From the sunset today 14 September, Εἰκοστή/ Εἰκὰς/ Εἰκοσάδες, XX day- ‘Teletè’ -twentieth day of Boedromion - night of the initiation Kykeon - Kykeon (Gr. κυκεών, from κυκάω, to stir, to mix) was an Ancient Greek drink of various descriptions. Some were made mainly of water, barley and naturally occurring substances. Others were made with wine and grated cheese. It is widely believed that kykeon usually refers to a psychoactive compounded brew, as in the case of the Eleusian Mysteries. A kykeon was used at the climax of the Eleusinian Mysteries to break a sacred fast, but it is also mentioned as a favourite drink of Greek peasants. Kykeon is mentioned in Homeric texts: the Iliad describes it as consisting of Pramnian wine, barley, and grated goats cheese (XI, 638–641). In the Odyssey, Circe adds some honey and pours her magic potion into it (X, 234). In The Homeric Hymn to Demeter, 210, the goddess refuses red wine but accepts kykeon made from water, barley and pennyroyal. en.wikipedia.org/wiki/Kykeon “I beseech Thee, by thy fruit-bearing right, by the joyful ceremonies of harvest, by the unspoken secret of the mystic chests, by the winged chariots of Thy dragon-ministers, and the furrows of the Sicilian soil, and the chariot of the Ravisher, and the dark descending ceremonies attending the marriage of Proserpina, and the ascending rites which accompanied the lighted return of thy daughter, and by other arcana which Eleusis the Attic sanctuary conceals in profound silence, relieve the sorrows of thy wretched suppliant Psyché.” “Accessi confinium mortis; et calcato Proserpinæ limine, per omnia vectus elementa remeavi. Nocte media vidi solem candido coruscantem lumine, deos inferos, et deos superos. Accessi coram, et adoravi de proximo.” (Apuleius) “Corn and teletè, the two gifts of Demeter, blessings that only the mystes can fully understand.” (Isocrates) “The initiates first gather together and push each other in an uproar and they cry, but when are executed and show the sacred rites, then they become careful, fearful and remain silent … who came in and saw a great light, as when a sanctuary opens, behaves differently, is silent and astonished … “ Breaking of the fast; drinking of the kykeon and taking food from the kernos… Sacrifices to the Eleusinian deities, performed by the Archon Basileus and the epimeletai of the Mysteries. The night of the Initiation. “The soul in point of death has the same experiences as those who are being initiated into the Great Mysteries…at first one wanders and wearily hurries to and fro, and journeys with suspicion through the dark as one uninitiated; then come all the terrors before the final initiation, shuddering, trembling, sweating, amazement; then one is struck with a marvelous light, one is received into pure regions and meadows, with voices and dances and the majesty of holy sounds and shapes; among these, he who has fulfilled initiation, wanders free, and released and bearing his crown, joins in the divine communion, and consorts with pure and holy men, beholding those who live here uninitiated, as unclean horde, trodden under foot of him and huddled together in filth and fog, abiding in their miseries through fear of death and mistrust of the blessings there” (Them. from Stobaios, ‘On the soul’) “The perfective rite [τελετη] precedes in order the initiation [μυησις], and initiation, the final initiation, epopteia.” At the same time it is proper to observe that the whole business of initiation was distributed into five parts, as we are informed by Theon of Smyrna, in Mathematica, who thus elegantly compares philosophy to these mystic rites: “Again,” says he, “philosophy may be called the initiation into true sacred ceremonies, and the instruction in genuine Mysteries; for there are five parts of initiation: the first of which is the previous purification; for neither are the Mysteries communicated to all who are willing to receive them; but there are certain persons who are prevented by the voice of the herald [κηρυξ], such as those who possess impure hands and an inarticulate voice; since it is necessary that such as are not expelled from the Mysteries should first be refined by certain purifications: but after purification, the reception of the sacred rites succeeds. The third part is denominated epopteia. And the fourth, which is the end and design of the epopteia, is the binding of the head and fixing of the crowns. The initiated is, by this means, authorized to communicate to others the sacred rites in which he has been instructed; whether after this he becomes a torch-bearer, or a Hierophant of the Mysteries, or sustains some other part of the sacerdotal office. But the fifth, which is produced from all these, is friendship and interior communion with Gods, and the enjoyment of that felicity which arises from intimate converse with divine beings…he (Plato) denominates εποπτεια, a contemplation of things which are apprehended intuitively, absolute truths, and ideas. But he considers the binding of the head, and coronation, as analogous to the authority which any one receives from his instructors, of leading others to the same contemplation. And the fifth gradation is, the most perfect felicity arising from hence, and, according to Plato, an assimilation to divinity, as far as is possible to mankind” (Proklos, Theology of Plato IV) (cfr. Plutarch Mor. 81d-e; Plut. fr. 178 (Sandbach); Papiro di Tebtunis 20, col. I 18; Pr. Theol. Pl. III 19, 64; EM. s.v. muesis; schol. Arist. Ran. 456a; Psell. Op. 44, 1-2; Eur. Ion 1074- 7; Proklos in RP II, p. 185, 10-2; Porph. fr. 360 F) information taken from: hellenismo.wordpress/2012/09/25/calendar-for-the-eleusinian-mysteries/
Posted on: Sun, 14 Sep 2014 15:10:24 +0000
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