ARISTOTLE AND THE MYSTERIES ALBERTO BERNAB University complutense of Madrid (Spain) 1. Aim In this paper I will analyze several of Aristotle!s references to the mysteries as a means of determining his attitude towards this religious phenomenon. In his philosophical system, Plato assigned an important role to what he considered mystery or initiatory experiences, focusing on the relevance of the Bacchic possession (ȕĮțȤİȓĮ) and other religious practices such as purification, these always transferred to his own philosophical system 1 . Yet, a cursory reading of Aristotle shows how he diverges from his master in this respect, as in many others. Aristotle was not interested in studying the mysteries or Dionysus from a religious or philosophical point of view: he did not attribute any great importance to the intervention of Bacchic possession in philosophy, and was not concerned with the effects of Dionysiac acts on the human being. In addition, he found no relationship between initiation and philosophy, he did not believe that philosophy was the real țȐșĮȡıȚȢ, and he cared little about the initiatory model. However, the mysteries were an important part of the Greek world and the Dionysiac celebrations played a significant role in Athenian civic life, so the Stagirite himself could not be unaware of these circumstances. Indeed, certain texts can be found in which he refers to the mysteries, but before analyzing them it is necessary to recall some essential features of this religious phenomenon. 2. The Mysteries 2.1. We know that the Greeks had access to the civic religion simply as a consequence of being citizens. This religion dominated and articulated civic life from birth to death, including the different transitions from childhood to adolescence, from youth to adulthood and marriage, the 1 Casadesœs 2013.