And the formula of the Eleusinian mysteries is as follows: “I fasted, I drank the draught (kykeon ); I took from the chest; having done my task, I placed in the basket, and from the basket into the chest. (Clement of Alexandria, Exhortation to the Greeks II, 18)
Demeter and Persephone have come to be the subject of a mystic drama, and Eleusis celebrates with torches the rape of the daughter and the sorrowful wandering of the mother. Now it seems to me that the terms “orgy” and “mystery” must be derived, the former from the wrath (orge) of Demeter against Zeus, and the latter from the pollution (mysos) that took place in connection with Dionysus. (Clement of Alexandria, Exhortation to the Greeks II, 12)
It tells how Demeter, wandering through Eleusis, which is a part of Attica, in search of her daughter the Maiden, becomes exhausted and sits down at a well in deep distress. This display of grief is forbidden, up to the present day, to those who are initiated, lest the worshippers should seem to imitate the goddess in her sorrow. At that time Eleusis was inhabited by aborigines, whose names were Baubo, Dysaules, Triptolemus, and also Eumolpus an d Eubouleus. Triptolemus
was a herdsman, Eumolpus a shepherd, and Eubouleus a swineherd. These were progenitors of the Eumolpidae and of the Heralds, who form the priestly clan at Athens. But to continue; for I will not forbear to tell the rest of the story. Baubo, having received Demeter as a guest, offers her a draught of wine and meal. She declines to take it, being unwilling to drink on account of her mourning. Baubo is deeply hurt, thinking she has been slighted, and thereupon uncovers her secret parts and exhibits them to the goddess. Demeter is pleased at the sight, and now at last receives the draught, – delighted with the spectacle! These are the secret mysteries of the Athenians! These are also the subjects of Orpheus’ poems. I will quote you the very lines of Orpheus, in order that you may have the originator of the mysteries as witness of their shamelessness: This said, she drew aside her robes and showed a sight of shame; child Iacchus was there, andlaughing, plunged his hand below her breasts. Then smiled the goddess, in her heart she smiled, And drank the draught from out the glancing cup. (Clement of Alexandria, II, 16-18)
The mysteries, then, are mere custom and vain opinion, and it is a deceit of the serpent that men worship when, with spurious piety, they turn towards these sacred initiations that are really profanities, and solemn rites that are without sanctity. Consider, too, the contents of the mystic chests; for I must strip bare their holy things and utter the unspeakable. Are they not sesame cakes, pyramid and spherical cakes, cakes with many navels, also balls of salt and a serpent, the mystic sign of Dionysus Basareus? Are they not also pomegranates, fig ranches, fennel stalks, ivy leaves, round cakes and poppies? These are their holy things! In addition, there are the unutterable symbols of Ge Themis, marjoram, a lamp, a sword, and a woman’s comb, which is euphemistic expression used in the mysteries for a woman’s secret parts. (Clement of Alexandria, II, 19)
