Anthesteria

File:Greek - Red-Figure Chous with Eros - Walters 48206.jpg

Small terracotta wine vessels such as this one (c. 410 BC) were given as gifts during the Anthesteria. They often depict children at play or mimicking adults, here a chubby Eros pulling a toy cart. (Walters Art Museum)

The Anthesteria (Template:IPAc-en; Template:Langx Template:IPA) was one of the four Athenian festivals in honor of Dionysus. It was held each year from the 11th to the 13th of the month of Anthesterion,Template:Efn around the time of the January or February full moon.Template:Efn The three days of the feast were called Template:Transliteration, Template:Transliteration, and Template:Transliteration.

The festival celebrated the beginning of spring, particularly the maturing of the wine stored at the previous vintage,Template:Sfn whose Template:Transliteration (storage-jars) were now ceremoniously opened. During the feast, social order was interrupted or inverted, the slaves being allowed to participate, uniting the household in ancient fashion. The Anthesteria also had aspects of a festival of the dead: either the Keres (Template:Lang) or the Carians (Template:Lang)Template:Efn were entertained, freely roaming the city until they were expelled after the festival. However, the word Keres is often used to refer spirits of evil instead of the dead. A Greek proverb, employed of those who pestered for continued favors, ran "Out of doors, Keres! It is no longer Anthesteria".Template:Sfn

Name

The name is usually connected with Template:Lang (Template:Lang), the combining form of Template:Transliteration (Template:Lang, 'flower').Template:Sfn This is cognate with Sanskrit Template:Lang ('soma plant')<ref>Template:Cite web</ref> and may have referred to the 'bloom' of the grape vine.Template:Sfn The Cambridge ritualist A. W. Verrall, however, glossed the name as a Feast of Revocation (Template:Lang, Template:Transliteration, to "pray up") in reference to the aspects of the festival where the dead were considered to walk among the living.<ref>Template:Harvnb cites: Template:Harvnb</ref> Harrison also regarded the Anthesteria as primarily concerned with placating ancestral spirits.<ref>Template:Harvnb cites: Template:Harvnb; Template:Harvnb</ref>

Origins

Athenians of the Classical age were aware that the festival was of great antiquity. Its ritual marriage of a queen to Dionysus recalls myths concerning Theseus and Ariadne,Template:Sfn but this is no longer considered a dependable sign that the festival had been celebrated in the Minoan period. Since the festival was celebrated by Athens and all the Ionian cities, however, it is assumed that it must have preceded the Ionian migration of the late eleventh or early tenth century BC. This still makes it the oldest datable part of the Eleusinian Mysteries.

Days

Pithoigia

The first day was Template:Transliteration (Template:Lang, Template:Abbr 'The Jar-Opening').Template:Efn The jars of wine (Template:Transliteration) from the previous year were opened, libations offered to Dionysus, and the entire household (including slaves) joining in the festivities. Spring flowers were used to decorate the rooms of the house, the home's drinking vessels, and any children over three years of age.Template:Sfn

The days on which the Template:Transliteration and Template:Transliteration were celebrated were both regarded as Template:Lang (Template:Lang, 'unlucky'; Latin equivalent Template:Lang) and Template:Transliteration (Template:Lang, 'defiled'), necessitating expiatory libations. On them, the souls of the dead came up from the underworld and walked abroad. People chewed leaves of hawthorn or buckthorn<ref>Photius, Lexicon, μ 439: "μιαρὰ ἡμέρα".</ref> and besmeared their doors with tar to protect themselves from evil. Nonetheless, the festive character of the ceremonies predominated.Template:Sfn

File:Oinoche Anthesteria Louvre L71.jpg

Attic red-figure oinochoe depicting a young boy pulling another boy's chariot, perhaps a parody of the Anthesteria's hierogamy (430–390 BC)

Choes

The second day was Template:Transliteration (Template:Lang, Template:Lang, Template:Abbr 'The Pouring'). Merrymaking continued: people dressed themselves gaily, some in the figures of Dionysus's entourage, and paid a round of visits to their acquaintances. Drinking clubs held contests to see who could drain their cups the most rapidly. These competitions were done in silence and slaves were also allowed to participate. Others poured libations on the tombs of deceased relatives. The day also marked a state occasion: a peculiarly solemn and secret ceremony in the sanctuary of Dionysus 'in the marshes' (Template:Lang, Template:Lang), which was closed throughout the rest of the year.Template:Sfn Despite the name, there were no actual marshes in the immediate surroundings of AthensTemplate:Efn and the sanctuary was located in the Bouleuterion in the Athenian Agora. Athens' ritual queen, the basilinna, underwent a ceremony of marriage to the god. She was assisted by the Template:Transliteration, 14 Athenian matrons chosen by her husband the archon basileus, who were sworn to secrecy.Template:Sfn Burkert regarded the ceremony as a recreation of the yielding of Ariadne to Dionysus by Theseus during their escape from Crete.Template:Sfn

Chytroi

The third day was Template:Transliteration (Template:Lang, Template:Lang, Template:Abbr 'The Pots'),Template:Efn a festival of the dead. Fruit or cooked pulse was offered to Hermes in his capacity as Hermes Chthonios, an underworld figure, and to the souls of the dead, who were then bidden to depart.Template:Sfn None of the Olympians were included and no one tasted the pottage, which was food of the dead. Celebration continued and games were held. Although no performances were allowed at the theater, a sort of rehearsal took place, at which the players for the ensuing dramatic festival were selected.Template:Sfn

Notes

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Citations

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References

Attribution:

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External links

The Anthesteria Bibliotheca Arcana (1997)