[606] Cf. Clem. Alex. _Protrept._ 12: “O truly sacred mysteries! O stainless light! My way is lighted with torches and I survey the heavens and God: I am become holy whilst I am initiated. The Lord is the hierophant, and seals while illuminating him who is initiated,” &c. Ib. 2: “Their (Demeter’s and Proserpine’s) wanderings, and seizure, and grief, Eleusis celebrates by torchlight processions;” and again p. 32. So Ælius Aristid. i. p. 454 (ed. Canter), τὰς φωσφόρους νύκτας. [607] “I have fasted, I have drunk the cup,” &c. Clem. Alex. _Protrept._ 2. [608] Cf. Ælius Aristid. i. 454, on the burning of the temple at Eleusis. The gain of the festival was not for this life only, but that hereafter they would not lie in darkness and mire like the uninitiated. [609] Fragm. ap. Stob. _Florileg._ 120. Lenormant, _Cont. Rev._ Sept. 1880, p. 430. [610] Synes. _Orat._ p. 48 (ed. Petav.), οὐ μαθεῖν τι δεῖν ἀλλὰ παθεῖν καὶ διατεθῆναι γενομένους δηλονότι ἐπιτηδείους. But the μυσταγωγοὶ possibly gave some private instruction to the groups of μύσται who were committed to them. [611] Cf. Lenormant, _Cont. Rev._ Sept. 1880, p. 414 sq. [612] Soph. _frag._ 719, ed. Dind.: so in effect Pindar, _frag. thren._ 8; Cic. _Legg._ 2. 14. 36; Plato, _Gorg._ p. 493 B, _Phædo._ 69 C (the lot of the uninitiated). They were bound to make their life on earth correspond to their initiation; see Lenormant, _ut sup._ p. 429 sqq. In later times it was supposed actually to make them better; Sopatros in Walz, _Rhet. Gr._ viii. 114. [613] See Garrucci, _Les Mystères du Syncretisme Phrygien dans les Catacombes Romaines de Prætextat_, Paris, 1854. [614] There was a further and larger process before a man was τέλειος. Tert. _adv. Valent._ c. 1, says that it took five years to become τέλειος. [615] The most elaborate account is that of the Arval feast at Rome: cf. Henzen, _Acta fratrum Arvalium_. [616] μύσται is used of members of a religious association at Teos (Inscr. in _Bullet. de Corresp. Hellénique_, 1880, p. 164), and of the Roman Monarchians in Epiph. 55. 8; cf. Harnack, _Dogm._ 628. [617] Clem. Alex. _Protrep._ 2; Hippol. 1, _proœm._ Cf. Philo, _de sacrif._ 12 (ii. 260), τί γὰρ εἰ καλὰ ταῦτ’ ἐστὶν ὦ μύσται κ.τ.λ. [618] They also had the same sanction—the fear of _future punishments_, cf. Celsus in Orig. 8. 48. Origen does not controvert this statement, but appeals to the greater moral effect of Christianity as an argument for its truth. They possibly also communicated divine knowledge. There is an inscription of Dionysiac artists at Nysa, of the time of the Antonines, in honour of one who was θεολόγος of the temples at Pergamos, as θαυμαστὸν θεολόγον and τῶν ἀπορρήτων μύστην. _Bull. de Corr. Hellén._ 1885, p. 124, 1. 4; cf. Porphyry in Eusebius, _Præp. Ev._ 5. 14. [619] This revival had many forms, cf. Harnack, _Dogm._ p. 101.