A further Eleusinian symbolism is found in the festival of Hierosgamos, in the form of the mystic chests, which, according to the testimony of Clemens of Alexandria, may have contained pastry, salt and fruits. The synthema (confession) of the mystic transmitted by Clemens is suggestive in still other directions:
"I have fasted, I have drunk of the barleydrink, I have taken
from the chest and after I have labored, I have placed it back in
the basket, and from the basket into the chest."
The question as to what lay in the chest is explained
in detail by Dieterich.[39] The labor he considers a phallic
activity, which the mystic has to perform. In fact, representations
of the mystic basket are given, wherein lies
a phallus surrounded by fruits.[40] Upon the so-called
Lovatelli tomb vase, the sculptures of which are understood
to be Eleusinian ceremonies, it is shown how a
mystic caressed the serpent entwining Demeter. The
caressing of the fear animal indicates a religious conquering
of incest.[41] According to the testimony of Clemens of
Alexandria, a serpent was in the chest. The serpent in
this connection is naturally of phallic nature, the phallus
which is forbidden in relation to the mother. Rohde
mentions that in the Arrhetophories, pastry, in the form
of phalli and serpents, were thrown into the cave near
the Thesmophorion. This custom was a petition for the
bestowal of children and harvest.[42] The snake also plays
a large part in initiations under the remarkable title
[Greek: o( dia\ ko/lpou theo/s].[1] Clemens observes that the symbol
- ↑ He who achieved divinity through the womb.
