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Katabasis The Eleusinian Mysteries and The Early Christian Church PDF
Katabasis The Eleusinian Mysteries and The Early Christian Church PDF
Heracles, Odysseus, Psyche, and Aeneas are required or impelled into situations that require them to
make descents into the underworld and then return back to the surface. In the ancient Greek language, the
name for these descents into the underworld (the underworld was called by the Greeks, Hades, which
means “the unseen”) is katabasis; the corresponding word for the ascent back to the surface is anabasis.
Further analysis of these instances of katabasis and anabasis from the ancient sources suggests that in all
cases the tales told in the mythologies were quite obviously representative of the initiation rites of the
secret Mystery Cults, in particular those ones that were celebrated for nearly two thousand years at
Eleusis, near Athens. This is something that would have been obvious to any ancient who was reading the
myths that involve such journeys, but it is something that is seldom known or understood in modern
times. In addition, it can be shown that these Eleusinian Mysteries instilled in their initiates a doctrine of
death, rebirth, and the immortality of the soul with a maxim demonstrating a system of rewards and
punishments after death that critically influenced the earliest church fathers of Christianity, through the
effective and persuasive vocabulary and ideas used in their sermons to sway adherents to the burgeoning
Christian religion, most of whom would have been very familiar with the rites of the Mystery Cults and
the corresponding vocabulary used by the first apostles. In order to show the truth of these assertions, it
Archaeological evidence for a possible cult at the site of the later Mysteries begins in the
Mycenaen Period (fifteenth century B.C.E.) (Foley 65). The Eleusinian mysteries began at the village of
Eleusis, which is about ten miles from Athens. According to Apollodorus, the shrine and rites were
instituted by the goddess Demeter (the goddess of the harvest, grains, and seasons) during the search for
her daughter Persephone. The mythology says that Demeter‟s daughter, Persephone was carried off by
the god of the underworld, Hades, and that when she found this out, Demeter became distraught, quitted
heaven, and searched all over the world for her. She eventually came to Eleusis where the king of the
gods, Zeus, ordered Hades to return Persephone to the surface. Before Persephone was released by Hades,
he seduced her into eating a few seeds of a pomegranate with the consequence being, unbeknownst to her,
that because of the pomegranate seeds eaten in the underworld, she would be required to spend a part of
every year with him there in Hades. Persephone then becomes the consort of Hades and the goddess of
the underworld. The time that Persephone has to spend in the underworld is the time when plants do not
grow, i.e. winter (Frazer 35-41). It is difficult to find information on exactly what happened during the
presentation of the ceremonies of the Eleusinian Mysteries because the acolytes were all required to take a
very strict vow of silence, the breaking of which was punishable by death. No exact description of the
rites comes down to us, but there are bits and pieces explained in various literature by many authors from
the ancient world that can be pieced into a somewhat comprehensive view of the nature and forms of the
rites.
From what can be gleaned of the proceedings, the first three days of the festival of the mysteries
involved purification rites with holy water, and at the sea side, fasting, and the sacrifices of pigs. At the
breaking of the fast on the third day, sacred foods were partaken of: seed cakes, wheat, salt,
pomegranates, and wine mixed with milk and honey. On the fourth to seventh days, there was a
procession to and from Athens that involved the adoration of statues of Demeter and Dionysus, the god of
wine, and the carrying of holy baskets which held secret and sacred objects inside. Sesame, wool, salt,
wheat, pomegranates, plaited reeds, ivy, and serpents were carried in the procession to the music of kettle
drums and wild songs. On the eighth day were sacrifices of sheep and cows to Demeter and Persephone.
The ninth day involved a fertility ceremony involving a katabasis into a cave, and the anabasis to the
surface where the initiates adored a golden sheaf of wheat. This ceremony was representative of a seed
descending into the underworld and then ascending as a grown plant and an allegory of the soul
descending to Hades and sprouting, being reborn as something superior and more pure than what it was
before. On the tenth day, the initiates returned home (Wright 48-63).
Prior to the start of the celebration of the Mysteries in the Fall, there was an initiation ceremony
for the first degree of the Mysteries at the start of the Spring. The hereditary priests who conducted and
led the ceremonies for all parts of the ceremonies of the Mysteries were called Hierophantes (feminine,
Hierophantide). Prior to the initiation for the first degree, the initiate was required to pray, fast, and be
chaste for nine days. There were prayers and sacrifices and the initiate was made familiar with the myth
of Demeter and her search for Persephone. There were secret night time ceremonies, and the neophyte
was taught certain mystic symbols. The initiate was then smeared with earth and there was a baptism and
purification with holy water. At the end of these ceremonies, the neophyte was deemed an initiate of the
first degree, or Lesser Mysteries. Later on, in the Fall, during the nine days and nine nights of the
Eleusinian Mysteries, there was on the night between the sixth and seventh days an initiation into the
second degree of the Mysteries, called the Greater Mysteries. During the night between the seventh and
eighth days of the festival were the initiations into the third degree of the Greater Mysteries. The second
degree was reached in the Fall, and it was required that the initiate be already admitted into the first
degree. For the two days prior to the initiation for the second degree, the neophyte was required to fast
and had to abstain from certain foods. Objects used at this stage of the initiation were Myrtle wreaths
(representative of Dionysus), salt, laurel boughs, barley, and the skins of young does. The initiates were
then blindfolded and led into the temple, where they washed their hands with holy water. (Wright 78-82)
Within a few minutes the apartment in which they were was plunged in total darkness.
Lamentations and strange noises were heard; terrific peals of thunder resounded,
seemingly shaking the very foundations of the temple; vivid flashes of lightning lit up the
darkness, rendering it more terrible, while a more persistent light from a fire displayed
fearful forms. Sighs, groans, and cries of pain resounded on all sides, like the shrieks of
the condemned in Tartarus. The novitiates were taken hold of by invisible hands, their
hair was torn, and they were beaten and thrown to the ground…The gates of Tartarus
were opened and the abode of the condemned lay before them. They could hear the cries
of anguish and the vain regrets of those to whom Paradise was lost forever…they saw, as
well as heard, all the tortures of the condemned...Howling dogs and even material
demons are said actually to have appeared to the initiates…At length, the gates of
Tartarus were closed, the scene was suddenly changed, and the innermost sanctuary of
the temple lay open before the initiates in dazzling light…heavenly music entranced the
souls; a cloudless sky overshadowed them; fragrant perfumes arose; and in the distance
the privileged spectators beheld flowering meads, where the blessed danced and amused
At the culmination of these rights for the second degree of the Mysteries, the initiate was called a mystes.
The word mystery (mysterion in Greek) derives from the Greek verb myein, “to close,” referring to the
closing of the lips of the eyes. This “closed” character of the mysteries may be interpreted in two ways.
First of all, an initiate, or mystes (plural, mystai) into the mysterion was required to keep his or her lips
closed and not divulge the secret that was revealed at the private ceremony (Meyer 4). To be initiated into
the third degree of the Greater Mysteries, the mystes had to have spent at least one year at that level. The
initiation for the third degree took place during the night between the seventh and eight days of the
ceremonies. During this ritual, the hierophant and hierophantide descended into a cave while the mystai
waited outside with extinguished torches. After a time, they would ascend back to the surface holding a
golden sheaf of wheat, which was then adored by the waiting initiates. There was then drunk by all a brew
of barley meal and pennyroyal called kykeon, and the initiates recited, “I have fasted, I have drank kykeon.
I have taken from the kystos, and after having tasted of it, I placed it in the kalathos. I then took it from
the kalathos and put it back in the kystos” (Wright 89). The meaning of the word kalathos and kystos are
unknown to the present observer, but they had something to do with a woven basket that contained some
unknown object that was eaten. The meaning of these words is to this day hidden because of the
aforementioned very strict vows of secrecy taken by all initiates regarding the mysteries. This recitation
was the “password” to enter the third degree, which bestowed on the mystes the new title, epoptes. The
highest stage of initiation in the Eleusinian mysteries is that of epopteia, “beholding,” and an initiate into
the third degree of the Greater Mysteries was called an epoptes, “beholder” (Meyers 5). Thus, an initiate
of the highest degree became someone who could behold the unseen (Hades) and had, in allegorical
terms, had their eyes open (they went from mystes, closed, to epoptes, beholder), this being much akin to
the Eastern ideas of an enlightened one being “awakened”. The cave that the hierophante and
hierophantide descended into is said to be the most ancient area of the temple site of Eleusis, “Indeed,
Noack has suggested that the site of the original cult of the mysteries was in the area around the
Ploutonion (Plouto, also Pluto was another name for Hades)” (Mylonas 41) and, “the Ploutonion, with its
entrance to the lower world” (Mylonas 86). Thus, in the process of the initiations for the various degrees
to the Greater mysteries at Eleusis, the acolyte was shown a simulated view of the underworld, then a
view of a simulated paradise that could only be reached if they became more pure during their life. At the
initiation of the last and highest stage, the initiate was shown an allegory of a seed descending into a cave
to the underworld and ascending back into the light as a golden sheaf of wheat, this being a veiled parable
of the katabasis and anabasis of the soul. The select people who were privy to this sacred knowledge
being called epoptes, which can be translated as “those who can see.” Many of the most illustrious of the
ancients of Greece and Rome were initiates of these mysteries, including Roman Emperors Augustus,
Claudius, Hadrian, and Marcus Aurelius. Mythological figures said to be initiated into the mysteries were
Heracles, Dionysus, Ausclepius, and Orpheus. John the Baptist may well have taken the ritual of baptism
from what he knew of these rites, which were widespread and well known during his time.
Hades in Greek myth, besides being the name of the god, was the place where all souls proceeded
to after death. The geography of the place was solidified in much the same form in all of the mythologies
of the Greek and Roman world. Entrances to the underworld were located in certain caves, the most
famous of which was one called Taenarum, near Sparta. The approach and routine used to enter Hades
and bypass the inherent obstacles there were much the same in all of the ancient Greek myths. After
passing through the entrance of the cave, it was required to journey downwards in a katabasis, passing
amongst the shades of the dead until you came to the river Styx where you had to pay a toll of an obol
coin to the boatman Charon, whose duty it was to ferry you across to the entrance proper of Hades, which
was guarded by the dog, Cerberus. Cerberus would sometimes allow people to enter Hades, but did not
allow anyone to leave the domain of the god of the underworld, so usually. He is variously reported to
have had two, three, fifty, or one hundred heads, with the figure in later antiquity crystallizing at three.
Some scholars have traced the origination of the myth of the dog of the underworld to ancient Hindu lore,
“Yama, the regent of hell, has two dogs, according to the Puranas, one of them named Cerbura, or varied
(as in a spotted coat); the other Syama, or black” (Bloomfield 33). The similarity between the name of
Yama‟s dog and Hades‟ dog is apparent, as is the fact that both dieties were mythological kings of the
underworld. After passing Cerberus, one was into Hades proper; the path to the right led to the Elysian
fields, a place of bliss for the souls of fallen heroes and the path to the left led to Tartarus, a pit of
darkness and infinite suffering and torture. There were said to be in the underworld six rivers; Acheron
(Sorrow), Cocytus (Lamentation), Phlegethon (Fire), Lethe (Forgetfulness), Styx (Hate), and Mnemosyne
(Memory). Only initiates of the Mysteries could drink from the spring of Mnemosyne after death, every
other soul forgetting everything of the loftier life of the world above. The meaning of the word Hades is
nearly identical to the word Sheol used many times in the Hebrew Old Testament, both words meaning
“the underworld” and being used in the same sense (OED). The dreariness of the underworld can be
summed up with Achilles‟ quotation to Odysseus, “Say not a word in death‟s favor; I would rather be a
paid servant in a poor man‟s house and be above ground than king of kings among the dead” (Butler 142).
As a very warlike hero of the Trojan War, and “a great prince among the dead” (Butler 142), Achilles
would have had the best fate in the underworld possible for any dead human, but he reviled even that lot.
Now that we have become familiar with the terminology of the Eleusinian Mysteries and with the
geography and trials present in the Greek underworld we can turn to the separate myths of Orpheus,
Odysseus, Heracles, Psyche, and Aeneas, and examine them and their connection to each other and to the
The tale of Orpheus and Eurydice is well known. Eurydice died on her wedding day to the bite of
a snake, and Orpheus, her husband, who was the best musician in the world, became grief stricken at her
When the bard…had mourned her to the full in the upper world, that he might try the
shades as well, he dared to go down to the Stygian world through the gate of Taenarus (a
cave)…He came to Persephone and him who rules those unlovely realms, lord of the
to deny him his request. The instructions given him were that he could ascend to the surface with her in
tow, but he must not look back at her shade, or Eurydice will have to return to the underworld, never to
live again:
And now they were nearing the margin of the upper earth, when he, afraid that she might
fail him, eager for sight of her, turned back his longing eyes; and instantly she slipped
The poet Virgil in his Georgics gives her last words as:
Who, Woe‟s me! She cries, hath destroyed me, and thee with me, Orpheus? What frenzy
is this? Lo, again the cruel fates call me backward, and sleep hides my swimming eyes
(Mackhail 350).
The theme of the underworld being connected to sleep is repeated many times in mythology, and this is
why the initiate of the highest degree at the Eleusinian mysteries was called epoptes. Orpheus was said to
have started a mystery cult that would have most likely been the same as those celebrated at Eleusis,
“Orpheus also invented the mysteries of Dionysus” (Frazer 19). Diodorus Siculus seems to suggest that
He journeyed to Egypt, where he further increased his knowledge and so became the
greatest man among the Greeks, both for his knowledge of the gods and for their rites
(Oldfather 425)
The Orphic Hymn to Pluto mentions the kidnapping of Persephone, and Eleusis as well:
Here is Eleusis shown clearly by Orpheus to be one of the entrances to the underworld. A difference
between the tale of Orpheus and other katabasis instances is that Orpheus has no person acting as a
hierophante to give him instructions and to guide him as how to enter and return to the surface. Orpheus
was his own hierophante, which explains why he was able to start his own Mystery rites.
Odysseus‟ voyage to the underworld in Book XI of the Odyssey was known to the people of the
ancient world as Nekyia, which in Greek means “a questioning of the dead”. This is another motif that
crops up in most mythical journeys to the underworld, a tête-à-tête between the living and the dead. The
method that Odysseus uses to contact the shades echoes many of the rites that were involved in the
Eleusinian mysteries. At the end of Book X of the Odyssey, Circe, the sorceress acts as hierophantide and
gives Odysseus his instructions of the rites to use to successfully contact the dead and the method for
returning safely to the land of the living. The instructions are that Odysseus must sail to the Western edge
of the Ocean, where he will find an entrance to Hades‟ kingdom. When he reaches the correct spot at the
Dig a trench a cubit or so in length, breadth, and depth, and pour into it a drink offering to
all the dead, first, honey mixed with milk, then wine, and in the third place water-
This drink that he pours into the trench is the same that was drunk by the initiates of the Eleusinian
mysteries when they broke their fast on the third day of the festival – wine, milk, honey and barley,
mixed. His instructions are then to sacrifice a cow and sheep, again these being the same sacrifices
required on the eighth day of the Eleusinian mysteries on the morning after the epoptes are initiated into
the third degree. Odysseus then speaks with the prophet Tiresias, who tells him everything that is to befall
him in the future, how he is to take back his kingdom when he returns to Ithaca, and how to avoid the
pitfalls along the way. After Tiresias foretells his future, Odysseus speaks with his deceased mother, who
explains to him the nature of the soul after death when he tries to embrace her but embraces only air:
My son, most ill-fated of mankind, it is not Persephone that is beguiling you, but all
people are like this when they are dead. The sinews no longer hold the flesh and bones
together; these perish in the fierceness of the consuming fire as soon as life has left the
body, and the soul flits away as though it were a dream (Butler 136).
After speaking to various dead comrades, Odysseus becomes afraid, and abruptly sets sail back to Circe‟s
isle. Book XI of the Odyssey shows that at the time when Homer’s Odyssey first went down onto paper
(and it is probable, long before), the rites of the Eleusinian mysteries that had to do with the descent into
Heracles had as one of his last labors, the task of capturing the dog Cerberus that guards Hades‟
lair in the underworld. Apollodorus says that it was his 12th labor, and Diodorus says that it was his 11th.
As it was one of the last labors, it was deemed to be one of the, if not the most difficult. Both Diodorus
and Apollodorus agree in saying that in preparation for the labor and katabasis, Heracles first became an
He received a Command from Eurystheus to bring Cerberus up from Hades to the light of
day. And assuming that it would be to his advantage for accomplishment of this Labour,
he went to Athens and took part in the Eleusinian Mysteries, Musaeus, the son of
Orpheus, being at that time in charge of the initiatory rites (Oldfather 425)
And also:
A twelfth labour imposed on Hercules was to bring Cerberus from Hades. Now this
Cerberus had three heads of dogs, the tail of a dragon, and on his back the heads of all
sorts of snakes. When Hercules was about to depart to fetch him, he went to Eumolpus at
Heracles was successful in his task, which he completed by wrestling the hound into submission and
chaining it. After showing Cerberus in the upper world, Heracles returned him to Hades. These two
mythographers show that to speed Heracles in his difficult task of entering and exiting the underworld, he
found it most expedient to learn the proper method for the katabasis and anabasis by being initiated into
the Eleusinian mysteries. It also must be noticed that Diodorus states that at the time of this labor, the son
of Orpheus was in charge of the initiatory rites at Eleusis. In the timeline of Greek legend, these events
preceded the Trojan War, which would set them sometime around 1300 BC. Thus are connected Orpheus,
the Eleusinian Mysteries, Heracles, and a mystical descent into the underworld.
The story of Psyche and Eros is a parable of the Mysteries, and the myth shows the ancient Greek
idea of the body being the sepulcher of the soul. The word psyche in fact means “soul.” Plato has Socrates
Some say that the body (Greek: soma) is the grave (Greek: sema) of the soul (Greek:
psyche), which may be thought to be buried in our present life…probably the Orphic
poets were the inventor of the name, and they were under the impression that the soul is
suffering the punishment of sin and that the body is an enclosure or prison in which the
The words grave and body (sema and soma, respectively) are very similar in the ancient Greek language,
and according to Plato this was because the words had in a philosophical sense, a very similar meaning. In
the Metamorphoses of Apuleius, Psyche, “hated in herself that beauty of hers which the world found so
pleasing” (Hanson 245).Consequently, the soul does not delight in its physical appearance or corporeal
form. As Psyche is going to the top of a mountain to fulfill the prophecy to meet her husband, “a tearful
Psyche marched along, not in her wedding procession, but in her own funeral cortege” (Hanson 249).
Marriage is bodily act, and as you can see, Psyche, as a parable of the soul, is not excited to engage in the
corporeal act. Psyche though, eventually finds out that her husband is in fact Eros, whose name in English
signifies the word “love,” but at the moment of this realization, Eros flees. Looking at this as a parable,
the soul (psyche) is only happy when she finds that she is wedded to love (eros), i.e., the soul finds
harmony when with love. After Eros fled from Psyche, Psyche is hunted by Venus who is very angry with
her. Psyche “wandered this way and that, restlessly tracking her husband day and night” (Hanson 313).
Eventually, she came to Demeter‟s shrine at Eleusis, where she tried to win Demeter‟s favor, and asked
for Demeter to hide her there at the shrine at Eleusis. Demeter denies her sanctuary, declaring:
Your tearful prayers move me deeply and I long to come to your aid, but Venus is my
relative and we have old ties of friendship. Besides, she is a good woman, and I cannot
risk causing bad feelings between us. So depart from this house (the shrine at Eleusis) at
once, and count yourself lucky that I did not detain you as my prisoner (Hanson 317).
Eventually, Venus catches up to Psyche and makes her a slave, forcing her to perform laborious tasks the
last of which is a katabasis to Hades to retrieve a jar of beauty from Persephone, the Queen of the
underworld. Psyche thinking the task impossible, makes to fling herself off of a tower so that she can die
and get to Hades that way, but at the last moment, the tower speaks and and after calming her down and
filling her with hope for the completion of her task, acts as her hierophant, explaining to her the way to
enter and exit Hades safely. The tower instructs her to enter the underworld at Taenarus, which is the
same entrance to the underworld that was used by Hercules in his labor to capture Cerberus and also by
Orpheus when he endeavored to bring Eurydice back to the surface. Psyche‟s instructions are:
You must not go forward into that shadowy region empty handed. In each hand you must
carry a barley cake soaked in mead, and hold two coins in your mouth… Very soon you
will come to the river of the dead, where the administrator Charon immediately demands
the toll… For your fare you will give that filthy old man one of the coins you are
carrying… There is a huge dog with a triple head of vast size… If you restrain him with
one cake for prey, you will easily get by him (Hanson 343-347)
Furthermore, when Psyche reaches Persephone‟s presence, she is not by any means to sit at the table and
partake of the sumptuous banquet, but must sit on the floor and eat only common bread. She is then to
retrieve the jar of beauty from Persephone, and then to use the remaining drugged barley cake and coin to
get again past Cerberus and Charon to make her anabasis to the surface. Just after returning to the
surface, curiosity seizes Psyche, and she opens the bottle of beauty, which was full of, “just sleep-
deathlike and truly Stygian sleep” (Hanson 349) which makes her sleep like a corpse. Eros flies to her aid,
and awakens her, and then chides her, “See, you almost destroyed yourself again, poor girl, by your
incurable curiosity” (Hanson 349). The analogy here being that psyche (the soul) is defeated by sleep,
sleep which is analogous to the underworld, and also to the corporeal body (soma) and grave (sema). The
sleeping soul can only be saved by eros, love. After Psyche awakens, she returns to Venus with the jar of
beauty, completing her tasks, and then Eros by the will of Zeus takes Psyche as his wife. The tale of
Psyche and Cupid is thus analogous to the ritual performed during the mysteries when the initiates reach
the highest degree, the soul descending to the underworld, and coming back to the surface where it is
reborn as something higher. In the case of the Eleusinian mysteries this was represented by the
hierophante and hierophantide emerging after much suspense from the darkness of the cave of the
As Plato has rightly written teleitan teleisthai, „to die is to be initiated‟, we might reverse the
order and say, „to be initiated is to die‟ (Hastings 318). To Plato and other ancient philosophers, it was
self evident that the mysteries had to do with the immortality of the soul, and most likely also an early
belief in monotheism. It seems that the ancient mystery cults showed to their initiates an idea of the
universe that involved a unity of godhead that disregarded the common polytheism of the time. Eusebius‟
Preparation for the Gospel, Book XII gives a very long list of Plato quotes that echo later Christian
The mysteries inculcated the unity of God and explained the fables of mythology (de
Septchenes 141).
Having explained what was necessary to understand by that multiplicity of the gods, the
objects of public veneration, they arose to the supreme intelligence (monotheism) who
comprehends them all, and from whom they are but an emanation (de Septchenes 141).
Aristotle‟s On the Soul says, “When mind is set free from its present conditions it appears as just what it
is and nothing more: this alone is immortal and eternal” (Smith 83). Plato in his Phaedrus declares, “The
soul through all her being is immortal, for that which is ever in motion is immortal” (Jowett 250). Other
philosophy derived the two great ideas of monotheism and immortality (of the soul)… If
the idea of monotheism was naturally developed into a distinct form by Greek thought,
and that only in comparatively late times, it was therefore adopted into the mysteries, and
especially some of the Orphic ones, and doubtless taught in them to those who had gone
Plutarch says in his Moralia that at the time of death, the soul, “has an experience like that of men who
are undergoing initiation into great mysteries” (Babbitt 317). These sources thus show that it is commonly
thought, and has been commonly thought that the ancient mysteries were strongly related to the
immortality of the soul and also showed an early belief in monotheism. These ideas carried over into early
Christianity and were a boon to the first church fathers who used the ideals of the mystery religions to
Paul of Tarsus wrote in the first book of Corinthians a parable of the soul as a seed growing into a
stalk of grain in terms that are almost exactly the same as those that were first taught in the Eleusinian
But someone may ask, "How are the dead raised? With what kind of body will they
come?" How foolish! What you sow does not come to life unless it dies. When you sow,
you do not plant the body that will be, but just a seed, perhaps of wheat or of something
else. But God gives it a body as he has determined, and to each kind of seed he gives its
own body. All flesh is not the same: Men have one kind of flesh, animals have another,
birds another and fish another. There are also heavenly bodies and there are earthly
bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the
earthly bodies is another. The sun has one kind of splendor, the moon another and the
stars another; and star differs from star in splendor. So will it be with the resurrection of
the dead. The body that is sown is perishable, it is raised imperishable; it is sown in
One of the earliest church fathers, Clement of Alexandria, in his Exhortation to the Greeks states, “Then
shalt thou see my God, and be initiated into the sacred mysteries” (Wilson 108). He again compares the
Thus the lord did not hinder from doing good while keeping the Sabbath; but allowed us
to communicate of those divine mysteries and of that holy light, to those who are able to
The earliest Christians would have recited the Apostles Creed, one of the first Christian liturgies, a part of
which mentions a katabasis and anabasis of Jesus Christ after his death on the cross:
From the point of view of an initiate into Christianity 1800 or 1900 years ago, there would have been
many ideas of the religion that would have been readily apparent and familiar to the early neophytes of
the religion. These ideals were used by the first Church fathers to widen the appeal of their religion to the
general populace of the Mediterranean world, which at that time was for the most part Latin and Greek
speaking, and so the new adherents would all have been familiar with all of the mythologies mentioned
above. Without so many references to the Greater Mysteries of Eleusis, which at the start of Christianity
were already hoary with old age, it is very possible that the Christian religion would not have grown
nearly as rapidly as it did, and this would have been obvious to the first Christian proselytizers, thus their
It has been shown that the katabasis of the mythological heroes of the Greeks were veiled
references to the Eleusinian mysteries celebrated for almost two thousand years near Athens. These rites
predated Christianity by many centuries, but had a similar doctrine of the immortality of the soul,
monotheism, and the system of rewards and punishments after death. Like Christianity, these rites were
said to make an initiate a better person, and Christianity acquired the ideas from the mystery religions.
The point of the ancient mystery religion was in its basest sense to give the initiates a happy death where
they looked forward to a brighter tomorrow, by teaching them virtue through a display of the sufferings
due to the sinner after death. By putting ourselves into the shoes of an initiate of the Greater Mysteries,
we can come to a much better understanding of ancient Greek myth and of the foundations of the
Christian religion. Cicero‟s words about the Eleusinian Mysteries could also be used by a modern
For among the many excellent and indeed divine institutions which your Athens has
brought forth and contributed to human life, none, in my opinion, is better than those
mysteries. For by their means we have been brought out of our barbarous and savage
mode of life and educated and refined to a state of civilization; and as the rites are called
"initiations," so in very truth we have learned from them the beginnings of life, and have
gained the power not only to live happily, but also to die with a better hope. (Keyes 415)
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