WEBVTT - Mystery Cults, Part 1

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<v Speaker 1>Welcome to Stuff to Blow Your Mind production of iHeartRadio.

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<v Speaker 2>Hey you welcome to Stuff to Blow your Mind. My

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<v Speaker 2>name is Robert.

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<v Speaker 3>Lamb and I am Joe McCormick.

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<v Speaker 2>Now many times on Stuff to Blow Your Mind when

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<v Speaker 2>discussing religion and the ancient Greco Roman world, we have

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<v Speaker 2>referred to the mystery cults, also known as the sacred mysteries,

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<v Speaker 2>or even the mysteries. Watching my Stories, we've discussed specific

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<v Speaker 2>mystery cults and a little more depth. But I was

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<v Speaker 2>recently thinking about this and I realized that this was

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<v Speaker 2>a topic that deserved deeper consideration, and indeed, I think

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<v Speaker 2>more than once I've personally kind of left it at

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<v Speaker 2>and this deity was also taken up by the mystery cults,

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<v Speaker 2>as if to delve deeper is impossible or somehow forbidden. Now,

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<v Speaker 2>certainly mysteries surrounding the various mystery cults remain and much

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<v Speaker 2>is left open to interpretation, but we do know quite

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<v Speaker 2>a lot. Whole books have been written on the topic,

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<v Speaker 2>and we're going to follow along in these episodes to

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<v Speaker 2>see what we can learn and share about the mysteries.

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<v Speaker 3>Well, Rob, I am excited to go on a journey

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<v Speaker 3>exploring the mystery cults of the Greco Roman world. But

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<v Speaker 3>I kind of like the way that you used to

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<v Speaker 3>leave it off, you know, just you know, in this

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<v Speaker 3>deity yes became a focus of the mystery cults and

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<v Speaker 3>saying no more, because that is a tradition going all

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<v Speaker 3>the way back to the ancient world itself. One of

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<v Speaker 3>the main sources we're going to be using in this

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<v Speaker 3>series is a great book called Mystery Cults in the

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<v Speaker 3>Ancient World that just got a new edition out. I

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<v Speaker 3>think it was originally published over a decade ago, but

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<v Speaker 3>it got a new edition in twenty twenty three by

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<v Speaker 3>an author named Hugh Bowden, who is a professor of

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<v Speaker 3>ancient history at King's College, London. This is a really

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<v Speaker 3>great book. But one of the things he mentioned several

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<v Speaker 3>times is ancient writers bringing up a mystery cult and

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<v Speaker 3>then saying I have been instructed in a dream not

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<v Speaker 3>to say any more about this.

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<v Speaker 2>I can.

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<v Speaker 3>My lips are sealed, like Paulsenius will be like, then,

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<v Speaker 3>this really interesting thing happened in Samothrace, of which I

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<v Speaker 3>can tell you nothing, which itself makes for a very

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<v Speaker 3>enticing subject.

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<v Speaker 2>Yeah, and and course runs completely counter to our modern

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<v Speaker 2>understanding of history, like, now everything must be revealed, Please

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<v Speaker 2>reveal it to us.

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<v Speaker 3>Yeah, everything except when you have met face to face

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<v Speaker 3>the terrifying power of a god or a goddess. Now, Rob,

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<v Speaker 3>I know today you wanted to wanted to do some

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<v Speaker 3>work laying the groundwork establishing a bit about the historical

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<v Speaker 3>context of broader Greco Roman religion in the ancient Mediterranean world,

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<v Speaker 3>which is the context in which these mystery cults existed.

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<v Speaker 3>But before we do that, I thought it might be

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<v Speaker 3>important just to do a little bit of disambiguation on terminology,

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<v Speaker 3>because if you are coming into an episode called mystery cults,

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<v Speaker 3>and you are bringing the normal connotations of the word

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<v Speaker 3>mystery and cult that modern English speakers would bring with you,

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<v Speaker 3>that might send your mind off in several different wrong

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<v Speaker 3>directions at once.

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<v Speaker 2>That's right. If you were to tell someone I just

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<v Speaker 2>joined a mystery cult today, you might be it might

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<v Speaker 2>be accurate to think, oh, this individual joined a book club,

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<v Speaker 2>or maybe this is a really cool band name. And

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<v Speaker 2>if someone were to join a mystery cult, say in

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<v Speaker 2>the nineteen eighties or nineteen nineties in say the United States,

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<v Speaker 2>well it's going to have different connotations and it might

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<v Speaker 2>read to a certain it might lead to a certain

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<v Speaker 2>amount of panic. But yeah, we have to differentiate a

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<v Speaker 2>mystery cult in its ancient application.

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<v Speaker 3>Here, right, And so we need to do work on

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<v Speaker 3>both of those words, actually, on mystery and on cult.

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<v Speaker 3>So in in modern English, the word cult is typically

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<v Speaker 3>used to mean a specific type of religious phenomenon, almost

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<v Speaker 3>always with pejorative connotations. So a cult refers to a marginal,

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<v Speaker 3>extreme and usually socially harmful form of religion from the

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<v Speaker 3>point of view of the person choosing this term. So,

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<v Speaker 3>for example, a cult is a religion that has relatively

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<v Speaker 3>few adherents compared to major world religions. Maybe one that

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<v Speaker 3>enforces strict reverence and obedience of a human leader. Maybe

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<v Speaker 3>religion that requires adherents to cut off contact with loved

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<v Speaker 3>ones and the rest of the outside world. Things like that.

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<v Speaker 2>Yes. Indeed, the word cult has often been used by

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<v Speaker 2>more established religious groups against new religious movements, new religious

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<v Speaker 2>movements that could potentially have harmful attributes but may not.

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<v Speaker 2>This was a hallmark, of course, of the Christian countercult

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<v Speaker 2>movement of the late twentieth century, often targeting Christian groups

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<v Speaker 2>held as heretical by larger Christian organizations, which of course

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<v Speaker 2>is a tail almost as old as Christianity itself in

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<v Speaker 2>many respects.

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<v Speaker 3>And in some cases what the Christians were saying about

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<v Speaker 3>those people probably resembled what the Roman Pagans were saying

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<v Speaker 3>about the early Christians. You know, they meet in secret,

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<v Speaker 3>and they eat babies alive and stuff.

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<v Speaker 2>Yeah, and of course all this bleeds over too into

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<v Speaker 2>fiction and fantasy. You know, if you play Dungeons and Dragons,

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<v Speaker 2>you've probably noticed that I haven't checked in the new

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<v Speaker 2>Monster Manual which just came out. I have a copy

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<v Speaker 2>of it, but I haven't gotten to the cultists yet.

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<v Speaker 2>But generally, cultists are an enemy type in Dungeons and Dragons.

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<v Speaker 2>And what do you think of in Dungeons and Dragons

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<v Speaker 2>Within the context of Dungeons and Dragons when you encounter cultists, well,

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<v Speaker 2>they are just absolute bad guys with no redeeming qualities whatsoever.

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<v Speaker 2>They're just they're villains that you battle. They see that

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<v Speaker 2>another fantasy as well.

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<v Speaker 3>Usually their own proprietary robes and daggers if you loot them.

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<v Speaker 2>Yes, yes, yeah. If you get a mini of a cultists,

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<v Speaker 2>what do you expect to see a robe and a dagger?

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<v Speaker 3>Those are the hallmarks, right, So that's what cult usually

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<v Speaker 3>means in English today in general usage, and then of

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<v Speaker 3>course you get the derivative term, you know, like cult

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<v Speaker 3>films and stuff that are more ironic usages stemming from

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<v Speaker 3>that usage. Yeah, but in the context of Greco Roman history,

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<v Speaker 3>the word cult does not have any of those connotations.

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<v Speaker 3>It doesn't have any negative implications. It does not imply

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<v Speaker 3>a marginal or unusual practice either. There were cults of

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<v Speaker 3>the mainstream gods of the Greek and Roman pantheon, so

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<v Speaker 3>you'd have the local cult of Apollo, the local cult

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<v Speaker 3>of Jupiter, the cult of Dionysus, et cetera. So when

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<v Speaker 3>used by ancient historians, you can think of the word

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<v Speaker 3>cult as basically just a synonym for the word worship

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<v Speaker 3>or system of worship. So the cult of Apollo a

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<v Speaker 3>particular time and place in the Hellenic world would be

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<v Speaker 3>the system of beliefs, practices, and social structures under which

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<v Speaker 3>Apollo was worshiped. In fact, there's a bit of interesting

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<v Speaker 3>etymology here. The English word cult is derived through several steps,

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<v Speaker 3>originally from the Latin cultus, which often literally means worship

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<v Speaker 3>but also means care in the sense of taking care

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<v Speaker 3>of something or tending to the needs of something. So,

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<v Speaker 3>for example, agriculture is tending to the needs of the fields.

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<v Speaker 3>To cultivate means to till a field and preparation for planting.

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<v Speaker 3>So the cult of a particular god is the way

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<v Speaker 3>of tending to the needs of that God in the

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<v Speaker 3>form of worship, prayer, festivals, rituals, and sacrifices, the latter

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<v Speaker 3>of which could take many forms, often agricultural products like

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<v Speaker 3>grain or the meat of livestock, or could have other forms,

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<v Speaker 3>you know, maybe a monetary donation, purchasing one of the

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<v Speaker 3>aforementioned products, or things like incense or wine.

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<v Speaker 2>So when we think of something like the cult of Cthulhu,

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<v Speaker 2>we're just talking about taking care of Cthulhu. Yes, looking

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<v Speaker 2>after Cthulhu, tending to the needs of Cthulhu, which sounds

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<v Speaker 2>far less frightening and threatening.

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<v Speaker 3>That's true, it's a beautiful thing. And in fact this

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<v Speaker 3>highlights something about Greek and Roman pagan religion that is

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<v Speaker 3>unfamiliar to practitioners of many of the major world religions today.

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<v Speaker 3>People who are primarily familiar with religion through Christianity or

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<v Speaker 3>Islam or Judaism. The most common form of public religion

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<v Speaker 3>in the Greek and Roman world was essentially a transactional

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<v Speaker 3>quid pro quo relationship between the person or the local

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<v Speaker 3>community and a god. So the person and the community

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<v Speaker 3>at large performed rituals and sacrifices in honor of the god,

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<v Speaker 3>and in return, the God was expected to provide blessings

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<v Speaker 3>to the person. So it was generally understood that, you know,

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<v Speaker 3>the gods would have power over events that were beyond

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<v Speaker 3>human control. They can maybe control how, you know, the

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<v Speaker 3>weather and agricultural outcomes and diseases and things like that,

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<v Speaker 3>and so in order to get the God to you know,

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<v Speaker 3>treat you nice as far as those things beyond human

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<v Speaker 3>control went, the thing you would do is take care

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<v Speaker 3>of the God. You would honor their festivals, you would

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<v Speaker 3>make sacrifices to them, you would do prayers for them.

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<v Speaker 3>And in that sense, you can really look at it

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<v Speaker 3>as kind of a contract. There's a bargain. We do

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<v Speaker 3>things for you, you do things for us.

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<v Speaker 2>Yeah, I think the agriculture comparison is quite apt here

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<v Speaker 2>to think of it almost as like a knowledge of

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<v Speaker 2>the unseen world that then you of course have to honor.

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<v Speaker 2>Like Okay, we've discovered this. We were aware of this

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<v Speaker 2>relationship between these entities we cannot see, but who are

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<v Speaker 2>quite powerful over human affairs. And of course we have

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<v Speaker 2>to cultivate this relationship. We have to make sure that

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<v Speaker 2>they're happy so we can be happy. This is how

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<v Speaker 2>the world works.

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<v Speaker 3>Right, and this is the main way religion is understood

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<v Speaker 3>among the ancient Greeks and Romans. That way of approaching

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<v Speaker 3>religion is fundamentally different from the major religions of the

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<v Speaker 3>world today, like Christianity and Islam, which place emphasis on

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<v Speaker 3>belief and on a form of mental submission to God.

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<v Speaker 3>Mainstream Greek and Roman religion was really there was not

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<v Speaker 3>a lot of discourse about what you believed or like,

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<v Speaker 3>you know, did you mentally internally honor and love God?

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<v Speaker 3>That That was just not really a common way of

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<v Speaker 3>approaching it for the ancient Greeks and Romans. Instead, it

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<v Speaker 3>was did you do the rituals, did you do the prayers?

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<v Speaker 3>Did you make the sacrifices, did you celebrate the festivals?

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<v Speaker 2>Yeah? Yeah, do you know what the gods want? And

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<v Speaker 2>generally what the gods want are those rituals, are those

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<v Speaker 2>sacrifices and so forth. It's more transactional.

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<v Speaker 3>I was thinking about another difference that came to mind

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<v Speaker 3>for me as I was reading this Abouden book that

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<v Speaker 3>we're going to be talking about in the series. I

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<v Speaker 3>can really only speak to my intimate familiarity with Christianity

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<v Speaker 3>here in America today. But I think a lot of

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<v Speaker 3>modern Christians, at least in the United States, would today

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<v Speaker 3>say that God does not need our worship, like he

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<v Speaker 3>is not left wanting if deprived of it. Rather, I

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<v Speaker 3>think most would say that say something like we worship

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<v Speaker 3>God because it is right to do so, that God

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<v Speaker 3>is by nature deserving of worship, and so we his

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<v Speaker 3>followers are simply acknowledging that. I don't get that impression

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<v Speaker 3>about Greco Roman pagans. I don't get the feeling they

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<v Speaker 3>would have thought of it this way. The worship and

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<v Speaker 3>sacrifices that Greco Roman pagans seem to have given the

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<v Speaker 3>gods were things that the gods wanted and in fact needed.

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<v Speaker 3>And one piece of evidence for this occurred to me

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<v Speaker 3>when I was reading Bowden's recounting of the myth of

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<v Speaker 3>Demeter and Persephone, in which Persephone has stolen a way

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<v Speaker 3>to the underworld. Demeter is left to straw looking for her. Eventually,

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<v Speaker 3>she can return back to the upper world for part

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<v Speaker 3>of the year, but has to return to the underworld

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<v Speaker 3>for another part of the year, and this ends up

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<v Speaker 3>relating to understandings of seasonal cycles. But anyway, this myth

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<v Speaker 3>is related to one of the most important mystery cults

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<v Speaker 3>in the ancient Mediterranean, the Elusinian Mysteries. More on that later,

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<v Speaker 3>but there is a part of the myth where Demeter,

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<v Speaker 3>the Greek goddess of fertile fields and the harbor, is

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<v Speaker 3>mourning the kidnapping of her daughter into the underworld, and

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<v Speaker 3>she uses her power over the fields to stop grain

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<v Speaker 3>from growing over the earth. And it turns out, at

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<v Speaker 3>least within a common telling of this tale in the

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<v Speaker 3>Homeric Hymn to Demeter, this is alarming not only to

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<v Speaker 3>humans who need to eat the grain. You know that's

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<v Speaker 3>going to cause famine on earth, but it's also alarming

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<v Speaker 3>to the gods, because the gods need to receive grain

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<v Speaker 3>sacrifices from humans, and so Zeus is motivated to do

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<v Speaker 3>something to fix the situation, and that struck me as

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<v Speaker 3>very alien to the most common ways of thinking about

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<v Speaker 3>God that I encounter at least to the twenty first

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<v Speaker 3>century American. It seems to me that that to the

0:13:45.640 --> 0:13:49.080
<v Speaker 3>Greco Roman pagans, not only was the worship of the

0:13:49.080 --> 0:13:52.400
<v Speaker 3>god's transactional. The gods were not just taking pity on

0:13:52.520 --> 0:13:55.240
<v Speaker 3>us or doing us a favor by engaging in this

0:13:55.320 --> 0:13:58.840
<v Speaker 3>deal making. They needed, or at least very much wanted,

0:13:58.920 --> 0:14:00.480
<v Speaker 3>what we were bringing to the table.

0:14:01.120 --> 0:14:04.280
<v Speaker 2>Yes. Yes, very different from the idea of well, God

0:14:04.320 --> 0:14:07.959
<v Speaker 2>created you. God wants your love, and you are loved

0:14:08.000 --> 0:14:11.760
<v Speaker 2>by God and therefore like invited into his arms. No,

0:14:12.080 --> 0:14:14.480
<v Speaker 2>this is more we need that grain, like there's a

0:14:14.800 --> 0:14:17.280
<v Speaker 2>there's an economy here, and it needs to be maintained.

0:14:17.760 --> 0:14:20.280
<v Speaker 3>Yeah, that's right. So anyway, I guess we got into

0:14:20.280 --> 0:14:23.280
<v Speaker 3>some digressions there. But that's why the word cult should

0:14:23.320 --> 0:14:24.000
<v Speaker 3>not mislead you.

0:14:24.040 --> 0:14:24.240
<v Speaker 2>There.

0:14:24.440 --> 0:14:27.440
<v Speaker 3>We're not talking about the you know, the the cultists

0:14:27.480 --> 0:14:30.040
<v Speaker 3>of dungeons and dragons. It just means a form of

0:14:30.080 --> 0:14:44.360
<v Speaker 3>worship as understood within the ancient Mediterranean. Now, the other

0:14:44.400 --> 0:14:47.480
<v Speaker 3>word in a mystery cult is mystery. This is an

0:14:47.520 --> 0:14:52.000
<v Speaker 3>interesting case too. In common usage today, mystery refers to

0:14:52.080 --> 0:14:56.160
<v Speaker 3>a sort of puzzle with a hidden solution. So a

0:14:56.200 --> 0:14:59.280
<v Speaker 3>mystery story is one where the plot is propelled by

0:14:59.280 --> 0:15:04.040
<v Speaker 3>your desire to have a question answered. There may be

0:15:04.920 --> 0:15:07.360
<v Speaker 3>a hidden solution, or there may be no known solution

0:15:07.440 --> 0:15:10.640
<v Speaker 3>at all. Sometimes a mystery refers to a thing that

0:15:10.960 --> 0:15:12.440
<v Speaker 3>a question that cannot.

0:15:12.120 --> 0:15:14.480
<v Speaker 2>Be answered right unsolved mysteries.

0:15:14.800 --> 0:15:19.000
<v Speaker 3>Yes, So this could imply that a mystery cult is

0:15:19.040 --> 0:15:23.160
<v Speaker 3>a form of worship where the main goal is to

0:15:23.280 --> 0:15:27.560
<v Speaker 3>solve some kind of information puzzle, to answer a question,

0:15:27.800 --> 0:15:31.760
<v Speaker 3>or to access a piece of hidden information. That's not

0:15:32.000 --> 0:15:35.560
<v Speaker 3>primarily what's going on with mystery cults. While the Greco

0:15:35.640 --> 0:15:39.560
<v Speaker 3>Roman mystery cults absolutely did have elements of secrecy and

0:15:39.600 --> 0:15:42.560
<v Speaker 3>privileged information, and we'll get into more of that later

0:15:42.600 --> 0:15:46.000
<v Speaker 3>as well, the main sense in which the word mystery

0:15:46.240 --> 0:15:49.040
<v Speaker 3>is used in mystery cults is to refer not to

0:15:49.120 --> 0:15:53.400
<v Speaker 3>an information puzzle, but to a specific type of secret

0:15:53.600 --> 0:16:00.440
<v Speaker 3>initiation ritual known in Greek as mysteria, which some somewhat

0:16:00.440 --> 0:16:05.400
<v Speaker 3>overlaps with other Greek concepts of orgia and teleti. Abouden

0:16:05.480 --> 0:16:09.240
<v Speaker 3>mentions these three concepts altogether. They seem to sometimes be

0:16:09.320 --> 0:16:12.560
<v Speaker 3>used interchangeably, or maybe to refer to related but slightly

0:16:12.600 --> 0:16:17.400
<v Speaker 3>different things Orgea and teleti. He translates as mystic rights

0:16:17.440 --> 0:16:22.080
<v Speaker 3>and initiations, So what are the mysteries? The mysteries are

0:16:22.160 --> 0:16:26.440
<v Speaker 3>these initiation rights, and they could indeed be described as

0:16:26.440 --> 0:16:29.760
<v Speaker 3>in many ways mysterious. They were often held at night.

0:16:30.360 --> 0:16:33.120
<v Speaker 3>They were often conducted in secret, so they might take

0:16:33.160 --> 0:16:37.480
<v Speaker 3>place inside a kind of a protected building outside of

0:16:37.520 --> 0:16:40.960
<v Speaker 3>public view. So in the case of the Elusinian mysteries,

0:16:41.000 --> 0:16:44.320
<v Speaker 3>which will describe in more detail later, I'm sure there

0:16:44.320 --> 0:16:47.960
<v Speaker 3>would be kind of publicly viewable part of this festival.

0:16:48.000 --> 0:16:50.360
<v Speaker 3>They would take place outside, people would be able to

0:16:50.360 --> 0:16:54.800
<v Speaker 3>see it going on, but eventually the festival would progress

0:16:56.040 --> 0:16:59.840
<v Speaker 3>into an enclosed area inside a kind of temple complex,

0:17:00.240 --> 0:17:04.520
<v Speaker 3>where things would happen inside and those not initiated into

0:17:04.560 --> 0:17:06.560
<v Speaker 3>the secret rights would not be able to know what

0:17:06.640 --> 0:17:10.040
<v Speaker 3>was going on. Sometimes these rights would also be mysterious

0:17:10.080 --> 0:17:14.160
<v Speaker 3>in the sense that participants might be blindfolded or hooded

0:17:14.240 --> 0:17:17.000
<v Speaker 3>so that they couldn't see or understand what was happening.

0:17:17.640 --> 0:17:24.040
<v Speaker 3>And the rights were often just made up of weird, baffling, frightening,

0:17:24.280 --> 0:17:29.560
<v Speaker 3>emotionally intense experiences and encounters with the power of the gods.

0:17:30.160 --> 0:17:34.520
<v Speaker 3>So there are absolutely things about these rights that we

0:17:34.640 --> 0:17:37.640
<v Speaker 3>might think of as mysterious and the mystery cults did

0:17:37.720 --> 0:17:42.480
<v Speaker 3>absolutely have secrets, but the mystery in the name refers

0:17:42.600 --> 0:17:46.639
<v Speaker 3>to these rights, refers to the strange, powerful, obscure rights

0:17:46.640 --> 0:17:51.000
<v Speaker 3>of initiation, not so much to an information puzzle mystery

0:17:51.080 --> 0:17:55.160
<v Speaker 3>in the Sherlock Holmes sense. If that distinction makes sense.

0:17:55.359 --> 0:17:59.320
<v Speaker 2>Yes, yes, absolutely. Now I want to add an additional

0:17:59.400 --> 0:18:03.000
<v Speaker 2>note on the term that you mentioned already, orgia. This

0:18:03.160 --> 0:18:05.200
<v Speaker 2>term is of course used in the context of religious

0:18:05.280 --> 0:18:09.920
<v Speaker 2>rights in ancient Greece, and while orgea might entail sexuality,

0:18:10.000 --> 0:18:14.719
<v Speaker 2>it does not inherently entail sexuality. I was reading a

0:18:14.720 --> 0:18:17.840
<v Speaker 2>bit about this in a really nice twenty twenty three

0:18:17.920 --> 0:18:23.960
<v Speaker 2>piece in The Conversation by Christian George Schwinzel. This is

0:18:23.680 --> 0:18:28.439
<v Speaker 2>a historian, a French historian of the ancient world, and

0:18:28.480 --> 0:18:30.560
<v Speaker 2>he writes about this, and he points out that the

0:18:30.680 --> 0:18:36.640
<v Speaker 2>term that we in common usage today, org orgy in English,

0:18:36.960 --> 0:18:40.639
<v Speaker 2>didn't come to mean group sexual activity and excessive food

0:18:40.680 --> 0:18:45.080
<v Speaker 2>and drink till after eighteen hundred CE, especially during the

0:18:45.200 --> 0:18:51.359
<v Speaker 2>nineteenth century, and especially in French literature of the time. Schwinzel, however,

0:18:51.600 --> 0:18:54.000
<v Speaker 2>stresses that this doesn't mean that the ancient Greeks and

0:18:54.080 --> 0:18:58.399
<v Speaker 2>Romans didn't engage in such activities. They certainly did, they

0:18:58.480 --> 0:19:01.600
<v Speaker 2>just referred to them by different names. Games Twinzel, who

0:19:02.280 --> 0:19:05.600
<v Speaker 2>is again himself French, wrote an entire book on the subject.

0:19:06.160 --> 0:19:08.320
<v Speaker 3>It's funny how this is one of these terms that

0:19:08.359 --> 0:19:10.480
<v Speaker 3>has come around, kind of like cult in a way,

0:19:11.320 --> 0:19:14.439
<v Speaker 3>where I use the word orgy all the time, not

0:19:14.640 --> 0:19:17.960
<v Speaker 3>to refer to anything sexual. I just mean like a

0:19:18.119 --> 0:19:22.160
<v Speaker 3>sort of an excessive indulgence in something.

0:19:22.400 --> 0:19:24.919
<v Speaker 2>Right right. Well, And in fact, he gets into this

0:19:24.960 --> 0:19:28.600
<v Speaker 2>a little bit like bringing up the film Babylon for

0:19:28.680 --> 0:19:32.000
<v Speaker 2>the kind of thing came out that same year, which

0:19:32.040 --> 0:19:34.159
<v Speaker 2>is like a Hollywood Babylon sort of thing, and he

0:19:34.160 --> 0:19:37.360
<v Speaker 2>points out that some of that the movie does contain

0:19:38.400 --> 0:19:42.760
<v Speaker 2>a fictional depiction of a Hollywood orgy in the modern sense.

0:19:43.320 --> 0:19:45.800
<v Speaker 2>But then one might say, well, this movie is an

0:19:45.920 --> 0:19:49.640
<v Speaker 2>orgy for the senses in the metaphorical sense. But again,

0:19:49.680 --> 0:19:51.679
<v Speaker 2>when you get back to the use of the of

0:19:51.720 --> 0:19:55.920
<v Speaker 2>the term orgea, it does not necessarily mean any kind

0:19:55.920 --> 0:19:59.840
<v Speaker 2>of sexual activity was going on. It could, but it

0:20:00.040 --> 0:20:05.200
<v Speaker 2>doesn't inherently mean that. So it's just another important footnote

0:20:05.240 --> 0:20:10.120
<v Speaker 2>about the the usages of the term. The French literature example,

0:20:10.400 --> 0:20:13.600
<v Speaker 2>you do see works of that in thearing that time

0:20:13.640 --> 0:20:18.359
<v Speaker 2>period that are portraying the ancient world as engaging in

0:20:18.400 --> 0:20:22.080
<v Speaker 2>these sorts of rights, that putting more of a you know,

0:20:22.119 --> 0:20:23.760
<v Speaker 2>an erotic sexual spin on them.

0:20:24.040 --> 0:20:26.320
<v Speaker 3>Right, So that's kind of an adaptation. But even in

0:20:26.359 --> 0:20:29.400
<v Speaker 3>the original Greek understanding that we were just talking about,

0:20:29.400 --> 0:20:32.720
<v Speaker 3>as explained by Bowden, there is the idea that the

0:20:33.640 --> 0:20:37.400
<v Speaker 3>orgea or orgea, these mystic rights would have been probably

0:20:38.640 --> 0:20:43.680
<v Speaker 3>extremely emotionally intense and overwhelming to the senses ancient writers

0:20:43.920 --> 0:20:46.800
<v Speaker 3>who do, even if they don't describe what the rights

0:20:46.840 --> 0:20:50.400
<v Speaker 3>themselves were, they often describe the effect of them, which

0:20:50.440 --> 0:20:54.320
<v Speaker 3>is that they are life changing, an overwhelming experience that

0:20:54.440 --> 0:20:58.840
<v Speaker 3>leaves one deeply shaken to the core exactly now.

0:20:58.880 --> 0:21:02.679
<v Speaker 2>Again, that book by Hugh Bowden has been one of

0:21:02.720 --> 0:21:06.640
<v Speaker 2>our key resources here, and Balden does a great job

0:21:06.680 --> 0:21:10.080
<v Speaker 2>as a great approach to the topic, grounding his initial

0:21:10.119 --> 0:21:13.280
<v Speaker 2>approach in a discussion of what we might refer to

0:21:13.320 --> 0:21:17.560
<v Speaker 2>as the mainstream religious ecosystem of the ancient Greco Roman world,

0:21:17.960 --> 0:21:20.479
<v Speaker 2>and then diving into where the mystery cults fit in

0:21:20.800 --> 0:21:24.640
<v Speaker 2>and how they generally differed. And we've already been engaging

0:21:24.640 --> 0:21:26.679
<v Speaker 2>with some of this, you know, we have to we

0:21:26.720 --> 0:21:31.480
<v Speaker 2>have to exit our modern understanding of organized, top down

0:21:31.520 --> 0:21:37.440
<v Speaker 2>religion and get into a different ecosystem, a different way

0:21:37.480 --> 0:21:40.199
<v Speaker 2>that things worked in order to understand then how the

0:21:40.240 --> 0:21:42.720
<v Speaker 2>mystery cults are sort of set aside even from that,

0:21:44.080 --> 0:21:47.000
<v Speaker 2>So we're we're largely dealing with the world before Christianity

0:21:47.320 --> 0:21:50.159
<v Speaker 2>and set apart from its key characteristics, namely, you know,

0:21:50.200 --> 0:21:56.160
<v Speaker 2>any notion of a centrally organized doctrinal religion. So first up,

0:21:56.760 --> 0:22:00.679
<v Speaker 2>this is this probably seems like an outrageous overstate the obvious,

0:22:00.720 --> 0:22:03.680
<v Speaker 2>but there were a lot of gods, yes, and by

0:22:03.720 --> 0:22:06.840
<v Speaker 2>that we don't just mean the standard twelve Olympians set

0:22:06.920 --> 0:22:10.719
<v Speaker 2>menu that instantly comes to mind. You know your Zeo's here,

0:22:10.760 --> 0:22:14.760
<v Speaker 2>Apollo and so forth. You know your main Greek gods,

0:22:14.800 --> 0:22:16.080
<v Speaker 2>the ones that you're going to see in a poster.

0:22:16.320 --> 0:22:20.600
<v Speaker 2>They're the ones that are frequently utilized in Greek mythology

0:22:20.680 --> 0:22:24.520
<v Speaker 2>themed works of fiction. No, I would say, instead, think

0:22:24.560 --> 0:22:29.160
<v Speaker 2>of an exhaustive cheesecake factory style menu, one that makes

0:22:29.200 --> 0:22:32.200
<v Speaker 2>you question whether the kitchen can truly deliver on all

0:22:32.200 --> 0:22:35.480
<v Speaker 2>of these diverse menu items. Only even that is not

0:22:35.520 --> 0:22:38.280
<v Speaker 2>a perfect technology, because the cheesecake factory is, as I

0:22:38.400 --> 0:22:41.680
<v Speaker 2>understand it centrally organized. The idea is that any cheesecake

0:22:41.720 --> 0:22:43.920
<v Speaker 2>factory you go to is going to have the same

0:22:44.080 --> 0:22:45.360
<v Speaker 2>exhaustive menu.

0:22:45.119 --> 0:22:48.040
<v Speaker 3>Right, Yeah, that's right. I'm trying to think of a

0:22:48.040 --> 0:22:50.919
<v Speaker 3>better analogy, because so you had lots of different gods,

0:22:50.920 --> 0:22:55.600
<v Speaker 3>and then you had local versions of all these gods.

0:22:55.640 --> 0:22:59.240
<v Speaker 3>So almost more like how you got McDonald's. But the

0:22:59.280 --> 0:23:02.480
<v Speaker 3>local McDonald Donald's is a franchise, you know they But

0:23:02.600 --> 0:23:06.040
<v Speaker 3>that's a little misleading too, because there's top down control

0:23:06.119 --> 0:23:09.600
<v Speaker 3>like McDonald's Corporates, that's rules about what franchise owners can do.

0:23:10.800 --> 0:23:14.400
<v Speaker 3>So I don't know. You imagine you've you've got your

0:23:14.440 --> 0:23:16.439
<v Speaker 3>basic list of gods, then you've got a lot of

0:23:16.560 --> 0:23:20.000
<v Speaker 3>other lesser known gods, and then you've also got the

0:23:20.200 --> 0:23:23.479
<v Speaker 3>local ways or the local cult of each of the

0:23:23.520 --> 0:23:26.560
<v Speaker 3>main gods that are going to be different than how

0:23:26.640 --> 0:23:29.639
<v Speaker 3>that god is appreciated and understood in a different place.

0:23:29.960 --> 0:23:32.680
<v Speaker 2>That's right. Yeah, Any given community or city, states, city

0:23:32.720 --> 0:23:34.520
<v Speaker 2>state is going to have its own cast of deities.

0:23:34.920 --> 0:23:38.600
<v Speaker 2>They determine the course of people's lives. Individual cult practices

0:23:39.000 --> 0:23:43.280
<v Speaker 2>are going to vary widely across the inherently fractured populations.

0:23:43.880 --> 0:23:46.800
<v Speaker 2>A variety that was at times due to actual independence,

0:23:47.560 --> 0:23:50.040
<v Speaker 2>such as in the post Alexander period where you had

0:23:50.040 --> 0:23:53.960
<v Speaker 2>a you know, very formerly united and now fractured empire,

0:23:54.440 --> 0:23:57.560
<v Speaker 2>or during Roman rule, where you know, everything is is

0:23:58.880 --> 0:24:04.000
<v Speaker 2>wrapped up under Roman rule, but with local religious customs

0:24:04.080 --> 0:24:06.359
<v Speaker 2>largely left alone. As long as they're not interfering with

0:24:06.400 --> 0:24:08.600
<v Speaker 2>what the Romans are doing, fine, go ahead and do

0:24:08.760 --> 0:24:12.440
<v Speaker 2>whatever you were doing beforehand. So you know, as an example,

0:24:12.480 --> 0:24:15.720
<v Speaker 2>in ancient Greece, you'd likely find the major Olympian gods,

0:24:15.720 --> 0:24:17.920
<v Speaker 2>you know, the Big Twelve anywhere you went, as well

0:24:17.920 --> 0:24:21.399
<v Speaker 2>as the various underworld deities, although there again might be

0:24:21.440 --> 0:24:23.679
<v Speaker 2>regional differences in the way any of these are treated.

0:24:24.119 --> 0:24:26.920
<v Speaker 2>But then you'd also have lesser nature deities and especially

0:24:27.000 --> 0:24:30.200
<v Speaker 2>body of water specific nymphs and the like that would

0:24:30.240 --> 0:24:34.240
<v Speaker 2>depend on where you were. You know, they're inherently localized.

0:24:34.640 --> 0:24:37.399
<v Speaker 2>And then you would also have foreign imported gods that

0:24:37.440 --> 0:24:40.639
<v Speaker 2>were worshiped locally, you know, likely with some sort of

0:24:40.720 --> 0:24:44.080
<v Speaker 2>localized spin as well. So I hope I don't sound

0:24:44.080 --> 0:24:46.720
<v Speaker 2>insensitive by continuing to compare all of this to food,

0:24:47.280 --> 0:24:49.679
<v Speaker 2>but it feels like one of the better ways to

0:24:49.680 --> 0:24:51.240
<v Speaker 2>compare it to the modern world is to think of

0:24:51.280 --> 0:24:55.119
<v Speaker 2>all the restaurants in your given location, some very widespread

0:24:55.160 --> 0:24:59.800
<v Speaker 2>but perhaps localized to some degree, highly localized cuisines as well,

0:25:00.160 --> 0:25:02.800
<v Speaker 2>whatever that you know, the weird local spin on pizza

0:25:02.840 --> 0:25:04.960
<v Speaker 2>happens to be in your city, that sort of thing,

0:25:05.200 --> 0:25:08.119
<v Speaker 2>and then also put a bubblegum on it, and then

0:25:08.200 --> 0:25:13.840
<v Speaker 2>also imports from other areas that are again likely localized

0:25:13.880 --> 0:25:27.520
<v Speaker 2>to some degree as well. Now there's here another great

0:25:27.560 --> 0:25:32.520
<v Speaker 2>question that that about and explores early on in the book,

0:25:32.680 --> 0:25:35.439
<v Speaker 2>and that is where did these gods come from? And

0:25:35.520 --> 0:25:38.360
<v Speaker 2>of course this is a huge question, but he does

0:25:38.400 --> 0:25:40.520
<v Speaker 2>a great job addressing it in brief, you know, for

0:25:40.560 --> 0:25:44.399
<v Speaker 2>the purposes of this work. Because naturally one can go

0:25:44.440 --> 0:25:49.080
<v Speaker 2>in all manner of exhaustive skeptical rationales for the emergence

0:25:49.080 --> 0:25:52.240
<v Speaker 2>of belief in gods and human beings, as well as

0:25:52.280 --> 0:25:54.560
<v Speaker 2>more than a few fringe theories leading up to just

0:25:54.640 --> 0:25:56.920
<v Speaker 2>belief in their pre existence. You know, you just can

0:25:56.960 --> 0:25:59.600
<v Speaker 2>go all the way and say, well, Zeus is real.

0:25:59.640 --> 0:26:02.840
<v Speaker 2>That's all there is to it. I'm reminded of the

0:26:03.640 --> 0:26:06.000
<v Speaker 2>in sort of looking at the spectrum of different ways

0:26:06.000 --> 0:26:08.360
<v Speaker 2>of thinking about it, though, I'm reminded of that famous

0:26:08.400 --> 0:26:12.720
<v Speaker 2>Voltaire quote, which I'll adjust for our purposes here. If

0:26:12.760 --> 0:26:15.800
<v Speaker 2>gods did not exist, it would be necessary to invent them.

0:26:16.480 --> 0:26:21.320
<v Speaker 2>And as Balden explains, the gods did prove necessary to

0:26:21.359 --> 0:26:24.840
<v Speaker 2>our ancestors, though they were not created wholesale by spiritual

0:26:24.920 --> 0:26:29.800
<v Speaker 2>leaders or religious committees or anything like that. Nobody said, well,

0:26:29.840 --> 0:26:34.240
<v Speaker 2>we really need some sort of invisible figure to serve

0:26:34.320 --> 0:26:39.080
<v Speaker 2>this purpose in our culture or life. Now, again, that

0:26:39.119 --> 0:26:40.960
<v Speaker 2>may seem like an overstatement of the obvious, but I

0:26:40.960 --> 0:26:44.080
<v Speaker 2>think it's important to sort of draw that out. So rather,

0:26:44.320 --> 0:26:47.879
<v Speaker 2>the gods emerged out of a variety of factors in

0:26:48.000 --> 0:26:52.359
<v Speaker 2>human evolution and cognition, including Balidan points out our predisposition

0:26:52.520 --> 0:26:56.000
<v Speaker 2>to have strong reactions to the potential presence of a

0:26:56.080 --> 0:26:59.920
<v Speaker 2>predator or a corpse. In this I was reminded of

0:27:00.520 --> 0:27:03.240
<v Speaker 2>one of the great quotes from Cork McCarthy's The Crossing,

0:27:04.359 --> 0:27:08.320
<v Speaker 2>where he writes, deep in each man is the knowledge

0:27:08.359 --> 0:27:12.280
<v Speaker 2>that something knows of his existence, Something knows and cannot

0:27:12.359 --> 0:27:15.840
<v Speaker 2>be fled nor hid from, you know, which is kind

0:27:15.880 --> 0:27:19.000
<v Speaker 2>of a fancy way of saying it feels like something's

0:27:19.040 --> 0:27:22.040
<v Speaker 2>watching you. What is watching you might be a god

0:27:22.680 --> 0:27:26.960
<v Speaker 2>who knows and Indeed, Balden brings up the ancient tradition

0:27:27.119 --> 0:27:30.200
<v Speaker 2>of the evil Eye in this which I hadn't quite

0:27:30.280 --> 0:27:33.320
<v Speaker 2>thought of as a predatory presence before, but that's pretty

0:27:33.359 --> 0:27:36.040
<v Speaker 2>dead on. You can think of the evil eye roughly

0:27:36.160 --> 0:27:41.240
<v Speaker 2>as an invisible supernatural entity. You see some ancient traditions

0:27:41.280 --> 0:27:44.399
<v Speaker 2>regarding the evil Eye from, you know, especially throughout the

0:27:44.400 --> 0:27:48.400
<v Speaker 2>Mediterranean world. Jewish superstition in particular holds that it lurks

0:27:48.480 --> 0:27:51.639
<v Speaker 2>in the world at large, ready to afflict individuals with

0:27:51.760 --> 0:27:56.240
<v Speaker 2>malign force if provoked, and it's particularly provoked by good luck,

0:27:56.480 --> 0:28:00.480
<v Speaker 2>by boasting and so forth. So if such an entity

0:28:00.880 --> 0:28:04.240
<v Speaker 2>is watching you, then what else is watching you? And

0:28:04.560 --> 0:28:06.760
<v Speaker 2>in fact, we've discussed this on the show. Before you

0:28:06.800 --> 0:28:09.320
<v Speaker 2>get into traditions like the Hamsa, this is like a

0:28:09.359 --> 0:28:12.840
<v Speaker 2>hand eye symbol toward off the evil eye. You get

0:28:12.880 --> 0:28:17.000
<v Speaker 2>into Gorgonian traditions, you know, some sort of terrifying head

0:28:17.359 --> 0:28:21.880
<v Speaker 2>to scare away evil and sometimes things like the Haamsa

0:28:22.000 --> 0:28:27.000
<v Speaker 2>are also connected to the idea of independent supernatural entities.

0:28:27.560 --> 0:28:33.040
<v Speaker 2>So you're potentially using one unseen entity against another in

0:28:33.160 --> 0:28:34.200
<v Speaker 2>order to protect.

0:28:33.880 --> 0:28:37.439
<v Speaker 3>Yourself, right the way you might use the demon Pazuzu

0:28:37.560 --> 0:28:41.040
<v Speaker 3>to protect yourself against Lamashtu or something like that exactly.

0:28:41.120 --> 0:28:44.080
<v Speaker 2>Yeah. Yeah, we discussed that at length back in October.

0:28:44.520 --> 0:28:46.840
<v Speaker 2>And it's interesting to you have to connect these ideas

0:28:46.880 --> 0:28:51.800
<v Speaker 2>like these, at least in part, like the rough forms

0:28:51.840 --> 0:28:55.080
<v Speaker 2>that would be fleshed out into these traditions of deities

0:28:55.520 --> 0:28:59.400
<v Speaker 2>might be in some way connected to just our hardwired

0:28:59.560 --> 0:29:02.200
<v Speaker 2>nature to be on the lookout for things that are

0:29:02.240 --> 0:29:06.920
<v Speaker 2>watching us and might not you know, might might wish

0:29:07.000 --> 0:29:09.320
<v Speaker 2>us no harm, but also might be hungry.

0:29:09.880 --> 0:29:11.680
<v Speaker 3>Yeah. So this is the kind of thing where, of

0:29:11.720 --> 0:29:14.400
<v Speaker 3>course it's impossible to know for sure where our original

0:29:14.680 --> 0:29:18.280
<v Speaker 3>where our religious impulses originally come from. We can only

0:29:18.280 --> 0:29:22.040
<v Speaker 3>come up with more or less plausible stories about how

0:29:22.040 --> 0:29:24.320
<v Speaker 3>we think it may have happened. I find that the

0:29:24.400 --> 0:29:29.880
<v Speaker 3>kind of predator consciousness agent detection theory is a fairly

0:29:29.920 --> 0:29:33.480
<v Speaker 3>strong candidate in my view. It seems pretty plausible to me.

0:29:34.080 --> 0:29:35.920
<v Speaker 2>Right right, you know, at least for some of like

0:29:35.960 --> 0:29:38.480
<v Speaker 2>the initial broad strokes. But obviously you end up having

0:29:38.520 --> 0:29:42.040
<v Speaker 2>a lot of additional cultural influences and just basic human

0:29:42.120 --> 0:29:45.960
<v Speaker 2>needs that get woven into that, things like you know,

0:29:46.040 --> 0:29:50.120
<v Speaker 2>veneration of ancestors and personal loss. I mean, the list

0:29:50.160 --> 0:29:50.760
<v Speaker 2>goes on and on.

0:29:51.120 --> 0:29:53.440
<v Speaker 3>Yeah, it's kind of like the way religions develop. It's

0:29:53.480 --> 0:29:55.400
<v Speaker 3>like chess games, you know, It's like they can all

0:29:55.440 --> 0:29:58.320
<v Speaker 3>start off kind of similar and then branch off into

0:29:58.480 --> 0:30:00.680
<v Speaker 3>everything is a unique in the end.

0:30:01.000 --> 0:30:06.400
<v Speaker 2>Yeah, So the gods bout and stresses are invisible and

0:30:06.480 --> 0:30:09.400
<v Speaker 2>for the most part unheard. At least, they're not heard

0:30:09.400 --> 0:30:12.240
<v Speaker 2>through their voices at least by most people, but rather

0:30:12.320 --> 0:30:15.920
<v Speaker 2>through their actions. But unless these actions actually occur inside

0:30:16.280 --> 0:30:19.960
<v Speaker 2>a temple devoted to a particular god, it's left up

0:30:20.000 --> 0:30:23.640
<v Speaker 2>to our interpretation which deity spoke and what they were

0:30:23.640 --> 0:30:27.840
<v Speaker 2>trying to say, And that interpretation was often a state duty.

0:30:28.520 --> 0:30:31.480
<v Speaker 2>Various forms of divination were employed to see what the

0:30:31.480 --> 0:30:35.720
<v Speaker 2>gods wanted, rather again distinct from simply putting one's faith

0:30:35.840 --> 0:30:38.920
<v Speaker 2>or trust in a deity, but rather figuring out what

0:30:38.960 --> 0:30:42.480
<v Speaker 2>they want. And again, what they generally want is appeasement

0:30:42.760 --> 0:30:44.360
<v Speaker 2>via rights and sacrifices.

0:30:45.000 --> 0:30:46.840
<v Speaker 3>Now we've already alluded to the fact that a lot

0:30:46.840 --> 0:30:50.600
<v Speaker 3>of these sacrifices were agricultural products, but they could take

0:30:50.640 --> 0:30:51.320
<v Speaker 3>a lot of forms.

0:30:51.320 --> 0:30:55.440
<v Speaker 2>Actually, yeah, he brings up treasure from conquest. You know,

0:30:55.480 --> 0:30:58.240
<v Speaker 2>we just got this bunch of gold in and it

0:30:58.320 --> 0:31:01.200
<v Speaker 2>seems rvy prisoners, Yeah, and mean prison It seems right

0:31:01.240 --> 0:31:04.560
<v Speaker 2>to give you some of this gods. Also, how about

0:31:04.600 --> 0:31:08.680
<v Speaker 2>some meat and the smoke from the burning fat. This

0:31:08.760 --> 0:31:12.280
<v Speaker 2>of course is another hallmark of you know, of offerings

0:31:12.280 --> 0:31:15.080
<v Speaker 2>to the gods. But I found it really interesting what

0:31:16.160 --> 0:31:19.240
<v Speaker 2>he brings up here, pointing out the bone was often

0:31:19.520 --> 0:31:22.240
<v Speaker 2>part of the sacrifice that was given to the gods,

0:31:23.040 --> 0:31:28.960
<v Speaker 2>bone being long lasting, bone being you know, under in

0:31:28.960 --> 0:31:32.320
<v Speaker 2>a certain way for our purposes here eternal. So you

0:31:32.440 --> 0:31:35.760
<v Speaker 2>offer the bones up to the eternal gods. While the

0:31:35.800 --> 0:31:38.840
<v Speaker 2>meat off the bones, well, that's that's not going to

0:31:38.920 --> 0:31:41.400
<v Speaker 2>last in neither a week, and so that's why we

0:31:41.440 --> 0:31:43.560
<v Speaker 2>will feast on that, and we will offer the bones

0:31:43.560 --> 0:31:44.160
<v Speaker 2>to the gods.

0:31:45.000 --> 0:31:47.080
<v Speaker 3>Yeah, so you'd have a common way of dividing up

0:31:47.120 --> 0:31:49.960
<v Speaker 3>the animal sacrifice so that, yeah, the humans eat the

0:31:50.000 --> 0:31:52.520
<v Speaker 3>meat and the bones and the fat are burned for

0:31:52.920 --> 0:31:56.240
<v Speaker 3>the gods. And one way a bout in frames this

0:31:56.280 --> 0:31:58.000
<v Speaker 3>which I thought was interesting, is it's kind of a

0:31:58.000 --> 0:32:00.480
<v Speaker 3>way for the humans and the gods to enjoy altogether.

0:32:00.560 --> 0:32:03.400
<v Speaker 3>It's a shared festival. So we get the meat and

0:32:03.640 --> 0:32:06.240
<v Speaker 3>the gods get to enjoy the smoke rising up from

0:32:06.280 --> 0:32:08.960
<v Speaker 3>the burned bones and fat, and the organs that that's

0:32:09.280 --> 0:32:12.160
<v Speaker 3>smoke is rising up into the air where it will

0:32:12.240 --> 0:32:15.120
<v Speaker 3>be enjoyed by the gods. And this point of view,

0:32:15.120 --> 0:32:18.800
<v Speaker 3>by the way, is not unique to Greek and Roman paganism.

0:32:19.200 --> 0:32:21.239
<v Speaker 3>You find this, for example, in the Hebrew Bible. There

0:32:21.240 --> 0:32:24.680
<v Speaker 3>are multiple passages in the books of I think Exodus

0:32:24.680 --> 0:32:28.320
<v Speaker 3>and Leviticus that talk about the burnt offering being a

0:32:28.400 --> 0:32:31.080
<v Speaker 3>pleasing aroma to the Lord. The smoke rises up and

0:32:31.160 --> 0:32:32.479
<v Speaker 3>God enjoys the smell.

0:32:33.000 --> 0:32:35.440
<v Speaker 2>Yeah, yeah, I also really liked the way about and

0:32:36.080 --> 0:32:38.960
<v Speaker 2>discussed this here, the idea that when these rites were held,

0:32:39.600 --> 0:32:44.400
<v Speaker 2>the gods were invited and present, they were enjoying the

0:32:44.400 --> 0:32:48.280
<v Speaker 2>food alongside us and other festivities as well, like the

0:32:48.320 --> 0:32:51.680
<v Speaker 2>gods were present there. And of course I guess it's

0:32:51.680 --> 0:32:54.320
<v Speaker 2>worth noting that you see echoes of this, you know,

0:32:54.320 --> 0:32:59.000
<v Speaker 2>throughout other organized religions, like even today in modern Christian

0:32:59.080 --> 0:33:01.479
<v Speaker 2>churches you may hear form of like well, when you know,

0:33:02.280 --> 0:33:05.560
<v Speaker 2>when we gather together and worship God, God is present,

0:33:05.840 --> 0:33:07.480
<v Speaker 2>at least in a spiritual.

0:33:07.000 --> 0:33:10.040
<v Speaker 3>Sense, right, Yeah, that's right. Though I do get the feeling.

0:33:10.040 --> 0:33:13.600
<v Speaker 3>There's a difference in that a lot of Christians today,

0:33:13.880 --> 0:33:19.240
<v Speaker 3>I would say probably feel they enjoy a more intimate

0:33:19.400 --> 0:33:23.880
<v Speaker 3>connection with God as a person. Then you get from

0:33:23.920 --> 0:33:28.840
<v Speaker 3>the idea of at least the public transactional forms of

0:33:28.880 --> 0:33:30.800
<v Speaker 3>Greco Roman paganism.

0:33:30.920 --> 0:33:33.040
<v Speaker 2>Yeah, and I guess it's also worth noting that in

0:33:33.200 --> 0:33:35.800
<v Speaker 2>like a lot of modern Christian traditions, is the idea

0:33:35.800 --> 0:33:38.960
<v Speaker 2>that like God is always with you, He's always there

0:33:39.040 --> 0:33:42.880
<v Speaker 2>watching what you're doing. You can always speak to him,

0:33:43.000 --> 0:33:45.880
<v Speaker 2>even if you don't necessarily hear him speak back to you.

0:33:46.520 --> 0:33:49.840
<v Speaker 2>And it's and to put that, at least some of

0:33:49.400 --> 0:33:52.959
<v Speaker 2>the ways it's described in other monotheistic religions. Is it

0:33:53.000 --> 0:33:56.560
<v Speaker 2>like God is closer than your own breath. Yeah, but

0:33:57.200 --> 0:34:00.240
<v Speaker 2>another place, and this is perhaps an interesting exams ample.

0:34:00.240 --> 0:34:03.920
<v Speaker 2>And then it's drawing on, you know, so called pagan religions.

0:34:03.920 --> 0:34:08.279
<v Speaker 2>In its fictional treatment, you get into these accusations of

0:34:08.560 --> 0:34:12.800
<v Speaker 2>the witch's Sabbath, where witches are gathering together and having

0:34:12.800 --> 0:34:15.839
<v Speaker 2>their big festival, and then who shows up, Oh, it's

0:34:15.840 --> 0:34:20.720
<v Speaker 2>the hornet goat himself. It's Satan who appears physically, which

0:34:20.840 --> 0:34:23.800
<v Speaker 2>you know kind of like matches up to a limited

0:34:24.000 --> 0:34:28.000
<v Speaker 2>degree with some of these ancient Greco Roman ideas that

0:34:28.200 --> 0:34:31.000
<v Speaker 2>when you celebrate the gods. When you make offerings to

0:34:31.040 --> 0:34:33.560
<v Speaker 2>the gods, the gods may appear, though.

0:34:33.400 --> 0:34:35.799
<v Speaker 3>In the public festival. I mean, Bouten very much makes

0:34:35.800 --> 0:34:38.680
<v Speaker 3>the point that, in his view, in the public festivals,

0:34:38.760 --> 0:34:41.360
<v Speaker 3>that appearance would be indirect like that it would just

0:34:41.600 --> 0:34:43.840
<v Speaker 3>be the understanding there would be like a cult statue

0:34:44.360 --> 0:34:47.400
<v Speaker 3>of the God there, and there would be the understanding

0:34:47.480 --> 0:34:49.719
<v Speaker 3>that by making the sacrifice, you're kind of sharing a

0:34:49.719 --> 0:34:53.080
<v Speaker 3>meal with the gods. But it's very much, at least

0:34:53.440 --> 0:34:56.920
<v Speaker 3>as this book argues, very much not the feeling with

0:34:57.000 --> 0:35:02.400
<v Speaker 3>the public religions, the transactional ones, that God's presence is

0:35:02.560 --> 0:35:05.960
<v Speaker 3>felt intimately, because that's kind of the difference that makes

0:35:06.000 --> 0:35:09.359
<v Speaker 3>the mystery cults so appealing. That's when you actually have

0:35:09.480 --> 0:35:13.040
<v Speaker 3>what feels like a more direct encounter with the presence

0:35:13.080 --> 0:35:13.600
<v Speaker 3>of the God.

0:35:14.120 --> 0:35:15.759
<v Speaker 2>Yes, this is this is this is a really good

0:35:15.800 --> 0:35:19.280
<v Speaker 2>distinction to make. Yes, So the modern Christian Church example,

0:35:19.680 --> 0:35:23.600
<v Speaker 2>a God is spiritually present, the totally made up which

0:35:23.640 --> 0:35:29.080
<v Speaker 2>is Sabbath example, the divine or infernal force is physically present.

0:35:29.600 --> 0:35:32.680
<v Speaker 2>And in the Greco Roman examples we're discussing here, according

0:35:32.680 --> 0:35:37.120
<v Speaker 2>to Bowden, the gods are still very much invisible we

0:35:37.160 --> 0:35:41.120
<v Speaker 2>don't see them, we don't hear them. But again, their

0:35:41.160 --> 0:35:44.319
<v Speaker 2>presence is known not by anything they're doing, you know,

0:35:44.680 --> 0:35:47.719
<v Speaker 2>they're at the festivities, but what they are doing in

0:35:47.760 --> 0:35:53.040
<v Speaker 2>the world at large that affects humans, causing natural disasters

0:35:53.080 --> 0:35:55.440
<v Speaker 2>and so forth, affecting the crops and so.

0:35:55.360 --> 0:35:58.920
<v Speaker 3>Forth, or communicating through divination maybe exactly, you know, Apollo

0:35:59.000 --> 0:36:03.640
<v Speaker 3>might communicate through his priestess at Delphi or something. But yeah,

0:36:03.680 --> 0:36:07.160
<v Speaker 3>like you said, largely in affecting the outcomes of events

0:36:07.160 --> 0:36:08.160
<v Speaker 3>beyond our control.

0:36:08.480 --> 0:36:10.520
<v Speaker 2>Yeah, so they were invisible, but that doesn't mean they

0:36:10.520 --> 0:36:12.719
<v Speaker 2>were absent. They were thought to be very present in

0:36:12.760 --> 0:36:15.239
<v Speaker 2>human affairs, and it came when it came time to

0:36:15.280 --> 0:36:18.320
<v Speaker 2>engage in these special feats and sacrifices, they were understood

0:36:18.320 --> 0:36:22.840
<v Speaker 2>to be present, but were invisible. And when I say

0:36:22.760 --> 0:36:25.799
<v Speaker 2>they're present, though, we should also point out there would

0:36:25.800 --> 0:36:29.160
<v Speaker 2>be likenesses as well, So there would be of statues,

0:36:29.200 --> 0:36:33.080
<v Speaker 2>idols and whatnot carried through the streets or situated within

0:36:33.120 --> 0:36:36.319
<v Speaker 2>a temple. At any rate, these various cults, as we've

0:36:36.360 --> 0:36:40.759
<v Speaker 2>been discussing, engaged in activities that were concerned with maintaining

0:36:40.840 --> 0:36:44.520
<v Speaker 2>proper relations with the gods and about and indicates you

0:36:44.560 --> 0:36:50.160
<v Speaker 2>can roughly divide such rights into two modes of religiosity,

0:36:50.719 --> 0:36:56.000
<v Speaker 2>imagistic and doctrinal. So the doctrinal is more like regular

0:36:56.120 --> 0:36:59.319
<v Speaker 2>low key maintenance. So you know, you bring your car in,

0:36:59.719 --> 0:37:02.760
<v Speaker 2>you know, every for so many miles whatever the sticker

0:37:02.800 --> 0:37:04.799
<v Speaker 2>tells you. It's generally what, you know, a certain amount

0:37:04.800 --> 0:37:06.839
<v Speaker 2>of time or certain amount of miles, bring it in,

0:37:07.040 --> 0:37:09.399
<v Speaker 2>get some low key maintenance, and that's all you really

0:37:09.480 --> 0:37:11.880
<v Speaker 2>need to do. And you can also compare this, he

0:37:11.920 --> 0:37:15.239
<v Speaker 2>points out to modern weekly Christian religious services. You know,

0:37:15.719 --> 0:37:18.280
<v Speaker 2>like you're going to go. It's not going to necessarily

0:37:18.360 --> 0:37:22.080
<v Speaker 2>knock your socks off, but it's you know about regularly

0:37:22.960 --> 0:37:30.400
<v Speaker 2>engaging in the top down information and rights and values

0:37:30.440 --> 0:37:31.879
<v Speaker 2>of a given religion. Yeah.

0:37:31.960 --> 0:37:35.239
<v Speaker 3>He describes the doctrinal approach to religion as one in

0:37:35.280 --> 0:37:39.799
<v Speaker 3>which the rituals are frequent, low intensity, and usually also

0:37:40.640 --> 0:37:45.239
<v Speaker 3>they have the element of being semantically clear, like their

0:37:45.360 --> 0:37:49.239
<v Speaker 3>meaning is well explained and commonly understood.

0:37:49.600 --> 0:37:51.960
<v Speaker 2>Right, And he points out that some of the various

0:37:51.960 --> 0:37:55.759
<v Speaker 2>ancient examples of like the city states carrying out rituals

0:37:56.040 --> 0:37:59.760
<v Speaker 2>on a regular basis, these might fall under that classification.

0:38:01.040 --> 0:38:03.319
<v Speaker 2>And I was also wondering, well, maybe it would. Also,

0:38:04.320 --> 0:38:06.800
<v Speaker 2>you could also throw in like minor acts of household

0:38:06.880 --> 0:38:09.680
<v Speaker 2>or personal protective right though I guess that would violate

0:38:09.719 --> 0:38:14.080
<v Speaker 2>the general top down organization model involved with the doctrinal. Now,

0:38:14.920 --> 0:38:18.200
<v Speaker 2>coming back to the imagistic, this is more important to

0:38:18.280 --> 0:38:22.480
<v Speaker 2>our discussion of mystery cults. This is the infrequent, intense,

0:38:22.960 --> 0:38:28.600
<v Speaker 2>and often nonverbal. It is a high key experience engaging

0:38:29.680 --> 0:38:33.480
<v Speaker 2>about and points out episodic or flash bulb memory rather

0:38:33.600 --> 0:38:37.560
<v Speaker 2>than semantic memory. So we're talking high levels of arousal,

0:38:37.880 --> 0:38:42.439
<v Speaker 2>an experience, a roller coaster ride. And while this latter

0:38:42.480 --> 0:38:46.000
<v Speaker 2>classification is not unique to the nature of mystery cults,

0:38:46.080 --> 0:38:48.640
<v Speaker 2>it does seem to be a defining factor as we'll

0:38:48.640 --> 0:38:52.680
<v Speaker 2>be exploring. So you're talking about engaging in a just

0:38:52.800 --> 0:38:56.920
<v Speaker 2>jaw dropping experience of the gods and or the unseen

0:38:57.000 --> 0:38:58.880
<v Speaker 2>world of these ancient religions.

0:38:59.239 --> 0:39:03.640
<v Speaker 3>Right. So, under this system of classification, the imagistic is

0:39:03.840 --> 0:39:09.640
<v Speaker 3>something that happens rarely, is extremely emotionally intense and powerful,

0:39:09.719 --> 0:39:14.720
<v Speaker 3>leaves a lasting memory, and often is not clearly explained

0:39:14.800 --> 0:39:17.560
<v Speaker 3>and is left for the person experiencing it to figure

0:39:17.560 --> 0:39:21.640
<v Speaker 3>out what it means by themselves exactly. Now, one of

0:39:21.640 --> 0:39:23.560
<v Speaker 3>the things that's interesting in the book when he brings

0:39:23.640 --> 0:39:27.320
<v Speaker 3>up these concepts of these concepts from the anthropology of

0:39:27.360 --> 0:39:32.880
<v Speaker 3>religion doctrinal religions versus imagistic ones, is that they seem

0:39:32.920 --> 0:39:37.120
<v Speaker 3>to often arise in different systems of social organization. That

0:39:37.640 --> 0:39:43.000
<v Speaker 3>doctrinal religions are more common in large, large social groupings,

0:39:43.000 --> 0:39:45.680
<v Speaker 3>maybe in say cities or towns, you know, places where

0:39:45.680 --> 0:39:48.279
<v Speaker 3>there are lots of people gathered together, and places that

0:39:48.360 --> 0:39:51.320
<v Speaker 3>tend to be more socially hierarchical, where you've got levels

0:39:51.360 --> 0:39:55.319
<v Speaker 3>of authority, whereas more often we find imagistic forms of

0:39:55.360 --> 0:39:59.080
<v Speaker 3>religion in people that live in smaller groups, smaller social

0:39:59.360 --> 0:40:03.440
<v Speaker 3>systems of or organization, that are less hierarchical, more egalitarian.

0:40:03.760 --> 0:40:06.040
<v Speaker 3>And one can kind of think of reasons that may

0:40:06.080 --> 0:40:08.080
<v Speaker 3>be the case, Like it just occurred to me that

0:40:09.320 --> 0:40:13.000
<v Speaker 3>you know, in smaller societies with less hierarchy, you know,

0:40:13.080 --> 0:40:15.160
<v Speaker 3>you say you're living in a in a tribe of

0:40:15.520 --> 0:40:17.480
<v Speaker 3>you know, a few dozen people instead of in a

0:40:17.560 --> 0:40:20.879
<v Speaker 3>in a big city full of strangers, A lot more

0:40:20.880 --> 0:40:24.960
<v Speaker 3>of your existence is probably governed by individual relationships between people,

0:40:25.640 --> 0:40:29.680
<v Speaker 3>and that might affect like how the meaning of experience

0:40:29.840 --> 0:40:32.640
<v Speaker 3>needs to be managed. There's maybe a lot more room

0:40:32.760 --> 0:40:37.759
<v Speaker 3>for ambiguity and trying to understand the uh, you know,

0:40:38.080 --> 0:40:41.640
<v Speaker 3>what life means? What was the meaning of a powerful

0:40:41.880 --> 0:40:45.239
<v Speaker 3>emotional experience you had that has something to do with

0:40:45.320 --> 0:40:49.440
<v Speaker 3>your role in this society and and you're you're you know,

0:40:49.600 --> 0:40:52.760
<v Speaker 3>attaining of age within it and things like that. Versus

0:40:52.800 --> 0:40:55.200
<v Speaker 3>in a big culture, like say you live in a

0:40:55.280 --> 0:40:58.000
<v Speaker 3>in a city state with a lot of strangers around,

0:40:58.600 --> 0:41:01.640
<v Speaker 3>there is a lot less social trust and a lot

0:41:02.440 --> 0:41:06.879
<v Speaker 3>less based on individual relationships that will be maintained over time.

0:41:06.920 --> 0:41:10.200
<v Speaker 3>You're going to be doing economic transactions with strangers and

0:41:10.280 --> 0:41:12.840
<v Speaker 3>things like that, and thus you really might need you

0:41:12.920 --> 0:41:15.880
<v Speaker 3>might get more comfort from the idea of a system

0:41:15.920 --> 0:41:19.840
<v Speaker 3>of clearly explained rules. You know, does that make sense?

0:41:19.960 --> 0:41:22.560
<v Speaker 3>Like that you want to kind of legal doctrine there

0:41:22.840 --> 0:41:25.880
<v Speaker 3>where things are explained and you don't have to worry

0:41:25.920 --> 0:41:30.480
<v Speaker 3>about not understanding what the religious experience means anyway. So

0:41:30.520 --> 0:41:33.239
<v Speaker 3>there's that kind of distinction about where you find these

0:41:33.280 --> 0:41:36.960
<v Speaker 3>different modes of religion most often. But it's not a

0:41:37.000 --> 0:41:39.640
<v Speaker 3>strict rule here because clearly one of the things that's

0:41:39.680 --> 0:41:42.560
<v Speaker 3>going to come up in this book is that while

0:41:42.600 --> 0:41:45.560
<v Speaker 3>you've got these public forms of ancient cults in the

0:41:45.560 --> 0:41:48.920
<v Speaker 3>Greco Roman world that are. You know, you can argue

0:41:48.920 --> 0:41:52.720
<v Speaker 3>about which category they fit better in, but they probably

0:41:52.760 --> 0:41:56.239
<v Speaker 3>fit better into the doctrinal version. You know, they're more

0:41:56.360 --> 0:41:59.759
<v Speaker 3>about kind of clearly explained relationships. They're more kind of

0:41:59.760 --> 0:42:03.040
<v Speaker 3>low intensity than high intensity. So you've got those going

0:42:03.040 --> 0:42:05.120
<v Speaker 3>on in the Ancient City States. But then you also

0:42:05.800 --> 0:42:09.280
<v Speaker 3>have this parallel form of religion, which are the mystery cults,

0:42:09.520 --> 0:42:11.839
<v Speaker 3>which I think you can very much argue are more

0:42:12.000 --> 0:42:15.960
<v Speaker 3>like the imagistic religions. They are based on these rights

0:42:16.080 --> 0:42:22.080
<v Speaker 3>that are powerful, extreme emotional experiences that people not only

0:42:22.160 --> 0:42:25.520
<v Speaker 3>are not allowed to fully explain to people who have

0:42:25.600 --> 0:42:29.600
<v Speaker 3>not been initiated, they probably, as Bouten argues, could not

0:42:29.840 --> 0:42:33.719
<v Speaker 3>explain if they tried. So you've essentially got both forms

0:42:33.719 --> 0:42:36.840
<v Speaker 3>within the same general culture, within the same time and place.

0:42:37.719 --> 0:42:42.160
<v Speaker 2>Yeah, yeah, so yeah, this is the basic concept of

0:42:42.200 --> 0:42:46.160
<v Speaker 2>the mystery cult. This is the religious ecosystem in which

0:42:46.160 --> 0:42:50.640
<v Speaker 2>you will find it. And yeah, in the following episode

0:42:50.680 --> 0:42:53.319
<v Speaker 2>or episodes of Stuff to Blow your Mind, we're going

0:42:53.400 --> 0:42:55.120
<v Speaker 2>to dig in a little deeper and look at some

0:42:55.200 --> 0:43:00.439
<v Speaker 2>of these specific examples of mystery cults, what we think

0:43:00.440 --> 0:43:03.080
<v Speaker 2>they were up to, what is written and known, what

0:43:03.200 --> 0:43:06.960
<v Speaker 2>is presumed it should be a fun ride, a high

0:43:07.000 --> 0:43:09.960
<v Speaker 2>intensity ride. Oh no, it'll be low key.

0:43:10.000 --> 0:43:13.279
<v Speaker 3>It'll be low key, I'm kidding, but hopefully of high interest, yes,

0:43:13.400 --> 0:43:16.000
<v Speaker 3>low key of high interest, yes, But we're not going

0:43:16.040 --> 0:43:19.720
<v Speaker 3>to subject to you to like blindfolded beatings and ritual

0:43:19.840 --> 0:43:22.000
<v Speaker 3>mockery and things like that like you might get on

0:43:22.440 --> 0:43:23.960
<v Speaker 3>the way to the Lucinian Mystery.

0:43:24.040 --> 0:43:26.640
<v Speaker 2>Yeah, or on other podcasts, other podcasts maybe ended that,

0:43:26.680 --> 0:43:29.880
<v Speaker 2>but that's not really our vibe here. All right, Well,

0:43:29.920 --> 0:43:32.480
<v Speaker 2>we hope that you'll join us in those subsequent episodes,

0:43:32.520 --> 0:43:35.880
<v Speaker 2>so the next one should come out the following Tuesday.

0:43:36.520 --> 0:43:38.480
<v Speaker 2>In the meantime, though, we'd love to hear from you

0:43:38.800 --> 0:43:43.640
<v Speaker 2>if you have any feedback, personal experience, and so forth

0:43:43.680 --> 0:43:46.839
<v Speaker 2>regarding what we've talked about already right in, we'd love

0:43:46.840 --> 0:43:48.439
<v Speaker 2>to hear from you. A reminder of the stuff. To Blow

0:43:48.480 --> 0:43:50.920
<v Speaker 2>Your Mind is primarily a science and culture podcast, with

0:43:51.000 --> 0:43:54.920
<v Speaker 2>core episodes on Tuesdays and Thursdays, though on Wednesdays we

0:43:54.960 --> 0:43:57.239
<v Speaker 2>do a short form episode, and on Fridays we set

0:43:57.239 --> 0:43:59.399
<v Speaker 2>aside most serious concerns to just talk about a weird

0:43:59.440 --> 0:44:02.400
<v Speaker 2>film on Weird House Cinema. If you want to follow

0:44:02.480 --> 0:44:05.280
<v Speaker 2>us on social media, Well, we're on different social medias.

0:44:05.360 --> 0:44:09.279
<v Speaker 2>Whatever you use, you may find us, and you know,

0:44:09.520 --> 0:44:12.520
<v Speaker 2>we'll just leave the mystery there. We're probably there. If

0:44:12.520 --> 0:44:16.200
<v Speaker 2>you're looking for us on Instagram, we're stvy and podcast

0:44:16.440 --> 0:44:18.120
<v Speaker 2>and if you use letterboxed and you want to keep

0:44:18.200 --> 0:44:21.360
<v Speaker 2>up with Weird House Cinema, we're Weird House on there.

0:44:21.840 --> 0:44:25.719
<v Speaker 3>Huge thanks, as always to our excellent audio producer JJ Posway.

0:44:26.040 --> 0:44:27.600
<v Speaker 3>If you would like to get in touch with us

0:44:27.600 --> 0:44:30.040
<v Speaker 3>with feedback on this episode or any other, to suggest

0:44:30.040 --> 0:44:32.160
<v Speaker 3>a topic for the future, or just to say hello,

0:44:32.360 --> 0:44:35.000
<v Speaker 3>you can email us at contact at stuff to Blow

0:44:35.040 --> 0:44:43.800
<v Speaker 3>your Mind dot com.

0:44:43.920 --> 0:44:46.880
<v Speaker 1>Stuff to Blow Your Mind is production of iHeartRadio. For

0:44:46.960 --> 0:44:49.719
<v Speaker 1>more podcasts from my Heart Radio, visit the iHeartRadio app,

0:44:49.880 --> 0:44:52.600
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0:45:01.120 --> 0:45:05.040
<v Speaker 2>Predation Ratatatator