8ετ7^λC` αXµατηρL κ9πC πιε8ρας δρυ:ς,


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Xδρjς 9νy(ει dρωτP καP πρ7σπτ>σσετ7πλευραHσιν 9ρτ8κ7λλ7ς, �στε τ3κτ7ν7ς,dιτjν wπαν κατ’ FρIρ7ν.

And at first my poor father recited the prayers, gentle and happy with theelegance of his robe. But as the flame of the solemn sacrifice began to flareup because of the blood and the resinous wood, a sweat broke out upon hisskin and the garment folded itself close around his sides, clinging tightlyaround his whole body, as if made by a sculptor.

The ^λC` σεµνTν Yργ8ων here is the flame of the solemn sacrifice. Thesame sacrifice is referred to by the wordsπ7λ>Iυτ7ι σ^αγα8 in verse .

Euripides uses .ργια once to refer to the Eleusinian rites, in HF ,where Heracles, after his return from Hades, tells Amphitryon how hedefeated Cerberus:

µAdyηW τL µυστTν δ’ .ργι’ εUτ>dησ’ Eδ<ν.

In a fight: I was lucky because I had seen the rites of themystai.

The story that Heracles participated in the Eleusinian mysteries beforehis journey into the Underworld is also known from other sources.5

Bacch. mentions the .ργια of Cybele:� µAκαρ, aστις εUδα8µωντελετLς IεTν εEδjςbι7τLν oγιστε>ει καPIιασε>εται ψυdLν5ν .ρεσσι bακdε>ωνBσ87ις καIαρµ7Hσιν,τA τε µατρCς µεγAλας .ρ-για Κυb3λας Iεµιτε>ων,9νL I>ρσ7ν τε τινAσσων,κισσfT τε στε^ανωIεPς∆ι:νυσ7ν Iεραπε>ει.

O blessed is he who, fortunate and knowing the rites of the gods, lives apure life and joins the thiasos with his soul, revelling in the mountainsin hallowed purifications, and who, complying with the mysteries of thegreat mother, Cybele, brandishing the thyrsus, wreathed with ivy, servesDionysus.

5 See e.g. Apollod. ...


There are also numerous places in this tragedy where .ργια refers tothe cult of Dionysus.

In Bacch. , Dionysus says of theTheban girls and women:

σκευ(ν τ’ Ndειν �νAγκασ’ Yργ8ων 5µTν,καP πJν τC IQλυ σπ3ρµα Καδµε8ων, aσαιγυναHκες }σαν, 5`3µηνα δωµAτων.

I have made them bear the emblem of my rites; the whole female pop-ulation of Cadmus’ city, every last woman, I have sent raving from theirhomes.

In Bacch. Pentheus scolds Teiresias:

εE µ( σε γQρας π7λιCν 5`ερρ>ετ7,καIQσ’ ~ν 5ν bAκdαισι δ3σµι7ς µ3σαις,τελετLς π7νηρLς εEσAγωνW γυναι`P γLρaπ7υ b:τρυ7ς 5ν δαιτP γ8γνεται γAν7ς,7Ud �γιgς 7Uδgν Nτι λ3γω τTν Yργ8ων.

If your grey old age did not protect you, you would be sitting in the dun-geon with your bacchantes for introducing depraved rites: for whereverwomen have the sparkle of wine at their banquet, no good can come, I tellyou, from their rites.

InBacch. , , and , Pentheus interrogates the Stranger aboutthe god and his rites:

Πε. π:τερα δg ν>κτωρ σ’ q κατ’ .µµ’ �νAγκασεν;∆ι. BρTν BρTντα, καP δ8δωσιν .ργια.Πε. τL δ’ .ργι’ 5στP τ8ν’ Eδ3αν Nd7ντA σ7ι;∆ι. Fρρητ’ 9bακdε>τ7ισιν εEδ3ναι bρ7τTν.Πε. Ndει δ’ .νησιν τ7Hσι I>7υσιν τ8να;∆ι. 7U I3µις 9κ7Dσα8 σ’, Nστι δ’ F`ι’ εEδ3ναι.Πε. ε� τ7Dτ’ 5κιbδ(λευσας, tν’ 9κ7Dσαι I3λω.∆ι. 9σ3bειαν 9σκ7Dντ’ .ργι’ 5dIα8ρει Iε7D.Πε. τCν IεCν BρJν γLρ ^yKς σα^Tς, π7H:ς τις }ν;∆ι. Bπ7H7ς [Iελ’W 7Uκ 5γj ’τασσ7ν τ:δε.Πε. τ7Dτ’ α� παρωd3τευσας ε� κ7Uδgν λ3γων.∆ι. δ:`ει τις 9µαIεH σ7^L λ3γων 7Uκ ε� ^ρ7νεHν.Πε. }λIες δg πρTτα δεDρ’ Fγων τCν δα8µ7να;∆ι. πJς 9ναd7ρε>ει bαρbAρων τAδ’ .ργια.

Pe. Did he possess you in a dream or in plain sight?Di. We were face to face as he gave his rites.Pe.These rites of yours: what form do they have?Di. It must not be told to the uninitiated.

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Pe. And what advantage is there for those who worship?Di. It is not for you to learn, but it is worth knowing.Pe. A nice trick, to arouse my curiosity.Di. His rites detest a man practising impiety.Pe. So you say you saw the god clearly: what was he like?Di. Just as he chose to be. I had no say in that.Pe. Again you avoid the question nicely without saying a thing.Di. Wise words will never seem insightful to a fool.Pe. Is this the first place where you have introduced this god?Di. Every foreigner dances these rites.

In Bacch. , the chorus of Lydian women describes how Pentheus isspeeding towards his doom:

�ς 9δ8κfω γν<µ eα παραν:µ fω τ’ YργeJπερP σL, ΒAκdι’, .ργια µατρ:ς τε σJςµανε8σeα πραπ8διπαρακ:πfω τε λ(µατι στ3λλεται,τ9ν8κατ7ν kς κρατ(σων b8eα.

With criminal intent and lawless rage about your rites, Bacchic one, as wellas those of your mother, he sets out with furious heart and frenzied spiritto conquer by force that which is invincible.

In Bacch. , Pentheus is sitting high up in the tree, when a voice fromthe sky commands the women:

Fγω τCν �µJς κ9µg τ9µA τ’ .ργιαγ3λων τιI3µεν7νW 9λλL τιµωρεHσI3 νιν.

I bring you the man who wants to ridicule you and me and my rites. Nowpunish him!

Finally, Bacch. has the verb YργιAOειν, said of the Bacchic rites.Thechorus begs to be taken to Pieria where the Muses live:

5κεH iAριτες, 5κεH δg Π:I7ςW5κεH δg bAκdαις I3µις YργιAOειν.

There are the Graces and Desire; there the bacchantes are allowed tocelebrate their rites.

Aristophanes uses .ργια in three places to denote the cult of Demeter,alluding to Eleusis.

In Ran. , the chorus (d7ρCς µυστTν) invokes Demeter in a solemnsong, apparently in imitation of existing religious songs:


∆(µητερ, oγνTν Yργ8ωνFνασσα, συµπαραστAτει,καP σfTOε τCν σαυτQς d7ρ:ν.

Demeter, lady of pure rites, stand beside us and protect your own chorus.

In Thesm. , the leader of the chorus calls the women to the choraldance:

Fγε νυν ZµεHς πα8σωµεν wπερ ν:µ7ς 5νIAδε ταHσι γυναι`8ν,aταν .ργια σεµνL Iε7Hν XεραHς �ραις 9ν3dωµεν.

Come, let us do a cheerful dance, as is customary for the women here,when we celebrate solemn rites for the two goddesses in the holy season.

Thesm. again mentions the .ργια σεµνL Iε7Hν. In both places,solemnity is the characteristic element of the .ργια. It is worth notingthat there was also mention of .ργια σεµνL in Aesch. fr. N2 and Soph.Trach. , as well as Hymn Dem. –.

In Ran. , the leader of the d7ρCς µυστTν commands in a solemnπρ:ρρησις:

εU^ηµεHν dρK κ9`8στασIαι τ7Hς Zµετ3ρ7ισι d7ρ7Hσιν,aστις Fπειρ7ς τ7ιTνδε λ:γων q γν<µην µK καIαρε>ει,q γεννα8ων .ργια Μ7υσTν µ(τ’ εmδεν µ(τ’ 5d:ρευσεν.

Let whoever has neither seen nor danced the rites of the noble Muses besilent and stay away from our choral dances.

In Lys. , we find another instance of metaphorical use:Fνδρ’, Fνδρ’ BρT πρ7σι:ντα, παραπεπληγµ3ν7ν,τ7Hς τQς pΑ^ρ7δ8της Yργ87ις εEληµµ3ν7ν.

A man! I see a man coming, desperate looking, overwhelmed by themysteries of Aphrodite!6

And in the same comedy, Lys. , Cinesias pleads with his wife:τL τQς pΑ^ρ7δ8της X3ρ’ 9ν7ργ8αστA σ7ιdρ:ν7ν τ7σ7Dτ:ν 5στιν. 7U bαδιεH πAλιν;

And what about the rites of Aphrodite? You haven’t performed them forsuch a long time! Won’t you come home?

6 U. vonWilamowitz,Aristophanes Lysistrate erklärt () remarks ad locum: “.ργιαsind eigentlich heilige Handlungen; hier die Einwirkungen der Göttin, wobei wir anYργJν denken sollen.” For this metaphorical use of the terminology of the mysteries for“the mysteries of love”, cf. Zijderveld, above, p. .

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Herodotus calls certain rites .ργια in three places, in each case inhonour of a different deity.

Discussing the Egyptian origin of Greek gods, oracles and festivals,Herodotus tells us that the ithyphallic Hermes did not come from theEgyptians but from the Pelasgians (.):

aστις δg τL Καbε8ρων .ργια µεµ>ηται, τL Σαµ7Iρ(ικες 5πιτελ37υσιπαραλαb:ντες παρL ΠελασγTν, 7zτ7ς kνKρ 7mδε τC λ3γωW τKν γLρΣαµ7Iρη8κην 7xκε7ν πρ:τερ7ν Πελασγ7P 7zτ7ι 7t περ pΑIηνα87ισι σ>ν-7ικ7ι 5γ3ν7ντ7, καP παρL τ7>των Σαµ7Iρ(ικες τL .ργια παραλαµbA-ν7υσι. YρIL �ν Ndειν τL αEδ7Hα τ9γAλµατα τ7D nΕρµ3ω pΑIηναH7ι πρT-τ7ι nΕλλ(νων µαI:ντες παρL ΠελασγTν 5π7ι(σαντ7. 7X δg Πελασγ7PXρ:ν τινα λ:γ7ν περP αUτ7D Nλε`αν, τL 5ν τ7Hσι 5ν Σαµ7Iρη8κyη µυστηρ8-7ισι δεδ(λωται.

Anyone who has been initiated into the mysteries of the Cabiri, whichare celebrated by the Samothracians, who received them from the Pelas-gians, knows what I am talking about. Those Pelasgians, who becamefellow-inhabitants of the Athenians, used to live on Samothrace beforeand the Samothracians received the mysteries from them. So the Athe-nians were the first of the Greeks to make those statues of Hermes witherect member, having learnt this from the Pelasgians.The Pelasgians havea sacred tale about him, which is revealed in the mysteries on Samo-thrace.

In ., he mentions that, among the Egyptians, it is forbidden to wearwool during worship, or to be buried in a woollen garment:

Bµ7λ7γ37υσι δg ταDτα τ7Hσι p)ρ^ικ7Hσι καλε7µ3ν7ισι καP Βακdικ7Hσι,57Dσι δg αEγυπτ87ισι, καP τ7Hσι ΠυIαγ7ρε87ισιW 7Uδg γLρ τ7>των τTνYργ8ων µετ3d7ντα aσι:ν 5στι 5ν εEριν37ισι εtµασι Iα^IQναι. Nστι δg περPαUτTν XρCς λ:γ7ς λεγ:µεν7ς.

This corresponds with the so-called Orphic and Bacchic rites, which areEgyptian in origin, andwith the Pythagorean. It is forbidden for amemberof these rites to be buried in woollen clothes. There is a sacred tale aboutthis.

So here, it is Orphic-Pythagorean customs and rites that are referred toas .ργια.

In ., we find .ργια again, this time used for the cult of DemeterAchaia. Herodotus is talking about the Gephyraeans, who, according tohim, were of Phoenician descent and had settled in Boeotia under theleadership of Cadmus. Having fled from there to Attica, they occupied aspecial position and were excluded from normal cult practice.


Fλλα τε κεdωρισµ3να τTν Fλλων XρTν καP δK καP pΑdαι8ης ∆(µητρ7ς Xρ:ντε καP .ργια.

And besides other temples that are different from the others they also hada temple and rites for Demeter Achaia.7

In Herodotus, we therefore only find .ργια used for rites of a special,deviating character.

Isocrates, on the other hand, again uses YργιAOειν for performingreligious rites in a more general sense.

Areop. mentions the excellent conditions that prevailed in all areasat the time of Solon and Cleisthenes.The cult was carefully maintained:

καP πρTτ7ν µgν τL περP τ7cς Iε7cς, 5ντεDIεν γLρ FρdεσIαι δ8και7ν, 7Uκ9νωµAλως 7Uδ’ 9τAκτως 7�τ’ 5IερAπευ7ν 7�τ’ �ργ8αO7ν.

And in the first place with regard to things concerning the gods, for it isright to start with these, people were not irregular or disorderly in serviceor cult.

It is difficult to distinguish between the meaning of Iεραπε>ειν andYργιAOειν: both verbs indicate the fulfilment of one’s ritual duties.

Plato does not use the noun .ργια, but the verb YργιAOειν occurs inseveral places.

InPhdr. c, Plato presents his thoughts on the human soul in amyth.It saw τL .ντα by nature but there are only few souls who have a sufficientmemory of them, so that the Bµ78ωµα (resemblance) of the Ideas bringsthem into a strange kind of euphoria. The difference with celestial pre-existence is strong, for then the souls rejoiced in the beatific sight of theIdeas:

καP 5τελ7Dντ7 τTν τελετTν �ν I3µις λ3γειν µακαριωτAτην, �ν �ργιAO7-µεν Bλ:κληρ7ι µgν αUτ7P .ντες καP 9παIεHς κακTν aσα ZµJς 5ν �στ3ρfωdρ:νfω �π3µενεν.

And they underwent the rite, which one may rightly call the most beatificof all, in which we participated in unblemished condition, not havingexperienced the bad things that lay in store for us in later times.

It is clear that Plato has a mystery cult in mind here, and he is probablythinking in particular of the Eleusinian mysteries, in which the viewing

7 This cult is discussed by Nilsson, Feste, ff.

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(the 5π7πτε8α) had a powerful effect on the participants. The construc-tion of YργιAOειν with the cult as object deserves special attention in thiscontext.

In Phdr. d, Socrates says that every soul, to the best of his ability,honours that deity whose d7ρευτ(ς he was, and tries to find an ideal onearth that reminds him of that deity,

τ:ν τε 7�ν �Ερωτα τTν καλTν πρCς τρ:π7υ 5κλ3γεται Vκαστ7ς, καPkς IεCν αUτCν 5κεHν7ν .ντα SαυτfT 7�7ν Fγαλµα τεκτα8νετα8 τε καPκατακ7σµεH, kς τιµ(σων τε καP YργιAσων.

In accordance with his character, everyone chooses the object of his lovefrom among the beautiful, and, as if it were god itself, he erects it as a statuefor himself and decorates it in order to honour and worship it.

Here we find YργιAOειν used next to τιµJν, so that (inward) worship isplaced next to (outward) honours.

In Leg. b, it is argued that the first duty of eusebeia is the worshipof the Olympian gods, the tutelary gods of the polis and the chthoniangods,

µετL Iε7cς δg τ7>σδε καP τ7Hς δα8µ7σιν a γε Nµ^ρων YργιAO7ιτ’Fν, �ρω-σιν δg µετL τ7>τ7υς. 5πακ7λ7υI7H δ’ αUτ7Hς Xδρ>µατα xδια πατρf<ωνIεTν κατL ν:µ7ν YργιαO:µενα, γ7ν3ων δg µετL ταDτα τιµαP O<ντων.

After these gods, thewisemanwill alsoworship daimones, and heroes afterthose; next private sanctuaries for family gods may follow, in which thecult is celebrated according to custom, and after that the honours for theparents, while they are still alive.

So here we find YργιAOεσIαι, construed with the dative in the sense of‘worship’, and YργιAOειν with the place of worship as object for ‘celebrat-ing the cult’.

We find another example of this last usage in Leg. c, where mea-sures against the devaluation of the religion of the polis are enumerated:

µK κεκτQσIαι IεTν 5ν Eδ8αις 7Eκ8αις XερA, τCν δg ^αν3ντα κεκτηµ3ν7νVτερα καP YργιAO7ντα πλKν τL δηµ:σια, . . . B µgν αEσIαν:µεν7ς καPεEσαγγελλ3τω τ7Hς ν7µ7^>λα`ιν.

The possession of shrines of gods in private houses is prohibited. If anyoneis shown to possess other shrines or worship in other than public shrines,he that notices it shall inform the law wardens.

Finally, we find an example in the pseudo-Platonic Epinomis (d),where there is mention of gods who are 9ν7ργιAστ7ι, in other words:


τιµLς µK δεd7µ3ν7ι τLς πρ7σηκ7>σας αUτ7Hς (“who do not receive thehonours befitting to them”).

The Ethica Eudemia, attributed to Aristotle, discusses the nature ofκ7ινων8α. In the relationship soul-body, master-slave and so on onecannot speak of κ7ινων8α (b.):

αX δ’Fλλαι κ7ινων8αι εEσPν µ:ρι7ν τTν τQς π:λεως κ7ινωνιTν, 7�7ν Z τTν^ρατ3ρων q τTν Yργ8ων, q αX dρηµατιστικαP Nτι π7λιτεHαι.

But the other kinds of community are a part of the community of the city,for example, that of phratries or cults (orgia), or even associations with afinancial objective.

We are strongly reminded here of the so-called Law of Solon (see above)where a similar enumeration is given.

In Pol. a, we find the compound 5`7ργιAOειν. It discusses a home-opathic8 cure of those who are in a state of Corybantic frenzy:

7�7ν Nλε7ς καP ^:b7ς, Nτι δ’ 5νI7υσιασµ:ςW καP γLρ �πC τα>της τQς κιν(-σεως κατ7κ<dιµ78 τιν3ς εEσιν, 5κ τTν δ’ XερTν µελTν BρTµεν τ7>τ7υς,aταν dρ(σωνται τ7Hς 5`7ργιAO7υσι τKν ψυdKν µ3λεσι, καIισταµ3ν7υς�σπερ Eατρε8ας τυd:ντας καP καIAρσεως.

Some people are capable of being possessed by this form of arousal, suchas pity and fear, and also being inspired by the god. Because of sacredmelodies, we see these people, when they usemelodies that excite the soul,brought into a state like that of having received medical treatment andpurification.

We find the adjective Yργιαστικ:ν used in this same sense a couple oftimes: Pol. a, where he says of the oboe:9

Nτι δg 7Uκ Nστιν B αUλCς �IικCν 9λλL µJλλ7ν Yργιαστικ:ν, �στε πρCςτ7cς τ7ι7>τ7υς αUτfT καιρ7cς dρηστ37ν 5ν 7�ς Z Iεωρ8α κAIαρσιν µJλ-λ7ν δ>ναται q µAIησιν.

The oboe is not an ethical but rather an exciting thing, so that it shouldbe used for such occasions when the viewing has the effect of purificationrather than instruction.

8 See Rohde, Psyche II, n. .9 I have corrected here and passim the common mistranslation of ‘flute’ for αUλ:ς,

which was, in fact, a wind instrument with a double-reed mouthpiece, i.e. an oboe, not aflute, FLS.

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and Pol. b, where he speaks of the Phrygian mode and the oboe:Ndει γLρ τKν αUτKν δ>ναµιν Z ^ρυγιστP τTν oρµ7νιTν �νπερ αUλCς 5ντ7Hς YργAν7ιςW Fµ^ω γLρ YργιαστικL καP παIητικA.

For the Phrygianmode has the same effect as the oboe among instruments,for both are exciting and passionate.

In thefinal sentence ofHippocrates,Lex (.Littré), the term .ργιαis used metaphorically:10

τL δg XερL 5:ντα πρ(γµατα Xερ7Hσιν 9νIρ<π7ισι δε8κνυταιW bεb(λ7ισιδg, 7U I3µις, πρPν q τελεσITσιν Yργ87ισιν 5πιστ(µης.

The sacred things are shown only to sacred persons, but it is not permittedfor the profane to know them before they have been initiated into the ritesof science.

Conclusion

If we look again briefly at the material found thus far, we may startby listing the places where our term is used for religious rites in gen-eral.

In Aesch. Sept. , the religion of the polis was called π7λ3ως .ργια.In Isoc. Areop. , YργιAOειν was used for ‘performing religious rites’, towhichwemay compare Plato,Phdr. d, wherewe find the combinationτιµJν τε καP YργιAOειν τινα.

The following may be mentioned as special constructions: YργιAOε-σIα8 τινι for ‘worshipping a deity’ (Plato Leg. b) and YργιAOειν withtδρυµα as its object (ibid.) or XερA (Plato Leg. c) for ‘performing thecult in a sanctuary’.

The people chosen to conduct the worship of Apollo at Delphi arecalled Yργι:νες: Hymn. Ap. .

We find the adjective 9ν7ργ8αστ7ς in ps. Plato, Epin. d, said of adeity ‘without worship’ and in Ar. Lys. , of pΑ^ρ7δ8της XερA ‘that arenot performed’ (used figuratively).

In the sense of ‘sacrificial rite’ or ‘sacrifice’, we find .ργια twice inSophocles: Ant. and Trach. .

The .ργια that exist alongside the public religion provide a specialκ7ινων8α (the ‘Law of Solon’ and Arist. Eth. Eud. b).

10 J. Jouanna, Hippocrates () , dates this work to the fourth century bc (justafterThe Oath).


In addition, there are numerous places where .ργια etc. refer to ritualsof a special character.

In Euripides’ Bacchae, we find the cult of Dionysus indicated by .ργια(passim) as well as the verb YργιAOειν (Bacch. ).

Eleusinian Mysteries: Hymn. Dem. (with the combination .ργιαNρδειν) and . Eur. HF (τL µυστTν .ργια). Ar. Ran. , Thesm. and .

Perhaps alluding to Eleusis: the combination τKν τελετKν YργιAOειν inPlato, Phdr. c.

The worship of Cybele is called .ργια Κυb3λας in Eur. Bacch. andthe cult of Cotyto Κ7τυτ7Dς .ργια in Aesch. fr. N2.

Herodotus mentions .ργια in the Samothracian cult of the Cabiri(.), the Orphic-Pythagorean cult (.) and the cult of DemeterAchaia (.).

We find .ργια used metaphorically in Ar. Lys. and Ran. ,Hippoc. Lex. and PMG c.

Aristotle has the compound 5`7ργιAOειν ‘to bring to ecstasy’ (Pol.a) as well as the adjective Yργιαστικ:ς ‘exciting’ (Pol. a andb).

The combinations of certain verbs with .ργια are also worthmention-ing:

Revelation of the .ργια by a deity is expressed by:

.ργια 5πι^ρAOειν (Hymn. Dem. ),

.ργια διδ:ναι (Eur. Bacch. ).

To participate in the celebration of the .ργια is called:

.ργια Nρδειν (Hymn. Dem. ),

.ργια Ndειν (Aesch. fr. N2),

.ργια BρJν (Eur. HF ; Ar. Ran. ),

.ργια Iεµιτε>ειν (Eur. Bacch. ),

.ργια 9ν3dειν (Ar.Thesm. ),

.ργια d7ρε>ειν (Ar. Ran. ),

.ργια 9ναd7ρε>ειν (Eur. Bacch. ),

.ργια 5πιτελεHν (Hdt. .),Yργ8ων µετ3dειν (Hdt. .),Yργ87ισι τελεHσIαι (Hippoc. Lex ).

It appears that, outside the Ionic idiom of Herodotus and the languageof tragedy (and comedy, insofar as it was influenced by tragedy), the

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word .ργια gradually lost ground to µυστ(ρια and τελετα8. The verbYργιAOειν, on the other hand, continued to be widely used.11

11 See W.G. Rutherford, ‘The Growth of the Attic Dialect’ (Introduction to his editionof the grammarian Phrynichus, London ).

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THE USE OF )ΡΓΙΑ AFTER ALEXANDER

Apollonius Rhodius has the term .ργια in two places.In Argon. ., it is used to indicate the Samothracian mysteries, in

which the Argonauts participated in order to be able to sail more safely:Sσπ3ρι7ι δ’ p)ρ^Q7ς 5^ηµ7σ>νyησιν NκελσαννQσ7ν 5ς pΗλ3κτρης pΑτλαντ8δ7ς, .^ρα δα3ντες9ρρ(τ7υς 9γανyQσι τελεσ^7ρ8yησι I3µισταςσω:τερ7ι κρυ:εσσαν �πεPρ wλα ναυτ8λλ7ιντ7.τTν µgν Nτ’ 7U πρ7τ3ρω µυI(σ7µαι, 9λλL καP αUτKνQσ7ς BµTς κεdAρ7ιτ7 καP 7{ λAd7ν .ργια κεHναδα8µ7νες 5ννα3ται, τL µgν 7U I3µις Fµµιν 9ε8δειν.

In the evening, they landed at Orpheus’ behest on the island of Electra,Atlas’s daughter, (i.e. Samothrace) to be taught secret customs in sacredrites and then sail on safely over the icy-cold water. I shall say no moreabout these things, but I say farewell to the island and the gods who dwellthere, who obtained those rites about which I may not sing.

In Argon. ., Medea beseeches Queen Arete not to extradite her tothe Colchians and swears that she did not leave her native land of herown volition:

xστω XερCν ^A7ς pΗελ87ι7,xστω νυκτιπ:λ7υ Περση8δ7ς .ργια κ7>ρης.

Let holy sunlight, let the rites of Perses’ daughter who roams by night (i.e.Hecate) be my witness.

In Argon. ., we find the verb YργιAOειν used for the celebration ofthe rites of Dionysus.The Argonauts have reached the estuary of the riverCallichorus:

NνI’ 5ν3π7υσι ∆ιCς Νυσ(ι7ν υ�α,pΙνδTν Zν8κα ^Dλα λιπjν κατεν8σσετ7 Θ(bας,YργιAσαι, στQσα8 τε d7ρ7cς Fντρ7ι7 πAρ7ιIενf� 5ν 9µειδ(τ7υς oγ8ας ηUλ8Oετ7 ν>κτας.

They say that the son of Zeus from Nysa (i.e. Dionysus), having visited thetribes of India and returning to Thebes, celebrated his rites and installed

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his choral dances in front of a cave in which, unsmiling, he spent sacrednights.

Theocritus, Id. ., tells how Autonoe cried aloud upon seeingPentheus, who was spying on the bacchantes:

σcν δ’ 5τAρα`ε π7σPν µανι<δε7ς .ργια ΒAκdω,5`απ8νας 5πι7Hσα, τA τ’ 7Ud Bρ37ντι b3bαλ7ι.

With her feet she disturbed (or: stirred up) the orgia of maddening Bac-chus, suddenly charging at him; they are not to be seen by the profane.

Because of the addition of π7σ8ν, one can hardly interpret this as adisturbance of the rites, so .ργιαmust have the concretemeaning ‘sacredobjects’ here.1

Callimachus, Aet. fr. , uses .ργια for theThesmophoria:

τ7�νεκεν 7�πως 5στPν 5π’ .Iµασιν 7�σιν Eδ3σIαιπαρIενικαHς ∆η7Dς .ργια Θεσµ7^:ρ7υ.

Therefore the rites of DemeterThesmophoros are not at all formaiden eyesto see.

As Pfeiffer noted in his commentary, Thesmophoria, without the addi-tion of a placename, refers to the Athenian festival.

Diodorus Siculus, .., refers to the rituals in the cult of Dionysus asτL κατL τLς τελετLς .ργια, which Dionysus taught to theThracian kingCharops, in gratitude for his rescue. It is said that Orpheus, the grandsonof Charops, π7λλL µεταIεHναι τTν 5ν τ7Hς Yργ87ις, “mademany changesin the rites.”

The word appears in the same sense in ..:

τC δg τελευταH7ν µυI7λ7γ7Dσιν αUτCν εEς ΘρeAκην παραbαλ:ντα πρCς∆ι:νυσ7ν µετασdεHν τTν Yργ8ων, καP συνδιατρ8ψαντα τfT IεfT π7λλLµαIεHν παρ’ αUτ7D τTν dρησ8µων.

1 C.A. Lobeck,Aglaophamus () interpreted the .ργια as the XερL πεπ7ναµ3ναmentioned in verse , which the maenads took 5κ κ8στας and placed on the altars: “libo-rum genera varia, una cum malis punicis, ferulisque et papaveribus.” Albert Henrichs,on the other hand, has argued that .ργια συνταρAσσειν is ‘to stir up (i.e. commence)the rites’, A. Henrichs, ZPE () n. ; cf. W. Vollgraff, BCH () : “ellecommença la danse orgiastique, la course extatique des Bacchantes.” If this interpreta-tion is correct, the addition of π7σ8ν clarifies that it is with her feet, i.e. by chasing afterPentheus, that Autonoe starts the Bacchic rites that will culminate in his sparagmos, FLS.

the use of )ΡΓΙΑ after alexander

And finally, the myths say that he (Aristaeus) visited Dionysus in Thraceand participated in his mysteries and while spending time with the god,he learned much useful knowledge from him.

The verb YργιAOειν with the dative is found in .., where it is told thatpirates:

περι3τυd7ν ταHς ∆ι7ν>σ7υ τρ7^7Hς περP τC καλ7>µεν7ν ∆ρ87ς τfT IεfTYργιαO7>σαις 5ν τyQ ΦIι<τιδι pΑdα�eα.

happened upon the nurses of Dionysus, who were celebrating rites for thegod around the place called Drius in Achaea Phthiotis.

Furthermore, rites in the cult of Dionysus are called τL περP τ7cς Yργια-σµ7>ς in ..:

διC καP τ7cς |Ελληνας, 5` ΑEγ>πτ7υ παρειλη^:τας τL περP τ7cς Yργι-ασµ7cς καP τLς ∆ι7νυσιακLς S7ρτAς, τιµJν τ7Dτ7 τC µ:ρι7ν Nν τε τ7Hςµυστηρ87ις καP ταHς τ7D Iε7D τ7>τ7υ τελεταHς τε καP Iυσ8αις, Yν7µA-O7ντας αUτC ^αλλ:ν.

And for this reason, the Greeks, too, having received the celebrationsof orgies and Dionysiac festivals from Egypt, honour that member inmysteries and rites and offerings of that god, calling it ‘phallus’.

Also in ..:5νεργQσαι δ’ 5πP πλ37ν καP τL περP τ7cς Yργιασµ7>ς, καP τελετLς �ς µgνµεταIεHναι πρCς τC κρεHττ7ν, �ς δg 5πιν:ησαι.

He went above and beyond in performing the celebration of orgiastic ritesand, with regard to mysteries, he improved some and invented others.

Orphic ceremonies are mentioned .., where it is said that Orpheusbrought from Egypt:

τTν µυστικTν τελετTν τL πλεHστα καP τL περP τKν Sαυτ7D πλAνην Yργι-αO:µενα καP τKν τTν 5ν ewδ7υ µυI7π7ι8αν.

most of his mystic ceremonies and the orgiastic rites that accompaniedhim on his journey and the story of what happened in Hades.

We also find the rites of the Mother of the gods referred to by YργιAOεινin .., where, in the description of the wedding gifts presented at thewedding of Cadmus and Harmonia, it is told what Electra, Harmonia’smother, gave to her daughter:

τL τQς µεγAλης καλ7υµ3νης ΜητρCς τTν IεTν XερL µετL κυµbAλων καPτυµπAνων καP τTν YργιαO:ντων.

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the sacred rites of the so-called Mother of the gods with cymbals andtympana and the celebrants.

The word YργιAO7ντες here refers to the Galli, the priests of Cybele.

Dionysius of Halicarnassus uses the word YργιAOειν in severalplaces, again in a very general sense.

In Ant. Rom. .., he tells how Romulus decreed that women wereto perform certain rites:

εx τι µK I3µις }ν �π’ 9νδρTν YργιAOεσIαι κατL ν:µ7ν τCν 5πιd<ρι7ν,τα>τας 5πιτελεHν καP παHδας αUτTν τL καI(κ7ντα λειτ7υργεHν.

If, according to the law of the land, it was not permitted for a certain ritualto be performed bymen, they would perform it and their daughters wouldperform the appropriate religious services.

So YργιAOειν here has as its object τι, a certain rite. In Ant. Rom. ..,on the other hand, we find YργιAOειν with the deity as its object. Priestswere sent to Coriolanus:

Nd7ντας wµ’ αUτ7Hς τTν YργιαO7µ3νων τε καP Iεραπευ7µ3νων IεTν τLσ>µb7λα.

having with them the symbols of the gods they honoured with rites andworship.

Ant. Rom. ... From fear that non-Greeks will not make any changesπερP τ7cς Yργιασµ7cς τTν IεTν, unless under duress.

Whereas the examplesmentioned above omit any reference to a partic-ular cult, Ant. Rom. .., discussing the origin of the cult of Mother ofthe gods in Phrygia,mentions how Idaeus, a son ofDardanus, NνIα µητρPIεTν XερCν XδρυσAµεν7ς .ργια καP τελετLς κατεστ(σατ7 (“having builta sanctuary, established orgia and teletai there to theMother of the gods”).

In Ant. Rom. .., there is also mention of the Cybele cult, at whichDionysius remarks that not a single Roman participates in the rites orprocessions in her honour:

7�τε YργιAOει τKν IεCν τ7Hς Φρυγ87ις Yργιασµ7Hς κατL ν:µ7ν καP ψ(^ι-σµα b7υλQς.

or worships the goddess with Phrygian rites, in accordance with a law anddecree of the Senate.

Finally, Dionysius has a couple of places where the terms YργιAOειν andYργιασµ78 are used in reference to the cult of the MegaloiTheoi:


Ant. Rom. ... Dionysius tells that the hiera, brought to Italy byAeneas:

τTν τε ΜεγAλων IεTν εEκ:νας εmναι, 7�ς Σαµ7IρeJκες nΕλλ(νων µAλι-στα YργιAO7υσι, καP τC µυIευ:µεν7ν ΠαλλAδι7ν.

are statues of the Great Gods, whom the Samothracians honour most ofthe Greeks, and said Palladium.

Ant. Rom. ... Romulus derived many cult regulations from Greekcustoms:

aσα δg παρL Τυρρην7Hς καP Nτι πρ:τερ7ν παρL Πελασγ7Hς 5τ3λ7υν 5π8τε Κ7υρ(των καP ΜεγAλων IεTν Yργιασµ7Hς 7X καλ7>µεν7ι πρCς αUτTνκAδµιλ7ι, ταDτα κατL τCν αUτCν τρ:π7ν �πηρ3τ7υν τ7Hς XερεDσιν 7Xλεγ:µεν7ι νDν �πC nΡωµα8ων κAµιλ7ι.

Everything that those they called Cadmili celebrated with the Tyrrheniansand, even earlier, with the Pelasgians in the cult of the Curetes and theGreat Gods, those now called camilli by the Romans perform in the samemanner as acolytes to the priests.

In Comp. , Dionysius quotes a fragment from Euphronius’ Priapea:7U b3bηλ7ς, � τελ3ται τ7D ν37υ ∆ι7ν>σ7υ. . . . . . . . . . . . . .κ9γj δ’ 5` εUεργεσ8ης �ργιασµ3ν7ς �κω.

Not profane, performers of the rites of young Dionysus . . .I, too, come initiated as a result of kindness.

While its precise meaning is obscure, the fragment appears to hint at aprohibition to celebrate rites uninitiated (b3bηλ7ς). The speaker there-fore professes that he is initiated (�ργιασµ3ν7ς).

Appian uses Yργιαστ(ς and YργιAOειν for the priesthood of Isis, B.Civ.... During the proscriptions of the second triumvirate, the aedileVolusius was declared an outlaw:

)U7λ7>σι7ς δg 9γ7ραν7µTν πρ7εγρA^η καP ^8λ7ν YργιαστKν τQς �Ισι-δ7ς Ndων y[τησε τKν στ7λKν καP τLς YI:νας 5ν3δυ τLς π7δ(ρεις καP τKντ7D κυνCς κε^αλKν 5π3Iετ7 καP διQλIεν 7]τως YργιAOων αUτfT σd(µατι5ς Π7µπ(ι7ν.

The aedile Volusius was proscribed and since he had a friend who wasa priest of Isis, he asked for his robe and donned the linen garment thatreached to his feet and put on the dog’s head and so he went to Pompey,disguised as a priest.

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Strabo, in fr. of book , gives a rather unfriendly description of thefigure of Orpheus, whom he calls:

Fνδρα γ:ητα, 9πC µ7υσικQς wµα καP µαντικQς καP τTν περP τLς τελετLςYργιασµTν 9γυρτε>7ντα τC πρTτ7ν, εmτ’ [δη καP µειO:νων 9`ι7DνταSαυτCν καP .dλ7ν καP δ>ναµιν κατασκευαO:µεν7ν.

a sorcerer who first begged by music and also by divination and (exalting)rites in his magic routine, and then also deemed himself worthy of otherthings and was able to acquire a mass (of followers) and influence.

From the fact that Orpheus is called a γ:ης (‘sorcerer’) it is apparentthat, by 7X περP τLς τελετLς Yργιασµ78, Strabomeans rituals of a magicalcharacter.

Beside these Orphic magic practices, Strabo also refers to rites in thecult of Cybele as Yργιασµ78.

In .., there is mention of the sacred rites (Xερ7υργ8αι) of Cybele:(περ8) τ7cς τQς ΜητρCς τTν IεTν Yργιασµ7cς 5ν τyQ Φρυγ8eα καP τ7Hς περPτKν �Ιδην τKν ΤρωικKν τ:π7ις.

connected with the rites in honour of the Mother of the gods in Phrygiaand in the districts around Trojan Ida.

The performance of this cult is also called YργιAOειν in ..:7X δg Βερ3κυντες ΦρυγTν τι ^Dλ7ν καP oπλTς 7X Φρ>γες καP τTν Τρ<ων7X περP τKν �Ιδην κατ7ικ7Dντες nΡ3αν µgν καP αUτ7P τιµTσι καP YργιA-O7υσι τα>τyη.

But the Berecyntes, a tribe of Phrygians, and the Phrygians in general, andthose of the Trojans who live round Ida, also honour Rhea and worshipher with orgiastic rites.

Crete is mentioned in .., where Strabo compares the Curetes toSatyrs in the worship of Dionysus:

5ν δg τyQ Κρ(τyη καP ταDτα καP τL τ7D ∆ιCς XερL Eδ8ως 5πετελεHτ7 µετ’Yργιασµ7D καP τ7ι7>των πρ7π:λων 7�7ι περP τCν ∆ι:νυσ:ν εEσιν 7XΣAτυρ7ιW τ7>τ7υς δ’ �ν:µαO7ν Κ7υρQτας.

In Crete, both these (rites) and, in particular, those sacred to Zeus wereperformed with a ritual and such attendants as are in the entourage ofDionysus, the Satyrs; and they call them Curetes.

He concludes his discussion with the words:7X µgν 7�ν |Ελληνες τ7ι7Dτ7ι περP τ7cς Yργιασµ7>ς.

Such were the Greeks with respect to orgiastic rites.


Indeed, Strabo only uses Yργιασµ:ς and YργιAOειν for religious rites ofthis wild and ecstatic type.

In .., Strabomentions the orgiastic experience in the same breathas Bacchic, choral, and mystic affairs:

7X µgν 7�ν |Ελληνες 7X πλεHστ7ι τfT ∆ι7ν>σfω πρ7σ3Iεσαν καP τfT pΑπ:λ-λωνι καP τyQ nΕκAτyη καP ταHς Μ7>σαις καP ∆(µητρι, νK ∆8α, τC Yργιαστι-κCν πJν καP τC bακdικCν καP τC d7ρικCν καP τC περP τLς τελετLς µυστι-κ:ν.

Most Greeks therefore ascribed to Dionysus, Apollo, Hecate, the Muses,and especially to Demeter—by Jove!—everything orgiastic, Bacchic orchoral, and also the mystic element in the rites.

Pausanias, who was very interested in religious institutions, is a richsource for our knowledge ofmany local cults. He refers to several of thosecults by the term .ργια.

We find .ργια as a general term for cult forms of a special, deviatingcharacter in .., where the Athenian Methapus is mentioned as anYργ8ων παντ78ων συνI3της (a founder of various rites).

The cult of Demeter is called .ργια in ... In Polygnotus’ paintingin the lesche of the Cnidians in Delphi, in which the Underworld isrepresented, Charon’s boat is depicted with Tellis and Cleoboea. Aboutthis last figure, Pausanias remarks:

Κλε:b7ιαν δg 5ς ΘAσ7ν τL .ργια τQς ∆(µητρ7ς 5νεγκεHν πρ<την 5κΠAρ7υ ^ασ8ν.

They say thatCleoboeafirst introduced the rites ofDemeter toThasos fromParos.

Here we have an example of theThesmophoria that were popular all overthe Greek world.2

In the description of Messenia, the mysteries of the Megalai Theaiare repeatedly mentioned and these, too, are called .ργια. They are thefamous mysteries of Andania, that supposedly originated in Eleusis.

...The first to rule Messenia were Polycaon and his wife Messene:παρL τα>την τKν Μεσσ(νην τL .ργια κ7µ8Oων τTν ΜεγAλων IεTνΚα>κων }λIεν 5` pΕλευσHν7ς.

It was to this Messene that Caucon came and brought the mysteries of theGreat Goddesses from Eleusis.

2 Cf. Nilsson, Feste, . The sanctuary of Demeter Thesmophoros at Paros is men-tioned, for example, in Hdt. ..

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... Later, Lycus, the son of Pandion, came to Aphareus, the founder ofArene in Messenia:

καP τL .ργια 5π3δει`ε τTν ΜεγAλων IεTν pΑ^αρεH καP τ7Hς παισP καP τyQγυναικP pΑρ(νyηW ταDτα δ3 σ^ισιν 5πεδε8κνυτ7 9γαγjν 5ς τKν pΑνδαν8αν,aτι καP τKν Μεσσ(νην B Κα>κων 5µ>ησεν 5νταDIα.

He revealed the mysteries of the Great Goddesses to Aphareus and hischildren and his wife Arene; he revealed these things to them at Andaniabecause Caucon had initiated Messene there.

... After the first Messenian war, many Messenians fled, to Eleusisamong other places:

5ς pΕλευσHνα δg 7X τ7D γ3ν7υς τTν Xερ3ων καP IεαHς ταHς ΜεγAλαιςτελ7Dντες τL .ργια.

And the members of the clan of the priests who celebrated the mysteriesfor the Great Goddesses went to Eleusis.

... In the second Messenian war, however, they returned again fromEleusis:

5` pΕλευσHν:ς τε, 7�ς πAτρι7ν δρJν τL .ργια τTν ΜεγAλων IεTν.

and from Eleusis, those who traditionally celebrated the mysteries of theGreat Goddesses.

Pausanias also repeatedly calls the rites celebrated in various places inhonour of Dionysus, .ργια.

... About seven stades fromMantinea, at Melangea, is the so-calledsource of the Meliasts:3

7X ΜελιασταP δg 7zτ7ι δρTσι τL .ργια τ7D ∆ι7ν>σ7υ.

Those Meliasts perform the rites of Dionysus.

... At Heraea in Arcadia there are two temples of Dionysus and abuilding NνIα τfT ∆ι7ν>σfω τL .ργια Fγ7υσιν (“where they celebrate therites for Dionysus”).4

In .., it is said of Onomacritus:

παρL δg n)µ(ρ7υ p)ν7µAκριτ7ς παραλαbjν τTν ΤιτAνων τC .ν7µα∆ι7ν>σfω τε συν3Iηκεν .ργια καP εmναι τ7cς ΤιτJνας τfT ∆ι7ν>σfω τTνπαIηµAτων 5π78ησεν αUτ7υργ7>ς.

3 Cf. Nilsson, Feste, .4 Cf. Nilsson, Feste, .


He derived the name of the Titans from Homer5 and in the rites which heinstituted in honour of Dionysus, he represented the Titans as the effectorsof his sufferings.

This passage brings us into the realm of Orphism.6...The women of Tanagra descend to the sea for a ritual purifica-

tion before the rites of Dionysus: πρC τTν ∆ι7ν>σ7υ Yργ8ων....The Attic IυιAδες go to Mt. Parnassus every other year (παρL

Nτ7ς):αUτα8 τε καP αX γυναHκες ∆ελ^Tν Fγ7υσιν .ργια ∆ι7ν>σfω

and they themselves and the women of Delphi perform the rites of Diony-sus.7

... Some say that the name IυιAδες is derived from a certainThyia,of whom it is said:

XερJσIα8 τε τKν Θυ8αν ∆ι7ν>σfω πρTτ7ν καP .ργια 9γαγεHν τfT IεfT.

thatThyia was the first priestess of Dionysus and first performed the ritesfor the god.

In .., there ismention of a cult ofDionysus atAmphiclea in Phocis.The place is corrupt,8 but in any case, it appears to say: ∆ι7ν>σfω δρTσιν.ργια (“They perform rites for Dionysus”).

We find .ργια used for the cult of Cybele in ... When Attis hadreachedmanhood, he travelled to LydiaκαP Λυδ7Hς .ργια 5τ3λει Μητρ:ς(“and performed the rites of the Mother to Lydians”), according to thestory by Hermesianax.

Finally, there is also mention of .ργια in theTheban cult of the Cabiri,... During the raid of the Epigoni and the capture of Thebes, theΚαbειραH7ι were expelled and the τελετ( was not celebrated for sometime:

ΠελαργKν δg ]στερ7ν τKν Π7τνι3ως καP pΙσIµιAδην ΠελαργyQ συν7ι-κ7Dντα καταστ(σασIαι µgν τL .ργια αUτ7D λ3γ7υσιν 5` 9ρdQς, µετε-νεγκεHν δg αUτL 5πP τCν pΑλε`ιAρ7υν καλ7>µεν7ν.

5 Hom. Il. ..6 Cf. Rohde, Psyche II, .7 Cf. Nilsson, Feste, .8 Cf. Nilsson, Feste, .

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It is said, however, that later, Pelarge, the daughter of Potneus, and her hus-band, Isthmiades, initially established the rites here, but then transferredthem to a place named Alexiarous.

Philo Judaeus uses .ργια (and YργιAOειν) in various contexts.They areGreek religious rites in Legatio ad Gaium , where Philo tells how theemperor Gaius regarded lesser gods and their rites as far inferior to hisown divinity:

[ρdετ7 γLρ 5`7µ7ι7Dν τC πρTτ7ν τ7Hς λεγ7µ3ν7ις ZµιI37ις Sαυτ:ν, ∆ι7-ν>σfω καP nΗρακλεH καP ∆ι7σκ7>ρ7ις, Τρ7^<νι7ν καP pΑµ^ιAρα7ν καPpΑµ^8λ7d7ν καP τ7cς Bµ787υς dρηστηρ87ις αUτ7Hς καP Yργ87ις dλε>ηντιI3µεν7ς κατL σ>γκρισιν τQς Eδ8ας δυνAµεως.

For he began to liken himself to the so-called demigods: Dionysus andHeracles and the Dioscuri, and he considered lesser gods like Trophonius,Amphiaraus, Amphilochus and their oracles and rites as a joke in compar-ison with his own power.

InDe spec. leg. ., YργιAOειν is the celebration ofmysteries.Androgunoi(men dressed as women) can be seen:

µυστηρ8ων καP τελετTν κατAρd7ντας καP ⟨τL⟩ ∆(µητρ7ς YργιAO7ντας.

leading themysteries and ceremonies and celebrating the rites of Demeter.

These androgunoi are apparently Galli, castrated priests of the Mother ofthe gods.

Philo uses .ργια in a metaphorical sense for philosophical wisdom inQuod omnis probus liber sit :

7X δg �σπερ 5ν ταHς τελεταHς Xερ7^αντηI3ντες, aταν Yργ8ων γεµισITσι,π7λλL τQς πρ:σIεν Yλιγωρ8ας Sαυτ7cς κακ8O7υσιν.

And when, just like initiates in the celebrations, they have been filled withthe mysteries, they reproach themselves for their former negligence.

Similarly, he uses it for divine truth in De sacr. . He explains the needto keep it secret:

καP τTν τελε8ων µ>στις γεν7µ3νη τελετTν µηδενP πρ7dε8ρως 5κλαλyQ τLµυστ(ρια, ταµιευ7µ3νη δg αUτL καP 5dεµυI7Dσα 5ν 9π7ρρ(τfω ^υλAττyηWγ3γραπται γLρ 5γκρυ^8ας π7ιεHν, aτι κεκρ>^Iαι δεH τCν XερCν περP τ7D9γεν(τ7υ καP τTν δυνAµεων αUτ7D µ>στην λ:γ7ν, 5πεP Iε8ων παρα-καταI(κην Yργ8ων 7U παντCς Nστι ^υλA`αι.

And having become an initiate of the ultimate mysteries, she (Sarah/Vir-tue) will not divulge the mysteries to anyone off-hand, but will store them


up and guard them in silence and secrecy. For it is written: “Make con-cealed loaves (i.e. bread baked in the ashes)”, because the sacred story aboutthe unborn god and his powers must be concealed, since not everyone canguard the entrusted deposit of holy rites.

Also De Abrahamo . Some souls have been initiated into the greatmysteries, but others have not:

aταν µ(πω τLς µεγAλας τελεσIεHσα τελετLς Nτι 5ν ταHς bραdυτ3ραιςYργιAOηται καP µK δ>νηται τC �ν Fνευ Sτ3ρ7υ τινCς 5` αUτ7D µ:ν7υκαταλαbεHν, 9λλL διL τTν δρωµ3νων, q κτ8O7ν q Fρd7ν.

When, not yet having been initiated into the great mysteries, it (the soul)still worships in the lower rites and cannot grasp the concept of ‘the onewho is’ (i.e. God) from itself alone without anything else, but through itsactions, either creating or ruling.

Philo uses YργιAOεσIαι in a distinctly pejorative sense for the celebrationof pagan rites in De spec. leg. .:

πρCς τ7>τ7ις Nτι τL περP τελετLς καP µυστ(ρια καP πJσαν τKν τ7ια>τηντερIρε8αν καP bωµ7λ7d8αν 5κ τQς XερJς 9ναιρεH ν7µ7Iεσ8ας, 7Uκ 9`ι-Tν τ7cς 5ν τ7ια>τyη π7λιτε8eα τρα^3ντας YργιAOεσIαι καP µυστικTν πλα-σµAτων 5κκρεµαµ3ν7υς YλιγωρεHν 9ληIε8ας καP τL ν>κτα καP σκ:τ7ςπρ7σκεκληρωµ3να µεταδι<κειν παρ3ντας τL Zµ3ρας καP ^ωτCς F`ια.

Furthermore, he also removes the practice of rites and mysteries and allsuch deception and buffoonery from sacred legislation. He would notallow those raised in such a community to conductmummeries and, cling-ing to mystic concoctions, hold the truth in low esteem and pursue thingsassociated with night and darkness, disregarding those things worthy ofdaylight.

On the other hand, he also adopts the language of Greek mysteries forJewish rites. The following three passages are about the divine rites ofJewish religion, as taught by Moses.

De gigantibus :πρ7σκυνεHν τCν IεCν Fρdεται καP εEς τCν γν:^7ν, τCν 9ειδQ dTρ7ν, εEσ-ελIjν αUτ7D καταµ3νει τελ7>µεν7ς τLς XερωτAτας τελετAς. γ8νεται δg7U µ:ν7ν µ>στης, 9λλL καP Xερ7^Aντης Yργ8ων καP διδAσκαλ7ς Iε8ων,� τ7Hς �τα κεκαIαρµ3ν7ις �^ηγ(σεται.

He (Moses) begins to worship God and, having entered darkness, theinvisible region, he stays there, while he undergoes the holiest ceremonies.And he becomes, not only an initiate, but also a hierophant and teacher ofdivine rites, which he will teach to those whose ears are pure.

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De vita Mosis .:ΜωυσQς µgν εEς τKν σκηνKν εEσ3ρdεται τCν 9δελ^Cν 5παγ:µεν7ςW Yγδ:ηδ’ }ν τQς τελετQς Zµ3ρα καP τελευτα8α, ταHς γLρ πρ:τερ7ν SπτL Xερ7^αν-τTν αUτ:ν τε καP τ7cς 9δελ^ιδ7Dς �ργ8αOεν.

Moses enters the tent (i.e. the tabernacle), taking his brother with him. Itwas the eighth and last day of the celebration; the seven days before, heinitiated his brother and nephews, acting as their hierophant.

De plantatione :τ7ιγαρ7Dν ΜωυσQς B ταµ8ας καP ^>λα` τTν τ7D .ντ7ς Yργ8ων 9νακε-κλ(σεταιW λ3γεται γLρ 5ν ΛευιτικyQ b8bλfω “9νεκAλεσε ΜωυσQν”.9

Therefore Moses, master and guardian of the mysteries of ‘the one who is’(i.e. God), will be called on, for it is said in the book of Leviticus: “He calledunto Moses”.

The next two passages also refer to the rites of Jewish religion.De fuga et inventione :

5λα>νετε 7�ν, 5λα>νετε, � µ>σται καP Xερ7^Aνται Iε8ων Yργ8ων, τLςµιγAδας καP σ>γκλυδας καP πε^υρµ3νας.

So drive off, initiates and hierophants of holymysteries, drive off themixedand motley crowd.

Quod deterius potiori insidiari non instat . Philo argues that peoplesuffer their greatest harm when they lose the chance to redeem them-selves. For irreligious people, this is when they are permanently excludedfrom religiousness:

7Ud aταν εUσ3bεια τTν Eδ8ων Yργ8ων 9π7σd7ιν8σyη;

Is it not when religion shuns them from its own rites?

Finally, we find several attestations of the word 9ν7ργ8αστ7ς (‘uniniti-ated’ or ‘profane’). In De ebrietate , in his explanation of the nameHannah (‘Grace’), Philo describes the state of mind of a Iε7^:ρητ7ς, aperson possessed by God:

dAριτ7ς δ’�τις ~ν πληρωIyQ ψυd(, γ3γηIεν εUIcς καP µειδιeJ καP 9ν7ρdεH-ταιW bεbAκdευται γAρ, kς π7λλ7Hς τTν 9ν7ργιAστων µεI>ειν καP παρ7ι-νεHν καP 5`εστAναι ~ν δ:`αι.

9 LXX Lev. :.


When the soul is filled with grace, it immediately rejoices and smiles anddances, for it revels, so that to many of the uninitiated it may seem to bedrunken with wine and to have lost its wits.

Also in De sacr. . If someone becomes a ^ιλ(δ7ν7ς, a pleasure-lover,he will, among many other things, become 9ν7ργ8αστ7ς: “profane”. InDe cherubim , Philo argues against pagan customs, which are called,among other things, 9ν7ργιAστ7υς τελετAς: “profane rites”.

Cornutus, De Nat. Deor. , mentions the sound of the rhoptra andtympana of the bacchantes, � παραλαµbAν7υσιν εEς τL .ργια α�τTν(“which they take with them to their rites”).

Marcus Aurelius uses the word .ργια only once,Med. .:B γLρ τCν Sαυτ7D ν7Dν καP δα8µ7να καP τL .ργια τQς τ7>τ7υ 9ρετQςπρ7ελ:µεν7ς τραγfωδ8αν 7U π7ιεH, 7U στενAOει, 7Uκ 5ρηµ8ας, 7U π7λυ-πληIε8ας δε(σεται.

For he who has chosen above all else his own mind and divine protectorand the worship of its excellence does not make a tragedy, does not moan,and will require neither solitude nor profusion.

So the word is here used in a metaphorical sense.

Maximus of Tyre, Diss. ., is convinced that farmers were the first toestablish festivals and rites for the gods:

πρTτ7ι δg µgν 5πP ληνfT στασAµεν7ι ∆ι7ν>σfω d7ρ7>ς,πρTτ7ι δg 5πP wλfω∆ηµητρP .ργια, πρTτ7ι δg τKν 5λα8ας γ3νεσιν τyQ pΑIηνeJ 5πι^ηµ8σαντες,πρTτ7ι δg τTν 5κ γQς καρπTν τ7Hς δεδωκ:σιν Iε7Hς 9παρ`Aµεν7ι.

For they were the first to perform choral dances for Dionysus at thewinepress, the first to celebrate threshing rites for Demeter, the first toattribute the creation of the olive to Athena, and the first to dedicate fruitsof the field to those who have given them, the gods.

Diss. . discusses the pleasures associated with the worship of Diony-sus:

πAντα ταDτα ∆ι7ν>σ7υ Zδ7νTν σd(µατα 5ν µυστηρ87ις YργιαO:µενα.

“All these forms of pleasures of Dionysus are celebrated in mysteries.”

In Diss. ., we find τελετLς καP Yργιασµ7>ς used in a metaphoricalsense for philosophical doctrine.10

10 See Zijderveld, above, p. .

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Polyaenus uses .ργια as well as the verb YργιAOειν.Strat. ... When Dionysus went to India to establish his worship

there, he equipped his army, not with normal weapons, but with fawn-skins and thyrsi. Giving his enemies a taste of wine, he led them to danceand to all the other Bacchic rites: καP aσα Fλλα bακdικL .ργια.

Strat. .. describes how Artemisia captured Latmos. She concealedher armed forces:

αUτK δg µετL εUν7>dων καP γυναικTν καP αUλητTν καP τυµπανιστTν5ς τC Fλσ7ς τQς ΜητρCς τTν IεTν 9π3d7ν τQς π:λεως SπτL στAδιαπαρQλIεν YργιAO7υσα.

And she herself arrived, celebrating rites with eunuchs and women andpeople and oboists and tympanists at the sacred grove of theMother of thegods, at a distance of seven stades from the city.

When the Latmians came out to see what Artemisia was up to, herhidden army captured the city. So the verb YργιAOειν is here used forthe celebration of the rites of Cybele.

Plutarch uses the term .ργια for religious rites of various nature. Therituals in the cult of Dionysus are called 7X περP τCν ∆ι:νυσ7ν Yργιασµ78more than once,11 of which a few examples follow here:

In Alex. (d), it is said of Macedonian women:kς πJσαι µgν αX τyQδε γυναHκες Nν7d7ι τ7Hς p)ρ^ικ7Hς 7�σαι καP τ7Hς περPτCν ∆ι:νυσ7ν Yργιασµ7Hς 5κ τ7D πAνυ παλαι7D.

that all these women were, of old, devotees of Orphic and Dionysiac rites.

This expression recurs in almost the same form in Crass. (e), con-cerning the Thracian wife of Spartacus: µαντικK δg καP κAτ7d7ς τ7HςπερP τCν ∆ι:νυσ7ν Yργιασµ7Hς (“a prophetess and devotee of Dionysiacrites”).

In De Is. et Os. e, Plutarch expounds how the rites at the funeral ofthe Apis bull are entirely similar to those of the Dionysus cult:

7X XερεHς . . . νεbρ8δας περικαIAπτ7νται καP I>ρσ7υς ^7ρ7Dσι καP b7αHςdρTνται καP κιν(σεσιν �σπερ 7X κAτ7d7ι τ7Hς περP τCν ∆ι:νυσ7ν Yργια-σµ7Hς.

The priests wear fawn-skins, carry thyrsi and shout and move about justlike the devotees of the Dionysiac rites.

11 Conversely, they are called .ργια only once, fr. Sandbach.


Likewise, Cons. ad ux. d mentions τL µυστικL σ>µb7λα τTν περPτCν ∆ι:νυσ7ν YργιασµTν (“the mystic symbols of the Dionysiac rites”).

In Quaest. conv. e, the author argues that all animal species origi-nate from an egg:

aIεν 7Uκ 9πC τρ:π7υ τ7Hς περP τCν ∆ι:νυσ7ν Yργιασµ7Hς kς µ8µηµα τ7DτL πAντα γεννTντ7ς καP περι3d7ντ7ς 5ν SαυτfT συγκαIωσ8ωται.

And therefore, it was not inappropriate that it was made into a sacredobject in the cult of Dionysus, as a representation of that which produceseverything and is contained within itself.

With a minor nuance, we find the combination bακdικ7P Yργιασµ78 inAmat. f:

τL γLρ µητρfTα καP πανικL κ7ινωνεH τ7Hς bακdικ7Hς Yργιασµ7Hς.

The festivals in honour of Cybele and Pan are of the same nature as Bacchicrites.

We also find the verb YργιAOειν several times, concerning the cult ofDionysus.

Anim. an corp. f. The confused crowd on the forum around therostra did not gather ∆ι7ν>σfω bεbακdευµ3ν7ν I>σIλ7ν XεραHς νυ`P καPκ7ιν7Hς YργιAσ7ντες κ<µ7ις (“to celebrate, in holy nights and publicrevels, the rite in Dionysus’ honour”).

In Quaest. conv. f, it is argued that even the celebration of thesabbath is not completely unrelated to Dionysus:

ΣAb7υς γLρ καP νDν Nτι π7λλ7P τ7cς ΒAκd7υς καλ7Dσιν καP τα>την9^ιJσι τKν ^ωνKν aταν YργιAOωσι τfT IεfT,

For many even now call the followers of Bacchus Sabi and utter that crywhen they celebrate the god.

Apparently, the pagans believed that the Jewish sabbath was somehowconnected to Dionysus Sabazius.

Plutarch speaks of τL ∆ι7ν>σ7υ .ργια only once, but in such a waythat it is clear he did not use it specially for the cult of Dionysus. Theplace in question is fr. Sandbach, where it is said about Or-pheus:

εEς Αxγυπτ7ν 9^ικ:µεν7ς τL τQς �Ισιδ7ς καP τ7D p)σ8ριδ7ς εEς τL τQς∆η7Dς καP τ7D ∆ι7ν>σ7υ µετατ3Iεικεν .ργια.

Having arrived in Egypt he changed the orgia of Isis and Osiris to those ofDemeter and Dionysus.

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So the rites in the cult of Isis and Osiris and the cult of Demeter are herecalled .ργια, like the rites of Dionysus.

In connection with this usage, XερL YργιAOειν (beside XερL δρJν) issaid ofThracian, Egyptian and Phrygian religious ceremonies.

De def. orac. a argues that, in attempting to explain the creation,one would do better—rather than adopt Plato’s notion of a στ7ιdεH7ν—tospeak of the race of δα8µ7νες (who are situated between gods and men):

εxτε µAγων τTν περP �ωρ7Aστρην B λ:γ7ς 7zτ:ς 5στιν εxτε ΘρeAκι7ς 9π’p)ρ^3ως εxτ’ ΑEγ>πτι7ς q Φρ>γι7ς, kς τεκµαιρ:µεIα ταHς Sκατ3ρωIιτελεταHς 9ναµεµιγµ3να π7λλL IνητL καP π3νIιµα τTν YργιαO7µ3νων καPδρωµ3νων XερTν BρTντες.

This doctrine may come from the Zoroastrian magi or be a Thraciandoctrine from Orpheus, or Egyptian, or Phrygian, as we can judge fromthe fact that, in each of those countries, mixed in with the rites (teletai)are many things concerning death and mourning from the celebrated andperformed sacred rites (hiera).

So one can YργιAOειν XερA in teletai, and likewise, in De fac. d, it issaid of the souls of the pious that have become δα8µ7νες, who live on themoon, that when they descend to earth, they ταHς 9νωτAτω συµπAρεισικαP συν7ργιAO7υσι τTν τελετTν, κτλ. (“are present and participate inmystery rites of the highest order”).

De daed. Plat. (fr. Sandbach; Euseb. Praep. evang. .).The hiddencharacter of the old ^υσι7λ7γ8α is apparent in the Orphic poems andEgyptian and Phrygian stories.

µAλιστα δg 7X περP τLς τελετLς Yργιασµ7P καP τL δρ<µενα συµb7λικTς5ν ταHς Xερ7υργ8αις τKν τTν παλαιTν 5µ^α8νει διAν7ιαν.

But the rites at mystery ceremonies and symbolic acts in religious servicein particular, show the persuasion of the ancients.

InDe anima (fr. Sandbach), it is argued that the soul, having enteredthe body, is destroyed by its entire transformation. It does not noticethis until death approaches, for then it undergoes an experience 7�7ν7X τελεταHς µεγAλαις κατ7ργιαO:µεν7ι, “like those who participate ingreat initiations (µεγAλαι τελετα8, at Eleusis?).”12 Among other things,the mysteries will have served as amemento mori.

12 Zijderveld, above, p. , considers Orphic ceremonies, but I believe there is morereason to think of Eleusis here.


It has already become clear from the examples discussed, howPlutarchuses .ργια and its cognates to refer to all kinds of rituals: Dionysian, butalso Orphic, Egyptian and Phrygian, as well as rites of various teletai, ofwhich the character is often not specified.

Purification rites, such as the Plynteria inAthens, are also called .ργια,Alc. . (b).This rite is celebrated in honour of the goddess Athena,whose ancient imagewaswashed on this occasion.13The following detailsare mentioned:

δρTσι δg τL .ργια Πρα`ιεργ8δαι ΘαργηλιTν7ς Vκτyη ^I8ν7ντ7ς 9π:ρ-ρητα, τ:ν τε κ:σµ7ν 9^ελ:ντες καP τC Vδ7ς κατακαλ>ψαντες.

The Praxiergidae perform these rites in secret on the twenty-fifth ofThar-gelion, having taken away all adornment (from the goddess) and havingcovered the statue.

In this context, we should alsomention the placeswhere the performanceof purification rites is referred to by the verb κατ7ργιAOειν.

Sol. . (e) describes the vigilance of Epimenides, who made thecity of Athens obedient and harmonious:

Xλασµ7Hς τισι καP καIαρµ7Hς καP Xδρ>σεσι κατ7ργιAσας καP καI7σι<σαςτKν π:λιν.

having consecrated and sanctified the city by means of certain propitia-tions, purifications and the building of temples.

In De def. or. a, the stories of Apollo’s battle with the Python over thepossession of the Delphic oracle are considered to be in violation of theXερL oγι<τατα. To the question as to which hiera are meant, the answeris:

7�ς Fρτι τ7cς N`ω ΠυλTν πAντας |Ελληνας Z π:λις κατ7ργιAO7υσαµ3dρι ΤεµπTν 5λ(λακεν.

those in which the city made all Greeks west of Thermopylae participate,and which it extended up to Tempe.

This apparently refers to the so-called Septerion or Stepterion, the purifi-cation festival celebrated every eight years, of which the official cult leg-end is disputed here,14 and which, according to Quaest. Gr. (c),consisted of “a representation of Apollo’s fight against the Python andthe flight and pursuit to Tempe after the fight.”

13 Cf. Deubner, Attische Feste, ff.; M. Christopoulos, Kernos () –.14 Cf. RE s.v. Septerion (Pfister); Nilsson, Feste –.

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The Roman cult of Bona Dea is also referred to as .ργια several times,and YργιAOειν is used for the performance of her rites.

Caes. . (e). It is forbidden for men to enter the cult house duringthe performance of the ceremonies (τTν XερTν YργιαO7µ3νων).

Caes. . (b). When Clodius ignored this prohibition and causeda great stir among the women present:

Z ΑUρηλ8α τL µgν .ργια τQς Iε7D κατ3παυσε καP συνεκAλυψεν.

Aurelia adjourned the rites and covered the sacred objects.15

So here, τL .ργια are, at the same time, rites and sacred objects.16Cic. . (b). At nightfall, Cicero was compelled to go to a friend’s

house:

5πεP τKν 5κε8ν7υ γυναHκες κατεHd7ν Xερ7Hς 9π7ρρ(τ7ις YργιAO7υσαι Iε-:ν, �ν nΡωµαH7ι µgν pΑγαI(ν, |Ελληνες δg Γυναικε8αν Yν7µAO7υσι.

since his own house had been occupied by the women celebrating secretrites of the goddess calledBonaDea by theRomans andGoddess ofwomenby the Greeks.

So we here find YργιAOω with, as its object, the deity in whose honour.ργια are performed. We also find the verb used thus for the worship ofa sacred statue:

Cam. . (b) mentions the Palladium, of which some say:

∆Aρδαν7ν µgν εEς Τρ78αν 5`ενεγκAµεν7ν YργιAσαι καP καIιερTσαι κτ8-σαντα τKν π:λιν.

that Dardanus had brought it to Troy and had worshipped it as a sacredobject after the founding of the city.

We could compare the aforementioned place, Anim. an corp. (f),where we saw the phrase I>σIλ7ν YργιAOειν. The word I>σIλ7ν thereis, however, usually explained as the festival itself, not ‘sacred object’.

The combinations XερL YργιAOειν, τελετLς YργιAOειν etc. are frequentindeed.

For example, inNuma . (e), it is said of the king that he wanted tosoften the character of the Roman people by means of religious customs:

τL µgν π7λλL Iυσ8αις καP π7µπαHς καP d7ρε8αις, �ς αUτCς �ργ8ασε καPκατ3στησεν.

15 Yet another example of the taboo character of the orgia, cf.Theoc. Id. ..16 Cf. Catull. .–.


For the most part with sacrifices, processions and choral dances, which hehimself caused to be celebrated and established.

We do not find the combination µυστ(ρια YργιAOειν, but there is men-tion of µυστηρ8ων Yργιαστα8:

In Cor. (f), the expression probably refers to augurs:aσ7ι γLρ }σαν XερεHς IεTν q µυστηρ8ων YργιασταP καP ^>λακες q τKν9π’ 7EωνTν πAτρι7ν 7�σαν Nκπαλαι µαντικKν Nd7ντες.

All the priests of the gods and the celebrants and custodians of the mys-teries and those who, of old, practised traditional divination from birdomens.

The same expression is used for δα8µ7νες in De def. or. a:δα8µ7νας ν7µ8Oωµεν 5πισκ:π7υς Iε8ων XερTν καP µυστηρ8ων YργιαστAς.

Let us believe that daimones are active as overseers at divine ceremoniesand as performers of mystery rites.

Shortly before, the warning was given, De def. or. a:ZµεHς δg µ(τε µαντε8ας τινLς 9IειAστ7υς εmναι λ3γ7ντας q τελετLς καPYργιασµ7cς 9µελ7υµ3ν7υς �πC IεTν 9κ7>ωµεν.

Let us not lend our ear to those who claim that there are oracles withoutdivine inspiration or that religious ceremonies and rites remain unnoticedby the gods.

Another aspect of the Yργιασµ78 emerges inDe superst. d, where theyare seen from the human point of view:

�διστα δg τ7Hς 9νIρ<π7ις S7ρταP καP εEλαπ8ναι πρCς Xερ7Hς καP µυ(σειςκαP Yργιασµ7P καP κατευdαP IεTν καP πρ7σκυν(σεις.

The most pleasant things for men are festivals, banquets at temples, initia-tions, religious rites, prayer and adoration of the gods.

The same notion returns in a different form inNon posse e. Nothingwe do or say pleases us more than what we see of the gods and performin their honour:

YργιAO7ντες q d7ρε>7ντες q Iυσ8αις παρ:ντες καP τελεταHς.

whether we celebrate religious rites or hold choral dances or are present atsacrifices or festivals.

De anima (fr. Sandbach) describes what happens to the ‘completeinitiate’ (B παντελKς [δη καP µεµυηµ3ν7ς) in the afterlife:

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περιιjν 5στε^ανωµ3ν7ς YργιAOει καP σ>νεστιν Bσ87ις καP καIαρ7Hς 9ν-δρAσι.

Going around wreathed, he celebrates festivals and enjoys the company ofpure and holy men.

If, with this last example, we have already left the actual field of cult inits many worldly forms, there are a few more places that demand ourattention, where there is mention of .ργια, YργιAOειν, and Yργιαστ(ς ina metaphorical sense.

In Aem. . (e), the serious and meticulous attitude of AemiliusPaulus in the army is described:

�σπερ Xερεcς Fλλων Yργ8ων δεινTν τTν περP τLς Iυσ8ας 5ITν 5`ηγ7>-µεν7ς Vκαστα.

Directing everything like a priest of other awesome rites concerning thesacrificial customs.

Similarly, Yργιαστ(ς is also used outside the religious realm for ‘follower’or ‘devotee’.

In Quaest. conv. d, Carneades is called Fνδρα τQς pΑκαδηµ8αςεUκλε3στατ7ν Yργιαστ(ν, “a very famous disciple of the Academy”.

Adv. Col. f, mentioning Aristodemus from Aegium, says of him:7mσIα γLρ τCν Fνδρα τTν 5` pΑκαδηµε8ας 7U ναρIηκ7^:ρ7ν 9λλ’ 5µµα-ν3στατ7ν YργιαστKν ΠλAτων7ς.

For you know that the man is not a narthex-bearer17 of the people fromthe Academy, but a most fervent disciple of Plato!

Adv. Col. b, using the samemetaphor, refers to the Epicurean schoolas τL pΕπικ7>ρ7υ kς 9ληITς Iε:^αντα .ργια: “the mysteries of Epicu-rus, which are truly the revelation of a god.”

Besides these adherents of philosophical schools, we several times find�Ερωτ7ς Yργιαστα8:

Amat. a:aIεν 9γαICν µ3ν, � SταHρε, τQς 5ν pΕλευσHνι τελετQς µετασdεHν, 5γj δ’BρT τ7Hς �Ερωτ7ς YργιασταHς καP µ>σταις 5ν |Αιδ7υ bελτ87να µ7Hραν7�σαν.

So while it is a good thing, my friend, to participate in the rite at Eleusis, Iobserve that followers and initiates of Love have a better fate in Hades.

17 Cf. Pl. Phd. c: “Many are narthex-bearers, but bacchi are few.”


De Amore (fr. Sandbach).The common spirit that inspires all ofMenander’s plays is Nρως. He is therefore µAλιστα Iιασ<της τ7D Iε7DκαP Yργιαστ(ς, “very much a devotee of the god and an initiate in hiscult.”

Finally, κατ7ργ8αOεσIαι is also used for ‘being initiated’ in a figurativesense for the learning of a secret or being admitted to a public office.

In De garr. e, it is said that Leaena took part in the conspiracy ofHarmodius and Aristogiton:

καP γLρ α]τη περP τCν καλCν 5κεHν7ν 5bAκdευσε κρατQρα τ7D Nρωτ7ςκαP κατωργ8αστ7 διL τ7D Iε7D τ7Hς 9π7ρρ(τ7ις.

For she, too, had revelled around Eros’ beautiful mixing bowl and throughthe god had been ‘initiated’ into their secrets.

Amat. b tells that, in the afterlife, the true lover:5πτ3ρωται καP κατωργ8ασται καP διατελεH περP τCν α�τ7D IεCν Fνωd7ρε>ων καP συµπεριπ7λTν.

has grown wings and has been initiated and continuously dances upwardsaround his god and flies around with him.

In An seni f, it is said to the old Athenian Euphanes that it is notpermitted for him:

9^εHναι τLς τ7D Π7λι3ως καP pΑγ7ρα87υ τιµLς ∆ι:ς, Nκπαλαι κατωργια-σµ3ν7ν αUταHς.

to give up your honours (i.e. civil obligations) of Zeus Polieus and Ago-raios, in which you have been initiated for so long.

Dio Chrysostomus confines himself to the use of .ργια in a metaphor-ical sense.

Or. . mentions B τL τQς Zδ7νQς 9να^α8νων .ργια: “he whodisplays the rites of pleasure.”

In Or. ., the poets after Homer and Hesiod are accused of havingpresented their own wisdom:

9µ>ητ7ι 9µυ(τ7ις π7λλAκις 5`3^ερ7ν 9τελQ παραδε8γµατα Yργ8ων.

Uninitiated themselves, they have often disclosed incomplete samples ofrites to the uninitiated.

Aelius Aristides, too, only uses .ργια in a metaphorical sense when,in reproaching the Asiani, he asks them,Or. . (Df), whether theydo not lose all claim to recognition:

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�µεHς τ78νυν aταν εEς ψαλτρ8ας τAττησIε καP τL τTν Μ7υσTν .ργιαdρα8νητε.

when you join the female cither players and pollute the rites of the Muses.

Apart from this, he uses Yργιασµ:ς once to refer to the cult of Palaemon-Melicertes on the Isthmus of Corinth, which ceremonies went hand inhand with mourning: In Or. . ( Df), he says it is good καP τQςτελετQς 5π’ αUτfT καP τ7D Yργιασµ7D µετασdεHν: “to participate in theceremony in his honour and in his sacred rite.”18

The poetMesomedes, whowas a contempory ofAristides, wrote aHymnto Isis.19 The first four verses run as follows:

ε�ς ]µν7ς 9νA τε γJν9νA τε νηDς oλιπ:ρ7υςeFδεται, π7λυτρ:π7ις�ν τ3λ7ς 5ν Yργ87ις.

One hymn is sung throughout the land and on the sea-cleaving ships; onerite (is celebrated) in the much-travelled mysteries.

So .ργια here are the mystery rites of Isis.

Aelian, Varia Historia ., says that all peoples τελετLς τελ7Dσι καPYργ8ων ^υλAττ7υσι ν:µ7ν (“perform religious ceremonies andmaintaina set custom in their rites”).

In De natura animalium ., Aelian uses the word in a metaphoricalsense, when he describes the curious copulation of a viper with a sea-eel:

aταν δg τL τQς 9^ρ7δισ87υ σπ7υδQς τελ3σωσι µετ’ 9λλ(λων .ργια, � µgν5π8 τε τL κ>µατα καP τKν IAλατταν �ρµησεν, � δg 9ναρρ7^(σας τCν ECνα�Iις 5ς τL [Iη τL 7EκεHα 5πAνεισιν.

And when they have completed the rites of lovemaking with each other,she rushes towards the waves and the sea, while he gulps down his poisonagain and goes back to his own lair.

Achilles Tatius, De Leuc. et Cit. . uses the word in the same sense:

καP kς εxσω παρQλI7ν, περιπτυ`Aµεν7ς αUτKν 7�:ς τε [µην 9νδρ8-OεσIαι. kς δ’ 7Uκ 5π3τρεπε, “µ3dρι π:τε,” εmπ7ν, “dηρε>7µεν τTν τQςpΑ^ρ7δ8της Yργ8ων;”

18 Cf. Nilsson, Feste, .19 Powell, Coll. Alex. fr. ; Heitsch, Griech. Dichterfr. fr. .


And as I went in, I put my arms around her and wanted to have my waywith her. But since she would not let me, I said: “How long are we to bedeprived of the rites of Aphrodite?”

We have seen quite a similar plea in Ar. Lys. .

Lucian uses .ργια for the Eleusinian mysteries in Demon. , whereDemonax says that if the mysteries were something trivial, he would stillnot be silent to the uninitiated,9λλ’9π7τρ3ψει αUτ7cς τTν Yργ8ων (“butwould keep them away from the ceremonies”).

In Astrol. , Orphic rites are called .ργια. Orpheus was the first tobring astrology to theGreeks, but not clearly and openly: πη`Aµεν7ς γLρλ>ρην .ργιA τε 5π7ι3ετ7 καP τL XερL [ειδεν (“for having built a lyre, hecreated religious rites and sang sacred songs”).

Symp. talks about the .ργια of Dionysus and asks: εx τινα τTν α�-τ7D Yργ8ων 9τ3λεστ7ν καP 9bAκdευτ7ν περιεHδεν (“whether he allowsanyone to remain atelestos and abaccheutos of his mysteries”).

In Syr. D. , it is argued that Dionysus is most likely the founder ofthe temple at Hierapolis, and the author continues:

5ρ3ω δg καP Fλλ’ a τι 5στPν 5ν τfT νηfT ∆ι7ν>σ7υ .ργι7ν.

And I shall alsomention something else that is in the temple and is a sacredobject of Dionysus.

We see a rare occurrence of the singular .ργι7ν here. A few lines on,Lucian explains that it was a bronze statuette with a big phallus.

The ceremonies celebrated at Byblos and Hierapolis are repeatedlycalled .ργια.

Syr. D. :εmδ7ν δg καP 5ν Β>bλfω µ3γα XρCν pΑ^ρ7δ8της Βυbλ8ης, 5ν τfT καP τL .ργια5ς �Αδωνιν 5πιτελ37υσινW 5δAην δg καP τL .ργια. λ3γ7υσι γLρ δK �ν τCNργ7ν τC 5ς �Αδωνιν �πC τ7D συCς 5ν τyQ d<ρyη τyQ σ^ετ3ρyη γεν3σIαι, καPµν(µην τ7D πAIε7ς τ>πτ7ντα8 τε SκAστ7υ Nτε7ς καP Iρην37υσι καP τL.ργια 5πιτελ37υσι.

In Byblos, I saw a great temple of Aphrodite of Byblos, in which they alsoperform the rites for Adonis, and I learnt those rites. They say that whatwas done to Adonis by the boar happened in their land and, in memory ofhis suffering, they beat themselves every year and lament and perform therites.

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Syr. D. :εEσP δg Nνι7ι Βυbλ8ων 7{ λ3γ7υσι παρL σ^8σι τεIA^Iαι τCν �)σιριν τCνΑEγ>πτι7ν, καP τL π3νIεα καP τL .ργια 7Uκ 5ς τCν �Αδωνιν 9λλ’ 5ς τCν�)σιριν πAντα πρ(σσεσIαι.

But some inhabitants of Byblos say that Egyptian Osiris was buried thereand that themourning and the rites are not performed in honour ofAdonisbut of Osiris.

Incidentally, the combination .ργια πρ(σσεσIαι is noteworthy.

Syr. D. . A sacred tale in Hierapolis calls the goddess identical to Rheaand says that the temple is the work of Attes:

�Αττης δg γ3ν7ς µgν ΛυδCς }ν,πρTτ7ς δg τL .ργια τL 5ς nΡ3ην 5διδA`ατ7.καP τL Φρ>γες καP Λυδ7P καP Σαµ:Iρeακες 5πιτελ37υσιν, �Αττεω πAνταNµαI7ν. kς γAρ µιν Z nΡ3η Nτεµεν, b87υ µgν 9νδρη87υ 9πεπα>σατ7,µ7ρ^Kν δg Iηλ3ην �µε8ψατ7 καP 5σIQτα γυναικη8ην 5νεδ>σατ7 καP 5ςπJσαν γQν ^7ιτ3ων .ργιA τε 5πετ3λεεν καP τL NπαIεν 9πηγ3ετ7 καPnΡ3ην [ειδεν. 5ν τ7Hσιν καP 5ς Συρ8ην 9π8κετ7. kς δg 7X π3ρην ΕU^ρ(τεωFνIρωπ7ι 7�τε αUτCν 7�τε .ργια 5δ3κ7ντ7, 5ν τfTδε τfT d<ρfω τC XρCν5π7ι(σατ7.

Attis was a Lydian by birth and first taught the rites of Rhea (Cybele).And all the rites that Phrygians, Lydians and Samothracians perform, theylearnt fromAttis. For when Rhea castrated him, he ceased life as aman andchanged into a feminine form and dressed in women’s clothing. Roamingabout to every land, he performed rites and told of his sufferings and sangabout Rhea. Eventually, he also arrived in Syria and since the people acrossthe Euphrates did not accept him or his rites, he founded the sanctuaryhere in this land.

Syr. D. . On certain days, the crowd gathers in the temple:ΓAλλ7ι δg π7λλ7P καP τ7cς Nλε`α, 7X Xρ7P FνIρωπ7ι, τελ37υσι τL .ργια,τAµν7ντα8 τε τ7cς π(dεας καP τ7Hσι ν<τ7ισι πρCς 9λλ(λ7υς τ>πτ7νται.

And many Galli and the sacred persons that I mentioned perform therites and cut their forearms and knock against each other with theirbacks.

Syr. D. . Many are then seized by rage and castrate themselves, 5πεLνγLρ 7X Fλλ7ι αUλ3ωσ8 τε καP .ργια π7ι3ωνται (“while the rest play theoboe and perform rites”).

On the model of the Eleusinian mysteries, Alexander Pseudomantishad instituted a τελετ( in which there were δeαδ7υd8αι καP Xερ7^αντ8αι.


The ceremonies lasted three days. These same ceremonies are called.ργια in the πρ:ρρησις, that was proclaimed on the first day in this form(Alex. ):

εx τις FIε7ς q iριστιανCς q pΕπικ7>ρει7ς �κει κατAσκ7π7ς τTν Yργ8ων,^ευγ3τωW 7X δg πιστε>7ντες τfT IεfT τελε8σIωσαν τ>dyη τyQ 9γαIyQ.

If any atheist or Christian or Epicurean has come to spy on the rites (orgia),let him be off, and let those who believe in the god perform the mysterieswith good fortune.

InDe saltatione , we find .ργια used in a very general sense formysteryrites. It notes how it is clear from the word 5`7ρdεHσIαι, ‘imitatingand profaning the mysteries’, that these festivals were accompanied bydancing.This is followed by the remark: τL µgν .ργια σιωπJν F`ι7ν τTν9µυ(των Vνεκα: “One is to remain silent about the rites, on account ofthe uninitiated.”

With this, we leave the domain of cult rites and look at a few placeswhere .ργια and related verbs are used metaphorically. In the followingpassages, attacks of podagra are spoken of as mystery rites.

In Trag. , the podagra patient asks the chorus about the goddessPodagra:

τ8σιν δg τελεταHς YργιAOει πρ7σπ:λ7υς;

With what sacred rites does she accept devotees into her service?20

In Trag. , the patient complains:ε�ς �ρα κ9γj τTν κατωργιασµ3νωνNλαI7ν �πAρdων;

Was I, too, one of the initiated without knowing it?

In Trag. , the goddess rouses the chorus to honour her, the invinciblegoddess, with hymns:

9λλ’ εmα µ>σται πAντες Yργ8ων 5µTν,γερα8ρεI’ ]µν7ις τKν 9ν8κητ7ν IεAν.

Come then, all initiates of my rites, honour your invincible goddess withhymns.

20 Cf. Zijderveld, above, p. , who translates YργιAOειν as ‘to enrapture’.

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Finally, we find the word .ργια in the spurious work Philopatris :9λλ’ 7Uκ 5γ8νωσκες τKν 5πfωδKν καP τL .ργια;

But you did not learn about his incantation and rites?

We have not seen 5πfωδ( and .ργια together before.21

ClementofAlexandria uses our termsmostly in a pejorative sense forOrphic, Bacchic andmystery rites.There are two exceptions presented atthe end of this section.

In Protrepticus .., Clement claims that Orpheus, Amphion andArion were frauds:

πρ7σd(µατι µ7υσικQς λυµηνAµεν7ι τCν b87ν, 5ντ3dνfω τινP γ7ητε8eα δαι-µ7νTντες εEς δια^I7ρAς, ]bρεις YργιAO7ντες,π3νIη 5κIειAO7ντες, τ7cς9νIρ<π7υς 5πP τL εxδωλα dειραγωγQσαι πρTτ7ι.

Under the guise of music they ruined lives and, through some sort ofartful sorcery, they were possessed by demons to bring about destruction.They celebrated violent acts, worshipped sorrows, andwere the first to leadmankind to idolatry.

Protr. .. talks about the Bacchic mysteries:∆ι:νυσ7ν µαιν:λην YργιAO7υσι bAκd7ι �µ7^αγ8eα τKν Xερ7µαν8αν Fγ7ν-τες καP τελ8σκ7υσι τLς κρε7ν7µ8ας τTν ^:νων 9νεστεµµ3ν7ι τ7Hς .^εσιν,5π7λ7λ>O7ντες ΕUAν δι’ �ν Z πλAνη παρηκ7λ7>IησενW καP σηµεH7ν Yρ-γ8ων bακdικTν .^ις 5στP τετελεσµ3ν7ς.

His followersworship ravingDionysuswith orgies, celebrating their sacredmadness with a banquet of raw flesh. Wreathed with snakes they performthe distribution of the portions of their victims, crying “Eva”, after that Evewho caused the world to go astray. And the symbol of Bacchic mysteries isa consecrated snake.

This is followed by a remark that the Hebrew word for a female snakeis hevia, which, with a little imagination, almost sounds like Eva (Eve),which in turn resembles the Bacchic cries εU7H/εUα8/εUAν.

A few lines on, Protr. .., Clement introduces yet another fresh-water etymology:22

κα8 µ7ι δ7κεH τL .ργια καP τL µυστ(ρια δεHν 5τυµ7λ7γεHν, τL µgν 9πC τQςYργQς τQς ∆η7Dς τQς πρCς ∆8α γεγενηµ3νης, τL δg 9πC τ7D µ>σ7υς τ7Dσυµbεbηκ:τ7ς περP τCν ∆ι:νυσ7ν.

21 Cf. Lucian,Menip. : 5πfωδαHς καP τελεταHς.22 I.e. an obviously false etymology.


I also believe that the terms orgia and mysteria must be derived, the onefromDemeter’s anger (orge) towards Zeus and the other from the pollution(mysos) with regard to Dionysus.

In Protr. ..–, Clement curses the founder of these false rites:.λ7ιτ7 7�ν B τQσδε Fρ`ας τQς 9πAτης 9νIρ<π7ις, εxτε B ∆Aρδαν7ς, BΜητρCς IεTν καταδε8`ας τL µυστ(ρια, εxτε pΗετ8ων, B τL Σαµ7IρeAκων.ργια καP τελετLς �π7στησAµεν7ς . . . [] 7U γAρ µε B Κ>πρι7ς B νησι-<της Κιν>ρας παραπε8σαι π7τ’ Fν, τL περP τKν pΑ^ρ7δ8την µαdλTντα.ργια 5κ νυκτCς Zµ3ρeα παραδ7Dναι τ7λµ(σας, ^ιλ7τιµ7>µεν7ς IειAσαιπ:ρνην π7λ8τιδα.

So to hell with whoever started this deception for mankind, whether itbe Dardanus, who revealed the mysteries of the Mother of the gods, orEetion, who founded the Samothracian orgies and rites. In no way couldthe islander, Cinyras of Cyprus, fool me, when he had the audacity totransfer the celebration of the lascivious orgies of Aphrodite from nightto day, eager to deify a whore from his island.

In Protr. .., still more of the same:[δη δ3, καP γLρ καιρ:ς, αUτL �µTν τL .ργια 5`ελ3γ`ω 9πAτης καPτερατε8ας Nµπλεα.

But now, and it is high time, I will prove that your orgies themselves arefilled with deceit and hocus-pocus.

In Protr. .., Clement gives his version of the story of the Corybantes,εE I3λεις δ’ 5π7πτεDσαι καP Κ7ρυbAντων .ργια: “in case you also wishto view the mysteries of the Corybantes”.

Protr. ..–. The mysteries of the serpent are a mere custom, anempty, deceitful notion worshipped by men when they go to τLς 9ν7ρ-γιAστ7υς τελετLς: “those profane ceremonies”.The mystic box contains,among other things, δρAκων, .ργι7ν ∆ι7ν>σ7υ ΒασσAρ7υ: “a serpent,the mystic object of Dionysus Bassaros”.23

Protr. ... Let the night hide the mysteries and σκ:τει τετιµ(σIωτL .ργια: “let the orgies be honoured by darkness.”

In Protr. .., Clement speaks aboutOrpheus in amore benign tone:B δg ΘρeAκι7ς Xερ7^Aντης καP π7ιητKς wµα, B τ7D )EAγρ7υ p)ρ^ε>ς,µετL τKν τTν Yργ8ων Xερ7^αντ8αν καP τTν εEδ<λων τKν Iε7λ7γ8αν,παλινfωδ8αν 9ληIε8ας εEσAγει.

23 This passage is also quoted by Euseb. Praep. evang. ...

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TheThracian hierophant, who was at the same time a poet, Orpheus, sonof Oeager, after his revelation of mysteries and his story of idols, bringsforward a recantation.

In Paed. ..., Clement observes that people also use wreaths whenthey YργιAO7υσιν:

7X µgν γLρ bακdε>7ντες 7Uδg Fνευ στε^Aνων YργιAO7υσινW 5πLν δg9µ^ιITνται τL FνIη, πρCς τKν τελετKν �περκA7νται.

For revellers do not perform their rites without wreaths: once they haveput the flowers around themselves, they are even more ardent towards thesacred act.

In the next two places, Clement uses the word .ργια to refer to theChristian doctrine and sexual intercourse respectively.

Protr. ... In a visionary passage, Clement uses the word .ργιαfor the Mysteries of the Word (i.e. Christian doctrine), which shouldreplace the Greek mysteries. There is a mountain beloved by God, notthe basis for tragedies like Cithaeron, but devoted to dramas of truth, awineless mountain, shaded by hallowed groves.

bακdε>7υσι δg 5ν αUτfT 7Ud αX Σεµ3λης τQς κεραυν8ας 9δελ^α8,αX µαινA-δες, αX δ>σαγν7ν κρεαν7µ8αν µυ7>µεναι,9λλ’ αX τ7D Iε7D Iυγατ3ρες,αX9µνAδες αX καλα8, τL σεµνL τ7D λ:γ7υ Iεσπ8O7υσαι .ργια, d7ρCν 9γε8-ρ7υσαι σ<^ρ7να.

On that mountain it is not the sisters of thunder-smitten Semele, themaenads who are initiated into the unholy distribution of raw flesh, whorevel, but the daughters of God, those beautiful lambs, who declare thesolemn rites of the Word, assembling a chaste chorus.

Paed. .... Even married people require a pedagogue, kς µK µεI’Zµ3ραν τL µυστικL τQς ^>σεως 5κτελεHσIαι .ργια: “so that they donot perform the mystic rites of nature by day”. This clearly refers to theconsummation of marriage.

In Hippocrates, Epistulae . (. Littré), which purports to bewritten by one ofHippocrates’ sons butmost likely dates from the Romanimperial period,24 we find the hendiadys µυστ(ρια καP .ργια used for theEleusinian mysteries:

24 They are certainly spurious, see J. Jouanna, Hippocrates () .


µυ(σαντες τL ∆(µητρ7ς καP κ:ρης µυστ(ρια καP .ργια καP τCν πατ3ρακαP 5µg δηµ7σ8eα.

having initiated my father and me in public in the mysteries and rites ofDemeter and Kore.

Galen,De usu part. . (Helmreich), uses the word in a metaphoricalsense when he compares nature’s .ργια to the mysteries of Samothraceand Eleusis.25

Wenowwish to include several important authors from the third century,followed by attestations in Orphic literature.26

Philostratus, the author of the Life of Apollonius and the Lives of theSophists, uses .ργια (and YργιAOειν) for a variety of cults. In the followingtwo places, it refers to the revels of Dionysus.

VA .:YργιAO7ντ7ς δg αUτ7D καP σε87ντ7ς τKν ΝDσαν 9κ7>7υσιν αX π:λεις αX�πC τfT .ρει καP `υνε`α8ρ7νται.

When Dionysus revels and shakes Nysa, the cities at the foot of the moun-tain hear him and are excited all at the same time.

VA .. Some Indians claimed that Greek Dionysus was an impostor,while the real Dionysus was the son of the river Indus:

f� ^7ιτ(σαντα τCν 5κ ΘηbTν 5κεHν7ν I>ρσ7υ τε wψασIαι καP δ7DναιYργ87ις, εEπ:ντα δ3, kς εxη ∆ιCς καP τfT τ7D πατρCς 5µbιf<η µηρfT τ:κ7υVνεκα, Μηρ:ν τε ε�ρ3σIαι παρ’ αUτ7D .ρ7ς [ . . . ] 7z καP pΑλ3`ανδρ7ςYργιAσαι.

Having visited him, this Dionysus from Thebes got hold of a thyrsus anddevoted himself to revels. Claiming that he was the son of Zeus and that hehad lived inside his father’s thigh in order to be born, he found amountaincalled Meros (‘Thigh’), where Alexander, too, would revel.

The combination δ7Dναι Yργ87ις is noteworthy.In the next four places, .ργια and YργιAOειν are used for various cults.VA . talks about a hill in India where they worship a fire: πDρ τε

5π’ αUτ7D YργιAO7υσιν. A hymn is sung to it every day towards noon.VA . says that the Indus and theNile were both equally renowned for

their sacred rites: λ:γ7ι τε Yργ8ων 5π’ αUτ7Hς xσ7ι. So .ργια here refersto rites connected with the worship of these rivers.

25 See Zijderveld, above, p. .26 This material was left out by Van der Burg, who only included sources up to ad.

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VA . mentions flowerpots that the Assyrians make for the rites ofAdonis: 7�ς pΑδ<νιδι pΑσσ>ρι7ι π7ι7Dνται �πgρ Yργ8ων.

VS describes a statue of Polemon kς 5πP τQς τρι(ρ7υς �ργ8αOεν:“dressed the way he was when he worshipped on board the trireme.”This trireme was the famous ship of Dionysus, set up in the Agora forthe Anthesteria festival. Polemon had been awarded the rare privilege ofsetting foot on this ship27 and it was this event that was commemoratedby the statue.

The Imagines, which may have been written by the same Philostratus,contain two very interesting occurrences of our terms. Imag. ..describes a painting of two ships, one with Dionysus and one withTyrrhenian pirates. On the first ship, Dionysus revels (bακdε>ει) and thebacchantes answer his call:

oρµ7ν8α δ3, Bπ:ση YργιAOει, κατηdεH τQς IαλAττης.

And music, entrancing as it is, sounds over the sea.

On the other ship, the pirates go mad and are quite literally transformedby the powerful presence of Dionysus. So we have a rare occurrence hereof the word YργιAOειν, used in the sense: to excite, to entrance.

Imag. .. describes special rites for Palaemon Melicertes:B µgν 7�ν τQς Iυσ8ας λ:γ7ς καP Z τTν IυσAντων 5σIKς καP τL 5ναγ8-σµατα, � παH, καP τC σ^Aττειν 5ς τL τ7D Παλα8µ7ν7ς 9π7κε8σIω .ρ-για.

The meaning of the sacrifice, the attire of those conducting the sacrifice,their offerings to the dead (enagismata), dear boy, and the slaughter, mustbe reserved for the rites of Palaemon.

The .ργια in question were very secret rites. Aelius Aristides alreadyspoke of a τελετK καP Yργιασµ:ς for Palaemon.28

Herodian, Ab excessu divi Marci .., mentions the cult of Cybele inPessinous:

5ν δg τfT πρ7ειρηµ3νfω Πεσσιν7Dντι πAλαι µgν Φρ>γες �ργ8αO7ν 5πP τfTπ7ταµ fT ΓAλλfω παραρρ37ντι, 9^’ 7z τKν 5πωνυµ8αν ^3ρ7υσιν 7X τyQ IεfTτ7µ8αι Xερωµ3ν7ι.

27 VS .28 Or. K ( Df).


In said place, Pessinous, the Phrygians long ago celebrated their orgiasticrites on the banks of the river Gallus, from which eunuchs, dedicated tothe service of the goddess, get their name (Galli).

In .., he describes how the emperor Elagabalus indulged in the wor-ship of the sun god El Gabal:

πρ7y(ει τε �πC αUλ7Hς καP τυµπAν7ις, τfT IεfT δQIεν YργιAOων.

He went forward, accompanied by oboes and tympana, really worshippingthe god.

.. the emperor Elagabalus had become so preoccupied with his reli-gious duties that he could not be bothered with affairs of state:

bακdε8αις καP Yργ87ις τ7Hς τε Iε87ις Nργ7ις 9νακε8µεν7ν.

being devoted to his ecstatic and orgiastic rites and divine duties.

Ps. Oppian uses .ργια and τελετα8 for the secret rites of the bacchantes,Cynegetica .:

. . . πρTτα δ’ N^αιν7ν.ργια κευI7µ3νyη περP λAρνακιW σcν δ’ Fρα τyQσινpΑ:νιαι λAIρyη τελετTν wπτ7ντ7 γυναHκες.

(The nurses of Dionysus) first revealed their rites around the concealedbox. And with them, the Aonian (Boeotian) women secretly took part inthe rites.

Theword is not found in Plotinus, but thework of his student, Porphyry,contains two interesting places.

Abst. ..The priest of the supreme god is expert in the making of hiscult statues and in purifications and other rites by which he is connectedto the god:

�σπερ a τιν7ς τTν κατL µ3ρ7ς IεTν Xερεcς Nµπειρ7ς τQς Xδρ>σεως τTν9γαλµAτων αUτ7D τTν τε YργιασµTν καP τελετTν καIAρσε<ν τε καP τTνBµ78ων.

just as a priest of one of the particular gods is expert in setting up cultstatues of this god, and in his rituals and purification rites and such.

Abst. . discusses the Mithraic mysteries:kς τ7cς µgν µετ3d7ντας τTν αUτTν Yργ8ων µ>στας λ37ντας καλεHν, τLςδg γυναHκας λεα8νας, τ7cς δg �πηρετ7Dντας κ:ρακας.

For example, they call the initiates who participate in their rites ‘lions’ andthe women ‘lionesses’ and the servants ‘ravens’.

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In his Life of Pythagoras, Iamblichus uses Yργιασµ78 in a metaphor-ical sense for ‘initiations’ through learning:

VP .mentions “initiations derived from so much learning”: τ7cς5κ τTν τ7σTνδε µαIηµAτων Yργιασµ7cς.

VP . explains what happens when the soul is disciplined “by theinitiations of learning”: διL τTν µαIηµατικTν YργιασµTν.

In VP ., the expression µαI(µασιν YργιAOεσIαι is used in thesame sense. Clouded are the hearts and minds “of those who have notbeen properly initiated by knowledge”: τTν µK καIαρTς τ7Hς µαI(µασινYργιασI3ντων.

VP . answers the question of where Pythagoras learnt the thingshe wrote in his treatise on the gods:

λ:γ7ς aδε περP IεTν ΠυIαγ:ρα τT ΜνηµAρdω, τCν 5`3µαI7ν Yργια-σIεPς 5ν Λιb(Iρ7ις τ7Hς Θρeακ87ις, pΑγλα7^Aµω τελεστJ µεταδ:ντ7ς,kςκτλ.

This is the treatiseOn the Gods by Pythagoras, son ofMnemarchus. I learntit thoroughly when I was initiated in Thracian Libethra, while the priestAglaophamus shared with me . . .

So in this last context, YργιAOεσIαι refers to an actual religious riteperformed on Pythagoras.

AristidesQuintilianus,DeMusica ., discussing the role of music ineducating men, uses the verb συν7ργιAOειν:

Eδ8eα τε 5ν εUωd8αις κ7ινyQ τε 5ν oπAσαις τελεταHς σ^8σι συν7ργιαO7>σyη.

both privately at banquets and publicly celebrating together in all theirteletai.

In ., we find the word Yργιαστα8:δηλ7Dσι δg τ7Dτ7 καP 7X τα>της µυστιπ:λ7ι τε καP Yργιαστα8.

Those who solemnize mysteries and celebrate the rites of the moon alsomake this clear.

Orphica.There are a handful of attestations in Orphic literature.Orph. frag. Bernabé (fr. Kern), found in Damascius’ commen-

tary ad Plat. Phaed. .:FνIρωπ7ι δg τελη3σσας Sκατ:µbας

π3µψ7υσιν πAσyησιν 5ν �ραις 9µ^ι3τyησιν.ργιA τ’ 5κτελ3σ7υσι λ>σιν πρ7γ:νων 9Iεµ8στωνµαι:µεν7ιW σc δg τ7Hσιν Ndων κρAτ7ς, 7]ς κε I3λyησIαλ>σεις Nκ τε π:νων dαλεπTν καP 9πε8ρ7ν7ς 7xστρ7υ.


And people will send perfect hecatombs in every season every year andwill perform rites, seeking deliverance from their forefathers’ unlawfulbehaviour. And you (Dionysus), having power over them, will deliverwhomever you wish from hard toil and boundless agony.

So here, .ργια are the special rites of Dionysus in his capacity of a deliv-ering god. Damascius explains: “Dionysus is responsible for deliveranceand for this reason the god is called Lyseus (Deliverer).”

Argonautica mentions .ργια Πρα`ιδ8κης (“rites of Praxidike”)among various mystery cults. Praxidike (‘exactor of justice’) is an epithetfor Persephone.

Hymn . invokes Dionysus under many different names, amongwhich, .ργι7ν Fρρητ7ν (‘secret mystery’). The singular, .ργι7ν, is quiterare—we have only seen it in Lucian, Syr. D. and Clem. Al. Protr..., who bothmention an .ργι7ν ∆ι7ν>σ7υ. To find it used as a namefor the deity is even more unusual.

Hymn .. Among the epithets of the Orphic god Protogonus, we findπ7λυ:ργι7ν (‘worshipped with many rites’).

Two hymns contain the word Yργι7Âνται (lit.: ‘displayers of rites’).Hymn .– to Protogonus calls on the god to attend the sacredceremony:

bαHνε γεγηIjς | 5ς τελετKν oγ8αν π7λυπ78κιλ7ν Yργι7Âνταις.

Come rejoicing to the very colourful sacred ceremony for the orgiophants.

And inHymn ., the Curetes are invoked, among other things, as Yργι-7Âνται. So here, the Curetes themselves are imagined as the displayersof rites.Wemay compare this toHymn ., which describes Silenus as:

.ργια νυκτι^αQ τελεταHς oγ8αις 9να^α8νων.

revealing rites that bring light in the night in sacred ceremonies.

Conclusion

In summarizing the material from this period, which is much morevariegated than the data from the pre-Hellenistic era, it is first of allapparent that our term is used most frequently in the cult of Dionysus.

We have .ργια in the sense of ‘rites’ or ‘revels’ in this cult: Diod. ...and ...; Paus. .. and .., .., .., .. and ..;Cornut. De Nat. Deor. ; Plut. fr. inc. ; Lucian Symp. ; Philostr. VA.; [Oppian] Cyn. ..

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Bacchic cult objects appear to be called .ργια in Theoc. Id. .,while the singular, .ργι7ν, is found in the same sense in Lucian Syr. D..

p)ργιασµ78 is also a frequently used term in this cult: Diod. .. and..; Plut. Alex. , Crass. , Is. et. Os. (e), Cons. ad ux. (d),Quaest. conv. .. (e), Amat. (f).

The verb YργιAOειν usually indicates the performance of his sacredrites: Ap. Rhod. .; Diod. ..; Plut., Anim. an corp. f, Quaest.conv. f; Philostr. VA ., ., VS . We find the verb used in thesense of ‘to put into a trance’ in Philostr. Imag. ... Someone who hasbeen initiated into the Dionysiac cult may be called �ργιασµ3ν7ς, Dion.Hal. Comp. .

We find Orphic-Bacchic .ργια: Paus. ..; Orph. frag. Bernabé.The word also refers to Orphic rites in Lucian Astr. . These are calledYργιασµ78 by Strabo fr. ; Diod. .. uses the verb YργιAOειν fortheir performance.

The rites in the cult ofMother of the gods (Cybele) are called .ργια: Dion.Hal. Ant. Rom. ..; Paus. .. and Lucian Syr. D. .They are calledYργιασµ78: Dion. Hal. Ant. Rom. .. and Strabo .., while we findthe verb YργιAOειν: Dion. Sic. ..; Dion. Hal.Ant. Rom. ..; Strabo..; Hdn. ...

The rites of the Eleusinian mysteries are called .ργια: Lucian,Demon.; Hippoc. Ep. .; those of Andania several times in Pausanias:.., .., .. and ... The word is used for the Samothracianmysteries in Ap. Rhod. Argon. .. Dion. Hal. Ant. Rom. .. usesthe verb YργιAOειν for this cult and id. .. Yργιασµ:ς.

Paus. .. mentions .ργια in the cult of the Theban Cabiri. In thecult of Hecate, we find the term in Ap. Rhod. Argon. .. Further-more, in the cult of Demeter: Paus. .. (Thesmophoria on Paros andThasos), Callim. Aet. fr. (Thesmophoria in Athens), and Plut. fr. inc. (τQς ∆η7Dς .ργια).

In connectionwith the Cretan cult of Zeus, Strabo .. speaks of anYργιασµ:ς. Aristid. . uses the same word for the ritual of Palaemon-Melicertes. Philostr. Imag. .. refers to the special rites for Palaemonas .ργια.

Philostr. VA . uses .ργια for the rites of Adonis. Lucian, Syr. D. ,also mentions .ργια several times in connection with the cult of Adonis,but Syr. D. adds that, according to some, these rites were actually inhonour of Osiris.The ceremonies of Isis are called .ργια in Mesomedes,


Hymn. Is. and Plut. fr. inc. , while Appian, B.Civ. .., speaks ofYργιAOειν and Yργιαστ(ς in connection with the Isis cult.The Mithraicmysteries are called .ργια by Porph.Abst. .. Alexander Pseudomantisalso established .ργια in Lucian Alex. .

In connectionwith theRoman cult of BonaDea,we alsofindour termsused: Plutarch speaks of .ργια: Caes. , and of YργιAOειν: Caes. andCic. .

In Plut. Cor. , µυστηρ8ων Yργιαστα8 probably refers to the augures.Plutarch calls the worship of the Palladium YργιAOειν (Cam. ) and alsouses this verb for Roman cult practice in general (Numa ).

The YργιAOειν ofThracian, Egyptian and Phrygian XερA also occurs inPlutarch. Cleansing rituals can also be called .ργια: Plut. Alc. (said ofthe Plynteria), and the celebration of these rites κατ7ργιAOειν: Plut. Sol. and De def. or. (a).

Herodian uses YργιAOειν and .ργια for the worship of Elagabalus (ElGabal): .., ..; and for the cult of Cybele in Pessinous: ...

Our terms are, however, also used for religious ceremonies in general,as is evident from Ael. VH . (.ργια), Porph. Abst. . (Yργιασµ78),and also the use of YργιAOειν in Dion. Hal. Ant. Rom. .. and ..;Plut. Non posse (e) and fr. De anima.

We also found several places where mystery cults (or participationin them) are referred to, but it cannot be determined exactly whichare meant. E.g. Plut. De fac. (d), fr. De daed. Plat., fr. De anima(possibly Eleusis),De def. or. (a),De superst. (d), and Lucian,Salt. .

The rites called .ργια in Paus. .. also appear to have a specialcharacter, but it is hard to say of what it consists.

The adjective Yργιαστικ:ς is found only once in this period: Strabo...

The metaphorical use of our terms deserves separate mention. Ael.NA . and Ach. Tatius . use .ργια for the ‘rites’ of lovemaking(cf. Ar. Lys. ). Marcus Aurelius .. mentions τL .ργια τQς 9ρε-τQς, and Plutarch gives us a series of examples where it is clear hownon-sacral use developed from sacral use. For example, Plutarch talksabout Yργιαστα8 of certain philosophical schools (Quaest. conv. dand Adv. Col. f), and about τL pΕπικ7>ρ7υ .ργια (Adv. Col. b).In addition, he uses κατ7ργιAOειν several times for ‘accepting’, ‘initiat-ing’ into offices (An seni f) and secrets (De garr. e). Likewise,Iamblichus talks about ‘initiations’ of learning as µαIηµAτων Yργια-σµ78 and µαI(µασιν YργιAOεσIαι. Finally, Dio Chrys.,Or. ., speaks

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of τL τQς Zδ7νQς .ργια and Aristid., ., of τL τTν Μ7υσTν .ρ-για, while Lucian, Trag. , uses the word to refer to attacks of poda-gra.

It is of interest to note that the verb YργιAOειν is again used frequently inthis period, both intransitive and connected with various objects.

First, we find the deity, in whose honour the ceremonies take place, asthe direct object of YργιAOειν: Dion. Hal.Ant. Rom. .., .., ..;Plut.Cic. . Next, the cult object: Plut.Cam. (the Palladium); Philostr.VA . (a sacred fire).

p)ργιAOειν τινι we find in Diod. ..; Strab. ..; Plut. Quaest.Conv. f and Hdn. ...

p)ργιAOειν, with the rites (XερA, τελετAς etc.) as direct object, we findin Dion. Hal. Ant. Rom. .. and in several places in Plutarch:Numa ,Caes. , Anim. an corp. (f) and De def. or. (a).

We find participants of the ceremony as the object of YργιAOειν inLucian,Trag. , with a construction and in a sense that is very commonfor the compound κατ7ργιAOειν.

In conclusion, we draw attention to several combinations of verbs with.ργια.

For the establishment of .ργια, we find .ργια καI8στασIαι (Paus...), .ργια π7ιεHσIαι (Lucian, De astr. ) and .ργια συντ8IεσIαι(Paus. ..), which last expression may be compared to the combina-tion Yργ8ων συνI3της (Paus. ..).

Pausanias several times mentions the handing down of .ργια. Hewrites .ργια ^3ρειν (..), .ργια κ7µ8Oειν (..), .ργια µετα^3ρειν(..).

The revelation of .ργια is called διδAσκειν τL .ργια (Diod. ..),29.ργια διδAσκεσIαι (Lucian, Syr. D. ), .ργια 5πιδεικν>ναι (Paus...),30 and .ργια 9να^α8νειν (Hymn. Orph. .).

For performance of the .ργια, several expressions are used. We found.ργια δρJν most often (Paus. .., .., ..; Plut. Alc. ). In

29 Compare the expressions τελετKν διδAσκειν (Hdt. .; Dion. Hal. ..; Paus...; Philo, De spec. leg. .); τελετLς 9ναδιδAσκειν (Philo, Cher. ).

30 Compare the expressions τελετLς 9ναδεικν>ναι (Hymn. Orph. .); τελετLςκαταδεικν>ναι (Ar. Ran. ; Dem. Aristog. .; Diod. ..; ..; ..; ..;Plut. Pomp. . (c)); τKν τελετKν παραδεικν>ναι (Diod. ..).


addition, we find .ργια τελεHν (Paus. .., ..; Lucian, Syr. D. ),.ργια 5πιτελεHν (Lucian, Syr. D. and ), .ργια π7ιεHσIαι (Lucian, Syr.D. ), .ργια Fγειν (Paus. .., .., ..) and .ργια πρ(σσειν(Lucian, Syr. D. ).

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SUMMARY

An overview of all the evidence gathered, now gives us the opportunity,briefly to summarize the meanings of .ργια and its cognates and toreview the development of the meaning.

In contrast to most of the Lexica, which place the meaning ‘secret cus-tom’, ‘secret rite’ in the forefront, I believe we can follow the represen-tation given by Prof. H. Bolkestein, that .ργια is, in fact, a synonym ofτελετ( and that the development of themeanings of both terms runs par-allel. Consequently, we envisage the development of the meaning of theword .ργια as follows:

. The oldest meaning is the most general one: religious ceremonies,e.g. π:λεως .ργια (Aeschylus), religious acts in general (Aelian).Sometimes also, occupying a special position alongside the religionof the polis (in a ‘Law of Solon’ and in Aristotle).

. Ceremonies in honour of specific gods:a. Rites in the cult of Dionysus (Eur., Diod., Paus., Cornutus,

Plut., Lucian, Philostr., ps. Oppian). In Theoc., .ργια appearto be cult implements and Lucian also mentions an .ργι7ν inthis sense.

b. Rites in the cult of Cybele (Eur., Dion. Hal., Paus., Lucian).c. Rites in the cult of Demeter (Hdt., Callim., Paus., Plut.).d. Rites in the cult of Hecate (Ap. Rhod.).e. Rites in the cult of Isis and Osiris (Plut., Lucian, Mesomedes).f. Rites in the cult of theTheban Cabiri (Paus.).g. Rites in the cult of Palaemon-Melicertes (Philostr.).h. Rites in the cult of Adonis (Lucian, Philostr.).i. Rites in the cult of Bona Dea (Plut.) and cult implements (id.).

. Purification ceremonies, e.g. the Plynteria (Plut.).. Ceremonies in mystery cults:

a. Rites in the Orphic-Bacchic mystery cult (Hdt., Paus.).b. Rites in the Eleusinian mystery cult (Hymn. Dem., Eur., Ar.,

Lucian, Hippoc.).c. Rites in the Samothracian mystery cult (Hdt., Ap. Rhod.).

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d. Rites in the mysteries of Andania (Paus.).e. Rites in the Mithraic mystery cult (Porph.).f. Rites in mystery cults in general (Plut.) and in the false mys-teries of Alexander of Abonouteichos (Lucian).

. The word is also repeatedly used in a metaphorical sense, e.g. .ργιαΜ7υσTν (Ar., Aristid.), τQς pΑ^ρ7δ8της .ργια (Ar., Ach. Tatius),.ργια 5πιστ(µης (Hippoc.), .ργια τQς 9ρετQς (M. Aur.), τL pΕπι-κ7>ρ7υ .ργια (Plut.), τQς Zδ7νQς .ργια (Dio Chrys.), and said ofattacks of gout (Lucian).

�)ργι7ν in the singular is found in Lucian (Syr. D. ), where it refers toa cult implement in the sanctuary at Hierapolis, and in Hymn. Orph. ,where it is used as an epithet of Dionysus.

The verb Yργ8αOειν in the general sense of ‘performing cult acts’ is usedall the time (Isoc., Plat., Dion. Hal., Plut.).

Furthermore, for performing rites in the cult of:

- Dionysus (Eur., Ap. Rhod., Diod., Plut., Philostr.),- Cybele (Diod., Dion. Hal., Strab., Hdn.),- Isis (Appian, Plut.),- Bona Dea (Plut.),- the Trojan Palladium (Plut.),- a sacred fire (Philostr.).

Also in the Orphic-Bacchic mystery cult (Strab., Plut.), and in the Eleu-sinian and Samothracian mystery cults (Dion. Hal.).

p)ργιασµ78 are found in non-Greek cults in general (Dion. Hal., Plut.,Porph.), in mystery cults (Plut.) and also, in particular, in the cultof Cybele (Dion. Hal., Strab.), of Dionysus (Diod., Plut.), Orphic cult(Strab.), the Cretan cult of Zeus (Strab.) and the cult of Palaemon-Melicertes (Aristid.).

p)ργιαστ(ς is found in the cult of Isis (Appian), in mystery cults in gen-eral (Plut.), and is used inmetaphorical sense of followers of a philosoph-ical school (Plut.).

The Roman augurs are probably called µυστηρ8ων Yργιαστα8 by Plu-tarch (Cor. ).

Finally, we mention three special usages.The verb κατ7ργιAOειν occurs in Plutarch in the sense of: to perform

purification ceremonies, initiate into mysteries, and (used figuratively)

summary

admit into secrets and offices. In a similar fashion Dion. Hal. uses �ργι-ασµ3ν7ς for someone who has been initiated.

In Aristotle, we find 5`7ργιAOειν: ‘to excite’, as well as the adjective,Yργιαστικ:ς: ‘exciting’. Likewise, the verb YργιAOειν can be used for ‘toput into a trance’ (Philostr.).1

pΑν7ργιαστ:ς is ‘neglected’, said of the rites of Aphrodite (Ar.), and ofa deity (ps. Plato).

1 Perhaps also Lucian, Trag. .

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ORGIA IN LATIN LITERATURE

It may be instructive to look at the places where the loanword orgia isused in Latin literature.The word appears almost exclusively in poetry.1It occupies the first or fifth foot in a dactylic hexameter; in a pentameter,it can be found at the beginning of either hemiepes.

In Latin, the word orgia refers to the rites of Dionysus in nearly allinstances. Servius even claims this is the only proper use of the word.2 Inthe remaining cases, the word refers to various rites and sacred objectsor is used in a metaphorical sense.

Catullus, .–, says of theThyiades that accompany Dionysus:pars obscura cavis celebrabant orgia cistis,orgia quae frustra cupiunt audire profani.

Some worshipped orgia hidden in hollow baskets, orgia which the unini-tiated in vain long to hear.

So orgia refers both to the sacred objects of the mysteries of Dionysus(kept in baskets) and to the secrets associated with them (which may notbe heard by the uninitiated).

Vergil uses the word for the wild rites of Bacchus, performed by thegod’s female devotees. It has a distinctly negative connotation.

Georg. ., recounting the sparagmos of Orpheus, specifies that itoccurred in the context of Dionysiac orgies:

inter sacra deum nocturnique orgia Bacchidiscerptum latos iuvenem sparsere per agros.

1 The rare prose attestations in Apuleius, Ammianus Marcellinus and Macrobius arefound towards the end of this chapter.

2 Serv. Aen. .: “paeana proprie Apollinis laudes [ . . . ], abusive omnium deorum,sicut orgia proprie Liberi, abusive omniumdeorum sacra.” By contrast, the original Greekword .ργια could refer to all sacred things, Serv. Aen. .: “sane sciendum .ργια apudGraecos dici sacra omnia [ . . . ] sed iam abusive sacra Liberi .ργια vocantur.”

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Rent apart amid the sacred rites and nocturnal orgies of Bacchus,3 theyoung man’s body was scattered across the fields.

In Aen. ., Dido senses that Aeneas is about to leave her:

saevit inops animi totamque incensa per urbembacchatur, qualis commotis excita sacrisThyias, ubi audito stimulant trieterica Bacchoorgia nocturnusque vocat clamore Cithaeron.

At her wits’ end, she raged and roamed about the whole city like aThyiad,excited by the display of sacred objects, when the orgies arouse her uponhearing the call of Bacchus at the triennial4 festival, and nocturnal Cithae-ron calls her with its cries.

It is noteworthy that the orgia are presented here as being celebrated inthe context of institutionalized worship of Dionysus.

In Aen. ., Deiphobus tells Aeneas how Helen aided the Greeks:

cum fatalis equus saltu super ardua venitPergama et armatum peditem gravis attulit alvo,illa chorum simulans euhantis orgia circumducebat Phrygias.

When the fateful horse had entered Troy’s high walls and in its pregnantbelly had brought in the armed infantry, she, feigning a choral dance, ledthe Trojan women round in jubilating orgies.

So Helen uses the proper form of worship, the choral dance, as a pretextfor inappropriate rites which are referred to here as orgia.

Aen. . Amata, the wife of King Latinus, tears off into the woodsand urges the Latin mothers to join her in ecstatic rites:

si qua piis animis manet infelicis Amataegratia, si iuris materni cura remordet,solvite crinalis vittas, capite orgia mecum.

If you still have any love in your faithful hearts for unfortunate Amata,if you still care about the right of a mother, loosen your headbands andcelebrate orgies with me.

3 “Nocturni orgia Bacchi” is an enallage for “nocturna orgia Bacchi”, cf. Serv. Georg...

4 I.e. celebrated every two years, since the ancient Romans used inclusive reckoning;see also Censorinus, DN : “idque tempus trieterida appellabant, quod tertio quoqueanno intercalabatur, quamvis biennii circuitus et re vera dieteris esset; unde mysteria,quae Libero alternis fiunt annis, trieterica a poetis dicuntur.”

orgia in latin literature

Ovid, Met. ., we also find the word used for the rites of Dionysus.Despite the fate ofKingPentheus,Minyas’ daughter, Alcithoe, still refusesto worship Bacchus as a god:

at non Alcithoe Minyeias orgia censetaccipienda dei, sed adhuc temeraria Bacchumprogeniem negat esse Iovis.

But Alcithoe, the daughter of Minyas, did not believe that the god’s ritesshould be accepted, but still rashly denied that Bacchus was the son ofJupiter.

We find orgia in the sense of mysteries inMet. .. At the beginning ofthe story of King Midas, the poet relates how Silenus had been capturedby Phrygian peasants:

ad regem duxere Midan, cuiThracius Orpheusorgia tradiderat cum Cecropio Eumolpo.

They took him to Midas, their king, to whom Thracian Orpheus hadhanded down the mysteries, together with Cecropian (Athenian) Eumol-pus.

So here, the word apparently refers both to the Bacchic mysteries taughtby Orpheus and to the Eleusinian mysteries revealed by Eumolpus.

Propertius, Eleg. .., uses the termmetaphorically for the mysteriesof love. About the artist who first introduced erotic images to respectablehouses, he says:

ah gemat in tenebris, ista qui protulit arteorgia sub tacita condita laetitia!

Oh, may he lament in darkness (i.e. go blind), who, with that art, revealedthe mysteries hidden under silent delight.

In Eleg. .., Propertius presents himself as a priest who wishes to enterthe sacred grove of Callimachus (he aspired to be a RomanCallimachus):

primus ego ingredior puro de fonte sacerdosItala per Graios orgia ferre choros.

I, priest from a pure source, enter first, conveying Italic orgia throughGreek dances.

If Propertius is the priest, the Italic orgiamust be ametaphor for his Latinpoems, written in Greek elegiac distichs.

In Eleg. .., the word refers to mystic instruments of the Muses:

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hic erat affixis viridis spelunca lapillis,pendebantque cavis tympana pumicibus,

orgia Musarum et Sileni patris imagofictilis et calami, Pan Tegeaee, tui.

Here was a cave, lined with green gems, and from the hollow pumice hungtympana, the mystic instruments of the Muses, and a clay image of fatherSilenus and of your flute, Tegean Pan.

In the tragedies of Seneca, orgia are the sacred objects of the Bacchicmysteries.

Oed. describes the Triumph of Dionysus. The god rides in hisgolden chariot drawn by lions. Silenus sits on an ass.

condita lascivi deducunt orgia mystae.

Wanton initiates carry the hidden orgia in procession.

InHerc. Oet. , the chorus of Aetolianwomen addressesHercules’ wife,Deianira:

nos Cadmeis orgia ferretecum solitae condita cistis,cum iam pulso sidere brumaetertia soles evocat aestas.

We always used to carry the orgia hidden in Cadmean (Theban) basketswith you, when, as the winter star has fled, the third summer beckons thesun.

These orgia condita cistis recall the obscura cavis orgia cistis of Catullus.They are clearly the sacred objects of Dionysus.

C. Valerius Flaccus, author of the Argonautica, uses the word once.The Lemnian princess Hypsipyle hid her father in the country, thussaving him from the murder of all the men on the island. .:

non similes iam ferre choros (semel orgia fallunt)audet.

No more does she dare to celebrate similar dances (only once can ritesdeceive).

Columella, Rust. ., uses orgia in a metaphorical sense for thewonders of nature:

impulit ad rerum causas et sacra moventemorgia naturae secretaque foedera caeli.


It drove him to explore the causes of things and the sacred rites of natureand the secret laws of the heaven.

Juvenal, Sat. ., uses the word for the secret rites of Cotyto.

talia secreta coluerunt orgia taedaCecropiam soliti Baptae lassare Cotyton.

They celebrated such rites in secret by torchlight, the Baptae who alwaysexhausted Cecropian (Athenian) Cotyto.

Aeschylus fr. N2 also referred to these rites as .ργια.

Statius uses the word several times. Silv. ..mentions rites in honourof the Muses:

me miserum! neque enim verbis sollemnibus ullaincipiam nec Castaliae vocalibus undis,invisus Phoeboque gravis. quae vestra, sorores,orgia, Pieriae, quas incestavimus aras?

Wretched me! For there are no solemn words for me to begin with, novocal waters of Castalia, since I am hated by Phoebus. What rites of yours,Pieriae, what altars have I violated?

Theb. . describes how the Curetes attempt to mask the wailing of theinfant Zeus:

illi certantia plauduntorgia, sed magnis resonat vagitibus Ide.

They beat their orgia in rivalry, but Ide resounds with his loud shrieks.

So orgiamust refer here to the mystic instruments of the Curetes.In the following places, the word is used for the orgies of Dionysus. In

Theb. ., Tydeus attacks Menoetes:

non haec trieterica vobisnox patrio de more venit, non orgia Cadmicernitis aut avidas Bacchum scelerare parentes.

This triennial night, according to old-established custom, does not cometo your aid. You see no orgies of Cadmus or mothers eager to defileBacchus.

Theb. . relates how Dionysus established his rites inThrace:

marcidus edomito bellum referebat ab HaemoLiber; ibi armiferos geminae iam sidera brumae

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orgia ferre Getas canumque virescere dorsoOthryn et Icaria Rhodopen adsueverat umbra.

Languid Liber brought the war back from conquered Haemus. There hehad already familiarized the warlike Getae to hold orgies for two winters,and snow-covered Othrys to turn green on its back, and Rhodope to bearIcarian shade (i.e. of vines).

Theb. .:

marcida te fractis planxerunt Ismara thyrsis,te Tmolos, te Nysa feraxTheseaque NaxosetThebana metu iuratus in orgia Ganges.

With broken thyrsi, languid Ismara mourned you, as did Tmolus andbounteous Nysa and Theseus’ Naxos, and Ganges that had sworn alle-giance toTheban orgies.

Theb. .:

gaudent matresque nurusqueOgygiae, qualis thyrso bellante subactusmollia laudabat iam marcidus orgia Ganges.

The Ogygian (Theban) mothers and maidens rejoice how Ganges, sub-dued by the warring thyrsus and already languid, praised the womanlyorgies.

Theb. ., Tisiphone reproaches Piety:

ubi tunc, cum bella cieretBacchus et armatas furiarent orgia matres?

Where were you when Bacchus waged war and his orgies drove armedmothers to madness?

In the unfinished Achilleid, the term is used twice more for the turbulentrites of Bacchus:

Achil. .:

lucus Agenorei sublimis ad orgia Bacchistabat et admissum caelo nemus; huius in umbraalternam renovare piae trieterida matresconsuerant scissumque pecus terraque revulsasferre trabes gratosque deo praestare furores.

There stood a lofty forest for the rites of Agenor’s descendant, Bacchus,a grove that reached to the sky. In its shade, the pious matrons used to


renew the recurring triennial festival (of Bacchus) and bring livestock rentapart and trees torn from the earth and demonstrate frenzy pleasing to thegod.

Achil. .:

occurrit genitor: quid si aut Bacchea ferentesorgia, Palladias aut circum videris aras?

The father replies: “What if you could see them performing the Bacchicrites, or around the altars of Pallas?”

We find a rare prose attestation in Apuleius, Met. .. Lucius hasfinally collected enoughmoney to be initiated into themysteries of Osiris(cf. the attestations of teleta inMet. .–):

ergo igitur cunctis adfatim praeparatis, decem rursus diebus inanimis con-tentus cibis, insuper etiam deraso capite, principalis dei nocturnis orgiisinlustratus, plena iam fiducia germanae religionis obsequiumdivinum fre-quentabam.

So when everything was fully prepared to satisfaction, I once again ab-stained from eating flesh for ten days.Then, admitted with shaven head tothe nocturnal orgies of the principal god, I attended the religious servicewith the full confidence that knowledge of a kindred ritual evokes.

The third century is silent with regard to orgia, but the fourth centuryyields several more attestations of the word.

Ammianus Marcellinus, .., uses the word for the orgiastic ritesof Bacchus:

superatis post triennium Indicis nationibus, ad eos tractus Liber reversus,circa huius ripas viridis et opacas orgia pristina reparavit et choros.

Having conquered the peoples of India after three years, Bacchus returnedto those parts, and on the green and shady banks of this river (Callichorus)he restored his former orgies and dances.

Ausonius, Cupido cruciatur , describes the place where deceased hero-ines dwell:

aeris in campis, memorat quos musa Maronis,myrteus amentes ubi lucus opacat amantes,orgia ducebant heroides.

In the aerial fields, where, as Vergil’s musementions, a myrtle grove shadesinsane lovers, heroines were celebrating rites.

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While the nature of the rites is not specified further, the characterizationof the celebrants as amentes could be an indication that Bacchic or similarrites are intended here.

Claudian uses theword three times. In Eutropium , it probably refersto the tympana of the Corybantes. Cybele’s crown has fallen from herhead.

obstipuere truces omen Corybantes et unofixa metu tacitas presserunt orgia buxos.

The loud Corybantes stood perplexed at this omen and, transfixed withfear, at once muted their orgia and silenced their boxwood oboes.

The word orgia could, of course, just mean ‘rites’ here, but given itsjuxtaposition to buxos, it seems much more likely that, in fact, it refersto the tympana mentioned in verse . For this use, also compare Stat.Theb. . (above).

In IV Cons. Hon. and Cons. Stil. ., orgia are the orgiastic ritesof Bacchus.

Macrobius, Sat. .., recalls the story, told by Vergil,5 of the Latinwomenwho joined their queen, Amata, in thewoods to celebrate Bacchicrites:

nec hoc contenta silvas petit accitis reliquis matribus in societatem furoris,bacchatur chorus quondam pudicus et orgia insana celebrantur.

And, not content with this, she goes to the woods, having summoned therest of the matrons to a fellowship of fury, and the once modest chorusnow rages and insane orgies are celebrated.

Prudentius, Symm. ., tells how the story (fama vel error) of Marsand Rhea Silvia induced the Romans, among other things:

utque deum mater Phrygia veheretur ab Ida,Bacchica de viridi peterentur ut orgia Naxo.

to transport the Mother of the gods from Phrygian Ida,and fetch the Bacchic rites from green Naxos.

So here we see the familiar use of orgia for the rites of Bacchus.In Perist. ., however, the word is used for Christian rite:

5 Verg. Aen. .–.


Hunc esse vestris orgiismorem que et artem proditum est,hanc disciplinam foederis,libent ut auro antistites.

It has been disclosed that your rites have the following custom and style,the following rule of your brotherhood, that your priests make libationsfrom a gold cup.

Since these words are put in the mouth of a Roman prefect, who, despitehis calm demeanour, is clearly no friend of the Christians, it is possiblethat the word orgia has a negative connotation.

Conclusion

In Latin literature, orgia is predominantly used to refer to the rites ofDionysus. It is also used for the (Bacchic and) Eleusinian mysteries (Ov.Met. .), rites of the Muses (Stat. Silv. ..), and the rites of Cotyto(Juv. Sat. .). InApul.Met. ., it indicates themystery rites ofOsiris.Prudentius, Perist. ., uses the word for the Christian service.

Occasionally, orgia refers to sacred objects:

- mystic instruments of the Muses (Prop. Eleg. ..);- mystic instruments of the Curetes (Stat. Theb. .; Claud. InEutrop. );

- sacred objects of the Bacchic mysteries (Catull. .–; Sen.Herc. Oet. ; Oed. ).

Finally, we sometimes find it used in a metaphorical sense:

- mysteries of love (Prop. Eleg. ..);- mysteries of nature (Columella, Rust. .);- mysteries of Latin poetry (Prop. Eleg. ..).

The celebration of orgia is expressed with the following verbs:

- orgia celebrare (Catull.; Macrob.);- orgia capere (Verg.);- orgia colere (Juv.);- orgia ducere (Auson.).

We find the following combinations for transmitting and revealing mys-teries:

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- orgia tradere (Ov.);- orgia (pro)ferre (Prop.).

To learn the secrets of the mysteries is ‘orgia audire’ (Catull.).

part three

ΤΕΛΕΤΗ AND )ΡΓΙΑ IN INSCRIPTIONS

INTRODUCTORY NOTES

Part Three examines the use of the words τελετ( and .ργια in theepigraphical evidence.1

Editorial Notes

The inscriptions are presented in the form of a catalogue, not a corpus.Only the relevant lines of each inscription are included. Each text isintroduced by a short lemma that lists the nature of the inscription, areadily available edition (usually a corpus or SEG), and the approximatedate of the document. For brackets and other editorial signs, I follow theLeiden system as revised by Sterling Dow.2 Mason’s errors and such havebeen relegated to footnotes. As far as commentary is concerned, I have,in general, restricted myself to brief remarks about the religious context.For additional information, bibliography and commentary, the reader isreferred to the original editions.

Origin and General Use of the Words

Τελετ( and .ργια are two Greek lexemes that belong to the same seman-tic field. In the context of the Eleusinian mysteries, they can even be syn-onymous. The word τελετ( is derived from the Proto-Indo-Europeanroot tel- and is thus related to τ3λ7ς and τελ3ω.3 The word .ργια isderived from the PIE root uerg- (with o-ablaut). It is therefore relatedto the noun Nργ7ν and the verbs Nρδω (< uerg-ioH) and _3Oω (< ureg-ioH, Schwebeablaut). �)ργια and τελετα8 are therefore originally ‘thingsperformed’; the terms are used for ritual acts or performances reservedfor certain (religious) occasions, i.e. rites. In addition, τελετ( can referto the occasion on which a rite is performed, i.e. a ceremony or festival;and .ργια is occasionally used for mystic objects. When we compare the

1 A summary of my findings appeared in Talanta – (–) –.2 S. Dow, Conventions in Editing ().3 See also F.M.J. Waanders,The History of τ3λ4ς and τελ3ω in Ancient Greek ().

introductory notes

uses of .ργια and τελετ( in inscriptions, the use of .ργια appears lessvaried and abstract. Whereas τελετ( can denote a rite, a ceremony, or afestival, .ργια always refers to the actual rite, never to the religious occa-sion onwhich it is performed. Both words occur exclusively in a religiouscontext, except where they are used in a metaphorical sense (e.g. ‘rites oflove’). Neither word is limited, either in meaning or in context, to ritualsof mystery religions.

Geography and Date of the Inscriptions

If we look briefly at the geographical distribution of the inscriptions, wefind that the inscriptions with .ργια appear mostly in Asia Minor andat Eleusis, whereas τελετ( is also found in other places. �)ργια appearsin inscriptions from Attica (Eleusis), Delphi, Thessaly, Macedonia, Pat-mos, Ionia, Caria, Lycia and Rome; τελετ( in inscriptions from Attica(Athens and Eleusis), Messenia, Arcadia, Macedonia, Thrace, Bithynia,Pontus, Tenos, Amorgos, Cos, Pergamon, Ionia, Caria, Lycia, Pisidia,Commagene, Syria, Sinai and Rome. Inscriptions with .ργια range fromthe fourth century bc to the fourth century ad; inscriptions with τελετ(range from the mid-fifth century bc to the mid-fifth century ad. In bothcases, the majority of extant inscriptions date from the Roman imperialperiod.

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THE USE OF ΤΕΛΕΤΗ IN INSCRIPTIONS

A complete overview of the use of the word τελετ( in inscriptions haslong been a desideratum. In his review of Zijderveld’s dissertation, OttoKern already expressed his regret that this important work did not pro-vide a systematic review of all the epigraphical evidence.1 Subsequentstudies have also focused almost exclusively on the literary evidence.2This chapter, therefore, gives an overview of where and how τελετ( isused in inscriptions.The next chapter will do the same for the term .ρ-για.

It will not come as a surprise that τελετ( in inscriptions, as in literarytestimonia, often refers to mysteries. As seen in Part One, however, theword τελετ( was also used in a variety of other meanings. While thedistinction between the different shades of meaning of τελετ( is notalways clear-cut, I believe it is safe to arrange the epigraphical attestationsinto the following six categories:3

A. Religious ritual or ceremonyB. Religious festivalC. Eleusinian mysteriesD. Other mysteriesE. TauroboliumF. The goddess Telete

Within these categories, I have arranged the inscriptions geographicallyaccording to their place of origin.

1 O. Kern, Gnomon () –, .2 See especially G. Sfameni Gasparro, Ancora sul termine telete: osservazioni storico-

religiose, in: Filologia e Forme Letterarie: Studi offerti a Francesco della Corte, ed. C. Ques-ta, vol. () –; F.M.J. Waanders, The History of τ3λ4ς and τελ3ω in AncientGreek () – §§–; K. Dowden, Grades in the Eleusinian Mysteries, RHR () –.

3 My primary aim is not so much to achieve a logically pure and consistent classifica-tion as to present the material in a clear and orderly manner, grouping together inscrip-tions where the term refers to the same (or similar) religious phenomenon.

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A. Religious ritual or ceremony

Fragmentary cult regulation, found in the so-calledTheseum at the edgeof theAthenianAgora. IG II2 . End of the fourth century bc. Lines –; –:

[- - - - - - - - -]ειν κατL τL π[Aτρια - - - - - - - - - - -] |4 [ . τKν τελε]τKν π7εHν 5ντ[- - - - - - - - - - -] | [- - - - - - - - -]ας τC διαγεγραµ[µ3ν7ν - - - - - - - - - - -].

(to perform/sacrifice vel sim.) according to the traditions . . . and to per-form the telete in the . . . this document . . .

[- - - - - - - - - V]καστ7ς .αUτTν [δραdµLς- - - - - - - - - - -] | [- - 5Lν δ]g τKντελετKν µ[K π7(σωσι - - - - - - - - - - -] |10 [- - - - - - - - - - -]τεισAτ .ω Vκασ[τ7ςαUτTν - - δραdµLς - -]

Each of them (shall pay X drachmas . . . and if they will not perform) thetelete . . . each of them shall pay (X drachmas).

For the expression τελετKν π7(ι)εHν, cf. LSCG .B.. Cf. also Iυσ8ανπ7ιεHν (e.g. LSCG .; .?; .?; LSAM .; .?; LSS .–?),παννυd8δα π7εHν (e.g. LSCG .B.; LSS .).

From Koehler’s identification of the document as a decision of a pagusor gens, Zijderveld inferred that we may have a clan cult here;4 he recallsthat the special ritual of a separate clan is indeed called τελετ(, cf. Dem.Neaer. .The wording of the document, however, suggests that it is justan ordinary cult regulation; if it was indeed set up by a gens, this would,in my opinion, be significant only insofar as it would confirm that cultpractice at clan level could be called τελετ(. It would not necessarily shedmuch light on the nature of the rituals involved.

Fragmentary ephebic decree from Athens. IG II2 . Ca. /bc(archonship of Nikandros).

In line c., the decree mentions that the ephebes had participated(?) [τ]Tν τε τελετTν oπασ[Tν �]ν πAτρι7ν }ν (“in all the traditionalreligious ceremonies”). Clinton accurately observed that these teletai“ought to include non-initiatory cults, since the only initiation in whichthe ephebes took part occurred at the Eleusinian Mysteria.”5

4 Zijderveld, Τελετ% () .5 K. Clinton, Stages of initiation in the Eleusinian and Samothracian Mysteries, in:

M.B. Cosmopoulos (ed.), Greek Mysteries () .

the use of ΤΕΛΕΤΗ in inscriptions

Relief from Cynuria/Thyreatis. IG IV . Ca. first century ad (stylisticgrounds). The inscriptions were perhaps added later. For a description,bibliography and photo of this relief, see Kaltsas, NMΓλυπτ9, no. .

On the right, a woman sits on a throne decorated with a sphinx, facingleft. She wears a chiton and himation and has her hair done up in ahaircloth. In her right hand, she holds a bowl in her lap; her left elbowrests on the back of the throne. Below her elbow is an inscription on thethrone: 5π8|κτη|σις (‘new acquisition’).

At her feet is a square block with mouldings at top and bottom: analtar? In the field between the mouldings is an inscription: ΕUIη|ν8α(‘Abundance’). On top of the block stands a small woman, about one thirdthe size of the first woman, holding a basket in her arms.

High above the second woman stands a statue of an Artemis-likegoddess on a pillar, with raised left hand. To the right are branches of alarge tree. Tied to themiddle branch is a ribbon. Below the lowest branch,right in front of the seatedwoman, the name orword ΤΕΛΕΤΗ is inscribed.

Judging by the difference in size between the two women, the first isprobably a heroine or goddess, preparing to pour a libation or receive anoffering, while the second is an offerant. It has been suggested that thesecond figure may be the statue of a woman or goddess, standing on apedestal. While it might seem difficult to distinguish between depictionsof statues and of real gods and humans, if we examine the second andthird figure, noting especially the drapery and posture, we find thatthe artist had no trouble showing the difference.6 The second figure,therefore, is probably an ordinary woman, bringing a basket of offeringsto the deity before her.

Epiktesis is not attested as a name for a goddess; it probably refers tothe throne. Euthenia can be the name of a goddess; perhaps we shouldread a dative: ΕUIη|ν8eα ‘(altar/offerings) for Euthenia’, referring to theseated deity. While it is true that Telete is occasionally used as the nameof a goddess, the seated deity in noway resembles the recently discoveredrepresentation of the goddess at Zeugma.7 All things considered, themost likely explanation is that we here have τελετ( in the sense of ritual,more specifically: offering.

6 And if, for the sake of argument, a very lifelike statue had been intended, would itnot be strange that it stands at the very edge of its pedestal rather than at the centre?

7 See below, no. ; for literary references to the goddess Telete, see Paus. .. andNonn. Dion. ., .ff.

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Dedication to Pan found in Bouthrotos (Illyria). SEG XXXVIII .8Second century ad.9 It reads:

ΠανP τελε|τAρdyη Κασι|αν:ς. vacat

Cassianus for Pan who leads the ceremony.

Ed.pr.’s interpretation of the term τελετAρdης as “celui qui préside auxmystères, qui dirige les initiés”10 seems tempting. It is, however, by nomeans certain that this cult of Pan was, in fact, a mystery cult.

Dedicatory epigram on a small marble tablet found in Odessus. Brokenon the right. IGBulg I2 . Undated. Lines –:

καP κισσCν περP κρατP .I[εµ ¯˘ ¯˘ ¯ ¯]5κ πAσης τελετ .Q[ς ¯˘ ¯˘ ¯]

with ivy around his head . . . from every telete.

The meaning of τελετ( is uncertain here. Nothing points to a mysterycult.The ivy perhaps suggests a Dionysian context.

The sacred laws that regulated the sales of priesthoods on Cos11 oftencontain precise instructions concerning the 9νAλωµα 5ς τLν τελετAν,the cost of the ceremony:

Regulation concerning the sale of the priesthood of Dionysos Thyl-lophoros. Iscr.Cos ED .Third or second century bc.12 A.–:

τC δg 9νAλωµα τC 5ς τLν τελετLν [τ7P τα]|[µ8α]ι διδ:ντω.

The treasurers shall pay the cost of the ceremony.

Apparently also on the back of the stone, B.–:[τC δg 5ς τLν τελετLν] γ .ε[ν:µεν7]ν 9νAλω|[µ]α καP [τ]C 5ς [τLν στAλ]ανκ[αP 9ναγρα] . L .ν [τJς διαγρα]^Jς 9π[7]| .δ<σει τ7Hς ταµ8αις o πριαµ3νατLν Xερωσ>ναν.

8 Ed.pr. P. Cabanes, REA () – (ph.); I.Bouthrotos (non vidi).9 Second or early first century bc (letterforms) ed.pr.; corrected by S. Follet, BE ,

no. .10 Rather than “a founder of mysteries”; cf. F.M.J. Waanders,The History of τ3λ4ς and

τελ3ω in Ancient Greek () .11 For the sales of priesthoods on Cos, see R. Parker &D. Obbink (I),Chiron ()

–; (II) Chiron () –.12 See also Parker & Obbink () : ca. (or ca. ).


She who buys the priesthood shall pay the cost of the ceremony and thestone and the inscription of this document to the treasurers.

Regulation concerning the priesthood of Dionysos Thyllophoros.LSCG . Late second or first century bc. Lines –:

[τC δg] | [5ς τLν] τελετL[ν γεν:µεν7ν 9νAλωµα].13

The sum required for the ceremony.

Regulation concerning the priesthood of Zeus Alseios. Iscr.Cos ED .First century bc. B.–:

[τ7P] | [δg πω]ληταP µισ[Iω]σAν[τω] .τL .ν [τελετLν τ7D Xερ3ως κατL] |14τL ν7µιO:µενα καP τLν δ[ι] .α .γ .ρα^Lν τAν[δε 9να]|γρAψαι εEς [σ] .τAλανλιI8ναν καP 9ναI[3µε] .ν πα|16ρL τCν bωµCν τCν τ7D ∆ιC[ς τ]7D pΑλσε87υ.τC δg γ[ε]|ν:µεν7ν 9νAλωµα [5ς] .τ .L[ς I] .υ .σ.8 .α[ς] τL .ς .συντ .ε[λ7υ]|18µ3νας�πC τTν πρ7στατJν .5[πP τ]Jι π[ρA] .σ[ει τJς] | [X]ερωσ>νας καP τLντελετLν καP τLν [στ]Aλαν [καP] |20 [τ]Lν 9ναγρα^Lν τJς δ[ι]αγρ[α^]Jς9π7τελεσ[Aν]|[τ]ω τ7P πρ7στAται.

The poletai (leasing officers) shall contract out the ceremony of the priestaccording to the customs and shall inscribe this document on a stoneslab and set it up by the altar of Zeus Alseios. The prostatai shall pay thesum required for the offerings performed by the prostatai in connectionwith the sale of the priesthood, and for the ritual and the stele and theinscription of this document.

Regulation concerning the priesthood of an Antigonus, probablyDoson.14 Iscr.Cos ED . Second century bc. Lines –:

[τC δg γεν:µεν7ν] 9νAλωµα 5 .ς [τLς] | [Iυσ8ας τLς συντελ7υµ3νας �πCτTν πρ7στατJν 5πP τJ]ι πρAσει τJ[ς Xε]|[ρωσ>νας καP τLν τελετLν- - - - -].

The sum required for the offerings performed by the prostatai in connec-tion with the sale of the priesthood and for the ritual.

Regulation concerning the priesthood of Adrasteia andNemesis. Iscr.CosED (LSCG ). Second century bc. Lines –:

[τC δg γεν:µεν7ν 9νA]|[λωµα τ7Hς πρ7στAταις Nς τε] τLν τελετLν τ7DXερ3ω[ς καP 5ς τLν] | [στAλαν καP 9ναγρα^Lν τJς δι]αγρα^Jς τ7P ταµ8αιπ[ρ7τελεσAντω].

13 Sokolowski’s commentary ad locum that τελετ( “se rapporte à la préparation d’unestèle” is erroneous.

14 See Parker & Obbink () .

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The treasurers shall pay in advance to the prostatai the sum required forthe consecration of the priest and for the stele and the inscription of thisdocument.

In this last inscription, it is very clear that τελετA refers to the consecra-tion of a new priest. No. already showed that these ceremonies can beput out to contract.

Regulation concerning the priesthood ofHomonoia. Edd.pr. D. Bosnakis& K. Hallof, Chiron () –, no. (a recent discovery in thestoreroom of the Asklepieion). Second century bc. Lines –:15

τC δg γεν:µεν7ν 9νAλωµα Nς τε τLν | Iυσ8αν τLν 5πP τJ[ι πρAσει τJςXερωσ>ν]ας καP 5ς τLν τελετLν τ7D Xερ3ως καP | τJς Xερε8ας κ[αP τLνστAλαν καP τL] .ν 9ναγρα^[L]ν τJς διαγρα^Jς.

The sum required for the offering in connection with the sale of thepriesthood and for the consecration ceremony of the priest and priestessand the stele and the inscription of this document.

(= d) Regulation concerning ritual purity. LSCG . First half thirdcentury bc. A.–:

τL δg τ3λεια w κα 9ναλωIQι 5ς τ[Lν τελετLν τJς Xερε8ας, 9π7δ8δωτι oπ:λις w]|παντα dωρPς q � γ3γραπται τ .L[ν X3ρειαν παρ3dεν].

The city pays whatever expenses are spent on the ceremony of the priestess,except for what the priestess supplies according to the regulation.

The restoration of τελετAν, already suggested by Herzog, HGK , seemsplausible: the formula would correspond to the 9νAλωµα 5ς τLν τελετAνof other Coan sacred laws.

Regulation concerning the priesthood of Herakles Kallinikos. Iscr.CosED . Late second or first century bc. The document calls for drachmas to be recorded, lines –:

5πε8 κα o τελετL τ7D Xερ3ως καP τJς Xερε8ας 5πιτελ .Q|[τ]αι.

seeing to it that the consecration of the priest and the priestess is per-formed.

15 Similar words are perhaps found in a regulation concerning the priesthood ofAphrodite Pontia, Parker&Obbink () no. (SEGL ) lines –; cf. Bosnakis& Hallof () , who give a new restoration of these lines.


Regulation concerning the priesthood of the Kyrbanthes (Corybantes).Iscr.Cos ED . Late third century bc. Lines –:

γ3ρη δg λα .µ[bαν3]|[τω τ7D µgν Iυ7]µ3ν7υ Xερε87υ 5πP τJι τελετJι.

At the ceremony, he (the priest) shall take the following parts of thesacrificial animal as gifts.

In this last inscription, the word τελετ( is almost synonymous withsacrifice. The priest’s share of the sacrificial meat was, of course, one ofthe important perquisites for a priest.16

Inscription on a funerary altar from Nicaea (Bithynia). SEG LIbis.17 Undated. We present the full text.

[pΕ] .πικρAτης σ[cν γα]-µετyQ pΑπ^yη18 τCνbωµCν 9ν3στη-

σαν τ3κνfω ΠερσHεUdαHς καP τελε-ταHς Bσ8αις παρL�ηνP ^αν3ντα.

Epikrates with his wife, Apphe, set up this altar for their child, Perseus,displaying it next to Zeus with prayers and sacred rites.

So the very personal and private rites surrounding the dedication of analtar for a deceased child are also called τελετα8.

Honorary decree on a limestone block from Cyaneae (Lycia). Heber-dey-Kalinka, Bericht, no. . Hellenistic period, ca. second century bc(letterforms). Lines – (restorations exempli gratia):

[τ>dηι 9γαIQ]ι δεδ:dIαι 5παιν3σαι pΑντ8dαριν pΑµ>ντ7[υ] Πινα(ρ3α) |6[καP στε^ανTσαι αUτCν κ]αP στQσαι αUτ7D 5ν τTι τ7D pΑπ:λλων7ς XερTιεEκ:ν[α] | [dαλκQνW τελεHν δg τK]ν τελετKν συ[µ]π7µπευ:ντων καP τTν5^(bων κ[αP] |8 [I>7ντ7ς τ7D γυµνασι]Aρd7υ b7Dν 5πP τ7D bω[µ]7D τ7D9νατεI[η]σ7µ3ν7υ, τ[7D] | [δg κ(ρυκ7ς 5ν τ7Hς παρ]7Dσιν καλ7Dντ7ς

16 See Van Straten, Hiera Kala () –.17 Edd.pr. Merkelbach-Stauber, SGO II no. //; cf. A. Chaniotis, EBGR ,

– no. (in Kernos ), who corrects the translation.18 Edd.pr. read pΑπ yQ; since it is an indigenous name, it is better left unaccentuated.

For other attestations of the name pΑπ^η, see L. Zgusta, Kleinasiatische Personennamen() §-.

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pΑντ8dαριν pΑµ[>]ντ[7]υ εEς πρ7εδρ8α[ν] |10 [5ν τ7Hς 9γTσι τ7Hς 9]νδρTν,Bµ78ως δg καP 9κ7ντιστ[Tν] καP τ7`[7]τTν καP [π]ε[λ]|[ταστTν].

. . . have decided, with good fortune, to praise Anticharis, son of Amyntas,from Pinara, and to wreathe him and set up a bronze statue of him in thesanctuary of Apollo, and to perform the rite while the ephebes accompanyhim in procession, while the gymnasiarch sacrifices a bovine at the altarthat has been dedicated, and while, among those present, the herald callsAnticharis, son of Amyntas, to the front seat in the games of men and,similarly, of javelin throwers, archers, and peltasts.

It is possible, though by no means certain, that the rite refers to thededication of a statue in the sanctuary of Apollo in the preceding line.

Mosaic from Sheikh Zouède in northern Sinai. SEG XXIV .19 Seenow A. Ovadiah, C. Gomez de Silva and S. Mucznik, The Mosaic Pave-ments of SheikhZouède inNorthern Sinai, inTesserae: Festschrift für JosefEngemann () –, with Pl. d–c. Mid-fourth to mid-fifthcentury ad (Ovadiah et al., on stylistic grounds).

The middle panel shows the so-called triumph of Dionysus. At theend of a merry thiasos, the god himself comes, riding a four-wheeled20chariot drawn by a couple of centaurs, while Eros holds the reins.The twogods are identified by name inscriptions: ∆ι:νυσ7ς and �Ερως. Directlyabove Eros’ name is the word τελετ(, which evidently refers to the wholescene, as it does not correspond to any of the figures in the mosaic.Quite similarly a mosaic from Sepphoris, also depicting the triumph ofDionysus, bears the label π7µπ( (procession).21 So in this context, τελετ(is the procession, thiasos.

B. Religious festival

Choregic dedication from Athens. SEG XXX .22 After ad (deathof Antinous). The festival of Antinous is called a τελετ(. Lines –(restored by Peek):

5ν Iυµ[3λαισι δ’] wπας πε8[ρατ’ Nδει`ε τ3dνης]�ιI37υ [τελετQι] Iε7ειδ37ς pΑ[ντιν]:7[ι7].

19 Ed.pr. J. Clédat, ASAE () –, with Pl. IV.20 Since the chariot is depicted from the side, only two wheels are shown.21 See R. Talgam & Z. Weiss,The Mosaics of the House of Dionysos at Sepphoris ()

–.22 IG II2 ; restored by W. Peek, ASAW . () – no. .


On stage, everyone showed the full extent of his art at the festival of thegodlike youth Antinous.

The restoration, though uncertain, seems plausible enough: the yearlyfestival for Antinous at Mantinea is called τελετ( by Pausanias, ...

Manumission record from Exochi (Macedonia). SEG XLVI .23 Thedocument is dated ad (Actian and provincial era, lines –). Thefestival of the goddess Enodia is called τελετ(. Lines –:

∆>[[υ]]σ|τρ7υ δωδεκA|4τyη, 7�σας τε|λετQς κg συ|6ναγωγQς, ΑUρη|λε8αpΙ7υλε8α Z |8 πρ7dρηµατε8σα|σα pΑµ>ντ7υ 5dαρι|10[σ]Aµην IεfT pΕν7δ8|eαYν:µατει nΕρµQν |12 .δ7Dλ7ν.

On the twelfth of Dystros, being a festival and a day of assembly, I, AureliaJulia, formerly called daughter of Amyntas, have willingly given my slave,by the name of Hermes, to the goddess Enodia.

Lucian Nav. also refers to a festival for Enodia at Aegina as τKν τQςpΕν7δ8ας τελετ(ν. In the inscription, the word τελετ( merely indicatesthat the day in question is a holiday without elucidating the nature of thefestival.

Honorary inscription by the corporation of Aphrodisiasts, fromEphesus.SEG XLIII .24 Second century bc. Here τελετα8 are the festival of anunknown god. Lines –:

aτι τC κ7ινCν τTν pΑ^ρ7δισιασ[τTν στ]ε^α|22ν7H ∆αµ7τ3λην nΙππ7στρA-τ7[υ εUσεbε]8ας | Vνεκεν καP εUν78ας τQς εEς τ[C κ7ινCν τ]Tι |24 τ7D Iε7Dστε^Aνωι 5ν ταHς τε[λεταHς] 5ν | oπAσαις ταHς Zµ3ραις.

That the corporation of Aphrodisiasts has crowned Damoteles, son ofHippostratus, with the crown of the god on all the days of the festival,because of his piousness and his good-will towards the corporation.

Edd.pr. note that the masculine, τ7D Iε7D (line ), is surprising here;one would have expected τQς Iε7D for Aphrodite.

23 Edd.pr. P.M. Nigdelis & G.A. Souris, Tekmeria () – (ph.) (available atwww.tekmeria.org). Cf. M.B. Hatzopoulos, BE , no. .

24 Edd.pr. D. Knibbe, H. Engelmann and B. Iplikçioglu, JÖAI () –no. .

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Dedicatory epigram to Athena, on a marble block from Heraclea byLatmus (Caria). Broken on the right. A. Dain, Inscriptions grecques duMusée du Louvre: Les textes inédits () no. . Undated. Line :

[ . . . τJ]ς τελετJς. � τLν 9ε8µναστ7[ν - - - - - - - - - - -]

. . . of the festival. O, the ever to be remembered . . .

The τελετA is a festival for Athena. Louis Robert has emphasized thatthere is no question of mysteries of Endymion, who is merely mentionedas the mythological founder of the city in line .25

The Panathenaea at Sardis were perhaps also called τελετ(: see below,Appendix A, no. d.

Dedicatory epigram on a marble block from Cyrene. SEG XXXVIII.26 Third century bc. Lines –:

µνJµα τ:δ’ nΕρµ(σανδρ7ς |2 �πgρ κρAνας B Φ8λων7ς | IQκε IεJι I>σας|4 pΑρτ3µιδ7ς τελετJι, | b7Dς SκατCν κατAγων |6 καP xκατι.

Hermesandros, son of Philo, dedicated thismonument above the fountain-house, having sacrificed to the goddess for the festival of Artemis, leading cattle to the sanctuary.

Here, τελετA refers to the Artamitia, a local festival of Artemis.There isnothing to suggest that it was amystery festival. Cf. also Paus. .., whomentions a τελετ( for Artemis in Arcadia.

C. Eleusinian Mysteries

Dedicatory epigram on a statue base, originally set up in the vestibule ofthe City Eleusinion, found in the Athenian Agora. IG I3 . Ca. bc(letterforms). Lines –:

[9]ρρ(τ7 τελετQς πρ:π7λ7ς σQς, π:τνια ∆η7H, | καP IυγατρCς πρ7I>ρ7κ:σµ7ν Fγαλµα τ:δε | Nστησεν στε^Aνω ΛυσιστρAτη.

As an attendant of the secret ceremony for you and your daughter,MistressDeo (Demeter), Lysistrate set up this statue of two crowns as an ornamentfor your vestibule.

25 L. Robert, ATAM – (cf. SEG XXX ).26 Ed.pr. G. Pugliese Carratelli, SEC (text identical to SEC ) with ph.; F. Cha-

moux,MMAI () – with excellent photo of squeeze (cf. SEG XLI ).


For a detailed discussion of this inscription, see Clinton, Sacred Offi-cials, no. .

Ephebic decree fromAthens. SEGXXIX .27 /bc.The ephebes arepraised, among other things, for performing their duty at the Eleusinianmysteries. Lines – (restored by ed.pr.):

Nν τε τ�ει τ[ελετ�ει?] | [τTµ µυστηρ]8ων 5λειτ7>ργησαν καλTς καP εUσε-bT[ς - -].

In the ceremony (?) of the mysteries they performed their duties beauti-fully and religiously.

The restoration seems reasonably secure: Z τελετK τTν µυστερ8ων is acommon combination, see Isoc. Paneg. (d); Diod. .. (of theSamothracian mysteries); cf. IG II2 .; I.Didyma .– (of themysteries at Didyma).

Honorary decree forDemaenetus, fromEleusis. IG II2 . From bc(archonship of Aeschron). See nowClinton, I.Eleusis, no. with Pl. (ph. squeeze). Demaenetus had, among other things, three times beenstrategos in the area of Eleusis. Lines –:

5πεµελ(Iη δg καP | τQς τTν µυστηρ8ων [τε]λετQς καI’ SκAστην στρατη-γ8αν, aπως | µετL πAσης 9σ^αλε[8α] .ς συντελεσIεH.

And he also took care of the festival of the mysteries during each period ofcommand, so that it could be performed in all safety.

(= d) Fragmentary herm from Athens, set up in honour of a certainLeucius. IG II2 . Second century ad. Leucius’ mother was apparentlya priestess in the Eleusinian mysteries, lines –:

9ρρ(τ7υ τελ[ετQς .ργια] | δερκ7µ3νη.

who always beheld the mysteries of the secret rite.

Dedicatory epigram on a herm from Athens, set up in honour of acertain Aelius Apollonius. IG II2 . Ca. /ad (Apollonius’ son,who had the same name, appears in an ephebic inscription of that year).Apollonius’ mother had been a priestess, lines –:

27 Ed.pr. S.V. Tracy, Hesperia () –.

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� τελετLς 9ν3^αινε Iε7Hν | παρ’ 9νAκτ7ρα ∆η7Dς.

who displayed the ceremonies for the goddesses by the temple of Deo(Demeter).

The mother was probably P. Aelia Herennia, a hierophantis: see Clinton,Sacred Officials, no. .

Dedicatory epigram for hierophantis Isidote, on a base from Eleusis. IGII2 . After ad (initiation of M. Aurelius and Commodus). Seenow Clinton, I.Eleusis, no. with Pl. (very good ph. of stone).Lines –:

� τε καP pΑντωνHν7ν Bµ7D Κ7µµ:δfω | bασιλQας | 9ρd7µ3νη τελετTνNστε^ε µυστιπ:λ7υς.

And starting the ceremonies, she wreathed the emperors Antoninus (i.e.Marcus Aurelius) and Commodus as initiates at the same time.

Dedicatory epigram for Praxagora, on a base from Eleusis. IG II2 .End of second centuryad. See nowClinton, I.Eleusis, no. with Pl. (ph. stone). Lines –.

9λλA µε καP πα8δων κ7σ|8µεH d7ρ:ς,7{ τC πρC µυστTν |Fλλων 5ν τελεταHςστ3µ|10µα κ:µαισι I3σαν.

But a chorus of children decorates me, too. In front of the other mystai atthe ceremonies, they have placed the wreath on my hair.

Given the special treatment she receives, Praxagora was presumably ahearth-initiate: see Clinton, Sacred Officials, no. .

Letter from Emperor Commodus to the Eumolpidae, published at Eleu-sis. IG II2 . –ad. See now Clinton, I.Eleusis, no. withPl. (good ph. of stone). The emperor accepts his appointment asarchon of the Eumolpidae, lines –:

kς τA τε 9π:ρρητα τQς κατL τL | µυστ(ρια τελετQς 5νδ7 .:|τερ:ν τε καPσεµν:τερ7ν.

so that the secrets of the ceremony of the mysteries may be even moresplendid and solemn.

Commodus had himself been initiated into the Eleusinian mysteries ona previous occasion: see above, no. .


The following three inscriptions have been identified by Kevin Clintonas dedicatory epigrams for Eleusinian hierophant Julius, who saved thearrheta hiera during the invasion of the Costobocs in ad.28

Herm. I.Eleusis, no. . Dedicated at Eleusis shortly after the invasion(ca. –ad), later transported to Aegina, now lost. We present thefull text:

9ρρ(των Iησ[αυρCν ˘ ¯˘ ¯ 5] .ς pΑI(ναςµυστικCν �[γαγ:µην 5ν π] .7λ3µω.ι στ .υγερTιW

τ7�νεκα ταιν8 .α[ις 9ν3δησαν Κ] .εκρ7π8δαι µε καP I3σαν 5ν [τεµ3νει . . . .]ρ7ς29 9εP τελετQς.

I took the mystic treasury of secrets to Athens during the hateful war. Forthis reason, the Cecropidae have crowned me with headbands and havededicated me in the sacred precinct (?) of the everlasting ceremony.

(= ) Marble block from Eleusis, presumably belonging to a gravemonument. IG II2 . From ad or shortly after (death of thehierophant).30 See nowClinton, I.Eleusis, no. with Pl. (very goodph. of stone). Lines – praise the hierophant:

�ς τελετLς 9ν3^ηνε καP .ργια πAννυdα µ>σταις ΕUµ:λπ7υ πρ7d3ων Xµερ:εσσαν .πα,

�ς καP δυσµεν3ων µ:I7ν 7U τρ3σεν, 9λλ’ 5σAωσενFdραντα 9ρρ(των I3σµια Κεκρ7π8δαις.

who displayed the ceremonies and the all-night mysteries to the mystai,pouring forth the charming voice of Eumolpus, and who did not fleefrom the enemy’s onslaught, but saved undefiled the secret rites for theCecropidae.

Zijderveld noted that τελετα8 and .ργια πAννυdα seem to be used asalmost equivalent synonyms here.31

(= ) Round base from Eleusis. IG II2 . After ad (initiation ofMarcus Aurelius in line ); probably around the same time as IG II2 :ad or shortly after. See now Clinton, I.Eleusis, no. with Pl. – (ph. stone). Lines –:

28 See Clinton, Sacred Officials, –.29 5ν[γcς Nµεν Μητ]ρCς, Peek, rejected by Clinton.30 See Clinton, Sacred Officials, n. : instead of ca. ad.31 Zijderveld, Τελετ% () .

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καP σ7^8yη κλεινCν καP σεµνTν ^Aντ7ρα νυκτTν∆η7Dς καP Κ7>ρης oγνCν BρeJς πρ:π7λ7ν,

aς π7τε Σαυρ7µατTν 9λεε8νων Nργ7ν FIεσµ7ν .ργια καP ψυdKν 5`εσAωσε πAτρηι,

καP τελετLς 9π3^ηνε καP [ρατ7 κDδ7ς aµ7ι7νΕUµ:λπfω πινυτfT καP ΚελεfT OαI3ωι,

ΑUσ7ν8δην τε 5µ>ησεν 9γακλυτCν pΑντωνHν7ν.

You are looking at the displayer of solemn nights, also famous for hiswisdom, the holy attendant of Deo (Demeter) and Kore, who, avoidingthe unlawful work of the Sarmatians,32 saved the mysteries and his life forhis country and displayed the ceremonies and elevated their reputationlike wise Eumolpus and very holy Celeus and initiated the very gloriousAntoninus of Rome (i.e. Marcus Aurelius).

Prophetes inscription on a block of grey marble, inscribed on the front.I.Didyma . bc (Lysimachos stephanephoros, line ). Lines –.

[Κ3] .κρ7π7ς 5ν γα8eα µgν .� .πε8ρ7d7ν Xερ7[^Aντην][µυστι]κCν 5ν νυd87ις33 Φερ[σε^:]νης τε .λετ .α[Hς]

In Cecrops’ land, the eminent mystic hierophant in the nocturnal rites ofPersephone . . .

The text must have continued on the next block (below or to the right).The nocturnal rites of Persephone in the land of Cecrops are, of course,the mysteries of Eleusis.

D. Other Mysteries

The famous regulation of the Andanian mysteries. IG V , (LSCG). /bc.34 The officials of the cult, called hieroi, take an oath (linesA.–):

Yµν>ω τ7cς Iε7>ς, 7�ς τL µυστ(ρια 5πιτ[ε]|[λε]Hται, 5πιµ3λειαν V`ειν,aπως γ8νηται τL κατL τLν τελετLν Iε7πρεπTς καP 9πC παντCς τ7Dδικα87υ, καP µ(τε αU|4[τ]Cς µηIgν Fσdηµ7ν µηδg Fδικ7ν π7ι(σειν 5πPκαταλ>σει τTν µυστηρ8ων µηδg Fλλωι 5πιτρ3ψειν, 9λλL κατακ7λ7υ|I(-σειν τ7Hς γεγραµµ3ν7ις, 5`7ρκ8σειν δg καP τLς XερLς καP τCν XερQ κατL τCδιAγραµµα.

32 I.e. the Costobocs, see Clinton, Sacred Officials, .33 Confusion of gender: one would have expected νυd8αις, but the omicron is clear in

the photograph.34 The date can be inferred from lines A., , which mention year (after bc).


I swear by the gods for whom the mysteries are performed, to take carethat the affairs of the ceremony are conducted devoutly and altogetherjustly, and not to do anything inappropriate or unlawfulmyself in the guestquarters of themysteries or delegate to anyone else, but to obey thewritingsand administer the oath to the holy women and the priest according to theregulation.

See also Zijderveld’s brief discussion of this inscription above, p. .

Honorary decree of the Achaeans found in the pronaos of the Despoinatemple at Lycosura. IG V , . Late second or early third century ad.It is a posthumous honorary decree for Saon, son of Polycharmos, fromMegalopolis, a hierophant of the Great Goddesses. Lines – mentionthat he was:

γεγ7νjς µgν 9πC τTν πρ<τως τKν τελετKν | τTν ΜεγAλων IεTν παρLτ7Hς pΑρκAσι συστησαµ3νων Xερ7^αντTν.

a descendant of those who, as hierophants, first organized the ceremony ofthe Great Goddesses in Arcadia.

The telete established by Saon’s forefathers was that of Arcadian Mega-lopolis. An important source for our study, since it independently con-firms that the celebration of themysteries at Megalopolis, which, accord-ing to Pausanias, were modelled after the Eleusinian mysteries, wasindeed called a τελετ(. Cf. Pausanias ..:

καταστ(σασIαι δg 7zτ7ι Μεγαλ7π7λ8ταις λ3γ7νται πρTτ7ν τTν ΜεγA-λων IεTν τKν τελετ(ν, καP τL δρ<µενα τTν pΕλευσHν8 5στι µιµ(µατα.

And they are said to have first founded the ceremony of the Great God-desses for the Megalopolitans, and their rituals are an imitation of those atEleusis.

Dedicatory epigram on an architrave block from Tomis. I.Tomis .35First century bc?36 We present the full text.

oγνCν �πgρ IιAσ7ι7 πυρ8bρ7µ3 σ7ι τ:[δ’ Fγαλµα]δTρ7ν 9πC σ^ετ3ρας �πασεν 5ρ .γ[ασ8ας][µ]υστικCν 5µ bακd7Hσι λαdjν στ3^7 .ς [¯˘ ¯ ¯]

.ΠAρµιδ7ς, 9ρdα8ην δεικν>µεν7ς τ[ελετ(ν].

35 Ed.pr. E. Reisch, AEM () – no. , with excellent commentary. See alsoJaccottet, Choisir Dionysos, no. .

36 Jaccottet.

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9λλL σ>, ταυρ:κερως, nΕρµαγ3νε7ς dε[ρCς Nργ7ν][δ]3`αι καP Πασ7Dς σTOε XερCν I8ασ[7ν].

On behalf of the thiasos, [(proper name)], son of Parmis, gave you, fire-roaring, this hallowed statue as a gift from their ownworkmanship, havingobtained the mystic wreath at the bacchanals, displaying the ancient cere-mony.Nowyou, bull-horned, receive this work by the hand ofHermagenesand preserve Paso’s sacred thiasos!

πυρ8bρ7µ7ς (line ) is a rare epithet of Dionysus, cf. Nonn.Dion. .(πυρ8bρ7µ7ς ΕEρα^ι<της); ταυρ:κερως (line ) is also an epithet ofDionysus, cf. Eur. Bacch. ;Hymn. Orph. .; Euphorion fr. (Pow-ell).

The restoration at the end of line seems reasonably secure: δε8κνυ-σIαι τελετ(ν is a standard expression of the mysteries, see above, p. .The words “mystic wreath at the bacchanals” show beyond any doubt thatthe telete was a ceremony performed in the context of a Bacchic mysterycult.

It is noteworthy that, while the thiasos evidently included men (thededicant is a man: λαd<ν, not λαd7Dσα), it was apparently led by awoman.

Dedicatory epigram for Isia, from the island of Tenos. IG XII , .Second centuryad (Hiller, letterforms). Isia is honoured forfinancing thecompletion of a building between the temples of Bacchus and Demeter(?). Lines –:

IυσσAδ7ς 9γρ7τ3ρ7υ Βρ7 .µ[87υ I3σαν εEκ:να µ>σται]5ν τελεταHσιν pΑγην7ρ8δ[α7 ˘ ¯˘ ¯ ¯].37

Of this wild thyssad of Bromios the mystai (?) set up a statue (?) at theceremonies of the Agenorid.

Thyssad is another word for thyiad or maenad (from I>σσειν = µα8νε-σIαι).38 The context is therefore clearly Bacchic.The existence of Diony-siac associations onTenos is further evidenced by IGXII , (Jaccottet,Choisir Dionysos, no. ), which mentions τTν τ7D ∆ι7ν>σ7υ 7x|κων(lines –).

37 pΑγην7ριδ[Tν, Kaibel; pΑγην7ρ8δ[ων, Hiller; pΑγην7ρ8δ[α7, Schuddeboom.38 See Erotianus, Vocum Hippoc. collectio s.v. I>σσειν: µα8νεσIαι, kς καP pΑριστ7^A-

νης B γραµµατικ:ς.


At the end of the second line, one expects a genitive ending. Kaibelsupplied -ιδTν,39 without explanation; Hiller substituted -8δων,40 “quiaMaenades γενεQς ΕEν7Dς Fπ7 Καδµε8ης sunt (Inschr.Magn. ).”Whilethese readings appear to be epigraphically possible, they are problematic,because, as far as I am aware, a festival or rites of the Agenorids are notattested anywhere else. For this reason, I prefer to read pΑγην7ρ8δ[α7:a genitive singular referring to the god Bacchus, who was, after all, adescendant of Agenor (compare e.g. Statius,Achil. .: Lucus Agenoreisublimis ad orgia Bacchi | stabat).

Cult regulation from Amorgos concerning the cult of the Mother of thegods. IG XII , (LSCG ). First century bc. Lines b.–:

5πLν δg τελετKν π7ιyQ Z X3ρεια, B π3λαν[7ς B 9π7δι]|12δ:µεν7ς �πC τTντε[λ]7υµ3νων Xε[ρC]ς Nσ[τ]ω.

When the priestess has performed the ritual, the pelanos paid by those whoundergo the ritual shall fall to the goddess.

Without further specification, the telete presumably refers to the ritualof the Metroac mysteries.The pelanos, originally a cake, is here a sum ofmoney.41

Dedicatory epigram on a round base from Cos, battered on the right.42Late third or early second century bc (letterforms). Lines , :

5ν τελεταHς ∆Aµα[τρ7ς - - - - - - - - - - -]

in the rites of Demeter . . .

καP Κ7>ραν νυd[8αις - - - - - 5ν τελεταHς]

and Kore in the nocturnal (rites).43

The ‘rites’ evidently refer to mysteries of Demeter, apparently celebratedon Cos (‘land of the Meropes’, line ).

39 Gen. pl. masc. (of pΑγην7ρ8δης).40 Gen. pl. fem. (of pΑγην7ρ8ς).41 Cf. Ziehen in RE s.v. π3λαν7ς, col. .42 Ed.pr. R. Herzog, PhilWoch () –; cf. S. Sherwin-White,Ancient Cos

() , who discusses the inscription and reproduces the text in note .43 “Zu νυd[8αις kann wohl nur 5ν τελεταHς ergänzt werden. So schließt in schöner und

bedeutungsvoller Symmetrie das zweiletzte Distichon mit denselben Worten, mit denendas zweite begonnen hatte. Sie umhegen die Geheimfeier.” Herzog, .

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Inscription on a pediment stele. I.Didyma . First or second cen-tury ad.There were mysteries connected to the oracle and cult of Apolloand Artemis at Didyma. Lines –:

�δρ7^:ρ7ς pΑρ|τ3µιδ7ς ΠυI8ης |4 Συµ^3ρ7υσα pΑπελ|λJ πAσας τLςκατL |6 ν:µ7ν 5πιτελ3σα|σα τyQ IεfT Iυσ8ας |8 καP σπ7νδLς καP τLς | τTνµυστηρ8ων τε|10λετLς εUσεbTς.

Hydrophoros of Artemis Pythia, Sympherousa daughter of Apellas, havingperformed all the prescribed sacrifices and libations and the rites of themysteries religiously for the goddess.

Other hydrophoros inscriptions simply refer to the rites of the mysteriesas τL µυστ(ρια.44 Hydrophoroi were young priestesses, normally girlsfrom noble families.45 This was the highest office open to maidens atDidyma.46

Honorary decree for a gymnasiarch, found in a gymnasium in Perga-mum. IGR IV .47 The document dates from –bc (reign ofAttalus III, lines , , ).The gymnasiarch was apparently in charge ofthe performance of the mysteries for the ΜεγAλ7ι Iε7P ΚAbειρ7ι (line )and he ensured that the ephebes received theirmyesis on time (line ). Inline , we read that he did not allow the ephebes:

τL πρCς τKν τελετKν 9ν(κ7ντα παρ’ SαυτTν πAντα πρ7σενε[γκεHν].

to contribute all the costs of the ceremony by themselves.

While the fragmentary state of the document does not allow for certainty,it seems likely that τελετ( refers to the performance of the mysteries ofthe MegaloiTheoi.

Funerary epigram fromAmastris (Pontus). SEGXXXV .48 It is datedad ( of the Lucullan era, line ). Lines –:

παρ’ 5µπ>ρ7ις δg κTµ7ν ΕU8fω ΘεfT | τριετQρι τελετKν µυστικTς 9νηγα-γ7ν.

I (Aemilianus) led the procession past the burnt sacrifices at the triennialfestival for the god Euios (Dionysus) and led the ceremony like amystes.

44 I.Didyma , , , , , , , , .45 See L. Robert, Hellenica XI–XII () , ff.46 See J.B. Connelly, Portrait of a Priestess () .47 Ed.pr. B. Schroeder, AM , no. (OGIS ).48 Ed.pr. C. Marek, EA () no. .


So here, τελετ( presumably refers to a mystery ceremony for Dionysus.

Funerary epigram on a limestone block from Patara (Lycia). TAM II ,. Undated. It probably belonged to a grave monument (τ>µb7ς, line). We present the full text.

[- - - - - - - - - - - - - - - - - - - - τα?] .Hς τελεταHσιν vacat

[- - - - - - - - - - - - - - - - - - - - - - σ]c .ν γαµ3τyη f� vacat

[- - - - - - - - - - - - - - - - - νυµ^ε?] υτ([ρ]ι7ς 7mκ7ς vacat

[- - - - - - - - - - - - - - - - - - - - - - - ] καP κλ>ε τQς στ(λης aντιν .α τ>µb7ς Ndει.[- - - - - - - - - - - - - - - - - - - - - - - ] τLς Xερ7^α .ν .τε87υς πρα`Aµεν7ς τελετ .Aς.

. . . at (?) the ceremonies . . . with my husband, who . . . the bridegroom’s(?) house . . . and hear from the stele whom the tomb holds . . . havingperformed the ceremonies of the hierophant.

The reference to hierophanteioi teletai indicates a mystery rite.

Funerary epigram on a sarcophagus from Termessus (Pisidia). TAMIII ; G.E. Bean, Belleten () – no. , presents an improvedtext (SEG XVII ).Third century ad. Line :

καP ΒAγd7υ τελετTν π7λυ[¯˘ ¯˘ ¯¯]and of the rites of Bacchus.

This refers to the mysteries of Dionysus. A shepherd’s crook, symbol ofthe mysteries, is depicted on the left of the inscription.

Dedicatory inscription on a statue of Mithras Tauroktonos from Sidon,Syria. SEG LII .49 It is dated /ad (Sidonian era).50

Φλ(A7υι7ς)Γερ:ντι7ς πατKρ ν:µιµ7ς τTν τελετTν τ7D Iε7D εUdαριστTν9^ι3ρωσα τfT ^� Nτει.

I, Fl(avius) Gerontius, pater nomimos of the ceremonies of the god, dedi-cated this thankfully in the year .

The pater nomimos was an official in the Mithras cult. The teletai canhardly be anything else than the Mithraic mysteries.

49 A. deRidder,Catalogue de la collection LouisDeClerq IV.Lesmarbres, les vases peintset les ivoires () – no. ; republished by F. Baratte in E. Gubel, Art phénicien() – no. (non vidi). Cf. also CIMRM I no. . For a photograph, see LIMCVI s.v. Mithras, no. .

50 Vermaseren incorrectly suggested a date of ad (Seleucid era).

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(= ) Funerary epigram on the tomb of Vettius Agorius Praetextatus,from Rome. CIL VI . From ad (death of Vettius). On the backof the monument, Paulina speaks to her husband Vettius, lines D.–:

sed ista parva, tu pius m⟨y⟩stes51 sacris | teletis reperta mentis arcanopremis | divumque numen multiplex doctus colis.

But those things are trivial: you as a pious initiate keep hidden in thesecrecy of your mind what was revealed in the sacred rites, and youworship the multifarious divinity of the gods like an expert.

On the front of the tomb, we read (A.–) that Vettius was, amongother things, an initiate (sacratus) of Liber and the Eleusinian goddesses,hierophant, neocorus, and tauroboliatus.The teletaewill therefore be thesecret rites of themysteries, including, but not limited to, those of Eleusis.

The word occurs again in line D. to indicate the taurobolium; seebelow, no. .

E. Taurobolium

In the next six inscriptions, all dating from the fourth century ad, τελετ(refers to the remarkable rite of the taurobolium.

Dedicatory epigram on a taurobolic altar from Athens.52 IG II2 .Fourth century ad. It was set up for Attis and Rhea as a thank-offeringfor the τελετ( ταυρ7b:λ7ς (line ). Lines –:

δeαδ7Dd:ς µε Κ:ρης bασιλ⟨η8⟩δ7ς53 XερL σηκTν |10 |Ηρας κλεHIρα ^3ρωνbωµCν NIηκε nΡ3yη | pΑρd3λεως, τελετQς συνI(µατα κρυπτL dαρA`ας |12ταυρ7b:λ7υ, πρTτ7ν δεDρ7 τελει7µ3νης.

As daduch, weighing the sacrificial victims ofQueenKore and carrying thedoor-bars of Hera, Archelaus dedicated this altar to Rhea, having engravedhidden signs of the taurobolium, performed here for the first time.

Dedicatory inscription on a taurobolic altar from Athens. IG II2 .From /ad (archonship of Hermogenes).The name of the goddess isnot mentioned. Lines –:

51 MOVESTES stone, mason’s error.52 For a general description of the two Athenian altars and photos (not of the inscrip-

tions), see Kaltsas, NMΓλυπτ9, – no. .53 ΒΑCΙΛΑΝ∆Ι)C stone, mason’s error.


Fρd(7ντ7ς) nΕρµ7γ3ν7υς 5τελ3σIη |4 ταυρ7b:λι7ν 5ν pΑI(ναις a|περπαραλαbjν Μ7υσ<νι7ς |6 B λαµ(πρ:τατ7ς) τQς τελετQς τC σ>ν|IηµατCν bωµCν 9να8|8Iηκα.

When Hermogenes was archon, I was initiated into the taurobolium inAthens and having undertaken that, I, the most illustrious Musonius,dedicated this altar as the token of my initiation.

(= ) Dedicatory epigram on a taurobolic altar from Rome. IGUR I .Fourth century ad. The altar is dedicated to the Mother of gods by twopriests, Crescens and Leontius, lines –:

.ργια συνρ3`αντε IεJι παµµ(τ7ρι nΡε8ηι | κρι7b:λ7υ τελετQς καP ταυ-ρ7b:λ7ι7 ^ερ8στης | αtµασι µυστιπ:λ7ις bωµCν �περτ8Iεσαν.

(who), having performed together the rites of the most excellent criobo-lium and taurobolium ceremony for the goddess Rhea, mother of all,dedicated this altar where they shed blood as initiates.

(= ) Dedicatory epigram on a taurobolic altar from Rome. IGUR I .From ad (consul names in lines –).The altar is dedicated toAttisand Rhea. Lines –:

σ>νb7λ7ν εU|2αγ3ων τελετTν |9ν3Iηκε ΣαbHνα |4 �Αττει καP nΡε8yη bω|µCν9γηρAσι7ν, |6 Λαµπαδ87υ Iυγα|τKρ µεγαλ(τ7|8ρ7ς, .ργια ∆η7Dς | καP^7bερLς nΕκA|10της ν>κτας 5πι|σταµ3νη.

As a symbol of the very sacred rites, Sabina, daughter of great-heartedLampadius, dedicated this un-aging altar to Attis and Rhea, knowing themysteries of Deo (Demeter) and the fearful nights of Hecate.

Dedicatory epigram on a taurobolic altar from Rome. IGUR I . Fromad (consul names in line ).The altar is dedicated to Rhea and Attisby a priest of Mithras. Lines –:

κρι7b:λ7υ τελετQς �[δ’ Nτι τ]αυρ7b:λ7υ | µυστιπ:λ7ς τελετTν [XερTν9]νεI(κατ7 b

⌣ωµCν, | δTρ7ν pΑπ:λλων7ς [τ7�ν7µ’] Ndων 5π8κλ

⌣ην.

As an initiate in the sacred rites, the rite of the criobolium and tau-robolium, he dedicated this altar, using the name Doron Apollonos (‘Giftof Apollo’) as a nickname.

Line 5π8κλην: the dedicant’s actual name is Apollodorus (line ), whichdoes not fit the metre.

(= ) Funerary epigram on the tomb of Vettius Agorius Praetextatus,from Rome. CIL VI . From ad. Paulina addresses her husband,Vettius, in lines D.–:

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te teste cunctis imbuor mysteriis, |26 tu Dindymenes Atteosqu⟨e⟩54 anti-stitem | teletis honoras taureis consors pius |28 Hecates ministram trinasecreta edoces | Cererisque Graiae tu sacris dignam paras.

With you asmywitness, I am introduced to all themysteries; you,my piousconsort, honour me as priestess of Dindymene (Cybele) and Attis with therites of the taurobolium; you instruct me in the threefold secret asministerof Hecate and you make me worthy of the rites of Greek Ceres.

On the front of themonument, Paulina is called initiate (sacrata) of Ceresand the Eleusinian mysteries, initiate of Hecate at Aegina, tauroboliataand hierophantria (lines A.–).

F. Goddess

The famous sacrificial calendar of the Marathonian Tetrapolis. IG II2 (LSCG ). First half fourth century bc. See also S.D. Lambert, ZPE () –, who presents a new text with extensive line-by-linecommentary (SEG L ). A.II.:

ΤελετQι σπυ .∆ια: ∆∆∆∆ vacat

For Telete: (an offering); drachmas.

The most attractive reading for σπυ .∆ια is perhaps σπυ⟨ρ8⟩ .δια (bas-kets).55 In this context, Lambert also draws attention to the appearance ofa basket on the relief fromCynuria (see above, no. ); the parallel is prob-lematic, however, since the inscription on that relief is generally regardedto be secondary and most likely refers to the scene rather than the deity.

A round altar, found in the sanctuary of Demeter at Pergamum, isdedicated to Nyx, Telete and the Automaton.56 Second century ad. Theinscription reads:

ΝυκτP καP Τελετ .Q.ι |2 καP τTι ΑUτ7µA .τω.ι | Κλαυδ8α Τελεσ^7ριαν8 .α |4

�µν(τρια κατ’ .να .ρ.

To Nyx and Telete and to the Automaton, Claudia Telesphoriania, singerof hymns, in accordance with a dream.

54 ATTEOSQUI stone, mason’s error.55 Suggested by S. Sölders, Die außerstädtischen Kulte und die Einigung Attikas (Diss.

Lund ) (non vidi): see Lambert ad locum.56 Ed.pr. H. Hepding, AM () – no. ; cf. Robert, OMS VII, .


Fig. . Mosaic from Zeugma, featuring Telete, Dionysus and Skirtos.Photograph courtesy of Dr. Mehmet Önal, Gaziantep Museum.

Claudia had apparently had quite an interesting dream that inspiredher to dedicate an altar toNight, Rite and SpontaneousChance.57 Robert’sproposal that Claudia was perhaps a singer of Orphic hymns is interest-ing, though the evidence is inconclusive.

A mosaic from Zeugma (Commagene),58 late second or early third cen-tury ad, shows Telete, Dionysus and Skirtos (see Fig. ).The three figuresare identified by name inscriptions (Τελετ(, ∆ι:νυσ7ς, Σκ8ρτ7ς).

The mosaic features the familiar scene of drunk Dionysus.The young,beardless god stands in the middle with bare upper body. A blue and yel-low garment hangs from his back and folds around the hips to cover hislegs. His head, crowned with a diadem, is surrounded by a blue nimbus.He is supported by Skirtos, a satyr boy wearing a panther skin.59 Anotheranimal skin swings from the boy’s left upper arm. To the left stands Telete,dressed in a blue chiton with a yellow robe draped around her hips. Herhair is wreathed with ivy and in her right hand she holds a thyrsus witha snake coiled around the upper part. The poses of the figures and theshadow cast by Skirtos give the scene an air of three-dimensionality.

57 For kat’onar inscriptions, see F.T. van Straten, BABesch () –.58 Ed.pr. M. Önal, Rescue Excavations in Belkıs/Zeugma:The Dionysos Room and the

Pit below its Mosaic Floor, DM () –, with Pl. –.59 Skirtos is also found in the merry thiasos in the mosaic from Sheikh Zouède (SEG

XXIV ), see above, no. .

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Another mosaic from Zeugma, SEG XLVIII ,60 second or thirdcentury ad, shows a badly damaged figure, beside which is an inscriptionΤΕΛΕΓΕ. Feissel wondered if we should read τελετα8. I would prefer toread ΤΕΛΕ .ΤΕ as a mistake (or alternative spelling) for ΤΕΛΕΤΗ. Ergeç etal. mention the mosaic in passing: “Dionysos mit seiner Tochter Teleteumgeben von den Vier Jahreszeiten.” If this new interpretation is correct,we have here a second pictorial representation of the goddess Telete fromthe town of Zeugma.

Conclusion

In inscriptions, the word τελετ( appears in a variety of meanings. Forexample, it can be used for the rites surrounding the private dedicationof an altar, but it can also refer to a public festival of Artemis at which cattle were sacrificed. Just as in the literary sources, the term is frequentlyused for the rite or the festival of the mysteries.

A clear development of the meaning cannot be discerned. Our old-est extant inscription, no. , uses the word for the ceremony of theEleusinianmysteries.The only other inscription from the classical periodis no. , the sacrificial calendar of the Marathonian tetrapolis, whereTelete is a goddess, who receives drachmas worth of offerings.

The term can denote very different religious rituals and ceremonies:public religious ceremonies in which the ephebes participate (no. );an offering (no. ); special rites surrounding the private dedication ofa funerary altar (no. ); the thiasos of Dionysus (no. ). In the sacredlaws from Cos, the word pertains to the consecration of priests (nos. –). It is unclear which ritual or ceremony is meant in nos. and .

In no. , the god Pan is called τελετAρdης, ‘leader of the ceremony’. Cf.Silenus in Hymn. Orph. ..

The word τελετ( is used for festivals of several gods and goddesses:Artemis (no. ); Enodia (no. ); Athena (no. ; perhaps also d);61Antinous (no. ); an unidentified god (no. ).

60 Ed.pr. R. Ergeç in D. Kennedy (ed.), The twin towns of Zeugma on the Euphrates() (D. Feissel, BE , no. ; SEG XLVIII ); unfortunately, the mosaic isnot discussed in S. Campbell’s chapter on new mosaics in the same book. Cf. R. Ergeç,M. Önal and J. Wagner in J. Wagner (ed.), Gottkönige am Euphrat () .

61 See below, Appendix A.


It denotes the special rite of the mysteries of Eleusis (nos. , –).The expression ‘τελετK τTν µυστηρ8ων’, apparently referring to thewholefestival, is found in no. (probably also no. ).

The word refers to the rite of mysteries modelled on those of Eleusis:Andania (no. ); Megalopolis (no. ); Cos (no. ).

It is used for the rites of Dionysian and other mystery cults: Dionysus(nos. , , ; probably also ; perhaps also d);62 Mother of thegods (no. ); Megaloi Theoi (no. ); Mithras (no. ); Artemis Pythia(no. ); an unknown deity (no. ); various gods (no. ). The word isalso used for the special ritual of the Taurobolium (nos. –).

Finally, Telete occurs personified as a goddess several times (nos. –; perhaps also no. ).


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THE USE OF )ΡΓΙΑ IN INSCRIPTIONS

The uses of )ΡΓΙΑ in inscriptions can be categorized as follows:

A. Dionysiac ritesB. Eleusinian mysteriesC. Other religious ritesD. Rites in a metaphorical senseE. Cult regulationsF. Cult objectsG. Epithet for Isis

Within these categories, I have arranged the inscriptions geographicallyaccording to their place of origin.

A. Dionysiac rites

Bacchic gold leaf from Pherae (Thessaly). Graf & Johnston, Ritual Textsfor the Afterlife () no. .1 Late fourth or early third century bc(letterforms).The text reads:

π3µπε µε πρCς µυστT⟨ν⟩ IιAσ7υςW Ndω .ργια [σεµνL]∆(µητρ7ς iI7ν8ας ⟨τε⟩ τ3λη καP ΜητρCς p)ρε8[ας].2

Send me to the thiasoi of the initiates: I have the solemn rites and ritualsof Underworld Demeter and the Mountain Mother.

1 Edd.pr. R. Parker & M. Stamatopoulou, ArchEph [] –. See also F. Fer-rari & L. Prauscello, ZPE () –; Bernabé & Jiménez San Cristóbal, Instruc-tions for the Netherworld () no. la. For the Bacchic/Orphic gold leaves in general,Graf & Johnston () and Bernabé & Jiménez () should be read in conjunction:Bernabé & Jiménez for their critical text edition, thematic arrangement, and extensivecommentary per tablet; Graf & Johnston for a better restoration of the Pelinna texts,better translations, a geographical arrangement, and excellent contextualization of thisdifficult and elusive group of texts.

2 µυcτωd lamella, scribe’s error; [ΒAκd7υ] (end of line ) contemplated and rejectedby edd.pr. (who prefer Eδ7Dσα), adopted nonetheless by subsequent editors but stronglyand convincingly rejected by Ferrari & Prauscello; [σεµνL] offered as a possibility byedd.pr., preferred by F. Ferrari, BMCR ..; ⟨τε⟩ τ3λη καP edd.pr.; τελ⟨3σαι⟩ καPFerrari & Prauscello, which is unnecessary and perhaps too ingenious.

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This message is evidently addressed to Persephone, cf. two of theThurii tablets,3 where the deceased comes to Persephone as a suppliant:�ς µε πρ:^ρων π3µψηι Vδρας 5ς εUαγ3ων: “so that she may gladly sendme to the seats of the pure.”

For the expression .ργια σεµνL Ndειν, cf. Aeschylus fr. N2: σεµνLΚ7τυτ7Dς .ργι’ Nd7ντες.

Bernabé and Jiménez identify .ργια as sacred symbols (cf.Theoc. Id.., above). Graf and Johnston, on the other hand, have the morecommon translation ‘rituals’. While there is something to be said foreither interpretation, I believe the latter is to be preferred, given thejuxtaposition of .ργια and τ3λη.

The mention of τ3λη here recalls the last verse of the longer Pelinnatablet:4 κ9π⟨ι⟩µ3ν| .ει σ’ � .π .C | γ .Qν τ3|λεα wσ⟨σ⟩α|περ .λ|bι7ι Fλ|λ7ι:“Below the earth, rites await you just as the other blessed ones (havethem).”

The medium of a gold leaf and the reference to thiasoi of mystaiindicate that these rites of Demeter Chthonia5 and Meter Oreia werepresumably celebrated in the context of a Bacchic-Orphic mysterycult.

(= d) Dedicatory epigram by a Dionysiac association, fromHalicarnas-sus. SEG XXVIII .6 Second or first century bc. Lines –:

καP σιγJν a τι κρυπτCν 5πιστAµεν7ς καP 9υτεHν | aσσα I3µις, στε8dηις.ργια ταDτα µαI<ν.

and that, knowing to be silent about what is hidden and to proclaim asmuch as is permitted, you may go having learnt those rites.

The text clearly refers to the mysteries of Dionysus, which were prevalentin Asia Minor.7

3 Graf & Johnston, Ritual Texts, no. – (Bernabé & Jiménez la–b).4 Graf & Johnston, Ritual Texts, no. a (alii alia, cf. Bernabé & Jiménez la).5 Incidentally, the epithet Chthonia (‘of the netherworld’) is not surprising here, given

the aim of these rites to ensure a better fate in the afterlife; Demeter’s daughter is calledKore Chthonia inThurii tablet l.

6 See also Jaccottet, Choisir Dionysos, no. .7 See W. Quandt, De Baccho ab Alexandri aetate in Asia Minore cultu (Diss. Halle

); M.P. Nilsson,The Dionysiac Mysteries of the Hellenistic and Roman Age () –.

the use of )ΡΓΙΑ in inscriptions

(=d) Regulation concerning the cult ofDionysus, fromMiletus.LSAM.8 /bc (Poseidippus stephanephoros, line ). Lines –:

[- - - - -] δg τKν X3ρειαν γυναHκας διδ:ναι ∆......ΙΝΛ[- - - - -] | [- - - - - τ] .L.δ .g .τ .3 .λ .εστρα {καP τελεστ} .παρ .3d[ειν ταHς] | [γυναι`Pν] 5ν τ7Hς Yργ8[7ιςπJ]σιν.

The priestess shall give the women . . . and supply the telestra to the womenin all the rites.

The telestra are ‘things needed for the ceremony’.9What rites are intendedwas perhaps specified in the lost line preceding line . It is noteworthythat, while both men and women could sacrifice to Dionysus (line ),apparently only women were allowed participate in the orgia.

Marble slab fromMagnesia on theMaeander. I.Magnesia .10 Inscribedfirst or second century ad (the original document may be older). Lines– instruct the Magnesians to fetch maenads fromThebes:

α{ δ’ �µεHν δ<σ7υσι καP |28 .ργια καP ν:µιµα 5σIλL v καP IιA|σ7υςΒAκd7ι7 καIειδρ>σ7υσιν |30 5ν Fστει.

They will give you rites and noble customs and will establish thiasoi ofBacchus in the city.

So the orgia are contrasted here with other customs and with thiasoi inthe city.

Decree of a Dionysiac association on a pediment stele from Teos. SEGIV .11 Late first century bc. Line mentions .ργια:

καP .ργια [π]α .ντCς Xερ7[D] τ7D ∆ι7ν>σ7υ κατ7ιd7µ3ν7υ Nτ7υς.

and orgia of every sanctuary of Dionysus of the past year.

So the inscription refers to the orgia of the various sanctuaries of Diony-sus.The addition “of the past year” suggests that these orgiawere rites (asopposed to sacred objects).

8 See also Jaccottet, Choisir Dionysos, no. .9 Cf. Sokolowski: “les choses nécessaires pour la cérémonie de l’initation”.10 See also Jaccottet, Choisir Dionysos, no. .11 GIBM IV, ; not included in Jaccottet, Choisir Dionysos.

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Funerary epigram of a boy, on a square marble slab from Rome. IGURIII .12 First or second century ad. Lines –:

SπτL | µ:ν7υς λυκAbαντας δ>ω |8 καP µQνας NOησα �ν τρεHς | 5`ετ3λ7υν∆ι7ν>σfω .ργια bA|10Oων.

I lived only seven years and two months, of which I spent three (years)saying mysteries for Dionysus.

Symbols associated with the Dionysiac mysteries are incised at the fourcorners of the stone: bell, whip, head of a maenad, shepherd’s crook(καλαDρ7ψ). This monument is an interesting testimony that childrencould participate in the mysteries of Dionysus.13 The combination .ργιαbAOειν is noteworthy.

Dedication to Liber Pater, from Puteoli. CIL X .14 Probably reign ofSeptimius Severus.15

Libero Patri |2 sacrum | TT(iti) Flavii Ecle|4ctianus et Olym-pianus fil(ius) eius sacerdotes orgiophantae.

Dedicated to Liber Pater. Titus Flavius Eclectianus and his son, TitusFlavius Olympianus, priests and orgiophants.

Inscription found in the passageway of the Flavian amphitheatre at Pute-oli. AnÉp , .16 Roman imperial period.17

Schola org[iophantarum].

Corporation of the orgiophants.

Maiuri’s restoration is convincing: the presence of orgiophants at Puteoliis attested by our previous inscription. Moreover, it would be difficultto find another Latin word starting with org- that would fit as well withschola. It is interesting, though, that the orgiophants would have an officein the amphitheatre.

12 See also Jaccottet, Choisir Dionysos, no. .13 Cf. also IGUR III , discussed by W. Burkert, Ancient Mystery Cults () .14 See also Jaccottet, Choisir Dionysos, no. .15 Cf. CIL X .16 Ed.pr. A. Maiuri,MemNap () –, who, mixing up his declensions, printed

org[iophantorum.17 Maiuri dates it to the second half of the second century ad (letterforms and stylistic

reasons).


B. Mysteries of Eleusis

(= ) Marble block from Eleusis. IG II2 . From ad or shortlyafter. See nowClinton, I.Eleusis, no. . Lines – praise the hierophant:

�ς τελετLς 9ν3^ηνε καP .ργια πAννυdα µ>σταιςΕUµ:λπ7υ πρ7d3ων Xµερ:εσσαν .πα.

who displayed the rites and the all-night mysteries to the mystai, pouringforth the charming voice of Eumolpus.

(= ) Round base from Eleusis. IG II2 . Probably ca. ad. Seenow Clinton, I.Eleusis, no. . Lines –:

.ργια καP ψυdKν 5`εσAωσε πAτρηι,καP τελετLς 9π3^ηνε καP [ρατ7 κDδ7ς aµ7ι7ν

ΕUµ:λπfω πινυτfT καP ΚελεfT OαI3ωι.

He saved the mysteries and his life for the fatherland and displayed therites and elevated their glory like wise Eumolpus and very divine Celeus.

Round base from Eleusis. IG II2 . Ca. ad (after the death of thehierophant). See now Clinton, I.Eleusis, no. with Pl. (ph. stone).Lines –:

.ργια πJσιν N^αινε bρ7τ7Hς ^αεσ8µbρ7τα ∆η7DςεEνAετες, δεκAτfω δ’ }λIε πρCς 9IανAτ7υς.

For nine years, he displayed to all mortals the light-bringing mysteries ofDeo (Demeter), and in the tenth he went to the immortals.

In other words, Glaucus was hierophant of the Eleusinian mysteries fornine years and then he died.

Philodamus’ Paean to Dionysus.18 Delphi. Ca. /bc (archonship ofEtymondas). Lines – of the inscription (verses – of the paean):

[NIν7ς NνI’] wπαν nΕλλAδ7ς γJς 9[µ^’ 5]ννα3ταις | [^8λ7ις] 5π[:π]ταιςYργ8ων Bσ8[ων �Ια]κd7ν |22 [κλε8ει σ]ε, bρ7τ7Hς π:νων �ι`[ας δ’ aρ]µ7ν| [Fµ7dI7ν].

18 Ed.pr. H. Weil, BCH () –. I have used the edition of B.L. Rainer,reproduced by A. Stewart inMacedonia and Greece in Late Classical and Early HellenisticTimes (B. Barr-Sharrar & E.N. Borza eds. ) –, with bibliography at n. (SEG XXXII ).

chapter twelve

There every people of Hellas’ land, around inhabitants dear to epoptai ofthe sacredmysteries, calls you Iacchus, and tomortals you revealed a havenfrom toils, free from troubles.

The rites in question are, of course, the Eleusinianmysteries. Lines –locate the scene at “the flowery vales of Eleusis”.

(= ) Dedicatory epigram on a taurobolic altar from Rome. IGUR I .From ad.The altar is dedicated to Attis and Rhea. Lines –.

σ>νb7λ7ν εU|2αγ3ων τελετTν |9ν3Iηκε ΣαbHνα |4 �Αττει καP nΡε8yη bω|µCν9γηρAσι7ν, |6 Λαµπαδ87υ Iυγα|τKρ µεγαλ(τ7|8ρ7ς, .ργια ∆η7Dς | καP^7bερLς nΕκA|10της ν>κτας 5πι|σταµ3νη.

As a symbol of the very sacred rites, Sabina, daughter of great-heartedLampadius, dedicated this un-aging altar to Attis and Rhea, knowing themysteries of Deo (Demeter) and the fearful nights of Hecate.

Without further specification, themysteries ofDemeter presumably referto Eleusis. Apparently, Sabina had been initiated into the Eleusinianmysteries as well as in the cult of Hecate on Aegina before undergoingthe taurobolium.19

The following inscription concerns the mysteries of Demeter and Kore atMiletus. The festival was presumably one of the many imitations of themysteries of Eleusis.

Marble block found near Miletus. I.Didyma . Second century ad.See also W. Peek, ZPE () – no. , who gives several newrestorations of the text. B.–:

τ7Hσι γLρ εUγεν8ης OαI3ης Nτι σ>µb7λα, _3O[ειν]20 | ∆η7Dς καP κ7>ρης∆ηω�δ7ς .ργια τyQδε.

For to them, it is still a token of very divine nobility to perform themysteries of Deo (Demeter) and Deo’s daughter here.

Rehm considered the rites of the Thesmophoria, because the priestesson side A is the priestess of Demeter Thesmophoros. Peek, on the otherhand, restored at the beginning of line : [.ργια τ’ ΕU] .µ:λπ7ι .7: “ritesof Eumolpus”.The restoration of the name, Eumolpus, is convincing andpoints to an Eleusinian context. Since the inscription specifies that the

19 Cf. the initiations of Paulina, above, no. .20 _3 .O[ει], Rehm; _3O[ειν], Peek.


mysteries are performed here on the spot, however, it presumably refersto a local imitation of the Eleusinian mysteries.

C. Other religious rites

Dedication to Zeus Dionysus Gongylus, from the Serapeion at Thessa-lonica. IG X . .21 First century ad. Lines –:

Yµν>ντων τTν τε νDν καP |12 τTν 5σ7µ3νων µυστ�7ν τCν IεCν καP τL .ργια| καP τC µεσαν>κτι7ν Fρτ7υ δια^υλA`ειν τKν |14 5πAν7 Iρησκ(αν κατLτKν δ:σιν.

Present and future initiates shall swear by the god and the rites and themidnight ceremony of bread, that they shall observe the above religiousworship in accordance with the gift.

The cult of Zeus Dionysus Gongylus is not attested elsewhere. Presum-ably, it was a local phenomenon, connected to the mysteries of Sarapis atThessalonica.

Dedicatory epigram for Vera, hydrophoros of Artemis Patmia. FromPatmos. SEG XXXIX .22 Third or fourth century ad. Lines –:

⌣νD .ν δ’ 5ρατK Β( .ρ .α, IυγAτηρ σ7^7D EητQρ7ς | Γλαυκ⟨8⟩εω, .b .7υλαHςpΑρτ3µιδ7ς ΣκυI8ης |14 ΑEγα87υ πλ⟨<⟩σασα _ .:7υ δυσdε8

⌣µερ7ν 7mδ⟨µ⟩α,

| .ργια κ(αP) Iαλ8ην, ⟨k⟩ς I3µις, �γλAϊσεν.23

Now lovely Vera, daughter of the wise physician Glaucias, sailed the verywintry Aegean Sea at the behest of Scythian Artemis and made splendidthe rites and the festival, as is fitting.

Apparently, Vera made the trip from Patmos to Didyma in order to helporganize the mysteries of Artemis there. For these mysteries, see alsoI.Didyma .24

21 Corrected by G. Daux, CRAI () – (SEG XXX ). See also Jaccottet,Choisir Dionysos, no. .

22 See also E. Samama, Les médecins dans le monde grec () – no. . Wecannot use the text of SEGXXXIX , who reproduce a text of T. Grüll () (non vidi),because it is riddled with mistakes (inter alia, incorrect use of brackets). I have thereforebased my text on W. Peek, RhM () – (with ph. facing page ).

23 Line : ΠΛ)7ΣΑΣΑ stone, mason’s error; 7mδµα, Peek, but Μ is shaped like Η;line : 7Σ, mason’s error.

24 See above, no. .

chapter twelve

Regulation concerning the sale of the priesthood of the Corybantes, fromErythrae (Ionia). I.Erythrai (LSAM ).25 Late fourth century bc.Lines –:

B πριAµεν7ς καP Z πρι[αµ3νη τKν Xερ]|2ητε8ην τTγ ΚυρbAντων [Xερ(σεταικ]|αP τTι Yργ8ωι τTι |Ερση .ς [καP . . . . . .]|4:ρης καP Φαν8δ7ς.

He or shewho buys the priesthood of the Corybantes shall also act as priest(or: assist)26 in the ritual of Herse and -ore and Phanis.

We see a rare attestation of .ργι7ν in the singular here. The priest orpriestess of the Corybantes must also tend to the ritual of three otherdeities. Herse (‘Dew’) also appears in an inscription from Erythrae,which honours the priestess of Demeter Thesmophoros and Herse.27This Erythraean goddess is probably not the daughter of Cecrops in thefamous story about Erichthonios.The second deity cannot be identifiedwith certainty.28 The third goddess, Phanis, is not attested elsewhere.

Marble base from Lagina (Caria). I.Stratonikeia .29 Second half sec-ond century ad.30 Lines –:

B δQµ7ς καP αX b7υλαP καP Z γερ7υσ8α | nΗραH7ν Xερ3α Μυων8δην Yργι7-^Aντην, | πατρ7κασιγν(την Fλ7d7ν σεµν(ν τε Τρ>^αινα[ν].

The people and the councils and the gerousia (council of elders) (honour)the Heraea priest, orgiophant Myonides, and his cousin and devout wife,Tryphaina.

So, in addition to performing priestly duties at the Heraea,Myonides wasan orgiophant, a displayer of rites, presumably at the famous sanctuary ofHecate at Lagina. Line mentions that Myonides and his wife had beenwreathed there by Hecate.31

Square limestone altar found near Tlos (Lycia). TAM II . Undated.We present the whole text.

25 See also B. Dignas, EA () –; P. Herrmann, Chiron () –.26 [παραστ(σετ]|αι, Wilamowitz, followed by Sokolowski.27 I.Erythrai , lines –: X3ρειαν ∆[(]|[µη]τρ7ς Iεσµ7^:ρ[7υ καP] | [|Ερ]σης.28 J. Keil, JÖAI () , followed by Sokolowski, restored [καP Φανναγ]|:ρης (cf.

I.Erythrai , line ).29 See also J.H. Oliver,The Sacred Gerusia () – no. .30 The priest, Myonides, was a contemporary of Marcus Aurelius, see A. Laumonier,

BCH () –.31 At the beginning of this line, I read Z δ’ with Oliver.


[. . . . . . .] .ς .π7|2λ .υδα8δαλ7ς | καP πAντων Sτ�ε|4ρ7ς καP µακA|ρων .ργια σε|6µνL τελ3σσας | ΓηρAσιµ7ς πι|8νυτ:^ρων 5ν|IAδε κεHµε |10 πεντ(κ7ν|[τα 5τTν].

Very skilful and friend of all, having performed the solemn rites of theblessed, I, wise-minded Gerasimus lie here, fifty years old.

It is unclear to what rites the inscription refers. I do not know of anymystery cult at Tlos, but the reference to µAκαρ7ι is evocative of amystery religion. The combination .ργια σεµνA appears several timesin literature, see our commentary to Ar.Thesm. .

(= ) Dedicatory epigram on a taurobolic altar from Rome. IGUR I .Fourth century ad. The altar is dedicated to the Mother of the gods bytwo priests, Crescens and Leontius, lines –:

.ργια συνρ3`αντε IεJι παµµ(τ7ρι nΡε8ηι | κρι7b:λ7υ τελετQς καP ταυ-ρ7b:λ7ι7 ^ερ8στης | αtµασι µυστιπ:λ7ις bωµCν �περτ8Iεσαν.

(who), having performed together the rites of the most excellent criobo-lium and taurobolium ceremony for the goddess Rhea, mother of all,dedicated this altar where they shed blood as initiates.

This passage clearly shows that the .ργια are the actual rituals, whileτελετ( refers to the religious occasion on which they were performed.

D. Metaphorical use

Three-sided tripod base (the ‘Sarapion monument’) from Athens. SEGXXVIII .32 Second century ad. Front, lines –:

[τ7�νε] .κα τ7Hς 9π:^αµι Iε[:^ρ7σιν �δ’] 9bεbAλ7ις | [- - - - -]ας τε γαµ[- - - - - E]ητQρες |22 [- - - - - 7]ι7 κα[P] .ργια µ .K [ταd] .c λAIην | [- - - - - - -]αUτA τ7ι 9[ρ(]γει |24 [ . . . ]ασ[- - - - -]ς τ3κ7ς, α�I[ι] δg τ3dνα.

Therefore I declare to the godly minded and the pure . . . and . . . healers. . . and sacred rites not perchance secretly to . . . this helps . . . child . . . andagain art.33

32 Ed.pr. P. Maas, Bulletin of the History of Medicine () –. See alsoE. Samama, Les médecins dans le monde grec () – no. ; the document is alsoincluded in D. Geagan, Athenian Agora XVIII, Inscriptions: The Dedicatory Monuments(forthcoming).

33 Trans. J.H. Oliver, Bulletin of the History of Medicine () .

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The text describes the duties of a physician, which are likened to sacredacts. Oliver34 observed: “It was a commonplace in ancient writing tospeak of medical work as a divine service and of physicians and theirprescriptions as holy and godlike [ . . . ], while the training of a physicianwas represented as an initiation into sacred rites (.ργια).”

Herm of Menander, from Rome. IGUR IV . Late second or thirdcentury ad. Lines –:

[7U ^I:ν7ς }]ν στQσαι σcν �Ερωτι ^8λfω σε, Μ3νανδ[ρε][7z O<ων γ’] 5τ3λεις .ργια τερπνL Iε7D.

It was not invidious to set you up with your beloved Eros, Menandros,since you performed this god’s delectable rites while alive.

Presumably, these .ργια do not refer to Menander’s own love life (ofwhich we know nothing), but rather to the recurring love theme inhis comedies. Love always played a role in Menander’s plays.35 Cf. alsoPlutarch, De Amore (fr. Sandbach), who calls Menander: µAλισταIιασ<της τ7D Iε7D καP Yργιαστ(ς: “very much a devotee of the god(Eros) and an initiate in his cult.”

E. Cult regulations

Marble stele fromMiletus, containing theOrgia of theMolpoi. LSAM .Late second century bc. Lines –:

Nδ7`ε µ7λπ7Hσιν τL .ργια 9ναγρAψαντας IεHναι 5ς | τC XερCν καP dρQ-σIαι τ7>τ7ισιν.

The Molpoi have decided to inscribe their orgia and set them up in thesanctuary and apply them.

Here we have a rare occurrence of orgia in the sense of cult regulations.The Molpoi were a religious association, responsible for the singing(µ3λπειν, Z µ7λπ() in the cult of Apollo. They decided to publish theirorgia, which are, in fact, regulations concerning the administration andreligious responsibilities of the Molpoi.36

34 Ibid. –.35 See OCD3 s.v. Menander ().36 See Lupu, NGSL .


F. Cult objects

Funerary epigram on a base from Miletus. Peek, GV .37 Third orsecond century bc. Lines –:

�µJς κεEς .ρ7ς }γε καP .ργια πAντα καP XρL | [νεικεµ πAσης 5ρd7µ3νηπρC π:λεως.

She led you to themountains and carried all orgia and sacred things, goingfor the sake of (or: before?) the whole city.

The subject is a woman named Alcmeionis from Rhodes (lines –); thecontext is Bacchic (bAκdαι in line ). Since it is said of the .ργια and XερAthat they are carried, it appears that they refer here to cult objects ratherthan rites.38

The preposition πρ: is ambiguous: it probably means that Alcmeionisled the thiasos for the city, but alternatively, it could mean that she wentbefore the whole city. The thought of the whole city going up into themountains, however, seems an unlikely hyperbole.39

G. Epithet for Isis

Finally, we should mention two rare occurrences of p)ργ8α (nom. sing.fem.) as an epithet of Isis.

Lower part of amarble column fromCenchreae (Corinthia). SEGXXVIII.40 Roman imperial period.

p)ργ8α

(Isis) Orgia.

Scranton’s plausible identification of p)ργ8α as an epithet for Isis is basedon our following inscription.The epithet has not been attested in combi-nation with another deity’s name.

37 See also Jaccottet, Choisir Dionysos, no. .38 See also A. Henrichs, ZPE () –.39 Pace Henrichs. For the expression X3ρεια πρC π:λεως, see P. Herrmann, Chiron

() .40 Ed.pr. R. Scranton, Kenchreai: Eastern Port of Corinth. . Topography and Architec-

ture () ; (ph.).

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Statue base fromThessalonica. IGX ., . Roman imperial period.Wepresent the whole text:

Εmσιν p)ργ8|2αν Γ(Aϊ7ς) Φ7λ7υ8|νι7ς )UQρ7ς |4 B Xερεcς 5πι|σκευAσας |65κ τTν | Eδ8v v v vων |8 9ν3Iηκεν.

Isis Orgia.The priest, Gaius Fulvinius Verus, prepared and dedicated fromhis own means.

The epithet Orgia apparently means ‘of the mysteries’.

Conclusion

In inscriptions, the word .ργια is used for various rites:It refers to the special rites of Dionysus (nos. –). Similarly, in

no. , .ργια are rites ofDemeter Chthonia andMeterOreia, presumablycelebrated in the context of a Bacchic-Orphic mystery cult.

The word denotes the rites of the Eleusinian mysteries (nos. –,d?)41 and also the imitation of these rites at Miletus (no. ).

The word is used for the mystery rites of several other deities: Artemis(no. ); Cybele (no. ); Herse and others (no. ); and, last but not least,the enigmatic Zeus Dionysus Gongylus (no. ). It is not clear for whichgod or goddess the “solemn rites of the blessed” in no. are celebrated.

It is used in a metaphorical sense for the work of physicians (no. )and for the ‘rites of love’ in Menander’s plays (no. ).

It is also used for cult objects (no. ) and for cult regulations (no. ).Orgiophants of Liber Pater are found at Puteoli (nos. , ). At

Lagina, we find another orgiophant, presumably of Hecate (no. ).I did not find YργιAOειν or Yργιασµ:ς in the inscriptions. The femi-

nine nominative singular p)ργ8α is used as an epithet for Isis (nos. –).


APPENDIX A

Falsa et dubia: τελετ%

d Fragment of a marble base from Eleusis. Broken on all sides except top.IG II2 . First or second century ad. See now Clinton, I.Eleusis,no. with Pl. (ph. stone). Lines – appear to be metrical.

Kirchner restored in line : [- - - - -]ην τKν 5ν ταHς [τελεταHς - - - - -].While this reading is possible (it fits the metre and the Eleusinian con-text), it is too uncertain to be included in our catalogue.

d (= d) Funerary epigram from Phthiotic Thebes (Thessaly). Peek,GV .1Third or fourth century ad. On the basis of ed.pr.’s photograph,Peek initially restored lines –:

[Μ]αικιπα τ7�ν7µ’ Nd7ν|4[τα, π7λυστεÂν7ι7] .δ .g .Β .A .κ .d[7υ . . . ] | Iνε7-κλ:ν .ων .κ .λ .ει[νTν] .τ .ε .λ[ετ] .T .ν ν .ε .7[Âν]|6την.

Having inspected the stone, he later published a drawing and correctedreading of these lines inGriechischeVers-Inschriften ausThessalien () no. :

[Μ]α8κιπα τ7�ν7µ’ Nd7ν|4[τα, ^ιλ7στεÂν7ι]7 δg ΒAκd[7υ] | Iυρσ7κλ:-ν7ν κλεινCν [κ] .αP .Y[ρ]γ[ια]κTν .V7 [^] .Aν|6την.

called Maikeps, renowned thyrsus-shaker of wreath-loving Bacchus, anddisplayer of his mysteries.

Whether or not the restoration of orgiakon is correct, the correction ofpreviously misread letters makes it impossible to read teleton.

d Funerary epigram on a marble stele from northern Thrace. Broken onthe left. IGBulg III. = V . Third century ad. Peek, GV ,restored the second verse as follows (lines –):

[5νIAδε κεHI’ Xερ] .Qς µυστιπ:|[λ7ς τελετQς].

Here lies an initiate of the sacred rite.

1 Ed.pr. N.I. Giannopoulos, ArchEph , – no. (with ph. on page ). Seealso Jaccottet,Choisir Dionysos, no. (whowas apparently unaware of Peek’s correctionsin GVThess.).

appendix a

When the stone was subsequently removed from the church wall inwhich it had been encased, more letters became visible:

[¯˘ ¯] .µελ8Iρ7υς µυστιπ:|[λ7ς ˘ ¯].. . . honey-voiced initiate . . .

Mihailov tentatively restores bακdε87υ at the beginning, and notes that,in that case, the reading τελετQς is no longer possible.

d Dedicatory epigram from Delos. SEG XIX .2 First century bc. Lines– (tentatively restored by Peek):

τρισσL δ’ pΕρεdIειδJν 9[γαγ:µαν FεIλα], | oγνCν pΕλευσHν7ς πρCς9νAκ[τ7ρ7ν oν8κ’ Eδ3σIαι] | πενταετQ ∆η7Dς }λI7ν [5γj τελετAν].

I carried away formyself three prizes of the Erechtheids (Athenians), whenI went to the holy temple of Eleusis to see the five year festival of Deo(Demeter).

d Regulation concerning the sale of a priesthood, from Cos. LSCG .Undated.

Paton and Hicks, I.Cos , in their majuscule copy, print ΕΠΙΤΑΙΓ atthe endof line and restore lines –: 5πP τJι [τελετJι τJς] | [Xερ]ωσ>νας.Independently from Sokolowki, I reached the conclusion that we shouldread instead: 5πP τJι .π[ρAσει τJς] | [Xερ]ωσ>νας, which makes bettersense and is supported by Iscr.Cos ED .A. and ED .B..

d (= ) Regulation concerning ritual purity, from Cos. LSCG . Firsthalf third century bc. Sokolowki restored lines A.–:

[τLν δg 5πP τJι τελετJι Iυσ8αν] | I>ει o ⟨X⟩3ρεια.

The priestess also conducts the sacrifice at the ceremony.

The restoration appears to be purely conjectural.

d Regulation concerning the cult of Adrasteia and Nemesis, from Cos.Iscr.Cos ED . First half first century bc.3

Herzog, KFF read lines –: διαγρα[ψAντωι] | [τ7P ταµ8αι τ7H]ςπρ7στAταις ε.E .ς [τLν τε]|[λετLν (δρ.) - ]. Sokolowski, LSCG .B.–

2 I.Délos ; tentatively restored by Peek,ZeitschriftHalle-Wittenberg () –.

3 See Parker & Obbink, Chiron () : ca. bc, instead of third cent. bc.

appendix a

read instead: ε.E .ς [τLν 5πP τJι] | [πρAσει Iυσ8αν], whereas Segre read: εE .ς[τLν Iυ]|[σ8αν (δρ.) . ]; cf. also ED ..There appears to be no τελετ(here.

d (= ) Dedicatory epigram of a Dionysiac association, found nearbythe Mausoleum of Halicarnassus. SEG XXVIII .4 Second or firstcentury bc. Peek restored lines – as follows:

[κ] .αP µ .7ρ^Lν Βρ7µ87υ τLς [τελετAς τε Iε7D,] | .^ρα σc γιν<σκηις Xερ7 .Dλ7υ .τ[ρ7H7 µετασd<ν] | πAντα λ:γ7ν µ>στην παντCς 5:ντα b87υ.

and the appearance of Bromios and the rites of the god, so that you,participating in the sacred bath, may know the whole mystic story yourwhole life.

The inscription definitely pertains to Dionysiac mysteries (see comm. tono. ), but the restoration of τελετAς in line is too uncertain to beincluded in our catalogue.

d Dedicatory epigram from the temple of Hecate at Lagina (Caria).5 EarlyRoman imperial period?

Sahin, I.Stratonikeia no. , republishing this inscription, prints inline : σQς XερQς [. .].[. . . .] ^αιδιµ:εντ7 π:Ifω, and remarks in the app.crit.: “[τελετQς] Ed.pr., Peek; man könnte auch erwägen [κε^αλQς].”

Sahin’s edition contains several inaccuracies: π:Ifω is a mistake forπ:Iωι (or π7ITι); ^αιδιµ:εντ7 is a typographical error for ^αιδιµ:-εντι (or ^αιδιµ:εν τι, Peek); edd.pr. did not restore anything betweenXερQς and ^αιδιµ:εντι; [τελετQς] was restored by Hula, who was appar-ently unaware of Hicks’ restoration [τιµQς] (which had yet to be pub-lished); Peek reprints Hula’s [τελετQς] in his text but corrects this in hiscommentary (GVAK, ): “Indem ich das zu spezielle und die Lückeauch wohl überfordernde τελετQς (mit Hicks) durch τιµQς ersetze . . . ”So there appears to be no τελετ( in this inscription.

4 GIBM IV, ; W. Peek, SRKK II, – no. (SEG XXVIII , who printPeek’s text and note an alternative restoration by A. Wilhelm). See also Jaccottet, ChoisirDionysos, no. .

5 Edd.pr. C. Diehl & G. Cousin, BCH () – no. ; E.L. Hicks, CR () ; E. Hula, AEM () –; Peek, GVAK – no. (SEG XXX ).

appendix a

d Honorary decree for the gymnasiarchDionysius, fromSardis. I.Sardis .Mid-second century bc (stephanephoros). Here we perhaps have τελετ(in the sense of festival. Lines – (restored by edd.pr.):

τι[I3µεν7ν] |10 [δg καP Fγαλµ]α τQς Νεικ .η[^:]|[ρ7υ pΑIην]Jς καP ⟨5⟩πPτLς τ[ελε]|12[τLς τQς Iε]7D dρυσJς εEκ:[νας].6

and because he is now contributing a statue of Athena Nikephoros and forthe festival of the goddess gilded statues.

Edd.pr. note that “[t]he restoration is uncertain, though it is fairly plainthat these lines record some tribute or gift to Athena of Pergamum, inwhose honour the biennialNikephoriawere founded there by Eumenes II. . . and the Panathenaia at Sardis.” If the restoration is correct, τελετ(probably refers to the festival at Sardis.

d Dedication to Men Askaenos, from Antioch (Pisidia). Lane, CMRDM I,7 who reproduces the text as interpreted by Ramsay, JRS () .Roman imperial period.

pΙ:ν(ι7ς) κατ(L) τελ(ετKν) | µετ(L) τ3κ(νων) | Μην(P) pΑσκ(αηνfT) εU-d((ν).

Ionios, in accordance with a rite, with his children, to Men Askaenos, avotive offering.

The reading κατ. τελ. is not entirely certain. Lane (IV, p. , no. )remarks: “I would myself be inclined to read καP for the middle word ofthe first line, and take τελ. as an abbreviated name, but Ramsay’s sketchseems to militate against that assumption.”The expression κατL τελετ(νis not attested in other inscriptions, but cf. Max. Tyr. ..

Falsa et dubia: 0ργια

d (= ) Fragmentary herm from Athens, set up in honour of a certainLeucius. IG II2 . Second century ad. Leucius’ mother was apparentlya priestess in the Eleusinian mysteries, lines –:

6 There is space for one letter after εEκ:[νας: perhaps a number, or vacat?7 With additional commentary in CMRDM IV, p. , no. , based on the sketch of

this monument in Ramsay, Notebook B, p. , no. .

appendix a

9ρρ(τ7υ τελ[ετQς .ργια] | δερκ7µ3νη.

who always beheld the mysteries of the secret rite.

d Statue base from Eleusis, IG II2 (lost). First century bc. See nowClinton, I.Eleusis, no. .8 Kirchner (following Boeckh, CIG) printedthe reading by Spon:

Κτησ8κλεια pΑπ7λλων87υ |2 pΑdαρν3ως Yργιαστ⟨P⟩ς τCν | SαυτQς FνδραΣ7^7κλQν |4 �εν7κλ37υς pΑdαρν3α δeα|δ7υd(σαντα ∆(µητρι καP |6 Κ:-ρηι δPς 9ν3Iηκεν.

Ctesiclea, daughter of Apollonius, from Acharnae, celebrant of mysteries,dedicated her own husband Sophocles, son of Xenocles, from Acharnae,who was daduch of Demeter and Kore, twice.

Instead of Yργιαστ⟨8⟩ς,9 Clinton prints .I .υγAτη .ρ, which is supported byVernon’s reading of IG II2 .The noun Yργιαστ(ς (fem. Yργιαστ8ς) isnot attested elsewhere in Eleusis. Furthermore, it does not fit well in thestructure of the sentence. If one compares other Eleusinian statue basesfrom the same period, the demotic ought to be followed by IυγAτηρ,which was apparently misread by Spon.

d (= d) Funerary epigram from Phthiotic Thebes (Thessaly). W. Peek,Griechische Vers-Inschriften aus Thessalien () no. . Third orfourth century ad. Lines –:

[Μ]α8κιπα τ7�ν7µ’ Nd7ν|4[τα, ^ιλ7στεÂν7ι]7 δg ΒAκd[7υ] | Iυρσ7κλ:-ν7ν κλεινCν [κ] .αP .Y[ρ]γ[ια]κTν .V7 [^] .Aν|6την.

called Maikeps, renowned thyrsus-shaker of wreath-loving Bacchus, anddisplayer of his mysteries.

Apparently, this Maikeps had had an interesting religious life: he was aninitiate in themysteries of Demeter (∆(µητ[ρ7ς] µ>στην, line ) and hadbeen involved in the cult of Bacchus as a ‘thyrsus-shaker’ and perhaps alsoas orgiophant. While the word YργιακA is not attested elsewhere and Yρ-γιακTν Âντης would seem a rather clumsy periphrastic expression forthe well-attested term Yργι7Âντης, epigraphically the reading appearsto be possible (if we trust Peek’s drawing).

8 Cf. also Vernon’s reading of IG II2 (I.Eleusis, no. ), which had an identicaltext (first line now lost).

9 )ΡΓΙΑΣΤΗΣ, Spon.

appendix a

d (= ) Regulation concerning the cult of Dionysus, fromMiletus. LSAM.10 /bc. Lines –:

aταν δg Z X3ρεια 5π.ι[. . . . .] .ηι τL XερL �πgρ τQς π:λ[εω] .ς | [. . . . .] µK 5`εHναι�µ7^Aγι7ν 5µbαλεHν µηIενP πρ:τερ7ν | [q Z X3]ρεια �πgρ τQς π:λεως5µbAληι.

When the priestess [performs vel sim.] the sacrifices on behalf of the city,it is not allowed for anyone to add a raw victim before the priestess addsone on behalf of the city.

Wiegand’s restoration of [.ργια] in line was rightly rejected byWilam-owitz and by Sokolowski.

10 See also Jaccottet, Choisir Dionysos, no. .

APPENDIX B

The Proper Name Τελ3τη

The proper name Τελ3τη appears several times in inscriptions. Since theaccent of proper names that have the form of a noun is usually recessive,1I have adopted the paroxytone accentuation throughout this Appendix:Τελ3τη instead of Τελετ(.2

n IG II2 , honorary inscription on a herm from Athens.3 After ad(Council reduced to ). The inscription was apparently set up by awoman called Telete.

ψη^ισαµ3νης τQς b7υ|2λQς τTν ^� Τελ3τη Γλα>|κ7υ Κη^εισι3ως Iυ(γA-τηρ) 9ρρη|4^7ρ(σασα τCν SαυτQς υ|[X]Cν ΓλαDκ7ν Μ[3]µν7ν7|6[ςpΑν]α^λ>στι7ν αEτησαµ3|[ν7υ τ7]D 9νδρCς Κλ(αυδ87υ) pΑττι|8[κ7υ- - - - -].

The Council of voted. Telete, daughter of Glaucus from (the deme)Cephisia, having served as Arrhephoros, (set this up to honour) her ownson, Glaucus, son of Memnon, from (the deme) Anaphlystios, at therequest of her husband, Claudius Atticus.

Only two girls, aged seven to eleven, were chosen from noble familieseach year to serve as Arrhephoroi, so Telete must have been of noblebirth.4

n IG II2 , two names inscribed on a little column from Athens.5 Thesecond inscription dates from the second century ad (letterforms).

Τελ3τη | Μιλησ8α.

Telete from Miletus.

1 H.W. Smyth, Greek Grammar () §a.2 Τελ3τη is also the accentuation used by LGPN.3 Recorded in LGPN II s.v. Τελ3τη ().4 For the Arrhephoria, see esp. W. Burkert, Savage Energies () –.5 Not recorded in LGPN II s.v Τελ3τη.

appendix b

n ArchDelt A, , no. , fragment of a grave stele (?) found in theRoman Agora in Athens.6 Second or third century ad.

Τελ3τη 5[κ - -]|[- -]3ων.

Telete from (?) . . .

n Iscr.Cos EF . Epitaph on a quadrangular altar from Cos. Romanimperial period.

Τελ3τα ΣωκλεDς | ΚΕΡΥΑΤΙΣ dρησ|τK dαHρε.

Teleta, daughter of Socles, good woman, farewell.

n TAM III , inscribed on a sarcophagus from Termessus (Pisidia) forClaudius Nymphicus and Claudia Telete. Roman imperial period (impe-rial treasury in line ).The first four lines read:

Κλ(αυδ8fω) Νυµ^ικfT καP Κλ(αυδ8eα) Τελ3τyη, |2 τρ7^εDσιν, τKν σω|µατ7-I(κην Xερεcς |4 Τι(b3ρι7ς) Κλ(α>δι7ς) ΦλTρ7ς.

Tiberius Claudius Florus, priest, (prepared) this sarcophagus for his par-ents, Claudius Nymphicus and Claudia Telete.

This is followed by the familiar prohibition against adding anothercorpse.

A search of the Epigraphische Datenbank Frankfurt (EDCS) has yieldeda dozen instances of the name Telete in Latin inscriptions:7

n CIL VI , from Rome.Hateria Telete | vixit ann(os) XXVII | tu pater et mater | lacrumis retinete| dolorem nam fato | raptam non potes eripere.

Hateria Telete lived for years. You, father and mother, hold back fromtears your grief, for you cannot save me, who has been snatched by death.

n CIL VI , from Rome.Telete | Augustae{s} | libertae liberta | vixit an(nos) XIIII.

Telete, freedwoman of the freedwoman Augusta, lived for years.

6 Recorded in LGPN II s.v. Τελ3τη ().7 Where Clauss gives multiple references for a single inscription, I will refer only to

CIL or AnÉp.

appendix b

n CIL VI , from Rome.

D(is) M(anibus) s(acrum) | Arrecina | Telete Sex(to) | Titio Epitun|canocon|iugi suo | b(ene) m(erenti) fecit et sibi.

Dedicated to the gods of the underworld, Arrecina Teletemade this for herwell-deserving husband Titius Epituncanus and for herself.


Cocceia | Parhedri l(iberta) Telete.

Cocceia Telete, freedwoman of Parhedrus.


Diis Manibus | Curiasia | Telete | liberta.

To the gods of the underworld, Curiasia Telete, freedwoman.

n CIL VI , from Rome, lines –:

Dis Manibus sacrum | Corneliae Telete C(aius) Cornelius | Chresimusconiugi suae bene | merenti et sibi post(erisque) suis in f(ronte) p(edes)XI in | a(grum) p(edes) XII.

Dedicated to the gods of the underworld, Gaius Cornelius Chresimusfor Cornelia Telete, his well deserving wife, and for himself and for theirdescendants, (a plot) ft wide and ft long.

n AnÉp , , from Rome.

Q(uintus) Sosius Trophimus Telete coniugi dul[cissimae fecit] | et sibiquem (sic) accepi annor(um)XII vixitmecum | defuncta est VIII Febr(u)a-rias Laeliano [et Pastore co(n)s(ulibus)].

Quintus Sosius Trophimus made this for his dearest wife, Telete, and forhimself. I took her in, she livedwithme for years and she passed away onthe th (before the Calends/Ides?) of February, when Laelianus and Pastorwere consuls.

n CIL XIV , from Ostia.

Vibia L(uci) f(ilia) | Telete | v(ixit) a(nnos) II m(enses) III | d(ies) XXIIh(oras) VI.

Vibia Telete, daughter of Lucius, lived years, months, days, hours.

n CIL IX , from Venusia (Apulia).

Antoniae M(arci) l(ibertae) | Nymphe | M(arcus) Antonius Eutactus |posuit sibi et | Antoniae Telete.

appendix b

For Antonia Nymphe, freedwoman of Marcus. Marcus Antonius Eutactusset this up for himself and for Antonia Telete.

n CIL II , from Barcino (Hispania citerior).L(ucio) Fabio L(uci) lib(erto) Restituto | Urcitano e[t]Mariae Telete | uxori| ex testamento fec[e]runt.

For Lucius Fabius Restitutus from Urci, freedman of Lucius, and his wifeMaria Telete.They made this from their last will.

n CIL II2 , , from Singilia Barba (Hispania Baetica).Telete annor(um) XXIII | h(ic) s(ita) e(st) s(it) t(ibi) t(erra) l(evis).

Telete, years old, lies here. May the earth be light for you.

n AnÉp /, , fromThugga (Africa proconsularis).Telete | M(arci) Licini | Rufi ser(va) | p(ia) v(ixit) a(nnos) XXVII.

Telete, slave of Marcus Licinius Rufus, dutiful, lived for years.

I have found one additional example in LGPN III.A, s.v. Τελ3τη():

n NotScav , no. , from Brundisium (Apulia).[V]ibia Tele[te] | vixit annos | XXXV h(ic) s(ita) e(st).

Vibia Telete, lived years, lies here.

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INDICES

Numbers of inscriptions are given in bold type.

SOURCE INDEX: ΤΕΛΕΤΗ

. Literary Sources and Papyri

Latin authors are listed at the end of this section.

Achilles Tatius. .

AelianVH . VH . fr.

Alciphron..

AndocidesDe Myst.

Anecd. Bach..

Antoninus LiberalisMet. .

[Apollodorus]Bibl. .. Bibl. ..

Archytasfr. DK

AristidesOr. . Or. . Or. . Or. . Or. .

Or. . Or. . Or. . Or. . Or. . Or. . Or. .

Aristides Quintilianus. . .

AristophanesNub. Pax Pax Ran. Ran. Ran. Vesp. Vesp.

AristotleRhet. a Rhet. a fr. Rose

Artemidorus. .

source index: ΤΕΛΕΤΗ

Athenaeus., d ., a (fr. Neanth.)

., c (fr. Polem.)

., d (fr. Neanth.)

[Charondas]See Stobaeus

ChrysippusSee Etym. Magnum; Plutarch

Clement of AlexandriaPaed. ... Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Strom. ...

Strom. ...

Strom. ... Strom. ...

DemosthenesAristog. .

[Demosthenes]Neaer. Neaer.

Dio Chrysostom. . . .

. . .

Diodorus Siculus.. .. .. . .. .. .. .. .. .. (fr. Dion. Scyt.)

.. .. .. .. .. .. .. .. .. .. .. (fr. Dion. Scyt.)

.. .. .. .. .. .. .. .. .. ..

Diogenes Laertius. . .


Dionysius the AreopagiteEH .

Dionysius of HalicarnassusAnt. Rom. ..

Ant. Rom. ..

Ant. Rom. ..

Comp.

Dionysius ScytobrachionSee Diodorus

Etym. Gud.s.v. τελετ(

Etym. Magn.s.v. Βριτ:µαρτις (fr. Neanth.)

s.v. pΙδαH7ι (fr. Stesimbr.)

s.v. τελετ( (fr. Chrysipp.)

,

EunapiusVS n.

EuripidesBacch. Bacch. Bacch. Bacch. Bacch. IT

EusebiusOr. Const. Laus Const.prol. Vita Const. . Vita Const. . Praep. evang. . (fr. Plut.)

GalenUP . UP .

Heliodorus. . .

HeraclitusQuaest. Hom. .

Quaest. Hom. .

Herodian..

Herodotus. .

Hesychiuss.v. 9ρκτε8α s.v. λ>σει7ι τελετα8

s.v. τελετα8

HippocratesMorb. sacr. .

HippolytusHaer. .. Haer. .. Haer. .. Haer. .. Haer. ..

[Homer]Batrachom.

IsocratesPaneg. Paneg.


John ChrysostomDe sacerd. ..

JosephusAJ .. Ap. .

JustinApol. .

LucianAlex. Bacch. Demon. Demon. Dial. D. . Menip. Menip. Merc. cond. Nav. Peregr. Peregr. Pseudol.

[Lucian]Am. Am. Salt. Trag.

Marcus AureliusMed. .

Maximus Confessorad Dion. Ep. .

Maximus of Tyre. . . . . .

Menander rhetorIII, Spengel n.

Musonius Rufus, end

NeanthesSee Athenaeus; Etym. Magnum

NonnusDion. . Dion. . Dion. .

[Oppian]Cyn. .

Oracula Sibyllina.

OrigenCels. . Cels. . Cels. . Cels. . Cels. . Cels. . Cels. . Cels. . Cels. . Cels. .

OrphicaArgon. Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. .


Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . Lith. OF OF

PapyriP.Berol P.Gurôb P.Oxy. . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM . PGM .

Pausanias.. .. .. .. .. .. , .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..– .. .. .. .. , .. .. .. .. .. .. .. ..

PhiloAbr. All. . Cher. Cher. Cher. Dec. Ebr.


Philo (continued)Gig. Mos. . Mos. . Mut. nom. Omn. pr. lib. Praem. Sacr. Sacr. Somn. . Spec. leg. . Spec. leg. . Spec. leg. .

PhilostratusHer. . Her. . VA . VA . VA .

PhlegonOlymp. fr. .

Photiuss.v. λ>σι7ι τελετα8

s.v. µυστ(ρια s.v. YργεTνες s.v. τελετ(

PindarOl. . Ol. . Pyth. . Nem. . fr. b fr. a fr. b

PlatoEuthyd. d Leg. b Leg. c

Leg. c Leg. d Leg. d Phd. c Phdr. e Phdr. c Phdr. b Phdr. c Prot. d Resp. e Resp. a Symp. e Symp. c

Plotinus.. ..

PlutarchMor.

Amat. f Amat. a Aud. a Def. or. a Def. or. a Def. or. b Def. or. c Def. or. c Fac. lun. d Fac. lun. d Garr. f Hdt. malign. d

Is. et Os. f Is. et Os. e Is. et Os. b Is. et Os. e Lib. educ. e Non posse e Non posse c Non posse b Quaest. conv. d


Stoic. rep. a (fr. Chrysipp.)

Tranq. anim. d

Vit.Alc. Artax. Cleom. Demetr. Phoc. . Pomp. . Rom. . Rom. . Thes. fr. Anim.: See Stobaeusfr. Daed. Plat.: See Eusebius

PolemonSee Athenaeus

PolyaenusStrat. .. Strat. ..

PorphyryAbst. . See also Stobaeus; Augustine

ScholiaAp. Rhod. . Lucian Dial. meret. .

n.Lucian Peregr.

n.Pind. Ol. . n.Soph. OC

SeptuagintAmos : III Kgdms. : III Macc. : Wisd. : Wisd. : Wisd. :

StesimbrotusSee Etym. Magnum

Stobaeus.Wachsm. (fr. Porph.)

. Hense (ps. Charondas)

. Hense (fr. Plut.)

Strabo.. .. fr.

Sudas.v. pΑριγν<τη s.v. λ>σι7ι τελετα8

s.v. µ3γαρ7ν n.s.v. p)ρ^ε>ς s.v. τελετ(

Theon of Smyrna. Hiller . .

Latin

ApuleiusMet. . Met. . Met. . Met. . Met. . Met. .

AugustineCiv. D. . (fr. Porph.)


τ3λ4ς

AeschylusSupp. Supp. fr. N2

Athenaeus., d ,

EuripidesHipp. Med. fr. N2 fr. . N2

Hesychiuss.v. πρ7τ3λεια

Maximus Confessorad Dion. Ep. .

MesomedesHymn. Is.

SophoclesAnt. OC Trach. fr. N2

. Inscriptions

AM , , .

AnÉp/, . n, . n

ArchDelt A, , . n

Chiron , , .

CIL II. n

CIL II2 . n

CIL VI.D. .D. . n. n

. n. n. n. n

CIL IX. n

CIL XIV. n

CMRDM I. d

Dain, Inscriptions du Louvre.

DM ,

Heberdey-Kalinka, Bericht.


Herzog, KFF() d

I.Cos(.) d

I.Délos.? d

I.Didyma. .–

I.Eleusis. . . . . . . .? d

IG I3.

IG II2.c. . . . . .. . See . . . . . . n. .? d. .

. . n

IG IV

IG V .

IG V .

IG XII .

IG XII .b.

IGBulg I2.

IGBulg III..? d

IGBulg V.? d

IGR IV

IGUR I. . . .

I.Sardis.–? d

Iscr.CosED

(.B.–) d. .


ED (continued). . .B. .B. .A. .B.

EF. n

I.Stratonikeia(.) d

I.Tomis.?

LSCG .A.? .A.? d (.–) d. () d

NotScav , . n

Peek, GV(.) d.? d

PhilWoch , . .

SEGXIX .? dXXIV XXVIII .? dXXIX .? XXX .? XXXV . XXXVIII .–

XXXVIII .

XLIII . XLVI .– XLVIII ? L .? n.LI bis.– LII

TAM II. .

TAM III. n.

τ3λ4ς

Graf & Johnston, Ritual Textsa .

SOURCE INDEX: )ΡΓΙΑ

. Literary Sources

Latin authors are listed at the end of this section.

Achilles Tatius..

AelianNA . VH .

AeschylusSept. fr. N2

Anecd. Bach.s.v. .ργια n.

Anecd. Ox.II

Apollonius Rhodius. . .

AppianB.Civ. ..

AristidesOr. . Or. .

Aristides Quintilianus. .

AristophanesLys. Lys. Ran. Ran. Thesm. Thesm.

AristotleEth. Eud. b Pol. a Pol. a Pol. b

Aurelius, MarcusMed. .

CallimachusAet. fr.

Clement of AlexandriaPaed. ... Paed. ... Protr. .. Protr. .. Protr. .. , Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Protr. .. Protr. ..

source index: )ΡΓΙΑ

Clement of Alexandria (continued)Protr. .. Protr. ..

Cornutus

Dio Chrysostom. .

Diodorus Siculus.. .. .. .. .. .. ..

Dionysius of HalicarnassusAnt. Rom. .. Ant. Rom. .. Ant. Rom. .. Ant. Rom. .. Ant. Rom. .. Ant. Rom. .. Ant. Rom. .. Comp. (fr. Euphron.)

Etym. Gud.s.v. .ργια

Etym. Magn.s.v. .ργια

EuphroniusSee Dion. Hal.

EuripidesBacch. Bacch. Bacch.

Bacch. Bacch. Bacch. Bacch. Bacch. Bacch. Bacch. HF

GaiusDig. ..

GalenUP .

Harpocrations.v. YργεTνας

Herodian.. .. ..

Herodotus. . .

Hesychiuss.v. .ργια n.s.v. YργιAOειν

HippocratesEp. . Lex

Homeric HymnsAp. Dem. Dem.

IamblichusVP . VP .


VP . VP .

IsocratesAreop.

LucianAstr. Alex. Demon. Salt. Symp. Syr.D. Syr.D. Syr.D. Syr.D. Syr.D. Syr.D. Trag. Trag. Trag.

[Lucian]Philop.

Marcus AureliusMed. .

Maximus of Tyre. . .

Menander rhetorIII, Speng. n.

MesomedesHymn. Is.

[Oppian]Cyn. .

OrphicaArgon.

Hymn. . Hymn. . Hymn. . Hymn. . Hymn. . OF

Pausanias.. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

PhiloAbr. Cher. Det. pot. ins. Ebr. Fug. Gig. Leg. Mos. . Omn. pr. lib. Plant. Sacr. Sacr. Spec. leg. . Spec. leg. .

PhilodamusPaean Dion.


PhilostratusImag. .. Imag. .. VA . VA . VA . VA . VA . VS

Photiuss.v. YργεTνες s.v. .ργια n.s.v. Yργιαστα8

Pindarfr. a Maehl.

PlatoPhdr. c Phdr. d Leg. b Leg. b

[Plato]Epin. d

PlutarchMor.

Adv. Col. e Adv. Col. b Amat. f Amat. a Amat. b An seni f Anim. an corp. f

, Cons. ad ux. d Def. or. a Def. or. a Def. or. a Fac. d Garr. e Is. et Os. e

Non posse e Quaest. conv. e Quaest. conv. f Quaest. conv. d Superst. d

Vit.Aem. . Alc. . Alex. . Caes. . Caes. . Cam. . Cic. . Cor. . Crass. . Num. . Sol. . fr. Sandb. fr. Sandb. , fr. Sandb. fr. Sandb.

PMGfr. c fr. b

PolyaenusStrat. .. Strat. ..

PorphyryAbst. . Abst. .

SophoclesAnt. Trach.

Strabo.. .. .. .. fr.


Sudas.v. YργεTνες s.v. .ργια n.

TheocritusId. .

Latin

Ammianus Marcellinus..

ApuleiusMet. .

AusoniusCup. cruc.

Catullus. .

ClaudianIV Cons. Hon. Cons. Stil. . Eutrop.

ColumellaRust. .

JuvenalSat. .

MacrobiusSat. ..

OvidMet. . Met. .

PropertiusEleg. .. Eleg. .. Eleg. ..

PrudentiusSymm. . Perist. .

SenecaHerc. Oet. Oed.

ServiusAen. . Aen. . n.Georg. . n.

StatiusAchil. . Achil. . Silv. .. Theb. . Theb. . Theb. . Theb. . Theb. . Theb. .

Valerius FlaccusArgon. .

VergilAen. . Aen. . Aen. . Georg. .


. Inscriptions

AnÉp,

Bernabé & Jiménez, Instructionsa.

CIL X.

Graf & Johnston, Ritual Texts.

I.Didyma. .?

I.Eleusis(.) d. . .

I.Erythrai

IG II2. (.) d. . .? d

IG X . .

IGUR I. .

IGUR III.

IGUR IV.

I.Magnesia.a.

I.Stratonikeia.

LSAM. (.) d. .

Peek, GV.

Peek, GVThess..? d

SEGIV . XXVIII . XXVIII XXVIII . XXXII . XXXIX .

TAM II.

SUBJECT INDEX

. Festivals

Adonia, , , Agrae

lesser mysteries, , , Andanian mysteries, , –, ,

–, , Anthesteria, , , Artamitia,

Bouphonia. See Dipolieia

Choes, ,

Dadis (∆eαδ8ς), Daedala, Dionysia, , , n.

rural, Dipolieia, , , n.

Eleusinian mysteries, passim

Epidauria,

Haloa, , Heraea, ()

Nikephoria,

Olympic games, –,

Panathenaea, , , Plynteria,

Samothracian mysteries, , , ,–, , , , , ,, ,

Septerion,

Thesmophoria, , , , –,, ,

. Gods and Heroes

Achilles, Adonis, –, Adrasteia, , Amphiaraus, Amphilochus, Anaktes Paides, Antigonus. See DosonAntinous, , , ()Aphrodite, , , , –,

, of Byblos, Cytherea, Pontia, n.

Apis bull, Apollo, , , , , , , ,

– (), , (), Aguieus, Phoebus, ,

Aras, Artemis, , , , , , ()

Patmia, Pythia, ()Scythian, ()

Asclepius, , Athena, , , , , ,

Nikephoros, (d)

subject index

Athena (continued)Pallas, , , , n.,

Attis, , , , , (), (), ()

Baal, Bona Dea, Britomartis,

Cabiri, , , –, , , ,, MegaloiTheoi, , ,

Cabirus, Charites, Chronos, Corybantes, –, , , , ,

, , n., , , ,, ()

Cotyto, , Curetes, , , , , , Cybele (Mother of the gods), , ,

, , , , , , –,, , , , , , ,, , , , , Dindymene, ()Rhea, , , , (),

(, ), (), ()See alsoMeter Oreia

Cytherea. See Aphrodite

Demeter, , , , , , , ,, , , –, , , ,, , , , –, ,, , , –, , (), (), (), , (), (), , (), (, ), (d), (d)Achaia, –Chthonia, – ()Cidaria, Eleusinia, Thesmia, Thesmophoros, , n., ,

See alsoMegalaiTheaiDespoina, –, Dike (Justice), Dionysus, , , , –, , ,

, , –, , , n., ,, , , , , , , ,, , –, , –,, –, , , , ,–, , –, , ,, , –, , , ,, , –, , , Bacchus, , , , , , , ,

–, , , , , ,, , , , , ,, –, – (),–, (), –, (), , (d), (d)

Bromios, , , (), (d)

Bassaros, Euios, – ()Lysios, Puribromos, – ()Thyllophoros, , Triumph of, , Zagreus myth, , , ,

n., See also Liber; Osiris

Dioscuri, , , Doson,

Eirene, El Gabal/Elagabalus, Erinyes,

Tisiphone, Eros, , , , , , ,

(), ()doll,

Euthenia, ()

Glycon, Graces. See Charites

subject index

Hades, , , , , , , ,

Hecate, , , , , , , ,, , (), (), (), , Enodia, , ()

Hera, , , , , , ()Heracles, , , , , , , ,

, Kallinikos,

Hermes, –, , , , , Herse, ()Hestia, Hipta, , Homonoia, Horae,

Iacchus, , , , , – ()Idaean Dactyls, Ilissus, Isis, , , , , , –, ,

, , , ()

Kore, , , , (), (), (), (), (,), (d)Chthonia, n.See alsoMegalaiTheai

Leto, , Liber, , n., n., –

, , , ()

MegalaiTheai, , , –, ()

MegaloiTheoi. See CabiriMelicertes. See PalaemonMen Askaenos, (d)Meter Oreia, – ()Mise, Mithras, , , , , (),

Mnemosyne, Moirai,

Moloch, Mopsus, Mother of the gods. See CybeleMuses, , , , , , , ,

, , , –, ,

Nemesis, , Nereids, Nicaea, Nilus, , , Nymphs, , ,

Olympian gods, , Osiris, , , , , , –, ,

,

Paian, Palaemon, , , , , Pallas. See AthenaPan, , , ()

of Tegea, Persephone, , , , (),

Praxidike, See also Kore

Phanis, ()Phoebus. See ApolloPietas (Piety), Podagra, , Poseidon, Pothos (Desire), Priapus, , n.Proteus, Protogonus, ,

Rhea. See Cybele

Sabazius, , , Sarapis, , , , n., ,

Selene, , Silenus, , , , , Soteira, Stars,

subject index

Telete, , , – (–)Themis, Thot, Tisiphone. See ErinyesTrophonius,

Uranus, children of,

Yahweh, , ,

Zalmoxis, Zeus, , , , , , , , ,

, , , , , , , ()Agoraios, Alseios, Dionysus Gongylus, ()Polieus, Tropaios,

.Mythological Figures

Aeneas, , Agenor, , , – ()Alcithoe, Amata, , Amphion, Aphareus, Arene, Argonauts, , , , , Arion, Aristaeus, Asios, n.Autonoe,

bacchantes, , , , , , ,, , ,

Cadmus, , , , , , Caucon, , –Cecrops, , , , (),

Cecropidae, (, )Celeus, , , , , (),

()Cerberus, Charon, Charops, , Chryse, Cinyras, Cleoboea, Coronis,

Danaids, , ,

Dardanus, –, , , , Deianira, , Dido, Diocles, , Dysaules,

Eetion, , Electra, , Endymion, , Epigoni, , Eumolpus, , , , , , ,

, (), (), (,), ()

Harmonia, , Helen, Hypsipyle,

Iasion, Idaeus, , Isthmiades,

Laius, Lycus, –

Marsyas, Medea, , Messene, , –Metanira, Methapus, , Midas, ,

subject index

Musaeus, , , , , , ,

Numa, , ,

Oeager, , Olympus, Orestes, , Orpheus, –, , , , , ,

, –, , , , , , ,, , , , , –,, , , , , –,,

Pelarge, –Pelops,

Pentheus, , –, , Philammon, Proetus, daughters of, Psyche doll,

Romulus, , , ,

Satyrs, , , Skirtos, ()

Thyia, thyiades, , , ,

Titans, , Triptolemus, , ,

. Biblical Figures

Aaron, Amos, Asa,

Eva,

Hannah,

Jeremiah, Jesus (Christ), ,

Moses, , , , –

Phinehas,

Sarah, ,

.Men and Women

Aemilianus, ()Aemilius Paulus, Aeschines, Agathocles, Aglaophamus, Alcibiades, , , Alcmeionis, ()Alexander Pseudomantis, ,

–Anacharsis, , Antinous, , , ()Apollodorus, ()Apollonius,

Aelius Appollonius, ()

Apphe, ()Archelaus, ()Aristodemus, Aristogiton, , Aristomenes, Artaxerxes, Artemisia, Aurelia, Aurelia Julia, ()

Bdelycleon, , –

Carneades, Cassianus, ()

subject index

Chariclea, Cicero, Cinesias, , Claudia Telesphoriania, ()Cleinias, Cleombrotus, Clitophon, Clodius, Constantine, –Coriolanus, Cratinus, , Crescens, (), ()Cyrus the Elder, ,

Damoteles, ()Demaenetus, ()Demetrius, , –

Elagabalus, Emmenids, Epikrates, ()Epimenides, , Epiteles, Euphanes, Euthydemus,

Flavius Eclectianus, T., ()Flavius Olympianus, T., ()Fulvinius Verus, G., ()

Gaius ‘Caligula’, , Gerasimus, ()Gerontius, ()Glaucus, ()Glycera, –

Harmodius, Hermagenes, ()Hermes, ()Hermesandros, ()

Isia, ()

Julius, (, , )

Leaena, Leontius, (), ()Leucius, (), (d)Lucius, –, Lysistrate, ()

Menander, –, ()Menippus, –Mnasistratus, Musonius, ()Myonides, ()

Paso, ()Paulina, (), – ()Peregrinus, Perseus, ()Polemon, Poulytion, Ptolemy I, , Ptolemy IV, , Pythagoras, , , , Pythodorus,

Rutilia,

Saon, ()Scylas, Socrates, , , , –, , Spartacus, Sympherousa, ()

Telesicrates, Telete, – (n–)Theaeus, Thespesion, Tryphaina, ()

Vera, ()Vettius Agorius Praetextatus,

(), ()Volusius,

subject index

. Geographical Names

Achaea Phthiotis, Acragas. See AgrigentumAegina, , , , , Agrae. See under FestivalsAgrigentum, Alexandria, Alexiarous, Amphiclea, Amphissa, Andania. See under FestivalsArcadia, , –, , , , ,

Asiani, Asine, Assyria, –, Athens, , , , , , , , ,

, , , , n., , , n., , , , , , , , ,, , , , , , ,, , , , , ,

Attica, , , , ,

Babylon, Bathos, Berecyntes, Boeotia, , , , Byblos, –

Callichorus river, , Canaan, , Canathus source, Carnasian grove, Castalia spring, Celeae, –Cicones, Cithaeron, Mount, , , , Cnacalus, Mount, Cnossus, Costobocs, , n.Corinth, , n., Crete, , , Cybela mountains,

Cyllene, Cyllene, Mount, Cyprus, , Cyzicus,

Decelea, Delos, Delphi, , , , , , , ,

Dorians, Drius,

Egypt, , , , , , , , ,, , , –, , ,, , ,

Eleusis, passimEtruscans, Euphrates, , Europe, ,

Gallus river, Ganges, Gephyraeans, Getae,

Haemus, –Helicon, Mount, , Heraea, Hierapolis, –

Icarian, Ida, Mount, , India, , , , , Ismara, Israel, , , , , Isthmus, ,

Jerusalem,

Latmos, Lemnos, Lerna,

subject index

Libethra, Libya, Lydia, , ,

Macedonia, , , Mantinea, , Megalopolis, , Melangea, Meros, Mount, Messenia, , , –Moab, , Mount of Olives, Mytilene,

Nauplia, Naxos, , Nysa, , ,

Odrysai, Olympia, –, , Olympus, Mount, Othrys, Mount,

Palestine, Parnassus, Mount, Paros, Pelasgians, , , Peloponnese, , Peor, Mount, Persia, , , , , , Pessinous, –Pheneos, Phocis,

Phoenicia, Phrygia, , , , , , , ,

, , , , , –,, ,

Pieria, , Plataea, ,

Rhodes, , , Rhodope, Mount,

Saïs, Samnite women, Samothrace, , , , , –,

, , , , , , ,,

Sarmatians, Scythia, , , , Syria, , ,

Tanagra, Tegea, Tempe, Thasos, Thebes, , , , , , , ,

, , , , Thermopylae, Thessaly, , , , Thrace, , , , , , , ,

–, , , –, ,,

Tmolus, Mount, Troy (Trojans), , , Tyrrhenians, ,

. Provenance of Inscriptions

Aegina, (pierre errante)Amastris, Amorgos, Andania, Antioch (Pisidia), dAthens, , , , , , , , ,

, , d, n–

Barcino, nBouthrotos, Brundisium, n

Cenchreae, Cos, –, , d–,

n

subject index

Cyaneae, Cynuria, Cyrene,

Delos, dDelphi, Didyma,

Eleusis, , –, –, d, dEphesus, Erythrae (Ionia), Exochi,

Halicarnassus, , dHeraclea Latmia,

Lagina, , dLycosura,

Magnesia ad Maeandrum, Marathon, Miletus, , , , , d

Nicaea (Bithynia),

Odessus, Ostia, n

Patara, Patmos, Pergamum, , Pherae, PhthioticThebes, d, dPuteoli, ,

Rome, , –, , , , ,n–

Sardis, dSheikh Zouède, Sidon, Singilia Barba, n

Tenos, Teos, Termessus, , nThessalonica, , Thrace, dThugga, nThyreatis. See CynuriaTlos, Tomis,

Venusia, n

Zeugma, ,

. Other

afterlife, , , , , , , ,, , , , n.

amulets, , Aphrodisiasts, apotheosis, , , , apparition, , , , archon, , , , , –,

Arrhephoroi, n., ,

banquet, , , , , See also lectisternium;theoxenia

baptism, , bασιλε>ς, basket, , , ,

κAλαI7ς, beans, , n., birds, , binding spell, blessed

µAκαρ, , , , , µακAρι7ς, , , .λbι7ς, , ,

books, , , , , , box, , –, ,

subject index

camilli, castration, , , , childbirth, , , , children, , , , , , , , ,

, , , , , , ,, , , , ,

Christianity, , , –, ,, –

city, , , , , , , n.,, , , , , , ,, , , , , ,

clan cult, –, , cult group, , , , ,

See also sectcult regulation. See sacred lawscult statue, , , , , , ,

, , , , , , ,, , Palladium, –, , `:αν7ν, ,

daduch, , , , , δα8µ7νες, , , , , , ,

δαιµ:νι7ν, κακ7δα8µων,

dance, , , , , –, , ,, , , , , , , ,, , , , , , ,, ,

death, , n., , , , , , ,, , , , , , ,

decree, , , , , , ,, , ,

deliverance, , , , , , , ,

divination, , , , , n.,, , , , oracles, , , , , , ,

, , , , divine inspiration, , ,

ephebes, , , , 5π7πτε8α, , –, , , ,

–,

eunuch, , ,

fawn-skin, , , panther-skin,

fertility rite, , festival

S7ρτ(/Bρτ(/Nρ7τις, , , , ,, , , , , , , ,, ,

παν(γυρις, , , , flowers, , , , , Fountain of the Meliasts,

games, , , , , , , , ghost. See apparitiongold, , , , , , , ,

–

hearth-initiate, heliaea, , hierophant, , , , , , ,

, , , , , , ,, , hierophantis, hierophantria,

initiation, , , , , n., , ,, , , , , , , , ,–, –, , , , , ,, , , , n., ,, , , , –, ,, , , –, , ,, , –, –, ,, , µ>ησις, , –, µυσταγωγ:ς, , µ>σται, , , , , , ,

, , , , , ,, , , , , ,, , , , , ,, ,

µυστιπ:λ7ι, , , ,–

νε:µυστ7ι,

subject index

sacratus/-a, , συνµ>σται, uninitiated, , , , , ,

, , , –, ,, , ,

ivy, , , , , ,

κασσ8τερ7ν, κ3ρν7ς, –

lectisternium, love, , , , , , , , ,

, , n., , , ,, , , , ,

madness, –, , , , ,, ,

magic, , , , , , , ,–, , –, –, ,, –, , incantation, , , , –,

marriage, , , , , , , , ,

metaphor, , , , , , ,

, , , , , , ,, , , , , , ,–

metrical inscriptions, , , , ,, , , , , , , , ,, , , , , , , , ,, , , , , , , , ,, , , , , , , , ,d, d, d, d, d, d, d, n

Mithraic gradeslion, raven,

monthsAnthesterion, –Boedromion, Mounychion, Thargelion,

moon, , –, , , , music, –, , , , , ,

, , , auloi (oboe), , , , ,

, , castanets, cymbals, , , , , rhomboi, rhoptra, tympana, , , , , , ,

, , , , , ,

See also singing

nature, , , , –night, , , , , , , , ,

, , , , , , , ,, , , , , ,, , , , , , ,–, παννυd8ς, , ,

olive, , , , oracle. See under divinationorgiophant, , , , , Orphism, , –, , , , –

, , , –, , , –,, , , , –, , ,, , , , , , ,, , , , , –,, , –

pejorative, , , , , ,,

phallus, n., –, , , ,, , ,

philosophy, , , n., , , ,, , , –, , , , ,, , , , Epicurean, , , Stoic, , , ,

piety, , , , , , , , , ,, , , , , ,

pollution, , , , , , prayer, , –, , , –, ,

, , , ,

subject index

priest, , , , , , , , ,, , , , –, , , n., , , , , ,, , , , , –,, , , , , , Baptae, Cadmili, Eumolpidae, , –, , Galli, , , , Kerykes, , Yργι:νες, Orphic, –, , , , ,

–, .See also daduch; hierophant;

orgiophantpriestess, , , , –, ,

, , , , , , hydrophoroi, , Praxiergidae,

procession, , n., , , ,, , , , , ,

propitiation, , , , prostitution, , ,

kades, purification, , , –, , ,

, , , , , , , , ,, n., , , , , ,, , , ,

purity, , , , , , , , ,, , , , , , ,,

rite of passage9ρκτε8α,

sacredgrove, , , , , ,

laws, , , , –, ,

n., , , , , ,, –, ,

objects, , , , , ,, , , ,

sacrifice (offering), , , , ,

–, , , , , ,, dog, human, , Nµπυρα, 5νAγισµα, , , Iυσ8α, , , , –, , ,

, , , , , , , ,, , , , , ,, , , –, ,, ,

XερA, .ργια, τελετ(, , , τ3λ7ς, , ,

secretFρρητ7ς, , , , , , ,

, , , , , ,

9π:ρρητ7ς, , , , , , ,, , , , , , ,, ,

κρυπτ:ς, , κρ>^ι7ς, , , conditus, , obscurus, secretus, , ,

sect, , , –, serpent, , , , , ship of Dionysus, silence, , , , , , , ,

, , , , singing, , , , , , , ,

, , , , , –,

sorcery, , , , , , , witchcraft,

soul, , , –, , , , ,, , , , , , , ,, , , , , , ,transmigration, , ,

sparagmos, , , , , n.,–,

subject index

stonesgreen, jasper, lodestone, παντAρbη,

sun, n., , , , , , ,, , , ,

symbolic, n., , , , , ,, , , , , , , , ,–, , , ,

symbolsof Asclepius, of Dionysus, , , , ,

Gnostic, n.of various gods,

τελετAρdης, , temple (sanctuary), , , , ,

, , , –, , , ,, , , , , , ,, , , , , , ,, , , , , , ,mikdas, τελεστ(ρι7ν,

theology, , , , , , , theoxenia, Iρ:νωσις, , thyrsus, , , , , , ,

, , torch, , , n., , tree, , , ,

vines, , ,

women, , , n., , , ,, , , , , , , ,–, , , , , ,, , , , , , ,, , , , , –girls, n., , , , , ,

mothers, , , , , , ,

, , , , , ,,

wreath (crown), , , , , ,, , , , , , ,, , , , , ,

Zoroastrian, , , ,