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      Aequinoctium Auctumnale (Fall Equinox, Mabon, c. Sept. 21)
                    Gk. He Isemeria Phthinoporine.

                         Apollonius Sophistes
                               (c) 1995

Many of the Greek and Roman festivals of this season celebrate the end of the 
military campaigning season.  At the end of September and beginning of 
October, however, the emphasis shifts to the Corn Mothers and other 
agricultural deities.  In many Greek states the month beginning mid-September 
was called Demetrion after Demeter (though it was called Boedromion in 
Athens). [PFA 53]

Great Mysteries (Grk., c. Sept. 29-Oct. 5)
  Ancient:  15-21 Boedromion (the festival begins on the full moon
  and continues to the third quarter).

In origin the Great (Eleusinian) Mysteries were a festival for the autumn 
sowing.  They are, of course, mysteries, so some things about them remain 
concealed, in particular, the contents of the Sacred Kistai (boxes) and the 
actual initiation of the Mustai (Initiates).  Anyone can be initiated, 
regardless of age or sex.

The festival is conducted by the Archon Basileus and four assistants.  Two of 
these, the Hierophantes and Dadoukhos (Torch Bearer) wear the ependutes (a 
long-sleeved tunic ornamented at the hem and shoulders), headband and Thracian
knee-boots; they carry one or two long torches.  Further, there are Mustagogoi
(Initiate Guides), who guide individual postulants, often their friends, 
through the initiation.

Preparatory

Preparations begin two days before the Mysteries proper (13 Boedromion, c. 
Sept. 27):  on the 13th two mounted Epheboi (Youths) travel to Eleusis and on 
the 14th they accompany Ta Hiera (the Holy Things), contained in round Kistai 
bound with purple ribbons, which are brought by wagon to Athens, where they 
are received at the shrine (Eleusinion).  (Mylonas has guessed that Ta Hiera 
are Mycenean goddess figures.)  An official, the Phaidruntes (Cleaner) of the 
Two Goddesses, reports their arrival to Athena's priestess (as at the Skira, 
c. June 27, Athena's priestess pays her respects to Demeter's).  (The Two 
Goddesses are, of course, Demeter and Persephone, but Their names are 
considered too sacred to be mentioned in the rites.)

1st day:  Agurmos (Gathering)

The would-be Mustai, who must have already been initiated in the Lesser 
Mysteries (February), gather in the Agora.  The Kerukes (Herald) calls for 
them to step forward, and informs them that they must have "a soul conscious 
of no evil" and that they "must have lived well and justly."  Those afflicted 
by blood-guilt or other impurity are warned away.  At this time names may be 
taken, and it may be ensured that the postulant is already initiated in the 
Lesser Mysteries.  The postulant spends the remainder of the day in spiritual 
exercises recommended by his or her Mustagogos.

2nd day:  "Seaward, Initiates"

The second day is for purification.  The postulants travel to the sea (or 
other place of ritual cleansing).  On the order "Seaward Initiates!" they 
enter the water with their offering so that both may be purified by salt 
water.  

In ancient times the offering was a piglet, which was supplied to the 
postulant, for the pig is sacred to Demeter.  In the evening the piglet was 
sacrificed and the postulant was sprinkled with its blood; later there might 
be a feast on the pork.  Nowadays we might use an ear of corn as an offering 
and sprinkle the postulant with water in which the corn has been boiled.

3rd day:  "Hither the Victims"

The third day is for the main sacrifice to the Two Goddesses.  (See 
"Neoclassical Sacrifice" in The Lyre #3 for more details.)

4th day:  Epidauria

On this day the postulant secludes him or herself indoors to prepare mentally 
for the initiation.  There are also celebrations for the god Asclepius, for on
this day in 420 BCE He came, with His daughter Hugieia (Health) and His sacred
snake, and requested the Eleusinian initiation.

5th day:  March to Eleusis

The mounted Epheboi, the postulant Mustai, their Mustagogoi, initiated Mustai,
and the officials escort Ta Hiera back to Eleusis.  The procession begins at 
the shrine of Iakkhos, and His priest, the Iakkhagogos (Iakkhos Guide), leads 
the procession with the sacred image of Iakkhos, which depicts Him as a 
torch-bearing youth. Iakkhos is the Eleusinian name of Dionysos/Bacchus; in 
the procession He is the joyous attendant of the Two Goddesses, and mediates 
between Them and the Mustai.  The marchers are accompanied by musicians 
(flute, harp, voice); all join in the ecstatic cry, "Iakkhe!" (Shout!).  

The Mustai wear garlands of myrtle and may carry bakkhoi, which are bundles of
myrtle branches tied with wool; they may also carry a sack of travel 
necessities on a pole.  Religious observances are made at sacred sites along 
the way.  At one place the Krokidai tie a yellow woolen thread (kroke) on the 
right hand and left leg of each postulant.  At another place disguised men 
verbally abuse the postulants, which may drive away bad luck.  The final part 
of the procession is by torchlight, because Demeter is traditionally depicted 
seeking Kore by torchlight.

At night the postulant offers to Demeter the Kernos, which is an earthenware 
dish with many small cups attached; small offerings of the fruits of the earth
(grain, peas, beans, etc.) are placed in the cups.  The postulant shares these
with the Goddess.

6th day:  Initiation

On the day of Initiation sacrifices of corn meal are made to the Two 
Goddesses.  In sympathy with Demeter when She mourned the absent Kore, the 
postulants fast and prepare themselves mentally for the sacred rite.  Towards 
evening, like Demeter when She accepted the drink from Meteneira, the 
postulants drink the Kukeon (mixed drink), comprising water, barley meal and 
pennyroyal.  (There is debate about the ingredients of the Kukeon, but this is
the formula given in the "Homeric Hymn to Demeter," ll. 208-9.)

The initiation, which lasts through the night, takes place in a closed 
building called the Telesterion (Initiation Place); in its center is the 
Anaktoron (House of the Anax = King), the "Holy of Holies" to which no-one but
the Hierophantes (Revealer) is admitted.  The specifics of the initiation are,
of course, secret, and have not been revealed to this day (though a great deal
of conjecture has been published).  However, they involve Things Said, Things 
Done and Things Revealed.  There is music, song and speech; there are ritual 
actions; there are revelations by torch light.  Thereby the Mustai participate
in the Demeter's joy at the restoration of Persephone.  The effect of the 
Mysteries on the initiate is profoundly transformative.  Even the clothes worn
during the initiation are consecrated thereafter.

The Epoptai (Those Who Have Seen) are the initiates of the highest level (who 
must have been Mustai for at least one year), who have beheld the supreme 
symbol of Demeter, as Triptolemos, the first Mustes, beheld it, and they have 
witnessed the Hieros Gamos (Sacred Marriage) of Demeter and Zeus.

7th day:  Plemokhoai

Each Mustes has two water-filled Plemokhoai (Flowing Floodtides), which are 
earthenware vessels shaped like a spinning-top; one is tipped out to the east 
and the other to the west, while the Mustes pronounces a spell known only to 
initiates.  [LEM 155; NFR 25; PFA 59-72; SFA 24-35]


Feast of Jupiter, Juno and Minerva (Rom., Sept. 13)
  Ancient:  Id. Sept. (full moon).

The Ides (full moon) of every month are sacred to Jupiter, as the Kalends (new
moon) are to Juno.  This day is an Epulum (feast) for the Capitoline Triad 
(Jupiter, Juno and Minerva), so statues of the three deities are present, 
dressed in festal robes, and represent Their attendance at the feast.  The 
face of Jupiter's image is reddened with minium (red lead) and He reclines on 
a lectulus (couch); Juno and Minerva sit on sellae (chairs).

The feast begins with a sacrifice to Jove (in ancient times it might have been
a white heifer, since Jupiter and Juno prefer white sacrifices), at which mola
salsa (salt meal) made by the Vestal Virgins is used (see "Neoclassical 
Sacrifice" in The Lyre #3 for more on the mola).  The Vestals' mola salsa, 
which is made from the first ears of the previous harvest, is used at only two
other times (Vestalia, Jun. 9, and Lupercalia, Feb. 15).  For the feast 
proper, tables of food are set before the images of the Gods and music 
accompanies the festivities.

Although September is under the protection of Vulcan, most of the honor goes 
to Jupiter.  The Ludi (Games) both proceed and follow the Feast for the 
Capitoline Triad (in ancient times the Ludi lasted Sept. 5-19).  There are 
races, wrestling, parades and performances of various sorts.  [SFR 23, 183-7]

Lesser Festivals

Genesia (Grk., c. Sept. 19)
  Ancient:  5 Boedromion (nominally mid-Sept. - mid-Oct.).

This is the Athenian festival in honor of the dead.  (Of course families honor
their own dead on their anniversaries.)  There are lamentations and speeches 
of praise.  In ancient times, the vernal equinox (approximately) ended the 
summer campaigning season, so several of these festivals (Genesia, Artemis 
Agrotera, Boedromia) relate to the cessation of fighting.  [PFA 53-4]

Festival for Artemis Agrotera (Grk., c. Sept 20)
  Ancient:  6 Boedromion.

This day is a feast for Artemis Agrotera (Huntress), for the sixth day is Her 
birthday.  (After the Athenian victory at Marathon this festival became known 
as Kharisteria, "Thanksgiving.")  [PFA 54-5; SFA 82]

Boedromia (Grk., c. Sept. 21)
  Ancient:  7 Boedromion (first quarter).

This is a minor thanksgiving festival for Apollo (since the seventh day is His
birthday), in gratitude to Him as a rescuer in war.  [PFA 53]

Festival for Apollo and Latona (Rom., Sept. 23)
  Ancient:  IX Kal. Oct.

A minor festival for Apollo and His mother, Latona; it corresponds 
approximately to the Boedromia.  [SFR 188]

Festival for Venus Genetrix (Rom., Sept. 26)
  Ancient:  VI Kal. Oct.

A minor festival for Venus Genetrix (The Mother who Brings Forth).  [SFR 188]

Festival for Fides (Rom., Oct. 1)
  Ancient:  Kal. Oct. (new moon).

A minor festival in honor of Fides (Good Faith).  The priests show their good 
faith, and protect the shrine from pollution, by wrapping their hands as far 
as their fingers.  Similarly, the right hand of the image of the Goddess was 
bound in white.  [SFR 189-90]

Fast for Ceres (Rom., Oct 4)
  Ancient:  IV Non. Oct.

This is similar to the fast (Lat., ieiunium) for Demeter on the second day of 
the Thesmophoria (c. Oct. 25), on which there was a fast (Grk., nesteia) for 
Demeter.  The following day (Oct. 5) the Mundus Cereris (World of Ceres), a 
vaulted ritual pit, is opened, which occurs on only three days (see Aug. 24). 
[SFR 190-1]

Meditrinalia (Rom., Oct. 11)
  Ancient:  V Id. Oct.

This is a festival of healing (mederi = to be healed).  Offerings of new and 
old wine are poured and tasted, while repeating:

  Of wine that's new and wine that's old I drink;
  Of illness new and illness old I'm cured.

[SFR 192]

Fontinalia (Rom., Oct. 13)
  Ancient:  III Id. Oct.

This is a festival for Fons, the god of springs, and so garlands are thrown 
into springs and used to decorate wells.  [SFR 192]