Initiation

“Initiation” is used in modern scholarship to refer to two types of personal transition mediated by ritual. The first and less controversial use describes the rites by which an individual gained access to the secret knowledge and experiences offered by such cults as the Eleusinian or Samothracian Mysteries. The second type involves rituals performed to mark the transition from childhood or adolescence to adult status, which is to be distinguished from sexual maturity. The Greeks agreed on a specialized terminology to describe the first type (muesis or telete and related words), but not the second. With respect to both types, initiation is conceived as a kind of death and rebirth. Many scholars have detected in ancient Greek culture parallels to the “puberty rites” and “initiation rituals” described in modern tribal cultures by social anthropologists. These rites are characterized above all by a period of physical withdrawal and marginal or liminal social status.

While Greek initiation rituals for both males and females have been posited, there is much more evidence involving the transformation of boys into men; that this transition might be the focus of greater concern and ritual elaboration is not surprising, since the status of adult male was a necessary prerequisite for citizenship and its privileges in the developing Greek polis. In fact, there is a fair amount of evidence for institutionalized age-classes of young men who were required to undergo a period of marginalization and specialized training before they were considered adults (the Spartan agoge and krupteia, the Kretan agela, the Athenian ephebeia). For many scholars, an underlying assumption about this second type of initiation is that it existed as the remnant of a prehistoric initiation rite practiced by the Indo-European ancestors of the Greeks, but this hypothesis is difficult to prove. The Spartan krupteia in particular has the look of an institution that developed relatively late in tandem with the militaristic, totalitarian state. Another oft-noted problem with some of the female “initiations” is that while the rituals appear to follow an initiatory pattern, the participants are not an entire age-class, but only a few representatives of that class (as with the Athenian arrhephoroi, girls who served Athena). In the end, coming of age remained a pivotal concept in Greek culture, a fundamental source of inspiration for both myths and rituals. Whether these were the relics of an early “age of initiation” or more recent productions must be the subject of further study.20