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VII. Transformations

Published online by Cambridge University Press:  05 February 2016

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Extract

Although we have already noticed various changes in the period under survey, we, too, have been insufficiently (Ch. I.1) able to escape a certain static view. In this last chapter, therefore, we will concentrate on changes in Greek religion. We first discuss the Eleusinian mysteries (§ 1), then Orphic ideas and Bacchic mysteries (§ 2), and conclude with a sketch of the more structural transformations during the transition to the Hellenistic period (§3).

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Research Article
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New Surveys in the Classics , Volume 24: Greek Religion with addenda , 1999 , pp. 84 - 97
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Copyright © The Classical Association 1999

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References

Notes

1. For an excellent, if perhaps too static, view see now Burkert, W., Ancient Mystery Cults (Cambridge Mass, and London, 1987)Google Scholar ~ Antike Mys terien (Munich, 1990); F. Graf, ‘Mystéria’, in Bremmer, Encyclopaedia of Ancient Religions. Mithraism: most recently, Turcan, R., Mithra et le Mithraicisme (Paris, 1993)Google Scholar; K. Dowden, ‘Mithraic mysteries’, in Bremmer, Encyclopaedia of Ancient Religions.

2. Full reconstruction: Burkert, Homo necans, pp. 248–97; add K. Clinton, ‘The sanctuary of Demeter and Kore at Eleusis’, in Marinatos/Hägg, Greek Sanctuaries, pp. 110–24. Degrees: Dowden, K., ‘Grades in the Eleusinian Mysteries’, Rev. Hist. Rel. 197 (1980), 409-27CrossRefGoogle Scholar. Iconography: Clinton, K., Myth and Cult. The Iconography of the Eleusinian Mysteries (Stockholm, 1992)Google Scholar.

3. The enigmatic detail is only supplied by the Gnostic ‘Naassenian’, who is quoted by the third-century church father Hippolytus in his Refutation of All Heresies (5.8.39f), for whose Gnostic sources see Mansfield, J., Heresiography in Context (Leiden, 1992), pp. 318-23CrossRefGoogle Scholar.

4. The precise connection of the Hymn with the mysteries is much debated, see Parker, R., ‘ The Hymn to Demeter and the Homeric Hymns ’, G&R 38 (1991), 1–17 Google Scholar; Clinton, Myth and Cult, passim; Foley, H. (ed), The Homeric Hymn to Demeter (Princeton, 1993)Google Scholar.

5. See also Bremmer, , ‘Religious Secrets and Secrecy in Classical Greece’, in Kippenberg, H. and Stroumsa, G. (eds), Secrecy and Concealment in Ancient and Islamic History of Religions (Leiden, 1994)Google Scholar.

6. Peters, M., Die Sprache 33 (1987), 272 Google Scholar (etymology); Raubitschek, A., The School of Hellas, ed. Obbink, D. and Waerdt, P. Vander (New York, 1991), pp. 229-38Google Scholar (‘The Mission of T’); Smarczyk, Untersuchungen zur Religionspolitik, 167–298; Hayashi, T., Bedeutung und Wandel des Triptolemosbildes vom 6.-4. Jh. v. Chr. (Würzburg, 1992)Google Scholar.

7. Plato: Riedweg, Mysterienterminologie, 1–69. Epicurus: Philodemus De Pietate 550–9, 808–10 Obbink.

8. Demeter Eleusinia: Graf, NK, 274–7, 490; R. Parker, ‘Demeter, Dionysus and the Spartan pantheon’, in Hägg, Early Greek Cult Practice, pp. 99–103; Stibbe, C., ‘Das Eleusinion am Fusse des Taygetos in Lakonien’, Bull. Ant. Besch. 68 (1993), 71–105 CrossRefGoogle Scholar. Boy: Burkert, Homo necans, pp. 280f.

9. Lykomids: Simonides fr. 627; Plut. Vit Them. 1; Paus. 1.22.7, 31; 4.1.5-9. Wolves and initiation: Bremmer/Horsfall, Roman Myth, p. 43 (Bremmer). Kleision as ‘men’s house’: Gernet, L. and Boulanger, A., Le génie grec dans la religion, 19321 (Paris, 1970), p. 72 Google Scholar. I am indebted here to a forthcoming study by Dirk Obbink of various aspects of the Derveni papyrus (below).

10. Samothrace: Cole, S. G., Theoi Megaloi. The Cult of the Great Gods atSamothrace (Leiden, 1983)Google Scholar; Burkert, ‘Concordia Discors: the literary and the archaeological evidence on the sanctuary at Samothrace’, in Marinatos/Hägg, Greek Sanctuaries, pp. 178–91. Lemnos: Burkert, Homo necans, pp. 194f. Thebes: Moret, J.-M., ‘Circé tisseuse sur les vases du Cabirion’, Rev. Arch. 1991, 227-66Google Scholar. Great Goddess: Graf, NAT, 117f.

11. Orphism: Burkert, ‘Craft versus Sect: the Problem of Orphies and Pythagoreans’, in Meyer/ Sanders, Jewish and Christian Self-Definition 3, pp. 1–22 and GR, pp. 290–304; West, M. L., The Orphic Poems (Oxford, 1983)Google Scholar, rev. by Brisson, L., Rev. Hist. Rel. 202 (1985), 389–420 CrossRefGoogle Scholar; Graf, F., Gnomon 57 (1985), 585-92Google Scholar; Richardson, N., CR 35 (1985), 87–90 Google Scholar; Casadio, G., St. Mat. Storia Rei. 52 (1986), 291–322 Google Scholar and Orpheus 8 (1987), 381–95. The best bibliography is by Bernabé, A., Tempus (Madrid) 0 (1992), 5–41 Google Scholar.

12. For time, place, and Pythagoreanism see Bremmer, Orpheus: from Guru to Gay’, in Borgeaud, Orphisme (see note 16), pp. 13–30, esp. 23–6, somewhat modified here. Orpheus as singer: Graf, Orpheus: a Poet among Men’, in Bremmer, Interpretations, pp. 80–106.

13. Graf (n. 11), 590; J. Vinogradov, ‘Zur sachlichen und geschichtlichen Deutung der Orphikerplättchen von Olbia’, in Borgeaud, Orphisme, pp. 77–86; Zhmud, L.’, ‘Orphism and Graffiti from Olbia’, Hermes 120 (1992), 159-68Google Scholar.

14. For these later poems see the many studies of Luc Brisson, now conveniently collected in his Orphée et l’Orphisme dans l’Antiquité gréco-romaine (London, 1995).

15. The text has been published in ZPE 47 (1982), after p. 300; see also West, Orphic Poems, pp. 75–7. At a conference on the papyrus at Princeton in May 1993 Prof. K. Tsantsanoglou presented two additional fragments, which precede those already published.

16. Night was also first with Silence in Antiphanes’ comedy Theogony (?), cf. Kassel, L. and Austin, C., Poetae comici Graeci 2 (Berlin and New York, 1991), pp. 366fGoogle Scholar. Eudemus: Brisson, L., ‘Damascius et l’Orphisme’, in Borgeaud, Ph. (ed), Orphisme et Orphée en l’honneur de Jean Rudhardt (Geneva, 1991), pp. 157–209, esp. 201fGoogle Scholar.

17. Cf. Robert, L., Opera minora selecta 7 (Amsterdam, 1990), pp. 569-73Google Scholar, with a discussion of, surely Orphic, dedications to Night. For Night first see also Graf (n. 11), 588.

18. As is shown by Dirk Obbink (n. 9) against West, Orphic Poems, p. 251.

19. Lloyd-Jones, H., Greek Epic, Lyric, and Tragedy (Oxford, 1990), pp. 80–105 Google Scholar.

20. For a possible background of this myth in Oriental mythology see J. Bottéro, ‘L’anthropogonie mésopotamienne et l’élément divin en l’homme’, in Borgeaud, Orphisme, pp. 211–55 (sceptical); Burkert, Orientalizing Revolution, pp. 126f (more positive).

21. Cf. G. Casadio, ‘La metempsicosi tra Orfeo e Pitagora’, in Borgeaud, Orphisme, pp. 119–55. For an ‘Orphic katabasis’ see Lloyd-Jones, H., Greek Comedy, Hellenistic Literature, Greek Religion and Miscellanea (Oxford, 1990), pp. 333-42Google Scholar; Horsfall, N., ZPE 96 (1993), 17fGoogle Scholar.

22. Janko, R., ‘Forgetfulness in the Golden Tablets of Memory’, CQ 34 (1984), 89–100 CrossRefGoogle Scholar (with reconstruction of an archetype of group B).

23. Cf. Zuntz, G., Persephone (Oxford, 1971), pp. 277–393 Google Scholar (list on p. 286); see also the list in Graf, ‘Dionysian Eschatology’, 257f; add the unpublished Lesbian text announced in Arch. Reports 1988–9, 93; this chapter, note 26. Bottini, A., Archeologia della salvezza (Milano, 1992)Google Scholar, is useful for the archaeological background of the Italian tablets.

24. The Hipponium tablet (published in 1974) already mentions ‘mystai and bacchoi’, see most recently Bernabé, A., ‘El poema òrfico de Hipponion’, in Férez, J. A. López (ed), Estudios actuales sobre textos griegos (Madrid, 1991), pp. 219-35Google Scholar.

25. Tsantsanoglou, K. and Parássoglou, G., ‘Two Gold lamellae from Thessaly’, Hellenika 38 (1987), 3–17 Google Scholar; see also Lloyd-Jones, Greek Epic, pp. 105–9; Graf, ‘Textes orphiques et rituel bacchique’, in Borgeaud, Orphisme, pp. 87–102; Apicella, G., ‘La lamelle di Pelinna’, St. Mat. Stona Rel. 58 (1992), 27–39 Google Scholar; Graf, ‘Dionysian and Orphic Eschatology’.

26. Chrysostomou, P., He Thessaliké theá En(n)odía éPheraía theá (Diss. Thessaloniki, 1991), 372ffGoogle Scholar: Sýmboh. An(d)rikepaidóthyrson – Andrikepaidóthyrson – Brimó – Brìmó. Eísithi hieran kimona: apoinosgarho mystes. †apedon†. Unfortunately, the text, which was mentioned by Prof. Tsantsanoglou at the Derveni conference, is not dated. Similar symbola, or ‘passwords’ are mentioned for later Bacchic mysteries, cf. Riedweg, Mysteriensymbolik, pp. 82–4; Burkert, Mystery Cults, pp. 45–7.

27. Bacchic mysteries: Versnel, , Inconsistencies 1, pp. 150-5Google Scholar; Burkert, ‘Bacchic Teletai in the Hellenistic Age’, in Carpenter/Faraone, Masks of Dionysus, pp. 259–75.

28. Cf. Riedweg, C., Jüdische-hellenistische Imitation eines orphischen Hieros Logos (Munich, 1993), pp. 47fGoogle Scholar (beginning: with many parallels), 52 (end).

29. This may confirm the suggestion, with some hesitations, of Graf, ‘Dionysian . . . Eschatology’, 250 that the leaves presuppose the funeral. But would these ‘priests’ always have been available in the case of sudden deaths outside big cities? Or were the leaves sometimes handed out during an initiation for later use at the funeral?

30. Cumae: Turcan, R., ‘Bacchoi ou Bacchants’, in L’Association dionysiaque dans les sociétés anciennes (Rome, 1986), pp. 227-46Google Scholar; Casadio, G., ‘I Cretesi di Euripide e l’ascesi Orfica’, Didattica del Classico 2 (1990), 278–310, esp. 293fGoogle Scholar.

31. See also Versnel, , Inconsistencies 1, p. 210 Google Scholar.

32. Orphic books: Détienne, L’écúture d’Orphée, pp. 109–15. Sophists: Mansfeld, J., Mnemosyne IV 33 (1980), 94 n. 345Google Scholar.

33. Eleusis: Graf, Eleusis und die orphische Dichtung Athens. Thebes: Moret, ‘Circé tisseuse’.

34. For a new overview see Parker, R., ‘Early Orphism’, in Powell, A., The Greek World (London, 1985)Google Scholar, to which I am much indebted.

35. Apollo: West, M. L., Studies in Aeschylus (Stuttgart, 1990), pp. 34–43 CrossRefGoogle Scholar. Derveni papyrus: this is shown on the basis of Philochorus FGrH 328 F 185 by Dirk Obbink (n. 9).

36. Versnel, Inconsistencies 1, p. 108; especially, Dirk Obbink (n. 9).

37. Cf. Henrichs, A., ‘The Sophists and Hellenistic Religion: Prodicus as the Spiritual Father of the Isis Aretalogies’, HSCP 88 (1984), 139-58Google Scholar.

38. See the important discussion by Humphreys, S., ‘Dynamics of the Greek Breakthrough: The Dialogue between Philosophy and Religion’, in Eisenstadt, S. (ed), The Origins & Diversity of Axial Age Civilizations (Albany, 1986), pp. 92–110, 494–502Google Scholar.

39. For intellectual atheism and Plato’s and Theophrastus’ attitudes to sacrifice see P. Meijer, ‘Philosophers, Intellectuals and Religion in Hellas’, in Versnel, Faith, Hope, and Worship, pp. 216–63; J. V. Muir, ‘Religion and the new education: the challenge of the Sophists’, in Easterling/Muir, Greek Religion and Society, pp. 191–218. Critique of sacrifice: Gasparro, G. Sfameni, ‘Critica del sacrifìcio cruento e antropologia in Grecia. Da Pitagora a Porfirio I: la tradizione pitagorica, Empedocle e l’orfismo’, in Vattioni, F. (ed), Sangue e antropologica 5 (Rome, 1987), I, pp. 107-55Google Scholar.

40. Lefkowitz, M. L., ‘Was Euripides an Atheist?’, St. It. Fil. Class. III.5 (1987), 149-66Google Scholar and ‘“Impiety” and “atheism” in Euripides’ dramas’, CQ, 39 (1989), 70–82; Riedweg, C., ‘A Euripidean Fragment’, CQ 40 (1990), 124-36CrossRefGoogle Scholar and ‘The “Atheistic” Fragment from Euripides’ Bellerophontes (286 N2)’, III. Chss. Stud. 15 (1990), 39–53.

41. Yunis, H., A New Creed: Fundamental Religious Beliefs in the Athenian Polis and Euripidean Drama (Göttingen, 1988)CrossRefGoogle Scholar; Fusillo, M., ‘Was ist eine romanhafte Tragödie? Überlegungen zu Euripides’ Experimentalismus’, Poetica 24 (1992), 270-99Google Scholar (with extensive bibliographies); Hornblower, S., ‘The Religious Dimension to the Peloponnesian War, or, What Thucydides Does Not Tell Us’, HSCP 94 (1992), 169-97Google Scholar.

42. Cf. O. Murray, ‘The Affair of the Mysteries: Democracy and the Drinking Group’, in Murray, Sympotica, pp. 149–61.

43. Smith, N. D., ‘Diviners and Divination in Aristophanic Comedy’, Class. Ant. 8 (1989), 140-58CrossRefGoogle Scholar; Dover, The Greeks and Their Legacy, p. 72 (Thucydides).

44. New gods: Versnel, , Inconsistencies 1, pp. 102-23Google Scholar; Garland, R., Introducing New Gods (London, 1992)Google Scholar, esp. pp. 116–35 (Asclepius: with full bibliography). Sophocles: Henrichs, ‘“Der Glaube der Hellenen”‘, 298–301. Donations: Kaminski, G., ‘Thesauros. Untersuchungen zum antiken Opferstock’, JDAI 106 (1991), 63–181 Google Scholar.

45. Eupolis, fr. 259.115, to be added to the detailed discussion in Versnel, , Inconsistencies 1, pp. 105-11Google Scholar; add for her origin Graf, NK, 110–5; Fakri, I., ‘Die Entstehung der frühen Kybelebilder Phrygiens . . .’ Jahresh. österr. Arch Inst. Wien. 57 (1986-7: Beiblatt), 41–107 Google Scholar.

46. Bendis: Montepaone, C., ‘Bendis Tracia ad Atene: l’integrazione del “nuovo” attraverso forme dell’ideologia’, AION 12 (1990), 103-21Google Scholar; Versnel, Inconsistencies l, pp. 111–13; Garland, Introducing New Gods, pp. 111–14; SEG 39.210; Ch. VI.3. Sabazios: Lane, E. N., Corpus Cultus Iovis Sabazii 3 (Leiden, 1989)Google Scholar; Versnel, pp. 114–18 (who makes him also a Thracian, but those testimonies are all Hellenistic and later).

47. Attraction: Humphreys, ‘Dynamics’, p. 107. For Pan and Nymphs: van Straten, F. T., ‘Daikrates’ dream’, Bull. Ant. Besch. 51 (1976), 1–38 Google Scholar; Connor, W. R., ‘Seized by the Nymphs: Nympholepsy and Symbolic Expression in Classical Greece’, Class. Ant. 1 (1988), 155-89CrossRefGoogle Scholar.

48. Cf. H. Pieket, ‘Religious History as the History of Mentality: The “Believer” as Servant of the Deity in the Greek World’, in Versnel, Faith, Hope, and Worship, pp. 152–92; Versnel, Inconsistencies 1, pp. 169f, 194–7.

49. See the perceptive remarks by North, J., ‘The Development of Religious Pluralism’, in Lieu, J. et al. (eds), The Jews among Pagans and Christians in the Roman Empire (London, 1992), pp. 174-93Google Scholar.

50. Magic traditional: Faraone, C., ‘Sex and Power: Male-Targeting Aphrodisiacs in the Greek Magical Tradition’, Helios 19 (1992), 92–103 Google Scholar and ‘The Wheel, the Whip and Other Implements of Torture: Erotic Magic in Pindar Pythian 4.213-19’, Class. J. 89 (1993), 1–19. In general: Graf, F., La magie antique. Idéologies el pratiques (Paris, 1994)Google Scholar; C. Faraone, ‘Magic’, in Bremmer, Encyclopaedia of Ancient Religions.

51. Cf. Faraone, C., ‘The Agonistic Context of Early Greek Binding Spells’, in Faraone, and Obbink, D. (eds), Magika Hiera (Oxford, 1991), pp. 3–32 Google Scholar; Habicht, C., ‘Attische Fluchtafeln aus der Zeit Alexanders des Grossen’, Ill. Class. Stud. 18 (1993), 113-18Google Scholar.

52. Cf. Price, S., Rituals and Power. The Roman imperial cult in Asia Minor (Cambridge, 1984), pp. 25–40 Google Scholar; see also Świderek, A., ‘La cité grecque et l’évolution de la mentalité religieuse dans les premiers temps de l’époque hellénistique’, Eos 78 (1990), 259-72Google Scholar.

53. For the fourth century see the useful study by Mikalson, J., Athenian Popular Religion (Chapel Hill and London, 1983)Google Scholar; see also Auffarth, C., ‘Aufnahme und Zurückweisung “Neuer Götter” im spätklassischen Athen: Religion gegen die Krise, Religion in der Krise?’, in Eder, W. (ed), Die athenische Demokratie im vierten Jahrhundert: Krìse oder Höhepunkt? (Stuttgart, 1994)Google Scholar.

54. For a good survey of Hellenistic religion see Stewart, Z., ‘La religione’, in Bandinelli, R. Bianchi (ed), Storia e civiltà dei Greci 8 (Milano, 1977), pp. 503–616 Google Scholar.