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Eleusinia ta megala Ritual
during Erie Pagan Pride Day, Sept 9 2006
The ritual itself is a modern reconstructionist rite held in honor of the Eleusinian Mysteries. However, this ritual is not meant in any way to be a recreation of the Mysteries. This ancient festival honored Demeter and Persephone, as goddess not only of the grain, but of the fate of one’s soul after death. People initiated into the Mysteries were promised a blessed fate in the Underworld. The Mysteries themselves lasted for a week, and involved fasting and feasting, dances, many rituals, sacrifices, libations, visions, etc. For more information on this ancient festival, please see the article I have written about it.Please visit our page of photos from the Eleusinia ta megala on 18 Sept. 05. Photos from the 2006 ritual coming soon.
We needed to modify our usual Eleusinia ta megala ritual for use at the Erie Pagan Pride Day for two reasons. One was the time constraint. The organizers felt that it was best to schedule rituals so that there were no other workshops happening at the same time. Although this is a good idea, it unfortunately meant that ritual times were limited to 45 minutes. Our rituals typically last much longer than that, when you factor in the time to set up and get everyone in place, etc. Also, we expect many people to come to this, possibly 50 to 100, and we need time for everyone to give offerings that would like to, etc. So, we really needed to simplify the ritual and cut out any parts that weren’t absolutely necessary. The other thing that we needed to change was our practice of offering raw meat into the altar fire. This practice, symbolic of the practice of the ancient Greek use of animal sacrifice, bothered some of the organizers, and, more importantly, they felt it would give the wrong impression to any non-pagans that might be present, thus giving ample fodder for those not of a like mind to attack us. Although in principle I feel that we should not have to compromise our practices to make ourselves more acceptable to the mainstream (mostly) Christians, we agreed to use pre-cooked meat instead of raw meat for this particular ceremony.
OK, well, now that that explanation is out of the way, let me tell you what you will find on this page here. Obviously you will find the ritual we’ll be performing at Erie Pagan Pride Day. Also included will be extensive notes and explanations, something that we typically do not include on the website with the rituals. Since, again, we’ll have limited time during the ritual, we unfortunately won’t be able to spend time explaining the different aspects of the ritual. So, we’ve included those explanations here, so that either before or after the ritual, those interested can reference this page to read about the ritual. All comments or explanations will be in italics, while the ritual proper will be in regular font.
The priestess and priest prepare themselves by fasting before the ritual. Preferably they will not eat any lunch that day, or if that is not possible, only eat a light lunch of fresh fruits and/or vegetables. This is done as a minimal purification. Other important instructions are given here. When we have rituals with our local, smaller group at home we ask participants to follow these as best as they can. We realize that at PPD it’s impossible to get in touch with everyone before the ritual to ask them to be so prepared. After much deliberating, I thought it was more important to share our rituals with others at large pagan gatherings around the area than worry if all participants had taken a shower that morning. ;) May the gods forgive me if my error in judgment has caused them offense!
Prior to the start of the ritual, the priest and/or priestess will purify the ritual area with sulfur. An altar is set up facing the East, next to the sacred fire. (We are holding our ritual outside, and will use a grill.) Cult-statues and other images of Demeter and Persephone are set up on the altar. Other decorations, such as flowers, images of pigs, wheat, or other fitting things, will be placed on the altar. A water bowl (perirrantéria) will also be set up beforehand, which contains khérnips (lustral water) in which participants will wash their hands upon entering the ritual space.
Participants need to wear a wreath, called a stéphanos, or something similar around the head-- even a headband will do. We have extra ribbon available at all our rituals for anyone who needs to use some.
Participants assemble in a location away from the ritual space, and carrying torches, candles, and all ritual items, they process to the location. Music will be played during the procession. The order for the procession will be as follows: the priestess as dadoûkhos (torch-carrier), the maiden carrying the barley and knife, the hydrophóroi (water-carriers), thumiamaphóros (incense-carrier), participants carrying the kykeón (barley drink), sacrifices (pork dish), offerings (flowers, votive gifts, etc.), the second dadoûkhos, and lastly the spondephóroi (libation-carriers), who will carry oil and water for the final libation [Note: no wine is used in this ritual!]. If there are additional dadoûkhoi carrying torches or candles, they will stand in between those carrying ritual items.
Just before coming to the ritual space, the participant will be greeted with “Khaire” by the priestess (and possibly a second person, depending on the number of participants), who will tie a thread around their right wrist. Then, each person will stop to wash their hands in the khernips before entering the space. Anyone who is not ritually clean from miasma will not be permitted to enter.
In ancient times, those participating in the Eleusinian Mysteries would have first participated in the Lesser Mysteries, held in the Spring. These were basically purification rituals, specially designed to prepare for the Eleusinia ta megala, which means “Greater Eleusinian (Mysteries)”. If one was not pure, that is, had some ritual pollution (in the anthropological sense) they were not permitted to take part in the ritual. (This is general practice for Greek rituals, not just the Mysteries.)
Participants then enter the space, and “dance” around the ritual area a few times in a counter-clockwise direction. This serves as an additional purification of the space. All ritual items will then be placed on the altar and nearby table, and each person is then free to stand where ever they choose. It is not necessary to stand in a circular formation.
The priest then proclaims “Hekas o hekas este bebeloi!” [which means “profane ones depart!”] He then takes the khérnips and sprinkles the participants, sacrifice, offerings, and altar with the water, while saying, “As this khérnips is pure, so are you pure. May you be cleansed of all míasma.”
This proclamation has become one of the more famous historical quotes from the Mysteries, and it has been borrowed for use in numerous pagan rituals of various styles. Its original meaning probably is simply explained by the need to ask anyone with miasma, or anyone who was not properly prepared or otherwise should not be there, to leave, as the Mysteries were highly regarded & protected. In fact, it was illegal to reveal the secret rites conducted during the Mysteries. If one did, they could be put to death! Due to this, it is obviously very difficult for us to reconstruct these rituals today. Don’t worry, though-- we have no such penalty if you tell someone about our ritual! ;)
The priestess then pours out a small amount of kykeón for each participant. [Note: please don’t drink if you are pregnant! It can cause a miscarriage.] Following the priestess’ lead, all drink. Then, the priestess proclaims, “We have fasted and we have drunk the kykeón!” All repeat, “We have fasted and we have drunk the kykeón!”
This declaration by participants in ancient times is noted by Clement of Alexandria. We use the quote in a modified form. Drinking of the kykeón is first mentioned in the Homeric Hymn to Demeter, dated to approximated the 7th century BCE.
The basket of barley is then passed to each participant so they can take a small amount of barley. (Be careful when reaching into the basket as the ritual knife is buried underneath the barley!) The priestess then steps to the altar and offers the following prayer.
[Note: One or both palms should be lifted toward the cult statues during prayer.]
“Hear me, Eleusinian Goddesses Demeter and Persephone! You, bringers of the seasons, you have shown us how to plant, how to tend, and how to harvest. You also teach us that death is not the final end. We ask that you make us deserving of your blessings, that we may know the consummation of life. Make our hearts free from care while we live, and lighter when we go to the Underworld. Grant this to us, and we shall assemble in your honor again.”
She then steps back, and all participants throw a small amount of barley at the altar, sacrifices, and offerings. This acts as another purification. The priestess takes the ritual knife from the basket, cuts the food, and offers small amounts in the altar fire. That is allowed to burn for a moment. The fragrance and smoke should be allowed to rise freely. The main way the Greek deities receive their offerings is through burning them. The essence of the offerings is carried by the smoke up to Mt. Olympos. Then, a plate with the rest of the sacrifices/food offerings is lifted up for Demeter and Persephone to see, and then it is placed on the altar. [This will be deposited in a wooded area after the ritual.]
If we were holding this ritual at a place that did hot have food vendors, we would also share a meal afterward, typically “pot-luck” style. A portion form each food dish would be offered and the rest set aside as the human portion for the meal following the ritual. By offering a portion, the entire meal becomes blessed by the deities.
Next, the spondephóros steps forward with the oil for the libation. Lifting the container up for the goddesses to see, s/he says, “Demeter & Persephone, goddesses of the grain, we offer this libation in your honor.” S/He then pours a little into the altar fire.
As this point, the incense carrier steps forward with the incense, and holds it up for the goddesses to see. S/He says, “Demeter and Persephone, protectors of children, we offer this incense in your honor.” The incense is then placed on the altar and allowed to burn.
When that has finished, the priestess again steps forward to offer hymns to the Two Goddesses.
The Orphic Hymn (#40) to Demeter Eleusinia is read:
“Deo, divine mother of all, goddess of many names,
august Demeter, nurturer of youths and giver of prosperity
and wealth. You nourish the ears of corn, O giver of all,
and you delight in peace and in toilsome labor.
Present at sowing, heaping and threshing, O spirit of the unripe fruit,
you dwell in the sacred valley of Eleusis.
Charming and lovely, you give sustenance to all mortals,
and you were the first to yoke the ploughing ox
and to send up from below a rich and lovely harvest for mortals.
Through you there is growth and blooming, O illustrious companion of Bromios
and, torch-bearing and pure one, you delight in the summer’s yield.
From beneath the earth you appear and to all you are gentle,
O holy and youth-nurturing lover of children and of fair offspring.
You yoke your chariot to bridled dragons,
and round your throne you whirl and howl in ecstasy.
Only daughter with many children and many powers over mortals,
you manifest your myriad faces to the variety of flowers and sacred blossoms;
come, blessed and pure one, and laden with the fruits of summer,
bring peace together with the welcome rule of law,
riches, too, and prosperity, and health that governs all.”
The Orphic Hymn (#29) to Persephone is read:
“Persephone, blessed daughter of great Zeus, sole offspring
of Demeter, come and accept this gracious sacrifice.
Much honored spouse of Plouton, discreet and life-giving,
you command the gates of Haides in the bowels of the earth,
Lovely-tressed Praxidike, pure bloom of Deo,
mother of the Furies, queen of the nether world,
whom Zeus sired in clandestine union.
Mother of loud-roaring and many-shaped Eubouleus,
radiant and luminous playmate of the Seasons,
august, almighty, maiden rich in fruits,
brilliant and horned, you alone are beloved of mortals.
In spring you rejoice in the meadow breezes
and you show your holy figure in shoots and green fruits.
You were made a kidnapper’s bride in the fall,
and you alone are life and death to toiling mortals,
O Persephone, for you always nourish all and kill them, too.
Hearken, O blessed goddess, and send forth the earth’s fruits.
You who blossoms in peace, in soft-handed health,
and in a life of plenty that ferries old age in comfort
to your realm, O queen, and to that of mighty Plouton.”
The Orphic Hymns were written for a number of deities, and intended for use in ritual, unlike the more widely known Homeric Hymns. We always include them in our rituals. The 1st Orphic Hymns were probably written in the 6th century BCE, but the surviving texts we have today date from approximately the 1st century CE. It is unknown what percentage of the hymns are of earliest antiquity, and how much has been rewritten. Linguistically it is obvious that at least some lines in the Hymns were written in the Hellenistic period, while others might go back several centuries BCE.
Participants may now step forward to make offerings, such as libations, incense, flowers, votives, etc. They may recite one of the following, or say something from the heart:
“Demeter, beauty spreads round about you and a lovely fragrance wafts from
your sweet-smelling robes.” (Homeric Hymn to Demeter)
“Persephone, you shine brightly in the darkness of Acheron and reign in the
inner Stygian depths.” (Apuleius, The Golden Ass 11.222)
“Demeter, your steps touch the earth, but your head reaches unto Olympos.” (Kallimachos
Hymn 6 to Demeter)
“Persephone, the spouse of Klymenos [Haides], host of many.” (Kallimachos,
Frag 478 )
“Demeter richly crowned may love us and fill our barns with food.” (Hesiod
Works and Days)
“Persephone you accept atonement for your ancient grief; souls in the ninth
year you send up again to the sun of this world.” (Pindar Dirges Frag.
133)
“Unto us will the great goddess of wide dominion [Demeter] come brining
white spring and white harvest and winter and autumn, and keep us to another
year.” (Kallimachos
Hymn 6 to Demeter)
“Persephone, you impair the mind of mortals
and bring them forgetfulness [after death].” (Greek Elegaic Theognis,
1.703)
We like people to participate as much as possible, so we always include time for individual participants to give offerings. We include some suggested things to say for those who would like to give an offering, but feel unsure about what is appropriate to say. of course if someone so chooses, they may say anything that they are so moved to say, such as asking for a particular blessing, or thanking for something the Two Goddesses have already given them.
After everyone has had a chance to make an offering that wishes to, the spondephóros once again steps forward to make the final libation. Two water jugs are set up, one facing East & one facing West. They are overturned as he calls out “Hye! Kye! Rain! Conceive!” All repeat “Hye! Kye! Rain! Conceive!”
This is another documented event we know happened during the Mysteries. It has been interpreted by scholars in two ways; one, as an act of weather magic. In ancient Greece the grain would just be sprouting in the Fall after a period of drought in the summer. Calling the rains to fertilize the crops would be most important, and very similar to practices in other cultures. This can also be interpreted as a hieros gamos, or sacred marriage between deities. In ancient Greece the rain was of course symbolic of Zeus, and the sprouting grain represented Persephone. According to mythology, Zeus disguises himself as a snake and rapes and impregnates Persephone. At the end of the Mysteries (the ancient ones) they made reference to Brimo (another name for Persephone) giving birth to Brimos (an alternate name for Dionysos-Zagreus, the son of Persephone and Zeus). So, it is possible that the “rain” is just a metaphor for Zeus, and by spilling it on the ground and commanding it to “conceive,” it is actually a ritual act symbolizing this hieros gamos. Both explanations make sense, and perhaps they are both true, one on the practical side, and the other on the more esoteric side of the ritual act.
The priestess then holds up a sheaf of grain for a moment. Participants are to think about the significance of the grain. Then she says “Thrice blessed of mortals are those who go to Haides after beholding these rites. To them alone it is given to live there; to others everything there is evil.” (Sophocles) Each participant then steps up to the altar and is given a sheaf of grain by the priestess.
A lot could be said about the symbolism of grain, be it wheat, barley, etc. It was used to convey the idea of the circle of life and death, and that life “comes from” death. Even the early Christians used the symbolism. We continue to use such practices today that represent this idea, such as burying the deceased in the ground. We dig a pit and put them in it, which is identical to how offerings were given to the Underworld deities in ancient Greece. We later grow flowers or other plants over the graves, which, whether we realize it or not, stems from symbolizing that life grown from death. Persephone is of course the epitome of such an idea. She is the only deity of the Greek pantheon to cycle between the Underworld and Mt. Olympos. All other deities stay in their own abodes, save for the couple who guide the souls of the departed (i.e. Hermes and Hekate).
She then explains that the ritual has ended, and invites everyone to ask questions if there’s enough time.
Thank you so much for participating! Be sure to take a Hellenion brochure, and please sign the form allowing your picture to be taken!
Last updated: 09/08/2006