Book Review: Jaime Alvar, Romanising Oriental Gods, trans. by Richard Gordon (Leiden: Brill, 2010)

The problem of the study of the mysteries of Cybele, Isis and Mithras is one that continues to challenge scholars of Graeco-Roman Religion. The questions centered on systems of belief, systems of value, and finally around ritual systems have not found any definite answer, especially in light of the fact that sources are indeed scarce. If Jaime Alvar’s new work does not provide any firm, indisputable answer to the way the mysteries function, it does not take away from the main merit of the work: the interpretation offered is strengthened by a strong methodology coupled with a tremendous synthesis of both primary documents and secondary scholarly debates. Ultimately the work achieves three distinct objectives. The first two are of historical value, while the third is of methodological value. Indeed, Alvar has proven in the first place that the ‘oriental’ cults, in spite of recent trends seeking to point out their differences, do exhibit enough similarities that a scholar might group them under the umbrella of a single analysis. In the second place, Alvar argues, quite successfully, that these three religions, despite their particular dynamics, cannot be dissociated from the general system of Graeco-Roman cults. Finally, the third merit is that methodology can be used to supplement lack of primary document.

The book is divided in five chapters. The first chapter, ‘Religion, Cult and Mystery’ is a purely theoretical work, which purpose is not just to lay down the theoretical basis of the analysis, but also to consider the validity of the grouping on a purely philosophical basis, without delving into the specifics of each cults. Ultimately, Alvar argues, myth and procession, both integral parts of the mystery cults, are essential constituencies in the creation of a religious identity.¹ The special character of the ‘oriental’ mysteries does not preclude the presence of these elements, and, due to their origins outside of the Graeco-Roman orbit, display a similar vision of the mystery system.²

The next two chapters, ‘Systems of Belief’ and ‘Systems of Value’ are concerned specifically with the mythography of Cybele, Isis and Mithras. In spite of the extremely fragmentary nature (and in the case of Mithras, complete absence) of a narrative of the myths of the mysteries, Alvar, in the first place reconstructs the myths from the iconography, the few indirect references in the literature, and epigraphic evidence. Once the narrative is completed for each myth, Alvar shows that each mystery³ displays the same fundamental characteristic: each cult offers two distinct paradigms. First, the cults do offer some form of ordering of the chaos of life by providing a deity that has some form of control over fate; and second, the cults offer some form of reward in the afterlife.⁴ The third chapter is a slight departure from the myth and considers how these rewards are dispensed. In short, Alvar shows that in each mystery is included a moral code centered on total devotion to the deity, and is shadowed in the initiation.⁵

The fourth chapter, 'The Ritual Systems', steps away from the myths themselves and looks at the way the deities were worshiped. The ritual itself is perhaps the strongest element of continuity between the Roman civic cults and the mysteries. Indeed, Alvar argues, the mysteries exhibit some very key components of the Roman civic cults, including procession, sacrifice and prayer (focusing on health, and wealth). The initiation, Alvar states, is the major structural difference that differentiates the mysteries from the Roman civic cults, even though it serves a similar purpose: indeed, Alvar argues, the initiation is perhaps the most important part of the creation of communal bonds. ⁶

The contrast occurs at the micro-level, that is, the specific ways in which a given deity is worshiped Still, Alvar argues, the differences may not be that relevant. For instance, the lack of a head priest in the mithraic iconography does not show the presence of the 'sacrificing pater'. Departing from the notion that mithraic sacrifices were performed without a priest, Alvar shows that the iconography should be read at the symbolic level: Mithras himself is the 'sacrificing pater.'⁷ Lastly, even strange practices should not deter us from establishing the parallels between Roman cult practices and the mysteries. For instance, the 'traditional' self-gelding performed in the Magna Mater cults is toned down as being neither common, nor done hastily in a trance. Rather, the emasculated priests had in all likelihood been prepared and the gelding was performed under control reenactment (which does not occlude a ritualistic reenactment).⁸

The last chapter serves as conclusion and destroys the link between Christianity and the mysteries on the levels of prayer, belief system, and ritual. Instead of viewing the success of the mysteries as a precursor to the success of Christianity, he views them as competing ideologies that evolved in the great melting pot of Roman Religion. Thus, both Christianity and the mysteries were in fact Romanized, and transformed side-to-side.

I would not recommend this book to the uninitiated in the discourses of Roman Religion. Indeed, by its very nature, a study of the mysteries is necessarily complex. No contemporary narrative of the myths remains, and, in the case of Mithras, no text pertaining directly to the cult is extant. Alvar takes this gaping hole in the sources in the manner of a successful imposition of silence on the initiates. Perhaps heavily influenced by Apuleius (which I will get to in a subsequent part of the review), Alvar follows Lucius's statement that he cannot repeat what the priest Mithras has said to him during the initiation rites⁹ à la lettre. This in itself is very limiting. Indeed, that the lack of surviving textual evidence is the result of obedience to an apparent rule of silence is but one possible alternative. Focusing on the cult of Mithras, one finds a wealth of evidence that, not only were intellectuals aware of the cult (as was the case with Augustine or Porphyry) but that there were 'experts' in the cults. Indeed, in his De antro nympharum, Porphyry mentions a certain Euboulus who wrote extensively about the cults.¹⁰ This would at least suggest an oral tradition, and more likely, a written tradition. One possible avenue of inquiry would pertain to textual transmission in Late Antiquity and the Early Middle Ages. At any rates, this problem of sources is one that deserves better treatment than using Foucault's philosophy as axiomatic in all circumstances.

Therein lies the fundamental problem with Alvar's analysis. To remedy to the paucity of extent documents, he relies on methodology and personal beliefs to expound on various themes. One can see these issues particularly well in two instances: in the case of Mithraic myth-making, and again in his blind use of Apuleius as a valid source for the cult of Isis. For Mithras, the situation is especially difficult, as there is indeed no written myth, and the paradigms of the myth are to be derived from the iconography, and perhaps supplement the iconography with the sparse myth of the Iranian Mithra. Alvar adds one variable to the mix: the reconstruction of Cumont, which despite his warnings, he uses rather extensively.

The use of the iconography is the only reliable source that Alvar uses for the cult of Mithras. The Cumont narrative has been widely discredited. Alvar himself states that every sentence not taken directly from the iconography 'may very well be mistaken.'¹¹ The parallel with the Iranian Mithra is also one that Alvar discredits subsequently in the book: the Persian deity that emerged out of Iron Age Iran has evolved.¹² What then, can be derived from Alvar's analysis? Did the Mitroacs indeed possess a system of belief based on the myth of the their deity? The answer must come from comparative evidence with the other mysteries. Ultimately, no answer can be decisive.

In the case of Isis, the problem is again in the use of the source material. The main source that Alvar uses is the Golden Ass, which he takes to be true, not by analysis, but rather, because 'he [Apuleius] was writing for a sophisticated audience capable of appreciating the truth-value of his account from its own circumstantial knowledge.'¹³ Again, this is not only a simplistic vision of the text of Apuleius, but also erroneous on a few counts. First, he fails to consider the Golden Ass as a work of comedy, and that we must, therefore, be careful of the literary tropes. A careful reading of the ritual shows an overwhelming presence of words pertaining to flowers, which, on the one hand may be associated with the cult of Isis, but may very well be a hyperbole. Also, the presence of legal jargon (for instance in XI.24) indicates the more traditional contractual nature of the bonds between a person and the deity, which in turn would indicate that Lucius's audience may not have been so knowledgeable.¹⁴ Lastly, Alvar argues that the various branches of the cult were not in contact with one another, which he takes from the refusal of the Isis priest in Rome to recognize the initiation of Lucius in book XI of the Golden Ass.¹⁵ If such is the case, what evidence can we draw from Apuleius? To what extent is Apuleius's discussion of Isis an isolated incident, with iconography specific to that area? Ultimately, without an external source to confirm or deny what is said by Apuleius, little can be achieved from a reading of the Golden Ass.¹⁶

In spite of this criticism, Alvar attempts to restore the link that once allowed scholars to link the 'oriental' cults of Isis, Cybele and Mithras.¹⁷ And indeed, he explains rather well the structural similarities between the three. What he successfully convinces this reader of is that the cult of Magna Mater and the cult of Isis were incredibly similar, and that gaping holes about understanding in one cult, can be used to construct a narrative about the other cult. However, the Mithraic cult appears to be significantly different both a the structural level, and at the mythological level. Most notably, the absence of women, and the astrological character of the cult are important differences. Thus, Alvar's synthesis of the mysteries offers his reader a challenging yet coherent and cogent account of the three major mysteries, highlighting not just the similarities between the cults, but forces the reader to think about the material and form his own opinion of the mysteries.

1 Jaime Alvar, Romanising Oriental Gods, trans. by Richard Gordon (Leiden: Brill, 2010), pp.17-23, esp. pp.21-22.

2 Ibid, p.23.

3 I will use this word loosely to describe specifically Cybele, Isis and Mithras.

4 Jaime Alvar, Romanising Oriental Gods, esp. pp.132-142.

5 Although the form varies, this does indeed seem to be a universal: castration in the cult of Cybele, abstinence in the case of Isis. The Mithraic evidence is more tenuous, but I am overall convinced that the myths did contain some form of morality. Jaime Alvar, Romanising Oriental Gods, pp.146-155, pp.200-203.

6 Ibid, the comparison is set up specifically pp.206-231.

7 Ibid, pp.351-353.

8 Ibid, pp. 246-261.

9 Apuleius, The Golden Ass find reference.

10 Jaime Alvar, Romanising Oriental Gods, pp.74-75.

11Ibid, p.78.

12 This point is unfortunately made too late in the book. Ibid, p.345.

13Ibid, p.337.

14See Apuleius, The Golden Ass, XI.24: Perfectis sollemnibus: the word sollemnibus has both a legal connotation, and can be used for civil rituals. It indicates that Lucius is still reasoning as a Roman, and is aware that he is addressing a Roman, non-initiated audience. See XI.23: Quaeras forsitan satis anxie, studiose lector, quid deinde dictum, quid factum; dicerem si dicere liceret, cognosceres, si liceret audire. The two past contrafactuals indicate that the audience cannot know the secret initiation rites. Linking this to the perfectis sollemnibus, we see Lucius's desire to express what has just happened in a way that makes sense to his audience. The exempla is interesting, and it can be inferred that these rituals were perhaps not so unique. This interpretation would follow with the rest of the book, where Apuleius hints at the fact that these cults are, in fact, shams.

15Alvar, Romanising the Oriental Cults, pp.217-221.

16In this respect, I follow the view of Bowden. Hugh Bowden, Mystery Cults of the Ancient World (Princeton: Princeton University Press, 2010), p.167.

17Alvar spends the bulk of the introduction explaining how that break came about, while the first chapter reconciles the three cults as possible unity.

Selected Passages of the Golden Ass by Apuleius, Book 11; with Commentary

This is a relatively long post, but that may be helpful to anyone who studies Mystery Religions or Religions of the Roman Empire. This was written as part of a translation project in Fall 2011, directed by Professor Harvey. The commentary at the end provides both grammatical and cultural information.

For further reading:
1/Winkler, Auctor and Actor
more specialized literature, but interesting argument.
2/ Bowden, The Mystery Cults of the Ancient World
Excellent introduction to Mystery Cults
3/ Apuleius, The Golden Ass, Trans. by Robert Graves.
My favorite translation, combines accuracy with a quality of writing characteristic of Graves.

XI. 1- At the onset of the night, asinus Lucius is about to to pray to the queen of the gods.

2. 'O Queen of heaven,ⁱ you are appearing as Ceres, original mother of grains, who, while rejoicing in the discovery of your daughter,ⁱⁱ after you removed the bestial diet of the ancient acorn,[and after] you have shown mild food, now cultivates the Eleusian soil.ⁱⁱⁱ Or you are heavenly Venus, who, at the time of the first creation of things united a diversity of sexes with fathered Love, and having propagated the offspring from human kind in eternity,^iv you are worshipped at the sea-girded sanctuary of Paphos.^v Or you are the sister of Phoebus, who, after the labor of pregnant women was relieved by soothing cures,^vi you educated so many peoples, and now you are venerated at the famous shrines of Ephesus. Or, during wailing nights, you are dreadful Prosperpina, of a triple appearance, suppressing attacks of spirits and holding fast the bolts of the earth, wandering in many places, you are appeased in various ritual.^vii [You who are] illuminating all city walls with that feminine light and nourishing fertile seeds and managing uncertain light from the course of the sun; by whatever name, by whatever rituals, by whatever shape^viii is it proper to invoke you: O Goddess [please] make these extreme afflictions of mine stop already, O Goddess, restore my fortune that has collapsed, O Goddess, grant a respite and peace from this savage fall from grace.^ix Let there be an end to hardship, let there be an end to dangers.^x Drive out the hideous appearance of this four-footed [beast], and return me to my Lucius. But if some divine will presses upon me with relentless cruelty, let me at least die, if it is not allowed [for me] to live.'
3. After I poured out these requests and added wretched lamentations in this way,^xi again sleep, draped around my weakened soul, overcame me in that same bed.^xii But I had not yet closed my eyes, and behold, in the middle of the sea, the divine appearance bearing forth the face venerated by gods emerges; and thereupon little by little, the pellucid appearance seemed to have paused before me, after she cast out the sea from her whole body.^xiii I shall attempt to recall to you her marvelous splendor, if nevertheless the poverty of the human speech will grant me the ability to set it out in words, or if her divine-will will have supplied an abundant amount of rhetorical eloquence.^xiv

Already in the first place, her hair, most abundant and luxuriant and gradually entwined around her divine neck [or] freely scattered about gently flowed down. Her crown of many forms with various flowers^xv had grazed her exalted head, in the middle of which certainly a flat roundness above her forehead was shining forth a white light in the manner of a mirror or more correctly an image of the moon; to the right and on the left it was held together with the coils of surging snakes,^xvi from above it was adorned with the outstretched ear of wheat pertaining to Ceres. And also her multicolor garment, interwoven with fine linen, now bright with a pale whiteness, now yellow with a golden flower, now burning with red blush.^xvii And what indeed was most of all^xviii silencing my might [was] the most black palla^xix shining with a grisly brilliance, which [was] returning on all sides, and under the right flank, recurring under the left arm, thrown over in the manner of a knob, and there was part of the garments hanging down with many knots, [the garnment] was undulating gracefully to the furthest extremities with little knots of threads.

4. Along the embroidered extremities and in the surface itself of [her dress],^xx there was glittering scattered stars and in the midsts [of the stars] a half-moon^xxi was breathing fiery flames. Yet, wherever the beautiful edge of that palla was flowing, a crown, made from all of the flowers and all of the round-fruits,^xxii was clinging [to it] with a indivisible bind. Already the things carried for a while were diverse. For indeed in her right hand she bore a rattle^xxiii of copper, small ordinary rods were thrust through the narrow place, bent back in the form of a belt. The thrice-shaking of the rattle with a trembling arm^xxiv returned a melodious sound.^xxv In her left she displayed a gold cup, on the arms of which, where it was visible, there was rising a snake, head held high with a wide swollen neck. Her sandals, woven with the victorious folliage of the palm tree, were covering her rosy-feet.^xxvi Such and of such size the Goddess, breathing the felicitous buds of Arabia, deemed me worthy [to address] by voice:

5. “Behold, I am in your presence, having been stirred by your prayers, O Lucius, I, the parent of the things of nature, mistress of the elements, first-born of the ages, highest divinity, queen of the dead, first among the Gods, single appearance of gods and goddesses; I who dispense by my commands the bright summit of the sky, the healing winds of the sea, the mournful silences of the world-below. I whose single divinity as whole of the world is venerated in the form of many shapes, various rites, and under many a name.^xxvii Thence, first-born Phrygians call^xxviii me Pessununtia, Mother of God, from there, the autochtones of Attica call me Cecropeian Minerva,^xxix the floating Cyprians call me Paphian Venus,^xxx arrow-carrying Cretans call me Diana Dictynna,^xxxi the trilingual Sicilians call me Stygian Proserpina,^xxxii the Eleusians call me the ancient goddess Ceres,^xxxiii some call me Juno, others Bellona, those men of yours call me Hecate, and those men Rhamnusia. And the Ethiopians, who are illuminated by the nascent rays of the dawning sun-god, and the Africans,^xxxiv and the Egyptians, being strong in ancient doctrines, and honoring me with the proper rites, call me by my true name, Quee Isis. I am present, pitying your fate, I am among you, supporting [you] and favorable [to you]. Send away your weeping, and let your wailing go, drive out your grief; already a day of salvation begins to dawn for you by my providence. Therefore, accordingly, hold out your stretched soul with these commands of mine. The day, which is born out of this night, is dedicated to me by eternal religious rites.^xxxv Then, when the winter storms have abated, and the stormy waves of the sea have been abated, at that point my priests, dedicating a coarse vessel to the navigable sea, shall offer a libation of foremost supplies. You should wait for that sacred moment with neither a sollicitous nor a profane mind.^xxxvi

6. For, with my warning, a priest, in the preparation of the ritual, shall carry in his right hand a crown of roses^xxxvii attached to the sistrum.^xxxviii Thus, without hesitation, after the little crowd was dispersed, eagerly join^xxxix my procession supported by [my] will and, gently, just as if you are about to kiss the hand of the priest, after you pluck the roses from the nearest priest, cast off without doubt yourself from the hide of that beast, which has, for a while, been most vile and detestable to me.^xl And may you not dread anything whatsoever of my orders as being difficult. For, in this very moment, when I came to you, and at that same time as I am in your presence, I am instructing my priest by means of a dream about the things which are following and must be done.^xli By my order, the constricted crowd of people shall depart from you, nor, among the joyous revelries and festive spectacles, shall anyone shudder at that shameful appearance of yours, which you are bearing, nor shall [anyone] subsequently explaining [this] to anyone shall accuse your suddenly changed appearance.^xlii Remember [these things] completely, and always hold, kept in your penitent mind, that the remaining time of your life all the way until the end of your last breath, is given to me. Nor is it all-together unjust to owe to her, under whose auspices you shall have returned to me, because you shall live.^xliii However, you shall live wealthy, you shall live glorified in my guardianship, and when you, having completed the time of your age, shall descend to the underworld, there, likewise, in my underground semi-sphere, as you see now, you, yourself dwelling in the Elysean fields, shall frequently adore me, having been propitious for you, a light shining forth in the darkness of Acheron and reigning in the innermost parts of Styx.^xliv But if you shall deserve our divine favor from painstaking devotions and scrupulous attendace of religious services and obstinate abstinence, then you shall also know that, to myself alone is it permitted to prolong life for you beyond the time established by your fate.^xlv

XI.7-14: Description of the procession of the festival of Isis. Lucius eats the roses and turns back into a human. He is faced with the priest, who shall instruct him in the mysteries of Isis.

[…] 14. With this having been done,^xlvi the priest, with a merry face, particularly astonished at my now human^xlvii form, spoke thus:

15. 'After you have had the care of many and diverse hardships and of the great storms of Fortune, you nevertheless came, O Lucius, to the gate of Peace and the altar of Forgiveness.^xlviii Neither the circumstances of birth nor indeed its dignity^xlix nor still the very learning by which you have flourished were of use to you, but you, fallen to servile pleasures from the hazard of green youth,^l have carried back the grim reward of unfortunate curiosity. But, nevertheless the blindness of Fortune, while it tortures you with the worst of dangers, led you to the that wealth of religion^li with unwary malice. Let her go now, and let her rage with the highest degrees of madness, and let her seek some other substance for her cruelty; for unsafe calamity has no place over those whose lives the majesty of our goddess has claimed in service for herself. What thieves, what servitude, what roundabout travels of most dangerous roads, what fear of daily death is useful to foul Fortune? Having now been received in the guardianship of Fortune, but a seeing [Fortune],^lii with whose splendor of light she illuminates the rest of the gods. Take up, then, a happier face, in harmony with that white dress of yours,^liii join^liv the procession of the savious goddess with a renewed step.^lv Let those-lacking-in-religion see, and let them see and recognize their error: “Lo and Behold, Lucius, who was freed from former hardships, and rejoicing in the providence of great Isis, he triumphs over his fortune; for which reason he is yet safer and better protected.” Give the name of this holy army, by which sacrament^lvi you were once asked, and now devote yourself to the compliance of our religion, and be placed in the voluntary service^lvii of the ministry. For, when you begun to serve for the goddess, then you shall greatly the profits of your freedom.'

16. In that way the extraordinary priest, who was prophesyzed, drawing fatigued breaths ceased to speak.^lviii Then, I mingled with the religious stream of people^lix and moving forth, I joined [the procession], known and visible to the entire city,^lx having been singled out by the fingers and approbations of the most famous men. All of the people were telling tales^lxi about me: 'Today, the august will of the all-powerful goddess transformed him to human foms. By Hercules, he is happy and thrice blessed, he who deserved the most clear patronage of the heaven by the innocence and faith of a previous life, so that born again in that way, at once was promised to the service of the holy rites.'^lxii

Among these things and the tumult of the feasts of the vows,^lxiii advancing little by little, we arrived at the shore of the sea, and we travelled to that very place, where my donkey-self had been housed the day before.^lxiv In that very place, when the images [of the gods] had been set down according to religious usage, the highest priest [first] uttered the most solemn prayers from a chaste mouth, then offered and dedicated to the goddess a ship, most skillfully built, and decorated with wonderful paintings of Egyptians all around it, after it was purified^lxv by a bright torch, an egg and sulfur.^lxvi The gleaming linen of this happy hull was carrying forth embroidered letters: these letters renwed the vow about prosperous navigation of new merchandise.^lxvii Already, a rounded pine for a mast was rising with a lofty brilliance, [and] with a visible mast-head as emblem, the stern curved by a stern figure was glittering, having been clothed with gloden leaves,^lxviii and the entire keel, polished like a bright citrus-tree, was glowing.^lxix Then, the whole of the people, both the devotees and the profane, eagerly amassed baskets filled withh spices and similar offerings, and above the waves,^lxx they poured in offering a meal made with milk, until the ship, filled with large gifts and favorable curses,^lxxi freed from its anchor cables, was returned to the sea by a personal and peaceful breeze. After she rendered herself invisible to us by the distance of her march,^lxxii the bearers took up their sacred standards,^lxxiii and the eager people again pursued with zeal^lxxiv the return to the temple with the same manner of decorum of the pomp.

XI.17-18- The procession ends with what appears to be a fairly traditional ritual: the reading of vows in favor of the emperor, the senate, the knights and the Roman people. The people depart, but Lucius is kept intentus in deae specimen. Lucius then is visited by family members and clients, who lavish him with generous gifts.

19. Thus, after each^lxxv had been addressed individually from duty, and speadily were narrated my old toils and present joys,^lxxvi I carried myself again to the most pleasing, in my opinion, view of the goddess, and after dwellings were rented out^lxxvii inside the enclosure of the temple, I established for myself a temporary Lar.^lxxviii Thus, I was near the private minsteries of the goodess, and indivisible in the cohabitation^lxxix of the priests, and an indivisible worshipper of the great divine will. Nor was there a single night nor any sleep barren with the sight or warning of the goddess, but with her frequent sacred advices, she recommended that I, having been long since destined to, now at last be initiated. And although I, provided with eager desire, nevertheless was being delayed by religious terror,^lxxx because indeed, I had painstakingly come to know the difficult worship of the cult, how arduous the restraints of abstinence,^lxxxi and how life, which is exposed to many accidents, must be fortified cautiously by examination. Reflecting repeatedly these matters with myself, I do not know by what manner, although hurrying, I kept postponing.^lxxxii

XI.20-23: Probably to quell Lucius's doubts, Isis sends an old slave Candidus with presents for Lucius, which has the desired effect, as Lucius begins anew his initation with a newfound vigor. At last, Lucius is ready for the ceremony and the priest indicates the things that Lucius must bring to the ceremony. After a set of ritual ablutions, and an unknown ritual, the civil element of the ritual can now begin.

24. By morning, it was done, and after ritual offerings^lxxxiii were completed, I proceded, having been dedicated by means of twelve stolae,^lxxxiv a custom religious enough,^lxxxv but I was restrained by no chain to speak about this of course, because, thereupon, from that time, many people present were looking. In fact, in the very middle of the sacred temple, indeed having been ordered by the wearer of byssina^lxxxvi to stand on top of a platform made of wood, before the image of the goddess, but I was made visible by the florals depicted on my garnment. And on my shoulders, was hanging a precious cloack behind my back down to my heels. Nevertheless, wherever you look, I was being marked by animals drawn around [my cloack] in various colors; here were Indian dragons, there northern^lxxxvii gryphons, whom another world begat in the form of a winged large bird.^lxxxviii Sacred men named this the Olympian stola.^lxxxix But on my right hand, I was carrying a torch heightened by flames and my head was encircled with a beautiful crown of white palms with leaves beaming forth in the manner of rays.^xc Thus, since I was adorned in the likeness of the sun and set up in the manner of a divine statue, after the curtains were drawn suddenly, the people vacillated in my sight.^xci Then I celebrated the most happy birth of the sacred rites,^xcii and there were agreeable banquets and humorous parties.^xciii And further, the third day was celebrated with and an equal ritual of ceremonies, and there was a sacred breakfast and there was the lawful consumption of my initiation.^xciv Then a little bit later, in that very place, lingering for days, I enjoyed the inescapable delight of the image of the goddess, obviously having pledged a privilege that cannot be repaid.^xcv

XI.24-30: Lucius finishes chapter 24 with a prayer begging for the protection of the goddess, and subsequently arrives home safely. He is then visited by Osiris, who is orders Lucius to be initiated in his sacred rites. After another costly initiation, Lucius is asked by a third deity to be initiated, which he ends up doing, albeit reluctantly, having been ruined by the previous two initiations.

iI chose not to capitalize “heaven” and stay true to the syntax of the Teubner edition.

iiRepertu laetata filiae, the supine ablative, which goes with laetata, is better translated as a noun. The reference is to Ovid V, the rape of Proserpina, the daughter of Ceres, who was captured by Dis while she was picking flowers in Sicily.

iiiQuae, […], uetustae glandis ferino remoto pabulo. The ablative absolute ferino removo pabulo is modified by a genitive of description “uestustae glandis”. This is an interesting reference to the times before agriculture; similarly another ablative absolute miti commonstrato cibo shows a sequence of time. The notion of time is further marked by “nunc” in nunc Eleusiniam percolis. This last phrase is interesting as it marks both an activity “cultivating”, and a place of residence, and also a very common site of worship of Ceres at Eleusis. This reference of Eleusia prefaces the subsequent listing of cults: Venus at Paphos, and Diana/Artemis at Ephesus.

ivThe ablative absolute subole humano genere propagato is translated similarly as in (iii) and apparently displays the sequence of order: first the goddess performs a worthy task, and now she is worshiped/resides in a place.

vCicumfluo Paphi sacrario... the island of Cyprus is surrounded by the sea, hence the circumfluo. The translation of Robert Graves reads sea-girded, which is what I used.

vii.e.: Diana. The ablative absolute partu fetarum medelis lenientibus recreato shows the soothing of birth. Also, recreo, are, avi, atus is a refreshing, reviving in a positive sense. Most translators have used it to mean relieve, and this is my choice as well.

viiNocturnis ululatibus horrenda Proserpina triformi facie: Proserpina is one of three manifestations of Hecate (along with the greek Kore). The triformi facie is mirrored in the three present active participles: laruales impetus comprimens, terraeque claustra cohibens, lucos diuersos inerrans. Propitiaris in uario cultu: unlike the previous two, Proserpina is appeased, showing the difference of character with the other two goddesses.

viii Ista...lumina: Apuleius is taking us away from the specific indentifications with deities and addressing the moon again, whoever she might be. The ambiguity is conveyed in the series quoquo nomine, quoquo ritu, quaqua facie. The uncertainty could also emphasize the lack of locality in the cult, and the lack of a set ritual. This may also prepare of us for Lucius's multiple and costly conversions.

ixTu meis iam nunc extremis aerumnis subsiste: Tu in the vocative warns the reader of the incoming imperative subsiste. This structure is repeated in the following segments tu … adfirma. Meis … extremis aerumnis is a dative of purpose. The iam nunc combination is probably emphatic and shows Lucius's weariness of being an ass. Literally: O You, make my extreme afflictions stop now. Tu … adfirma: a clever reminder that Lucius was a wealthy, well-connected, young man, as indicated in his relationship with leading men of the town of Hypata, Milo; and the fact that the wealthy Byrrhena was his foster-mother (II.2-7). Tu saeuis exanclatis casibus pausam pacemque tribue: exanclatis is a compound participle, which, literally means out of having the care of, which I translated loosely as care. Saeuis … casibus is an indirect object of tribue.

xSit satis laborum, sit satis pericolum: both jussive subjunctive. I translated satis laborum, satis pericolum as “an end to” rather than enough of, to show a bit more consistency with my translation above of Lucius's prayer that the Goddess ends his tribulations.

xiAd istum modum fusis precibus et adstructis miseris lamentationibus: two ablative absolutes that show completed action.

xiiCubile, cubilis: Lucius is here referring back to X.35, where he says that he fell sleep on a mollissimo harenae gremio, which is consistent with the image of the cubile in XI.3.

xiiiToto corpore … excusso pelago: an interesting ablative absolute. Literally meaning casting-off the sea, which could be a comical way to say that the Goddess, after this stupendous event, needs to dry herself off. This is certainly consistent with the comical tone of the text. The physical separation of toto corpore from excusso pelago can be used for clarity's sake, to remove the confusing that it is the sea that has been stricken out from her whole body.

xivEius mirandam … oris humani: the formula has a definite comic connotation. The apparent reverence set out by the vocabulary in the prodosis 'si tamen mihi disserendi tribuerit facultatem paupertas oris humani' is offset by the fact that the sentence is a future more-vivid, which removes any question about whether or not the author has the ability to describe the Goddess. This interpretation is furthered by the hyperbole set out in the second prodosis: dapsilem copiam elocutilis facundiae.

xvCorona multiformis uariis floribus sublimen: genitive of description coupled with an ablative of description.

xviI chose to follow the translation of Gwyn Griffiths here for the word sulcus, sulci.

xviiRoseo rubore is an intriguing repetetion.

xviiiLonge longeque: most of all.

xixA palla is a sort of lady's garment.

xxEius here either refers to the yet identified Goddess or to her dress. Planities, planitiei, is used here to mean flatness or the flat part of the dress. Hence I interpreted eius to refer to the dress rather than the Goddess.

xxiSemestris generally means half a year, but the meaning of “half” can sometimes (as in this case) be used. I want to thank Stefan for bringing this to my attention. The emblems set forth in stellae … semestris luna are found in three instances in Isic iconography, (1) on a marble statue from Hermopolis, (2) on a marble funerary relieve for the Isis-priestess Galatea in the second century AD, and (3) on a mosaic of the Orontes. See J. Gwyn Griffith, Apuleius of Madauros, The Isis Book (Leiden: Brill, 1975), p.130.

xxiiTotis floribus totisque constructa pomis recalls the description of her crown in XI.3. The word poma, ae generally is used to mean apple, but can often be used to mean any round-fruit. The use of the adjective totus, a, um leads me to opt for the more general meaning. The flowers in combination with the fruit can be interpreted as both signs of luxuriance, revelries and abundance. This would be consistent with the way Lucius addresses the great goddess in XI.II as the nourishing goddess: ista luce feminea conslustrans cuncta moenia et sudis ignibus nutriens laeta semina et solis ambagibus dispensans incerta lumina.”

xxiiiCrepitaculum, i: the word came to refer specifically to the sisteum of Isis.

xxivCrispante bracchio undoubtedly refers to the motion of the arm, which ressembles a trembling movement.

xxvBrachio crispante trigeminos iactus, reddebant argutum sonorem: Trigeminos iactus are both accusatives, indicating extent of time. The subject of reddebant are the traiectae mediae paucae uirgulae. This is an interesting description of the mechanism of a rattle.

xxviPedes... intextae: the sandals are woven with the leaves of the palm, clearly a symbol of victory. In Greece, however, the symbol of the victor is the laurel tree as indicated in the myth of Daphne and Apollo in Ovid's Metamorphosis Book I. The palm may then be an African particularity.

xxviiEn … orbis: This passage, and the introduction of Isis recalls the way Lucius addresses her in II.2 as a single goddess, worshipped by all under the many names. The entire structure of the paragraphy is inverse to that of II.2, first she introduces herself as the one goddess, and then in a second place, she introduces her names, which are specifications of the cults associated with Isis in the non-classical world.

xxviiiThe verb appelant, which comes at the end of the sentence, governs all of the accusatives, and the subject are the various people.

xxixCecropeiam Mineruam: the autocthones of Attica are clearly a reference to the Athenians, whose patron goddess is Athena/Minerva. This association is further reinforced by the Cecropeian epiteth. Cecrops is mentioned in Strabo's Geography 9.1.18 as an early founder of Athens about whom authors disagree. He is alos mentioned by Apollodorus in the Library 3.14.1, where it stated that, under his reign, Athena and Poseidon vied for the possession of Athens. Apollodorus indicates a tradition which claims that Cecrops was appointed judge of the dispute by Zeus, along with Cranaus and Erysichton. Apollodorus, however, disagrees and claims that the twelve gods were the judges of the dispute.

xxxPaphiam Venerem:this particular epitheth, unlike the previous one does not refer to any particular legend, but rather to the place of worship of Venus at Paphos. This is also stated in XI.2.

xxxiDiana Dictynna: I found a single reference to Diana referred to as Dictynna. Dictynna is a name that Diana used when she defied Britomartis, the goddess of the moon in Western Crete. Dictynna was the name of the goddess of the moon in Eastern Crete. See Robert Graves, The Greek Myths, pp.179-181.

xxxiiSiculi trilingues: probably refers to the fact that Sicily was once colonized by Carthaginians, Latins and Greeks. Stygiam Prosperpinam: Ovid (Book 5) claims that it is in Sicily that Diis captures Proserpina and takes her away in the underworld.

xxxiiiThe association between Eleusis and Ceres is like that of Venus and Paphos, it is where Ceres is worshipped. See also n.iii.

xxxivAri: This word is not in the dictionary. The translators Gwyn-Griffiths, Graves and Kenney take the word to mean Africanus. This could be a paleographic abbreviation of Africanus that made its way into modern editions.

xxxvI transformed the active into a passive for clarity's sake. Furthermore, Apuleius ends the clause with religio. My translation allows for the word order to be maintained.

xxxviNec sollicita nec profana mente: the choice of word used by Isis is interesting. Lucius, in the first two books, is clearly depicted as a quintessential Roman. That Isis asks him to await the ritual with an “open-mind” foreshadows the description of the ritual.

xxxviiRoseam […] coronam: the crown of roses is particularly important for Lucius, as the maid Photis, his lover who accidently turned in into an ass, had prescribed this as a remedy in Book III.25.

xxxviiiManu dextera sistro cohaerentem: The sistrum is already described in XI.4. The priest displays the same elements as the divinity he must worship.

xxxixAlacer continuare: the adjective alacer modifies the subject being addressed by Isis. The English translation would be awkward had alacer been translated as a simple adjective.

xlEt … exue: de proximo is a prepositional phrase which modifies decerptis, and indicates from whom Lucius needs to eat the corona. The main verb exue comes at the end, and governs the whole sentence. Most translation choose to translate the ablative, accompanied with the genitives, pessimae mihique detestabilis iam dudum beluae istius corio, as a direct object. I chose to maintain the te as a direct object. The meaning is slightly different. In my translation, it is Lucius who is trapped within the shape of the beast, and his true-self needs to be cast out from the prison. Lastly, the use of istius matches the pessimae mihique detestabilis beluae and reinforces the hatred that Isis bears for the ass.

xliQuae … praecipio: the object of praecipio is facienda, which, is turn is modified by the relative clause quae sunt sequentia, literally, the things which are following and must be done.

xliiFaciem... criminabitur: Isis warns Lucius ahead of time of the fact that the miracle will be done in play sight of the procession, but that Lucius should not be scared and that he shall not be accused, probably of witchcraft, by anyone present at the procession. One can infer two things from this particular incident; (1) that Isis is not known to have performed public miracles (or that they were otherwise not attributed to her cult), which would make the present miracle seem unnatural; and (2) that a charge of witchcraft is a serious matter for Romans.

xliiiMihi … uadata: uadata is a word loaded in legal terms, and is used to mean “to bind by bail to appear in court.” The transformation of Lucius, then, is viewed by Apuleius as a legally binding agreement between Lucius and the goddess. The logic of Isis's resoning is explained subsequently. Nec iniurium … uiues: the goddess Isis justifies the price of the transformation by quod uiues. The fact that Lucius would die lest transformed is stated above in XI.2: mori saltem liceat, si non licet uiuere.

xlivUiues autem beatus, uiues in mea tutela gloriosus: the wealth, of which Isis is speaking, is clearly not financial. Reading ahead to XI.28, we are told that Lucius dreads his initiation in the cult of Osiris because of the scarcity of his expenses (sacris sumptuum tenuitate), implicating that he has now become poor. The idea of reading the text with the end in mind was suggested by find reference. Campos Elysios incolens ipse: a further promise of Isis, that Lucius shall live among heroes in the Elysian fields, and be as blessed in death as he shall be in life. Acherontis … adorabis: Isis also demands worship in death, as a price for the transformation. One can actually wonder if Isis can promise such a reward, and if she can actually deliver. In other words, this passage, when read in conjunction with XI.28 and XI.30 if Lucius is not indeed a Golden Ass still.

xlvQuodsi … licere: a future more vivid clause, which shows that if Lucius does the (one-might-call) overbearing demands of Isis, then he will realize the awesome power that Isis has to extend the life of her followers beyond fate, a power that is not granted to any other gods in mythology.

xlviApuleius refers here to the fact that Lucius was covered with the cloak of an assistant of the priest during the transformation from an ass, into a man.

xlviiThe word used here is hercules, which I took to be used as an adverb modifiying perhumanum; being not capitalized, it makes little sense to translate the word as the Greek hero.

xlviiiAd portum Quietis et aram Misericordiae: these are clearly not actual landmarks of Cenchra or Corinth, but rather metaphorical places, made up by Apuleius to indicate both the end of the toils of Lucius, as well as to refer back to the great forgiveness of Isis expressed in XI.6.

xlixNatales … quidem: natales refers here to the situation of the birth, and dignitas refers to the privileges given to the birth. The implication is that the temporal powers of the higher orders of society are of little use in the face of Fate and the divine powers.

lApuleius here refers to two aspects of Lucius's curiosity: (1) his appetite for magic, which led him in the first place to Thessaly, and (2) his voluptuous liaison with Photis, the maid of his host, who is responsible for his transformation. The brazenness of the youth is a subject for the ages, having been addressed on numerous occasions by Juvenal (Satire I, III).

liAd religionem istam beatitudinem: the use of the pronoun ista indicates the negative connotation ascribed to the word religio, which is often associated with the negative superstitio.

liiThe adjective participle videntis is used in opposition to the adjective nefariae used in the previous sentence to describe the different, evil Fortune that led Lucius down his adventure.

liiiCandido isto habitu tuo refers to the white cloak of the priests of Isis, which a priest used to cover the naked Lucius. This may also refer to the whiteness of Lucius's life, having been given a new chance under the auspices of Isis. This is consistent both with what the priest has said above, and what Isis describes in XI.5-6.

livThe verb is comitare which means join as an attendant. The priest clearly means for Lucius to take part in the procession.

lvInnovanti gradu: the play of words in clever. The renewed step probably refers to a level of confidence, as indicated in the translations of Gwyn Griffith and of Kenney. However, it may also have a more literal meaning and refer to the difference of walking between an ass and a human. This clearly serves the comic of the situation.

lviCuius non olim sacramento. The word sacramentum, sacramenti, indeed means sacrament, but sacraments or oaths taken often asked for a certain sum of money to be deposited. This is interesting because Lucius's salvation costs him a life of servitude, along with great monetary costs.

lviiMinsterii iugum […] uoluntarium: again a further paradox on the cult of Isis, as it is clear that Lucius is not, in fact, voluntarily joining the service of Isis, but is rather coerced by Fortune.

lviiiSacerdos egregius fatigatos anhelitus trahens: the paradox is clear between the overwhelming power of the goddess and the physical weakness of the priest. This remark is placed immediately after the statement that onlookers will marvel at Lucius's well-being (absolutus Isidis magnae prouidentia gaudens Lucius), and again, one can question the wisdom of joining a mystery cult.

lixPermixtus agmini religioso procedens: literally: the religious crowd. I chose to keep the notion of stream of people, to keep in line with the comic character of the book.

lxApuleius is redundant. Permixtus, procedens and comitabar all carry the same meaning.

lxiThe latin reads fabulabantur. The way Lucius is describing the crowd is talking about him as elucubrations.

lxii Felix... statim sacrorum obsequio desponderetur: Even the people are surprised by Lucius's sudden conversion. When read in conjunction with the fabulabantur, this shows that Lucius does not feel that his conversion is so sudden, but perhaps also that he is not “thrice blessed.”

lxiii Festorum votorum: literally the processions of the vows. The vota were vows often taken in the name of a certain deity. They were the occasion for a great ceremony that usually culminated with a sacrifice. In the case of imperial vota, these were taken at the beginning of the year, and again at the end of the year. The presence of magistrates clad in purple in XI.8 may suggest some form of imperial vota procession.

lxivQuo ipsum illum locum: refers back to the cliff mentioned in XI.1.

lxvPurrissime purificatam: J. Gwyn Griffith points out that the alliteration purrissime puficatam is typical of mithraic cults.

lxviIbidem … dedicauitque: the structure is peculiar. It begins with an ablative absolute, simulacris rite dispositis, which shows the initial step of the ritual. The focus of the sentence is on the object of the ritual, nauem faberrime factam picturis miris Aegyptiorum circumsecus uariegatam, and the emphasis here is on the lavishness of the gift, and also is a reminder of the non-Latin origin of the cult, both in the substance of the sacrifice (a ship) and in the symbology of the designs (Aegyptiorum). The subject is then announced summus sacerdos, followed by an ablative of means taeda lucida et ouo et sulpure, and these look forward to the end of the sentence and the verbs nuncupauit dedicauitque. The next segment, sollemnissimas preces de casto praefatus ore, is centered around the participle praefatus, which modifies sacerdos. The fact that praefatus is a perfect participle indicates rather the second step of the ritual, and the speaking of the ritual. The last step is the dedication of the ritual: Quam purissime purificatam deae nuncupauit dedicauitque. Quam … purificatam recalls the nauem, the object of verbs the nuncupauit and dedicauit. Deae is the indirect object. The sentence, in other words, is built like the ritual: 1) the ritual placing of the divine images, 2) the speaking of the prayer by the priest, and 3) the naming and the dedicating of the ship to Isis.

lxviiEae litterae uotum … nauigatione: the usage of instaurabant shows that these are probably vota suscepta, or vows undertaken at the beginning of the year.

lxviiiBracteis aureis: the repetition emphasizes the glitter of the leaves.

lxixFlorebat: The english lacks a word of the same caliber. Floreo, ere, ui recalls the flowers present at the ceremony and appear to be, at least in Apuleius's view, a large part of the Isis cult.

lxxHuiusce modi: very likely refers to offerings as well as the volume of offerings (roughly 2 gallons worth of offering). This is confirmed by the use of the word fluctus, us, which denotes some sort liquid offering on which libations were used.

lxxiDevotionibus: the word has mixed connotation. That Apuleius feels the need to indicate that the devotions were favorable clearly shows that devotio did in fact carry the modern meaning of curse. We can translate the word then, as meaning plight or supplication to the gods, both good and bad.

lxxiiQuae postquam cursus spatio prospectum sui nobis incertat: I loosely translated this sentence. Literally: After she rendered undertain to us the sight of her by the distance of her march.

lxxiiiSacrorum geruli sumtis: again a loose translation of this ablative absolute. Literaly: with the things of the sacred bearers having been taken up.

lxxivAlcres … capessunt: hyperbole emphasizing the zeal of the audience.

lxxvSingulis refers to the family members and servants who visited him in XI.18.

lxxviPraesentibus gaudiis: one must look ahead to the end of the chapter to understand the irony of this statement.

lxxviiConductis: the word in this context is part of the jargon of tenants and landlords. See Juvenal, Satire III: 'Si potes avelli circensibus, optima Sorae aut Fabrateriae domus aut Frusinone paratur quanti nunc tenebras unum conducis in annum.' The fact that Lucius has to rent a space within the temple reinforces the idea that the service of Isis has a cost.

lxxviiiLarem temporarium mihi constituo: clearly a synecdoche. The implication is that Lucius set up for himself a small dwelling. Two things are interesting here in the construction of the language. First, that Lar can be substituted for house shows that each household had tutelary gods. Second, the presence of tutelary gods in the temple shows that the service of Isis is not exclusive, as Lucius finds out in XI. 27, 29, where he is commanded to be initiated in the rites of Osiris and a third unnamed deity.

lxxixContuberniis: the word has sexual undertones and can be used to mean concubinage.

lxxxAt ego … retardabar: the first time Lucius voices some sort of discontent or hesitation at joining the orders. The zeal he had initially found so enticing is now a bit scary.

lxxxiCastimoniorum abstientiam satis arduam: refers to II.7-10, and the very sexual declaration of love for Photis and steamy descriptions of the sexual act between the two.

lxxxiiDefferebam: the imperfect shows the repeatedness of the action. Also, the verb foreshadows the difficulty of the conversion in XI.23.

lxxxiiiPerfectis sollemnibus: the word sollemnibus has both a legal connotation, and can be used for civil rituals. It indicates that Lucius is still reasoning as a Roman, and is aware that he is addressing a Roman, non-initiated audience. See XI.23: Quaeras forsitan satis anxie, studiose lector, quid deinde dictum, quid factum; dicerem si dicere liceret, cognosceres, si liceret audire. The two past contrafactuals indicate that the audience cannot know the secret initiation rites. Linking this to the perfectis sollemnibus, we see Lucius's desire to express what has just happened in a way that makes sense to his audience. The exempla is interesting, and it can be inferred that these rituals were perhaps not so unique. This interpretation would follow with the rest of the book, where Apuleius hints at the fact that these cults are, in fact, shams.

lxxxivDuodecim sacratus stolis: Hyperbolic number of twelve. Furthermore, the stola is generally a relatively rich garment, reserved for matrons. The ridiculousness what is necessary for the ritual is twofold: first the high number of dress required means that Lucius had to spend a great deal of money; second, the dress imply some effeminacy.

lxxxvHabitu quidem religioso satis: the word habitus, habitus can mean both a custom and dress. So one can translate this: a dress certainly religisous enough or a habit certainly religious enough.

lxxxvi i.e. a priest.

lxxxviiGripes Hyperborei: the reference is to the Hyperboreans, a mythical people in northern Thrace. The word itself is an adjectives that comes from the greek, and literally means men dwelling beyond the north wind (Βορέας ). Boreas is said to live in Thrace. Ammianus Marcellinus quotes Homer as the initiator of this tradition (Res Gestae XXVII.4.3). For more details, see Robert Graves, The Greek Myths. The design follows the dracones indici who are also doubly exotic in that the place of origin has semi-mythical characteristics, and the beast itself is exotic.

lxxxviiiSed floride depicta ueste conspicuus: contrast with the byssina that the priest is wearing. Lucius is also wearing a pretiosa chlamida. Furthermore, is embroidered by uario colore circumnotatis … animalibus. The cost of the embroidery and the design is mirrored by the cost of the color. Lucius is clearly doing more than is required by this ostentatious display of wealth.

lxxxixHanc olympiacam stolam sacrati nuncupant:Then Lucius is not conspicuous solely because of the wealth displayed by his garnment, but also because the tradition the animals are a part of a tradition foreign to the cult of Isis.

xcPerhaps a personal aesthetic choice, but Lucius looks ostentatiously horrible.

xciSic ad instar solis extornato me et in uicem simulacri constituto, repente reductis, in aspectum populus errabat: This can perhaps be understood as a parody of Apolo. This sentence begs the question: are the people astonished by majesty of the sight, or the ridiculousness of the sight. For Lucius, this is clearly a majestic occasion, but the lofty iconography of the Indian dragons and the Hyperborean Griffons, coupled with his crown of white palm are in stark contrast with the sober nature of the cult of Isis expressed in XI.19. Then, the people's reaction can be understood as one of a people intrigued not by the majesty of the scene, but by its ridicule.

xciiJ.Gwyn Griffith, E.J. Kenney and Robert Graves all understand this as the birthday of the initiation of Lucius, which I think is correct. Natalem clearly refers to a birthday, the word sacrorum means religious rites, and is perhaps an appositional, e.g. the birthday of the rites.

xciiiSuaues epulae et faceta conuiuia: the implication here is that Lucius paid for all of these banquets and parties. The use of the plural indicates not just the fact that these banquets took place on multiple occasions, but also the costs of throwing said parties, which were part of the ea that Lucius had to provide.

xcivDies etiam … legitima consummatio: again Lucius emphasizes the amount of food that is being consumed during these rites, three days worth of banquets, followed by a breakfast. The nominal sentence et teletae legitima consummatio is the perfect conclusion for the rites. Indeed, Lucius's initiation was consummed. The costs of the initiation were indeed, tremendous.

xcvInremunerabili quippe beneficio pigneratus: The use of money jargon (inremunerabili) shows that Lucius has no hope of recovering the investment of his money spent in the rituals.

Note: The image of Mother Isis is from http://www.thefaeriesandangelsmagazine.com/resources/Isis.jpg