and question-begging definition, on the same lines as the
last.

APPENDIX B

The Greek Mysteries And Christian Mysticism

The connexion between the Greek Mysteries and Christian Mysticism is
marked not only by the name which the world has agreed to give to that
type of religion (though it must be said that [Greek: mysteria] is not
the commonest name for the Mysteries--[Greek: orgia, teletai, tele]
are all, I think, more frequent), but by the evident desire on the
part of such founders of mystical Christianity as Clement and
Dionysius the Areopagite, to emphasise the resemblance. It is not
without a purpose that these writers, and other Platonising
theologians from the third to the fifth century, transfer to the faith
and practice of the Church almost every term which was associated with
the Eleusinian Mysteries and others like them. For instance, the
sacraments are regularly [Greek: mysteria]; baptism is [Greek:
mystikon loutron] (Gregory of Nyssa); unction, [Greek: chrisma
mystikon] (Athanasius); the elements, [Greek: mystis edode] (Gregory
Naz.); and participation in them is [Greek: mystike metalepsis].
Baptism, again, is "initiation" [Greek: myesis]; a baptized person is
[Greek: memyemenos], [Greek: mystes] or [Greek: symmystes] (Gregory Ny.
and Chrysostom), an unbaptized person is [Greek: amyetos]. The
celebrant is [Greek: mysterion lanthanonton mystagogos] (Gregory Ny.);
the administration is [Greek: paradosis], as at Eleusis. The
sacraments are also [Greek: telete] or [Greek: tele], regular
Mystery-words; as are [Greek: teleiosis, teleiousthai, teleiopoios],
which are used in the same connexion. Secret formulas (the notion of
secret formulas itself comes from the Mysteries) were [Greek:
aporreta]. (Whether the words [Greek: photismos] and [Greek: sphragis]
in their sacramental meaning come from the Mysteries seems doubtful,
in spite of Hatch, _Hibbert Lectures_, p. 295.) Nor is the language of
the Mysteries applied only to the sacraments. Clement calls purgative
discipline [Greek: ta katharsia], and [Greek: ta mikra mysteria], and
the highest stage in the spiritual life [Greek: epopteia]. He also
uses such language as the following: "O truly sacred mysteries! O
stainless light! My way is lighted with torches, and I survey the
heavens and God! I am become holy while I am being initiated. The Lord
is my hierophant," etc. (_Protr._ xii. 120). Dionysius, as I have
shown in a note on Lecture III., uses the