The English Flower Garden / with illustrative notes

n days. The various functions were characterized by the greatest possible solemnity and decor

ater Mysteries. On this day the Archon Basileus presided over all the cults of the city, and assembled the people at a place known as the Poikile Stoa. After the Archon Basileu

a life of righteousness and justice. Come all ye who are pure of heart and of hand, and whose speech can be und

, and not utter even an exclamation. The candidates for initiation assembled outside the temple, each under the guidance and direction of the mystagogue, who repeated these instructions to the candidates. Once within the sacred enclosure all the initiates were subject to a purification by fire ceremonial. All wore regalia special to the occasion. This is evident from the wording of inscriptions which have been discovered, but particulars of

r, voluminous, sluggish, and cold. The planet signifies pure intellect, and Pythagoras symbolically called the sea a tear of Saturn. The bathing was preceded by a confession, and the manner in which the bathing was carried out and the number of immersions varied with the degree of guilt which each confessed. According to Suidas, those who had to purify themselves from murder plunged into salt water on two separate occasions, immersing themselves seven times on each occasion. On returning from the bath all were regarded as "new creatures," the bath being regarded as a laver of regeneration, and the initiates were clothed in a plain fawn-skin or a sheep-skin. The purification, however, was not regarded as complete until the following day, when there was ad

atives from the allied cities, the great sacrifice of the Soteria for the well-being of the State, the Athenian citizens, and their wives and children. This ceremony took place in the Eleusinion at the foot of the Acropolis. The day was known as the Day of Mourning, and was supposed to commemorate Demeter's grief at the loss of Persephone. The sacrifice

rth of Europe and in Sweden, down to modern times, the custom has been p

ed wool, grains of salt, corn, pomegranates, reeds, ivy boughs, cakes known as poppies, and sometimes serpents. One kind of these cakes was known as "ox-cakes"; they were made with little horns and dedicated to the moon. Another kind contained poppy seeds. Poppy was used in the ceremonies because it was sa

le of Demeter at Eleusis, the dadouchos himself leading the procession. The torches were waved about and changed from hand to hand, to rep

ription on his tomb, she requited him by revealing to him the culture of the fig; particularly at a fig-tree which was regarded as sacred, because it had the renown of being planted by Phytalus; also upon a bridge built over the river Cephissus, by the side of which Pluto descended into Hades with Persephone, where the bystanders made themselves merry at the expense of the pilgrims. At each of the shrines sacrifices and libations were offered, hymns sung, and sacred dances performed. Having passed the bridge, the people entered Eleusis by what was known as the Mystical Entrance. Midnight had set in before Eleusis was reached, so that a great part of the journey had to be accomplished by the light of the torches carried by each of the pilgrims, and the nocturnal journey was spoken of as the "Night of Torches" by many ancient authors. The pitch and resin of which the torches were composed were substances supposed to have the virtue of warding off evil spirits. The barren mountains of the Pass of Daphni and the surface of the sea resounded with the chant, "Iacchos, O Iacchos!" At one of the halts the Croconians,

arms industriou

w's glebe, and c

ooked plough's st

olls on Ceres

ght osiers, and

and the myst

as the first to break this law, and Lycurgus himself had to pay the fine which he had ordained. He not only paid the penalty, but gave a talent to the informer. Immediately upon the deposit of the sacred objects in the Eleusinion, at the foot of the Acropolis, one of the Eleusinian priests solemnly announced their arrival to t

paration by those who were to be initiated on the following night. The return journey was conducted with the same splendour as the outward journey. It comprised comic incidents, the same as on the previous day. Those who awaited the procession at the bridge over the Athenian river Cephisson exchanged all kinds of chaff and buffoonery with those who were in the procession, indulging in what was termed "bridge fooling." These jests, it is said, were to recall the tactful measures employed by a maidservant named Iambe to rouse Demeter from her prolonged sorrowing. There is a strange contra

ken, she drew a

hat shape of the

ame-the growt

hand Iambe stri

brea

goddess laughed a

i

e glancing cup

au

nd it became necessary to send the statue of Iacchos and the processionists to Eleusis by sea. Plutarch says: "Under the

peated initiation, the second celebration of that sacred rite, was symbolical of the soul bidding adieu to everything of a celestial nature, sinking into a perfect oblivion of her divine origin and pristine felicity, and rushing profoundly into the region of dissimilitude, ignorance, and error. The day opened with a solemn sacrifice offered to Demeter and Persephone, which took place within the peribolus. The utmost precision had to be observed in offering this sacrifice as regarding the age, colour, and sex of the victim, the chants, perfumes, and libations. The a

Jove, Persep

een, and to thes

n, Pluto's h

goddess, sou

arth's profound

de and dismal

fering, of a b

dess, subter

e, fair-hair'd, w

neffable and

cchus, sonor

'd, the paren

the Seasons,

gin, bearing h

ounding, of a

e desir'd by tho

, whom grassy

ell, and pleasi

ms in budding

us offspring o

utumn, life a

rtals from thy

task, accordin

e, and all tha

Goddess, send

s from earth, wi

h gentle hand,

dance, free fro

e old age the

lling to the

lace and the b

irits dwell, a

rds the East and the other towards the West, and after the repetition of certain mystical formul? both were overthrown, the wine being spilt upon the g

and do no evil"-are said to have been Egyptian, and were the same as those used at the conclusion of the Mysterie

mes, with the exception of every third and fifth year, when they remained b

nscription dating from the latter part of the third century B.C. sacrifices were offered to Demeter and Persephone at these games. They included athletic and musical contests, a horse race, and a competition which bore the name of the

gan the Temple of Initiation at Eleusis, but only lived to finish the lower rank of columns with their architraves; Metagenes, of the ward of Xypete, added the rest of the entablature and the upper row of columns, and that Xe

tone the ora

ds, but words wil

added, and that not until the time of Demetrius Phalereus, some ages after the original structure was erected. It is probable that the uncommon magnitude of the cell, added to the various and complicated rites of initiation to the Eleusinian Mysteries, of which it was the scene, prevented its being a peristyle, the expense of which would have been enormous. The Temple was on

of Eleusis was destroyed by the Goths, at the instig

rge of one obole a day was demanded from each one attending, which was given to the hierophant. The hierocceryx received a h