MYSTERY DEFINITIONS - 13 definitions found
mystery n 1: something that baffles understanding and cannot be explained; "how it got out is a mystery"; "it remains one of nature's secrets" [syn: mystery, enigma, secret, closed book] 2: a story about a crime (usually murder) presented as a novel or play or movie [syn: mystery, mystery story, whodunit] mystery early 14c., from L. mysterium, from Gk. mysterion "secret rite or doctrine," from mystes "one who has been initiated," from myein "to close, shut," perhaps referring to the lips (in secrecy) or to the eyes (only initiates were allowed to see the sacred rites). Originally in Eng. especially of religious doctrine; the Gk. word used in Septuagint for "secret counsel of God," translated in Vulgate as sacramentum. Meaning "detective story" first recorded in Eng. 1908. Mystery play preserves a lost meaning "handcraft, trade," from M.L. misterium, alt. of L. ministerium "office, ministry," influenced by mysterium. The plays were often performed by members of craft guilds. The two senses of mystery formed a common pun in (secular) Tudor theater. Merriam-Webster's Collegiate Dictionary, 11th Edition (2003) mystery I. noun (plural -teries) Etymology: Middle English mysterie, from Latin mysterium, from Greek mystērion, from mystēs initiate Date: 14th century 1. a. a religious truth that one can know only by revelation and cannot fully understand b. (1) any of the 15 events (as the Nativity, the Crucifixion, or the Assumption) serving as a subject for meditation during the saying of the rosary (2) capitalized a Christian sacrament; specifically Eucharist c. (1) a secret religious rite believed (as in Eleusinian and Mithraic cults) to impart enduring bliss to the initiate (2) a cult devoted to such rites 2. a. something not understood or beyond understanding ; enigma b. obsolete a private secret c. the secret or specialized practices or ritual peculiar to an occupation or a body of people <the mysteries of the tailor's craft> d. a piece of fiction dealing usually with the solution of a mysterious crime 3. profound, inexplicable, or secretive quality or character <the mystery of her smile> Synonyms: mystery, problem, enigma, riddle, puzzle mean something which baffles or perplexes. mystery applies to what cannot be fully understood by reason or less strictly to whatever resists or defies explanation <the mystery of the stone monoliths>. problem applies to a question or difficulty calling for a solution or causing concern <problems created by high technology>. enigma applies to utterance or behavior that is very difficult to interpret <his suicide remains an enigma>. riddle suggests an enigma or problem involving paradox or apparent contradiction <the riddle of the reclusive pop star>. puzzle applies to an enigma or problem that challenges ingenuity for its solution <the thief's motives were a puzzle for the police>. II. noun (plural -teries) Etymology: Middle English ministry, office, craft, from Anglo-French mesterie, from Late Latin misterium, mysterium, alteration of ministerium service, occupation, from minister servant — more at minister Date: 14th century 1. archaic trade, craft 2. archaic a body of persons engaged in a particular trade, business, or profession ; guild 3. mystery play Oxford English Reference Dictionary
Collins COBUILD Advanced Learner\'s English Dictionary mystery (mysteries) Frequency: The word is one of the 3000 most common words in English. 1. A mystery is something that is not understood or known about. The source of the gunshots still remains a mystery. ...the mysteries of mental breakdown. N-COUNT 2. If you talk about the mystery of someone or something, you are talking about how difficult they are to understand or know about, especially when this gives them a rather strange or magical quality. She's a lady of mystery... It is an elaborate ceremony, shrouded in mystery. N-UNCOUNT 3. A mystery person or thing is one whose identity or nature is not known. The mystery hero immediately alerted police after spotting a bomb. ...a mystery prize of up to £1,000. ADJ: ADJ n 4. A mystery is a story in which strange things happen that are not explained until the end. His fourth novel is a murder mystery set in London. N-COUNT Webster's Revised Unabridged Dictionary (1913) Mystery \Mys"ter*y\, n.; pl. Mysteries. [OE. mistere, OF. mestier, F. m['e]tier, L. ministerium. See Ministry.] 1. A trade; a handicraft; hence, any business with which one is usually occupied. Fie upon him, he will discredit our mystery. --Shak. And that which is the noblest mystery Brings to reproach and common infamy. --Spenser. 2. A dramatic representation of a Scriptural subject, often some event in the life of Christ; a dramatic composition of this character; as, the Chester Mysteries, consisting of dramas acted by various craft associations in that city in the early part of the 14th century. ``Mystery plays,'' so called because acted by craftsmen. --Skeat. Webster's Revised Unabridged Dictionary (1913) Mystery \Mys"ter*y\, n.; pl. Mysteries. [L. mysterium, Gr. ?, fr. ? one initiated in mysteries; cf. ? to initiate into the mysteries, fr. ? to shut the eyes. Cf. Mute, a.] 1. A profound secret; something wholly unknown, or something kept cautiously concealed, and therefore exciting curiosity or wonder; something which has not been or can not be explained; hence, specifically, that which is beyond human comprehension. We speak the wisdom of God in a mystery. --1 Cor. ii. 7. If God should please to reveal unto us this great mystery of the Trinity, or some other mysteries in our holy religion, we should not be able to understand them, unless he would bestow on us some new faculties of the mind. --Swift. 2. A kind of secret religious celebration, to which none were admitted except those who had been initiated by certain preparatory ceremonies; -- usually plural; as, the Eleusinian mysteries. 3. pl. The consecrated elements in the eucharist. 4. Anything artfully made difficult; an enigma. International Standard Bible Encyclopedia MYSTERY mis'-ter-i (musterion; from mustes, "one initiated into mysteries"; mueo "to initiate," muo, "to close" the lips or the eyes; stem mu-, a sound produced with closed lips; compare Latin mutus, "dumb"): Its usual modern meaning (equals something in itself obscure or incomprehensible, difficult or impossible to understand) does not convey the exact sense of the Greek musterion, which means a secret imparted only to the initiated, what is unknown until it is revealed, whether it be easy or hard to understand. The idea of incomprehensibility if implied at all, is purely accidental. The history of the word in ancient paganism is important, and must be considered before we examine its Biblical usage. 1. In Ancient Pagan Religions: In the extant classics, the singular is found once only (Menander, "Do not tell thy secret (musterion) to thy friend"). But it is frequently found in the plural ta musteria, "the Mysteries," the technical term for the secret rites and celebrations in ancient religions only known to, and practiced by, those who had been initiated. These are among the most interesting, significant, and yet baffling religious phenomena in the Greek-Roman world, especially from the 6th century BC onward. In proportion as the public cults of the civic and national deities fell into disrepute, their place came more and more to be filled by secret cults open only to those who voluntarily underwent elaborate preliminary preparations. There was scarcely one of the ancient deities in connection with whose worship there was not some subsidiary cult of this kind. The most famous were the Mysteries celebrated in Eleusis, under the patronage and control of the Athenian state, and associated with the worship of Demeter and her daughter Persephone. But there were many others of a more private character than the Eleusinian, e.g. the Orphic Mysteries, associated with the name of Dionysus. Besides the Greek Mysteries, mention should be made of the Egyptian cults of Isis and Serapis, and of Persian Mithraism, which in the 3rd century AD was widely diffused over the whole empire. It is difficult in a brief paragraph to characterize the Mysteries, so elaborate and varied were they, and so completely foreign to the modern mind. The following are some of their main features: (1) Their appeal was to the emotions rather than to the intellect. Lobeck in his famous Aglaophamus destroyed the once prevalent view that the Mysteries enshrined some profound religious truth or esoteric doctrine. They were rather an attempt to find a more emotional and ecstatic expression to religious aspiration than the public ceremonies provided. Aristotle (as quoted by Synesius) declared that the initiated did not receive definite instruction, but were put in a certain frame of mind (ou mathein ti dein alla pathein). This does not mean that there was no teaching, but that the teaching was vague, suggestive and symbolic, rather than didactic or dogmatic. (2) The chief purpose of the rites seems to have been to secure for the rotaries mystic union with some deity and a guaranty of a blissful immortality. The initiated was made to partake mystically in the passing of the deity through death to life, and this union with his saviour-god (theos soter) became the pledge of his own passage through death to a happy life beyond. This was not taught as an esoteric doctrine; it was well known to outsiders that the Mysteries taught the greater blessedness of the initiated in the under-world; but in the actual ceremony the truth was vividly presented and emotionally realized. (3) The celebrations were marked by profuse symbolism of word and action. They were preceded by rites of purification through which all the mystae had to pass. The celebrations themselves were in the main a kind of religious drama, consisting of scenic representations illustrating the story of some deity or deities, on the basis of the old mythologies regarded as allegories of Nature's productive forces and of human immortality; combined with the recital of certain mystic formulas by the hierophant (the priest). The culminating point was the epopteia, or full vision, when the hierophant revealed certain holy objects to the assembly. (4) The cults were marked by a strict exclusiveness and secrecy. None but the initiated could be present at the services, and the knowledge of what was said and done was scrupulously kept from outsiders. What they had seen and heard was so sacred that it was sacrilege to divulge it to the uninitiated. (5) Yet the Mysteries were not secret societies, but were open to all who chose to be initiated (except barbarians and criminals). They thus stood in marked contrast to the old civic and national cults, which were confined to states or cities. They substituted the principle of initiation for the more exclusive principle of birthright or nationality; and so foreshadowed the disintegration of old barriers, and prepared the way for the universal religion. Thus the mystery-religions strangely combined a strict exclusiveness with a kind of incipient catholicity. This brief account will show that the Mysteries were not devoid of noble elements. They formed "the serious part of pagan religion" (Renan). But it must also be remembered that they lent themselves to grave extravagances and abuses. Especially did they suffer from the fact that they were withheld from the light of healthy publicity. 2. In the Old Testament and the Apocrypha: The religion of the Old Testament has no Mysteries of the above type. The ritual of Israel was one in which the whole people partook, through their representatives the priests. There was no system of ceremonial initiation by which the few had privileges denied to the many. God has His secrets, but such things as He revealed belonged to all (De 29:29); so far from silence being enjoined concerning them, they were openly proclaimed (De 6:7; Neh 8:1 ). True piety alone initiated men into confidential intercourse with Yahweh (Ps 25:14; Pr 3:32). The term "mystery" never occurs in the English Old Testament. The Greek word musterion occurs in the Septuagint of the Old Testament. Only in Daniel, where it is found several times as the translation of raza', "a secret," in reference to the king's dream, the meaning of which was revealed to Daniel (2:18,19,27-30,47). In the Apocrypha, musterion is still used in the sense of "a secret" (a meaning practically confined to the Septuagint in extant Greek); of the secrets of private life, especially between friends (Sirach 22:22; 27:16,17,21), and of the secret plans of a king or a state (Tobit 12:7,11; Judith 2:2; 2 Macc 13:21). The term is also used of the hidden purpose or counsel of God or of Divine wisdom. The wicked "knew not the mysteries of God," i.e. the secret counsels that govern God's dealings with the godly (The Wisdom of Solomon 2:22); wisdom "is initiated [mustis] into the knowledge of God " (The Wisdom of Solomon 8:4), but (unlike the pagan mystagogues) the writer declares he "will not hide mysteries," but will "bring the knowledge of her (wisdom) into clear light" (The Wisdom of Solomon 6:22). Hatch maintains that the analogy here is that of an oriental king's secrets, known only to himself and his trusted friends (Essays in Biblical Greek, 58); but it is more likely that the writer here betrays the influence of the phraseology of the Greek Mysteries (without acquiescing in their teaching). In another passage, at any rate, he shows acquaintance with the secret rites of the Gentiles, namely, in The Wisdom of Solomon 14:15,23, where the "solemn rites" and "secret mysteries" of idolaters are referred to with abhorrence. The term "mystery" is not used in reference to the special ritual of Israel. 3. In the New Testament: In the New Testament the word occurs 27 or (if we include the doubtful reading in 1Co 2:1) 28 times; chiefly in Paul (20 or 21 times), but also in one passage reported by each of the synoptists, and 4 times in Revelation. It bears its ancient sense of a revealed secret, not its modern sense of that which cannot be fathomed or comprehended. (1) In a few passages, it has reference to a symbol, allegory or parable, which conceals its meaning from those who look only at the literal sense, but is the medium of revelation to those who have the key to its interpretation (compare the rabbinic use of raza', and codh, "the hidden or mystic sense"). This meaning appears in Re 1:20; 17:5,7; probably also in Eph 5:32, where marriage is called "a mystery," i.e. a symbol to be allegorically interpreted of Christ and His church. It also seems implied in the only passage in which the word is attributed to our Lord, "Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables" (Mr 4:11; compare parallel Mt 13:11; Lu 8:10). Here parables are spoken of as a veiled or symbolic form of utterance which concealed the truth from those without the kingdom, but revealed it to those who had the key to its inner meaning (compare Mt 13:35; Joh 16:29 margin). (2) By far the most common meaning in the New Testament is that which is so characteristic of Paul, namely, a Divine truth once hidden, but now revealed in the gospels. Ro 16:25 f might almost be taken as a definition of it, "According to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, but now is manifested" (compare Col 1:26; Eph 3:3 ff). (a) It should be noted how closely "mystery" is associated with "revelation" (apokalupsis), as well as with words of similar import, e.g. "to make known" (Eph 1:9; 3:3,5,10; 6:19), "to manifest" (Col 4:3,4; Ro 16:26; 1Ti 3:16). "Mystery" and "revelation" are in fact correlative and almost synonymous terms. The mysteries of Christianity are its revealed doctrines, in contrast to the wisdom of worldly philosophy (see especially 1Co 2:1-16; compare Mt 11:25 f); the point of contrast being, not that the latter is comprehensible while the former are obscure, but that the latter is the product of intellectual research, while the former are the result of Divine revelation and are spiritually discerned. (b) From this it follows that Christianity has no secret doctrines, for what was once hidden has now been revealed. But here arises a seeming contradiction. On the one hand, there are passages which seem to imply a doctrine of reserve. The mystery revealed to some would seem to be still concealed from others. The doctrines of Christ and of His Kingdom are hidden from the worldly wise and the prudent (Mt 11:25; 1Co 2:6 ), and from all who are outside the kingdom (Mt 13:11 and parallel), and there are truths withheld even from Christians while in an elementary stage of development (1Co 3:1 ff; Heb 5:11-14). On the other hand, there are many passages in which the truths of revelation are said to be freely and unreservedly communicated to all (e.g. Mt 10:27; 28:19; Ac 20:20,27; 2Co 3:12 f; Eph 3:9, "all men"; 6:19 f; Col 1:28; 1Ti 2:4). The explanation is that the communication is limited, not by any secrecy in the gospel message itself or any reserve on the part of the speaker, but by the receptive capacity of the hearer. In the case of the carnally-minded, moral obtuseness or worldliness makes them blind to the light which shines on them (2Co 4:2-4). In the case of the "babe in Christ," the apparent reserve is due merely to the pedagogical principle of adapting the teaching to the progressive receptivity of the disciple (Joh 16:12 f). There is no esoteric doctrine or intentional reserve in the New Testament. The strong language in Mt 13:11-15 is due to the Hebrew mode of speech by which an actual result is stated as if it were purposive. (c) What, then, is the content of the Christian "mystery"? In a wide sense it is the whole gospel, God's world-embracing purpose of redemption through Christ (e.g. Ro 16:25; Eph 6:19; Col 2:2; 1Ti 3:9). In a special sense it is applied to some specific doctrine or aspect of the gospel, such as the doctrine of the Cross (1Co 2:1,7), of the Incarnation (1Ti 3:16), of the indwelling of Christ as the pledge of immortality (Col 1:27), of the temporary unbelief of the Jews to be followed by their final restoration (Ro 11:25), of the transformation of the saints who will live to see the Second Advent (1Co 15:51), and of the inclusion of the Gentiles in the gospel salvation (Eph 3:3-6). These are the Divine secrets now at last disclosed. In direct antithesis to the Divine mystery is the "mystery of lawlessness" (2Th 2:7) culminating in the coming of the Antichrist. Here, too, the word means a revealed secret, only in this case the revelation belongs to the future (2Th 2:8), though the evil forces which are to bring about its consummation are already silently operative. (Besides the references in this paragraph, the word occurs in 1Co 4:1; 13:2; 14:2; Re 10:7. It is interesting to note that the Vulgate (Jerome's Latin Bible, 390-405 A.D.) sometimes renders musterion by Latin sacramentum, namely, in Eph 1:9; 3:3,9; 5:32; 1Ti 3:16; Re 1:20. This rendering in Eph 5:32 led to the ecclesiastical doctrine that marriage is a "sacrament.") 4. The Pagan Mysteries and the New Testament: The question is now frequently discussed, how far the New Testament (and especially Paul) betrays the influence of the heathen mystery-cults. Hatch maintains that the Pauline usage of the word musterion is dependent on the Septuagint, especially on the Apocrypha (op. cit.), and in this he is followed by Anrich, who declares that the attempt to trace an allusion to the Mysteries in the New Testament is wholly unsuccessful; but Lightfoot admits a verbal dependence on the pagan Mysteries (Commentary on Col 1:26). At present there is a strong tendency to attribute to Paul far more dependence than one of phraseology only, and to find in the Mysteries the key to the non-Jewish side of Paulinism. A. Loisy finds affinity to the mystery-religions in Paul's conception of Jesus as a Saviour-God, holding a place analogous to the deities Mithra, Osiris, and Attis; in the place Paul assigns to baptism as the rite of initiation; and in his transformation of the Lord's Supper into a symbol of mystic participation in the flesh and blood of a celestial being and a guaranty of a share in the blissful immortality of the risen Saviour. "In its worship as in its belief, Christianity is a religion of mystery" (article in Hibbert Journal, October, 1911). Percy Gardner traces similar analogies to the Mysteries in Paul, though he finds in these analogies, not conscious plagiarism, but "the parallel working of similar forces" (Religious Experience of Paul, chapters iv, v). Kirsopp Lake writes, "Christianity has not borrowed from the mystery-religions, because it was always, at least in Europe, mystery-religion itself" (The Earlier Epistles of Paul, 215). On the other hand, Schweitzer wholly denies the hypothesis of the direct or indirect influence of the Mysteries on Paul's thought (Geschichte der Paulinischen Forschung). The whole question is sub judice among scholars, and until more evidence be forthcoming from inscriptions, etc., we shall perhaps vainly expect unanimous verdict. It can hardly be doubted that at least the language of Paul, and perhaps to some extent his thought, is colored by the phraseology current among the cults. Paul had a remarkably sympathetic and receptive mind, by no means closed to influences from the Greek-Roman environment of his day. Witness his use of illustrations drawn from the athletic festivals, the Greek theater (1Co 4:9) and the Roman camp. He must have been constantly exposed to the contagion of the mystic societies. Tarsus was a seat of the Mithra religion; and the chief centers of Paul's activities, e.g. Corinth, Antioch and Ephesus, were headquarters of mystic religion. We are not surprised that he should have borrowed from the vocabulary of the Mysteries, not only the word musterion, but memuemai, "I learned the secret," literally, "I have been initiated" (Php 4:12); sphragizesthai, "to be sealed" (Eph 1:13, etc.); teleios, "perfect," term applied in the Mysteries to the fully instructed as opposed to novices (1Co 2:6,7; Col 1:28, etc.) (note, outside of Paul, epoptai, "eye-witnesses,"2Pe 1:16). Further, the secret of Paul's gospel among the Gentiles lay, humanly speaking, in the fact that it contained elements that appealed to what was best and most vital in contemporary thought; and doubtless the Mysteries, by transcending all lines of mere citizenship, prepared the way for the universal religion. On the other hand, we must beware of a too facile acceptance of this hypothesis in its extreme form. Christianity can be adequately explained only by reference, not to what it had in common with other religions, but to what was distinctive and original in it. Paul was after all a Jew (though a broad one), who always retained traces of his Pharisaic training, and who viewed idolatry with abhorrence; and the chief formative factor of his thinking was his own profound religious experience. It is inconceivable that such a man should so assimilate Gentile modes of thought as to be completely colored by them. The characteristics which his teaching has in common with the pagan religions are simply a witness to the common religious wants of mankind, and not to his indebtedness to them. What turned these religions into Mysteries was the secrecy of their rites; but in the New Testament there are no secret rites. The gospel "mystery" (as we have seen) is not a secret deliberately withheld from the multitude and revealed only to a privileged religious aristocracy, but something which was once a secret and is so no longer. The perfect openness of Christ and His apostles sets them in a world apart from the mystic schools. It is true that later the Mysteries exercised a great influence on ecclesiastical doctrine and practice, especially on baptism and the Eucharist (see Hatch, Hibbert Lectures, chapter x). But in the New Testament, acts of worship are not as yet regarded as mystic rites. The most we can say is that some New Testament writers (especially Paul) make use of expressions and analogies derived from the mystery-religions; but, so far as our present evidence goes, we cannot agree that the pagan cults exercised a central or formative influence on them. LITERATURE. There is a large and growing literature on this subject. Its modern scientific study began with C.A. Lobeck's Aglaophamus (1829). The following recent works may be specially mentioned: Gustav Anrich, Das antike Mysterienwesen (1894); G. Wobbermin, Religiongeschichtliche Studien zur Frage, etc. (1896); E. Hatch, Essays in Biblical Greek (1889) and Hibbert Lectures, 1888 (published 1890); F.B. Jevons, An Introduction to the History of Religion (1896); S. Cheethara, The Mysteries, Pagan and Christian (1897); R. Reitzenstein, Die hellenistischen Mysterienreligionen (1910); P. Gardner, The Religious Experience of Paul (1911); K. Lake, The Earlier Epistles of Paul (1911); articles on "Mystery" in Encyclopedia Britannica (11th edition), edition 9 (W.M. Ramsay), and edition 11 (L.R. Farnell), Encyclopedia Biblica (A. Julicher), Hastings, Dictionary of the Bible (five volumes) (A. Stewart); 1-volume Hastings, Dictionary of the Bible; (G.G. Findlay); Hastings, Dictionary of Christ and the Gospels (R.W. Bacon); articles on musterion in Cremer and Grimm-Thayer New Testament Lexicons; the commentaries, including J.B. Lightfoot on Colossians, J. Armitage Robinson on Ephesians, H. Lietzmann on 1 Corinthians; 9 articles in The Expositor on "St. Paul and the Mystery Religions" by Professor H.A.A. Kennedy (April, 1912, to February, 1913). D. Miall Edwards Easton's 1897 Bible Dictionary Mystery the calling of the Gentiles into the Christian Church, so designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Cor. 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1 Cor. 13:2); the union between Christ and his people symbolized by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven stars and the seven candlesticks (Rev. 1:20); and the woman clothed in scarlet (17:7), are also in this sense mysteries. The anti-Christian power working in his day is called by the apostle (2 Thess. 2:7) the "mystery of iniquity." Soule\'s Dictionary of English Synonyms mystery n. 1. Secret, enigma, riddle. 2. Secret. 3. Enigma. 4. Trade, art, calling, occupation, business. English Explanatory Dictionary (Synonyms) mystery ˈmɪstərɪ n. 1 puzzle, enigma, conundrum, riddle, question: How he escaped from the locked room is a mystery. 2 obscurity, secrecy, indefiniteness, vagueness, nebulousness, ambiguity, ambiguousness, inscrutability, inscrutableness: The identity of the beautiful lady in the green dress is shrouded in mystery. 3 detective story or novel, murder (story), Colloq whodunit: Joel, who once fancied himself an intellectual, now reads nothing but mysteries. Moby Thesaurus II by Grady Ward, 1.0 346 Moby Thesaurus words for "mystery": Chinese puzzle, Grand Guignol, Marchen, Passion play, Tom show, Western, Western story, Westerner, adventure story, allegory, ambiguity, ambiguousness, anagoge, anagogics, anthroposophy, antimasque, apologue, arcanum, art, audience success, awesomeness, baffle, bafflement, baffling problem, ballet, bedtime story, beguilingness, bewilderment, bomb, bother, brain twister, brain-teaser, broadcast drama, burlesque show, business, cabala, cabalism, career, career building, careerism, ceremonial, ceremony, charade, classified information, cliff hanger, closet drama, comedy drama, confidence, confidential communication, confoundment, confusion, conundrum, craft, critical success, crossword puzzle, crux, dark horse, daytime serial, detective novel, detective story, dialogue, dilemma, discomposure, disconcert, disconcertedness, disconcertion, disconcertment, disturbance, documentary drama, drama, dramalogue, dramatic play, dramatic series, duodrama, duologue, duty, eeriness, elfdom, embarrassment, enchantingness, enigma, enigmatic question, enigmaticalness, enticingness, epic theater, esoterica, esotericism, esoterics, esoterism, esotery, experimental theater, extraordinariness, extravaganza, fable, fabliau, faerie, failure, fairy tale, fantasy, fascination, fiction, fix, floorer, flop, folk story, folktale, form, form of worship, formality, formula, formulary, frontier, frontiers of knowledge, function, game, gasser, gest, ghost story, giveaway, glamorousness, guarded secret, handicraft, happening, hermetics, hit, hit show, hocus-pocus, holy rite, horse opera, improvisational drama, indefinability, indefiniteness, inexplicability, inextricability, inscrutability, insolvability, institution, jam, jigsaw puzzle, knot, knotty point, legend, legitimate drama, lifework, line, line of business, line of work, liturgy, love story, marvelousness, masque, matter of ignorance, melodrama, metier, mind-boggler, minstrel show, miracle, miracle play, miraculousness, mission, mode of worship, monodrama, monologue, morality, morality play, mumbo jumbo, music drama, musical revue, mysteriousness, mystery of mysteries, mystery play, mystery story, mysticism, mystification, myth, mythology, mythos, n, nebulousness, nonplus, number, numinousness, nursery tale, nut to crack, obscurity, observance, occultism, occupation, office, opera, order of worship, ordinance, otherworldliness, pageant, panel show, pantomime, parable, pastoral, pastoral drama, perplexed question, perplexity, personal matter, perturbation, phenomenalness, pickle, piece, play, playlet, plight, poser, pother, practice, predicament, prescribed form, preternaturalism, private matter, privileged communication, privity, problem, problem play, prodigiousness, profession, profound secret, psychodrama, pursuit, puzzle, puzzlement, puzzler, quandary, question, question mark, quiz show, racket, radio drama, remarkableness, restricted information, review, revue, riddle, rite, ritual, ritual observance, rituality, romance, sacrament, sacramental, science fiction, scrape, sealed book, secrecy, secret, seductiveness, sensational play, serial, service, shocker, show, sitcom, situation comedy, sixty-four dollar question, sketch, skit, soap, soap opera, sociodrama, solemnity, space fiction, space opera, specialization, specialty, spectacle, stage play, stage show, stew, sticker, straight drama, stumper, stupendousness, success, superhumanity, supernaturalism, supernaturality, supernaturalness, supernature, supernormalness, superphysicalness, supersensibleness, supranaturalism, supranature, suspense drama, suspense story, symbolics, symbolism, tableau, tableau vivant, talk show, teleplay, television drama, television play, terra incognita, the incalculable, the occult, the strange, the supernatural, the supersensible, the unfamiliar, the unknowable, the unknown, theater of cruelty, thriller, total theater, tough proposition, trade, transcendentalism, unaccountableness, unassuredness, undefinability, unearthliness, unexplainableness, unexplored ground, unexplored territory, unknown quantity, unworldliness, upset, vagueness, variety show, vaudeville, vaudeville show, vehicle, vexed question, vocation, walk, walk of life, whodunit, why, witchery, wonderfulness, wondrousness, word-of-mouth success, work, work of fiction, x, yoga, yogeeism, yogism, z |
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