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Published online by Cambridge University Press: 19 March 2021
Although we have already noticed various changes in the period under survey, we have still been insufficiently able to escape a certain static view (Chapter I, §1). In this last chapter, therefore, I will concentrate on changes in Greek religion. I first discuss the Eleusinian Mysteries (§1), which became increasingly important in the fifth century, then Orphic ideas and Bacchic Mysteries (§2), which both emerged around 500 bc, and conclude with a sketch of the structural transformations during the transition to the Hellenistic period (§3).
1 See, most recently, Cosmopoulos 2003; Bowden 2010; Auffarth 2013; Bremmer 2014. Scarpi 2002 is an excellent collection of sources.
2 See Parker 2005: 327–68; Bremmer 2014: 1–20. On degrees of initiation, see Dowden 1980. For iconography, see Clinton 1992. For the early study of the Mysteries, see Ben-Tov 2019.
3 For the procession and the entry into the Eleusinian sanctuary, see Miles 2012; Lambert 2021: 103–5.
4 The enigmatic detail is only supplied by the Gnostic ‘Naassenian’, who is quoted by the third-century church father Hippolytus in his Refutation of All Heresies (5.8.39–40), for whose sources see Mansfeld 1992: 318–23.
5 The precise connection of the Hymn with the Mysteries is much debated: see Parker 1991; Clinton 1992, passim.
6 Smarczyk 1990: 167–298; Raubitschek 1991: 229–38 (‘The Mission of Triptolemos’); Schwarz 1997; Nesselrath 2013.
7 For Plato, see Riedweg 1987: 1–69. For Epicurus, see Philodemus, De pietate, 550–9, 808–10.
8 See Cosmopoulos 2015.
9 For the early history of the Eumolpids and Kerykes, see Humphreys 2018: ii.637–40.
10 For Demeter Eleusinia, see Graf 1985: 274–7, 490; Parker 1988; Stibbe 1993. For the boy's presence in the festival, see Burkert 1983: 280–1.
11 On the Lykomids, see Simonides fr. 627; Plut. Vit. Them. 1; Paus. 1.22.7, 31; 4.1.5–9; Humphreys 2018: ii.549, 674–5. On wolves and initiation, see Bremmer 2019e: 361–6. For the kleision as the ‘men's house’, see Gernet and Boulanger 1970: 72.
12 For these Mysteries, see Bremmer 2014: 21–54.
13 See the editions in Bernabé 2004–5: ii.9–79; Bernabé and Jiménez San Cristóbal 2008; Graf and Johnston 2013.
14 See vol. 3 of Burkert 2001–11 (many fundamental articles); Bernabé and Casadesús 2009; Herrero de Jáuregui et al. 2011; Edmonds 2013 (too minimalistic); Bremmer 2014: 55–80.
15 On Anatolia and Phoenicia, see López-Ruiz 2010; Rutherford 2018. For Pythagoreanism, see Bremmer 1999b.
16 For bakcheuein, see Henrichs 1994: 47–51; Jiménez San Cristóbal 2009. For bone plaques, see Orph. frag. 463–5 (500–450 bc) = Dubois 1996: 154–5, no. 94a–c.
17 For these later poems, see the many studies of Luc Brisson, now conveniently collected in Brisson 1995. For their transmission, see Trzcionkowski 2018.
18 The official first edition is Kouremenos, Parássoglou, and Tsantsanoglou 2006, but the best edition with commentary is Kotwick 2017; see also Piano 2016; Santamaría 2019 (with a good bibliography, 151–7). The commentary was probably written in Athens: see Bremmer 2019b.
19 On Night, see Bremmer 2008: 5; also Euripides fr. 758a.1106 Kannicht = Orph. frag. 65. Night was also first with Silence in Antiphanes’ comedy Theogonia (?): see Kassel and Austin 1991: 366–7. For the Orphic Hymns, see Robert 1990: 569–73, with a discussion of, surely Orphic, dedications to Night.
20 Compare Obbink 1994 with M. West 1983: 251.
21 Lloyd-Jones 1990: 80–105 (Pindar); Burkert 2004a: 71–98 (‘Orpheus and Egypt’).
22 For the chronology of this myth, see Henrichs 2011, which appeared too late for Gagné 2013: 455–60.
23 Bremmer 2002: 11–26.
24 Janko 1984.
25 Zuntz 1971: 277–393.
26 Orph. frag. 485–6; see also Bremmer 2002: 18–19.
27 For Brimo, see Orph. frag. 493. For Chthonic Demeter and the Mountain Mother, see Orph. frag. 493a; also Henrichs 2019: 201–3.
28 Versnel 1990: 150–5; Burkert 2001–11: iii.120–36.
29 Riedweg 1993: 47–48 (beginning), 52 (end); Bremmer 2011b.
30 This may confirm the suggestion, with some hesitations, of Graf 1993a: 250 that the leaves presuppose the funeral. But would these ‘priests’ always have been available in the case of sudden deaths outside big cities? Or were the leaves sometimes handed out during an initiation for later use at the funeral?
31 For Orphikoi, see Henrichs 2019: 205–6. For Cumae, see Orph. frag. 652; also Casadio 2009.
32 For the Orphic gods, see Herrero de Jáuregui 2010; Bremmer 2019e: 61–83.
33 For Orphic books, see Henrichs 2003; in general, see Parker 2011: 18–20.
34 On Eleusis, see Graf 1974. On Thebes, see Moret 1991.
35 For a good overview, see Parker 1995, to which I am indebted, updated in Parker 2011: 255–8.
36 Radt 1985: 138–9.
37 For Apollo, see M. West 1990: 34–43.
38 For the Derveni commentary, see XXII.12 Kouremenos = §77 Kotwick, with an illuminating commentary; in general, see Allan 2005.
39 For Prodicus, see Henrichs 1975, 1976 (quotation from papyrus), and 1984b (first quotation).
40 Notomi 2010.
41 See the important discussion in Humphreys 2004: 51–76.
42 Sfameni Gasparro 1987.
43 For ‘atheism’, see Bremmer 2007 and 2020; Brulé 2009; Whitmarsh 2015, to be read with Bremmer 2018a; Winiarczyk 2016; Meert 2017: 240–438.
44 Yunis 1988; Lefkowitz 2016.
45 Hornblower 2010: 25–53 (‘The Religious Dimension to the Peloponnesian War, or, What Thucydides Does Not Tell Us’).
46 For these much-discussed scandals, see most recently Graf 2000b; Todd 2004; Hornblower 1991–2009: iii.372–81; Osborne 2010a: 341–67 (on the Herms); Rubel 2014: 74–98; Kousser 2015.
47 N. Smith 1989; Dover 1988: 72 (Thucydides).
48 Versnel 1990: 102–23 (new gods); Riethmüller 2005; Wickkiser 2008. For Sophocles, see Henrichs 1985: 298–301; A. Connelly 1998 (to be read with Parker 2011: 122 n. 45). On donations, see Kaminski 1991; Zoumbaki 2019.
49 Klöckner 2010; Baumer 2013.
50 For the early stages of Kybele, see Bremmer 2020b.
51 Parker 1996: 170–5 (Bendis); Planeaux 2000 (Bendis); Delneri 2006: 15–81 (Sabazios), 125–213 (Bendis).
52 On attraction to the rites, see Humphreys 2004: 71–2. For Pan and Nymphs, see van Straten 1976; Larson 2001; Purvis 2003: 33–64; Giacobello and Schirripa 2009.
53 For the increase in praise, see Parker 2017: 149–53 and Belayche 2020, both with nuanced approaches. The translations of the Bacchae are from Kirk 1970.
54 Belayche 2010; Chaniotis 2010; Versnel 2011: 239–307; Parker 2017: 113–53 (with a judicious review of recent scholarship).
55 Pleket 1981; Versnel 1990: 169–70, 194–7.
56 See the perceptive remarks in North 1992.
57 Translation from Taylor 1934.
58 For a convincing discussion and rejection of such proposals, see Sanzo 2020.
59 See Fowler 2000; Bremmer 2008: 235–47 (origin of the term ‘magic’), 347–52 (magic and religion).
60 There has been a flood of books on ancient magic in the last three decades, but see especially Graf 1997; Boschung and Bremmer 2015; Edmonds 2019; Frankfurter 2019.
61 Translation from Taylor 1934.
62 On curse tablets, see Eidinow 2007. For cursing of politicians, see Habicht 1994: 14–18; Nisoli 2003; Papakonstantinou 2014.
63 For Demokratia, see Versnel 1995. For Eirene, see Meyer 2019.
64 IG XII 6 1.334; Douris FGrH 76 F 71 (= Plut. Vit. Lys. 18.2–4), to be read with F 26; Athenagoras, Leg. 14; Paus. 6.3.14. See also Beck-Schachter 2016; Habicht 2017: 1–3, 179.
65 Versnel 2011: 439–92; Habicht 2017; Caneva 2020.
66 For the fourth century, see the useful study Mikalson 1983; also Auffarth 1995.
67 A detailed study of Hellenistic religion is still lacking, but see Stewart 1977; Mikalson 1998; Deshours 2011; Chaniotis 2019: 395–442.