1. Hesiod, Works And Days, 108, 172-173, 187, 504 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian Mysteries and • Eleusinian Mysteries • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, renovation of sanctuary at • Eleusis/Eleusinian mysteries • Mysteries, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 100; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 86; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 82; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110, 300
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108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε
504 μῆνα δὲ Ληναιῶνα, κάκʼ ἤματα, βουδόρα πάντα, ' None | sup>
108 There roam among mankind all kinds of ill,172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content
187 Each day in misery they ever slave,
504 These steps, your fields of corn shall surely teem ' None |
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2. Hesiod, Theogony, 106, 116-119 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis/Eleusinian • Eleusis/Eleusinian mysteries
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 82; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
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106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος,116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, ' None | sup>
106 Loved by the Muses, for sweet speaking flow116 A pleasing song and laud the company 117 of the immortal gods, and those created 118 In earthly regions and those generated 119 In Heaven and Night and in the briny sea. ' None |
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3. Homer, Iliad, 1.197-1.201, 6.300, 6.303, 6.311, 9.381, 9.570 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian Mysteries and • Egypt/Egyptians, Demeter/Eleusis and • Eleusinian Mysteries • Eleusis
Found in books: Edmunds (2021), Greek Myth, 81; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 495; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 636; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 62; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 98, 102; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 10
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1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν.
6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο,
6.311 ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη.
9.381 οὐδʼ ὅσʼ ἐς Ὀρχομενὸν ποτινίσεται, οὐδʼ ὅσα Θήβας
9.570 πρόχνυ καθεζομένη, δεύοντο δὲ δάκρυσι κόλποι,'' None | sup>
1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus:
6.303 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: ' "
6.311 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " "
9.381 and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; " 9.570 the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders '' None |
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4. Homeric Hymns, To Aphrodite, 107-121, 126-142, 256-275 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eleusis
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 27; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 64; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109
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107 May I live long in wealth.” Then in reply'108 The child of Zeus addressed him and said: “I 109 Am no goddess, Anchises, most sublime 110 of earth-born ones. Why do you think that I’m 111 Immortal? No, a mortal gave me birth. 112 My father’s Otreus, very well known on earth, 113 If you have heard of him. He holds command 114 In well-walled Phrygia. I understand 115 Your language well. At home have I been bred 116 By a Trojan nurse who, in my mother’s stead, 117 Nurtured me from a child, and that is why 118 I know your tongue as well. However, I 119 Was seized by Hermes, who took me away 120 From Artemis’s dance. A great array 121 of marriageable maids were we as we
126 Where beasts of prey roamed the dark vales. I guessed 127 I’d never touch the earth again. He said 128 I’d be the wedded partner of your bed 129 And birth great brood. Back to the gods he flew, 130 And here I am! I have great need of you. 131 So by your noble parents (for no-one 132 of wretched stock could create such a son) 133 And Zeus, I beg, take me to wife, who know 134 Nothing of love, a maiden pure, and show 135 Me to your parents and your brothers, who 136 Shall like me well. Then send a herald to 137 The swift-horsed Phrygians that immediately 138 My sorrowing folks shall know of this. You’ll see 139 From them much gold and woven stuff and more. 140 Take these as bride-price, then make ready for 141 A lovely wedding that for gods and men 142 Shall be immortalized. The goddess then
256 The dance among the deathless ones and bed 257 With Hermes and Sileni, hid away 258 In pleasant caves, and on the very day 259 That they are born, up from the fruitful earth 260 Pines and high oaks also display their birth, 261 Trees so luxuriant, so very fair, 262 Called the gods’ sancta, high up in the air. 263 No mortal chops them down. When the Fates mark 264 Them out for death, they wither there, their bark 265 Shrivelling too, their twigs fall down. As one, 266 Both Nymph and tree leave the light of the sun. 267 They’ll rear my son. And at his puberty 268 The goddesses will show you him. Let me 269 Tell you what I propose – when he is near 270 His fifth year on this earth, I’ll bring him here 271 That you may gaze upon him and enjoy 272 The sight, for he will be a godlike boy. 273 Bring him to windy Ilium. If you 274 Are queried by some mortal as to who 275 Gave birth to him, then say, as I propose, ' None |
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5. Homeric Hymns, To Demeter, 192-205, 225, 231-281, 292-293, 297-298, 445-446, 452-470, 473-484, 486-489 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Christianity, Eleusinian Mysteries and • Christianity, Great Eleusinian Relief and altar panels of • Demeter, Eleusinian • Demeter, Eleusinian Mysteries and • Egypt/Egyptians, Demeter/Eleusis and • Eleusinian • Eleusinian Mysteries • Eleusinian mysteries • Eleusinian mysteries, initiation • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian, • Eleusis, Eumolpides • Eleusis, Great Eleusinian Relief • Eleusis, Telesterion • Eleusis, and Persians • Eleusis, mystery cult • Great Eleusinian Relief • Megara, Eleusis and • Mysteries, Greater (of Eleusis) • epopteia, Eleusinian Mysteries • mysteries, Demeter at Eleusis • mysteries, Eleusinian mysteries • “hearth boy,” Eleusinian Mysteries
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 32; Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 7; Bernabe et al. (2013), Redefining Dionysos, 131; Bowie (2021), Essays on Ancient Greek Literature and Culture, 153; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 195; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 388, 389, 391, 392, 393; Esler (2000), The Early Christian World, 67; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 160; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 59, 64; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109, 256; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 63; Parker (2005), Polytheism and Society at Athens, 345, 354; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 101, 102, 103, 104, 105, 106, 113, 119, 120; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 269; Wolfsdorf (2020), Early Greek Ethics, 598
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192 That you’re the envy of all womankind.' 193 Such gifts shall you receive!” That’s what she said, 194 And at her words the goddess bowed her head. 195 They filled their shining buckets and withdrew, 196 Rejoicing. In a short time they came to 197 Their father’s house and told their mother all 198 That they had seen and heard. She bade them call 199 The stranger swiftly so that they might pay 200 Her boundless wages. Then they went away, 201 Like deer or calves with a sufficiency 202 of pasture, who then bound across the lea. 203 Those maidens down the hollow pathway sped, 204 Holding their lovely garments’ folds ahead 205 of them. Just like a crocus flower, their hair 235 Then careful Iambe moved the holy queen 236 With many a jest, smiling and laughing, keen 237 To lift her heart – as she would cheer her up 238 Thereafter. Metaneira filled a cup 239 of sweet wine for her, but she put it off. 240 It was not right, she said, for her to quaff 241 Red wine. Water and meal was her request, 242 Mixed with soft mint. She fulfilled her behest. 248 And grace shine in your eyes, which you may see 249 In justice-dealing kings. What the gods send 256 From wreathed Demeter: “Greetings, too, say I, 257 God bless you. I will take him willingly 259 The Cutter or witchcraft bring him distre 260 By reason of his nurse’s heedlessness - 261 The Woodcutter’s not stronger than a spell 262 I have and there’s a safeguard I know well 263 Against foul witchcraft.” Then she took the boy 268 Right there. He grew like an immortal, for 269 He neither ate nor suckled at the teat. 270 Each day rich-wreathed Demeter breathed so sweet 271 Upon him at her breast and smeared his skin 272 With ambrosia as though he were the kin 273 of gods. She hid him in the fire, though, 274 Each night (his loving parents did not know) 275 Just like a brand. They were amazed that he 276 Grew past his age – godlike he seemed to be. 277 Deathless and ageless she’d have made the lad 278 If the well-girdled Metaneira had 279 Not in her fragrant chamber watched by night 280 In heedlessness. Lamenting in her fright, 281 She smote her hips, afraid for him, and these
292 Awaiting you, both good and bad. For what 293 Is done’s past cure. Be witness the gods’ plight,
297 But now death and a mortal’s destiny 298 He can’t avoid, yet he will always be
445 While holding her, Demeter suddenly 446 Fancied some trick and trembled violently,
452 You’ll come and dwell and will respected be 453 By all the gods. But if you ate, back there 454 Below the earth you’ll hold a one-third’s share 455 of every year, the other two with me 456 And all the other gods. But when we see 457 Earth blooming with the fragrant flowers of spring, 458 Up from that gloom you’ll rise, a wondrous thing 459 To gods and men. What trick did Hades play 460 Upon you when he spirited you away?” 461 Then fair Persephone replied to her: 462 “Mother, I’ll tell you all. The messenger, 463 Aid-giving, swift Hermes was sent to me 464 By Zeus, my sire, and each divinity 465 To bring me back to earth from Erebu 466 That you might feast your eyes on me and thu 467 Cease your dread wrath against the gods. Why, I 468 At once leapt up in joy. But by and by 469 He placed inside my mouth clandestinely
473 Through Zeus’s clever plan. In a fair lea 474 We were cavorting – there was Leucippe, 475 Phaino, Electra, Ianthe, Melite, 476 Rhodeia, Iache, Calirrhoë, 477 Melobosis, Tyche and Acaste, 478 Chryseis, Ianeira, Admete. 480 Also there were gathering blooms with me 481 Rhodope, Plouto, Calypso the Fair, 482 Styx, also, and Urania were there, 483 The beauty Galaxaura, Pallas, too, 484 Who rouses battles, and Admetus, who
486 Sweet blooms - soft crocuses, all mingling 487 With iris, hyacinth, rose, lily – o 488 Such sights! – narcissus, too (these flowers grow 489 On the wide earth like crocuses). With glee ' None |
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6. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Eleusis • Parthenium well (Eleusis)
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 28; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 54, 59, 64
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7. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eleusis • Parthenium well (Eleusis)
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 3; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 54, 59, 64
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8. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis/Eleusinian
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 4; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • mystery cult, Eleusinian
Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 133
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • Mysteries, Eleusinian
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 73
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian Mysteries and • Eleusinian Mysteries • Eleusinian mysteries • Eleusis, Eleusinian • Megara, Eleusis and
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 36; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 392; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 106, 109, 110; Wolfsdorf (2020), Early Greek Ethics, 598
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12. Euripides, Bacchae, 1, 5, 67-68, 72, 156, 474, 608, 944 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusinian rites, influence of • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis/Eleusinian • Eleusis/Eleusinian mysteries • mysteries, Eleusinian mysteries • mystery cult, Eleusinian
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 89; Bernabe et al. (2013), Redefining Dionysos, 90, 321, 322; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 257; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76, 84; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 65; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 336; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3; deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
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1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα5 πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ.
67 Βάκχιον εὐαζομένα. 68 τίς ὁδῷ τίς ὁδῷ; τίς;
72 Διόνυσον ὑμνήσω. Χορός
474 οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς
608 ὦ φάος μέγιστον ἡμῖν εὐίου βακχεύματος,
944 αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς ' None | sup>
1 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,5 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
67 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . ,
72 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru
1
56 ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
474 It is not lawful for you to hear, but they are worth knowing. Pentheu
608 Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before. Dionysu
944 You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu ' None |
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13. Euripides, Children of Heracles, 613 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis, Eleusinian • Eleusis/Eleusinian
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 389; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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613 τὸν μὲν ἀφ' ὑψηλῶν βραχὺν ᾤκισε,"" None | sup>
613 rend= nor doth the same house for ever tread the path of bliss; for one kind of fortune follows hard upon another; one man it brings to naught from his high estate, another though of no Reading ἀτίταν, Fix’s emendation for the unmetrical ἀλήταν of MS. account it crowns with happiness. To shun what fate decrees, is no wise permitted; none by cunning shall thrust it from him; but he, who vainly would do so, shall have unceasing trouble. Then fall not prostrate thou, but bear what heaven sends, and set a limit to thy soul’s grief; for she, poor maid! in dying for her brothers and this land, hath won a glorious death, and splendid fame shall be her meed from all mankind; for virtue’s path leads through troublous ways. Worthy of her father, worthy of her noble birth is this conduct. And if thou dost honour the virtuous dead, I share with thee that sentiment. Servant (of Hyllus)
613 nor doth the same house for ever tread the path of bliss; for one kind of fortune follows hard upon another; one man it brings to naught from his high estate, another though of no Reading ἀτίταν , Fix’s emendation for the unmetrical ἀλήταν of MS. account it crowns with happiness.'' None |
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14. Euripides, Hercules Furens, 613 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusinian Mysteries • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 34; Bernabe et al. (2013), Redefining Dionysos, 373
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613 In fight; for I had been lucky enough to witness the rites of the initiated. Amphitryon'' None |
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15. Euripides, Hippolytus, 25 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis, Hierophant(s) • Eleusis/Eleusinian
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 9; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 389; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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25 σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων'' None | sup>
25 to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire.'' None |
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16. Euripides, Ion, 1074-1077 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis, mysteries
Found in books: Bernabe et al. (2013), Redefining Dionysos, 281; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 381; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 104
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1074 αἰσχύνομαι τὸν πολύυ-'1075 μνον θεόν, εἰ παρὰ καλλιχόροισι παγαῖς 1076 λαμπάδα θεωρὸν εἰκάδων 1077 ὄψεται ἐννύχιος ἄυπνος ὤν, ὅτε ' None | sup>
1074 I blush for that god of song,'1075 if this stranger is to witness the torch-dance, that heralds in the twentieth dawn, around Callichorus’ fair springs, a sleepless votary in midnight revels, what time the star-lit firmament of Zeus, ' None |
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17. Euripides, Orestes, 1649-1650 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 142; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95
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1649 δίκην ὑπόσχες αἵματος μητροκτόνου'1650 Εὐμενίσι τρισσαῖς: θεοὶ δέ σοι δίκης βραβῆς ' None | sup>
1649 and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder;'1650 the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; ' None |
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18. Euripides, Phoenician Women, 1090-1199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 206; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206
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1090 ἐπεὶ Κρέοντος παῖς ὁ γῆς ὑπερθανὼν'1091 πύργων ἐπ' ἄκρων στὰς μελάνδετον ξίφος" '1092 λαιμῶν διῆκε τῇδε γῇ σωτήριον, 1093 λόχους ἔνειμεν ἑπτὰ καὶ λοχαγέτας' "1094 πύλας ἐφ' ἑπτά, φύλακας ̓Αργείου δορός," "1095 σὸς παῖς, ἐφέδρους δ' ἱππότας μὲν ἱππόταις" "1096 ἔταξ', ὁπλίτας δ' ἀσπιδηφόροις ἔπι," '1097 ὡς τῷ νοσοῦντι τειχέων εἴη δορὸς' "1098 ἀλκὴ δι' ὀλίγου. περγάμων δ' ἀπ' ὀρθίων" '1099 λεύκασπιν εἰσορῶμεν ̓Αργείων στρατὸν 1100 Τευμησὸν ἐκλιπόντα, καὶ τάφρου πέλας 1101 δρόμῳ ξυνῆψαν ἄστυ Καδμείας χθονός. 1102 παιὰν δὲ καὶ σάλπιγγες ἐκελάδουν ὁμοῦ 1103 ἐκεῖθεν ἔκ τε τειχέων ἡμῶν πάρα. 1104 καὶ πρῶτα μὲν προσῆγε Νηίταις πύλαις 1105 λόχον πυκναῖσιν ἀσπίσιν πεφρικότα 1106 ὁ τῆς κυναγοῦ Παρθενοπαῖος ἔκγονος,' "1107 ἐπίσημ' ἔχων οἰκεῖον ἐν μέσῳ σάκει," '1108 ἑκηβόλοις τόξοισιν ̓Αταλάντην κάπρον 1109 χειρουμένην Αἰτωλόν. ἐς δὲ Προιτίδας' "1110 πύλας ἐχώρει σφάγι' ἔχων ἐφ' ἅρματι" "1111 ὁ μάντις ̓Αμφιάραος, οὐ σημεῖ' ἔχων" "1112 ὑβρισμέν', ἀλλὰ σωφρόνως ἄσημ' ὅπλα." "1113 ̓Ωγύγια δ' ἐς πυλώμαθ' ̔Ιππομέδων ἄναξ" "1114 ἔστειχ' ἔχων σημεῖον ἐν μέσῳ σάκει" '1115 στικτοῖς Πανόπτην ὄμμασιν δεδορκότα, 1116 τὰ μὲν σὺν ἄστρων ἐπιτολαῖσιν ὄμματα 1117 βλέποντα, τὰ δὲ κρύπτοντα δυνόντων μέτα, 1118 ὡς ὕστερον θανόντος εἰσορᾶν παρῆν. 1119 ̔Ομολωίσιν δὲ τάξιν εἶχε πρὸς πύλαις' "1120 Τυδεύς, λέοντος δέρος ἔχων ἐπ' ἀσπίδι" '1121 χαίτῃ πεφρικός: δεξιᾷ δὲ λαμπάδα 1122 Τιτὰν Προμηθεὺς ἔφερεν ὡς πρήσων πόλιν. 1123 ὁ σὸς δὲ Κρηναίαισι Πολυνείκης πύλαις' "1124 ̓́Αρη προσῆγε: Ποτνιάδες δ' ἐπ' ἀσπίδι" '1125 ἐπίσημα πῶλοι δρομάδες ἐσκίρτων φόβῳ, 1126 εὖ πως στρόφιγξιν ἔνδοθεν κυκλούμεναι' "1127 πόρπαχ' ὑπ' αὐτόν, ὥστε μαίνεσθαι δοκεῖν." "1128 ὁ δ' οὐκ ἔλασσον ̓́Αρεος ἐς μάχην φρονῶν" "1129 Καπανεὺς προσῆγε λόχον ἐπ' ̓Ηλέκτραις πύλαις:" "1130 σιδηρονώτοις δ' ἀσπίδος τύποις ἐπῆν" "1131 γίγας ἐπ' ὤμοις γηγενὴς ὅλην πόλιν" '1132 φέρων μοχλοῖσιν ἐξανασπάσας βάθρων, 1133 ὑπόνοιαν ἡμῖν οἷα πείσεται πόλις.' "1134 ταῖς δ' ἑβδόμαις ̓́Αδραστος ἐν πύλαισιν ἦν," "1135 ἑκατὸν ἐχίδναις ἀσπίδ' ἐκπληρῶν γραφῇ," '1136 ὕδρας ἔχων λαιοῖσιν ἐν βραχίοσιν' "1137 ̓Αργεῖον αὔχημ': ἐκ δὲ τειχέων μέσων" '1138 δράκοντες ἔφερον τέκνα Καδμείων γνάθοις.' "1139 παρῆν δ' ἑκάστου τῶνδέ μοι θεάματα" '1140 ξύνθημα παρφέροντι ποιμέσιν λόχων. 1141 καὶ πρῶτα μὲν τόξοισι καὶ μεσαγκύλοις' "1142 ἐμαρνάμεσθα σφενδόναις θ' ἑκηβόλοις" "1143 πετρῶν τ' ἀραγμοῖς: ὡς δ' ἐνικῶμεν μάχῃ," '1144 ἔκλαγξε Τυδεὺς καὶ σὸς ἐξαίφνης γόνος: 1145 ὦ τέκνα Δαναῶν, πρὶν κατεξάνθαι βολαῖς,' "1146 τί μέλλετ' ἄρδην πάντες ἐμπίπτειν πύλαις," "1147 γυμνῆτες ἱππῆς ἁρμάτων τ' ἐπιστάται;" "1148 ἠχῆς δ' ὅπως ἤκουσαν, οὔτις ἀργὸς ἦν:" "1149 πολλοὶ δ' ἔπιπτον κρᾶτας αἱματούμενοι," "1150 ἡμῶν τ' ἐς οὖδας εἶδες ἂν πρὸ τειχέων" '1151 πυκνοὺς κυβιστητῆρας ἐκπεπνευκότας:' "1152 ξηρὰν δ' ἔδευον γαῖαν αἵματος ῥοαῖς." "1153 ὁ δ' ̓Αρκάς, οὐκ ̓Αργεῖος, ̓Αταλάντης γόνος" '1154 τυφὼς πύλαισιν ὥς τις ἐμπεσὼν βοᾷ 1155 πῦρ καὶ δικέλλας, ὡς κατασκάψων πόλιν:' "1156 ἀλλ' ἔσχε μαργῶντ' αὐτὸν ἐναλίου θεοῦ" '1157 Περικλύμενος παῖς λᾶαν ἐμβαλὼν κάρᾳ' "1158 ἁμαξοπληθῆ, γεῖς' ἐπάλξεων ἄπο:" '1159 ξανθὸν δὲ κρᾶτα διεπάλυνε καὶ ῥαφὰς' "1160 ἔρρηξεν ὀστέων, ἄρτι δ' οἰνωπὸν γένυν" "1161 καθῃμάτωσεν: οὐδ' ἀποίσεται βίον" '1162 τῇ καλλιτόξῳ μητρὶ Μαινάλου κόρῃ.' "1163 ἐπεὶ δὲ τάσδ' ἐσεῖδεν εὐτυχεῖς πύλας," "1164 ἄλλας ἐπῄει παῖς σός, εἱπόμην δ' ἐγώ." '1165 ὁρῶ δὲ Τυδέα καὶ παρασπιστὰς πυκνοὺς 1166 Αἰτωλίσιν λόγχαισιν εἰς ἄκρον στόμα' "1167 πύργων ἀκοντίζοντας, ὥστ' ἐπάλξεων" '1168 λιπεῖν ἐρίπνας φυγάδας: ἀλλά νιν πάλιν 1169 κυναγὸς ὡσεὶ παῖς σὸς ἐξαθροίζεται,' "1170 πύργοις δ' ἐπέστης' αὖθις. ἐς δ' ἄλλας πύλας" '1171 ἠπειγόμεσθα, τοῦτο παύσαντες νοσοῦν.' "1172 Καπανεὺς δὲ πῶς εἴποιμ' ἂν ὡς ἐμαίνετο;" '1173 μακραύχενος γὰρ κλίμακος προσαμβάσεις' "1174 ἔχων ἐχώρει, καὶ τοσόνδ' ἐκόμπασε," "1175 μηδ' ἂν τὸ σεμνὸν πῦρ νιν εἰργαθεῖν Διὸς" "1176 τὸ μὴ οὐ κατ' ἄκρων περγάμων ἑλεῖν πόλιν." "1177 καὶ ταῦθ' ἅμ' ἠγόρευε καὶ πετρούμενος" "1178 ἀνεῖρφ' ὑπ' αὐτὴν ἀσπίδ' εἱλίξας δέμας," "1179 κλίμακος ἀμείβων ξέστ' ἐνηλάτων βάθρα." "1180 ἤδη δ' ὑπερβαίνοντα γεῖσα τειχέων" '1181 βάλλει κεραυνῷ Ζεύς νιν: ἐκτύπησε δὲ 1182 χθών, ὥστε δεῖσαι πάντας: ἐκ δὲ κλιμάκων 1183 ἐσφενδονᾶτο χωρὶς ἀλλήλων μέλη,' "1184 κόμαι μὲν εἰς ̓́Ολυμπον, αἷμα δ' ἐς χθόνα," "1185 χεῖρες δὲ καὶ κῶλ' ὡς κύκλωμ' ̓Ιξίονος" "1186 εἱλίσσετ': ἐς γῆν δ' ἔμπυρος πίπτει νεκρός." "1187 ὡς δ' εἶδ' ̓́Αδραστος Ζῆνα πολέμιον στρατῷ," '1188 ἔξω τάφρου καθῖσεν ̓Αργείων στρατόν.' "1189 οἱ δ' αὖ παρ' ἡμῶν δεξιὸν Διὸς τέρας" '1190 ἰδόντες ἐξήλαυνον ἁρμάτων ὄχους' "1191 ἱππῆς ὁπλῖται, κἀς μές' ̓Αργείων ὅπλα" "1192 συνῆψαν ἔγχη: πάντα δ' ἦν ὁμοῦ κακά:" '1193 ἔθνῃσκον ἐξέπιπτον ἀντύγων ἄπο,' "1194 τροχοί τ' ἐπήδων ἄξονές τ' ἐπ' ἄξοσι," "1195 νεκροὶ δὲ νεκροῖς ἐξεσωρεύονθ' ὁμοῦ." '1196 πύργων μὲν οὖν γῆς ἔσχομεν κατασκαφὰς' "1197 ἐς τὴν παροῦσαν ἡμέραν: εἰ δ' εὐτυχὴς" '1198 ἔσται τὸ λοιπὸν ἥδε γῆ, θεοῖς μέλει: 1199 καὶ νῦν γὰρ αὐτὴν δαιμόνων ἔσῳσέ τις. " None | sup>
1090 After Creon’s son, who gave up his life for his country, had taken his stand on the turret’s top and plunged a dark-hilted sword through his throat to save this land, your son told off seven companies with their captains to the seven gates to keep watch on the Argive warriors,'1091 After Creon’s son, who gave up his life for his country, had taken his stand on the turret’s top and plunged a dark-hilted sword through his throat to save this land, your son told off seven companies with their captains to the seven gates to keep watch on the Argive warriors, 1095 and stationed cavalry to cover cavalry, and infantry to support infantry, so that assistance might be close at hand for any weak point in the walls. Then from our lofty towers we saw the Argive army with their white shields leaving 1100 Teumesus, and, when near the trench, they charged up to our Theban city at a run. In one loud burst from their ranks and from our walls rang out the battle-cry and trumpet-call. 1104 First to the Neitian gate, Parthenopaeus, son of the huntress, 1105 led a company bristling with thick rows of shields, and he had his own device in the centre of his shield: Atalanta slaying the Aetolian boar with an arrow shot from far. To the gates of Proetu 1110 came the prophet Amphiaraus, bringing the victims on a chariot; he had no boastful sign, but weapons chastely plain. 1113 Next lord Hippomedon came marching to the Ogygian gates with this device in the middle of his shield: 1115 Argus the all-seeing dappled with eyes on the watch, some open with the rising stars, others hiding when they set, as could be seen after he was slain. 1119 At the Homoloian gates Tydeus had his post, 1120 a lion’s skin with shaggy mane upon his shield, while the Titan Prometheus bore a torch in his right hand, to fire the town. 1123 Your own Polyneices led the battle against the Fountain gate; upon his shield for a device 1125 were the colts of Potniae galloping at frantic speed, revolving by some clever contrivance on pivots by the handle, so as to appear distraught. 1128 At Electra’s gate Capaneus brought up his company, bold as Ares for the battle; 1130 this device his shield bore upon its iron back: an earth-born giant carrying on his shoulders a whole city which he had wrenched from its base, a hint to us of the fate in store for Thebes . 1134 Adrastus was at the seventh gate; 1135 a hundred vipers engraved on his shield, as he bore on his left arm the hydra the boast of Argos , and serpents were carrying off in their jaws the sons of Thebes from within our very walls. Now I was able to see each of them, 1140 as I carried the watch-word along to the leaders of our companies. 1141 To begin with, we fought with bows and thonged javelins, with slings that shoot from far and crashing stones; and as we were conquering, Tydeus and your son suddenly cried aloud: 1145 You sons of Danaus, before you are torn to pieces by their attack, why delay to fall upon the gates with all your might, light-armed and cavalry and charioteers? No loitering then, soon as they heard that call; and many fell with bloody head, 1150 and many of us you could have seen thrown to the earth like tumblers before the walls, breathing their last, bedewing the dry ground with streams of blood. 1153 Then Atalanta’s son, who was not an Argive but an Arcadian, hurling himself like a hurricane at the gates, called for 1155 fire and picks to raze the town; but Periclymenus, son of the ocean-god, stayed his wild career, heaving on his head a wagon-load of stone, the coping from the battlements; and it shattered his head with yellow hair and 1160 crashed through the seams of the skull, dabbling with blood his fresh cheek; and he will never go back alive to his mother with her lovely bow, the maid of Maenalus. 1163 Your son then, seeing these gates secure, went on to the next, and I followed him. 1165 I saw Tydeus and his thick rows of targeteers hurling their Aetolian spears into the opening at the top of the turrets, so that our men fled and left the battlements; but your son rallied them once more, as a huntsman cheers his hounds, 1170 and stationed them at the towers again. And then we hastened to other gates, after stopping the affliction there. As for the madness of Capaneus, how can I describe it? He was going about with a long scaling-ladder, and boasting 1175 that even the holy fire of Zeus would not hold him back from giving the city to utter destruction. And even as he spoke, he climbed up beneath the hail of stones, crouched under the shelter of his shield, rung by smooth rung going up the ladder. 1180 But, just as he was scaling the parapet of the wall, Zeus smote him with a thunderbolt; the earth re-echoed, and fear seized everyone; for from the ladder his limbs were slung far apart, his head toward Olympus , his blood toward earth, 1185 while his legs and arms went spinning round like Ixion’s wheel he was hurled, spinnning; his burning corpse fell to the ground. 1187 But when Adrastus saw that Zeus was hostile to his army, he drew the Argive troops outside the trench. Meanwhile our armed cavalry, seeing the lucky omen of Zeus before us, 1190 were driving forth their chariots, and the armed men charged with spears into the middle of the Argives, and all troubles happened at once: men were dying, hurled headlong from chariots, wheels flew off, axles crashed together, 1195 while the dead were heaped up on the dead. So for to-day we have prevented destruction of the towers of our land; but if this land will be fortunate for the future, that rests with the gods; for even now it owes its safety to some deity. Chorus Leader ' None |
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19. Euripides, Suppliant Women, 470, 980-1113, 1187-1204, 1207 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Men of Eleusis, The (Aeschylus)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 206; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 138; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 375; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 44; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 149; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206
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470 λύσαντα σεμνὰ στεμμάτων μυστήρια' "
980 καὶ μὴν θαλάμας τάσδ' ἐσορῶ δὴ" "981 Καπανέως ἤδη τύμβον θ' ἱερὸν" "982 μελάθρων τ' ἐκτὸς" '983 Θησέως ἀναθήματα νεκροῖς,' "984 κλεινήν τ' ἄλοχον τοῦ καπφθιμένου" '985 τοῦδε κεραυνῷ πέλας Εὐάδνην, 986 ἣν ̓͂Ιφις ἄναξ παῖδα φυτεύει.' "987 τί ποτ' αἰθερίαν ἕστηκε πέτραν," '988 ἣ τῶνδε δόμων ὑπερακρίζει,' "989 τήνδ' ἐμβαίνουσα κέλευθον;" "990 τί φέγγος, τίν' αἴγλαν" "991 ἐδίφρευε τόθ' ἅλιος" "992 σελάνα τε κατ' αἰθέρα," "993 †λαμπάδ' ἵν' ὠκυθόαι νύμφαι†," "994 ἱππεύουσι δι' ὀρφναίας," '995 ἁνίκα γάμων γάμων 996 τῶν ἐμῶν πόλις ̓́Αργους 997 ἀοιδάς, εὐδαιμονίας, 998 ἐπύργωσε καὶ γαμέτα 999 χαλκεοτευχοῦς, αἰαῖ, Καπανέως.' "1000 πρός ς' ἔβαν δρομὰς ἐξ ἐμῶν"1001 οἴκων ἐκβακχευσαμένα, 1002 πυρᾶς φῶς τάφον τε 1003 βατεύσουσα τὸν αὐτόν,' "1004 ἐς ̔́Αιδαν καταλύσους' ἔμμοχθον" '1005 βίοτον αἰῶνός τε πόνους: 1006 ἥδιστος γάρ τοι θάνατος 1007 συνθνῄσκειν θνῄσκουσι φίλοις, 1008 εἰ δαίμων τάδε κραίνοι.' "1009 καὶ μὴν ὁρᾷς τήνδ' ἧς ἐφέστηκας πέλας" "1010 πυράν, Διὸς θησαυρόν, ἔνθ' ἔνεστι σὸς" '1011 πόσις δαμασθεὶς λαμπάσιν κεραυνίοις. 1012 ὁρῶ δὴ τελευτάν,' "1013 ἵν' ἕστακα: τύχα δέ μοι" '1014 ξυνάπτοι ποδός: ἀλλὰ τᾶς 1015 εὐκλεί̈ας χάριν ἔνθεν ὁρ-' "1016 μάσω τᾶσδ' ἀπὸ πέτρας πη-" '1017 δήσασα πυρὸς ἔσω,' "1018 σῶμά τ' αἴθοπι φλογμῷ" '1020 πόσει συμμείξασα, φίλον 1021 χρῶτα χρωτὶ πέλας θεμένα, 1022 Φερσεφονείας ἥξω θαλάμους,' "1023 σὲ τὸν θανόντ' οὔποτ' ἐμᾷ" '1024 προδοῦσα ψυχᾷ κατὰ γᾶς. 1025 ἴτω φῶς γάμοι τε:' "1026 ἴθ' αἵτινες εὐναὶ" '1027 δικαίων ὑμεναίων ἐν ̓́Αργει' "1028 φανῶσιν τέκνοις: ὅσιος δ'" '1029 ὅσιος εὐναῖος γαμέτας 1030 συντηχθεὶς αὔραις ἀδόλοις' "1031 καὶ μὴν ὅδ' αὐτὸς σὸς πατὴρ βαίνει πέλας" '1032 γεραιὸς ̓͂Ιφις ἐς νεωτέρους λόγους, 1033 οὓς οὐ κατειδὼς πρόσθεν ἀλγήσει κλύων.' "1034 ὦ δυστάλαιναι, δυστάλας δ' ἐγὼ γέρων," "1035 ἥκω διπλοῦν πένθημ' ὁμαιμόνων ἔχων," '1036 τὸν μὲν θανόντα παῖδα Καδμείων δορὶ 1037 ̓Ετέοκλον ἐς γῆν πατρίδα ναυσθλώσων νεκρόν,' "1038 ζητῶν τ' ἐμὴν παῖδ', ἣ δόμων ἐξώπιος" '1039 βέβηκε πηδήσασα Καπανέως δάμαρ, 1040 θανεῖν ἐρῶσα σὺν πόσει. χρόνον μὲν οὖν' "1041 τὸν πρόσθ' ἐφρουρεῖτ' ἐν δόμοις: ἐπεὶ δ' ἐγὼ" '1042 φυλακὰς ἀνῆκα τοῖς παρεστῶσιν κακοῖς, 1043 βέβηκεν. ἀλλὰ τῇδέ νιν δοξάζομεν' "1044 μάλιστ' ἂν εἶναι: φράζετ' εἰ κατείδετε." "1045 τί τάσδ' ἐρωτᾷς; ἥδ' ἐγὼ πέτρας ἔπι" '1046 ὄρνις τις ὡσεὶ Καπανέως ὑπὲρ πυρᾶς 1047 δύστηνον αἰώρημα κουφίζω, πάτερ. 1048 τέκνον, τίς αὔρα; τίς στόλος; τίνος χάριν' "1049 δόμων ὑπεκβᾶς' ἦλθες ἐς τήνδε χθόνα;" '1050 ὀργὴν λάβοις ἂν τῶν ἐμῶν βουλευμάτων' "1051 κλύων: ἀκοῦσαι δ' οὔ σε βούλομαι, πάτερ." "1052 τί δ'; οὐ δίκαιον πατέρα τὸν σὸν εἰδέναι;" '1053 κριτὴς ἂν εἴης οὐ σοφὸς γνώμης ἐμῆς. 1054 σκευῇ δὲ τῇδε τοῦ χάριν κοσμεῖς δέμας; 1055 θέλει τι κλεινὸν οὗτος ὁ στολμός, πάτερ.' "1056 ὡς οὐκ ἐπ' ἀνδρὶ πένθιμος πρέπεις ὁρᾶν." '1057 ἐς γάρ τι πρᾶγμα νεοχμὸν ἐσκευάσμεθα. 1058 κἄπειτα τύμβῳ καὶ πυρᾷ φαίνῃ πέλας; 1059 ἐνταῦθα γὰρ δὴ καλλίνικος ἔρχομαι. 1060 νικῶσα νίκην τίνα; μαθεῖν χρῄζω σέθεν. 1061 πάσας γυναῖκας ἃς δέδορκεν ἥλιος. 1062 ἔργοις ̓Αθάνας ἢ φρενῶν εὐβουλίᾳ; 1063 ἀρετῇ: πόσει γὰρ συνθανοῦσα κείσομαι.' "1064 τί φῄς; τί τοῦτ' αἴνιγμα σημαίνεις σαθρόν;" "1065 ᾄσσω θανόντος Καπανέως τήνδ' ἐς πυράν." '1066 ὦ θύγατερ, οὐ μὴ μῦθον ἐς πολλοὺς ἐρεῖς.' "1067 τοῦτ' αὐτὸ χρῄζω, πάντας ̓Αργείους μαθεῖν." "1068 ἀλλ' οὐδέ τοί σοι πείσομαι δρώσῃ τάδε." "1069 ὅμοιον: οὐ γὰρ μὴ κίχῃς μ' ἑλὼν χερί." '1070 καὶ δὴ παρεῖται σῶμα — σοὶ μὲν οὐ φίλον, 1071 ἡμῖν δὲ καὶ τῷ συμπυρουμένῳ πόσει. 1072 ἰώ, γύναι, δεινὸν ἔργον ἐξειργάσω. 1073 ἀπωλόμην δύστηνος, ̓Αργείων κόραι. 1074 ἒ ἔ, σχέτλια τάδε παθών, 1075 τὸ πάντολμον ἔργον ὄψῃ τάλας.' "1076 οὐκ ἄν τιν' εὕροιτ' ἄλλον ἀθλιώτερον." '1077 ἰὼ τάλας: 1078 μετέλαχες τύχας Οἰδιπόδα, γέρον, 1079 μέρος καὶ σὺ καὶ πόλις ἐμὰ τλάμων. 1080 οἴμοι: τί δὴ βροτοῖσιν οὐκ ἔστιν τόδε, 1081 νέους δὶς εἶναι καὶ γέροντας αὖ πάλιν;' "1082 ἀλλ' ἐν δόμοις μὲν ἤν τι μὴ καλῶς ἔχῃ," '1083 γνώμαισιν ὑστέραισιν ἐξορθούμεθα,' "1084 αἰῶνα δ' οὐκ ἔξεστιν. εἰ δ' ἦμεν νέοι" '1085 δὶς καὶ γέροντες, εἴ τις ἐξημάρτανε,' "1086 διπλοῦ βίου λαχόντες ἐξωρθούμεθ' ἄν." '1087 ἐγὼ γὰρ ἄλλους εἰσορῶν τεκνουμένους' "1088 παίδων ἐραστὴς ἦ πόθῳ τ' ἀπωλλύμην." "1089 †εἰ δ' ἐς τόδ' ἦλθον κἀξεπειράθην τέκνων" '1090 οἷον στέρεσθαι πατέρα γίγνεται τέκνων,' "1091 οὐκ ἄν ποτ' ἐς τόδ' ἦλθον εἰς ὃ νῦν κακόν:†" '1092 ὅστις φυτεύσας καὶ νεανίαν τεκὼν 1093 ἄριστον, εἶτα τοῦδε νῦν στερίσκομαι. 1094 εἶἑν: τί δὴ χρὴ τὸν ταλαίπωρόν με δρᾶν;' "1095 στείχειν πρὸς οἴκους; κᾆτ' ἐρημίαν ἴδω" "1096 πολλῶν μελάθρων, ἀπορίαν τ' ἐμῷ βίῳ;" '1097 ἢ πρὸς μέλαθρα τοῦδε Καπανέως μόλω;' "1098 ἥδιστα πρίν γε δῆθ', ὅτ' ἦν παῖς ἥδε μοι." "1099 ἀλλ' οὐκέτ' ἔστιν, ἥ γ' ἐμὴν γενειάδα" "1100 προσήγετ' αἰεὶ στόματι καὶ κάρα τόδε" "1101 κατεῖχε χειρί: πατρὶ δ' οὐδὲν †ἥδιον†" '1102 γέροντι θυγατρός: ἀρσένων δὲ μείζονες' "1103 ψυχαί, γλυκεῖαι δ' ἧσσον ἐς θωπεύματα." "1104 οὐχ ὡς τάχιστα δῆτά μ' ἄξετ' ἐς δόμους;" "1105 σκότῳ δὲ δώσετ': ἔνθ' ἀσιτίαις ἐμὸν" '1106 δέμας γεραιὸν συντακεὶς ἀποφθερῶ.' "1107 τί μ' ὠφελήσει παιδὸς ὀστέων θιγεῖν;" "1108 ὦ δυσπάλαιστον γῆρας, ὡς μισῶ ς' ἔχων," "1109 μισῶ δ' ὅσοι χρῄζουσιν ἐκτείνειν βίον," '1110 βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασι 1111 παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν: 1112 οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν, 1113 θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις.' "
1187 ἀλλ' ἀντὶ τῶν σῶν καὶ πόλεως μοχθημάτων" "1188 πρῶτον λάβ' ὅρκον. τόνδε δ' ὀμνύναι χρεὼν" '1189 ̓́Αδραστον: οὗτος κύριος, τύραννος ὤν, 1190 πάσης ὑπὲρ γῆς Δαναϊδῶν ὁρκωμοτεῖν.' "1191 ὁ δ' ὅρκος ἔσται, μήποτ' ̓Αργείους χθόνα" "1192 ἐς τήνδ' ἐποίσειν πολέμιον παντευχίαν," "1193 ἄλλων τ' ἰόντων ἐμποδὼν θήσειν δόρυ." "1194 ἢν δ' ὅρκον ἐκλιπόντες ἔλθωσιν, πάλιν" "1195 κακῶς ὀλέσθαι πρόστρεπ' ̓Αργείων χθόνα." "1196 ἐν ᾧ δὲ τέμνειν σφάγια χρή ς', ἄκουέ μου." '1197 ἔστιν τρίπους σοι χαλκόπους ἔσω δόμων,' "1198 ὃν ̓Ιλίου ποτ' ἐξαναστήσας βάθρα" "1199 σπουδὴν ἐπ' ἄλλην ̔Ηρακλῆς ὁρμώμενος" "1200 στῆσαί ς' ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν." '1201 ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν 1202 ἔγγραψον ὅρκους τρίποδος ἐν κοίλῳ κύτει, 1203 κἄπειτα σῴζειν θεῷ δὸς ᾧ Δελφῶν μέλει,' "1204 μνημεῖά θ' ὅρκων μαρτύρημά θ' ̔Ελλάδι." "
1207 κρύψον παρ' αὐτὰς ἑπτὰ πυρκαιὰς νεκρῶν:" '' None | sup>
470 drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be,
980 Ah! there I see the sepulchre ready e’en now for Capaneus, his consecrated tomb, and the votive offerings Theseus gives unto the dead outside the shrine, and nigh yon lightning-smitten chief 985 I see his noble bride, Evadne, daughter of King Iphis. Wherefore stands she on the towering rock, which o’ertops this temple, advancing along yon path? Evadne 990 What light, what radiancy did the sun-god’s car dart forth, and the moon athwart the firmament, while round her in the gloom swift stars None of the proposed emendations of this corrupt passage are convincing. Hermann’s λάμπαι δ’ ὠκύθοοί νιν ἀμφιππεύουσι is here followed. Nauck has λαμπαδ’ ἱν’ ὠκυθόαι νύμφαι ἱππεύουσι . careered, 995 in the day that the city of Argos raised the stately chant of joy at my wedding, in honour of my marriage with mail-clad Capaneus? 1000 Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary'1001 Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary 1005 life in Hades’ halls, and of the pains of existence; yea, for ’tis the sweetest end to share the death of those we love, if only fate will sanction it. Choru 1009 Behold yon pyre, which thou art overlooking, nigh thereto, 1010 et apart for Zeus! There is thy husband’s body, vanquished by the blazing bolt. Evadne 1012 Life’s goal I now behold from my station here; may fortune aid me in my headlong leap from this rock 1015 in honour’s cause, down into the fire below, to mix my ashes in the ruddy blaze 1020 with my husband’s, to lay me side by side with him, there in the couch of Persephone; for ne’er will I, to save my life, prove untrue to thee where thou liest in thy grave. 1025 Away with life and marriage too! Oh! The following verses are corrupt almost beyond hope of emendation, nor is it quite clear what the poet intended. By reading φανεῖεν , as Paley suggests, with τέκνοισιν ἐμοῖς and supplying the hiatus by εἴη δ’ , it is possible to extract an intelligible sense, somewhat different, however, from that proposed by Hermann or Hartung, and only offered here for want of a better. may my children live to see the dawn of a fairer, happier wedding-day in Argos! May loyalty inspire the husband’s heart, 1030 his nature fusing with his wife’s! Choru 1031 Lo! the aged Iphis, thy father, draweth nigh to hear thy startling scheme, which yet he knows not and will grieve to learn. Iphi 1034 Unhappy child! lo! I am come, a poor old man, 1035 with twofold sorrow in my house to mourn, that I may carry to his native land the corpse of my son Eteocles, slain by the Theban spear, and further in quest of my daughter who rushed headlong from the house, for she was the wife of Capaneu 1040 and longed with him to die. Ere this she was well guarded in my house, but, when I took the watch away in the present troubles, she escaped. But I feel sure that she is here; tell me if ye have seen her. Evadne 1045 Why question them? Lo, here upon the rock, father, o’er the pyre of Capaneus, like some bird I hover lightly, in my wretchedness. Iphi 1048 What wind hath blown thee hither, child? Whither away? Why didst thou pass the threshold of my house and seek this land? Evadne 1050 It would but anger thee to hear what I intend, and so I fain would keep thee ignorant, my father. Iphi 1052 What! hath not thy own father a right to know? Evadne 1053 Thou wouldst not wisely judge my intention. Iphi 1054 Why dost thou deck thyself in that apparel? Evadne 1055 A purport strange this robe conveys, father. Iphi 1056 Thou hast no look of mourning for thy lord. Evadne 1057 No, the reason why I thus am decked is strange, maybe. Iphi 1058 Dost thou in such garb appear before a funeral-pyre? Evadne 1059 Yea, for hither it is I come to take the meed of victory. Iphi 1060 Victory! what victory? This would I learn of thee. Evadne 1061 A victory o’er all women on whom the sun looks down. Iphi 1062 In Athena’s handiwork or in prudent counsel? Evadne 1063 In bravery; for I will lay me down and die with my lord. Iphi 1064 What dost thou say? What is this silly riddle thou propoundest? Evadne 1065 To yonder pyre where lies dead Capaneus, I will leap down. Iphi 1066 My daughter, speak not thus before the multitude! Evadne 1067 The very thing I wish, that every Argive should learn it. Iphi 1068 Nay, I will ne’er consent to let thee do this deed. Evadne 1069 (as she is throwing herself). ’Tis all one; thou shalt never catch me in thy grasp. 1070 Lo! I cast me down, no joy to thee, but to myself and to my husband blazing on the pyre with me. Choru 1072 O lady, what a fearful deed! Iphi 1073 Ah me! I am undone, ye dames of Argos! Chorus chanting 1074 Alack, alack! a cruel blow is this to thee, 1075 but thou must yet witness, poor wretch, the full horror of this deed. Iphi 1076 A more unhappy wretch than me ye could not find. Choru 1077 Woe for thee, unhappy man! Thou, old sir, hast been made partaker in the fortune of Oedipus, thou and my poor city too. Iphi 1080 Ah, why are mortal men denied this boon, to live their youth twice o’er, and twice in turn to reach old age? If aught goes wrong within our homes, we set it right by judgment more maturely formed, but our life we may not so correct. Now if we had a second spell of youth 1085 and age, this double term of life would let us then correct each previous slip. I, for instance, seeing others blest with children, longed to have them too, and found my ruin in that wish. Whereas if I had had my present experience, 1090 and by a father’s light Following Paley’s τεκών for the MSS. τέκνων . had learnt how cruel a thing it is to be bereft of children, never should I have fallen on such evil days as these,—I who did beget a brave young son, proud parent that I was, and after all am now bereft of him. Enough of this. What remains for such a hapless wretch as me? 1095 Shall I to my home, there to see its utter desolation and the blank within my life? or shall I to the halls of that dead Capaneus?—halls I smiled to see in days gone by, when yet my daughter was alive. But she is lost and gone, she that would ever draw down my cheek 1100 to her lips, and take my head between her hands; for naught is there more sweet unto an aged sire than a daughter’s love; our sons are made of sterner stuff, but less winning are their caresses. Oh! take me to my house at once, 1105 in darkness hide me there, to waste and fret this aged frame with fasting! What shall it avail me to touch my daughter’s bones? Old age, resistless foe, how do I loathe thy presence! Them too I hate, whoso desire to lengthen out the span of life, 1110 eeking to turn the tide of death aside by philtres, Reading βρωτοῖσι καὶ βοτοῖσι καῖ μαγεύμασι , as restored from Plutarch’s quotation of the passage. drugs, and magic spells,—folk that death should take away to leave the young their place, when they no more can benefit the world. Choru
1187 Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right 1190 to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray 1195 that the land of Argos may be miserably destroyed. 1196 Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, 1200 enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath.
1207 And bury the sharp-edged knife, wherewith thou shalt have laid the victims open and shed their blood, deep in the bowels of the earth, hard by the pyres where the seven chieftains burn; for its appearance shall strike them with dismay, if e’er against thy town they come, and shall cause them to return with sorrow. ' None |
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20. Herodotus, Histories, 2.81, 2.171, 6.91, 6.105, 6.133-6.136, 7.134, 8.38-8.39, 8.65, 8.65.1, 9.27, 9.65, 9.101 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian • Demeter, Eleusinian Mysteries and • Egypt/Egyptians, Demeter/Eleusis and • Eleusinian Mysteries • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, and Persians • Eleusis, festival • Eleusis, mysteries • Eleusis/Eleusinian • Men of Eleusis, The (Aeschylus) • Mysteries, Eleusinian • Mysteries, Greater (of Eleusis) • mysteries, Eleusinian mysteries • oikoumene, never used in Eleusinian context • roads, sacred to Eleusis
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 128; Bernabe et al. (2013), Redefining Dionysos, 113, 279, 350; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 142; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 379; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 198, 495; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 142; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 639, 659; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 158; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 140; Mikalson (2003), Herodotus and Religion in the Persian Wars, 75, 76, 96, 126, 138; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247, 268, 269, 270, 277, 313; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 66; Parker (2005), Polytheism and Society at Athens, 348; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 96, 101; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 276; deJauregui (2010), Orphism and Christianity in Late Antiquity, 161, 162
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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
6.91 ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
6.133 παραλαβὼν δὲ ὁ Μιλτιάδης τὴν στρατιὴν ἔπλεε ἐπὶ Πάρον, πρόφασιν ἔχων ὡς οἱ Πάριοι ὑπῆρξαν πρότεροι στρατευόμενοι τριήρεσι ἐς Μαραθῶνα ἅμα τῷ Πέρσῃ. τοῦτο μὲν δὴ πρόσχημα λόγων ἦν, ἀτάρ τινα καὶ ἔγκοτον εἶχε τοῖσι Παρίοισι διὰ Λυσαγόρεα τὸν Τισίεω, ἐόντα γένος Πάριον, διαβαλόντα μιν πρὸς Ὑδάρνεα τὸν Πέρσην. ἀπικόμενος δὲ ἐπʼ ἣν ἔπλεε ὁ Μιλτιάδης τῇ στρατιῇ ἐπολιόρκεε Παρίους κατειλημένους ἐντὸς τείχεος, καὶ ἐσπέμπων κήρυκα αἴτεε ἑκατὸν τάλαντα, φάς, ἢν μιν οὐ δῶσι, οὐκ ἀπονοστήσειν τὴν στρατιὴν πρὶν ἢ ἐξέλῃ σφέας. οἱ δὲ Πάριοι ὅκως μέν τι δώσουσι Μιλτιάδῃ ἀργύριον οὐδὲ διενοεῦντο, οἳ δὲ ὅκως διαφυλάξουσι τὴν πόλιν τοῦτο ἐμηχανῶντο, ἄλλα τε ἐπιφραζόμενοι καὶ τῇ μάλιστα ἔσκε ἑκάστοτε ἐπίμαχον τοῦ τείχεος, τοῦτο ἅμα νυκτὶ ἐξηείρετο διπλήσιον τοῦ ἀρχαίου. 6.134 ἐς μὲν δὴ τοσοῦτο τοῦ λόγου οἱ πάντες Ἕλληνες λέγουσι, τὸ ἐνθεῦτεν δὲ αὐτοὶ Πάριοι γενέσθαι ὧδε λέγουσι. Μιλτιάδῃ ἀπορέοντι ἐλθεῖν ἐς λόγους αἰχμάλωτον γυναῖκα, ἐοῦσαν μὲν Παρίην γένος, οὔνομα δέ οἱ εἶναι Τιμοῦν, εἶναι δὲ ὑποζάκορον τῶν χθονίων θεῶν· ταύτην ἐλθοῦσαν ἐς ὄψιν Μιλτιάδεω συμβουλεῦσαι, εἰ περὶ πολλοῦ ποιέεται Πάρον ἑλεῖν, τὰ ἂν αὐτὴ ὑποθῆται, ταῦτα ποιέειν. μετὰ δὲ τὴν μὲν ὑποθέσθαι, τὸν δὲ διερχόμενον ἐπὶ τὸν κολωνὸν τὸν πρὸ τῆς πόλιος ἐόντα ἕρκος θεσμοφόρου Δήμητρος ὑπερθορεῖν, οὐ δυνάμενον τὰς θύρας ἀνοῖξαι, ὑπερθορόντα δὲ ἰέναι ἐπὶ τὸ μέγαρον ὅ τι δὴ ποιήσοντα ἐντός, εἴτε κινήσοντά τι τῶν ἀκινήτων εἴτε ὅ τι δή κοτε πρήξοντα· πρὸς τῇσι θύρῃσί τε γενέσθαι καὶ πρόκατε φρίκης αὐτὸν ὑπελθούσης ὀπίσω τὴν αὐτὴν ὁδὸν ἵεσθαι, καταθρώσκοντα δὲ τὴν αἱμασιὴν τὸν μηρὸν σπασθῆναι· οἳ δὲ αὐτὸν τὸ γόνυ προσπταῖσαι λέγουσι. 6.135 Μιλτιάδης μέν νυν φλαύρως ἔχων ἀπέπλεε ὀπίσω, οὔτε χρήματα Ἀθηναίοισι ἄγων οὔτε Πάρον προσκτησάμενος, ἀλλὰ πολιορκήσας τε ἓξ καὶ εἴκοσι ἡμέρας καὶ δηιώσας τὴν νῆσον. Πάριοι δὲ πυθόμενοι ὡς ἡ ὑποζάκορος τῶν θεῶν Τιμὼ Μιλτιάδῃ κατηγήσατο, βουλόμενοί μιν ἀντὶ τούτων τιμωρήσασθαι, θεοπρόπους πέμπουσι ἐς Δελφούς ὥς σφεας ἡσυχίη τῆς πολιορκίης ἔσχε· ἔπεμπον δὲ ἐπειρησομένους εἰ καταχρήσωνται τὴν ὑποζάκορον τῶν θεῶν τὴν ἐξηγησαμένην τοῖσι ἐχθροῖσι τῆς πατρίδος ἅλωσιν καὶ τὰ ἐς ἔρσενα γόνον ἄρρητα ἱρὰ ἐκφήνασαν Μιλτιάδῃ. ἡ δὲ Πυθίη οὐκ ἔα, φᾶσα οὐ Τιμοῦν εἶναι τὴν αἰτίην τούτων, ἀλλὰ δεῖν γὰρ Μιλτιάδεα τελευτᾶν μὴ εὖ, φανῆναί οἱ τῶν κακῶν κατηγεμόνα. 6.136 παρίοισι μὲν δὴ ταῦτα ἡ Πυθίη ἔχρησε· Ἀθηναῖοι δὲ ἐκ Πάρου Μιλτιάδεα ἀπονοστήσαντα ἔσχον ἐν στόμασι οἵ τε ἄλλοι καὶ μάλιστα Ξάνθιππος ὁ Ἀρίφρονος, ὃς θανάτου ὑπαγαγὼν ὑπὸ τὸν δῆμον Μιλτιάδεα ἐδίωκε τῆς Ἀθηναίων ἀπάτης εἵνεκεν. Μιλτιάδης δὲ αὐτὸς μὲν παρεὼν οὐκ ἀπελογέετο· ἦν γὰρ ἀδύνατος ὥστε σηπομένου τοῦ μηροῦ· προκειμένου δὲ αὐτοῦ ἐν κλίνῃ ὑπεραπελογέοντο οἱ φίλοι, τῆς μάχης τε τῆς ἐν Μαραθῶνι γενομένης πολλὰ ἐπιμεμνημένοι καὶ τὴν Λήμνου αἵρεσιν, ὡς ἑλὼν Λῆμνόν τε καὶ τισάμενος τοὺς Πελασγοὺς παρέδωκε Ἀθηναίοισι. προσγενομένου δὲ τοῦ δήμου αὐτῷ κατὰ τὴν ἀπόλυσιν τοῦ θανάτου, ζημιώσαντος δὲ κατὰ τὴν ἀδικίην πεντήκοντα ταλάντοισι, Μιλτιάδης μὲν μετὰ ταῦτα σφακελίσαντός τε τοῦ μηροῦ καὶ σαπέντος τελευτᾷ, τὰ δὲ πεντήκοντα τάλαντα ἐξέτισε ὁ παῖς αὐτοῦ Κίμων.
7.134 τοῖσι δὲ ὦν Λακεδαιμονίοισι μῆνις κατέσκηψε Ταλθυβίου τοῦ Ἀγαμέμνονος κήρυκος. ἐν γὰρ Σπάρτῃ ἐστὶ Ταλθυβίου ἱρόν, εἰσὶ δὲ καὶ ἀπόγονοι Ταλθυβιάδαι καλεόμενοι, τοῖσι αἱ κηρυκηίαι αἱ ἐκ Σπάρτης πᾶσαι γέρας δέδονται. μετὰ δὲ ταῦτα τοῖσι Σπαρτιήτῃσι καλλιερῆσαι θυομένοισι οὐκ ἐδύνατο· τοῦτο δʼ ἐπὶ χρόνον συχνὸν ἦν σφι. ἀχθομένων δὲ καὶ συμφορῇ χρεωμένων Λακεδαιμονίων, ἁλίης τε πολλάκις συλλεγομένης καὶ κήρυγμα τοιόνδε ποιευμένων, εἴ τις βούλοιτο Λακεδαιμονίων πρὸ τῆς Σπάρτης ἀποθνήσκειν, Σπερθίης τε ὁ Ἀνηρίστου καὶ Βοῦλις ὁ Νικόλεω, ἄνδρες Σπαρτιῆται φύσι τε γεγονότες εὖ καὶ χρήμασι ἀνήκοντες ἐς τὰ πρῶτα, ἐθελονταὶ ὑπέδυσαν ποινὴν τῖσαι Ξέρξῃ τῶν Δαρείου κηρύκων τῶν ἐν Σπάρτῃ ἀπολομένων. οὕτω Σπαρτιῆται τούτους ὡς ἀποθανευμένους ἐς Μήδους ἀπέπεμψαν.
8.38 συμμιγέντων δὲ τούτων πάντων, φόβος τοῖσι βαρβάροισι ἐνεπεπτώκεε. μαθόντες δὲ οἱ Δελφοὶ φεύγοντας σφέας, ἐπικαταβάντες ἀπέκτειναν πλῆθός τι αὐτῶν. οἱ δὲ περιεόντες ἰθὺ Βοιωτῶν ἔφευγον. ἔλεγον δὲ οἱ ἀπονοστήσαντες οὗτοι τῶν βαρβάρων, ὡς ἐγὼ πυνθάνομαι, ὡς πρὸς τούτοισι καὶ ἄλλα ὥρων θεῖα· δύο γὰρ ὁπλίτας μέζονας ἢ κατʼ ἀνθρώπων φύσιν ἔχοντας ἕπεσθαί σφι κτείνοντας καὶ διώκοντας. 8.39 τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται.
8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.' 9.27 οἳ μὲν ταῦτα ἔλεγον, Ἀθηναῖοι δὲ πρὸς ταῦτα ὑπεκρίναντο τάδε. “ἐπιστάμεθα μὲν σύνοδον τήνδε μάχης εἵνεκα συλλεγῆναι πρὸς τὸν βάρβαρον, ἀλλʼ οὐ λόγων· ἐπεὶ δὲ ὁ Τεγεήτης προέθηκε παλαιὰ καὶ καινὰ λέγειν τὰ ἑκατέροισι ἐν τῷ παντὶ χρόνῳ κατέργασται χρηστά, ἀναγκαίως ἡμῖν ἔχει δηλῶσαι πρὸς ὑμέας ὅθεν ἡμῖν πατρώιον ἐστὶ ἐοῦσι χρηστοῖσι αἰεὶ πρώτοισι εἶναι μᾶλλον ἢ Ἀρκάσι. Ἡρακλείδας, τῶν οὗτοι φασὶ ἀποκτεῖναι τὸν ἡγεμόνα ἐν Ἰσθμῷ, τοῦτο μὲν τούτους, πρότερον ἐξελαυνομένους ὑπὸ πάντων Ἑλλήνων ἐς τοὺς ἀπικοίατο φεύγοντες δουλοσύνην πρὸς Μυκηναίων, μοῦνοι ὑποδεξάμενοι τὴν Εὐρυσθέος ὕβριν κατείλομεν, σὺν ἐκείνοισι μάχῃ νικήσαντες τοὺς τότε ἔχοντας Πελοπόννησον. τοῦτο δὲ Ἀργείους τοὺς μετὰ Πολυνείκεος ἐπὶ Θήβας ἐλάσαντας, τελευτήσαντας τὸν αἰῶνα καὶ ἀτάφους κειμένους, στρατευσάμενοι ἐπὶ τοὺς Καδμείους ἀνελέσθαι τε τοὺς νεκροὺς φαμὲν καὶ θάψαι τῆς ἡμετέρης ἐν Ἐλευσῖνι. ἔστι δὲ ἡμῖν ἔργον εὖ ἔχον καὶ ἐς Ἀμαζονίδας τὰς ἀπὸ Θερμώδοντος ποταμοῦ ἐσβαλούσας κοτὲ ἐς γῆν τὴν Ἀττικήν, καὶ ἐν τοῖσι Τρωικοῖσι πόνοισι οὐδαμῶν ἐλειπόμεθα. ἀλλʼ οὐ γάρ τι προέχει τούτων ἐπιμεμνῆσθαι· καὶ γὰρ ἂν χρηστοὶ τότε ἐόντες ὡυτοὶ νῦν ἂν εἶεν φλαυρότεροι, καὶ τότε ἐόντες φλαῦροι νῦν ἂν εἶεν ἀμείνονες. παλαιῶν μέν νυν ἔργων ἅλις ἔστω· ἡμῖν δὲ εἰ μηδὲν ἄλλο ἐστὶ ἀποδεδεγμένον, ὥσπερ ἐστὶ πολλά τε καὶ εὖ ἔχοντα εἰ τεοῖσι καὶ ἄλλοισι Ἑλλήνων, ἀλλὰ καὶ ἀπὸ τοῦ ἐν Μαραθῶνι ἔργου ἄξιοι εἰμὲν τοῦτο τὸ γέρας ἔχειν καὶ ἄλλα πρὸς τούτῳ, οἵτινες μοῦνοι Ἑλλήνων δὴ μουνομαχήσαντες τῷ Πέρσῃ καὶ ἔργῳ τοσούτῳ ἐπιχειρήσαντες περιεγενόμεθα καὶ ἐνικήσαμεν ἔθνεα ἕξ τε καὶ τεσσεράκοντα. ἆρʼ οὐ δίκαιοι εἰμὲν ἔχειν ταύτην τὴν τάξιν ἀπὸ τούτου μούνου τοῦ ἔργου; ἀλλʼ οὐ γὰρ ἐν τῷ τοιῷδε τάξιος εἵνεκα στασιάζειν πρέπει, ἄρτιοι εἰμὲν πείθεσθαι ὑμῖν ὦ Λακεδαιμόνιοι, ἵνα δοκέει ἐπιτηδεότατον ἡμέας εἶναι ἑστάναι καὶ κατʼ οὕστινας· πάντῃ γὰρ τεταγμένοι πειρησόμεθα εἶναι χρηστοί. ἐξηγέεσθε δὲ ὡς πεισομένων.”
9.65 ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.
9.101 καὶ τόδε ἕτερον συνέπεσε γενόμενον, Δήμητρος τεμένεα Ἐλευσινίης παρὰ ἀμφοτέρας τὰς συμβολὰς εἶναι· καὶ γὰρ δὴ ἐν τῇ Πλαταιίδι παρʼ αὐτὸ τὸ Δημήτριον ἐγίνετο, ὡς καὶ πρότερόν μοι εἴρηται, ἡ μάχη, καὶ ἐν Μυκάλῃ ἔμελλε ὡσαύτως ἔσεσθαι. γεγονέναι δὲ νίκην τῶν μετὰ Παυσανίεω Ἑλλήνων ὀρθῶς σφι ἡ φήμη συνέβαινε ἐλθοῦσα· τὸ μὲν γὰρ ἐν Πλαταιῇσι πρωὶ ἔτι τῆς ἡμέρης ἐγίνετο, τὸ δὲ ἐν Μυκάλῃ περὶ δείλην· ὅτι δὲ τῆς αὐτῆς ἡμέρης συνέβαινε γίνεσθαι μηνός τε τοῦ αὐτοῦ, χρόνῳ οὐ πολλῷ σφι ὕστερον δῆλα ἀναμανθάνουσι ἐγίνετο. ἦν δὲ ἀρρωδίη σφι, πρὶν τὴν φήμην ἐσαπικέσθαι, οὔτι περὶ σφέων αὐτῶν οὕτω ὡς τῶν Ἑλλήνων, μὴ περὶ Μαρδονίῳ πταίσῃ ἡ Ἑλλάς. ὡς μέντοι ἡ κληδὼν αὕτη σφι ἐσέπτατο, μᾶλλόν, τι καὶ ταχύτερον τὴν πρόσοδον ἐποιεῦντο. οἱ μὲν δὴ Ἕλληνες καὶ οἱ βάρβαροι ἔσπευδον ἐς τὴν μάχην, ὥς σφι καί αἱ νῆσοι καὶ ὁ Ἑλλήσποντος ἄεθλα προέκειτο.'' None | sup>
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "
2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 6.91 But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "
6.133 Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices." '6.134 All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. ' "6.135 So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. " "6.136 Such was the priestess' reply to the Parians. The Athenians had much to say about Miltiades on his return from Paros, especially Xanthippus son of Ariphron, who prosecuted Miltiades before the people for deceiving the Athenians and called for the death penalty. ,Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. ,The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. " "
7.134 Be that as it may, the anger of Talthybius, Agamemnon's herald, fell upon the Lacedaemonians. At Sparta there is a shrine of Talthybius and descendants of Talthybius called Talthybiadae, who have the special privilege of conducting all embassies from Sparta. ,Now there was a long period after the incident I have mentioned above during which the Spartans were unable to obtain good omens from sacrifice. The Lacedaemonians were grieved and dismayed by this and frequently called assemblies, making a proclamation inviting some Lacedaemonian to give his life for Sparta. Then two Spartans of noble birth and great wealth, Sperthias son of Aneristus and Bulis son of Nicolaus, undertook of their own free will to make atonement to Xerxes for Darius' heralds who had been killed at Sparta. ,Thereupon the Spartans sent these men to Media for execution. " 8.38 All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. ' "8.39 These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. " "
8.65.1 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, " 8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " "
9.27 To these words the Athenians replied: “It is our belief that we are gathered for battle with the barbarian, and not for speeches; but since the man of Tegea has made it his business to speak of all the valorous deeds, old and new, which either of our nations has at any time achieved, we must prove to you how we, rather than Arcadians, have by virtue of our valor a hereditary right to the place of honor. These Tegeans say that they killed the leader of the Heraclidae at the Isthmus. ,Now when those same Heraclidae had been rejected by every Greek people to whom they resorted to escape the tyranny of the Mycenaeans, we alone received them. With them we vanquished those who then inhabited the Peloponnese, and we broke the pride of Eurystheus. ,Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. ,We also have on record our great victory against the Amazons, who once came from the river Thermodon and broke into Attica, and in the hard days of Troy we were second to none. But since it is useless to recall these matters—for those who were previously valiant may now be of lesser mettle, and those who lacked mettle then may be better men now— ,enough of the past. Supposing that we were known for no achievement (although the fact is that we have done more than any other of the Greeks), we nevertheless deserve to have this honor and more beside because of the role we played at Marathon, seeing that alone of all Greeks we met the Persian singlehandedly and did not fail in that enterprise, but overcame forty-six nations. ,Is it not then our right to hold this post, for that one feat alone? Yet seeing that this is no time for wrangling about our place in the battle, we are ready to obey you, men of Lacedaemon and take whatever place and face whatever enemy you think fitting. Wherever you set us, we will strive to be valiant men. Command us then, knowing that we will obey.”
9.65 At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis.
9.101 Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also. ,It happened that the rumor of a victory won by the Greeks with Pausanias was true, for the defeat at Plataea happened while it was yet early in the day, and the defeat of Mykale in the afternoon. That the two fell on the same day of the same month was proven to the Greeks when they examined the matter not long afterwards. ,Now before this rumor came they had been faint-hearted, fearing less for themselves than for the Greeks with Pausanias, that Hellas should stumble over Mardonius. But when the report sped among them, they grew stronger and swifter in their onset. So Greeks and barbarians alike were eager for battle, seeing that the islands and the Hellespont were the prizes of victory. '' None |
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21. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian • Eleusinian mysteries • Eleusis
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 146; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 466
| 41a ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τουτωνὶ τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ Ῥαδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἆρα φαύλη ἂν εἴη ἡ ἀποδημία; ἢ αὖ Ὀρφεῖ συγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι εἰ ταῦτʼ ἔστιν ἀληθῆ. ἐπεὶ'' None | 41a after leaving behind these who claim to be judges, shall find those who are really judges who are said to sit in judgment there, Minos and Rhadamanthus, and Aeacus and Triptolemus, and all the other demigods who were just men in their lives, would the change of habitation be undesirable? Or again, what would any of you give to meet with Orpheus and Musaeus and Hesiod and Homer? I am willing to die many times over, if these things are true; for I personally should find the life there wonderful,'' None |
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22. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusis, Eleusinian
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 36; Bernabe et al. (2013), Redefining Dionysos, 396
| 400c σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.'' None | 400c ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.'' None |
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23. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis
Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 188; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 283
| 69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None | 69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None |
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24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian Mysteries • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 22; Bernabe et al. (2013), Redefining Dionysos, 396; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 264; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 112; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231
| 249c εἰς ἓν λογισμῷ συναιρούμενον· τοῦτο δʼ ἐστὶν ἀνάμνησις ἐκείνων ἅ ποτʼ εἶδεν ἡμῶν ἡ ψυχὴ συμπορευθεῖσα θεῷ καὶ ὑπεριδοῦσα ἃ νῦν εἶναί φαμεν, καὶ ἀνακύψασα εἰς τὸ ὂν ὄντως. διὸ δὴ δικαίως μόνη πτεροῦται ἡ τοῦ φιλοσόφου διάνοια· πρὸς γὰρ ἐκείνοις ἀεί ἐστιν μνήμῃ κατὰ δύναμιν, πρὸς οἷσπερ θεὸς ὢν θεῖός ἐστιν. τοῖς δὲ δὴ τοιούτοις ἀνὴρ ὑπομνήμασιν ὀρθῶς χρώμενος, τελέους ἀεὶ τελετὰς τελούμενος, τέλεος ὄντως μόνος γίγνεται· ἐξιστάμενος δὲ τῶν' 250c μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. ' None | 249c by means of reason the many perceptions of the senses; and this is a recollection of those things which our soul once beheld, when it journeyed with God and, lifting its vision above the things which we now say exist, rose up into real being. And therefore it is just that the mind of the philosopher only has wings, for he is always, so far as he is able, in communion through memory with those things the communion with which causes God to be divine. Now a man who employs such memories rightly is always being initiated into perfect mysteries and he alone becomes truly perfect;' 250c the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, ' None |
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25. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusinian, Orpheus, Orphic, Samothracian • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Mysteries, Eleusinian • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) aftermath • mysteries, at Eleusis
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 130; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 157; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 81; Parker (2005), Polytheism and Society at Athens, 361, 362; Wolfsdorf (2020), Early Greek Ethics, 557, 559; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 25; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 14, 278
| 363d ἤδη διάγειν μεθύοντας, ἡγησάμενοι κάλλιστον ἀρετῆς μισθὸν μέθην αἰώνιον. οἱ δʼ ἔτι τούτων μακροτέρους ἀποτείνουσιν μισθοὺς παρὰ θεῶν· παῖδας γὰρ παίδων φασὶ καὶ γένος κατόπισθεν λείπεσθαι τοῦ ὁσίου καὶ εὐόρκου. ταῦτα δὴ καὶ ἄλλα τοιαῦτα ἐγκωμιάζουσιν δικαιοσύνην· τοὺς δὲ ἀνοσίους αὖ καὶ ἀδίκους εἰς πηλόν τινα κατορύττουσιν ἐν Ἅιδου καὶ κοσκίνῳ ὕδωρ ἀναγκάζουσι φέρειν, ἔτι τε ζῶντας 364e λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ' ' None | 363d they entertain the time henceforth with wine, as if the fairest meed of virtue were an everlasting drunk. And others extend still further the rewards of virtue from the gods. For they say that the children’s children of the pious and oath-keeping man and his race thereafter never fail. Such and such-like are their praises of justice. But the impious and the unjust they bury in mud in the house of Hades and compel them to fetch water in a sieve, and, while they still live, 364e And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,' ' None |
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26. Sophocles, Antigone, 1115-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Mysteries, Greater (of Eleusis) Homeric Hymn to Demeter and • mysteries, Eleusinian mysteries
Found in books: Bernabe et al. (2013), Redefining Dionysos, 110, 243, 274, 280, 290, 350; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119, 121, 123, 124, 126, 128, 129; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 65, 66; Parker (2005), Polytheism and Society at Athens, 341
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1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125 of the sowing of the savage dragon’s teeth! 1126 The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130 and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135 you visit the avenues of Thebes . 1137 Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145 or over the groaning straits! 1146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None |
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27. Sophocles, Oedipus At Colonus, 681 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusis, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 381; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 390
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681 And, fed on heavenly dew, the narcissus blooms day by day with its fair clusters; it is the ancient crown of the Great Goddesses.'' None |
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28. Thucydides, The History of The Peloponnesian War, 2.15.1, 6.27-6.28, 6.54.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian • Demeter, Eleusis • Eleusinian mysteries • Eleusinians • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian, • Eleusis, Eleusinian,mysteries • Eleusis, mysteries • heralds, Eleusinian • war between Athens and Eleusis
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 145; Bernabe et al. (2013), Redefining Dionysos, 255; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 189; Bowie (2021), Essays on Ancient Greek Literature and Culture, 339; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 137, 138; Edmunds (2021), Greek Myth, 28; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319, 323; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 268
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2.15.1 ξυνεβεβήκει δὲ ἀπὸ τοῦ πάνυ ἀρχαίου ἑτέρων μᾶλλον Ἀθηναίοις τοῦτο. ἐπὶ γὰρ Κέκροπος καὶ τῶν πρώτων βασιλέων ἡ Ἀττικὴ ἐς Θησέα αἰεὶ κατὰ πόλεις ᾠκεῖτο πρυτανεῖά τε ἐχούσας καὶ ἄρχοντας, καὶ ὁπότε μή τι δείσειαν, οὐ ξυνῇσαν βουλευσόμενοι ὡς τὸν βασιλέα, ἀλλ᾽ αὐτοὶ ἕκαστοι ἐπολίτευον καὶ ἐβουλεύοντο: καί τινες καὶ ἐπολέμησάν ποτε αὐτῶν, ὥσπερ καὶ Ἐλευσίνιοι μετ’ Εὐμόλπου πρὸς Ἐρεχθέα.
6.54.6 τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.' ' None | sup>
2.15.1 From very early times this had been more the case with the Athenians than with others. Under Cecrops and the first kings, down to the reign of Theseus, Attica had always consisted of a number of independent townships, each with its own town-hall and magistrates. Except in times of danger the king at Athens was not consulted; in ordinary seasons they carried on their government and settled their affairs without his interference; sometimes even they waged war against him, as in the case of the Eleusinians with Eumolpus against Erechtheus.
6.54.6 For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. ' ' None |
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29. Xenophon, Hellenica, 1.4.13, 1.4.20, 6.3.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian • Eleusis • Eleusis, • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, and Persians • Eleusis, festival • heralds, Eleusinian
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 129; Bernabe et al. (2013), Redefining Dionysos, 255; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 198; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 311; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 280, 323
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1.4.13 When he sailed in, the common crowd of Piraeus and of the city gathered to his ships, filled with wonder and desiring to see the famous Alcibiades. Some of them said that he was the best of the citizens; that he alone was banished without just cause, but rather because he was plotted against by those who had less power than he and spoke less well and ordered their political doings with a view to their own private gain, whereas he was always 407 B.C. advancing the common weal, both by his own means and by the power of the state.
1.4.20 And after he had spoken in his own defence before the Senate and the Assembly, saying that he had not committed sacrilege and that he had been unjustly treated, and after more of the same sort had been said, with no one speaking in opposition because the Assembly would not have tolerated it, he was proclaimed general-in-chief with absolute authority, the people thinking that he was the man to recover for the state its former power; then, as his first act, he led out all his troops and conducted by land the procession From Athens to the temple of Demeter at Eleusis. of the Eleusinian Mysteries, which the Athenians had been conducting by sea on account of the war;
6.3.6 The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.'' None |
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30. Xenophon, Symposium, 8.40 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusinians • Eleusis, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Edmunds (2021), Greek Myth, 28; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 295
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8.40 You may regard it as certain, therefore, that our city would be quick to entrust itself to your hands, if you so desire. For you possess the highest qualifications for such a trust: you are of aristocratic birth, of Erechtheus’ line, Callias’s family belonged to the priestly clan of the Ceryces, who traced their lineage back to Ceryx, son of Hermes and Aglaurus. The latter, however, was not a descendant of Erechtheus, but one of his nurses. a priest serving the gods who under the leadership of Iacchus took the field against the barbarian; Herodotus (VIII, 65) and Plutarch ( Life of Themistocles, XV) report the tradition that while the Greek fleet was at anchor near Salamis just before the critical sea-fight, great elation was caused at sight of a big cloud of dust (or, in the later version, a brilliant light) off toward Eleusis , and a wonderful sound as of the Eleusinian festival with its cries to Iacchus, followed by a cloud that drifted directly toward the fleet. and in our day you outshine your predecessors in the splendour of your priestly office in the festival; In addition to being one of the priestly Ceryces, Callias was an hereditary torch-bearer in the Eleusinian festival. and you possess a person more goodly to the eye than any other in the city and one at the same time able to withstand effort and hardship.'' None |
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31. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusinian rites, influence of • Eleusis, Eleusinian • Eleusis/Eleusinian
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 389, 392; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 257; Wolfsdorf (2020), Early Greek Ethics, 598, 601; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Mysteries, at Eleusis • demarchs, of Eleusis • epimeletai, of Eleusinian Mysteries • priests and priestesses, of Demeter at Eleusis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 350, 375; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111, 115; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47
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33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian • Eleusinian mysteries • Eleusis • Eleusis, and Persians • heralds, Eleusinian • heros, Eleusis • priests and priestesses, of Demeter at Eleusis
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 334; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 685; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 50; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82, 258, 313, 316
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34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47
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35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis, • Eleusis, Eleusinian
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 392; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 313
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36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22
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37. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 186
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38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis, Eleusinian • Euthydemos of Eleusis (priest of Asclepius) • Mysteries, Greater (of Eleusis) • priests and priestesses, of Demeter at Eleusis • roads, sacred to Eleusis
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 380; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 50; Parker (2005), Polytheism and Society at Athens, 350
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39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demeter, Eleusinian • Demeter, Eleusinian Mysteries and • Eleusinian Mysteries • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, mysteries • Eleusis/Eleusinian • Eleusis/Eleusinian mysteries • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) aftermath • mystai, Eleusinian in the Frogs • mysteries, Eleusinian mysteries • mystery cults, Eleusinian through Aristophanes lens • roads, sacred to Eleusis • salvation, and Eleusis
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 36; Bernabe et al. (2013), Redefining Dionysos, 103, 109, 112, 281, 322, 350, 372, 373; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 68, 69; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 138; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 379; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 121; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 105; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 66; Parker (2005), Polytheism and Society at Athens, 347, 348, 349, 350, 361, 362; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 242, 243, 244, 245; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 106; Wolfsdorf (2020), Early Greek Ethics, 560, 598; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 293
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis, Eleusinian • Mysteries, Greater (of Eleusis) • roads, sacred to Eleusis
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 380; Parker (2005), Polytheism and Society at Athens, 349
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis, Hierophant(s) • Eleusis/Eleusinian • Mysteries, Greater (of Eleusis)
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 9; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 377; Parker (2005), Polytheism and Society at Athens, 343; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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42. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Eleusis • Eleusis/Eleusinian
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 124
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43. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dorotheos of Eleusis • Eleusis
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1126, 1128; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 168
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44. Aeschines, Letters, 3.18 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis • Mysteries, at Eleusis • priests and priestesses, of Demeter at Eleusis
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 199, 200, 239; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 45
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3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.'' None |
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45. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusis • Eleusis (deme), Herakles at Akris • Eleusis (deme), assembly in the urban Theseion • Eleusis (deme), leasing in • Eleusis, Eleusinian • Herakles, at Eleusis (ἐν Ἄκριδι) • Mysteries, Greater (of Eleusis) • Mysteries, at Eleusis • Philochoros, on Eleusis • agones, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • demarchs, of Eleusis • epimeletai, of Eleusinian Mysteries • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • hieropoioi, of Eleusis • pompai, of Eleusinian Mysteries • priests and priestesses, of Demeter at Eleusis • roads, sacred to Eleusis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 103, 113; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 263; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 206; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 246; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 640, 787; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 29, 59, 71, 94, 111, 112, 205, 209, 212, 213, 214, 218, 299; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 36, 54, 80, 114, 116, 277; Parker (2005), Polytheism and Society at Athens, 348; Wilding (2022), Reinventing the Amphiareion at Oropos, 94
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46. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Mysteries, Eleusinian • Mysteries, Greater (of Eleusis)
Found in books: Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 141; Parker (2005), Polytheism and Society at Athens, 352
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47. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eleusis • Mysteries, at Eleusis • basileus, and Eleusinian cults • epimeletai, of Eleusinian Mysteries
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 101; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 71, 122; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 80
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48. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos, at Eleusis • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), fund of
Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 150; Wilding (2022), Reinventing the Amphiareion at Oropos, 94
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49. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eleusinian Mysteries • Eleusis, Eleusinian • Eleusis/Eleusinian mysteries
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 392; Gorain (2019), Language in the Confessions of Augustine, 164; Jenkyns (2013), God, Space, and City in the Roman Imagination, 251
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50. Diodorus Siculus, Historical Library, 3.58-3.59, 5.5.1, 5.49.6, 5.75.4, 12.10.3-12.10.4, 31.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres, mother of crops, Eleusinians equate her with Isis • Day of Eleusis • Demeter, Eleusinian • Demeter, at Eleusis, and rebirth, and Isis • Demeter, at Eleusis, and rebirth, and Sicily • Eleusinians, view Isis as Ceres • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Isis, and Eleusis • Mysteries, at Eleusis • Sixth Syrian War, Day of Eleusis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 255, 406; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109, 313; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 103, 337; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438; deJauregui (2010), Orphism and Christianity in Late Antiquity, 75, 150, 228
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3.58 1. \xa0However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2. \xa0and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3. \xa0in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4. \xa0Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child. \xa0Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her.' "
5.5.1 \xa0That the Rape of Corê took place in the manner we have described is attested by many ancient historians and poets. Carcinus the tragic poet, for instance, who often visited in Syracuse and witnessed the zeal which the inhabitants displayed in the sacrifices and festive gatherings for both Demeter and Corê, has the following verses in his writings: Demeter's daughter, her whom none may name, By secret schemings Pluton, men say, stole, And then he dropped into earth's depths, whose light Is darkness. Longing for the vanished girl Her mother searched and visited all lands In turn. And Sicily's land by Aetna's crags Was filled with streams of fire which no man could Approach, and groaned throughout its length; in grief Over the maiden now the folk, beloved of Zeus, was perishing without the corn. Hence honour they these goddesses e'en now. " 5.49.6 \xa0The claim is also made that men who have taken part in the mysteries become both more pious and more just and better in every respect than they were before. And this is the reason, we are told, why the most famous both of the ancient heroes and of the demi-gods were eagerly desirous of taking part in the initiatory rite; and in fact Jason and the Dioscori, and Heracles and Orpheus as well, after their initiation attained success in all the campaigns they undertook, because these gods appeared to them.
5.75.4 \xa0As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.
12.10.3 \xa0And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. 12.10.4 \xa0Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.' "
31.2 1. \xa0As the Romans approached, Antiochus, after greeting them verbally from a distance, stretched out his hand in welcome. Popillius, however, who had in readiness the document in which the senate's decree was recorded, held it out and ordered Antiochus to read it. His purpose in acting thus, it was thought, was that he might avoid clasping the king's hand in friendship until it was evident from his decision whether he was, in fact, friend or foe. When the king, after reading the document, said that he would consult with his friends on these matters, Popillius, hearing this, acted in a manner that seemed offensive and arrogant in the extreme. Having a vinestock ready at hand, with the stick he drew a line about Antiochus, and directed him to give his answer in that circle.,2. \xa0The king, astonished by what had taken place, and awed, too, by the majesty and might of Rome, found himself in a hopeless quandary, and on full consideration said that he would do all that the Romans proposed. Popillius and his colleagues then took his hand and greeted him cordially. Now the purport of the letter was that he must break off at once his war against Ptolemy. Pursuant to these instructions the king withdrew his forces from Egypt, panic-stricken by the superior might of Rome, the more so as he had just had news of the Macedonian collapse. Indeed, had he not known that this had taken place, never of his own free will would he have heeded the decree." ' None |
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51. Ovid, Metamorphoses, 5.365-5.375, 5.377-5.379 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleusis
Found in books: Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 8; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
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5.365 “arma manusque meae, mea, nate, potentia”, dixit, 5.366 “illa, quibus superas omnes, cape tela, Cupido, 5.367 inque dei pectus celeres molire sagittas, 5.368 cui triplicis cessit fortuna novissima regni. 5.370 victa domas ipsumque, regit qui numina ponti. 5.371 Tartara quid cessant? cur non matrisque tuumque 5.372 imperium profers? agitur pars tertia mundi. 5.373 Et tamen in caelo, quae iam patientia nostra est, 5.374 spernimur, ac mecum vires minuuntur Amoris. 5.375 Pallada nonne vides iaculatricemque Dianam
5.377 si patiemur, erit: nam spes adfectat easdem. 5.378 At tu, pro socio, siqua est ea gratia, regno 5.379 iunge deam patruo.” Dixit Venus. Ille pharetram' ' None | sup>
5.365 thus always, in the palace where reside 5.366 my father-in-law, that my surrendered spouse 5.367 may soften her great grief when she but see 5.368 the darling image of her first betrothed.” 5.370 where Phineus had turned his trembling face: 5.371 and as he struggled to avert his gaze 5.372 his neck grew stiff; the moisture of his eye 5.373 was hardened into stone.—And since that day 5.374 his timid face and coward eyes and hands, 5.375 forever shall be guilty as in life.
5.377 and sought the confines of his native land; 5.378 together with his bride; which, having reached, 5.379 he punished Proetus—who by force of arm' ' None |
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52. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eleusinian mysteries • Eleusis, mysteries at
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 228; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 110; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 155; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 228
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53. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleusis • Eleusis/Eleusinian mysteries
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76; deJauregui (2010), Orphism and Christianity in Late Antiquity, 68
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54. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eleusinian Mysteries • Eleusis
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 251; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 58
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55. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleusis, mysteries at
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 228; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 228
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56. Apollodorus, Bibliotheca, 1.5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 420; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 8, 16, 19
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1.5.1 Πλούτων δὲ Περσεφόνης ἐρασθεὶς Διὸς συνεργοῦντος ἥρπασεν αὐτὴν κρύφα. Δημήτηρ δὲ μετὰ λαμπάδων νυκτός τε καὶ ἡμέρας κατὰ πᾶσαν τὴν γῆν ζητοῦσα περιῄει· μαθοῦσα δὲ παρʼ Ἑρμιονέων ὅτι Πλούτων αὐτὴν ἥρπασεν, ὀργιζομένη θεοῖς κατέλιπεν 1 -- οὐρανόν, εἰκασθεῖσα δὲ γυναικὶ ἧκεν εἰς Ἐλευσῖνα. καὶ πρῶτον μὲν ἐπὶ τὴν ἀπʼ ἐκείνης κληθεῖσαν Ἀγέλαστον ἐκάθισε πέτραν παρὰ τὸ Καλλίχορον φρέαρ καλούμενον, ἔπειτα πρὸς Κελεὸν ἐλθοῦσα τὸν βασιλεύοντα τότε Ἐλευσινίων, ἔνδον οὐσῶν γυναικῶν, καὶ λεγουσῶν τούτων παρʼ αὑτὰς καθέζεσθαι, γραῖά τις Ἰάμβη σκώψασα τὴν θεὸν ἐποίησε μειδιᾶσαι. διὰ τοῦτο ἐν τοῖς θεσμοφορίοις τὰς γυναῖκας σκώπτειν λέγουσιν. ὄντος δὲ τῇ τοῦ Κελεοῦ γυναικὶ Μετανείρᾳ παιδίου, τοῦτο ἔτρεφεν ἡ Δημήτηρ παραλαβοῦσα· βουλομένη δὲ αὐτὸ ἀθάνατον ποιῆσαι, τὰς νύκτας εἰς πῦρ κατετίθει τὸ βρέφος καὶ περιῄρει τὰς θνητὰς σάρκας αὐτοῦ. καθʼ ἡμέραν δὲ παραδόξως αὐξανομένου τοῦ Δημοφῶντος (τοῦτο γὰρ ἦν ὄνομα τῷ παιδί) ἐπετήρησεν ἡ Πραξιθέα, 1 -- καὶ καταλαβοῦσα εἰς πῦρ ἐγκεκρυμμένον ἀνεβόησε· διόπερ τὸ μὲν βρέφος ὑπὸ τοῦ πυρὸς ἀνηλώθη, ἡ θεὰ δὲ αὑτὴν ἐξέφηνε.'' None | sup>
1.5.1 Pluto fell in love with Persephone and with the help of Zeus carried her off secretly. But Demeter went about seeking her all over the earth with torches by night and day, and learning from the people of Hermion that Pluto had carried her off, she was wroth with the gods and quitted heaven, and came in the likeness of a woman to Eleusis . And first she sat down on the rock which has been named Laughless after her, beside what is called the Well of the Fair Dances; thereupon she made her way to Celeus, who at that time reigned over the Eleusinians. Some women were in the house, and when they bade her sit down beside them, a certain old crone, Iambe, joked the goddess and made her smile. For that reason they say that the women break jests at the Thesmophoria. But Metanira, wife of Celeus, had a child and Demeter received it to nurse, and wishing to make it immortal she set the babe of nights on the fire and stripped off its mortal flesh. But as Demophon — for that was the child's name— grew marvelously by day, Praxithea watched, and discovering him buried in the fire she cried out; wherefore the babe was consumed by the fire and the goddess revealed herself."" None |
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57. New Testament, Galatians, 4.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleusinian mysteries • Eleusis, mystery cult • mysteries, Demeter at Eleusis
Found in books: Esler (2000), The Early Christian World, 68; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 92
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4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,'' None | sup>
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, '' None |
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58. Plutarch, Alcibiades, 22.4, 34.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demeter, Eleusinian • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, festival • Eleusis, mysteries • Mysteries, Greater (of Eleusis) • roads, sacred to Eleusis
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 129, 130, 131, 144, 156; Bernabe et al. (2013), Redefining Dionysos, 255; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 379; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 323; Parker (2005), Polytheism and Society at Athens, 349
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22.4 ἐρήμην δʼ αὐτοῦ καταγνόντες καὶ τὰ χρήματα δημεύσαντες ἔτι καταρᾶσθαι προσεψηφίσαντο πάντας ἱερεῖς καὶ ἱερείας, ὧν μόνην φασὶ Θεανὼ τὴν Μένωνος Ἀγραυλῆθεν ἀντειπεῖν πρὸς τὸ ψήφισμα, φάσκουσαν εὐχῶν, οὐ καταρῶν ἱέρειαν γεγονέναι.
34.4 καλὸν οὖν ἐφαίνετο τῷ Ἀλκιβιάδῃ καὶ πρὸς θεῶν ὁσιότητα καὶ πρὸς ἀνθρώπων δόξαν ἀποδοῦναι τὸ πάτριον σχῆμα τοῖς ἱεροῖς, παραπέμψαντα πεζῇ τὴν τελετὴν καὶ δορυφορήσαντα παρὰ τοὺς πολεμίους· ἢ γὰρ ἀτρεμήσαντα κομιδῇ κολούσειν καὶ ταπεινώσειν τὸν Ἆγιν, ἢ μάχην ἱερὰν καὶ θεοφιλῆ περὶ τῶν ἁγιωτάτων καὶ μεγίστων ἐν ὄψει τῆς πατρίδος μαχεῖσθαι, καὶ πάντας ἕξειν μάρτυρας τοὺς πολίτας τῆς ἀνδραγαθίας.' ' None | sup>
22.4 His case went by default, his property was confiscated, and besides that, it was also decreed that his name should be publicly cursed by all priests and priestesses. Theano, the daughter of Menon, of the deme Agraule, they say, was the only one who refused to obey this decree. She declared that she was a praying, not a cursing priestess.
34.4 Accordingly, it seemed to Alcibiades that it would be a fine thing, enhancing his holiness in the eyes of the gods and his good repute in the minds of men, to restore its traditional fashion to the sacred festival by escorting the rite with his infantry along past the enemy by land. He would thus either thwart and humble Agis, if the king kept entirely quiet, or would fight a fight that was sacred and approved by the gods, in behalf of the greatest and holiest interests, in full sight of his native city, and with all his fellow citizens eye-witnesses of his valor. ' ' None |
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59. Plutarch, Aristides, 11.3-11.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demeter, Eleusinian • Eleusis • Eleusis, and Persians
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 94; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 269
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11.3 Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. 11.4 οὗτος ὁ χρησμὸς ἀνενεχθεὶς ἀπορίαν τῷ Ἀριστείδῃ παρεῖχεν. οἱ μὲν γὰρ ἥρωες, οἷς ἐκέλευε θύειν, ἀρχηγέται Πλαταιέων ἦσαν, καὶ τὸ τῶν Σφραγιτίδων νυμφῶν ἄντρον ἐν μιᾷ κορυφῇ τοῦ Κιθαιρῶνός ἐστιν, εἰς δυσμὰς ἡλίου θερινὰς τετραμμένον, ἐν ᾧ καὶ μαντεῖον ἦν πρότερον, ὥς φασι, καὶ πολλοὶ κατείχοντο τῶν ἐπιχωρίων, οὓς νυμφολήπτους προσηγόρευον. 11.5 τὸ δὲ τῆς Ἐλευσινίας Δήμητρος πεδίον, καὶ τὸ τὴν μάχην ἐν ἰδίᾳ χώρᾳ ποιουμένοις τοῖς Ἀθηναίοις νίκην δίδοσθαι, πάλιν εἰς τὴν Ἀττικὴν ἀνεκαλεῖτο καὶ μεθίστη τὸν πόλεμον. ἔνθα τῶν Πλαταιέων ὁ στρατηγὸς Ἀρίμνηστος ἔδοξε κατὰ τοὺς ὕπνους ὑπὸ τοῦ Διὸς τοῦ Σωτῆρος ἐπερωτώμενον αὑτόν, ὅ τι δὴ πράττειν δέδοκται τοῖς Ἕλλησιν, εἰπεῖν, αὔριον εἰς Ἐλευσῖνα τὴν στρατιὰν ἀπάξομεν, ὦ δέσποτα, καὶ διαμαχούμεθα τοῖς βαρβάροις ἐκεῖ κατὰ τὸ πυθόχρηστον. 11.6 τὸν οὖν θεὸν φάναι διαμαρτάνειν αὐτοὺς τοῦ παντός· αὐτόθι γὰρ εἶναι περὶ τὴν Πλαταϊκὴν τὰ πυθόχρηστα καὶ ζητοῦντας ἀνευρήσειν. τούτων ἐναργῶς τῷ Ἀριμνήστῳ φανέντων ἐξεγρόμενος τάχιστα μετεπέμψατο τοὺς ἐμπειροτάτους καὶ πρεσβυτάτους τῶν πολιτῶν, μεθʼ ὧν διαλεγόμενος καὶ συνδιαπορῶν εὗρεν, ὅτι τῶν Ὑσιῶν πλησίον ὑπὸ τὸν Κιθαιρῶνα ναός ἐστιν ἀρχαῖος πάνυ πάνυ omitted by Bekker, now found in S. Δήμητρος Ἐλευσινίας καὶ Κόρης προσαγορευόμενος. 11.7 εὐθὺς οὖν παραλαβὼν τὸν Ἀριστείδην ἦγεν ἐπὶ τὸν τόπον, εὐφυέστατον ὄντα παρατάξαι φάλαγγα πεζικὴν ἱπποκρατουμένοις, διὰ τὰς ὑπωρείας τοῦ Κιθαιρῶνος ἄφιππα ποιούσας τὰ καταλήγοντα καὶ συγκυροῦντα τοῦ πεδίου πρὸς τὸ ἱερόν. αὐτοῦ δʼ ἦν καὶ τὸ τοῦ Ἀνδροκράτους ἡρῷον ἐγγύς, ἄλσει πυκνῶν καὶ συσκίων δένδρων περιεχόμενον. 11.8 ὅπως δὲ μηδὲν ἐλλιπὲς ἔχῃ πρὸς τὴν ἐλπίδα τῆς νίκης ὁ χρησμός, ἔδοξε τοῖς Πλαταιεῦσιν, Ἀριμνήστου γνώμην εἰπόντος, ἀνελεῖν τὰ πρὸς τὴν Ἀττικὴν ὅρια τῆς Πλαταιΐδος καὶ τὴν χώραν ἐπιδοῦναι τοῖς Ἀθηναίοις ὑπὲρ τῆς Ἑλλάδος ἐν οἰκείᾳ κατὰ τὸν χρησμὸν ἐναγωνίσασθαι.'' None | sup>
11.3 11.5 11.8 '' None |
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60. Plutarch, On Isis And Osiris, 53 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demeter, at Eleusis, and rebirth, and Proserpina • Eleusis
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 123; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 145
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53 Isis is, in fact, the female principle of Nature, and is receptive of every form of generation, in accord with which she is called by Plato Cf. Plato, Timaeus, 49 a and 51 a; also Moralia, 1014 d, 1015 d, and 1023 a. the gentle nurse and the all-receptive, and by most people has been called by countless names, since, because of the force of Reason, she turns herself to this thing or that and is receptive of all manner of shapes and forms. She has an innate love for the first and most domit of all things, which is identical with the good, and this she yearns for and pursues; but the portion which comes from evil she tries to avoid and to reject, for she serves them both as a place and means of growth, but inclines always towards the better and offers to it opportunity to create from her and to impregnate her with effluxes and likenesses in which she rejoices and is glad that she is made pregt and teeming with these creations. For creation is the image of being in matter, and the thing created is a picture of reality.'' None |
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61. Plutarch, Demetrius, 11.1, 26.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cicero, Eleusinian mysteries and • Demeter, Eleusis • Eleusinian mysteries • Eleusinian mysteries, initiation • Eleusis, cult of Demeter and Kore, daduch • Eleusis, mysteries • Mysteries, Greater (of Eleusis) • Mysteries, at Eleusis • gene, Eleusinian
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 182; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 110; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 141; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 254; Parker (2005), Polytheism and Society at Athens, 344; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 266, 268
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11.1 τὸ δὲ ὑπερφυέστατον ἐνθύμημα τοῦ Στρατοκλέους (οὗτος γὰρ ἦν ὁ τῶν σοφῶν τούτων καὶ περιττῶν καινουργὸς ἀρεσκευμάτων), ἔγραψεν ὅπως οἱ πεμπόμενοι κατὰ ψήφισμα δημοσίᾳ πρὸς Ἀντίγονον ἢ Δημήτριον ἀντὶ πρεσβευτῶν θεωροὶ λέγοιντο, καθάπερ οἱ Πυθοῖ καὶ Ὀλυμπίαζε τὰς πατρίους θυσίας ὑπὲρ τῶν πόλεων ἀνάγοντες ἐν ταῖς Ἑλληνικαῖς ἑορταῖς.
26.1 τότε δʼ οὖν ἀναζευγνύων εἰς τὰς Ἀθήνας ἔγραψεν ὅτι βούλεται παραγενόμενος εὐθὺς μυηθῆναι καὶ τὴν τελετὴν ἅπασαν ἀπὸ τῶν μικρῶν ἄχρι τῶν ἐποπτικῶν παραλαβεῖν. τοῦτο δὲ οὐ θεμιτὸν ἦν οὐδὲ γεγονὸς πρότερον, ἀλλὰ τὰ μικρὰ τοῦ Ἀνθεστηριῶνος ἐτελοῦντο, τὰ δὲ μεγάλα τοῦ Βοηδρομιῶνος· ἐπώπτευον δὲ τοὐλάχιστον ἀπὸ τῶν μεγάλων ἐνιαυτὸν διαλείποντες.' ' None | sup>
11.1
26.1 ' ' None |
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62. Plutarch, Pericles, 6.2, 32.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demeter, Eleusinian • Eleusis • Eleusis, and Persians • Eleusis, festival • Mysteries, at Eleusis • Telesterion (Eleusis) • aparchai, of Eleusis • heralds, Eleusinian
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 127; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 144; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 129; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 258, 313; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 218
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6.2 λέγεται δέ ποτε κριοῦ μονόκερω κεφαλὴν ἐξ ἀγροῦ τῷ Περικλεῖ κομισθῆναι, καὶ Λάμπωνα μὲν τὸν μάντιν, ὡς εἶδε τὸ κέρας ἰσχυρὸν καὶ στερεὸν ἐκ μέσου τοῦ μετώπου πεφυκός, εἰπεῖν ὅτι δυεῖν οὐσῶν ἐν τῇ πόλει δυναστειῶν, τῆς Θουκυδίδου καὶ Περικλέους, εἰς ἕνα περιστήσεται τὸ κράτος παρʼ ᾧ γένοιτο τὸ σημεῖον· τὸν δʼ Ἀναξαγόραν τοῦ κρανίου διακοπέντος ἐπιδεῖξαι τὸν ἐγκέφαλον οὐ πεπληρωκότα τὴν βάσιν, ἀλλʼ ὀξὺν ὥσπερ ὠὸν ἐκ τοῦ παντὸς ἀγγείου συνωλισθηκότα κατὰ τὸν τόπον ἐκεῖνον ὅθεν ἡ ῥίζα τοῦ κέρατος εἶχε τὴν ἀρχήν.
32.1 περὶ δὲ τοῦτον τὸν χρόνον Ἀσπασία δίκην ἔφευγεν ἀσεβείας, Ἑρμίππου τοῦ κωμῳδοποιοῦ διώκοντος καὶ προσκατηγοροῦντος ὡς Περικλεῖ γυναῖκας ἐλευθέρας εἰς τὸ αὐτὸ φοιτώσας ὑποδέχοιτο. καὶ ψήφισμα Διοπείθης ἔγραψεν εἰσαγγέλλεσθαι τοὺς τὰ θεῖα μὴ νομίζοντας ἢ λόγους περὶ τῶν μεταρσίων διδάσκοντας, ἀπερειδόμενος εἰς Περικλέα διʼ Ἀναξαγόρου τὴν ὑπόνοιαν.' ' None | sup>
6.2 A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began.
32.1 About this time also Aspasia was put on trial for impiety, Hermippus the comic poet being her prosecutor, who alleged further against her that she received free-born women into a place of assignation for Pericles. And Diopeithes brought in a bill providing for the public impeachment of such as did not believe in gods, or who taught doctrines regarding the heavens, directing suspicion against Pericles by means of Anaxagoras.' ' None |
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63. Plutarch, Phocion, 34.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Eleusis, mysteries • Moirakles of Eleusis
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 174, 182; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
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34.1 τὸν δὲ Φωκίωνα καὶ τοὺς μετʼ αὐτοῦ φυλακῆς περιεχούσης, ὅσοι τῶν ἑταίρων ἔτυχον οὐκ ἐγγὺς ἑστῶτες, ὡς τοῦτο εἶδον, ἐγκαλυψάμενοι καὶ διαφυγόντες ἐσώθησαν. ἐκείνους δὲ Κλεῖτος εἷς Ἀθήνας ἀνῆγε λόγῳ μὲν κριθησομένους, ἔργῳ δὲ ἀποθανεῖν κατακεκριμένους.' ' None | sup>
34.1 ' ' None |
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64. Plutarch, Themistocles, 1, 15 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, festival • Eleusis, mysteries
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 128; Bernabe et al. (2013), Redefining Dionysos, 75, 404; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 649; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4; deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
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1 Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i.
108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii.
1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (
1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-36
1. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.' ' None |
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65. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleusis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 206; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206
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66. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Mysteries, Greater (of Eleusis)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 280; Parker (2005), Polytheism and Society at Athens, 358
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67. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demeter, at Eleusis, and rebirth, and Proserpina • Sixth Syrian War, Day of Eleusis
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 145; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438
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68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusinian mysteries • Eleusis
Found in books: Wolfsdorf (2020), Early Greek Ethics, 559; deJauregui (2010), Orphism and Christianity in Late Antiquity, 76
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69. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusinian Mysteries • Eleusis, Eleusinian • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) aftermath
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 32; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 390; Parker (2005), Polytheism and Society at Athens, 352, 353, 361
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70. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusinian Mysteries • Eleusis, Eleusinian
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 33; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 382
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71. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis
Found in books: Edmunds (2021), Greek Myth, 21; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103; Wilding (2022), Reinventing the Amphiareion at Oropos, 33
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72. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • Mysteries, at Eleusis • aparchai, of Eleusis • epistatai, of Eleusis • hieropoioi, of Eleusis • pompai, of Eleusinian Mysteries
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 380; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 297
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73. Apuleius, The Golden Ass, 1.1, 3.15, 6.2, 11.5-11.6, 11.19-11.25, 11.27, 11.29-11.30 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apuleius, Eleusinian and Isiac initiate • Apuleius, Eleusinian and Isiac initiate, career in Rome • Demeter, at Eleusis, and rebirth, and Selene • Eleusinian rites, influence of • Eleusinian, Orpheus, Orphic, Samothracian, Isis • Eleusis • Eleusis, soil of, honoured by Queen of Heaven as Ceres • Eleusis/Eleusinian • Eleusis/Eleusinian mysteries
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 8, 14, 128, 129, 130; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 123; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 2, 4, 8, 115, 224; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 113, 117, 121, 134, 140, 143; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 159; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 37
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11.5 “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. 11.6 “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.” 1
1.19 After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible. 11.21 This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 11.22 I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order. 11.23 This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 11.24 When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: 11.25 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.
11.27 But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.
11.29 Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.' ' None |
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74. Hippolytus, Refutation of All Heresies, 5.8.39-5.8.41 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis • Eleusis, Eleusinian • Eleusis/Eleusinian • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) divine marriage?
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 387; Parker (2005), Polytheism and Society at Athens, 357; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 266; deJauregui (2010), Orphism and Christianity in Late Antiquity, 262
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5.8.39 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. 5.8.41 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. '' None |
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75. Lucian, Alexander The False Prophet, 38-39 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis/Eleusinian mysteries
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 35; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 383, 389; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 161; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 159
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38 It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.'39 On the third came the wedding of Podalirius and Alexander’s mother; this was called Dadae1, and torches were used. The finale was the loves of Selene and Alexander, and the birth of Rutilianus’s wife. The torch bearer and hierophant was Endymion–Alexander. He was discovered lying asleep; to him from heaven, represented by the ceiling, enter as Selene one Rutilia, a great beauty, and wife of one of the Imperial procurators. She and Alexander were lovers off the stage too, and the wretched husband had to look on at their public kissing and embracing; if there had not been a good supply of torches, things might possibly have gone even further. Shortly after, he reappeared amidst a profound hush, attired as hierophant; in a loud voice he called, ‘Hail, Glycon!’, whereto the Eumolpidae2 and Ceryces3 of Paphlagonia, with their clod hopping shoes and their garlic breath, made a sonorous response, ‘Hail, Alexander!’ 1 Dadae | From δαδας, torches
38) 2 Eumolpidae | Chief priests of Ceres, a dignity which they enjoy by hereditary right, conferred on them by the Athenians, as descendants of Eumolpus: as the mock mysteries of Alexander were designed by him as an imitation of the great Eleusinian rites, it was very proper he should be furnished with all necessary appurteces for the performance of them.39) 3 Ceryces | Word meaning herald. ' None |
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76. Pausanias, Description of Greece, 1.2.4, 1.14.1-1.14.3, 1.14.7, 1.22.7, 1.31.1, 1.31.4, 1.37.1-1.37.2, 1.37.4, 1.38.7, 2.11.3, 3.14.5, 4.1.5-4.1.7, 7.18.2, 8.25.3, 8.37.5, 9.27.2, 9.30.12, 9.39.7, 10.23.1-10.23.2, 10.31.9, 10.31.11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demeter, Eleusinian • Eleusinian Mysteries • Eleusinian mysteries • Eleusinian, Orpheus, Orphic, Samothracian • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Eleusinion (outside Eleusis) • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis, and Persians • Eleusis, soil of, honoured by Queen of Heaven as Ceres • Eleusis/Eleusinian • Mysteries, Greater (of Eleusis) • first-fruits (ἀπαρχή), to the Eleusinian Goddesses
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 8; Bernabe et al. (2013), Redefining Dionysos, 75, 113, 401, 404, 405; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 194; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 343; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 496, 559; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 97, 98; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 10; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 637, 645, 649, 659, 706; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 169; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 267; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 154; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88; Parker (2005), Polytheism and Society at Athens, 352; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 569; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 51, 262; Wolfsdorf (2020), Early Greek Ethics, 557; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4, 165, 241; deJauregui (2010), Orphism and Christianity in Late Antiquity, 42, 43, 44, 45, 162, 163
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1.2.4 ἐσελθόντων δὲ ἐς τὴν πόλιν οἰκοδόμημα ἐς παρασκευήν ἐστι τῶν πομπῶν, ἃς πέμπουσι τὰς μὲν ἀνὰ πᾶν ἔτος, τὰς δὲ καὶ χρόνον διαλείποντες. καὶ πλησίον ναός ἐστι Δήμητρος, ἀγάλματα δὲ αὐτή τε καὶ ἡ παῖς καὶ δᾷδα ἔχων Ἴακχος· γέγραπται δὲ ἐπὶ τῷ τοίχῳ γράμμασιν Ἀττικοῖς ἔργα εἶναι Πραξιτέλους . τοῦ ναοῦ δὲ οὐ πόρρω Ποσειδῶν ἐστιν ἐφʼ ἵππου, δόρυ ἀφιεὶς ἐπὶ γίγαντα Πολυβώτην, ἐς ὃν Κῴοις ὁ μῦθος ὁ περὶ τῆς ἄκρας ἔχει τῆς Χελώνης· τὸ δὲ ἐπίγραμμα τὸ ἐφʼ ἡμῶν τὴν εἰκόνα ἄλλῳ δίδωσι καὶ οὐ Ποσειδῶνι. στοαὶ δέ εἰσιν ἀπὸ τῶν πυλῶν ἐς τὸν Κεραμεικὸν καὶ εἰκόνες πρὸ αὐτῶν χαλκαῖ καὶ γυναικῶν καὶ ἀνδρῶν, ὅσοις τι ὑπῆρχεν ὧν τις λόγος ἐς δόξαν.
1.14.1 ἡ μὲν Ἠπειρωτῶν ἀκμὴ κατέστρεψεν ἐς τοῦτο· ἐς δὲ τὸ Ἀθήνῃσιν ἐσελθοῦσιν Ὠιδεῖον ἄλλα τε καὶ Διόνυσος κεῖται θέας ἄξιος. πλησίον δέ ἐστι κρήνη, καλοῦσι δὲ αὐτὴν Ἐννεάκρουνον, οὕτω κοσμηθεῖσαν ὑπὸ Πεισιστράτου· φρέατα μὲν γὰρ καὶ διὰ πάσης τῆς πόλεώς ἐστι, πηγὴ δὲ αὕτη μόνη. ναοὶ δὲ ὑπὲρ τὴν κρήνην ὁ μὲν Δήμητρος πεποίηται καὶ Κόρης, ἐν δὲ τῷ Τριπτολέμου κείμενόν ἐστιν ἄγαλμα· τὰ δὲ ἐς αὐτὸν ὁποῖα λέγεται γράψω, παρεὶς ὁπόσον ἐς Δηιόπην ἔχει τοῦ λόγου. 1.14.3 ἔπη δὲ ᾄδεται Μουσαίου μέν, εἰ δὴ Μουσαίου καὶ ταῦτα, Τριπτόλεμον παῖδα Ὠκεανοῦ καὶ Γῆς εἶναι, Ὀρφέως δέ, οὐδὲ ταῦτα Ὀρφέως ἐμοὶ δοκεῖν ὄντα, Εὐβουλεῖ καὶ Τριπτολέμῳ Δυσαύλην πατέρα εἶναι, μηνύσασι δέ σφισι περὶ τῆς παιδὸς δοθῆναι παρὰ Δήμητρος σπεῖραι τοὺς καρπούς· Χοιρίλῳ δὲ Ἀθηναίῳ δρᾶμα ποιήσαντι Ἀλόπην ἔστ ιν εἰρημένα Κερκυόνα εἶναι καὶ Τριπτόλεμον ἀδελφούς, τεκεῖν δὲ σφᾶς θυγατέρα ς Ἀμφικτύονος, εἶναι δὲ πατέρα Τριπτολέμῳ μὲν Ῥᾶρον, Κερκυόνι δὲ Ποσειδῶνα. πρόσω δὲ ἰέναι με ὡρμημένον τοῦδε τοῦ λόγου καὶ †ὁπόσα ἐξήγησιν †ἔχει τὸ Ἀθήνῃσιν ἱερόν, καλούμενον δὲ Ἐλευσίνιον, ἐπέσχεν ὄψις ὀνείρατος· ἃ δὲ ἐς πάντας ὅσιον γράφειν, ἐς ταῦτα ἀποτρέψομαι.
1.14.7 πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες.
1.22.7 ἵππων δέ οἱ νίκης τῆς ἐν Νεμέᾳ ἐστὶ σημεῖα ἐν τῇ γραφῇ· καὶ Περσεύς ἐστιν ἐς Σέριφον κομιζόμενος, Πολυδέκτῃ φέρων τὴν κεφαλὴν τὴν Μεδούσης. καὶ τὰ μὲν ἐς Μέδουσαν οὐκ εἰμὶ πρόθυμος ἐν τοῖς Ἀττικοῖς σημῆναι· ἔτι δὲ τῶν γραφῶν παρέντι τὸν παῖδα τὸν τὰς ὑδρίας φέροντα καὶ τὸν παλαιστὴν ὃν Τιμαίνετος ἔγραψεν, ἐστὶ Μουσαῖος. ἐγὼ δὲ ἔπη μὲν ἐπελεξάμην, ἐν οἷς ἐστι πέτεσθαι Μουσαῖον ὑπὸ Βορέου δῶρον, δοκεῖν δέ μοι πεποίηκεν αὐτὰ Ὀνομάκριτος καὶ ἔστιν οὐδὲν Μουσαίου βεβαίως ὅτι μὴ μόνον ἐς Δήμητρα ὕμνος Λυκομίδαις.
1.31.4 ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας καὶ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν·
1.37.1 μετὰ δὲ τοῦ Κηφισοδώρου τὸ μνῆμα τέθαπται μὲν Ἡλιόδωρος Ἅλις· τούτου γραφὴν ἰδεῖν ἔστι καὶ ἐν τῷ ναῷ τῷ μεγάλῳ τῆς Ἀθηνᾶς· τέθαπται δὲ Θεμιστοκλῆς Πολιάρχου, τρίτος ἀπόγονος Θεμιστοκλέους τοῦ Ξέρξῃ καὶ Μήδοις ἐναντία ναυμαχήσαντος. τοὺς δὲ κατωτέρω τοῦ γένους πλὴν Ἀκεστίου παρήσω τοὺς ἄλλους· Ἀκεστίῳ δὲ τῇ Ξενοκλέους τοῦ Σοφοκλέους τοῦ Λέοντος τούτους τε ἐς τὸν τέταρτον πρόγονον Λέοντα δᾳδούχους πάντας ὑπῆρξε γενέσθαι καὶ παρὰ τὸν βίον τὸν αὑτῆς πρῶτον μὲν τὸν ἀδελφὸν Σοφοκλέα εἶδε δᾳδουχοῦντα, ἐπὶ δὲ τούτῳ τὸν ἄνδρα Θεμιστοκλέα, τελευτήσαντος δὲ καὶ τούτου Θεόφραστον τὸν παῖδα. 1.37.2 ταύτῃ μὲν τύχην τοιαύτην συμβῆναι λέγουσι· προελθοῦσι δὲ ὀλίγον Λακίου τέμενός ἐστιν ἥρωος καὶ δῆμος ὃν Λακιάδας ὀνομάζουσιν ἀπὸ τούτου, καὶ Νικοκλέους Ταραντίνου ἐστὶ μνῆμα, ὃς ἐπὶ μέγιστον δόξης κιθαρῳδῶν ἁπάντων ἦλθεν. ἔστι δὲ καὶ Ζεφύρου τε βωμὸς καὶ Δήμητρος ἱερὸν καὶ τῆς παιδός· σὺν δέ σφισιν Ἀθηνᾶ καὶ Ποσειδῶν ἔχουσι τιμάς. ἐν τούτῳ τῷ χωρίῳ Φύταλόν φασιν οἴκῳ Δήμητρα δέξασθαι, καὶ τὴν θεὸν ἀντὶ τούτων δοῦναί οἱ τὸ φυτὸν τῆς συκῆς· μαρτυρεῖ δέ μοι τῷ λόγῳ τὸ ἐπίγραμμα τὸ ἐπὶ τῷ Φυτάλου τάφῳ· ἐνθάδʼ ἄναξ ἥρως Φύταλός ποτε δέξατο σεμνὴν Δήμητρα ν, ὅτε πρῶτον ὀπώρας καρπὸν ἔφηνεν, ἣν ἱερὰν συκῆν θνητῶν γένος ἐξονομάζει· ἐξ οὗ δὴ τιμὰς Φυτάλου γένος ἔσχεν ἀγήρως.
1.37.4 διαβᾶσι δὲ τὸν Κηφισὸν βωμός ἐστιν ἀρχαῖος Μειλιχίου Διός· ἐπὶ τούτῳ Θησεὺς ὑπὸ τῶν ἀπογόνων τῶν Φυτάλου καθαρσίων ἔτυχε, λῃστὰς καὶ ἄλλους ἀποκτείνας καὶ Σίνιν τὰ πρὸς Πιτθέως συγγενῆ. τάφος δὲ ἔστι μὲν αὐτόθι Θεοδέκτου τοῦ Φασηλίτου, ἔστι δὲ Μνησιθέου· τοῦτον λέγουσιν ἰατρόν τε ἀγαθὸν γενέσθαι καὶ ἀναθεῖναι ἀγάλματα, ἐν οἷς καὶ ὁ Ἴακχος πεποίηται. ᾠκοδόμηται δὲ κατὰ τὴν ὁδὸν ναὸς οὐ μέγας καλούμενος Κυαμίτου· σαφὲς δὲ οὐδὲν ἔχω λέγειν εἴτε πρῶτος κυάμους ἔσπειρεν οὗτος εἴτε τινὰ ἐπεφήμισαν ἥρωα, ὅτι τῶν κυάμων ἀνενεγκεῖν οὐκ ἔστι σφίσιν ἐς Δήμητρα τὴν εὕρεσιν. ὅστις δὲ ἤδη τελετὴν Ἐλευσῖνι εἶδεν ἢ τὰ καλούμενα Ὀρφικὰ ἐπελέξατο, οἶδεν ὃ λέγω.
1.38.7 τὰ δὲ ἐντὸς τοῦ τείχους τοῦ ἱεροῦ τό τε ὄνειρον ἀπεῖπε γράφειν, καὶ τοῖς οὐ τελεσθεῖσιν, ὁπόσων θέας εἴργονται, δῆλα δήπου μηδὲ πυθέσθαι μετεῖναί σφισιν. Ἐλευσῖνα δὲ ἥρωα, ἀφʼ οὗ τὴν πόλιν ὀνομάζουσιν, οἱ μὲν Ἑρμοῦ παῖδα εἶναι καὶ Δαείρας Ὠκεανοῦ θυγατρὸς λέγουσι, τοῖς δέ ἐστι πεποιημένα Ὤγυγον εἶναι πατέρα Ἐλευσῖνι· οἱ γὰρ ἀρχαῖοι τῶν λόγων ἅτε οὐ προσόντων σφίσιν ἐπῶν ἄλλα τε πλάσασθαι δεδώκασι καὶ μάλιστα ἐς τὰ γένη τῶν ἡρώων.
2.11.3 ἐκ Σικυῶνος δὲ τὴν κατʼ εὐθὺ ἐς Φλιοῦντα ἐρχομένοις καὶ ἐν ἀριστερᾷ τῆς ὁδοῦ δέκα μάλιστα ἐκτραπεῖσι στάδια, Πυραία καλούμενόν ἐστιν ἄλσος, ἱερὸν δὲ ἐν αὐτῷ Προστασίας Δήμητρος καὶ Κόρης. ἐνταῦθα ἐφʼ αὑτῶν οἱ ἄνδρες ἑορτὴν ἄγουσι, τὸν δὲ Νυμφῶνα καλούμενον ταῖς γυναιξὶν ἑορτάζειν παρείκασι· καὶ ἀγάλματα Διονύσου καὶ Δήμητρος καὶ Κόρης τὰ πρόσωπα φαίνοντα ἐν τῷ Νυμφῶνί ἐστιν. ἡ δὲ ἐς Τιτάνην ὁδὸς σταδίων μέν ἐστιν ἑξήκοντα καὶ ζεύγεσιν ἄβατος διὰ στενότητα·
3.14.5 τὸ μὲν δὴ ξόανον τῆς Θέτιδος ἐν ἀπορρήτῳ φυλάσσουσι· Δήμητρα δὲ Χθονίαν Λακεδαιμόνιοι μὲν σέβειν φασὶ παραδόντος σφίσιν Ὀρφέως, δόξῃ δὲ ἐμῇ διὰ τὸ ἱερὸν τὸ ἐν Ἑρμιόνῃ κατέστη καὶ τούτοις Χθονίαν νομίζειν Δήμητρα. ἔστι δὲ καὶ Σαράπιδος νεώτατον τοῦτο Σπαρτιάταις ἱερὸν καὶ Διὸς ἐπίκλησιν Ὀλυμπίου.
4.1.5 πρῶτοι δʼ οὖν βασιλεύουσιν ἐν τῇ χώρᾳ ταύτῃ Πολυκάων τε ὁ Λέλεγος καὶ Μεσσήνη γυνὴ τοῦ Πολυκάονος. παρὰ ταύτην τὴν Μεσσήνην τὰ ὄργια κομίζων τῶν Μεγάλων θεῶν Καύκων ἦλθεν ἐξ Ἐλευσῖνος ὁ Κελαινοῦ τοῦ Φλύου. Φλῦον δὲ αὐτὸν Ἀθηναῖοι λέγουσι παῖδα εἶναι Γῆς· ὁμολογεῖ δέ σφισι καὶ ὕμνος Μουσαίου Λυκομίδαις ποιηθεὶς ἐς Δήμητρα. 4.1.6 τὴν δὲ τελετὴν τῶν Μεγάλων θεῶν Λύκος ὁ Πανδίονος πολλοῖς ἔτεσιν ὕστερον Καύκωνος προήγαγεν ἐς πλέον τιμῆς· καὶ Λύκου δρυμὸν ἔτι ὀνομάζουσιν ἔνθα ἐκάθηρε τοὺς μύστας. καὶ ὅτι μὲν δρυμός ἐστιν ἐν τῇ γῇ ταύτῃ Λύκου καλούμενος, Ῥιανῷ τῷ Κρητί ἐστι πεποιημένον πάρ τε τρηχὺν Ἐλαιὸν ὑπὲρ δρυμόν τε Λύκοιο· Rhianus of Bene in Crete. See note on Paus. 4.6.1 . 4.1.7 ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
7.18.2 τοῦ δὲ Πείρου ποταμοῦ περὶ τοὺς ὀγδοήκοντα ἀφέστηκε σταδίους Πατρέων ἡ πόλις· οὐ πόρρω δὲ αὐτῆς ποταμὸς Γλαῦκος ἐκδίδωσιν ἐς θάλασσαν. Πατρέων δὲ οἱ τὰ ἀρχαιότατα μνημονεύοντές φασιν Εὔμηλον αὐτόχθονα οἰκῆσαι πρῶτον ἐν τῇ χώρᾳ, βασιλεύοντα αὐτὸν ἀνθρώπων οὐ πολλῶν. Τριπτολέμου δὲ ἐκ τῆς Ἀττικῆς ἀφικομένου τόν τε καρπὸν λαμβάνει τὸν ἥμερον καὶ οἰκίσαι διδαχθεὶς πόλιν Ἀρόην ὠνόμασεν ἐπὶ τῇ ἐργασίᾳ τῆς γῆς.
8.25.3 τὸ δὲ ἱερὸν τοῦτο ἔστι μὲν Θελπουσίων ἐν ὅροις· ἀγάλματα δὲ ἐν αὐτῷ, ποδῶν ἑπτὰ οὐκ ἀποδέον ἕκαστον, Δήμητρός ἐστι καὶ ἡ παῖς καὶ ὁ Διόνυσος, τὰ πάντα ὁμοίως λίθου. μετὰ δὲ τῆς Ἐλευσινίας τὸ ἱερὸν καὶ Θέλπουσαν τὴν πόλιν ὁ Λάδων παρέξεισιν ἐν ἀριστερᾷ, κειμένην μὲν ἐπὶ λόφου μεγάλου, τὰ πλείω δὲ ἐφʼ ἡμῶν ἔρημον, ὥστε καὶ τὴν ἀγορὰν ἐπὶ τῷ πέρατι οὖσάν φασιν ἐν τῷ μεσαιτάτῳ ποιηθῆναι τὸ ἐξ ἀρχῆς. ἔστι δὲ ἐν Θελπούσῃ ναὸς Ἀσκληπιοῦ καὶ θεῶν ἱερὸν τῶν δώδεκα·
8.37.5 πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς.
9.27.2 Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο·
9.30.12 ὅστις δὲ περὶ ποιήσεως ἐπολυπραγμόνησεν ἤδη, τοὺς Ὀρφέως ὕμνους οἶδεν ὄντας ἕκαστόν τε αὐτῶν ἐπὶ βραχύτατον καὶ τὸ σύμπαν οὐκ ἐς ἀριθμὸν πολὺν πεποιημένους· Λυκομίδαι δὲ ἴσασί τε καὶ ἐπᾴδουσι τοῖς δρωμένοις. κόσμῳ μὲν δὴ τῶν ἐπῶν δευτερεῖα φέροιντο ἂν μετά γε Ὁμήρου τοὺς ὕμνους, τιμῆς δὲ ἐκ τοῦ θείου καὶ ἐς πλέον ἐκείνων ἥκουσι.
9.39.7 πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων.
10.23.1 Βρέννῳ δὲ καὶ τῇ στρατιᾷ τῶν τε Ἑλλήνων οἱ ἐς Δελφοὺς ἀθροισθέντες ἀντετάξαντο, καὶ τοῖς βαρβάροις ἀντεσήμαινε τὰ ἐκ τοῦ θεοῦ ταχύ τε καὶ ὧν ἴσμεν φανερώτατα. ἥ τε γὰρ γῆ πᾶσα, ὅσην ἐπεῖχεν ἡ τῶν Γαλατῶν στρατιά, βιαίως καὶ ἐπὶ πλεῖστον ἐσείετο τῆς ἡμέρας, βρονταί τε καὶ κεραυνοὶ συνεχεῖς ἐγίνοντο· 10.23.2 καὶ οἱ μὲν ἐξέπληττόν τε τοὺς Κελτοὺς καὶ δέχεσθαι τοῖς ὠσὶ τὰ παραγγελλόμενα ἐκώλυον, τὰ δὲ ἐκ τοῦ οὐρανοῦ οὐκ ἐς ὅντινα κατασκήψαι μόνον ἀλλὰ καὶ τοὺς πλησίον καὶ αὐτοὺς ὁμοίως καὶ τὰ ὅπλα ἐξῆπτε. τά τε τῶν ἡρώων τηνικαῦτά σφισιν ἐφάνη φάσματα, ὁ Ὑπέροχος καὶ ὁ Λαόδοκός τε καὶ Πύρρος· οἱ δὲ καὶ τέταρτον Φύλακον ἐπιχώριον Δελφοῖς ἀπαριθμοῦσιν ἥρωα.
10.31.9 αἱ δὲ ὑπὲρ τὴν Πενθεσίλειαν φέρουσαι μέν εἰσιν ὕδωρ ἐν κατεαγόσιν ὀστράκοις, πεποίηται δὲ ἡ μὲν ἔτι ὡραία τὸ εἶδος, ἡ δὲ ἤδη τῆς ἡλικίας προήκουσα· ἰδίᾳ μὲν δὴ οὐδὲν ἐπίγραμμα ἐπὶ ἑκατέρᾳ τῶν γυναικῶν, ἐν κοινῷ δέ ἐστιν ἐπὶ ἀμφοτέραις εἶναι σφᾶς τῶν οὐ μεμυημένων γυναικῶν.
10.31.11 ἔστι δὲ καὶ πίθος ἐν τῇ γραφῇ, πρεσβύτης δὲ ἄνθρωπος, ὁ δὲ ἔτι παῖς, καὶ γυναῖκες, νέα μὲν ὑπὸ τῇ πέτρᾳ, παρὰ δὲ τὸν πρεσβύτην ἐοικυῖα ἐκείνῳ τὴν ἡλικίαν· οἱ μὲν δὴ ἄλλοι φέρουσιν ὕδωρ, τῇ δὲ γραῒ κατεᾶχθαι τὴν ὑδρίαν εἰκάσεις· ὅσον δὲ ἐν τῷ ὀστράκῳ λοιπόν ἦν τοῦ ὕδατος, ἐκχέουσά ἐστιν αὖθις ἐς τὸν πίθον. ἐτεκμαιρόμεθα δʼ εἶναι καὶ τούτους τῶν τὰ δρώμενα Ἐλευσῖνι ἐν οὐδενὶ θεμένων λόγῳ· οἱ γὰρ ἀρχαιότεροι τῶν Ἑλλήνων τελετὴν τὴν Ἐλευσινίαν πάντων ὁπόσα ἐς εὐσέβειαν ἥκει τοσούτῳ ἦγον ἐντιμότερον ὅσῳ καὶ θεοὺς ἐπίπροσθεν ἡρώων.' ' None | sup>
1.2.4 On entering the city there is a building for the preparation of the processions, which are held in some cases every year, in others at longer intervals. Hard by is a temple of Demeter, with images of the goddess herself and of her daughter, and of Iacchus holding a torch. On the wall, in Attic characters, is written that they are works of Praxiteles. Not far from the temple is Poseidon on horseback, hurling a spear against the giant Polybotes, concerning whom is prevalent among the Coans the story about the promontory of Chelone. But the inscription of our time assigns the statue to another, and not to Poseidon. From the gate to the Cerameicus there are porticoes, and in front of them brazen statues of such as had some title to fame, both men and women.
1.14.1 So ended the period of Epeirot ascendancy. When you have entered the Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing. Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by Peisistratus. There are cisterns all over the city, but this is the only fountain. Above the spring are two temples, one to Demeter and the Maid, while in that of Triptolemus is a statue of him. The accounts given of Triptolemus I shall write, omitting from the story as much as relates to Deiope. 1.14.3 Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men.
1.14.7 Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city.
1.22.7 and in the picture are emblems of the victory his horses won at Nemea . There is also Perseus journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend about whom I am unwilling to relate in my description of Attica . Included among the paintings—I omit the boy carrying the water-jars and the wrestler of Timaenetus An unknown painter. —is Musaeus. I have read verse in which Musaeus receives from the North Wind the gift of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly genuine works of Musaeus except a hymn to Demeter written for the Lycomidae.
1.31.4 Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.
1.37.1 After the tomb of Cephisodorus is the grave of Heliodorus Halis. Nothing more is known of this man. A portrait of this man is also to be seen in the great temple of Athena. Here too is the grave of Themistocles, son of Poliarchus, and grandson of the Themistocles who fought the sea fight against Xerxes and the Persians. of the later descendants I shall mention none except Acestium. She, her father Xenocles, his father Sophocles, and his father Leon, all of them up to her great-grandfather Leon won the honor of being torch-bearer, and in her own lifetime she saw as torch-bearers, first her brother Sophocles, after him her husband Themistocles, and after his death her son Theophrastus. Such was the fortune, they say, that happened to her. 1.37.2 A little way past the grave of Themistocles is a precinct sacred to Lacius, a hero, a parish called after him Laciadae, and the tomb of Nicocles of Tarentum, who won a unique reputation as a harpist. There is also an altar of Zephyrus and a sanctuary of Demeter and her daughter. With them Athena and Poseidon are worshipped. There is a legend that in this place Phytalus welcomed Demeter in his home, for which act the goddess gave him the fig tree. This story is borne out by the inscription on the grave of Phytalus:— Hero and king, Phytalus here welcome gave to Demeter, August goddess, when first she created fruit of the harvest; Sacred fig is the name which mortal men have assigned it. Whence Phytalus and his race have gotten honours immortal.
1.37.4 Across the Cephisus is an ancient altar of Zeus Meilichius (Gracious). At this altar Theseus obtained purification at the hands of the descendants of Phytalus after killing brigands, including Sinis who was related to him through Pittheus. Here is the grave of Theodectes A pupil of Isocrates of Phaselis, and also that of Mnesitheus. They say that he was a skilful physician and dedicated statues, among which is a representation of Iacchus. On the road stands a small temple called that of Cyamites. Cyamos means “bean.” I cannot state for certain whether he was the first to sow beans, or whether they gave this name to a hero because they may not attribute to Demeter the discovery of beans. Whoever has been initiated at Eleusis or has read what are called the Orphica A poem describing certain aspects of the Orphic religion. knows what I mean.
1.38.7 My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes.
2.11.3 On the direct road from Sicyon to Phlius, on the left of the road and just about ten stades from it, is a grove called Pyraea, and in it a sanctuary of Hera Protectress and the Maid. Here the men celebrate a festival by themselves, giving up to the women the temple called Nymphon for the purposes of their festival. In the Nymphon are images of Dionysus, Demeter, and the Maid, with only their faces exposed. The road to Titane is sixty stades long, and too narrow to be used by carriages drawn by a yoke.
3.14.5 but the wooden image of Thetis is guarded in secret. The cult of Demeter Chthonia (of the Lower World) the Lacedaemonians say was handed on to them by Orpheus, but in my opinion it was because of the sanctuary in Hermione See Paus. 2.35.4-8 . that the Lacedaemonians also began to worship Demeter Chthonia. The Spartans have also a sanctuary of Serapis, the newest sanctuary in the city, and one of Zeus surnamed Olympian.
4.1.5 The first rulers then in this country were Polycaon, the son of Lelex, and Messene his wife. It was to her that Caucon, the son of Celaenus, son of Phlyus, brought the rites of the Great Goddesses from Eleusis . Phlyus himself is said by the Athenians to have been the son of Earth, and the hymn of Musaeus to Demeter made for the Lycomidae agrees.' "4.1.6 But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:— By rugged Elaeum above Lycus' wood. Rhianus of Bene in Crete . See note on Paus. 4.6.1 ." '4.1.7 That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:—
7.18.2 About eighty stades from the river Peirus is the city of Patrae . Not far from Patrae the river Glaucus flows into the sea. The historians of ancient Patrae say that it was an aboriginal, Eumelus, who first settled in the land, and that he was king over but a few subjects. But when Triptolemus came from Attica, he received from him cultivated corn, and, learning how to found a city, named it Aroe from the tilling of the soil.
8.25.3 This sanctuary is on the borders of Thelpusa . In it are images, each no less than seven feet high, of Demeter, her daughter, and Dionysus, all alike of stone. After the sanctuary of the Eleusinian goddess the Ladon flows by the city Thelpusa on the left, situated on a high hill, in modern times so deserted that the market-place, which is at the extremity of it, was originally, they say, right in the very middle of it. Thelpusa has a temple of Asclepius and a sanctuary of the twelve gods; the greater part of this, I found, lay level with the ground.' "
8.37.5 By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings." 9.27.2 Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love.
9.30.12 Whoever has devoted himself to the study of poetry knows that the hymns of Orpheus are all very short, and that the total number of them is not great. The Lycomidae know them and chant them over the ritual of the mysteries. For poetic beauty they may be said to come next to the hymns of Homer, while they have been even more honored by the gods.
9.39.7 First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other.
10.23.1 Brennus and his army were now faced by the Greeks who had mustered at Delphi, and soon portents boding no good to the barbarians were sent by the god, the clearest recorded in history. For the whole ground occupied by the Gallic army was shaken violently most of the day, with continuous thunder and lightning. 10.23.2 The thunder both terrified the Gauls and prevented them hearing their orders, while the bolts from heaven set on fire not only those whom they struck but also their neighbors, themselves and their armour alike. Then there were seen by them ghosts of the heroes Hyperochus, Laodocus and Pyrrhus; according to some a fourth appeared, Phylacus, a local hero of Delphi .
10.31.9 The women beyond Penthesileia are carrying water in broken pitchers; one is depicted as in the bloom of youth, the other is already advanced in years. There is no separate inscription on either woman, but there is one common to the pair, which states that they are of the number of the uninitiated.' "
10.31.11 There is also in the painting a jar, and an old man, with a boy and two women. One of these, who is young, is under the rock; the other is beside the old man and of a like age to his. The others are carrying water, but you will guess that the old woman's water-jar is broken. All that remains of the water in the sherd she is pouring out again into the jar. We inferred that these people too were of those who had held of no account the rites at Eleusis . For the Greeks of an earlier period looked upon the Eleusinian mysteries as being as much higher than all other religious acts as gods are higher than heroes." ' None |
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77. Philostratus The Athenian, Life of Apollonius, 4.17-4.19, 5.19 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Eleusinian rites, and baptism • Eleusis • Eleusis, Eleusinian • Mysteries, Greater (of Eleusis) • hierophant, Eleusis • mysteries, Eleusinian • mysteries, Eleusinian Mysteries • roads, sacred to Eleusis
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86, 87; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 378; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 289; Parker (2005), Polytheism and Society at Athens, 347; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 60, 61, 67, 69
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4.17 τοιαῦτα μὲν τὰ ἐπὶ τῆς νεώς, ἐς δὲ τὸν Πειραιᾶ ἐσπλεύσας περὶ μυστηρίων ὥραν, ὅτε ̓Αθηναῖοι πολυανθρωπότατα ̔Ελλήνων πράττουσιν, ἀνῄει ξυντείνας ἀπὸ τῆς νεὼς ἐς τὸ ἄστυ, προιὼν δὲ πολλοῖς τῶν φιλοσοφούντων ἐνετύγχανε Φάληράδε κατιοῦσιν, ὧν οἱ μὲν γυμνοὶ ἐθέροντο, καὶ γὰρ τὸ μετόπωρον εὐήλιον τοῖς ̓Αθηναίοις, οἱ δὲ ἐκ βιβλίων ἐσπούδαζον, οἱ δ' ἀπὸ στόματος ἠσκοῦντο, οἱ δὲ ἤριζον. παρῄει δὲ οὐδεὶς αὐτόν, ἀλλὰ τεκμηράμενοι πάντες, ὡς εἴη ̓Απολλώνιος, ξυνανεστρέφοντό τε καὶ ἠσπάζοντο χαίροντες, νεανίσκοι δὲ ὁμοῦ δέκα περιτυχόντες αὐτῷ “νὴ τὴν ̓Αθηνᾶν ἐκείνην,” ἔφασαν ἀνατείναντες τὰς χεῖρας ἐς τὴν ἀκρόπολιν, “ἡμεῖς ἄρτι ἐς Πειραιᾶ ἐβαδίζομεν πλευσόμενοι ἐς ̓Ιωνίαν παρὰ σέ.” ὁ δὲ ἀπεδέχετο αὐτῶν καὶ ξυγχαίρειν ἔφη φιλοσοφοῦσιν." "4.18 ἦν μὲν δὴ ̓Επιδαυρίων ἡμέρα. τὰ δὲ ̓Επιδαύρια μετὰ πρόρρησίν τε καὶ ἱερεῖα δεῦρο μυεῖν ̓Αθηναίοις πάτριον ἐπὶ θυσίᾳ δευτέρᾳ, τουτὶ δὲ ἐνόμισαν ̓Ασκληπιοῦ ἕνεκα, ὅτι δὴ ἐμύησαν αὐτὸν ἥκοντα ̓Επιδαυρόθεν ὀψὲ μυστηρίων. ἀμελήσαντες δὲ οἱ πολλοὶ τοῦ μυεῖσθαι περὶ τὸν ̓Απολλώνιον εἶχον καὶ τοῦτ' ἐσπούδαζον μᾶλλον ἢ τὸ ἀπελθεῖν τετελεσμένοι, ὁ δὲ ξυνέσεσθαι μὲν αὐτοῖς αὖθις ἔλεγεν, ἐκέλευσε δὲ πρὸς τοῖς ἱεροῖς τότε γίγνεσθαι, καὶ γὰρ αὐτὸς μυεῖσθαι. ὁ δὲ ἱεροφάντης οὐκ ἐβούλετο παρέχειν τὰ ἱερά, μὴ γὰρ ἄν ποτε μυῆσαι γόητα, μηδὲ τὴν ̓Ελευσῖνα ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ὁ δὲ ̓Απολλώνιος οὐδὲν ὑπὸ τούτων ἥττων αὑτοῦ γενόμενος “οὔπω” ἔφη “τὸ μέγιστον, ὧν ἐγὼ ἐγκληθείην ἄν, εἴρηκας, ὅτι περὶ τῆς τελετῆς πλείω ἢ σὺ γιγνώσκων ἐγὼ δὲ ὡς παρὰ σοφώτερον ἐμαυτοῦ μυησόμενος ἦλθον.” ἐπαινεσάντων δὲ τῶν παρόντων, ὡς ἐρρωμένως καὶ παραπλησίως αὑτῷ ἀπεκρίνατο, ὁ μὲν ἱεροφάντης, ἐπειδὴ ἐξείργων αὐτὸν οὐ φίλα τοῖς πολλοῖς ἐδόκει πράττειν, μετέβαλε τοῦ τόνου καὶ “μυοῦ”, ἔφη “σοφὸς γάρ τις ἥκειν ἔοικας”, ὁ δὲ ̓Απολλώνιος “μυήσομαι” ἔφη “αὖθις, μυήσει δέ με ὁ δεῖνα” προγνώσει χρώμενος ἐς τὸν μετ' ἐκεῖνον ἱεροφάντην, ὃς μετὰ τέτταρα ἔτη τοῦ ἱεροῦ προὔστη." "4.19 τὰς δὲ ̓Αθήνησι διατριβὰς πλείστας μὲν ὁ Δάμις γενέσθαι φησὶ τῷ ἀνδρί, γράψαι δὲ οὐ πάσας, ἀλλὰ τὰς ἀναγκαίας τε καὶ περὶ μεγάλων σπουδασθείσας. τὴν μὲν δὴ πρώτην διάλεξιν, ἐπειδὴ φιλοθύτας τοὺς ̓Αθηναίους εἶδεν, ὑπὲρ ἱερῶν διελέξατο, καὶ ὡς ἄν τις ἐς τὸ ἑκάστῳ τῶν θεῶν οἰκεῖον καὶ πηνίκα δὲ τῆς ἡμέρας τε καὶ νυκτὸς ἢ θύοι ἢ σπένδοι ἢ εὔχοιτο, καὶ βιβλίῳ ̓Απολλωνίου προστυχεῖν ἐστιν, ἐν ᾧ ταῦτα τῇ ἑαυτοῦ φωνῇ ἐκδιδάσκει. διῆλθε δὲ ταῦτα ̓Αθήνησι πρῶτον μὲν ὑπὲρ σοφίας αὑτοῦ τε κἀκείνων, εἶτ' ἐλέγχων τὸν ἱεροφάντην δι' ἃ βλασφήμως τε καὶ ἀμαθῶς εἶπε: τίς γὰρ ἔτι ᾠήθη τὰ δαιμόνια μὴ καθαρὸν εἶναι τὸν φιλοσοφοῦντα, ὅπως οἱ θεοὶ θεραπευτέοι;" "
5.19 μυηθεὶς δ' ̓Αθήνησιν, ἐμύει δ' αὐτὸν ἱεροφάντης, ὃν αὐτὸς τῷ προτέρῳ ἐπεμαντεύσατο, ἐνέτυχε καὶ Δημητρίῳ τῷ φιλοσόφῳ, μετὰ γὰρ τὸ Νέρωνος βαλανεῖον καὶ ἃ ἐπ' αὐτῷ εἶπε διῃτᾶτο ̓Αθήνησιν ὁ Δημήτριος οὕτω γενναίως, ὡς μηδὲ τὸν χρόνον, ὃν Νέρων περὶ τοὺς ἀγῶνας ὕβριζεν, ἐξελθεῖν τῆς ̔Ελλάδος. ἐκεῖνος καὶ Μουσωνίῳ ἔφασκεν ἐντετυχηκέναι περὶ τὸν ̓Ισθμὸν δεδεμένῳ τε καὶ κεκελευσμένῳ ὀρύττειν, καὶ αὐτὸς μὲν ἐπευφημῆσαι τὰ εἰκότα, τὸν δὲ ἔχεσθαι τῆς σμινύης καὶ ἐρρωμένως τῇ γῇ ἐμβάλλειν, ἀνακύψαντα δὲ “λυπῶ σε”, φάναι “ὦ Δημήτριε, τὸν ̓Ισθμὸν ὀρύττων τῇ ̔Ελλάδι; εἰ δὲ καὶ κιθαρῳδοῦντά με εἶδες, ὥσπερ Νέρωνα, τί ἂν ἔπαθες;” καὶ ἐάσθω τὰ Μουσωνίου πλείω ὄντα καὶ θαυμασιώτερα, ὡς μὴ δοκοίην θρασύνεσθαι πρὸς τὸν ἀμελῶς αὐτὰ εἰπόντα."" None | sup>
4.17 So much for the conversation on board; but having sailed into the Piraeus at the season of the mysteries, when the Athenians keep the most crowded of Hellenic festivals, he went post haste up from the ship into the city; but as he went forward, he fell in with quite a number of students of philosophy on their way down to Phaleron. Some of them were stripped and enjoying the heat, for in autumn the sun is hot upon the Athenians; and others were studying books, and some were rehearsing their speeches, and others were disputing. But no one passed him by, for they all guessed that it was Apollonius, and they turned and thronged around him and welcomed him warmly; and ten youths in a body met him and holding up their hands to the Acropolis, they cried: By Athena yonder, we were on the point of going down to the Piraeus there to take ship to Ionia in order to visit you. And he welcomed them and said how much he congratulated them on their study of philosophy. 4.18 It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later. 4.19 Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted?' "
5.19 At Athens he was initiated by the same hierophant of whom he had delivered a prophecy to his predecessor; here he met Demetrius the philosopher, for after the episode of Nero's bath and of his speech about it, Demetrius continued to live at Athens, with such noble courage that he did not quit Athens even during the period when Nero was outraging Greece over the games. Demetrius said that he had fallen in with Musonius at the Isthmus, where he was fettered and under orders to dig; and that he addressed to him such consolations as he could, but Musonius took his spade and stoutly dug it into the earth, and then looking up, said: You are distressed, Demetrius, to see me digging through the Isthmus for Greece; but if you saw me playing the harp like Nero, what would you feel then? But I must pass over the sayings of Musonius, though they were many and remarkable, else I shall seem to take liberties with the man, who uttered them carelessly."' None |
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78. Tertullian, Against The Valentinians, 1.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • Initiation, Eleusinian/Mysteries
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 35; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 385; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 298; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 159
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1.2 The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. " "1 The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. "" None |
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79. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 384; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82
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80. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Eleusis, Eleusinian • Eleusis/Eleusinian
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 22; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 387, 389; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
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81. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleusinian Mysteries • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • Eleusis, Hierophant(s) • Eleusis, Lesser Propylaea • Eleusis, bundle • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) divine marriage? • mystery cult, Eleusinian
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 109; Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 129, 171; Bernabe et al. (2013), Redefining Dionysos, 103, 401; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 142; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 376; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 119; Parker (2005), Polytheism and Society at Athens, 354, 356; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 114; deJauregui (2010), Orphism and Christianity in Late Antiquity, 147, 151, 262, 271
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82. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis • Mysteries, Greater (of Eleusis)
Found in books: Parker (2005), Polytheism and Society at Athens, 354; deJauregui (2010), Orphism and Christianity in Late Antiquity, 262
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83. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis, Eumolpides • Mysteries, Greater (of Eleusis)
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 7; Parker (2005), Polytheism and Society at Athens, 353
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84. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • Eleusis, Eleusinian mysteries
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 377; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 158
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85. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • mysteries, Eleusinian
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 90; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 386
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86. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • basileus, and Eleusinian cults
Found in books: Bernabe et al. (2013), Redefining Dionysos, 103; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 378; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 80
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87. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleusinian mysteries • heros, Eleusis
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 155
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8.33 Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.'' None |
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88. Origen, Against Celsus, 3.59 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cicero, Eleusinian mysteries and • Eleusinian mysteries • Eleusis • Eleusis, Eleusinian • mystai, Eleusinian in the Frogs • mystery cults, Eleusinian through Aristophanes lens
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 110; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 378; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243; deJauregui (2010), Orphism and Christianity in Late Antiquity, 264, 345
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3.59 Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. "" None |
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89. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eleusis, Eleusinian • Mysteries, Greater (of Eleusis)
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 384; Parker (2005), Polytheism and Society at Athens, 355
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90. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eleusinian rites, influence of • Eleusis
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 58
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91. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eleusis
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 173; Rizzi (2010), Hadrian and the Christians, 71
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92. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eleusis • Eleusis (Ἐλευσίς, modern Ελευσίνα) • basilica of Agios Zacharias (Eleusis) • mysteries, Eleusinian • priests/priestesses, Eleusinian
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 128, 269; deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
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93. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eleusinian mysteries, initiation • Eleusis, Eleusinian
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 378; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 269
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94. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eleusinian mysteries • Eleusis • Eleusis (Ἐλευσίς, modern Ελευσίνα) • mysteries, Eleusinian
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 153, 317; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 235
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95. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Eleusis • Mysteries, Greater (of Eleusis)
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 142; Parker (2005), Polytheism and Society at Athens, 355
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96. Aeschines, Or., 3.18
Tagged with subjects: • Eleusis
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 45
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3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.'' None |
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97. Demosthenes, Orations, 18.259, 21.10, 21.53, 21.114-21.115, 59.73-59.78
Tagged with subjects: • Demeter, Eleusinian • Eleusinian, Orpheus, Orphic, Samothracian • Eleusinion (outside Eleusis) • Eleusis • Eleusis, Eleusinian • Mysteries, Eleusinian • Mysteries, at Eleusis • Sacred Marriage, at Eleusis • aparchai, of Eleusis • epimeletai, of Eleusinian Mysteries • epistatai, of Eleusis • hieropoioi, of Eleusis • pompai, of Eleusinian Mysteries
Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 97; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 182; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 684; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 67; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 62, 74, 112, 126, 176, 194, 209, 297; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 39; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 190; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 119
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18.259 On arriving at manhood you assisted your mother in her initiations, in her initiations: she was an expert in Bacchic or Sabazian rites imported from Phrygia . reading the service-book while she performed the ritual, and helping generally with the paraphernalia. At night it was your duty to mix the libations, to clothe the catechumens in fawn-skins, to wash their bodies, to scour them with the loam and the bran, and, when their lustration was duly performed, to set them on their legs, and give out the hymn: Here I leave my sins behind, Here the better way I find; and it was your pride that no one ever emitted that holy ululation so powerfully as yourself. I can well believe it! When you hear the stentorian tones of the orator, can you doubt that the ejaculations of the acolyte were simply magnificent?
21.10 Now I want to read to you the next law as well, because it will illustrate to all of you the self-restraint of the citizens in general and the hardihood of the defendant. Read the law. The Law Evegorus proposed that, on the occasion of the procession in honor of Dionysus in Peiraeus with the comedies and tragedies, the procession at the Lenaeum with the comedies and tragedies, the procession at the City Dionysia with the boys’ contests and the revel and the comedies and tragedies. and also at the procession and contest of the Thargelia, it shall not be lawful on those days to distrain or to seize any debtors’ property, even if they are defaulters. If anyone transgresses any of these regulations, he shall be liable to prosecution by the aggrieved party, and public plaints against him as an offender may be lodged at the meeting of the Assembly in the temple of Dionysus, as is provided by statute in the case of other offenders.
21.53 Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship There was a temple at Dodona dedicated to Zeus under this title to commemorate a rescue from shipwreck. sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull.
21.114 This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State; 21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land.
59.73 And this woman offered on the city’s behalf the sacrifices which none may name, and saw what it was not fitting for her to see, being an alien; and despite her character she entered where no other of the whole host of the Athenians enters save the wife of the king only; and she administered the oath to the venerable priestesses These were women whose duty was to minister at the altars of Dionysus. who preside over the sacrifices, and was given as bride to Dionysus At the festival of the Anthesteria, in order to symbolize the union of the god with the people, the (presumably) noblest woman in the land—the wife of the king—was given as bride to Dionysus. ; and she conducted on the city’s behalf the rites which our fathers handed down for the service of the gods, rites many and solemn and not to be named. If it be not permitted that anyone even hear of them, how can it be consot with piety for a chance-comer to perform them, especially a woman of her character and one who has done what she has done? 59.74 I wish, however, to go back farther and explain these matters to you in greater detail, that you may be more careful in regard to the punishment, and may be assured that you are to cast your votes, not only in the interest of your selves and the laws, but also in the interest of reverence towards the gods, by exacting the penalty for acts of impiety, and by punishing those who have done the wrong. In ancient times, men of Athens, there was sovereignty in our state, and the kingship belonged to those who were from time to time preeminent by reason of their being children of the soil, and the king offered all the sacrifices, and those which were holiest and which none might name his wife performed, as was natural, she being queen. 59.75 But when Theseus settled the people in one city and established the democracy, and the city became populous, the people none the less continued to elect the king as before, choosing him from among those most distinguished by valor; and they established a law that his wife should be of Athenian birth, and that he should marry a virgin who had never known another man, to the end that after the custom of our fathers the sacred rites that none may name may be celebrated on the city’s behalf, and that the approved sacrifices may be made to the gods as piety demands, without omission or innovation. 59.76 This law they wrote on a pillar of stone, and set it up in the sanctuary of Dionysus by the altar in Limnae A district in the southern part of Athens, though topographers differ widely as to its location. It was doubtless originally a swamp ( λίμνη ). (and this pillar even now stands, showing the inscription in Attic characters, nearly effaced). Thus the people testified to their own piety toward the god, and left it as a deposit for future generations, showing what type of woman we demand that she shall be who is to be given in marriage to the god, and is to perform the sacrifices. For this reason they set it up in the most ancient and most sacred sanctuary of Dionysus in Limnae, in order that few only might have knowledge of the inscription; for once only in each year is the sanctuary opened, on the twelfth day of the month Anthesterion. Anthesterion corresponds to the latter half of February and the prior half of March. It was in this month that the Feast of Flowers ( τὰ Ἀνθεστήρια ) was celebrated in honor of Dionysus. 59.77 These sacred and holy rites for the celebration of which your ancestors provided so well and so magnificently, it is your duty, men of Athens, to maintain with devotion, and likewise to punish those who insolently defy your laws and have been guilty of shameless impiety toward the gods; and this for two reasons: first, that they may pay the penalty for their crimes; and, secondly, that others may take warning, and may fear to commit any sin against the gods and against the state. 59.78 I wish now to call before you the sacred herald who waits upon the wife of the king, when she administers the oath to the venerable priestesses as they carry their baskets The baskets contained the salt meal which was sprinkled upon the heads of the victims. in front of the altar before they touch the victims, in order that you may hear the oath and the words that are pronounced, at least as far as it is permitted you to hear them; and that you may understand how august and holy and ancient the rites are. The Oath of the Venerable Priestesses I live a holy life and am pure and unstained by all else that pollutes and by commerce with man, and I will celebrate the feast of the wine god and the Iobacchic feast These festivals derived their names from epithets applied to the God, and belonged to the ancient worship of Dionysus. in honor of Dionysus in accordance with custom and at the appointed times. '' None |
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98. Epigraphy, Ig I , 32, 34-35, 40, 78-79, 84, 250, 383
Tagged with subjects: • Demeter and Kore, cults of, at Eleusis • Demeter, Eleusinian • Dionysos, at Eleusis • Eleusinion (outside Eleusis) • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), fund of • Eleusis, • Eleusis,, Haloa • Eleusis,, Kalamaia • Eleusis,, Mysteries at • Eleusis,, Sacred Calendar of • Eleusis,, and the City Eleusinion • Eleusis,, compensation for priestesses • Eleusis,, dadouchoi at • Eleusis,, hearth initiates at • Eleusis,, priestesses of Demeter and Kore • Eleusis,, sanctuary of Demeter and Kore • Haloa, festival of (Eleusis) • Mysteries, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • epimeletai, of Eleusinian Mysteries • epistatai, of Eleusis • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • hieropoioi, of Eleusis • tribute, religious, First-Fruits to Eleusis
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 64, 168, 199, 200; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 214; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 684, 685, 794; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 117; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 65, 66, 67; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 313; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39, 63, 127, 128, 177, 198, 218; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 285, 313; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 34, 36, 37, 88, 150, 276
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34 Fragments abd Gods. The Council and the People decided. Oineis was the prytany; Spoudias was secretary; -on (5) was chairman. Kleinias proposed: the Council and the officials (archontas) in the cities and the overseers (episkopos) shall manage that the tribute is collected each (10) year and conveyed to Athens. Tokens (chsumbola) shall be made for (pros) the cities, so that it shall not be possible for those conveying the tribute to do wrong. Let the city write on (15) a writing tablet (grammateion) the tribute which it is sending, and seal it with the token (sumboloi) and send it to Athens; and those conveying it shall hand over the writing tablet (grammateion) in the Council to be read when they hand over the tribute. Let the prytany (prutanes) hold an Assembly after the Dionysia for (20) the Greek Treasurers (hellenotamiasi) to reveal to the Athenians those of the cities which have paid the tribute in full and, separately, those which have fallen short, and those? which have not paid it or they are?. The Athenians shall elect four men and send them to the cities, to give receipts for the tribute which has been paid and to (25) demand what has not been paid. of those elected two shall sail to Ionia, Caria and the Islands? in a fast trireme, and the other two to the Hellespont and? to Thrace. . . . to the Council and the People . . . (30) deliberate about these matters continuously until they are settled. If any Athenian or ally does wrong concerning the tribute which the cities are required to write on a writing tablet (grammateion) for those conveying it and to send to Athens, whoever wishes of the Athenians and the allies shall be permitted to write an accusation against him to the prytany (prutanes); (35) and let the prytany (prutanes) introduce the accusation into the Council within a certain number of days from when it is made, or they shall be penalised at their accounting (euthunestho) for bribery (doron), a thousand or ten thousand drachmas each. Whomever the Council condemns . . . for him the judgement shall be valid . . . refer him to . . . . When he is judged to be in the wrong, (
40) let the prytany (prutanes) formulate proposals (gnomas poiesthon) about what he should suffer or pay. And if any one does wrong with regard to the bringing of the cow and panoply, the accusations against him and the punishment shall be handled in the same manner. The Greek Treasurers (hellenotamias) shall write up on a whitened board (pinakion leleukomenon) (45) . . . of the tribute and . . . . . . . . . ca. 10 lines missing Fragment c (57) . . . the in-coming Council . . . as many of those conveying (scil. the tribute) . . . who have been written up as being (60) in debt . . . the Council? shall indicate to the People . . . If any of the cities disputes the payment of the tribute, claiming that it has paid it . . . the collective body (?) (koinon) of the city? . . . the cities and (65) . . . it shall not be possible to . . . let the accused or the accuser? owe . . . the accusation shall be . . . in the month -. If anybody . . . let the Council (70) deliberate? . . . Let the - introduce . . . tribute to the Athenians . . . the board (pinaka) containing the denunciation (?) . . . of the tribute and last year\'s . . . the Council shall formulate a proposal and (75) bring it forward . . . on the next day to the People . . . to deal with? . . . of the choice (or election) . . . text from Attic Inscriptions Online, IG I3
34 - Decree about tribute of Delian League ("Kleinias\' decree") 35 The Council and People decided.? . . . -kos proposed: to install a priestess for Athena Nike to be allotted? from all Athenian women, (5) and that the sanctuary (hieron) be provided with gates in whatever way Kallikrates may specify; and the official sellers (poletas) are to place the contract within the prytany of Leontis; the priestess is to receive fifty drachmas and (10) to receive the backlegs and skins of the public sacrifices (demosion); and that a temple (neon) be built in whatever way Kallikrates may specify and a stone altar. Hestiaios proposed: that three men be selected (15) from the Council; and they shall make the specifications with Kallikrates and show them to? the Council? in accordance with the contracts? . . . text from Attic Inscriptions Online, IG I3 35 - Decree about priestess and temple of Athena Nike
40 The Council and People decided. AntiochisX (2) was the prytany. Drakontides was chairman. Decree 1 (2) Diognetos proposed: The Athenian Council and jurors shall swear an oath in the following terms: ‘I shall not expel the Chalkidians (5) from Chalkis, nor shall I lay waste the city, nor shall I deprive any individual of civic rights (atimoso) nor punish any with exile nor take any prisoner, nor execute (apokteno) any, nor confiscate the money of anyone not condemned in court, without the authority of the Athenian (10) People; and whenever I am a prytany member I shall not put anything prejudicial to the interests of an individual or the community to the vote without due notice, and any embassy that is sent I shall bring before the Council and People within ten days, as far as is possible; and I shall (15) maintain this while the Chalkidians obey the Athenian People.’ An embassy is to come from Chalkis and administer the oath to the Athenians with the commissioners for oaths and list the names of those who have sworn; and the generals shall take care that all (20) take the oath. The Chalkidians shall swear an oath in the following terms: ‘I shall not revolt (apostesomai) from the People of Athens by any means or device whatsoever, neither in word nor in deed, nor shall I obey anyone who does revolt; (25) and if anyone revolts I shall denounce him to the Athenians, and I shall pay to the Athenians whatever tribute I persuade them to agree, and I shall be the best and fairest (dikaiotatos) ally I am able to be and shall help and defend the Athenian (30) People, in the event of anyone wronging the Athenian People, and I shall obey the Athenian People’. All the Chalkidians of military age (hebontas) shall swear; and if anyone does not swear he is to be deprived of his civic rights (atimon) and his property is to be made public and (35) a tithe of it dedicated to Olympian Zeus. An embassy shall go from Athens to Chalkis with the commissioners for oaths and administer the oath in Chalkis and list those of the Chalkidians who have sworn. Uninscribed space Decree 2 (
40) Antikles proposed: for the good fortune of the Athenians, the Athenians and Chalkidians shall make the oath just as the Athenian people voted (ephsephisato) for the Eretrians, and the generals shall take care that this happens as quickly as possible. (45) As soon as possible the People shall choose five men to go to Chalkis to exact the oaths. And on the matter of hostages (homeron), they shall reply to the Chalkidians that for the moment the Athenians have decided to leave matters as they have been voted (ephsephismena); (50) but when it seems good to them, they will deliberate and make an agreement or exchange (diallagen) on terms which seem suitable (epitedeion) for the Athenians and the Chalkidians; and the foreigners in Chalkis — except those living there who pay no taxes to Athens (me telosin Athenaze), and anyone who has been given (55) tax exemption (ateleia) by the Athenian People — the rest shall pay taxes to Chalkis, just like other Chalkidians; and the secretary of the Council shall write up this decree and oath at Athens on a stone stele and set it down (60) on the acropolis at the expense of the Chalkidians; and let the Council of the Chalkidians write it up and set it down in Chalkis in the sanctuary of Zeus Olympios. These things shall be voted about the Chalkidians. Uninscribed space And as for the sacrifices (hiera) (65) for (huper) Euboea required or required about Euboea by the oracle (ek ton chresmon), three men chosen by the Council from their own number shall perform them as quickly as possible with Hierokles; and so that the sacrifices may take place as quickly as possible the generals shall jointly take care of them and provide the money for them. Decree 3 (70) Archestratos proposed: in other respects as Antikles proposed, but the Chalkidians shall hold officials to account (euthunas) on their own behalf in Chalkis, just as the Athenians do at Athens, except where a penalty of exile, execution, or loss of civic rights (atimias) is involved; and on these matters there shall be appeal (75) to Athens to the court (eliaian) of the court presidents (thesmotheton) in accordance with the decree of the People; and as to the guarding of Euboea, the generals shall take care of that as best they can in the best interests of the Athenians. Uninscribed space (80) O A T H text from Attic Inscriptions Online, IG I3
40 - Athenian relations with Chalkis
84 Gods. Decree 1 The Council and the People decided. Pandionis was in prytany, Aristoxenos was secretary, Antiochides was chairman, Antiphon was archon (418/7); Adosios proposed: to fence in the sanctuary (hieron) of Kodros and Neleus and Basile and (5) to lease (misthōsai) the sacred precinct (temenos) according to the specifications (suggraphas). Let the official sellers (pōlētai) make the contract (apomisthōsantōn) for the fencing in. Let the king (basileus) lease (apomisthōsatō) the sacred precinct according to the specifications, and let him despatch the boundary-commissioners (horistas) to demarcate these sanctuaries (hiera) so that they may be in the best and most pious condition. The money for the fencing in shall come from the sacred precinct. They shall carry out these provisions before the end of this Council\'s term of office, (10) otherwise each shall be liable to a fine of one thousand drachmas according to what has been proposed (eiremena). Decree 2 Adosios proposed: in other respects in accordance with the Council’s proposal, but let the king (basileus) and the official sellers (pōlētai) lease (misthōsatō) the sacred precinct of Neleus and Basile for twenty years according to the specifications. The lessee (misthōsamenos) shall fence in the sanctuary (hieron) of Kodros and Neleus and Basile at his own expense. Whatever (15) rent the sacred precinct may produce in each year, let him deposit the money in the ninth prytany (prutaneias) with the receivers (apodektai), and let the receivers (apodektais) hand it over to the treasurers of the Other Gods according to the law. If the king (basileus) or anyone else of those instructed about these matters does not carry out what has been decreed in the prytany (prutaneias) of Aigeis, (20) let him be liable to a fine of 10,000 drachmas. The purchaser of the mud (ilun) shall remove it from the ditch (taphro) during this very Council after paying to Neleus the price at which he made the purchase. Let the king (basileus) erase the name of the purchaser of the mud (ilun) once he has paid the fee (misthōsin). Let the king (basileus) write up instead (anteggraphsato) on the wall the name of the lessee (misthōsamenos) of the sacred precinct and for how much he has rented (misthōsētai) it (25) and the names of the guarantors in accordance with the law that concerns the sacred precincts (temenōn). So that anyone who wishes may be able to know, let the secretary (grammateus) of the Council inscribe this decree on a stone stele and place it in the Neleion next to the railings (ikria).10 Let the payment officers (kolakretai) give the money to this end. The king (basileus) shall lease (misthoun) the sacred precinct of Neleus and of Basile on the following terms: (30) that the lessee (misthōsamenos) fence in the sanctuary (hieron) of Kodros and Neleus and Basile according to the specifications (suggraphas) during the term of the Council that is about to enter office, and that he work the sacred precinct of Neleus and Basile on the following terms: that he plant young sprouts of olive trees, no fewer than 200, and more if he wishes; that the lessee (misthōsamenos) have control of the ditch (taphro) and the water from Zeus,11 (35) as much as flows in between the Dionysion and the gates whence the initiates march out to the sea, and as much as flows in between the public building (oikias tes demosias)12 and the gates leading out to the bath of Isthmonikos; lease (misthoun) it for twenty years. text from Attic Inscriptions Online, IG I3
84 - Decree on the administration of the property of Kodros, Neleus and Basile
250 Face A . . . . . . if anyone does any of these things, let him pay . . . to the deme (5) . . . the priestess shall provide for the - boiling meat and roasting meat; for the Antheia and Proerosia: spits, a bronze pot; the religious officials (10) and whoever they require shall carry rods. It is not permitted to put these stipulations to the vote again unless one hundred demesmen are present. (15) Here (?) (teide), a piglet; to the Eleusinion, for Daira, a female lamb, leader of the Proerosia (preroarchos); to the Eleusinion, for the Proerosia, a full-grown female animal, a male piglet; priestly (20) perquisites (apometra), a quart (tetarteus); here, half a quart of barley for the Proerosia, two pigs, one male and one female; priestly perquisites, a quart; here, (25) half a quart; to the Eleusinion, for the Chloia, two piglets, one male and one female; priestly perquisites, 3 (drachmas), 3 obols. For the Antheia, a select sow, (30) pregt, a piglet, male; priestly perquisites, a quart; here, half a quart. . . . . . . (35) female . . . . . . Face B . . . priestly perquisites, a quart; here, half a quart; barley for the Proerosia, (5) two pigs, one female and one male; priestly perquisites, a quart; here, half a quart; . . . to the Eleusinion . . . (10) . . . . . . . . . two -, one female and one male; priestly perquisites, three (drachmas) of Hekate (?) . . . (15) . . . . . . . . . . . . . . . (20) priestly perquisites . . . . . . full-grown; for Zeus Herkeios -; for the two goddesses - a full-grown female animal, a piglet?; priestly perquisites, (25) a quart; here, half a quart . . . sow . . . piglet . . . priestly perquisites, a quart; here, half a quart; (30) to the Eleusinion, for the Chloia, two piglets, one female, one male; priestly perquisites, 3 (drachmas), 3 obols. For the priestess of Hekate, from whatever sacrifices are made to Hekate shall be given (35) a thigh, a flank; whoever (the priestess) nominates to be temple attendant shall leave behind pea soup and cup(s?) of gruel (?) . . . . . . text from Attic Inscriptions Online, IG I3
250 - Deme decree relating to cult at Paiania ' ' None |
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99. Epigraphy, Ig Ii2, 713.9-713.10
Tagged with subjects: • Ameinokleia, d. Philanthes, Demeter and Kore at Eleusis • Chairippe, d. Philophron, Demeter and Kore at Eleusis • Demeter and Kore, cults of, at Eleusis • Dionysos, at Eleusis • Eleusinian Mysteries • Eleusinion (outside Eleusis) • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), Herakles at Akris • Eleusis (deme), fund of • Eleusis (deme), leasing in • Eleusis, bouleuterion at • Eleusis, cult of Demeter and Kore, daduch • Eleusis, first-fruits inscription from • Eleusis, mysteries • Eleusis, sacrificial calendar from deme • Eleusis,, Haloa • Eleusis,, Sacred Calendar of • Eleusis,, compensation for priestesses • Eleusis,, houses of the priestesses at • Habryllis, d. Mikion, Demeter and Kore at Eleusis • Haloa, festival of (Eleusis) • Herakles, at Eleusis (ἐν Ἄκριδι) • Lenaios, of Eleusis • Lysistrate, Demeter and Kore at Eleusis • Mysteries, at Eleusis • Theano, d.Menon, Demeter and Kore at Eleusis • agones, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • demarchs, of Eleusis • epimeletai, of Eleusinian Mysteries • epistatai, of Eleusis • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • first-fruits, Eleusinian • gene, Eleusinian • hieropoioi, of Eleusis • pompai, of Eleusinian Mysteries • pompai, of Eleusis • priests and priestesses, of Demeter at Eleusis • priests and priestesses, of Heracles, at Eleusis
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 131, 132, 193, 199, 200, 202, 204, 215, 308, 309; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 151; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 214; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 105; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 572, 644, 684, 794, 979, 1120, 1122, 1123; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 67, 91, 93, 97, 99, 151, 157; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 22, 23, 29, 33, 43, 50, 53, 59, 61, 66, 67, 71, 72, 74, 75, 82, 85, 87, 112, 113, 114, 198, 205, 206, 213, 225, 226, 246, 247, 298; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 213; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 34, 35, 37, 48, 80, 88, 108, 114, 148, 150, 188, 226, 236, 253; Parkins and Smith (1998), Trade, Traders and the Ancient City, 107; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 51, 262; Wilding (2022), Reinventing the Amphiareion at Oropos, 47
| sup>47 . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II2 47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus 204 . . . . . . . . . . . . of the . . . (5) . . . the People shall elect straightaway ten men from all the Athenians and five from the Council; and those elected shall - in the Eleusinion in the city . . . of the sacred tract (hieras orgados) . . . from neither favour nor (10) enmity . . . but as justly and piously as possible . . . from the sixteenth of Posideon . . . in the archonship of Aristodemos (352/1); and there shall be present the king (basilea) and the hierophant and the torchbearer (daidouchon) and the Kerykes and the Eumolpidai and any other Athenian who (15) wishes, so that they may place the markers (horous) as piously and justly as possible; and there shall have oversight of the sacred tract (hieras orgados) and the other sacred precincts (hierōn temenōn) at Athens from this day for all time those whom the law requires for each of them and the Council of the Areopagos and the general (20) elected for the protection (phulakēn) of the countryside (chōras) and the patrol commanders (peripolarchous) and the demarchs and the Council in office at any time and any other Athenian who wishes, in whatever way they know how; and the secretary of the Council shall write on two pieces of tin, equal and alike, on the one, if it is preferable and better (25) for the Athenian People that the king (basilea) lets out the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) for building (oikodomian) the portico (prostōiou) and repair (episkeuēn) of the sanctuary (hierou) of the two goddesses; and on the other piece of tin, if it is preferable and better for the Athenian People to leave the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) (30) fallow for the two goddesses; and when the secretary has written, the chairman of the presiding committee (epistatēs ho ek tōn proedrōn) shall take each of the two pieces of tin and roll them up and tie them with wool and put them into a bronze water jug in the presence of the People; and the prytany (prutaneis) shall prepare these things; and the treasurers of the goddess (35) shall bring down a gold and a silver water-jug straightaway to the People; and the chairman (epistatēs) shall shake the bronze water-jug and take out each piece of tin in turn, and shall put the first piece of tin into the gold water-jug and the second into the silver one and bind them fast; and the prytany chairman (epistatēs tōm prutaneōn) shall seal them (40) with the public seal and any other Athenian who wishes shall counterseal them; and when they have been sealed, the treasurers shall take the water-jugs up to the acropolis; and the People shall elect three men, one from the Council, two from all the other Athenians, to go to Delphi and enquire of the god, (45) according to which of the writings the Athenians are to act concerning the sacred tract (hieras orgados), whether those from the gold water-jug or those from the silver one; and when they have come back from the god, they shall break open the water jugs, and the oracle and the writings on the pieces of tin shall be read to the People; and according to whichever of the writings the (50) god ordains it to be preferable and best for the Athenian People, according to those they are to act, so that matters relating to the two goddesses shall be handled as piously as possible and never in future shall anything impious happen concerning the sacred tract (hieras orgados) or the other sacred places (hierōn) at Athens; and the secretary of the Council shall now inscribe this decree (55) and the previous one of Philokrates about the sacred places (hierōn) on two stone stelai and stand one at Eleusis by the gateway (propulōi) of the sanctuary (hierou), the other in the Eleusinion in the city; and the hierophant and the priestess of Demeter shall also sacrifice a propitiatory sacrifice (arestērion) to the two goddesses . . . the treasurer of the People . . . (60) drachmas; and give for inscribing . . . drachmas for each of the two from the People’s fund for expenditure on decrees; and give for each of those elected to go to Delphi - drachmas for travelling expenses; and give to those elected on the sacred tract (hieran orgada) 5 drachmas each (65) from the People’s fund for expenditure on decrees; and the official sellers (pōlētas) shall supply as many stone markers (horous) as may be needed . . . the contract (misthōma) . . . the Council . . . the presiding committee (proedros) . . . draw up specifications for their manufacture . . . and placement on the sacred (70) tract (hieras orgados) . . . those who have been elected; and the treasurer of the People shall give the money . . . stone . . . the markers (horous) from the People’s fund for expenditure on decrees. The following were elected on the sacred tract (hieran orgada) (75) to put new markers (horous) in place of the dilapidated or missing or obsolete ones (anti tōn ekpeptōkotōn). From the Council: Arkephon of Halai, . . . of Thria, . . . of Hagnous. From private individuals: ... Hippokrates of Kerameis, . . . of Kedoi, Emmenides of Koile or Hekale (80) . . . of Sounion, Aristeides of Oe, . . . Glaukon of Perithoidai, Phaidros . . . for the oracle at Delphi. From private individuals: . . . Eudidaktos of Lamptrai. From the Council: . . . of Lamptrai. The following correction is made: (85) if this decree lacks anything, the Council shall be empowered to vote whatever seems to it to be best. text from Attic Inscriptions Online, IG II2 204 - On the boundaries of the sacred tract
713.9 Decree 1 . . . . . . . . . he received . . . . . . the prytany secretary shall inscribe the decree by which Ariston received (5) the grant on a stone stele and stand it on the acropolis; and for the inscription of the stele the board of administrators shall allocate 20 drachmas. Decree 2 Demades son of Demeas of Paiania proposed: so that (10) the Dionysia might be as fine as possible for the god, the People shall decide, since Ariston son of Echthatios of Thebes the pipe-player? continues to compete in the competitions of the Dionysia well and with love of honour (philotimōs) and for (15) the Athenian People . . . . . . and the Council . . . . . . text from Attic Inscriptions Online, IG II2 713 - Honours for a Theban pipe-player? 776 . . . . . . for good fortune, the Council shall decide: that the presiding committee (proedrous) allotted to preside at the forthcoming Assembly shall put the matter on the agenda and submit the opinion of the Council (5) to the People, that it seems good to the Council to accept the good things that the priestess says? occurred in the sacrifices that she made for the health and preservation of the Council and the People and children and women and king Demetrios and queen (10) Phthia and their descendants; and since the priestess of Athena took care well and with love of honour (philotimōs) of the adornment of the table according to tradition and the other things which the laws and decrees of the People prescribed, and continues (15) at every opportunity to be honour-loving (philotimoumenē) towards the goddess, and in the archonship of Alkibiades (237/6) she dedicated from her own resources a Theran and . . . and a garment of plaited hair; and contributed to the Praxiergidai a hundred drachmas for the ancestral sacrifice from (20) her own resources; so, therefore, that the People may be seen to be honouring those who rate most highly piety to the gods, to praise the priestess of Athena Polias -te daughter of Polyeuktos of Bate and (25) crown her with a foliage crown for her piety towards the goddess; and to praise also her husband Archestratos son of Euthykrates of Amphitrope and crown him with a foliage crown for his piety towards the goddess and love of honour (philotimias) (30) towards the Council and People; and the prytany secretary shall inscribe this decree on a stone stele and stand it on the acropolis . . . . . . text from Attic Inscriptions Online, IG II2 776 - Honours for the priestess of Athena Polias ' 1078 The People decided. Arabianos was archon; - was the prytany; Eutychos was secretary; - was chairman; Dryantianos archon of the Eumolpidai proposed: since we continue even now, as also (5) throughout times past, to celebrate the Mysteries, and tradition obliges the genos of the Eumolpidai to have considered how the sacred objects should be brought in good order both hither from Eleusis and back again from the city to Eleusis, for good fortune the People shall decide, to (10) require the superintendent of the ephebes in accordance with ancient custom to lead the ephebes to Eleusis on the thirteenth of Boedromion with the dignity usual to a procession with sacred objects, in order that on the fourteenth they may convey the sacred objects to the Eleusinion under (15) the (Acro)polis, so that there should be more good order and a larger escort for the sacred objects, since also the Brightener of the two Goddesses traditionally reports to the priestess of Athena that the sacred objects have come and the escorting host; and in the same way on the nineteenth of Boedromion to require (20) the superintendent of the ephebes to lead the ephebes back to Eleusis accompanying the sacred objects with the same dignity; and that the future superintendents should do this every year, so that there should never be any omission or reduction in the piety shown towards the two Goddesses; (25) and all the ephebes shall take part in the procession, in full armour, crowned with a myrtle crown, proceeding in military formation; and since we oblige the ephebes to process such a great distance, they shall take part in the sacrifices and libations and paians on the way, (30) so that the sacred objects may be led with a stronger? escort and a longer procession, and the ephebes in participating in the city’s cultivation of the divine should also become more pious men; and all the ephebes will partake in everything which (35) the archon of the genos provides for the Eumolpidai, and especially the distribution; and this decision shall be notified to the Council of the Areopagos and the Council of 500 and to the hierophant and the genos of the Eumolpidai; and the treasurer of the genos of the Eumolpidai (40) shall inscribe this decree on three stelai and stand one in the Eleusinion under the (Acro)polis, another in the Diogeneion, and another at Eleusis in the sanctuary in front of the Council chamber. text from Attic Inscriptions Online, IG II2 1078 - On the conveyance of sacred objects for the Eleusinian Mysteries 1177 . . . the demarch in office at any time shall take care of the Thesmophorion together with the priestess, that no-one releases anything or gathers a thiasos or installs sacred objects (5) or performs purification rites or approaches the altars or the pit (megaron) without the priestess except when it is the festival of the Thesmophoria or the Plerosia or the Kalamaia (10) or the Skira or another day on which the women come together according to ancestral tradition; that the Piraeans shall resolve: if anyone does any of these things in contravention of these provisions, the demarch (15) shall impose a penalty and bring him before a law court under the laws that are in place with respect to these things; and concerning the gathering of wood in the sanctuaries, if anyone gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to these matters; and the boundary officers (horistas) shall inscribe this decree together with the demarch and stand it by the way up to the Thesmophorion. text from Attic Inscriptions Online, IG II2 1177 - Decree of deme Piraeus concerning the Thesmophorion 1178 Painting? Kallippos proposed: that the Ikarians shall resolve to praise Nikon the demarch and crown him with an ivy crown, and the herald shall announce that the Ikarians crown (5)Nikon and the deme of the Ikarians their demarch, for his fine and just conduct of the festival for Dionysos and the competition; and to praise also the choral sponsors (chorēgos) Epikrates and Praxias and crown them with an ivy (10) crown and announce it as for the demarch. text from Attic Inscriptions Online, IG II2 1178 - Decree of Ikarion honouring demarch and choregoi 1186 Gods. Kallimachos son of Kallikrates proposed: since Damasias son of Dionysios of Thebes, having taken up residence in Eleusis, continues to conduct himself in an (5) orderly and generous (philanthrōpōs) manner towards all those living in the deme, both himself and his pupils, and when the Eleusinians conducted the Dionysia he was enthusiastic and honour-loving towards the gods and the (10) Athenian People and the Eleusinians, so that the Dionysia should be as fine as possible, and having provided at his own expense two choruses, one of boys, the other of men, he donated them to Demeter and Kore (15) and Dionysos, the Eleusinians shall decide, to praise Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety towards the two goddesses and crown him with a gold crown of 1000 drachmas; (20) and the demarch following Gnathis shall announce it at the Dionysia at Eleusis in the tragedies, that the deme of Eleusis crowns Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety (25) towards the two goddesses; and he shall have a seat of honour and freedom from all taxes over which the Eleusinians have control, both for himself and his descendants, and permission to seek any other benefit he wishes from the demesmen of Eleusis; and the demarch in office (30) shall take care of whatever he requires; and to choose immediately someone to arrange that this decree be inscribed and stood in the Dionysion; and the demarch shall give (35) 10 drachmas for the inscribing; and to give Damasias for a sacrifice 100 drachmas from common funds. Kallimachos son of Kallikrates proposed: since Phryniskos of Thebes, having taken up residence in Eleusis . . . orderly . . . . . . text from Attic Inscriptions Online, IG II2 1186 - Decrees of Eleusis honouring two Thebans 1191 When Onetor was demarch, in the archonship of Archippos (321/0 or 318/7), the deme of Eleusis and the Athenians on guard duty (phulakēi) decided: (5) for good fortune, Moirokles son of Euthydemos of Eleusis proposed: since the law requires that it be specified in the decree what benefit the recipient of a grant has done to (10) the city, and Xenokles, having been elected manager both of the sanctuary of the Two Goddesses and of the Mysteries, conducted his offices piously and - and with love of honour (philotimōs); (15) and in order that the sacred objects shall be conveyed safely and finely as well as the gathering of Greeks coming to Eleusis and to the sanctuary for the festival, and that those (20) living on the outskirts (proastion) of the town and the farmers shall be relieved (sōizōntai), he is building (kataskeuazei) a stone bridge, spending his own money on it, and having managed (diacheirisas) public funds both previously (25) and now10 is crowned for his justice,11 and in his liturgies . . . People or deme . . . . . . text from Attic Inscriptions Online, IG II2 1191 - Honours for Xenokles of Sphettos 1199 Philaios (?) son of Chremes proposed: since the religious officials (hieropoioi) allotted for the sanctuary of Hebe took care justly and with love of honour (philotimōs) of the sacrifice for Hebe (5) and the other gods to whom they must sacrifice, and have submitted a reckoning (logon) and accounts (euthunas), to crown each of them with a foliage crown, Anticharmos son of Nauson and Nearchos (?) son of Chairigenes, (10) Theodotos son of Aischron, Aristokles son of Kalliphon, for their justice and love of honour (philotimias) towards the demesmen; and this decree shall be inscribed on a stone stele and set up in the sanctuary (15) of Hebe by the demarch in office after the archonship of Neaichmos (320/19). Uninscribed space And to praise also the controllers (sōphronistas) and crown with a foliage crown each of them, Kimon, Megalexis or Metalexis, (20) Pythodoros son of Pytheas, and the herald Charikles, for their love of honour (philotimias) concerning the all-night rite (pannuchida); and to praise also the priest of the Herakleidai, Kallias, and the priestess of Hebe and (25) Alkmene, and the archon Kallisthenes son of Nauson and to crown each of them for their piety and love of honour (philotimias) towards the gods; and to inscribe this decree on a stone stele (30) and stand it in the sanctuary of Hebe. text from Attic Inscriptions Online, IG II2 1199 - Decree of Aixone awarding honours connected with the festival of Hebe, 320/19 BC 1363 col. 1 . . . Pyanopsion . . . On the fourth? . . . - dr. . . . to the Eleusinion On the fifth for the hierophant and the herald (5) for lunch, when they announce the festival 1 dr. 3 ob. of the Proerosia. On the seventh 20 dr. for Apollo Pythios, a goat (10) and the things for the rites, a suckling lamb? (progonion) and accompaniments to adorn a table for the god; priestly dues (hiereōsuna) for the priest one line erased (15) for the hierophant and the priestesses from Eleusis at the all-night revel to provide libations and barley cakes . . . (20) one line erased? . . . to the underground pit (megaron) . . . ?; 10 dr. for the perquisites (apometra) for the priestess; for the priestess of Plouton (25) to the hearths (hestias{as}) (?) in honour of the two - dr. Thesmophorian goddesses . . . a basket - dr. . . . wood for the altar and . . . col. 2 Skirophorion? . . . (30) . . . On the twelfth? . . . . . . 20 dr. . . . (35) . . . . . . for Poseidon . . . a cake . . . . . . (40) . . . 20 dr. . . . . . . text from Attic Inscriptions Online, IG II2 1363 - Sacrificial calendar from Eleusis 2798 The Council in the archonship of Dionysios (191/0?) dedicated to Aphrodite Hegemone of the People and to the Graces, when Mikion son of Eurykleides of Kephisia was priest, when Theoboulos son of Theophanes of Piraeus was general in charge of equipment (stratēgountos epi tēn paraskeuēn). text from Attic Inscriptions Online, IG II2 2798 - Dedication of the Council to Aphrodite Hegemone ' None |
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100. Epigraphy, Seg, 25.140, 26.121, 27.261, 29.135, 30.61, 32.147, 33.147, 36.186, 50.168, 52.48, 54.214
Tagged with subjects: • Eleusinian Mysteries • Eleusinion (outside Eleusis) • Eleusis • Eleusis (deme), Herakles at Akris • Eleusis (deme), district of • Eleusis (deme), leasing in • Eleusis, cult of Demeter and Kore, daduch • Herakles, at Eleusis (ἐν Ἄκριδι) • Lenaios, of Eleusis • Mysteries, at Eleusis • agones, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • demarchs, of Eleusis • epimeletai, of Eleusinian Mysteries • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • gene, Eleusinian • gymnasia, at Eleusis • pompai, of Eleusis • priests and priestesses, of Demeter at Eleusis
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 97; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138, 280; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 636, 637, 641, 658, 659, 807; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 65, 67; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 21, 33, 59, 61, 71, 101, 112, 199, 200, 246; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 42, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 42, 45; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 37, 48, 126, 188, 190, 223, 229
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33.147 Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&
50.168 Face A col. 1 . . . fourth quarter, (5) Mounichion, for - Prakterios, a ram, 12 dr.; Thargelion, . . . by the tower, a sheep, 12 dr.; Skirophorion, (10) . . . in the agora, a ram, 12 dr., on the eleventh or twelfth?, for Zeus Horios, a sheep, 12 dr., for . . . , a sheep, 11 dr., ...? the following . . . . . . in the year of the - in (?) . . . each (15) . . . in order as is written . . . the one on the . . . by the Eleusinion . . . in Kynosoura . . . by the Herakleion;11 (20) ...? fourth quarter, Mounichion, . . . a sheep, 12 dr.; ...? first quarter, Hekatombaion, (25) on the date, for Apollo? Apotropaios, a goat, 12 dr.; second quarter, Pyanopsion, . . . a pregt sheep, 17 dr.; fourth quarter, Mounichion, (30) . . . a goat, 12 dr., . . . 12 dr.; ...? fourth quarter, Mounichion, . . . -aios, a goat, 12 dr., (35) . . . , a sheep, 12 dr., . . . , a sheep, 12 dr., . . . , a sheep, 12 dr.; . . . prior? sequence (dramosunē), (40) second quarter, Pyanopsion, . . . , a bovine, 90 dr.; third quarter, Gamelion, . . . -idai, a pregt sow, 70 (?) dr.; fourth quarter, Mounichion, (45) . . . Nymphagetes, a goat, 12 dr.; Thargelion? . . . river (?), a ram, 12 dr., . . . a goat, 12 dr., . . . a ram, 12 dr., (50) . . . a goat, 12 dr., . . . a sheep, 12 dr., . . . a sheep, 11 dr.; Skirophorion?, . . . a sheep, 12 dr., (55) for Athena Hellotis,10 a piglet, 3 dr., . . . col. 2 . . . these the demarch of Marathon sacrifices . . . within ten days, for the hero . . . a piglet, 3 dr., table for the hero, 1 dr.?; (5) Boedromion, before the Mysteries . . . a bovine, 90 dr., a sheep, 12 dr., for Kourotrophos a sheep, 11 dr.?; second quarter, Posideon . . . a bovine, 150 dr., a sheep, 12 dr., for the heroine a sheep, 11 dr.?, priestly dues (hierōsuna), 7 dr., for Earth in the fields (Gēi eg guais), a pregt bovine, 90 (?) dr., priestly dues (hierōsuna), 4 dr.?, (10) at the rite (teletēi), baskets (?) (spuridia??), 40 dr.; third quarter, Gamelion . . . for Daira, a pregt sheep, 16 dr., priestly dues (hierōsuna), 1 dr., for Earth at the oracle (Gēi epi tōi manteiōi), a sheep, 11 dr., for Zeus Hypatos? . . . for Ioleus, a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., a table, (15) 1 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the hero Pheraios a sheep, 12 dr. ?, for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 3 dr.; Elaphebolion, on the tenth, for Earth at the oracle (Gēi epi tōi manteiōi), a completely black he-goat, 15 dr., priestly dues (hierōsuna) . . . ; fourth quarter, Mounichion, for Aristomachos, (20) a bovine, 90 dr., a sheep, 12 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr., for the Youth (Neaniai), a bovine, 90 dr., a sheep, 12 dr., a piglet 3 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr. 1½ ob.; these the demarch of Marathon sacrifices, for the hero in Drasileia, a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr., (25) for the hero by the marsh sanctuary (Hellōtion), a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr.; Thargelion, for Achaia, a ram, 12 dr., a female (i.e. a ewe), 11 dr., priestly dues (hierōsuna), 3 dr., for the Fates (Moirais), a piglet, 3 dr., priestly dues (hierōsuna), 1½ ob.; (30) Skirophorion, before Skira, for Hyttenios, the annual offerings (hōraia), a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the Tritopatreis, a sheep, 12 dr.?, priestly dues (hierōsuna), 2 dr., for the Akamantes, a sheep, 12 dr., priestly dues (hiereōsuna), 2 dr.; these every other year, prior sequence (protera dramosunē), (35) Hekatombaion, for Athena Hellotis,10 a bovine, 90 dr., three sheep, 33 dr., a piglet, 3 dr., priestly dues (hierōsuna), 7 dr. 1½ ob., for Kourotrophos, a sheep, 11 dr., a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob., for the laurel-bearers (daphnēphorois), 7 dr.; these are sacrificed every other year, after the archonship of Euboulos (40) for the Tetrapoleis, posterior sequence (hustera dramosunē), Hekatombaion, for Athena Hellotis,10 a sheep, 11 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob.; Metageitnion, for Eleusinia, a bovine, 90 dr., for the Girl (Korēi), a ram, 12 dr., 3 piglets, 9 dr., priestly dues (hierōsuna), (45) 6 dr. 4½ ob., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr., for Kourotrophos, a sheep, 11 dr., priestly dues (hierōsuna), 1 dr., for Zeus Anthaleus, a sheep, 12 dr., priestly dues (hierōsuna), 2 dr.; Anthesterion, for Eleusinia, a pregt sow, 70 (?) dr., priestly dues (hierōsuna), 1 dr., for Chloe by the property of Meidylos, a pregt sow, 70 dr.?, (50) priestly dues (hierōsuna), 1 dr., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr.; Skirophorion, before Skira, for Galios, a ram, 12 dr., priestly dues (hierōsuna), 2 dr., for the well (?) (phreatos), 6 dr., for the Tritopatreis, a table, 1 dr.. At Trikorynthos these every year, first quarter, (55) Metageitnion, for Hera,12 a bovine, 90 dr., a sheep, 11 dr. . . . for Kourotrophos . . . Face B . . . -sistratos of Marathon . . . of Marathon, 20 dr., Archenautes of Marathon, 22 (?) dr., . . . (≥) 10 dr., Hegesistratos of Marathon, . . . -doros . . . Isodikos of Oinoe, (≥) 10 dr., (5) . . . -gonos, Hagnostratos of Marathon, . . . , Patrokles of Oinoe, (≥) 10 dr., . . . 612 dr. 3 ob. (?), . . . of Marathon, . . . of Oinoe, . . . . . . -chos . . . of Marathon . . . . . . (≥) 30 dr. (?) . . . (≥) 20 dr. (?) (10) . . . (≥) 20 dr. (?) . . . . . . of Marathon . . . . . . (≥) 11 dr. (?) . . . (15) . . . (≥) 20 dr. (?) . . . . . . . . . (≥) 3 dr. (?) . . . of Marathon, 60 dr. (?) . . . of Marathon, 12 dr. (?) (20) . . . . . . About 28 lines illegible (50) . . . Hagetor of Probalinthos (?) . . . . . . (≥) 70 dr. . . . . . . . of Marathon, 11 dr. (?), . . . About 8 lines illegible (61) . . . (≥) 2 dr. (?) . . . . . . text from Attic Inscriptions Online, SEG
50.168 - The sacrificial calendar of the Marathonian Tetrapolis
54.214 . . . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of the all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch- flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios, (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on (15) the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat, (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.; for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess, the same as for the priestess, and the skins of the animals sacrificed for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr., and 10 dr.; the skin of the wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.; (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine, 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the other heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai); on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups of olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table, (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.; for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of the Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on the table two choinikes (choinike) of wheat, two cups of oil, half a cup (hēmikotulion) of honey. text from Attic Inscriptions Online, SEG
54.214 - Provisions for priests and priestesses (in Aixone?) ' ' None |
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101. Strabo, Geography, 9.2.11
Tagged with subjects: • Eleusis • Eleusis, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Edmunds (2021), Greek Myth, 22
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9.2.11 Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraus, and is a different place from the Harma in Attica, which is near Phyle, a deme of Attica bordering on Tanagra. Here originated the proverb, when the lightning flashes through Harma; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi. They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus; this altar is within the walls between the Pythium and the Olympium. In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot near the place where his sanctuary now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion. But Philochorus says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.'' None |
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102. None, None, nan
Tagged with subjects: • Eleusis • Mysteries, at Eleusis • aparchai, of Eleusis • epimeletai, of Eleusinian Mysteries • pompai, of Eleusinian Mysteries
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 980, 1119; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 23, 39, 75, 82, 138, 177, 194, 225; Wilding (2022), Reinventing the Amphiareion at Oropos, 47
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103. None, None, nan
Tagged with subjects: • Eleusinian Mysteries • Eleusis
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 213
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104. None, None, nan
Tagged with subjects: • Demeter, Eleusinian • Eleusis • Eleusis, cult of Demeter and Kore, daduch • basileus, and Eleusinian cults • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • gene, Eleusinian
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 47, 88, 253, 276
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105. None, None, nan
Tagged with subjects: • Eleusis, Eleusinian • Mysteries, Greater (of Eleusis) • Mysteries, Greater (of Eleusis) divine marriage? • basilica of Agios Zacharias (Eleusis) • mysteries, Eleusinian • priests/priestesses, Eleusinian
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 269; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 385; Parker (2005), Polytheism and Society at Athens, 356
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106. None, None, nan
Tagged with subjects: • Demeter and Kore, cults of, at Eleusis • Eleusis, hero • Eleusis, mysteries • Eleusis, mysteries at Eleusis • Eleusis, sacrificial calendar from deme • Eleusis,, Mysteries at • Eleusis,, Sacred Calendar of • Eleusis,, compensation for priestesses • Euthydemos of Eleusis (priest of Asclepius) • heros, Eleusis • mysteries, mystery cults, at Eleusis
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 61, 200; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147, 151, 334; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64, 104
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107. None, None, nan
Tagged with subjects: • Eleusis • Eleusis, mysteries
Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 53; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 95, 104, 109
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108. None, None, nan
Tagged with subjects: • Dionysos, at Eleusis • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), fund of • first-fruits (ἀπαρχή), to the Eleusinian Goddesses
Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 48, 150; Wilding (2022), Reinventing the Amphiareion at Oropos, 94
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109. None, None, nan
Tagged with subjects: • Dionysos, at Eleusis • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), Herakles at Akris • Eleusis (deme), assembly in the urban Theseion • Eleusis (deme), district of • Eleusis (deme), leasing in • Herakles, at Eleusis (ἐν Ἄκριδι)
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 216; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 65, 66; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 117, 137, 145, 147
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110. None, None, nan
Tagged with subjects: • Dionysos, at Eleusis • Eleusinion (outside Eleusis) • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), Herakles at Akris • Eleusis (deme), assembly in the urban Theseion • Eleusis (deme), fund of • Eleusis (deme), leasing in • Eleusis, cult of Demeter and Kore, daduch • Eleusis, mysteries • Herakles, at Eleusis (ἐν Ἄκριδι) • Lenaios, of Eleusis • Moirakles of Eleusis • Mysteries, at Eleusis • agones, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • demarchs, of Eleusis • epimeletai, of Eleusinian Mysteries • epistatai, of Eleusis • exegetai, of Eleusis • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • hieropoioi, of Eleusis • pompai, of Eleusinian Mysteries • pompai, of Eleusis • priests and priestesses, of Demeter at Eleusis • priests and priestesses, of Heracles, at Eleusis
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 118, 178, 209; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 67, 98, 99; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 29, 33, 53, 59, 61, 67, 72, 74, 85, 87, 94, 101, 111, 112, 114, 128, 133, 134, 138, 160, 169, 198, 199, 205, 296, 297, 298, 299; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 34, 35, 36, 37, 48, 80, 114, 119, 148, 150, 188, 226, 236; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Wilding (2022), Reinventing the Amphiareion at Oropos, 94
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111. None, None, nan
Tagged with subjects: • Eleusis, hero • Eleusis, mysteries at Eleusis • Proerosia Eleusinian celebration of • first-fruits, sent to Eleusis • heros, Eleusis • mysteries, mystery cults, at Eleusis
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147; Parker (2005), Polytheism and Society at Athens, 330, 331
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112. None, None, nan
Tagged with subjects: • Demeter and Kore, cults of, at Eleusis • Demeter, Eleusinian • Dionysos, at Eleusis • Eleusinion (outside Eleusis) • Eleusis • Eleusis (deme), Dionysos in • Eleusis (deme), fund of • Eleusis, • Eleusis,, Haloa • Eleusis,, Kalamaia • Eleusis,, Mysteries at • Eleusis,, Sacred Calendar of • Eleusis,, and the City Eleusinion • Eleusis,, compensation for priestesses • Eleusis,, dadouchoi at • Eleusis,, hearth initiates at • Eleusis,, priestesses of Demeter and Kore • Eleusis,, sanctuary of Demeter and Kore • Haloa, festival of (Eleusis) • Mysteries, at Eleusis • aparchai, of Eleusis • basileus, and Eleusinian cults • epimeletai, of Eleusinian Mysteries • epistatai, of Eleusis • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • hieropoioi, of Eleusis • tribute, religious, First-Fruits to Eleusis
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 64, 168, 199, 200; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 214; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 684, 685, 794; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 117; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 65, 66, 67; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 313; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39, 63, 127, 128, 177, 198, 218; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 285, 313; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 34, 36, 37, 88, 150, 276
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113. None, None, nan
Tagged with subjects: • Eleusis • Mysteries, Greater (of Eleusis) • priests/priestesses, Eleusinian • roads, sacred to Eleusis
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 245, 290; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 115; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 106, 194, 234; Parker (2005), Polytheism and Society at Athens, 346
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114. None, None, nan
Tagged with subjects: • Eleusinian mysteries • Eleusinian, Orpheus, Orphic, Samothracian • Eleusinian, Orpheus, Orphic, Samothracian, Isis • Eleusinian, Orpheus, Orphic, Samothracian, science • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Eleusis • Eleusis, Eleusinian • Eleusis, Eleusinian,mysteries • Eleusis/Eleusinian
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 36; Bernabe et al. (2013), Redefining Dionysos, 255, 278, 280; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 4; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 16; Wolfsdorf (2020), Early Greek Ethics, 560; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3, 4, 13, 14, 15, 19, 20, 21, 23, 25, 35, 49, 80, 108, 124, 165, 169, 186, 261, 276, 278, 283, 312; deJauregui (2010), Orphism and Christianity in Late Antiquity, 45, 68, 76, 149, 170, 171, 346, 353
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115. None, None, nan
Tagged with subjects: • Eleusinian, Orpheus, Orphic, Samothracian • Eleusis • Eleusis, Eleusinian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 437, 439; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 257
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