Introduction
The Mysteries of Samothrace have been celebrated on the Island of Samothrace for probably a millennium as the center of a religion that drew devotees from the whole Greek and Roman worlds. The population understood that religion could modify the nature of the human subconscious mind, directly impacting a person’s experience of reality and belief in one’s ability to affect reality via thinking. Today, there is a rising interest in the religious insights from Hellenic Civilization and cultic practices. This essay focuses on The Mysteries of Samothrace, its mysterious cults, and its activities in practicing religion before monotheism’s development. As a prerequisite for enlightenment, the primary objective is to motivate individuals to go on a journey inside themselves. Understanding The Mysteries of Samothrace’s approach to spirituality and polytheism may significantly contribute to defining human religious identity and consciousness.
The Island of Samothrace
Location of the Island
Samothrace is a Greek island located in the northern Aegean Sea, off the coast of Thrace. The Island of Samothrace, one of the most picturesque in the Aegean archipelago, appears in the distance as a giant balloon floating on the water, partially obscured by a bluish mist (Roux, 1981). Mount Phengari, which gives it its distinctive profile, peaks at 1,600 meters, is rounded, rocky, bald, and towers above previously densely forested slopes (Roux, 1981).
The area is endowed with sulfurous springs, some of which are still used in modern medicine. From the peak, one can see an expansive panorama bounded to the west by Thasos, to the north by the Thracean mountain range, and to the east by the Asia Minor coastline (Daumas, 2005). Samothrace is renowned for its vathres rather than its beaches. These vathres are the natural lakes produced by the many waterfalls on the Island.
The Island is around 80 square kilometers, roughly half Thasos and less than one-ninth of Mytilene. Except for a small coastal plain in the northwest suited for market gardening, it was a hilly region where the inhabitants found limited pastures for its goat and sheep herds (Roux, 1981). In the past, the Island’s forest offered more wood for building than it does now. It also produced a magnetic iron ore with a peculiar magnetic pull (Cumont, 1944). Samothrace was poorly situated: too far east to be on the trade route that went through Thasos to the woods of Macedonia and the minerals of Mount Pangea. The location was equally too far west to be on the route that led across the straits to the colonies of Pontus and the wheat plains of Scythia.
In terms of its relative physical location, the Island was virtually on the edge of Hellenism, close to the south of the gap that the valley of the Hebros creates in the mountain range. The north wind rushes into this corridor and, after sweeping the sea, attacks with full force the old acropolis, the unimpressive natural harbor it ruled at the entrance of the valley’s river. The place was concealed and was often considered the sanctuary of the Great Gods. The Island was and continues to be difficult to reach: the boats that link the Island to the mainland are forced to suspend operations every year when the Meltem is released.
Populations Resident on the Island
The islands are the defining feature of Greece’s morphology and have always been a vital element of the country’s culture. Six thousand islands and islets are distributed across the Greek Seas, but only 227 are inhabited (Roux, 1981). The name Samothrace is derived from the fact that the earliest Greek immigrants on the Island of Thrace came from the Island of Samos, the source of the name Samothrace. These settlers were forced to practice fishing to supplement their livelihood. As indicated by the silver coins created by the city throughout the archaic era and the significant contribution imposed on it following the Persian Wars, most Greeks experienced affluence (Daumas, 2005).
The community would produce the rings that initiates would wear on their fingers (Cumont, 1944). (Goeva, 2002) Plutarch’s patriotism was exacerbated by the fact that troops were motivated by malice during battle encounters. Aristophanes briefly references the mysteries of the Great Gods in the Persian fleet.
The Syncretism of Peoples
The Cult and their Practices
The population on the Island was conscious of cult practices, and rituals were performed in sanctuaries which provided initiates with confidential information that let them gain the favor of the gods. In their religious understanding, the key to gaining access to the gods rested mainly on self-awareness and clarity of consciousness. The gods were utilized as physical representations of the inner reality that can manifest desire (Gočeva, 2002). The Sanctuary of the Great Gods became a national shrine for the Macedonians after a young prince from Macedonia visited the sanctuary to learn about its mysteries and ultimately married an Epirian princess (Burkert, 1987).
From then on, northern Macedonia and Samothrace became the most significant locations for Hellenism. Scholars have provided the divine hierarchy of the ‘Great Gods’ and have described all the gods of the Greek pantheon that the city also honored (Cumont, 1943). Ancient Samothrace owed its grandeur and prosperity to its Great Gods more than its people.
As with the significant Pan-Hellenic sanctuaries of Delphi, Delos, and Olympia, Samothrace’s shrine of the Great Gods was accessible to everyone. Few facilities designed explicitly for initiation rites were off-limits to non-initiates. At the entrance of the “Hieron” and the “Anactoron,” a sign warns the devout, “Uninitiated are not permitted to enter” (Goeva, 2002). As with Eleusis, the initiation consisted of two degrees: an essential and superior initiation. Today, researchers have focused more on Samothrace, specifically the moral proclivities of mystics. Hecate, under the name Zerynthia, and Aphrodite-Zerynthia, two significant nature deities, are shown to be equally worshipped in Samothrace (Daumas, 2005). Their religion was separated from that of the Great Mother and more closely associated with Greek-familiar deities.
Researchers add that disobedience would necessitate the sinner’s confession. The rituals involved standing on a stone, facing a priest positioned on a similar stone situated symmetrically compared to the block in which a big torch was buried, confessing mistakes, and repenting. Near the northeast corner of the Hieron, American archaeologists uncovered a unique mechanism consisting of three stones raised as the ground level increased (Festugière, 1951).
This is at least the interpretation suggested for the device which American excavators discovered. The completion of the initiation process resulted in the new mystic receiving the red scarf and the iron ring. The rituals promised him the protection of the Great Gods against the dangers of this world, particularly the dangers of the sea, and against the uncertainties of the other (Goeva, 2002). The shrine of the Great Gods was utilized for rites of initiation that took place at night and were illuminated by torches and lights.
The relief divides the sanctuary structure into three portions from east to west. The two lateral zones, to the east of the hill’s crest line and the west of the western branch of the stream, feature relatively contemporary constructions that are only distantly associated with the cult’s celebration (Cumont, 1943). To the east, facing the city, the exquisite propylaea of Ptolemy II and the enigmatic circular region dominated by the equally enigmatic structure dedicated by Philip III and Alexander IV (Burkert, 1987). To the west, a large Doric portico adorned with sculptures, the theatre, the vast Victory fountain, and several banquet rooms can be found (Larson, 2007). The sanctuaries were kept holy and intentionally guarded as a connection to the gods for initiates.
Famous Initiates into the Sanctuary of the Great Gods
Access to the temple, initiation rituals, and interaction is at the heart of the Greek religion’s Mystery. Many paramount individuals, like the Spartan general Lysander, the historian Herodotus, and many more from Athens, were initiated into the mysteries (Cumont, 1943). Both Plato and Aristophanes mention the temple in their respective writings. Famous insiders also include Adaios, son of Corragos, Macedonia, who in the second part of the fourth century dedicated the building of the Doric entablature to the Great Gods (Cumont, 1944). The great Greek builders of that time were compelled to undergo initiation since they erected and modified the Great Gods’ monuments and sanctuaries.
The necessity for initiation before entering the sanctuary also applied to Queen Arsinoe, a renowned insider. Similarly, the Gattilusi family of Genoa has been identified as a prominent insider (Roux, 1981). In contemporary academia, initiations relate to two forms of human change mediated by ritual in the Hellenic culture. The first, less contentious use, refers to the procedures by which a person obtained access to the confidential information and experiences given by cults like the Eleusinian and Samothracian Mysteries (Larson, 2007).
After Phillip II’s coronation in the Hellenistic period, the sites became Macedonian national sanctuaries, where Alexander the Great’s dynastic successors competed in extravagant displays of wealth (Roux, 1981). During the Roman period, Varro was an important religious center and expanded on the enigma after Hadrian’s visit (Dimitrova, 2008). At the end of Late Antiquity, when the temple presumably closed due to persecution by the late Roman Empire, records of the religion started to vanish.
Diffusion of the Cult of Samothrace
The Spread and Fate of the Cult of Samothrace
Sacrifices on Great Events
The Mysteries of Samothrace describes several religious rites whose primary objective was to gain divine favor. Residents of Samothrace, for instance, would discuss sacrifices before significant occasions; they had a weird and extraordinary tradition and cultic practices (Duff, 1999). For instance, the initiates would immolate a guy by hitting him above the diaphragm with a dagger. They then estimate the victim’s future based on the limb convulsions and blood flow after the victim’s fall.
The adherents of old traditions recognized that no one sacrifices without the aid of a philosopher. The belief systems are founded on the old wisdom that one should only give sacrifices acceptable to the gods via the mediation of these individuals who understand the divine essence (Diodore de Sicile, 1865). In Samothrace, these thinkers have immense power in peace and battle; allies and adversaries respect the bards’ songs. When two armies often face one other with swords, the bards would hurl themselves in front of the combatants and soothe them in the same way that one tames violent monsters with magic.
Cultic Rituals to Protect Initiates from the Wrath of the Sea
Some ancient authors identify this goddess with the Kabeiroi group of gods. Scholars are confident that the initiation to the gods included protection from the sea’s wrath as one of its promises and advantages (Hérodote, 1982). According to ancient texts, the Great Gods are mighty and protecting deities (Diodore de Sicile, 1865). Some think they protect in need, while the majority say they provide safety at sea. Depending on what an initiate desired most from experience, the rewards conferred may have meant different things to various individuals. The ceremonies were intended to expose initiates to new information and put them in touch with the deity so that they may undergo a moral metamorphosis (Plutarch, 1919).
According to the Greek historian, Diodorus Siculus of the first century B.C., initiates of the Samothracian mysteries were more devout, more just, and better in every aspect than they had been before to the cult ceremonies.
The role of the Samothracian gods seems distinct from that of the Kabeiroi worshiped elsewhere. It was believed that initiating the mysteries of the Samothracian gods would safeguard sailors from storms at sea. The Kabeiroi of Lemnos was Hephaistos’ associates and were linked with metalworking and wine consumption (Augustine, 2018). At Thebes, only one Kabeiros existed, and he was paired with a younger male figure named Pais. Scholars identify parallels between the Theban and Lemnian Kabeiroi cults and the Samothrace cult (Diodore de Sicile, 1865). All three places practiced mysteries, and all three cults were concerned with understanding the beginnings of life.
Researchers noticed that the sanctuary at Thebes had similarities with the sanctuary at Samothrace, indicating that the ritual was customary. Both were situated in valleys near streams and featured apsidal structures, but it was evident that the deities connected with each location were distinct (Diodore de Sicile, 1865). Studies indicate that exterior similarities may have helped identify the Theban Kabeiros, Lemnian Kabeiroi, and Samothracian Theoi Megaloi (Augustine, 2018). However, there is no solid proof that these divinities sprang from the same source or that the gods of Samothrace were ever named Kabeiroi.
Dances and Ululations in the Cult of Samothrace
Songs and dances have been documented as part of the cult ceremonies from at least the seventh century B.C. when pilgrims traveled in the dark from the adjacent ancient city. As the initiates entered through a massive marble gateway onto the eastern slope of the shrine, they may have heard water rushing down a canal under the entry (Diodore de Sicile, 1865). Amid music and chanting originating further into the sanctuary, the potential initiates approached a circular court excavated into the ground.
Here, ceremonial dancing and other performances may have occurred, surrounded by bronze sculptures possibly erected by former initiates. Noise, darkness, and the usage of blindfolds likely generated a state of altered consciousness that prepared participants for the following ceremonies and divine revelations. By the flickering flame of oil lamps and lanterns, they started the steep journey down the Sacred Way to reach the sanctuary’s core to be initiated into the secrets of the Great Gods. These dances and ululations were meant to appease the gods.
Symbolism in the Cult of Samothrace
Similarly, the Cult of Samothrace was distinguished by sculptures that conveyed meaning and a specific mental condition. For example, The Winged Victory of Samothrace is one of the few Greek monuments for whom the particular original site is known (Augustine, 2018). The sculpture was created as a sacrifice to the gods for a sanctuary on the Greek island of Samothrace. Placed at a height, people may view her from a distance and appreciate the sense of tranquility and confidence that she represents. The Winged Victory of Samothrace is a rare Greek artwork with a known original location. It was fashioned as a god-honoring sacrifice for a temple on the Greek island of Samothrace (Diodore de Sicile, 1865). It was constructed not only to honor the goddess Victory but also to commemorate a naval engagement. Such symbolism can be found in depicting several other gods worshipped on the island.
When seen as a whole, the time of Hellenistic influence is one of the most innovative in the history of religions. It was a moment of spiritual change in the Greek and Roman empires, during which established cults perished or were substantially modified, and new religious organizations emerged (Cumont, 1944). The primary virtue of Hellenism is Eusebeia, which is sometimes translated as religiosity. This entails a dedication to the worship of the Hellenic Gods and actions to support this devotion. Additional fundamental values are hospitality, self-restraint, and moderation. However, the upheaval that followed the Roman government’s control of religion relegated Hellenic teachings and belief systems to a minority labeled as pagans by the Roman Empire’s authority.
Current Location and State of Sanctuary of the Great Gods
Located around 6 kilometres northeast of Kamariotissa, the Sanctuary of the Great Gods is now one of Greece’s most fascinating ancient sites. Archaeological evidence indicates that the Thracians constructed this fertility temple about 1000 B.C. (Martin, 1955). By the fifth century B.C., the cult’s secret ceremonies and sacrifices had drawn notable travelers, including the Egyptian queen Arsinou, Philip II of Macedon, and the Greek historian Herodotus. Remarkably, the sanctuary functioned until paganism was outlawed when Christianity dominated the Greeks’ religious life, and they forgot their old wisdom (Roux, 1981). Today, the Archaeological Museum at the Sanctuary of the Great Gods offers an informative overview of the entire site.
Conclusion
Insights from The Mysteries of Samothrace and Greek polytheism can improve our understanding of religious beliefs and the consciousness of the gods. The Mysteries of Samothrace presents an early form of religion that believes that the gods existed and performed rituals and sacrifices through which the gods received their due. The primary characteristic of the religion is the secrecy surrounding the details of initiation and ritual practice, as well as their polytheistic view of the gods.
As evidenced, the Hellenic civilization’s Sanctuary of the Great Gods played a crucial role in connecting believers to their gods so that they could fulfill their desires. The Greeks appreciated the need for the gods and the sanctity of the sanctuaries in communicating with the representations of higher beings. The religious practice emphasizes self-awareness and rituals that connect the individual to the gods. The effects of the collapse of Greek religious beliefs and the loss of knowledge from the Hellenic period are still debated. There is an apparent need to restore the lost knowledge of the Hellenic civilization to enrich human understanding of the significance of human consciousness and its role in religion.
References
Augustine, S. (2018). The City of God-Abridged. New City Press. 6(1), 37-73.
Asgeirsson, J. M., DeConick, A., & Uro, R. (2020). Thomasine traditions in Antiquity: the social and cultural world of the Gospel of Thomas. Brill.
Burkert, W. (1987). Ancient mystery cults. Cambridge, Massachusetts, and London, England.
Cumont, F. (1944). Les mystères de Samothrace et l’année caniculair. Revue de l’histoire des religions, 107(1), 55-60. Web.
Cumont, F. (1943). Les Mystères de Samothrace et l’année caniculaire. Comptes rendus des séances de l’Académie des Inscriptions et Belles-Lettres, 4(1), 469-470. Web.
Daumas, M. (2005). De Thèbes à Lemnos et Samothrace : Remarques nouvelles sur le culte des Cabires. Topoi, 2(1), 851-881. Web.
Dimitrova, N. M. (2008). Theoroi and initiates in Samothrace: the epigraphical evidence. ASCSA.
Diodore de Sicile. (1865). La Bibliothèque historique. Historial Library. Web.
Duff, T. (1999). Plutarch’s Lives: exploring virtue and vice. Oxford University Press.
Festugière, A.J. (1951). La Religion Grecque A L’age Hellénistique. Revue des Études Grecques, 301(1), 314-324. Web.
Gočeva, Z. (2002). Le culte des Grands Dieux de Samothrace à la période hellénistique. Kernos, 15(1), 309-315. Web.
Hall, M. P. (1973). The secret teachings of all ages. Lulu.
Hérodote, H. (1982) Paris, Lefevre et Charpentier, traduction de P.-H. Larcher. Web.
Kim, Y. R. (2021). The Cambridge companion to the Council of Nicaea. Cambridge University Press.
Larson, J. (2007). Ancient Greek cults: A guide. Routledge.
Martin, R. (1957). Lehmann (K.). Samothrace. A guide to the Excavations and the Museum. New York University Press, 1955. Revue des Études Grecques, 70(331), 516-517. Web.
Plutarch, Lives. (1919). Demosthenes and Cicero. Alexander and Caesar. Harvard University Press, 2(1), 1888-1906.
Roux, G. (1981). Samothrace, le sanctuaire des Grands Dieux et ses mystères. Bulletin de l’Association Guillaume Budé. 1(1), 2-23. Web.