Delve into the enigmatic world of the Eleusinian Mysteries! This video explores the ancient Greek rituals, their connection to the cult of Demeter and Persephone, and the potential role of psychedelic substances like the “kykeon” in inducing altered states of consciousness. We’ll examine the archaeological evidence, historical accounts, and philosophical interpretations of these sacred rites, uncovering the mysteries surrounding death, rebirth, and the pursuit of esoteric knowledge in ancient Greece.
The Eleusinian Mysteries: A Journey into Altered States of Consciousness in Classical Greece
If you come to Eleusis you’ll never die.
What secrets did the ancient cult of Demeter hold that still captivates us today? Join me as I dive deep into the secrets of Demeter’s ancient cult and try to uncover the Eleusinian Mysteries!
The sanctuary of Eleusis is a town about 14 miles northwest of Athens today. This place was of vast importance to the spiritual life of ancient Greeks. Pagan culture was the origin of the pre-Christian faith in ancient Greece, as thousands of people attended the Eleusian Mysteries in the fall equinox. In their secret rituals, ancient people worshiped Demeter, the goddess of nature and agriculture, with her daughter, Persephone from 1500 BC until 392 AD. During the peak of the ceremonies, thousands of initiates would consume the kykeon drink, believed to be a mixture of wine, barley, and possibly hallucinogenic substances such as ergot ( LSD), leading to a sense of collective experience and unity among the followers of goddess Demeter. The communion with spirits was a secretive ceremony and transformative experience in relationship to death and rebirth. Aristotle said that people came to Eleusis not to learn something but to experience something. Today, the sanctuary is a small place of broken stones and columns with an adjacent museum showing some pottery, computer installations, and antiquities found during the excavations.
The temple of Eleusis & cult of Demeter, broken parts of the outer colonnade portico depicting the cult symbols of Demeter – rosette, corn, ritual vessel “kern”, and a dedicated inscription. Photo: Veronica Winters
The Eleusinian Mysteries: Historical Mysteries and the Search for Lost Knowledge
The pagan ritual of the sanctuary appeared in the Mycenaean Era (16th-13th BC) to end around the 4th century AD.
Triptolemos and Persephone, tondo of a red-figure Attic cup, ca. 470 BC–460 BC. Notice, that Triptolemos is riding a chariot with winged snakes. More on that below.
The Eleusinian Mysteries and the Cult of Demeter: A Study of Death, Rebirth, and the Afterlife in the Greek Myth of Demeter & Persephone
Lower part of a marble relief with two goddesses Demeter and Persephone, Roman, 1st–2nd century CE, Adaptation of the Great Eleusinian Relief of ca. 450–425 B.C. Pentelic marble relief found in Eleusis. The altarlike incense burner between them must be an addition of the Roman copyist. http://www.metmuseum.org/art/collection/search/251527
Dressed in rich, tyrian purple clothes, Demeter, the goddess of the harvest, had a beautiful daughter named Persephone. One day, while picking flowers that made her unconscious, Persephone was abducted by Hades, the god of the underworld. Demeter, heartbroken and distraught, searched for her daughter in vain. As a punishment to Zeus who gave her daughter away to his brother, she neglected the earth, causing crops to wither and die. Zeus, the king of the gods, intervened and negotiated a compromise with Hades. Persephone ate the seeds of pomegranate and would spend six months of the year in the underworld with Hades and the other six months on Earth with her mother. This myth explains the cycle of seasons: when Persephone is with Demeter, the earth flourishes, representing spring and summer. When she is in the underworld, the earth becomes barren, symbolizing autumn and winter.
Marble relief of Triptolemos, Demeter and Persephone. Archaeological Museum of Eleusis, Greece. | Photo: Veronica Winters
The winged serpent or snake
The term “Ophis Pterotos” (Ὄφις Πτερωτός) literally translates to “Winged Serpent” in ancient Greek. In ancient Greek myths we can see some chariots run by the snakes (Medea in a chariot, Cleveland Museum of Art) or Triptolemos riding a winged snake chariot here.
Some scholars suggest that the Winged Serpent was more of a philosophical and mystical concept rather than a specific mythological beast. It embodied ideas of wisdom, transformation, and the ability to transcend physical limitations – much like the snake’s ability to shed its skin and seemingly be reborn. The winged snake represented divine wisdom, transformation, immortality and transcendence. It signified the connection between earthly and divine realms, which makes a lot of sense in terms of the Eleusian Mysteries.
The snake also associated with mystical and philosophical concepts, being depicted in the caduceus of Hermes (the herald’s wand with two intertwined snakes) and connected to concepts of healing and regeneration as Asclepius (the god of medicine) was often depicted with a snake. Influenced by ancient Greek culture, the Romans copied and adopted art, symbols and myths. In Roman times the snake symbol represented Immortality. We can view many golden bracelets in the shape of a snake in archeological museums.http://www.metmuseum.org/art/collection/search/254270 : Attributed to the Niobid Painter, Terracotta hydria: kalpis (water jar), ca. 460-450 B.C., Terracotta, H. 10 15/16 in. (27.7 cm); diameter 8 7/8 in. (22.6 cm); width with handles 10 15/16 in. (27.8 cm). The Metropolitan Museum of Art, New York. Rogers Fund, 1941 (41.162.98) The Niobid Painter is famous for depictions of mythological scenes on large pots. In this smaller pot, the artist depicts Triptolemos dispatched by the goddess Demeter, the patroness of fertility and agriculture, and her daughter, Persephone, to teach the cultivation of grain to humanity. Winged chariot is run by snakes.
The Eleusinian Mysteries: Historical Mysteries and the Search for Lost Knowledge:
While there are no direct sources about the secrets behind the Eleusian Mysteries, several writers mention the secrecy of rites, like the Homeric Hymn to Demeter. It’s a recording of Persephone’s abduction by Pluto and how Demeter searched for her daughter. A poem of about 500 verses, titled the Homeric Hymn to Demeter, was recorded around 600 BC. Sophocles, Herodotus, Aristophanes, and Plutarch, mention the Eleusinian Mysteries, often alluding to their transformative power and the sacred knowledge imparted to initiates. Philosophers like Plato and Aristotle also reference the Mysteries.
“Ancient Greeks had no holy books. Religion was taught through the act of worship. The essence of the Mysteries was individual initiation once in a lifetime. Those who chose to participate in the process were guaranteed happiness after death. The secretive nature of the mystery has resonated with metaphysical trends from Antiquity to the Renaissance and from Romanticism to the New Age movements.” – The Archaeological Museum of Elefsina
Ten marble fragments of the Great Eleusinian Relief, Roman copy of Greek original, 27 BCE–14 CE . The ten fragments have been set into a cast of the original relief. The original marble relief was unearthed at the site of the Eleusinian mysteries. There are several existing Roman copies of this relief. One of the copies is displayed in a dark interior space of the archeological museum in Eleusis.
Here the goddess of agriculture, Demeter, holds a scepter and stands on the left. She’s dressed in classical Greek clothing – peplos and himation (cloak). Her daughter, Persephone, is on the right of the relief. According to Greek myth, she is the wife of Hades, the god of the underworld. She wears a chiton and himation. Both goddesses reach out to a nude boy, Triptolemos who was a student of Demeter and the first man to learn the mystic rites, rituals, and grain production. https://www.metmuseum.org/art/collection/search/248899Triptolemos | http://www.metmuseum.org/art/collection/search/254912 : Attributed to the Troilos Painter, Terracotta hydria (water jar), ca. 490 B.C., Terracotta, H. 14 1/16 in. (35.7 cm); diameter mouth 6 in. (15.3 cm); diameter foot 5 1/4 in. (13.3 cm). The Metropolitan Museum of Art, New York. Fletcher Fund, 1956 (56.171.53)
Demeter was worshiped for roughly 2000 years celebrating life as over 60% of Greeks died from disease, violence, slavery, and hardship. Nearly half of the children died before the age of 5. Greeks asked Gods for good harvests to survive. Therefore, Triptolemos was the messenger of the goddess helping people grow grain. He was often shown as an adult riding a winged chariot on Athenian vases as you can see here.
The image of a Greek Sphinx is depicted on a funerary vase found in Eleusis. Sphinxes were the symbolic guardians of the underworld and vases contained bones of children who probably died because of famine in Eleusis. Eleusis Museum, Photo: Veronica Winters
The Archeology of the Eleusinian Mysteries: A Study of Sacred Space and Ritual
In Mycenaean Eleusis (16th-13th BC), grave offerings were made of precious metals that indicated the deceased’s status. These were bronze weapons and tools, or silver and gold jewelry. In contrast, in the Mycenaean world, schematic figurines with arms folded or raised (Ф – type or Ψ – type) are found in abundance. They are considered symbols of a protective female deity or as children’s toys.
Examples of the Mycenean era excavations
The Antiquarian Society of Dilettanti made the first scientific investigations of the Eleusinian Sanctuary during Ottoman rule. Sir William Gell and the architects John Peter Grandy and Francis Redford led an expedition to Eleusis in 1812 and found the remains of the Telestirion.
Leadership & support of the Sanctuary of Eleusis in ancient Greece: Athens’ leaders supported its relationship with the Eleusinian Sanctuary for economic and political reasons and used the prestige of the Eleusinian Mysteries in their diplomacy. During the Roman period, the Sanctuary emerged as a religious and political center of universal importance. The Roman emperors, who were initiated into the Eleusinian Mysteries, favored the Sanctuary greatly. For instance, during the reign of Hadrian, Antoninus the Pious, and Marcus Aurelius, the sanctuary experienced a wave of new construction with monumental architecture, including the Great Propylaia, triumphal arches, Temple of Propylaia Artemis, and paved entrance courtyard with the fountain.
The end: With the arrival of Christianity and the decree issuance of Emperor Theodosius I, in 392 AD, the worship of Goddess Demeter ceased to exist with a permanent closing of the sanctuary of Eleusis. The hordes of Alaric, in 395 AD, leveled it to the ground and killed the last Hierophant (priest) there.
The Eleusinian Mysteries: Did the Ancient Greeks Use Psychedelics to Achieve Transcendence in sacred ceremonies of the cult of goddess Demeter?
You died before you died and so didn’t die.
According to the museum, the beginning of the cult or worship emerged in the late geometric period. The oracle of Delphi ordered the Athenians to offer sacrifices to the goddess Demeter after a great famine spread throughout Greece in the 8th century BC. The sacrifice would appease the goddess to make the land fertile again. This oracle was given during the 5th Olympiad (760 BC).
Sacred ceremonies or the Eleusinian Mysteries were a multi-day, series of initiations into the cult of Demeter and Persephone that took place in absolute secrecy. It was the culminating experience of a lifetime. The first initiation began in Athens and then the procession continued in Eleusis through the Sacred Way as a journey. People of all classes participated in it including Emperors, free men, prostitutes, and slave men. ThisEleusinianRoad is an ancient road that began at the Sacred Gate of the Athenian wall and ended at the sanctuary in Eleusis. The religious procession to Eleusis used this road decorated with gardens, fruit trees, country shrines, altars, cemeteries, and funerary monuments set along the ancient path. They passed through a purposefully narrow bridge as a symbolic space between worlds of life and death.
Painted terracotta votive plaque, Attic work by a painter named Ninion, mid-4th century CE, discovered at the sanctuary of Eleusis. Image:wikimedia commons
The figures sit in two rows. At the top, Demeter is seated on the “secret cist”. Persephone stands holding a torch and the torchbearer Iakchos is located below, welcoming the procession of initiates, men and women, who arrive at the sanctuary. In the middle of the lower row, the omphalos adorned with a crown and two crossed bakchoi, symbols of the ritual mysteries. The third deity, at the bottom right, is not identified with certainty. The pediment depicts the participants of the pannychis, the night feast, where a flute player, on the left, accompanies them. All the participants are crowned and hold flowering branches and sticks, while the women have the kernos, the sacred vessel, fixed on their heads. National Archaeological Museum, Athens.
The Role of Sacred Plants in the Eleusinian Mysteries: A Psychedelic Perspective
The Eleusian Mysteries consisted of a pagan ritual with the body’s purification, procession to the Telesterion, consumption of kykeon, and profound revelations following afterward.
Painted terracotta votive plaque, Ninion, mid-4th century CE, discovered at the sanctuary of Eleusis. The women (priestesses?) have the kernos, the sacred vessel, fixed on their heads.
The use of psychoactive substances is a debatable subject because there is no direct archeological evidence of the use. However, the magic potion seems to be the hidden truth behind the secret rites. It’s based on the extensive research of several scholars including Carl Ruck, an American professor who researched entheogens’s role in mythology and religion and first shared his research in a book “The Road to Eleusis” in 1978. Some psychoactive plants are known for inducing altered states of consciousness, letting people experience a fundamental change in psychic to communicate with God.
“The Road to Eleusis” book discusses psychoactive entheogens and the original meaning of some ancient Greek myths and gods, especially Dionysus, the God of Wine. The authors narrate the hypothesis of a magic drink potion recipe that could have contained ash mixed with other ingredients. The drink had a secret formula but was fairly easy to make every year regardless of the harvest. There is a chapter in this book dedicated to a narration of a beautiful Hymn to Demeter, an anonymous poem from the 7th century BC. In this poem, we learn about Persephone picking flowers in the fields of Nisa before the abduction. The companion of the maiden was named Pharmacia with the name’s translation as ‘the use of drugs”. In the book, the authors think that Persephone had a drug-induced seizure during the abduction by Hades.
In his book, “The Immortality Key”, Brian Muraresku shares his research about sacred beverages consumed during the Eulesian mysteries. He studied ancient pots that revealed traces of hallucinogenic substances like ergot (LSD) in beer potions. Fragments of ergot were discovered in a temple and within the dental calculus of an individual, suggesting its consumption.
Kernos or kernoi (in plural) are ritual vessels, images are from the archeological site in Eleusis. The kernos is a terracotta vessel with many little bowls surrounding it. A concoction of herbs, wheat, olive oil, and other ingredients was inside it to taste. A lamp probably topped the vessel. The priestesses carried these ritual vessels atop their heads during the procession at the Eleusinian Mysteries as we can see in a plaque above.
Some scholars believe that a drink called kykeon, which was consumed by the initiates, contained psychoactive ingredients, which may have been made from barley or rye that was infected with ergot, a fungus that produces lysergic acid diethylamide (LSD). It was a carefully balanced brew of alcohol, herbs, spices, and ergot. Other possible ingredients include wild mushrooms or opium poppies. Only women prepared the drink, which gave the users transcendent experiences.
Kykeon: A drink consumed by initiates, thought to contain psychoactive ingredients. Ergot: A fungus that grows on grains, containing LSD-like alkaloids. Fragments of ergot have been found in a temple dedicated to the Eleusinian goddesses, providing evidence for its potential use. Psilocybin Mushrooms: Some scholars speculate that these mushrooms were used due to their hallucinogenic properties.
The descriptions of the Mysteries by ancient authors suggest that the initiates experienced visions and altered states of consciousness during the Eleusinian Mysteries. However, plant medicine was not limited to the Eleusinian Mysteries. Ancient Greeks used a variety of substances for medicinal, religious, and recreational purposes. While some drank a holy beer, others consumed the holy wine of Dionysus to become one with the god in ancient Greece. These substances included opium poppy, cannabis, and wine.
In the book The Road to Eleusis, the authors describe the original meaning of wine and the god Dyonasis and how different formulas for the dilution of wine with water had varied effects on people. The word “drunkenness” in Greek meant a state of complete Madness, and the authors think that the drinks contained psychotropic compounds mixed with water, herbs, and spices.
What is ergot?
Ergot is a fungal growth that primarily affects rye and other cereal grasses. Ergot appears as a dark, elongated, hard structure called a sclerotium that replaces the grain (kernel) of rye, wheat, barley, and other grasses. These sclerotia are:
Dark purple to black in color
Hard and dense
Elongated and curved, often described as “horn-like”
Typically about 1-2 centimeters long
Somewhat similar in shape to a narrow, blackened grain of the host plant
In the field, an infected grain head will look abnormal, with these dark, hardened ergot bodies replacing some or many of the normal grains. During harvest, these ergot bodies can be mixed in with the grain, making them a potential health hazard if not carefully removed.
The fungus (Claviceps purpurea) is particularly notorious because the ergot sclerotia contains powerful alkaloids that can be extremely toxic to humans and animals if consumed. Historically, ergot poisoning (called ergotism) caused serious health problems and even contributed to social upheavals in medieval Europe when contaminated rye bread caused widespread illness. Farmers and agricultural experts carefully monitor crops for signs of ergot, as its presence can render an entire grain harvest unusable and potentially dangerous.
A Window into the History of Mystery Religion, Mysticism and Ancient Spirituality in Ancient Greece: The Greek Magical Papyri
The Greek Magical Papyri is a collection of ancient spells and rituals that were probably combined with natural plants written down in the papyri to create ‘magic’ and let people enter the hidden world of altered reality. This was a literal “magician book”. Some herbs like wormwood (contained in the 19th-century French absinthe) and nightshade were probably mixed into incense or ink to inhale and make a potent spell using the book. It makes me think of fairy tales with Baba Yaga and powerful magicians stirring green liquids in their pots and cauldrons.
Discovered in Egypt, The Greek Magical Papyri are a collection of ancient texts, primarily written in Greek, that contain a variety of magical spells, incantations, and rituals. These papyri, dating from the 100s BCE to the 400s CE, offer a glimpse into the mystical and religious beliefs of the Greco-Roman world. The papyri include spells for love, wealth, health, protection, and harm. They also contain hymns for various deities, incantations for summoning spirits, and astral magic and theurgy rituals. The texts reflect a syncretistic blend of Greek, Egyptian, and other religious traditions. They incorporate elements from Greek mythology, Egyptian deities, and other magical systems. Many spells and rituals are intended for practical purposes, such as healing the sick, driving away evil spirits, or gaining wealth. Some texts describe theurgical practices, involving direct communication with divine beings through mystical experiences and rituals. Astrology plays a significant role in many magical practices, with the alignment of celestial bodies considered crucial for successful spells and rituals.
The Greek Magical Papyri list a wide variety of plants used in their spells and rituals. Here are some of the plants that are commonly mentioned:
Peony: Often used in love spells and potions. Lily: Associated with beauty, love, and fertility. Laurel: Symbolizing victory, purification, and prophetic power. Olive: Connected to peace, wisdom, and healing. Poppy: Associated with sleep, death, and dreams. Rue: Used for protection, purification, and healing. Thyme: Associated with courage, strength, and purification. Mint: Used for purification, healing, and love magic. Garlic: A powerful protective herb, often used to ward off evil spirits. Onion: Associated with fertility, protection, and healing. Fig: Symbolizing abundance, prosperity, and fertility. Pomegranate: Connected to fertility, rebirth, and the underworld.
Toxic and sometimes fatal, Mandrake was used as an anesthetic, and pain reliever that treated insomnia and other ailments. Due to its human-like root shape, the mandrake was often associated with fertility, love, and protection. It was used in love potions, fertility charms, and protective amulets.
Wormwood, or Artemisia absinthium was used to enhance the spells. Due to its bitter taste and strong aroma, wormwood was often associated with protection and purification. It was used in spells and rituals to ward off evil spirits, induce visions, and enhance psychic abilities. It was burned as incense to purify spaces and connect with the divine.
Toxic Henbane was used to relieve pain, induce sleep, and calm anxiety. It was also employed in the treatment of mental disorders. Henbane was considered a powerful hallucinogenic and was used in divination and spiritual practices. It was also used in potions and spells for love, protection, and harm.
Nightshade plants, particularly Atropa belladonna (deadly nightshade) were deadly if misused. Yet, The plant’s alkaloids were applied to alleviate pain, particularly during childbirth and surgery. It could also induce sleep and calm anxiety. The plant’s psychoactive properties were exploited in various rituals and spiritual practices. The plant’s potent alkaloids can cause a range of symptoms, including hallucinations, delirium, and even death.
Ancient Greeks used opium to alleviate suffering from various ailments, like a lack of sleep, to calm anxiety, and to treat diarrhea. Opium was likely used in religious ceremonies, particularly those associated with the Eleusinian Mysteries, where it may have been ingested to induce altered states of consciousness, to facilitate prophetic dreams and visions.
The Greek Magical Papyri & its spells
It’s filled with a variety of spells, each designed for a specific purpose. Some examples include:
Love Spells:
Love Charm for Immediate Effect: This spell involves writing holy names with the blood of a black donkey on a seashell and reciting a formula to attract a specific person.
Eternal Love Spell: This spell, invoking the god Iabo, uses magical words and symbols to secure the eternal love of a woman.
Protection Spells:
Protection Against Enemies: This spell involves writing a specific formula on a piece of papyrus and wearing it as an amulet.
Protection from Evil Spirits: This spell involves burning incense and reciting specific incantations to ward off evil spirits.
Divination Spells:
Dream Incubation: This spell involves specific rituals and prayers to induce prophetic dreams.
Scrying: This spell involves gazing into a reflective surface, such as water or a mirror, to receive visions and messages from the divine.
Healing Spells:
Healing Wounds: This spell involves applying a specific ointment to the wound and reciting a healing incantation.
Curing Illness: This spell involves specific rituals and the use of herbs and amulets to cure various illnesses.
The benefits of psychedelics
Today, psychedelics have a negative connotation because they fall under the general umbrella of ‘drug use’ and are considered to be hallucinogens. However, different ancient cultures have used various plant medicines for centuries to heal the soul, elevate fears of death, and provide a transformative experience that lasts a lifetime. While plant medicine is not for schizophrenic minds, it’s far from being a mere hallucination. Rather, it’s a powerful, non-addictive substance that can cure your soul by traveling deep inside yourself into a parallel reality where you learn who you truly are.
The Architecture of the Eleusinian Mysteries: A Study of Sacred Space and Ritual
Most of the following descriptions come from the grounds & museum at the archeological site of Eleusis. I fixed the text for better English.
The Telesterion of Eleusis: Exploring the Architectural Features of a Sacred Initiation Site
The most significant structure within the Sanctuary was the Telesterion, a large, underground hall where the initiates would gather for the final and most sacred part of the ritual. The Telesterion or the “Hall of Initiation” was designed to accommodate thousands of people, with its Doric columns, mosaic floors, and a central aisle leading to the Anaktoron, the holy chamber for sacred objects’ safekeeping. This large, underground hall gathered people to perform the most sacred rites.
The oldest excavated remains date to the Mycenaean period (1600-1100 BC) and belong to a rectangular megaroid building known as the “Megaron B.” It had two columns along the central axis and a portico with stairs on its façade. What we see today are the leftovers from the construction in the 5th century BC.
Plan of Eleusis with the Telesterion in the center. By Zde – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=55707754
In the early 6th century BC, the Solonian Telesterion with a rectangular main temple appeared in the same location. Because of the continuous growth of the reputation and worshippers at the Sanctuary in the late 6th -century BC, a new building emerged at the same location. The location was always sacred to worshippers because it had been indicated by the goddess Demeter in the ancient myth. This large and richly decorated building had the name of the Telesterion of Peisistratus. It retained its features in later Greco-Roman construction periods. The architectural remains visible today relate to the Telesterion of the classical period (5th century BC), the Portico of Philo (4th century BC), and the Roman modifications (2nd century AD).
Designed by the Eleusinian architect Philo, the Portico of Philo was attached to the east façade. Built on a strong foundation, its floor was paved with Eleusinian limestone. Created in the doric order style, the building consisted of twelve columns on the façade and two on the narrow sides, of which only parts of the lower drums are preserved. In 170 AD, the Costoboci invaders burnt down the Telesterion. During the years of emperor Marcus Aurelius (161-180 AD), classical-style Telesterion was reconstructed with some extension. During the Roman period, two stairs were cut in the rock that led to an elongated square of the Upper Court, 70m long and 11,45m wide.
Visible architectural remains mainly relate to the Telesterion of the classical period (5th century BC), which the architect of the Parthenon, Ictinos planned. Due to construction difficulties and Pericles’ death, his plan was not executed to a great extent and the construction study was assigned to three architects, Coroibos, Metagenes, and Xenocles.
The classical Telesterion looked like a square hall with Doric columns. Its sides measured about 51,50m. A colonnaded porch on the East side had 12 doric columns and 8 rows of rock steps. Artificially constructed stone blocks were arranged along four sides of the hall to seat the initiates who attended the sacred enactments. 42 columns supported the building’s roof. Lighter columns were superimposed over them to reach the ceiling. The center of the roof had a raised lightwell to illuminate the interior space of the building.
View of the Sanctuary of Demeter with the Telesterion’s shape from Google EarthView of the Telesterion from the museum’s site
The Anactoron (The House of God), a small, rectangular space dedicated to the safekeeping of sacred cult objects was located in the hall’s center. Only the highest priest, the so-called Hierophant could enter this space to reveal the holy objects to the initiates during the night of the Eleusian Mysteries. The Hierophant’s throne was situated outside the entrance to the Anactoron. The worshippers also gathered in the Sacred Court that extended along the Telesterion’s three sides. It had altars and numerous dedications to participate in the sacred rites.
The initiates observed the law of silence throughout antiquity, which forbade them from revealing what happened in the Telesterion. Testimonies of the secretive performances are vague but reveal reenactments, drama, and mystical indoctrination. The main initiation occurred in the Telesterion on the 6 & 7th days of the mysterious nights. Only those initiated the previous year could become supervisors (epoptes). The 8th day was dedicated to libations with liquid offerings in ritual vessels for the underworld gods and the dead. The return was on the 9th day. The initiates would return home, scattered into smaller groups.
Funerary Proto-Attic Amphora with a depiction of the blinding of the cyclops Polyphemus by Odysseus and his companions, 670-660 BCE Eleusis, Veronica Winters art blog
The Roman Court of Eleusis
The spacious, square court stood in front of the main entrance of the Eleusian sanctuary. Paved with large marble rectangular slabs, it was 65m long by 40m wide. The Sacred Way ended at the court area. The preserved foundations of a semicircular building formed the Exedra from where the dignitaries of the Sanctuary attended the arrival of the worshippers. The Roman court was bordered by a portico, a fountain, and a triumphal arch on its East side. The second triumphal arch stood on the West side. An L-shaped portico bordered the rest of the west side of the court. High-quality materials and construction of the Roman court indicate general oversight of the Roman Emperor Hadrian (117-138 AD). The construction program continued under Antoninus Pius (138-161 AD) and was completed under Marcus Aurelius (161-180 AD).
The wall of Lycurgus is a wall associated with the Athenian logographer Lycurgus, who is said to have worked to improve the security and splendor of Athens. However, the construction of the Eleusis enclosurewall predates Lycurgus’s time and was built in the 4th century BC. Located farther away from the temple of Demeter, this new, 2.55-meter thick, defense wall was built with the so-called isodomic building masonry system imitating the earlier Periclean wall. It consisted of two-colored stones greyish-blue Eleusinian limestone and yellow-red blocks. It had two towers, a round one and a square tower, protecting the main entrance to the sanctuary from the sea.
The Little Propylaea of Eleusis
Propylaea is the name given to monumental gates or entranceways to a temple or religious complex. It acts as a symbolic partition between the secular and spiritual parts of a city.
19th-century drawing of propylaea in Athens. Image in public domain, https://commons.wikimedia.org/w/index.php?curid=156815
The main entrance to the Sanctuary of Eleusis consisted of a monumental gateway that was rebuilt over the earlier version of the North Gate. When the Greater Propylaea was constructed as the main entrance, the Gateway became the Lesser Propylaea or the inner entrance to the Sanctuary. According to a Latin inscription on its architrave, a Roman consul Appius Claudius Pulcher dedicated it to the goddesses Demeter and Persephone in 54 BC.
The edifice consisted of two colonnades of porticoes. They were separated by a transverse wall with a double door that opened into the inner portico. Two other preserved, parallel furrows probably enabled rainwater drainage. The outer portico had an interesting layout. The pediment, door pilasters, and two columns formed the gate. The Corinthian columns and pilasters had elaborate decorations of winged animals- lions, and bulls. The cult symbols of Demeter, like wheat rosettes and flowers decorated spaces between the columns and the pediment.
The inner portico had a flat coffered ceiling, supported by two monumental, pentelic Caryatids. One is on display in the Archaeological Museum of Eleusis. At the same time, the other one was stolen by the English traveler Edward Clark and transported to Cambridge in 1812, where it still stands today. Both statues depict Maidens who carry the mystic cist on their heads. It’s the cylindrical container with the sacred, cult objects they had in a ritual. They were also decorated with carved reliefs -symbols of the cult of Demeter. More on it below.
The Architecture of the Eleusinian Mysteries: the Caryatid
Caryatid’s face, Eleusis
Who is Caryatid?
Caryatid is a sculpted female figure used as an architectural support, taking the place of a column or pillar to hold up an entablature. The term “caryatid” comes from the Greek word “Karyatis,” which refers to the women of the ancient town of Caryae. The most famous example of caryatids can be found on the south porch of the Erechtheion on the Acropolis in Athens, created during the Classical Greek period around 421-417 BCE.
Caryatids found on the south porch of the Erechtheion on the Acropolis in Athens
The Mythology of Caryatid
The mythology behind these figures is somewhat disputed. One interpretation is that they represent the women of Caryae, a town that sided with the Persians during the Persian Wars. As punishment, the women were forced into slavery and forced to carry heavy burdens. The caryatids, then, would symbolize this punishment, bearing the weight of the building’s entablature.
However, another interpretation suggests that the caryatids represent priestesses of Artemis Caryatis, the goddess associated with the walnut tree. This interpretation is supported by the presence of a sanctuary of Artemis Caryatis in the town of Caryae.
In Roman times, the two colossal Caryatids adorned the Little Propylaia decoration. The Caryatid was about three times the size of a man. She carried a cylindrical box on her head, a “cyst,” decorated with ears of corn, rosettes, and ritual vessels named “kerns.” For the villagers of Elefsina, she was the “saint Demeter who protected their land and gave them a good harvest.”
Views of one Caryatid left in Eleusis
The theft of the Caryatid of Eleusis
Eleusis continued its existence after a formal, forced closure of its grounds by the Byzantine emperors. A Frankish tower that existed until 1953 illustrates the passage of Franks through Eleusis. The Venetians also went through Eleusis as they wanted to take a large statue of Koris but left it in place there. This statue appears in the plans of the British George Wheler, who visited the Sanctuary of Demeter in 1676 to describe the desolated space. In 1801, another British traveler, ED Clarke comes to Eleusis and decides to take the statue of the Maiden with him. ED Clarke loaded one of them on his ship that sank off the coast of England. The statue was recovered and placed in the Public Library in the Fitzwilliam Museum of Cambridge in 1803.
Sphinxes Decorations on Tombs in Eleusis | Veronica Winters Art Blog
How Colorful Clothes Exhibited Fashion, Status, & Symbolism in Ancient Greece
Because of the secrecy of the ceremony, it’s difficult to say what the ancient Greeks wore exactly during the rites. However, it’s reasonable to think that clothing also had some spiritual significance in the Eleusinian Mysteries, as the initiates probably wore ceremonial, colored robes with patterns, jewelry, and wreaths, as we see in this terracotta plaque found in Eleusis. The garments look a lot more decorative and refined than Greek usual outerwear. Leaf tiaras and crowns top the heads of both men and women.
Other statues exhibited in the museum:
The Eleusinian sculptures in the Archeological Museum show classical Greek costumes -himation (off-one shoulder and draped around cloak) and chiton (toga-like dress).
Statue of Antinoos, (on the left) 2nd C. AD. Antinoos was a beautiful youth and probably a lover of the emperor Hadrian (117-138 AD). He drowned in the Nile barely reaching adulthood, and Hadrian deified him, flooding the empire with statues, portraits, and even temples dedicated to the handsome youth.
Statue of Asclepius, (center) 320 BC. The Healer God or the god of health and medicine. It was found north of the Sanctuary of Demeter and Kore, where there was presumably a shrine of the god.
Clothing as a symbol of status in ancient Greece:
Attributed to the Nikon Painter, Terracotta lekythos (oil flask), ca. 460? -450 B.C., Terracotta, H. 15 in. (38.1 cm). The Metropolitan Museum of Art, New York. Gift of Mr. and Mrs. Leon Pomerance, 1953 (53.224)
In general, though, ancient Greeks wore four layers or types of clothing depending on their sex and event. The Peplos, Chiton, Himation, and the Chlamys. They didn’t wear trousers or underwear. You can see a well-written summary with illustrations and vases here, at the Art Institute of Chicago, and here, at the Met.
The Charioteer, closeup of a bronze sculpture of a young man, Classical period, 478 BC, 1,82m in height, Delphi.
I think ancient Greek clothing was beautiful, elegant, and functional, considering they probably exercised in short chitons at the gymnasium. Sculptures of men dressed in the chitons remind me of the Doric columns from the temples of ancient Greece. Dress code and fabric colors reflected social and economic status, and this book reconstructs the social meanings attached to the dressed body in ancient Greece: Body, Dress, and Identity in Ancient Greece, by Mireille M. Lee.
Here are some of the most common garments in ancient Greece:
Statue of a goddess, probably Aphrodite, 4th century BCE, Athens. She is dressed in peplos and himation.
For Women:
Peplos: A rectangular piece of cloth, one-size-fits-all, draped over the body, fastened with brooches at the shoulders. It was often worn by married women and was associated with modesty and respectability. The fabric was wool. It was replaced by the chiton later on.
Chiton: A garment similar to a tunic, often worn underneath the peplos. It could be sleeveless or have short sleeves, belted. The fabric was fine linen but it was often made of silk for women. At first, only men wore it long but eventually, this style became popular among women, while men shortened their chitons. By the 4th century BC, the ‘luxury’ chitons became elaborate with patterns and decorations.
Himation: A large rectangular cloak that could be draped around the body and off-one shoulder worn over the chiton. Made of wool, it was often used for warmth or as a symbol of status.
Daochos monument with Agias, Delphi illustrates ancient Greek styles of clothing
For Men:
Chiton: Similar to the women’s chiton, but often shorter and more fitted. It could be worn alone or under a himation.
Himation: A large rectangular cloak, made of wool, similar to the one worn by women. It could be draped diagonally off a shoulder and wrapped around the body. Men wore it over the chiton or nude body.
Chlamys: A shorter, more rectangular cloak reserved for men only. It was often worn by young men, especially soldiers because it helped them in battles. It was typically fastened with a brooch at the shoulder. In late antiquity, the chlamys changed their length, material, and status. Made of silk and precious stones decorations, chlamys belonged to the dress code of emperors and high-ranking officials.
Attic cup: Oedipus and the Sphinx
Oedipus and the Sphinx, interior of an Attic red-figured kylix (cup or drinking vessel), c. 470 BCE; in the Gregorian Etruscan Museum, the Vatican Museums, Rome.
Fabric dyes & symbolism of color:
As you can see ancient Greeks used several types of fabric, mainly linen, wool, and silk. When we look at the images on the vases and sculptures, we think of white fabric that can represent purity. However, ancient Greeks often dyed their fabric in vibrant hues like purple, red, blue, and yellow that were costly and represented status.
Common dyes were:
Madder Root: This plant produces a vibrant red dye, often associated with passion, vitality, and courage.
Woad: This plant yielded a blue dye, symbolizing wisdom, spirituality, and the divine.
Saffron: A luxurious and expensive yellow dye, often associated with royalty, wealth, and happiness.
Kermes: This insect produced a deep red dye, similar to madder, and was also linked to passion and vitality.
Tyrian Purple: A rare and costly purple-red dye extracted from a type of sea snail, this color was reserved for the elite and symbolized wealth, power, and imperial authority.
Symbolism of Color in Ancient Greece:
White: Often associated with purity, innocence, and mourning.
Black: Symbolized death, mourning, and the underworld.
Red: Connected to passion, vitality, and courage.
Blue: Associated with wisdom, spirituality, and the divine.
Purple: Symbolized royalty, wealth, and power.
Yellow: Linked to happiness, joy, and the sun.
In conclusion:
The Eleusian Mysteries was the most significant pagan ritual of Ancient Greece. Every year, thousands of individuals participated in these secret ceremonies, in honor of Demeter and Persephone, the Greek goddesses of fertility and agriculture. We may never know the exact rituals that involved initiation, processions, and purification ceremonies to honor the cycles of life and death and to experience unity with God. We may never learn the exact formula for a magic drink of ancient Greeks. One thing is clear, what looks like a bunch of broken stones today was an important center of shamanic worship for ancient Greeks to learn about themselves by connecting to a higher power in a once-in-a-lifetime event. By feeling unity with the divine through a shared psychedelic drink, ancient Greeks had a pathway to see beyond reality, be the one with the community, and live a meaningful life.
Please share your thoughts on the mysteries of Demeter and check out my other videos on ancient Greece. nika@veronicasart.com
Before the birth of Jesus, the Ancient Greeks found salvation in their own sacraments. Sacred beverages were routinely consumed as part of the so-called Ancient Mysteries – elaborate rites that led initiates to the brink of death. The best and brightest from Athens and Rome flocked to the spiritual capital of Eleusis, where a holy beer unleashed heavenly visions for two thousand years. Others drank the holy wine of Dionysus to become one with the god. In the 1970s, renegade scholars claimed this beer and wine – the original sacraments of Western civilization – were spiked with mind-altering drugs. In recent years, vindication for the disgraced theory has been quietly mounting in the laboratory. The constantly advancing fields of archaeobotany and archaeochemistry have hinted at the enduring use of hallucinogenic drinks in antiquity. And with a single dose of psilocybin, the psychopharmacologists at Johns Hopkins and NYU are now turning self-proclaimed atheists into instant believers. But the smoking gun remains elusive. If these sacraments survived for thousands of years in our remote prehistory, from the Stone Age to the Ancient Greeks, did they also survive into the age of Jesus? Was the Eucharist of the earliest Christians, in fact, a psychedelic Eucharist? The Immortality Key reconstructs the suppressed history of women consecrating a forbidden, drugged Eucharist that was later banned by the Church Fathers. Women were then targeted as witches during the Inquisition when Europe’s sacred pharmacology largely disappeared.
the road to Eleusis unveiling the secret of the mysteries:
the Eleusinian Mysteries were a series of secret rituals and initiations in honor of the goddesses Demeter and Persephone for almost 2000 years. The book’s first release in 1978 showed the work of three researchers—a mycologist, chemist, and historian—who revealed the sacred potion use during the rites. Infused with a psychoactive entheogen, the drink reframed modern understanding of the rites and religion in general. The authors share insights on experiential religious practices, perspectives on the healing potential of psychedelics, and how—and why—the secrets of the Mysteries were deliberately concealed. This 30th-anniversary edition has a renewed exploration of the chemical findings by Peter Webster turning our knowledge of the past and religious history upside down.
