[608] Cf. Ælius Aristid. i. 454, on the burning of the temple at Eleusis. The gain of the festival was not for this life only, but that hereafter they would not lie in darkness and mire like the uninitiated.
[609] Fragm. ap. Stob. Florileg. 120. Lenormant, Cont. Rev. Sept. 1880, p. 430.
[610] Synes. Orat. p. 48 (ed. Petav.), οὐ μαθεῖν τι δεῖν ἀλλὰ παθεῖν καὶ διατεθῆναι γενομένους δηλονότι ἐπιτηδείους. But the μυσταγωγοὶ possibly gave some private instruction to the groups of μύσται who were committed to them.
[611] Cf. Lenormant, Cont. Rev. Sept. 1880, p. 414 sq.
[612] Soph. frag. 719, ed. Dind.: so in effect Pindar, frag. thren. 8; Cic. Legg. 2. 14. 36; Plato, Gorg. p. 493 B, Phædo. 69 C (the lot of the uninitiated). They were bound to make their life on earth correspond to their initiation; see Lenormant, ut sup. p. 429 sqq. In later times it was supposed actually to make them better; Sopatros in Walz, Rhet. Gr. viii. 114.
[613] See Garrucci, Les Mystères du Syncretisme Phrygien dans les Catacombes Romaines de Prætextat, Paris, 1854.
[614] There was a further and larger process before a man was τέλειος. Tert. adv. Valent. c. 1, says that it took five years to become τέλειος.
[615] The most elaborate account is that of the Arval feast at Rome: cf. Henzen, Acta fratrum Arvalium.
[616] μύσται is used of members of a religious association at Teos (Inscr. in Bullet. de Corresp. Hellénique, 1880, p. 164), and of the Roman Monarchians in Epiph. 55. 8; cf. Harnack, Dogm. 628.
[617] Clem. Alex. Protrep. 2; Hippol. 1, proœm. Cf. Philo, de sacrif. 12 (ii. 260), τί γὰρ εἰ καλὰ ταῦτ’ ἐστὶν ὦ μύσται κ.τ.λ.