ANCIENT GREEK RELIGION
Sacrifice of a pig The Greeks had no word for religion. There was no distinction between the sacred and secular: What we now call religion was intertwined with daily life and the state. The Greeks were described by Christians as pagans (believers in multiple gods). The word “paganism” comes from the Greek word meaning “all.” The Greek belief in gods extended well beyond the ones we know.
Greek religion was more a series of rituals than a code or moral behavior as ritual and sacrifice were at its heart. There was a strong belief in fate. The Greeks tended to believe that there no accidents: that the gods were behind everything. Like the Egyptians, the Greeks believed that consciousness resided in the heart, a view that would prevailed through the Middle Ages.
Greek religion often placed the ideals of beauty and heroics on a higher level than those for morality. The Gods were more often than not are seen as being that could enjoy and indulge themselves in things beyond the means of mortals rather than beings that guided humans and rewarded and punished them on the basis of their righteousness or sins.
Books: Mythology, Timeless Tales of Gods and Heroes by Edith Hamilton (1940, New American Library), Book of Greek Myths by Ingri and Edgar Parin d'Aulaire (1962, Doubleday & Company); Thomas Bulfinch Myths of Greece and Rome compiled by Joseph Campbell (1979, Viking Penguin); The Oxford Dictionary of Classical Myth & Religion ; Mythology, Myths, Legends & Fantasies by Global Publishing.
Case for Polytheism
altar for Aphrodite and Adonis The Greeks practiced polytheism: the worship of many gods. Polytheists have traditionally been looked down upon by practitioners of the great monotheistic religion which worship only a single god---Judaism, Christianity, Islam---as primitive and barbaric pagans. But who knows maybe they had it right.
Mary Leftowitz, a classics professor at Wellesley College, argues that a lot of world’s troubles today can be blamed in monotheism. In the Los Angeles Times she wrote, “The polytheistic Greeks didn’t advocate killing those who worshiped a different gods, and they did not pretend that their religion provided all the right answers. Their religion made the ancient Greeks aware of their ignorance and weakness, letting them recognize multiple points of view. ..It suggests that collective decisions often lead to better outcomes. Respect for a diversity of viewpoints informs the cooperative system the Athenians called democracy.”
“Unlike the monotheistic traditions Greco-Roman polytheism was multicultural...The world, as the Greek philosopher Thales wrote, is full of gods, and all deserve respect and honor. Such a generous understanding of nature called the ancient Greeks and Romans to accept and respect other people’s gods and to admire (rather than despise) other nations for their own notions of piety. If the Greeks were in close contact with a particular nation they gave their foreign gods names of their own gods: The Egyptian goddess Isis was Demeter; Horus was Apollo and so on.”
Minoan and Mycenaean Religion
Minoan snake goddess The Minoans had no temples and no large cult statues from what we can tell. Worship centered around sacred caves and groves where it is believed the Minoans believed to be their deities dwelled. Minoan religious objects consisted primarily of small terra-cotta statuettes.
The Minoans worshiped what has been http://factsanddetails.com/nucleus/images/button-media.gifdescribed as a mother goddess, or snake goddess. This goddess was associated with animals, particularly birds and snakes, the pillar and the tree, and sword and the double ax. She was often depicted with snakes around her arms and lions at her feet. Her companion Zeus, the Monoans believed, was born on Mt. Ida on Crete. A popular image of the mother goddess shows her as a bare breasted snake goddess with snakes crawling up her arms, circling her head and tied into a knot about her waist. One of the unusual things about the worship of snakes by the Minoans is that Crete has virtually no snakes.
Most of the sculpture of earth goddesses found before in 2000 B.C. in mainland Europe were plump big-breasted women with folds of fat and little lines representing their genitalia. On Asia Minor and the Cycladic islands off of Greece little girlish figures with small beasts triangles for genitalia were common between 2500-1100 B.C.
The Minoans also worshiped male deities as reflected in the large number of male figures found and the quality of their craftsmanship. Egyptian symbols and deities, such as Orisis and Anubis, pop up frequently in Minoan religious iconography. Butterflies symbolized long life to the Minoans and bulls represented strength and fertility.
The Mycenaean written language Linear B mentions Zeus, Athena, Hera, Hermes, and Poseidon and tributes of oxen, sheep, goats pigs, wine, perfumed oil and wheat given to the gods. Deities resembling the Madonna and father-holy-ghost- child trilogy of Christianity were present in Mycenae. Some archaeologists believe the Mycenaeans performed animal sacrifices based on charred bones found at an alter. A tablet discovered with a sort of SOS on it seems to indicate that sacrifices were held after some catastrophe. The tablet was sort of a call for help.
Mystery Cults in Ancient Greece
Dionysiac procession There were hundreds of local gods and hundreds of cults, many devoted to specific gods. Many of the cults, were very secretive and had special initiation rituals with sacred tales, symbols, formulas and special rituals oriented towards specific gods. These are often described as mystery cults. Fertility cults and goddesses were often associated with the moon because its phases coincided the menstruation cycles of women and it was thought the moon had power over women.
In a review of Mystery Cults in Ancient World by Hugh Bowden, Mary Beard wrote in the Times of London, “For modern scholars, it has always been a frustrating task to discover the secret of these ancient mystery cults (“mystery” from the Greek mysterion, which has a range of meaning, from “Eleusinian ritual” to “secret knowledge” in a wider sense). What was it that the initiates of Dionysus or the “Great Mother” knew that the uninitiated did not? In his refreshing new survey, Mystery Cults in Ancient World, Hugh Bowden suggests that we have perhaps been worrying unnecessarily about that question. In fact, we don’t have to imagine the ancients were so much better keepers of secrets than we are, for no secret knowledge, as such, was transmitted at all. To be sure, there was a whole range of objects involved in these cults that outsiders could not see, and words that they were not allowed to hear. (In the cult at Eleusis, from descriptions of the public procession to the sanctuary, we can judge that the cult objects were small---at least small enough comfortably to be carried in containers by the priestesses.) But that is quite different from thinking that some particular piece of secret doctrine was revealed to the faithful at their initiation.
Dancing maenads Bowden’s Mystery Cults is a consistently sensible book in a field where common sense is often lacking (the temptation to see some ancient initiatory rituals as if they were New Age religions has proved almost irresistible). And, in the course of the book he debunks an impressive number of myths about ancient mystery religions. He pours some much-needed cold water over the idea that the inscribed golden “leaves? (offering instructions for navigating the underworld) found with a number of burials in the Greek world attest to a defined “Orphic cult” with advanced ideas of eschatology; better, perhaps, to see them as examples of a much more humdrum commercial religious trade, selling reassurances of a happy afterlife for grieving relatives to put in the graves of their loved ones.
The book, however, is concerned to do much more than debunk. Taken overall, Bowden’s examples of mystery cults---from the famous rituals of Eleusis to those little communities of Mithraists huddled in their ritual “caves” along Hadrian’s Wall---suggest a much fuzzier boundary with the official, civic cult of Greece and Rome than even he acknowledges. For a start, many of these religions are not only personal and initiatory but also part of the state religious framework. The rituals in the sanctuary at Eleusis, where the secret initiation (whatever it was) happened, were preceded and followed by large public processions of the citizens of Athens. The sanctuary of the Great Mother at Ostia was a place of considerable local splendour, castration or no castration---and, as we know from the inscriptions found there, it was subsidized by grandees of the local community.
Mystery Cults in the Ancient World by Hugh Bowden (Thames and Hudson, 2010)
Mary Beard wrote in the Times of London, “The ancient Greeks and Romans must have been very good at keeping secrets. Or so our lack of information on the famous “Eleusinian Mysteries” (celebrated in an impressive sanctuary just a few miles outside Athens) would suggest---not to mention our lack of information on all the other, similar, initiatory religions found throughout the ancient world, from the ecstatic cult of Dionysus featured in Euripides’ Bacchae to the worship of the god Mithras by the Roman squaddies on Hadrian’s wall. There must have been literally hundreds of thousands, if not millions, of initiates, across the millennium of Classical history. And at Eleusis they included some of the most prominent (and garrulous) writers, thinkers and politicians of antiquity: Socrates and Plato, Hadrian and Marcus Aurelius, and many more. These cults are often set apart, by modern writers, from the calmer, less participatory, less emotional traditions of Graeco-Roman state religion. But we have no explicit ancient account of what the secret mysteries of any cult actually were, what happened at initiation or what exactly was revealed to the initiates. So far as we can now tell, there was hardly a leaky vessel among them; or, at any rate, whatever the gossip on the ancient street, there was no one who risked committing the religious secrets to writing and so sharing them with posterity. [Source: Mary Beard, Times of London, June 2010]
Eleusinian hydria from Antikensam It is true that on one notorious occasion, in the middle of the Peloponnesian War just before the disastrous expedition sailed to Sicily, a group of elite young Athenians were said to have parodied the Eleusinian Mysteries at private parties, and so “revealed the secret things to the uninitiated”. The jape (assuming it was no more than that) had a deathly serious end. Prosecuted for the offence, the men were found guilty and---those that had not escaped into exile first---were executed. But we hear of nothing of that kind ever again. The attitude of Pausanias in his second-century ad Guide to Greece is far more typical. Whenever he comes to describe a sanctuary of a secret cult of this type, he makes it very clear that he cannot give the game away. At Eleusis he even claims to have been warned in a dream not to divulge any of “the things within the wall of the sanctuary”---because “the uninitiated [that is, many of his readers] are not allowed to learn about what they cannot take part in”.
In the absence of any explicit eyewitness (or even second-hand) accounts, we have to rely on various kinds of indirect evidence. There are some general descriptions of initiation by ancient writers, which often dwell on strange sounds and bright lights, or the clash of light and dark. There are some notable works of literature which may engage with the theology of these cults: the so-called “Homeric Hymn to Demeter”, which tells the story of Demeter’s grief after the rape of her daughter Persephone by Hades, is often thought to reflect the myth underlying the rituals at Eleusis. There are also a number of speculative, and probably almost entirely imaginary, accounts written by ancient critics of the cults.
Because his half-breed status made his position at Olympus tenuous, Dionysus did everything he could to make his mortal brethren happy. He gave them rain, male semen, the sap of plants and "the lubricant and stimulant of dance and song"---wine.
In return the Greeks held winter-time festivals in which large phalluses was erected and displayed, and competitions were held to see which Greek could chug his or her jug of wine the quickest. Processions with flute players, garland bearers and honored citizens dressed as satyrs and nymphs were staged, and at the end of the procession a bull was sacrificed. [Source: "The Creators" by Daniel Boorstin,μ]
The text believed to be from funeral of an Dionysus cult initiate read: “I am a son of Earth and Starry Sky; but I am desiccated with thirst and am perishing, therefore give me quickly cool water flowing from the lake of recollection.” The “long, cared way which also other...Dionysus followers gloriously walk” is “the holy meadow, for which the initiate is not liable for penalty” or “shall be a god instead of a mortal.”
During Thesmophoria, an annual Athenian event to honor Demeter and Persephone, women and men who required to abstain from sex and fast for three days. Women erected bowers made of branches and sat there during their fast. On the third day they carried serpent-shaped images thought to have magical powers and entered caves to claim decayed bodied of piglets left the previous years. Pigs were sacred animals to Demeter. The piglet remains were laid on an Thesmphoria altar with offerings, launching a party with feasting, dancing and praying. This rite also featured little girls dressed up as bears.
Wild Dionysus Festivals
To pay their respect to Dionysus, the citizens of Athens, and other city-states, held a winter-time festival in which a large phallus was erected and displayed. After competitions were held to see who could empty their jug of wine the quickest, a procession from the sea to the city was held with flute players, garland bearers and honored citizens dressed as satyrs and maenads (nymphs), which were often paired together. At the end of the procession a bull was sacrificed symbolizing the fertility god's marriage to the queen of the city.μ
The word “maenad” is derived from the same root that gave us the words “manic” and “madness”. Maenads were subjects of numerous vase paintings. Like Dionysus himself they often depicted with a crown of iv and fawn skins draped over one shoulder. To express the speed and wildness of their movement the figures in the vase images had flying tresses and cocked back head. Their limbs were often in awkward positions, suggesting drunkenness.
The main purveyors of the Dionysus fertility cult "These drunken devotees of Dionysus," wrote Boorstin, "filled with their god, felt no pain or fatigue, for they possessed the powers of the god himself. And they enjoyed one another to the rhythm of drum and pipe. At the climax of their mad dances the maenads, with their bare hands would tear apart some little animal that they had nourished at their breast. Then, as Euripides observed, they would enjoy 'the banquet of raw flesh.' On some occasions, it was said, they tore apart a tender child as if it were a fawn'"μ
One time the maenads got so involved in what they were doing they had to be rescued from a snow storm in which they were found dancing in clothes frozen solid. On another occasion a government official that forbade the worship of Dionysus was bewitched into dressing up like a maenad and enticed into one of their orgies. When the maenads discovered him, he was torn to pieces until only a severed head remained.μ
It is not totally clear whether the maenad dances were based purely on mythology and were acted out by festival goers or whether there were really episodes of mass hysteria, triggered perhaps by disease and pent up frustration by women living in a male-dominate society. On at least one occasion these dances were banned and an effort was made to chancel the energy into something else such as poetry reading contests.
Analysis of Mystery Cults in Ancient Greece
Beard wrote, “Bowden would prefer to see the religious culture of the mysteries in “imagistic” terms. Drawing---perhaps a little over-enthusiastically---on recent work on the anthropology of prehistoric religions, he contrasts imagistic with doctrinal forms of religious experience. The latter are best seen in the institutionalized, regular patterns of (relatively low-key) worship, associated with modern mainstream Christianity. The former rely on the kind of striking, occasional, intense, episodic moments of religious change that are associated with ancient mystery and initiatory cults: impressive and mind-blowing maybe, but not defined by a doctrinal message (hence all that stuff about sound and light).
For Bowden, what these initiatory religions offer is a face-to-face vision of the divine. One of the big issues of Greek and Roman culture in general is exactly how far the gods are, safely, visible to mortals. The cautionary mythological tale here is that of Semele, who (as brilliantly refigured in Handel’s opera) demands to look at her lover, Jupiter, only to be destroyed by that vision of godhead. In standard ancient ritual practice, there were all kinds of ways in which the worshipper’s direct vision of the gods was avoided (through representation in statues, for example). Bowden shows convincingly that the mysteries broke through this veil, and offered a direct vision of the god---and, unlike Semele’s experience, one that did not kill the worshipper. As Lucius, the initiand in the cult of Isis in Apuleius” novel The Golden Ass, observes: “I approached the gods below and the gods above face-to-face, and worshipped them from nearby”.
But it is also the case that some of the concerns of the initiatory religions overlap strikingly with those of civic cult. Bowden rightly lays stress on all kinds of problematic issues of naming, and on the uncertainty of divine identity within mystery cults. Some mystery gods are nameless, some are addressed under a variety of alternative titles. Some inscribed texts hedge their bets: “Great Gods of Samothrace”, or “Dioscuri”, or “Kabeiroi”? Uncertainty and ambivalence, in Bowden’s view, were part of the essence of the mysteries. But so also were they part of the essence of civic cults, where those who wanted to play safe in addressing a god always hedged their bets: “whether you are god or goddess” was a standard Roman formula of prayer, just to make sure that there had been no mistake about the sex of the deity.
Likewise the question of incomprehensibility. As Bowden explains, the Greek mysteries of the island of Samothrace “included someone reciting incomprehensible words”---another index of the intellectual puzzlement at the heart of such mystery cults. But, although Bowden does not mention it, there is plenty of incomprehensibility in ancient civic, official cults too: in the first century AD, when the priests known as the “salii” danced through the streets of Rome twice a year and sang their special hymn, no one (not even the priests themselves) had the foggiest clue what the hymn meant. Perhaps in the early periods of Rome’s history, the participants had understood; or more likely it had always been mumbo-jumbo. All ancient religion celebrates its own incomprehensibility, as part of its mystique.
Image Sources: Wikimedia Commons, The Louvre, The British Museum
Text Sources: New York Times, Washington Post, Los Angeles Times, Times of London, Yomiuri Shimbun, The Guardian, National Geographic, The New Yorker, Time, Newsweek, Reuters, AP, Lonely Planet Guides, Compton’s Encyclopedia and various books and other publications. Most of the information about Greco-Roman science, geography, medicine, time, sculpture and drama was taken from "The Discoverers" [∞] and "The Creators" [μ]" by Daniel Boorstin. Most of the information about Greek everyday life was taken from a book entitled "Greek and Roman Life" by Ian Jenkins from the British Museum [||].
© 2008 Jeffrey Hays
Last updated January 2012