Ancient Greek Initiatory Rites
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Introduction
Ancient Greek rituals, including the ones that belong to the area of magic, had the goal of developing a communication connection between various levels. Human beings were able to create a channel of communication to the spiritual world using ritual sacrifices, via consecutive communal meals, the shared community’s identity was confirmed. Through the act of devotion, various measures f were addressed at the same time; human beings tried to contact the gods and also communicated to other beings using dedicatory gifts. Sacred acts achieved the needed communication via heightened performance. Processions established contact between sacred regions, hence constituting ritual topographies (Doherty, 116). The ancient Greek initiatory rites and myths involved various famous gods who were used to assist in the achievement of multiple goals in ancient Greece. In this paper, we discuss the ancient Greek initiatory rites associated with Artemis and Apollo and whether they compelled social conformity.
Ancient Greek Initiatory Rites Compelling Social Conformity
Artemis and Apollo were born as twins to the Titans’ (Coeus and Phoebe) daughter, Leto, and the king of the gods, Zeus. Apollo became the Greek god of music, medicine and archery, divination, poetry, and light and was knows as the Greek god of mythology. Also, he was known to be the prophecy god, and his Delhi Oracle was extremely critical. Artemis was the Olympian goddess of the hunt, chastity, and the moon. She was also linked to nature and childbirth and was believed to the protector and advocate of young women. She was worshiped as a goddess of child delivery as well as midwifery (338). The Greek initiation rites and ceremonies show the concepts regarding the distinctions between boys and girls and their connection to human nature as well as culture. In every aspect, both Artemis and Apollo characterize these variations. Therefore, the initiation rites, as well as myths connected with them, definitely compelled social conformity because they had much influence in boys and girls in ancient Greece. By conforming to their ways and behaviors, girls and boys were considered to fit well in the society.
Artemis’ virginity builds an association between herself and the nymphs that regularly depicted her. The nymphs represented the mythical equivalents to the young women who worshipped her during the rituals dedicated to her. Her virginity connects her intimately to the lifecycle of young girls. Artemis also haunted the forests as well as open spaces away from houses, towns, and cultivated areas. She kept company with undomesticated animals. Bears regularly appeared in myths and rites connected to Artemis, while she cherished deer the most. She was mostly showed carrying a quiver of arrows and a bow, which showed courage despite being a young girl. This inspired other young women to take after her and copy her lifestyle to fit into society. Furthermore, Artemis is shown leading nymph groups in songs or dance and also safeguarding their virginity together with hers (338).
At one instance, when a hunter (Actaeon) mistakenly observed Artemis and her followers taking a bath together in the forest, she fiercely protects herself and the girls by letting his dogs kill him, as she believed that his gaze violated them. The sense in Artemis’ actions becomes clearer from the viewpoint of her control of passage moments in the lives of girls: marriage rituals, initiatory rites of girls, and childbirth. For instance, the Hippolytus myth and related rituals marriage rites for brides before marriage shows that young men also worshipped Artemis to uphold purity in society. The wedding ritual (Troezen) associated with Hippolytus after his sorrowful and violent death helps a young woman to handle her clashing emotions regarding her marriage. Hippolytus myth, as well as Troezen ritual, connect mythic changes and death with losses experienced by adolescents as they enter compulsory stages in life (340).
Apollo often oversaw the cultural achievement and exercises of medicine as well as prophecy. He was also famous for his expertise in music and poetry. Like Athena, he is a healing and an oracular god with access to Zeus’s thoughts. He offers ‘Zeus’s counsel’ to young men at different sanctuaries. Men were often seeking oracles on issues of politics, including laws, treaties, colonization, war, and leaders; personal issues, including infertility and marriage; and religious issues, including what god to appease and whether to till an area (345). Apollo oversaw initiation ceremonies for young boys, and in myths, he regularly murdered or brutally harms youngsters during these rituals (Faraone, 56). For instance, Hyacinthus and many others died as a result of Apollo’s actions. Apollo’s connection to Greek society’s cultural achievements, which shows prevailing perceptions regarding men as well as women in ancient Greek society (347).
Apollo acts as a leader of young men as they transition from childhood to public lives and assist them in attaining a position and appreciation. His portrayal as being beardless and having long hair shows his link to young men on the verge of transitioning to adults and full-fledged citizens. Apollo’s uncut hair depicts his fondness of young men. The beauty of his hair depicts how much young men should renounce and become men. This was because long hair described boys who were transitioning to adulthood. By cutting the hair, they ceased being boys and became men. He was, therefore, worshipped in various ceremonies marking young men’s development. When he accidentally kills Hyacinthus, this myth shows the true dangers that young men will encounter as they transition to adulthood. They are supposed to leave the playful game and embark on deadly battles using crude weapons (347).
References
Doherty, L. (2015). Gender and the interpretation of classical myth. Bloomsbury Publishing.
Faraone, C. A. (2013). Playing the bear and the fawn for Artemis: female Initiation or substitute sacrifice? In Initiation in ancient Greek rituals and narratives (pp. 56-81). Routledge.
