Eleusīnia, a great festival observed every fourth year by the Celeans, Phliasians, as also by the Pheneatæ, Lacedæmonians, Parrhasians, and Cretans; but more particularly by the people of Athens, every fifth year at Eleusis in Attica, where it was introduced by Eumolpus, B.C. 1356. It was the most celebrated of all the religious ceremonies of Greece, whence it is often called, by way of eminence, μυστηρια, the mysteries. It was so superstitiously observed, that if any one ever revealed it, it was supposed that he had called divine vengeance upon his head, and it was unsafe to live in the same house with him. Such a wretch was publicly put to an ignominious death. This festival was sacred to Ceres and Proserpine; everything contained a mystery, and Ceres herself was known only by the name of ἀχθεια, from the sorrow and grief (ἀχθος) which she suffered for the loss of her daughter. This mysterious secrecy was solemnly observed, and enjoined to all the votaries of the goddess; and if any one ever appeared at the celebration, either intentionally, or through ignorance, without proper introduction, he was immediately punished with death. Persons of both sexes and all ages were initiated at this solemnity, and it was looked upon as so heinous a crime to neglect this sacred part of religion, that it was one of the heaviest accusations, which contributed to the condemnation of Socrates. The initiated were under the more particular care of the deities, and therefore their life was supposed to be attended with more happiness and real security than that of other men. This benefit was not only granted during life, but it was extended beyond the grave, and they were honoured with the first places in the Elysian fields, while others were left to wallow in perpetual filth and ignominy. As the benefits of expiation were so extensive, particular care was taken in examining the character of such as were presented for initiation. Such as were guilty of murder, though against their will, and such as were convicted of witchcraft, or any heinous crime, were not admitted, and the Athenians suffered none to be initiated but such as were members of their city. This regulation, which compelled Hercules, Castor, and Pollux to become citizens of Athens, was strictly observed in the first ages of the institution, but afterwards all persons, barbarians excepted, were freely initiated. The festivals were divided into greater and less mysteries. The less were instituted from the following circumstance. Hercules passed near Eleusis while the Athenians were celebrating the mysteries, and desired to be initiated. As this could not be done because he was a stranger, and as Eumolpus was unwilling to displease him on account of his great power and the services which he had done to the Athenians, another festival was instituted without violating the laws. It was called μικρα, and Hercules was solemnly admitted to the celebration and initiated. These less mysteries were observed at Agræ, near the Ilissus. The greater were celebrated at Eleusis, from which place Ceres has been called Eleusinia. In latter times the smaller festivals were preparatory to the greater, and no person could be initiated at Eleusis without a previous purification at Agræ. This purification they performed by keeping themselves pure, chaste, and unpolluted during nine days, after which they came and offered sacrifices and prayers, wearing garlands of flowers, called ἱσμερα, or ἱμερα, and having under their feet Διος κωδιον, Jupiter’s skin, which was the skin of a victim offered to that god. The person who assisted was called ὑδρανος, from ὑδωρ, water, which was used at the purification, and they themselves were called μυϛαι, the initiated. A year after the initiation at the less mysteries they sacrificed a sow to Ceres, and were admitted in the greater, and the secrets of the festivals were solemnly revealed to them, from which they were called ἐφοροι and ἐποπται, inspectors. The institution was performed in the following manner. The candidates, crowned with myrtle, were admitted by night into a place called μυϛικος σηκος, the mystical temple, a vast and stupendous building. As they entered the temple they purified themselves by washing their hands in holy water, and received for admonition that they were to come with a mind pure and undefiled, without which the cleanness of the body would be unacceptable. After this the holy mysteries were read to them from a large book called πετρωμα, because made of two stones, πετραι, fitly cemented together. After this the priest, called Ἱεροφαντης, proposed to them certain questions to which they readily answered. After this, strange and amazing objects presented themselves to their sight; the place often seemed to quake, and to appear suddenly resplendent with fire, and immediately covered with gloomy darkness and [♦]horror. Sometimes thunders were heard, or flashes of lightning appeared on every side. At other times hideous noises and howlings were heard, and the trembling spectators were alarmed by sudden and dreadful apparitions. This was called αὐτοψια, intuition. After this the initiated were dismissed with the barbarous words of κογξ, ομπαξ. The garments in which they were initiated were held sacred, and of no less efficacy to avert evils than charms and incantations. From this circumstance, therefore, they were never left off before they were totally unfit for wear, after which they were appropriated for children, or dedicated to the goddess. The chief person that attended at the initiation was called Ἱεροφαντης, the revealer of sacred things. He was a citizen of Athens, and held his office during life, though among the Celeans and Phliasians it was limited to the period of four years. He was obliged to devote himself totally to the service of the deities; his life was chaste and single, and he usually anointed his body with the juice of hemlock, which is said, by its extreme coldness, to extinguish in a great degree the natural heat. The Hierophantes had three attendants; the first was called δαδουχος, torch-bearer, and was permitted to marry; the second was called κηρυξ, a cryer; the third administered at the altar, and was called ὁ ἐπι βωμῳ. The Hierophantes is said to have been a type of the powerful creator of all things, Δαδουχος of the sun, Κηρυξ of Mercury, and ὁ ἐπι βωμῳ of the moon. There were besides these other inferior officers, who took particular care that everything was performed according to custom. The first of these, called βασιλευς, was one of the Archons; he offered prayers and sacrifices, and took care that there was no indecency or irregularity during the celebration. Besides him there were four others, called ἐπιμεληται, curators, elected by the people. One of them was chosen from the sacred family of the Eumolpidæ, the other was one of the Ceryces, and the rest were from among the citizens. There were also 10 persons who assisted at this and every other festival, called Ἱεροποιοι, because they offered sacrifices. This festival was observed in the month Boedromion or September, and continued nine days, from the 15th till the 23rd. During that time it was unlawful to arrest any man or present any petition, on pain of forfeiting 1000 drachmas, or, according to others, on pain of death. It was also unlawful for those who were initiated to sit upon the cover of a well, to eat beans, mullets, or weasels. If any woman rode to Eleusis in a chariot, she was obliged by an edict of Lycurgus to pay 6000 drachmas. The design of this law was to destroy all distinction between the richer and poorer sort of citizens. The first day of the celebration was called ἀγορμος, assembly, as it might be said that the worshippers first met together. The second day was called ἀλαδε μυσται, to the sea, you that are initiated, because they were commanded to purify themselves by bathing in the sea. On the third day sacrifices, and chiefly a mullet, were offered; as also barley from a field of Eleusis. These oblations were called Θυα, and held so sacred that the priests themselves were not, as in other sacrifices, permitted to partake of them. On the fourth day they made a solemn procession, in which the καλαθιον, holy basket of Ceres, was carried about in a consecrated cart, while on every side the people shouted χαιρε Δημητερ, Hail, Ceres! After these followed women, called κιστοφοροι, who carried baskets, in which were sesamum, carded wool, grains of salt, a serpent, pomegranates, reeds, ivy boughs, certain cakes, &c. The fifth was called ἡ των λαμπαδων ἡμερα, the torch day, because on the following night the people ran about with torches in their hands. It was usual to dedicate torches to Ceres, and contend which should offer the biggest in commemoration of the travels of the goddess, and of her lighting a torch in the flames of mount Ætna. The sixth day was called Ἰακχος, from Iacchus the son of Jupiter and Ceres, who accompanied his mother in her search of Proserpine, with a torch in his hand. From that circumstance his statue had a torch in its hand, and was carried in solemn procession from the Ceramicus to Eleusis. The statue with those that accompanied it, called Ἰακχαγωγοι, were crowned with myrtle. In the way nothing was heard but singing and the noise of brazen kettles, as the votaries danced along. The way through which they issued from the city was called Ἱερα ὁδος, the sacred way; the resting place Ἱερα συκη, from a fig tree which grew in the neighbourhood. They also stopped on a bridge over the Cephisus, where they derided those that passed by. After they had passed this bridge, they entered Eleusis by a place called μυστικη εἰσοδος, the mystical entrance. On the seventh day were sports, in which the victors were rewarded with a measure of barley, as that grain had been first sown in Eleusis. The eighth day was called Ἐπιδαυριων ἡμερα, because once Æsculapius, at his return from Epidaurus to Athens, was initiated by the repetition of the less mysteries. It became customary, therefore, to celebrate them a second time upon this, that such as had not hitherto been initiated might be lawfully admitted. The ninth and last day of the festival was called Πλημοχοαι, earthen vessels, because it was usual to fill two such vessels with wine, one of which being placed towards the east, and the other towards the west, which after the repetition of some mystical words, were both thrown down, and the wine being spilt on the ground, was offered as a libation. Such was the manner of celebrating the Eleusinian mysteries, which have been deemed the most sacred and solemn of all the festivals observed by the Greeks. Some have supposed them to be obscene and abominable, and that from thence proceeded all the mysterious secrecy. They were carried from Eleusis to Rome in the age of Adrian, where they were observed with the same ceremonies as before, though perhaps with more freedom and licentiousness. They lasted about 1800 years, and were at last abolished by Theodosius the Great. Ælian, Varia Historia, bk. 12, ch. 24.—Cicero, de Legibus, bk. 2, ch. 14.—Pausanias, bk. 10, ch. 31, &c.—Plutarch.
[♦] ‘horrror’ replaced with ‘horror’
Eleusis, or Eleusin, a town of Attica, equally distant from Megara and the Piræus, celebrated for the festivals of Ceres. See: [Eleusinia]. It was founded by Triptolemus. Ovid, bk. 4, Fasti, [♦]li. 507.—Pausanias, bk. 9, ch. 24.
[♦] extraneous reference ‘5,’ removed
Eleuther, a son of Apollo.——One of the Curetes, from whom a town of Bœotia, and another in Crete, received their name. Pausanias, bk. 9, chs. 2 & 9.
Eleuthĕræ, a village of Bœotia, between Megara and Thebes, where Mardonius was defeated with 300,000 men. Pliny, bk. 4, ch. 7; bk. 34, ch. 8.
Eleuthĕria, a festival celebrated at Platæa in honour of Jupiter Eleutherius, or the asserter of liberty, by delegates from almost all the cities of Greece. Its institution originated in this: After the victory obtained by the Grecians under Pausanias over Mardonius the Persian general, in the country of Platæa, an altar and statue were erected to Jupiter Eleutherius, who had freed the Greeks from the tyranny of the barbarians. It was further agreed upon in a general assembly, by the advice of Aristides the Athenian, that deputies should be sent every fifth year from the different cities of Greece to celebrate Eleutheria, festivals of liberty. The Platæans celebrated also an anniversary festival in memory of those who had lost their lives in that famous battle. The celebration was thus: At break of day a procession was made with a trumpeter at the head, sounding a signal for battle. After him followed chariots loaded with myrrh, garlands, and a black bull, and certain free young men, as no signs of servility were to appear during the solemnity, because they in whose honour the festival was instituted had died in the defence of their country. They carried libations of wine and milk in large-eared vessels, with jars of oil and precious ointments. Last of all appeared the chief magistrate, who, though not permitted at other times to touch iron, or wear garments of any colour but white, yet appeared clad in purple; and taking a water-pot out of the city chamber, proceeded through the middle of the town with a sword in his hand, towards the sepulchres. There he drew water from the neighbouring spring, and washed and anointed the monuments; after which he sacrificed a bull upon a pile of wood, invoking Jupiter and infernal Mercury, and inviting to the entertainment the souls of those happy heroes who had perished in the defence of their country. After this he filled a bowl with wine, saying, “I drink to those who lost their lives in the defence of the liberties of Greece.” There was also a festival of the same name observed by the Samians in honour of the god of love. Slaves also, when they obtained their liberty, kept a holiday, which they called Eleutheria.
Eleutho, a surname of Juno Lucina, from her presiding over the delivery of pregnant women. Pindar, Olympian, bk. 6.
Eleutherocilĭces, a people of Cilicia, never subject to kings. Cicero, bk. 15, Letters to his Friends, ltr. 4; bk. 5, Letters to Atticus, ltr. 20.
Eleuthĕros, a river of Syria, falling into the Mediterranean. Pliny, bk. 9, ch. 10.