Chapter III. Of the Secret Initiations and Cryptic Mysteries of Their Polytheistic Delusion

[CLEMENT] ‘Explore not then too curiously the secret shrines of impiety, nor the mouths of caverns full of prodigies, or the Thesprotian cauldron, or the Cirrhaean tripod, or the brazen urn of Dodona: leave also to antiquated fables the old stump held sacred amid desert sands, and the oracle there, now decayed with the oak itself. The fountain certainly of Castalia is silently forgotten, and another fountain of Colophon; the other oracular streams also are in like manner dead. And so, though emptied late of their vain glory, they have nevertheless been clearly proved to have run dry together with their own fabulous stories.

‘Describe to us also the useless oracles of the other kinds of divination, or of frenzy rather, the Clarian, Pythian, Didymean Apollo, Amphiaraus, and Amphiiochus. Join also with them, if you will, observers of prodigies, and augurs, and the unholy interpreters of dreams: and bring and set together beside the Pythian god those that divine by wheat-flour, and by barley, and the ventriloquists still held in honour among the multitude. Yea more, let the shrines of the Egyptians and the necromancies of the Tyrrhenians be consigned to darkness. These are in very truth mad sophistry-schools of unbelieving men, and gambling houses of pure fraud. Partners in this jugglery are the goats that have been trained for divination, and crows taught by men to utter oracles to men.

‘And what if I were to give you a catalogue of the mysteries? I shall not dance them out, as they say Alcibiades did, but according to the word of truth I will thoroughly lay bare the jugglery that is concealed in them, and those so-called gods of yours, to whom the mystic rites belong, I shall wheel in as it were upon the stage of life before the spectators of truth.

‘The Bacchanals celebrate in their orgies the frenzy of Dionysus, keeping their monthly holiday with a feast on raw flesh, and, in performing the distribution of the flesh of the slaughtered victims, are crowned with their wreaths of serpents, and shout upon Eva, that Eva, through whom the deception crept in [and death followed in its train]: a consecrated serpent, too, is the symbol of the Bacchic orgies.

‘Therefore, according to the exact pronunciation of the Hebrews, the name Heva, with an aspirate, is at once interpreted as the female serpent. Deo too and Kore have already become a mystic drama, and Eleusis celebrates by torchlight the wandering, and the rape, and their mourning.

‘I think, too, that we ought to trace the etymology of “orgies” and “mysteries,” the one from the anger (οργης) of Deo aroused against Zeus, and the other from the pollution (μυσους) which had occurred with regard to Dionysus. Or even if you derive it from a certain Myus of Attica, who perished in hunting, as Apollodorus says, I do not grudge that your mysteries have been glorified by the honour of a name which is engraved upon a tomb.

‘In another way also you may think of your mysteries as mytheria (hunting-stories) by the correspondence of letters. For fables such as these do most especially make prey of the most barbarous of the Thracians, the most senseless of the Phrygians, the most superstitious of the Greeks.

‘Ill betide him then who first taught men this imposture, whether he were Dardanus, who instituted the mysteries of the Mother of the gods, or one Eetion, who established the orgies and initiations of the Samothracians, or that famous Phrygian Midas, who learned the cunning imposture from Odrysus and then spread it among his subjects.

‘For never will I be cajoled by that Cyprian islander Cinyras, who dared to transfer the lewd orgies of Aphrodite from night to day, in his desire to deify a harlot of his own country.

‘But others say that Melampus son of Amythaon brought over from Egypt to Hellas the festivals of Deo, her grief so famed in song. These for my part I should call evil authors of impious fables, and parents of deadly superstition, as having in the mysteries implanted a seed of wickedness and corruption in man’s life.

‘And now, for it is time, I will prove that your orgies themselves are full of imposture and quackery: and if you have been initiated, you will laugh all the more at these your venerated fables. And I shall proclaim the hidden secrets openly, and not let modesty hinder me from speaking of things which you are not ashamed to worship.

‘First then, the daughter of the foam, the Cyprus-born, the beloved of Cinyras, Aphrodite I mean,

“Enamour’d of the source from which she sprang,” [1]

‘those mutilated members of Uranus, those lustful members, which after their excision did violence to the waves, how wanton the members, of which your Aphrodite becomes the worthy fruit! In the mystic celebration of this pleasure of the sea a lump of salt and a phallus are delivered as a symbol of generation to those who are being initiated in the adulterous art: and they pay a piece of money to her, as lovers to a harlot.

‘The mysteries of Deo, and the amorous embraces of Zeus with Demeter his mother, and the wrath of----I know not what to call her now----his mother or wife, Demeter, on account of which wrath, they say, she was called Brimo; the supplications of Zeus, and the drink of gall, the plucking out of the victim’s heart, and unspeakable deeds,----these things the Phrygians celebrate in honour of Attis, and Cybele, and the Corybantes.

‘They have also made up a story that Zeus, having torn off parts of a ram, brought and threw them into the lap of Deo, paying a fraudulent penalty for his violence, as though they had been parts of himself.

‘The watchwords of this initiation, if set before you merely for amusement, will, I know, stir your laughter, although you may not be willing to laugh because of the exposures. “I ate out of the drum, and drank out of the cymbal, I danced the κερνοπηορια, I slipped into the bridal-chamber.” Are not these watchwords an outrage? Are not the mysteries a farce?

‘But what if I should add the rest of the story? Demeter has a child, and her daughter grows up, and again this Zeus who begat her seduces his own daughter Pherephatta, after her mother Deo, forgetting his former crime, and he approaches her in the form of a serpent, it being thus proved who he was.

‘Accordingly, in the Sabazian mysteries the sign for those who are initiated is “The god gliding over the breast”; and this is a serpent drawn over the breast of those who are initiated, a proof of the incontinence of Zeus. Pherephatta also gives birth to a son in the form of a bull.

‘At all events, a certain sham, poet says:

“Bull begets serpent, serpent begets bull. Upon the mount the herdsman’s secret goad.” [2]

calling, I suppose, the reed which the Bacchanals brandish a herdsman’s goad.

‘Would you have me narrate to you also Pherephatta’s gathering of flowers, and her basket, and her seizure by Aidoneus, and the chasm opening in the earth, and the swine of Eubuleus that were swallowed up with the two goddesses, on account of which in the Thesmophoria they throw down swine, when they visit the caves.

‘This fable the women in every city celebrate with festivals in d various ways, the Thesmophoria, Scirophoria, Arretophoria, dramatizing the rape of Pherephatta in many ways.

‘As to the mysteries of Dionysus, they are perfectly inhuman: for when he was yet a child, with the Curetes circling round him in a war-dance, and the Titans had treacherously crept in, they beguiled him with childish toys, did these Titans, and tore him in pieces while yet an infant, as the poet of this mystery, Orpheus the Thracian, says:

“Cone, humming top, and dolls that bend their limbs, Fair golden apples from the guardian Nymphs. Of sweetest song, daughters of Hesperus.” [3]

‘Nor will it be useless to set forth for condemnation the useless symbols of this mystery: dice, ball, hoop, apples, humming-top, mirror, and lock of wool.

‘So then Athena, having stolen away the heart of Dionysus, was called Pallas from the pulsation of the heart: and the Titans, who had torn him in pieces, put a cauldron on a trivet, and threw in the limbs of Dionysus, and, having first boiled them down,

“Then pierc’d with spits and held them o’er the fire.” [4]

‘But afterwards Zeus suddenly appears----I suppose, if he was a god, he perceived the savour of the roasting flesh, for your gods acknowledge that savour to be their perquisite,----and with a thunderbolt he smites the Titans, and delivers the limbs of Dionysus to his son Apollo to bury: and he did not disobey Zeus, but bore the dead body, mangled as it was, to Parnassus and there deposited it.

‘If you wish to be initiated in the orgies of the Corybantes also, two of them slew the third brother, and wrapped up the head of the corpse in a purple cloth, and put a wreath upon it, and carried him on a brazen shield, and buried him under the side of Mount Olympus.

‘These are their mysteries, murders in short, and burials! And their priests, whom those concerned call “Lords of the Mysteries,” invent more wonders to add to the tragedy, forbidding to set a whole root of parsley on the table, because they think forsooth that parsley has sprung from the blood which streamed forth from the Corybant; just as the women who celebrate the Thesmophoria guard against eating the seeds of the pomegranate, for the drops which fell on the ground from the blood of Dionysus they suppose to have grown into pomegranates.

‘As they call the Corybantes Cabeiri, they also proclaim the festival as the Cabeiria. For these very two fratricides, having carried off the chest in which the member of Dionysus was deposited, brought it by sea to Tyrrhenia, as purveyors of a noble cargo! And here they lived in exile, and imparted to the Tyrrhenians their highly venerable doctrine of religion, the chest and its contents, for them to worship; for which cause some not unreasonably will have it that Dionysus is called Attis, as having been mutilated.

‘And what wonder if Tyrrhenians, who were barbarians, are initiated in such foul passions, when there is found among the Athenians, and in the rest of Hellas----I blush even to say it----the shameful legend of Deo.

‘For Deo, wandering in search of her daughter Kore in the neighbourhood of Eleusis----this place is in Attica----grows weary, and sits down in sorrow upon a well. This is forbidden to those who are admitted to the mysteries even to the present day, lest the initiated should seem to be imitating the goddess in her mourning.

‘Now at that time Eleusis was inhabited by the Earth-born: their names were Baubo, and Dysaules, and Triptolemus, also Eumolpus and Eubuleus. Triptolemus was a herdsman, Eumolpus a shepherd, and Eubuleus a swineherd. And from these last grew the flourishing family of the Eumolpidae, and that of the Heralds, the Hierophants I suppose, at Athens.

‘And then Baubo----for I shall not shrink from telling it----having received Deo hospitably, offers her a draught. And when she refused to take it, and would not drink----for she was full of sorrow----Baubo became much annoyed as being forsooth disdained, and exposed herself to the goddess: and Deo, pleased at the sight, at last reluctantly accepted the draught, because she was delighted at what she saw.

‘These are the secret mysteries of the Athenians! These are the things which Orpheus records! But I will set before you the very words of Orpheus, that you may have the master of mysteries himself as witness of their shamelessness:

“She spake, and quick her flowing robes withdrawn Showed all the secret beauty of her form. The child lacchus, laughing, stretched his hand To touch her tender breasts, and Baubo smil’d; Then, too, the goddess smil’d with cheerful thought, And took the shining bowl which held the draught.” [5]

‘There is also the watchword of the Eleusinian mysteries: I fasted, I drank the draught, I took from the chest, finished the work and put it back into the basket, and from the basket into the chest.[6] Noble indeed the sights, and becoming to a goddess!

‘Worthy rather are these mysteries of night, and of torch-light, and of the great-hearted, or rather weak-minded, people of the Erechtheidae, and of the other Greeks also, “men for whom there remain after death things that they little look for,”

‘To whom then does Heracleitus the Ephesian address this foreboding? “To night-walkers, sorcerers, bacchanals male and female, to the initiated.”[7] These he threatens with what follows death; to these he predicts the fire. For they receive an unholy initiation in what men regard as mysteries.[8]

‘Custom therefore, and vain opinion, and the mysteries of the serpent are a kind of fraud devoutly observed by men who, with spurious piety, promote their abominable initiations and profane orgiastic rites.

‘What also are those mystic chests? For I must lay bare their holy things, and tell out their forbidden secrets. Are they not sesame-cakes, and pyramids, and balls, and flat cakes full of knobs, and lumps of salt? A serpent also, mystic symbol of Dionysus Bassarus?

‘And besides these are there not pomegranates, and shoots of fig-trees, and reeds, and ivies, and round cakes also, and poppies?

‘These are their holy things! And there are in addition the secret symbols of Themis, wild marjoram, a lamp, a sword, a woman’s comb, which is an euphemistic and mystical name.

‘O barefaced shamelessness! In times of old for modest men pleasure was veiled in night, and night in silence: but now the night that is sacred to wantonness is the talk of those who are to be initiated, and the fire exposes their lewd passions by the light of torches.

‘Quench thou the fire, O Hierophant! Blush for thy lights, O bearer of the torch! That flame exposes thine lacchus. Suffer the night to conceal the mysteries: let darkness pay respect to your dignified orgies. The fire is no hypocrite : its duty is to expose and to punish.

‘These are the atheists’ mysteries. And atheists I rightly call them, since they have not known Him who is truly God, but worship a child torn in pieces by Titans, and a poor wailing woman; and things for very shame unmentionable they shamelessly worship, and so are involved in a twofold atheism: the first, in that they are ignorant of God, not acknowledging Him who is God indeed; and the other and second delusion this, that they regard those which are not as though they were, and call them gods who have no true being, or rather no being at all, but have only received the name.’

So far this author.