The Ancient Mediterranean Religions Index Database

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205 results for "eleusis"

1. Homer, Iliad, 1.580, 5.221, 5.255, 6.132-6.137, 8.44, 8.512, 9.133, 10.513, 11.517, 15.387, 16.395-16.396, 23.379 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis/eleusinian Found in books: Bernabe et al (2013) 132, 278, 401; de Jáuregui et al. (2011) 214

1.580. / to dash us from our seats! for he is mightiest far. But address him with gentle words; so shall the Olympian forthwith be gracious to us. So saying, he sprang up and placed in his dear mother's hand the double cup, and spoke to her: 5.221. / go to face this man and make trial of him in arms. Nay, come, mount upon my car, that thou mayest see of what sort are the horses of Tros, well skilled to course fleetly hither and thither over the plain whether in pursuit or in flight. They twain will bring the two of us safely to the city, 5.255. / And I have no mind to mount upon a car, but even as I am will I go to face them; that I should quail Pallas Athene suffereth not. As for these twain, their swift horses shall not bear both back from us again, even if one or the other escape. And another thing will I tell thee, and do thou lay it to heart. 6.132. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.133. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.135. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 8.44. / do I speak with full purpose of heart, but am minded to be kindly to thee. So saying, he let harness beneath his car his bronze-hooved horses, swift of flight, with flowing manes of gold; and with gold he clad himself about his body, and grasped the well-wrought whip of gold, and stepped upon his car 8.512. / lest haply even by night the long-haired Achaeans make haste to take flight over the broad back of the sea. 9.133. / and that in beauty surpass all women folk. These will I give him, and amid them shall be she that then I took away, the daughter of Briseus; and I will furthermore swear a great oath that never went I up into her bed neither had dalliance with her as is the appointed way of mankind, even of men and women. 10.513. / to the hollow ships, lest thou go thither in full flight, and haply some other god rouse up the Trojans. So spake she, and he knew the voice of the goddess as she spoke, and swiftly mounted the horses; and Odysseus smote them with his bow, and they sped toward the swift ships of the Achaeans. 11.517. / for the cutting out of arrows and the spreading of soothing simples. So spake he, and the horseman, Nestor of Gerenia, failed not to hearken. Forthwith he got him upon his chariot, and beside him mounted Machaon, the son of Asclepius the peerless leech; and he touched the horses with the lash, and nothing loath the pair sped on 15.387. / they in their cars, but the Achaeans high up on the decks of their black ships to which they had climbed, fought therefrom with long pikes that lay at hand for them upon the ships for sea-fighting,— jointed pikes, shod at the tip with bronze. 16.395. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 16.396. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 23.379. / and the pace of their horses was forced to the uttermost. And forthwith the swift-footed mares of the son of Pheres shot to the front, and after them Diomedes' stallions of the breed of Tros; not far behind were they, but close behind, for they seemed ever like to mount upon

2. Hymn To Dionysus, Fragments of Hymn To Dionysus, 1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 243

3. Hymn To Dionysus, To Dionysus, 7.7-7.8, 7.28-7.29 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 243

4. Hesiod, Works And Days, 504 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 100

504. These steps, your fields of corn shall surely teem

5. Homeric Hymns, To Demeter, 190-195, 197-205, 224-225, 278-279, 47, 478-489, 74, 80, 196 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 131

196. Rejoicing. In a short time they came to

6. Homer, Odyssey, 1.134, 4.521, 4.708, 7.196, 7.223, 9.101, 10.334, 11.166-11.167, 11.481-11.482 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis/eleusinian Found in books: Bernabe et al (2013) 401; de Jáuregui et al. (2011) 214

7. Hesiod, Theogony, 116-122 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 241

122. The gleaming stars, broad Heaven in the sky,

8. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 321

9. Aeschylus, Fragments, 287 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 387

10. Pindar, Olympian Odes, 1.26-1.27, 1.47-1.53 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 114

11. Pindar, Isthmian Odes, 6.4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 406

12. Thespis Tragicus, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 94

13. Aeschylus, Fragments, 287 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 387

14. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 3

15. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 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.

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.

16. Aristophanes, Wasps, 1361, 1363-1365, 1362 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 380

1362. λαβοῦς', ἵν' αὐτὸν τωθάσω νεανικῶς,

17. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 396

62b. καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης , οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης , εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης .

62b. but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes,

18. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 209

248b. πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ

248b. trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing

19. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 392

493b. τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ

493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades—meaning of course the invisible—these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve,

20. Aristophanes, Frogs, 103, 1032-1033, 1150, 159, 189, 209-219, 22, 220-267, 285-291, 293-305, 312-459, 464-480, 740, 292 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 373; de Jáuregui et al. (2011) 293

292. ἀλλ' οὐκέτ' αὖ γυνή 'στιν, ἀλλ' ἤδη κύων.

21. Critias, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 390

22. Aristophanes, The Women Celebrating The Thesmophoria, 1000, 947-991, 993-999, 992 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 381

992. χοροῖς τερπόμενος

23. Andocides, On The Mysteries, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 3

24. Euripides, Trojan Women, 1230 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 282

25. Euripides, Suppliant Women, 173, 54, 470 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 375

26. Euripides, Iphigenia Among The Taurians, 386-388 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 114

27. Euripides, Ion, 1075-1086, 714-717, 1074 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 281; Bull Lied and Turner (2011) 381

28. Euripides, Hippolytus, 25 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis/eleusinian •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 389; de Jáuregui et al. (2011) 3

29. Euripides, Hercules Furens, 613 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 373

30. 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) 389; de Jáuregui et al. (2011) 3

31. Euripides, Bacchae, 10, 1018-1023, 1047, 1060-1062, 11, 172, 306, 466, 470, 477, 5, 500-502, 526, 596-599, 6, 608-609, 642, 7, 725-726, 743, 8, 800, 811-815, 819, 821, 829-836, 838, 848, 9, 912-914, 916, 920, 925-944, 956, 474 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 321; de Jáuregui et al. (2011) 3

474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς

32. Euripides, Cyclops, 68-71 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 282

71. ταν, ἃν θηρεύων πετόμαν

33. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 209

614a. καὶ ἀνθρώπων ἆθλά τε καὶ μισθοὶ καὶ δῶρα γίγνεται πρὸς ἐκείνοις τοῖς ἀγαθοῖς οἷς αὐτὴ παρείχετο ἡ δικαιοσύνη, τοιαῦτʼ ἂν εἴη.

614a. that the just man receives from gods and men in addition to those blessings which justice herself bestowed. And right fair and abiding rewards, he said. Well, these, I said, are nothing in number and magnitude compared with those that await both after death. And we must listen to the tale of them, said I, in order that each may have received in full what is due to be said of him by our argument. Tell me, he said,

34. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 3

35. Euripides, Helen, 1307, 1562, 1314 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 124

1314. μετὰ κούραν, ἀελλόποδες,

36. Aristophanes, Clouds, 298-301, 303-313, 603, 302 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 381

302. οὗ σέβας ἀρρήτων ἱερῶν, ἵνα

37. Herodotus, Histories, 2.171, 8.11, 8.65, 8.65.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis/eleusinian •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 75, 113, 279, 350; Bull Lied and Turner (2011) 379; de Jáuregui et al. (2011) 276

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 date Thesmophoria /date , except as much of it as I am not forbidden to mention. ,The daughters of Danaus were those who brought this rite out of Egypt and taught it to the Pelasgian women; afterwards, when the people of the Peloponnese were driven out by the Dorians, it was lost, except in so far as it was preserved by the Arcadians, the Peloponnesian people which was not driven out but left in its home. 8.11. But the Greeks, when the signal was given them, first drew the sterns of their ships together, their prows turned towards the foreigners; then at the second signal they put their hands to the work, despite the fact that they were hemmed in within a narrow space and were fighting face-to-face. ,There they took thirty of the foreigners ships as well as the brother of Gorgus king of Salamis, Philaon son of Chersis, a man of note in the fleet. The first Greek to take an enemy ship was an Athenian, Lycomedes, son of Aeschraeus, and he it was who received the prize for valor. ,They fought that sea-fight with doubtful issue, and nightfall ended the battle; the Greeks sailed back to Artemisium, and the barbarians to Aphetae, after faring far below their hopes in the fight. In that battle Antidorus of Lemnos, the only one of the Greeks siding with the Persian, deserted to the Greeks, and for that the Athenians gave him land in Salamis. 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. 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,

38. Aristophanes, The Rich Man, 1013-1014 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 380

1014. ἐπὶ τῆς ἁμάξης ὅτι προσέβλεψέν μέ τις,

39. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 389; de Jáuregui et al. (2011) 3

40. Sophocles, Women of Trachis, 511, 701-704, 510 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 274

41. Sophocles, Oedipus The King, 163, 209-215 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 290

42. Xenophon, Hellenica, 1.4.12-1.4.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 255

43. Hermippus Comicus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eleusis, eleusinian mysteries Found in books: Edelmann-Singer et al (2020) 65

44. Sophocles, Oedipus At Colonus, 1049-1051, 668-669, 671-683, 670 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 276, 381

45. Xenophon, Symposium, 8.40 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 113

46. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 389; de Jáuregui et al. (2011) 3

47. Sophocles, Antigone, 1115-1153, 134-137, 957, 1154 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 290

48. Aristophanes, Acharnians, 241-270, 272-279, 869, 271 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 375

271. πολλῷ γάρ ἐσθ' ἥδιον, ὦ Φαλῆς Φαλῆς,

49. Aristophanes, Women of The Assembly, 1108, 1110-1111, 1109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 295

1109. ζῶσαν καταπιττώσαντες εἶτα τὼ πόδε

50. Aristophanes, Knights, 408 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379

408. ἡσθέντ' ἰηπαιωνίσαι καὶ βακχέβακχον ᾆσαι.

51. Isocrates, Orations, 4.28, 4.157 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378, 392

52. Thucydides, The History of The Peloponnesian War, 6.27-6.28, 6.28.1, 6.60, 53.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 255; Bull Lied and Turner (2011) 375

6.28.1. μηνύεται οὖν ἀπὸ μετοίκων τέ τινων καὶ ἀκολούθων περὶ μὲν τῶν Ἑρμῶν οὐδέν, ἄλλων δὲ ἀγαλμάτων περικοπαί τινες πρότερον ὑπὸ νεωτέρων μετὰ παιδιᾶς καὶ οἴνου γεγενημέναι, καὶ τὰ μυστήρια ἅμα ὡς ποιεῖται ἐν οἰκίαις ἐφ’ ὕβρει: ὧν καὶ τὸν Ἀλκιβιάδην ἐπῃτιῶντο.

6.28.1. Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses.

53. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 209

54. Aristotle, Athenian Constitution, 57.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 103, 113

55. Theocritus, Idylls, 11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 131

56. Theophrastus, Characters, 16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 276

57. Aeschines, Letters, 3.130 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

58. Hermippus of Smyrna, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eleusis, eleusinian mysteries Found in books: Edelmann-Singer et al (2020) 65

59. Cicero, Pro Balbo, 55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 11

60. Posidonius Apamensis Et Rhodius, Fragments, 368 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

61. Cicero, On The Nature of The Gods, 3.21, 3.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 19, 90

3.21. But when you say that nothing is superior to the world, what do you mean by superior? If you mean more beautiful, I agree; if more suited to our convenience, I agree to that too; but if what you mean is that nothing is wiser than the world, I entirely and absolutely disagree; not because it is difficult to divorce the mind from the eyes, but because the more I do so, the less my mind success in grasping your meaning. 'There is nothing in the universe superior to the world.' No more is there anything on earth superior to our city; but you do not therefore think that our possesses a reasoning, thinking mind? or, because it does not, you do not therefore consider, do you, that an ant is to be rated more highly than this supremely beautiful city, on the ground that a city does not possess sensation whereas an ant has not only sensation, but also a mind that reasons and remembers? You ought to see what you can get your opponent to admit, Balbus, not take for granted anything you like. 3.35. "But your school, Balbus, is wont to trace all things back to an elemental force of a fiery nature, herein as I believe following Heraclitus, although all do not interpret the master in one way; however, as he did not wish his meaning to be understood, let us leave him out; but your doctrine is that all force is of the nature of fire, and that because of this animal creatures perish when their heat fails and also in every realm of nature a thing is alive and vigorous if it is warm. But I for my part do not understand how organisms should perish if their heat is quenched without perishing if deprived of moisture or air, especially as they also perish from excessive heat;

62. Cicero, On Laws, 2.35-2.37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis/eleusinian mysteries •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 392; Gorain (2019) 164

63. Diodorus Siculus, Historical Library, 3.62, 3.62.2-3.62.8, 4.5.1, 5.3.4, 5.5.1, 5.75.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis/eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 103, 255, 406, 420; de Jáuregui et al. (2011) 124

3.62. 3.62. 1. But since we have previously made mention, in connection with our discussion of Egypt, of the birth of Dionysus and of his deeds as they are preserved in the local histories of that country, we are of the opinion that it is appropriate in this place to add the myths about this god which are current among the Greeks.,2. But since the early composers of myths and the early poets who have written about Dionysus do not agree with one another and have committed to writing many monstrous tales, it is a difficult undertaking to give a clear account of the birth and deeds of this god. For some have handed down the story that there was but one Dionysus, others that there were three, and there are those who state that there was never any birth of him in human form whatsoever, and think that the word Dionysus means only "the gift of wine" (oinou dosis).,3. For this reason we shall endeavour to run over briefly only the main facts as they are given by each writer. Those authors, then, who use the phenomena of nature to explain this god and call the fruit of the vine "Dionysus" speak like this: "The earth brought forth of itself the vine at the same time with the other plants and it was not originally planted by some man who discovered it.,4. And they allege as proof of this fact that to this day vines grow wild in many regions and bear fruit quite similar to that of plants which are tended by the experienced hand of man.,5. Furthermore, the early men have given Dionysus the name of "Dimetor," reckoning it as a single and first birth when the plant is set in the ground and begins to grow, and as a second birth when it becomes laden with fruit and ripens its clusters, the god, therefore, being considered as having been born once from the earth and again from the vine.,6. And though the writers of myths have handed down the account of a third birth as well, at which, as they say, the Sons of Gaia tore to pieces the god, who was a son of Zeus and Demeter, and boiled him, but his members were brought together again by Demeter and he experienced a new birth as if for the first time, such accounts as this they trace back to certain causes found in nature.,7. For he is considered to be the son of Zeus and Demeter, they hold, by reason of the fact that the vine gets its growth both from the earth and from rains and so bears as its fruit the wine which is pressed out from the clusters of grapes; and the statement that he was torn to pieces, while yet a youth, by the "earth-born" signifies the harvesting of the fruit by the labourers, and the boiling of his members has been worked into a myth by reason of the fact that most men boil the wine and then mix it, thereby improving its natural aroma and quality. Again, the account of his members, which the "earth-born" treated with despite, being brought together again and restored to their former natural state, shows forth that the vine, which has been stripped of its fruit and pruned at the yearly seasons, is restored by the earth to the high level of fruitfulness which it had before. For, in general, the ancient poets and writers of myths spoke of Demeter as GÃª Meter (Earth Mother).,8. And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated.,9. In the same manner the account that Dionysus was born of SemelÃª they trace back to natural beginnings, offering the explanation that ThuonÃª was the name which the ancients gave to the earth, and that this goddess received the appellation SemelÃª because the worship and honour paid to her was dignified (semnÃª), and she was called ThuonÃª because of the sacrifices (thusiai) and burnt offerings (thuelai) which were offered (thuomenai) to her.,10. Furthermore, the tradition that Dionysus was born twice of Zeus arises from the belief that these fruits also perished in common with all other plants in the flood at the time of Deucalion, and that when they sprang up again after the Deluge it was as if there had been a second epiphany of the god among men, and so the myth was created that the god had been born again from the thigh of Zeus. However this may be, those who explain the name Dionysus as signifying the use and importance of the discovery of wine recount such a myth regarding him. 3.62.2. But since the early composers of myths and the early poets who have written about Dionysus do not agree with one another and have committed to writing many monstrous tales, it is a difficult undertaking to give a clear account of the birth and deeds of this god. For some have handed down the story that there was but one Dionysus, others that there were three, and there are those who state that there was never any birth of him in human form whatsoever, and think that the word Dionysus means only "the gift of wine" (oinou dosis). 3.62.3. For this reason we shall endeavour to run over briefly only the main facts as they are given by each writer. Those authors, then, who use the phenomena of nature to explain this god and call the fruit of the vine "Dionysus" speak like this: "The earth brought forth of itself the vine at the same time with the other plants and it was not originally planted by some man who discovered it. 3.62.4. And they allege as proof of this fact that to this day vines grow wild in many regions and bear fruit quite similar to that of plants which are tended by the experienced hand of man. 3.62.5. Furthermore, the early men have given Dionysus the name of "Dimetor," reckoning it as a single and first birth when the plant is set in the ground and begins to grow, and as a second birth when it becomes laden with fruit and ripens its clusters, the god, therefore, being considered as having been born once from the earth and again from the vine. 3.62.6. And though the writers of myths have handed down the account of a third birth as well, at which, as they say, the Sons of Gaia tore to pieces the god, who was a son of Zeus and Demeter, and boiled him, but his members were brought together again by Demeter and he experienced a new birth as if for the first time, such accounts as this they trace back to certain causes found in nature. 3.62.7. For he is considered to be the son of Zeus and Demeter, they hold, by reason of the fact that the vine gets its growth both from the earth and from rains and so bears as its fruit the wine which is pressed out from the clusters of grapes; and the statement that he was torn to pieces, while yet a youth, by the"earth-born" signifies the harvesting of the fruit by the labourers, and the boiling of his members has been worked into a myth by reason of the fact that most men boil the wine and then mix it, thereby improving its natural aroma and quality. Again, the account of his members, which the "earth-born" treated with despite, being brought together again and restored to their former natural state, shows forth that the vine, which has been stripped of its fruit and pruned at the yearly seasons, is restored by the earth to the high level of fruitfulness which it had before. For, in general, the ancient poets and writers of myths spoke of Demeter as GÃª Meter (Earth Mother). 3.62.8. And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated. 4.5.1. Many epithets, so we are informed, have been given him by men, who have found the occasions from which they arose in the practices and customs which have become associated with him. So, for instance, he has been called Baccheius from Bacchic bands of women who accompanied him, Lenaeus from the custom of treading the clusters of grapes in a wine-tub (lenos), and Bromius from the thunder (bromos) which attended his birth; likewise for a similar reason he has been called Pyrigenes ("Born-ofâFire"). 5.3.4. And both Athena and Artemis, the myth goes on to say, who had made the same choice of maidenhood as had CorÃª and were reared together with her, joined with her in gathering the flowers, and all of them together wove the robe for their father Zeus. And because of the time they had spent together and their intimacy they all loved this island above any other, and each one of them received for her portion a territory, Athena receiving hers in the region of Himera, where the Nymphs, to please Athena, caused the springs of warm water to gush forth on the occasion of the visit of Heracles to the island, and the natives consecrated a city to her and a plot of ground which to this day is called Athena's. 5.5.1. That the Rape of CorÃª 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 CorÃª, 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. 5.75.4. As 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 PersephonÃª, 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.

64. Catullus, Poems, 64.251, 64.260 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries •eleusis/eleusinian Found in books: Bernabe et al (2013) 279; de Jáuregui et al. (2011) 3

65. Vitruvius Pollio, On Architecture, 3.3.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 11

66. Hyginus, Fabulae (Genealogiae), 83 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 114

67. Lucretius Carus, On The Nature of Things, 4.1160, 4.1168 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 110, 279

4.1160. nigra melichrus est, inmunda et fetida acosmos, 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho,

68. Ovid, Metamorphoses, 6.117 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 406

6.117. gignis Aloidas, aries Bisaltida fallis;

69. Pliny The Elder, Natural History, 34.15, 35.154 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 90

70. Plutarch, Greek And Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 280

71. Apollodorus, Bibliotheca, 1.5.1, 3.4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 132, 420

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. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.

72. Plutarch, Dion, 54, 56 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 377

73. Plutarch, Aristides, 5, 27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 113

74. Suetonius, Nero, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

75. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 14.23-14.24, 15.1-15.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378, 390

76. Plutarch, Lives of The Ten Orators, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 380

77. Plutarch, Themistocles, 1, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 75

78. Plutarch, Alcibiades, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 255; Bull Lied and Turner (2011) 379

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.

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.

79. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 3

80. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 390

81. Arrian, Anabasis of Alexander, 2.16, 2.16.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 279, 280

2.16.3. ὅτι τῶν δώδεκα θεῶν Ἡρακλέα ἄγουσιν Αἰγύπτιοι, καθάπερ καὶ Ἀθηναῖοι Διόνυσον τὸν Διὸς καὶ Κόρης σέβουσιν, ἄλλον τοῦτον Διόνυσον· καὶ ὁ Ἴακχος ὁ μυστικὸς τούτῳ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ, ἐπᾴδεται.

82. Arrian, Epicteti Dissertationes, 3.21.16 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379, 386

83. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 390

84. Plutarch, Solon, 21.5-21.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 113

21.5. ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους.

21.5. The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn

85. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 567

364e. from the nature of Osiris and the ceremony of finding him. That Osiris is identical with Dionysus who could more fittingly know than yourself, Clea? For you are at the head of the inspired maidens of Delphi, and have been consecrated by your father and mother in the holy rites of Osiris. If, however, for the benefit of others it is needful to adduce proofs of this identity, let us leave undisturbed what may not be told, but the public ceremonies which the priests perform in the burial of the Apis, when they convey his body on an improvised bier, do not in any way come short of a Bacchic procession; for they fasten skins of fawns about themselves, and carry Bacchic wand

86. Cornutus, De Natura Deorum, 34, 30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 420

87. Plutarch, On The Education of Children, 14.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 382

88. Dio Chrysostom, Orations, 12.27 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

12.27. Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them;

89. Plutarch, Demetrius, 29.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

29.2. Ἀντίγονος δὲ παραταττομένης ἤδη τῆς φάλαγγος ἐξιὼν προσέπταισεν, ὥστε πεσεῖν ὅλως ἐπὶ στόμα καὶ διατεθῆναι χαλεπῶς· ἀναστὰς δὲ καὶ τὰς χεῖρας ἀνατείνας πρὸς τὸν οὐρανὸν ᾐτήσατο νίκην παρὰ τῶν θεῶν ἢ θάνατον ἀναίσθητον πρὸ τῆς ἥττης.

29.2.

90. Epictetus, Discourses, 3.21.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

91. Clement of Alexandria, Exhortation To The Greeks, 1.2, 2.15, 2.21.1-2.21.2, 12.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 103, 110, 401; Bull Lied and Turner (2011) 376, 384

92. Tatian, Oration To The Greeks, 27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

93. Tertullian, Against The Valentinians, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 385

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.

94. Apuleius, The Golden Ass, 11.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 37

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.

95. Posidonius Olbiopolitanus, Fragments, 368 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

96. Aelius Aristides, Orations, 22.2, 22.7, 22.12-22.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis/eleusinian •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384, 387, 389, 390; de Jáuregui et al. (2011) 3

97. Polyaenus, Stratagems, 7.5.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 266

98. Pollux, Onomasticon, 8.90, 8.108 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 103, 114; Bull Lied and Turner (2011) 378

99. Irenaeus, Refutation of All Heresies, 5.8.39-5.8.40, 5.9.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 266

100. Lucian, Alexander The False Prophet, 39 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 383, 389

101. Lucian, The Dance, 14, 39 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 279, 280

102. Lucian, Demonax, 11, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al (2020) 158

103. Lucian, The Dead Come To Life Or The Fisherman, 33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

104. Pausanias, Description of Greece, 1.2.4, 1.14.1, 1.17.3, 1.31.4, 1.38.6, 2.11.3, 2.22.1, 2.31.5, 2.37.1-2.37.2, 3.20.3, 4.1.5-4.1.7, 4.30.6, 7.18.2-7.18.7, 7.19.4, 7.19.9, 8.25.2-8.25.3, 8.37.5, 8.53.7, 8.54.5, 9.8.1-9.8.2, 9.12.3-9.12.4, 9.16.7, 9.27.2-9.27.3, 9.29.8, 10.11.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 241

9.27.3. Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος , καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι.

9.27.3. Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae , but Nero carried it away a second time.

105. Philostratus The Athenian, Life of Apollonius, 4.18 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

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.

4.18. 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.

106. Philostratus The Athenian, Lives of The Sophists, 2.20 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 386, 388

2.20. ὁ δὲ ̓Απολλώνιος ὁ ̓Αθηναῖος ὀνόματος μὲν ἠξιώθη καθ' ̔́Ελληνας, ὡς ἱκανὸς τὰ δικανικὰ καὶ τὰ ἀμφὶ μελέτην οὐ μεμπτός, ἐπαίδευσε δὲ ̓Αθήνησι καθ' ̔Ηρακλείδην τε καὶ τὸν ὁμώνυμον τοῦ πολιτικοῦ θρόνου προεστὼς ἐπὶ ταλάντῳ. διαπρεπὴς δὲ καὶ τὰ πολιτικὰ γενόμενος ἔν τε πρεσβείαις ὑπὲρ τῶν μεγίστων ἐπρέσβευσεν ἔν τε λειτουργίαις, ἃς μεγίστας ̓Αθηναῖοι νομίζουσι, τήν τε ἐπώνυμον καὶ τὴν ἐπὶ τῶν ὅπλων ἐπετράπη καὶ τὰς ἐξ ἀνακτόρου φωνὰς ἤδη γηράσκων, ̔Ηρακλείδου μὲν καὶ Λογίμου καὶ Γλαύκου καὶ τῶν τοιούτων ἱεροφαντῶν εὐφωνίᾳ μὲν ἀποδέων, σεμνότητι δὲ καὶ μεγαλοπρεπείᾳ καὶ κόσμῳ παρὰ πολλοὺς δοκῶν τῶν ἄνω. πρεσβεύων δὲ παρὰ Σεβῆρον ἐν ̔Ρώμῃ τὸν αὐτοκράτορα ἀπεδύσατο πρὸς ̔Ηρακλείδην τὸν σοφιστὴν τὸν ὑπὲρ μελέτης ἀγῶνα, καὶ ἀπῆλθεν ὁ μὲν τὴν ἀτέλειαν ἀφαιρεθείς, ὁ δὲ ̓Απολλώνιος δῶρα ἔχων. διαδόντος δὲ τοῦ ̔Ηρακλείδου λόγον οὐκ ἀληθῆ ὑπὲρ τοῦ ̓Απολλωνίου, ὡς αὐτίκα δὴ βαδιουμένου ἐς Λιβύην, ἡνίκα Λεπτίνης ἦν ὁ αὐτοκράτωρ ἐκεῖ καὶ τὰς ἐξ ἁπάσης γῆς ἀρετὰς συνῆγεν, καὶ πρὸς αὐτὸν εἰπόντος “ὥρα σοι ἀναγιγνώσκειν τὸν πρὸς Λεπτίνην” “σοὶ μὲν οὖν”, ἦ δ' ὁ ̓Απολλώνιος, “καὶ γὰρ δὴ καὶ ὑπὲρ τῆς ἀτελείας γέγραπται”. βαλβῖδα μὲν δὴ τοῦ λόγου ὁ ̓Απολλώνιος ἐκ τῆς ̓Αδριανοῦ ἰδέας βέβληται ἅτε δὴ καὶ ἀκροατὴς γενόμενος, παραλλάττει δὲ ὅμως ἐς ῥυθμοὺς ἐμμέτρους τε καὶ ἀναπαίοντας, οὓς εἰ φυλάξαιτο, σεμνοπρεπὴς τὴν ἀπαγγελίαν δοκεῖ καὶ βεβηκώς. τουτὶ δέ ἐστιν εὑρεῖν καὶ ἐπ' ἄλλων μὲν ὑποθέσεων, μάλιστα δὲ ἐπὶ τοῦ Καλλίου, ὃς ἀπαγορεύει τοῖς ̓Αθηναίοις πυρὶ μὴ θάπτειν: “ὑψηλὴν ἆρον, ἄνθρωπε, τὴν δᾷδα. τί βιάζῃ καὶ κατάγεις κάτω καὶ βασανίζεις τὸ πῦρ; οὐράνιόν ἐστιν, αἰθέριόν ἐστιν, πρὸς τὸ ξυγγενὲς ἔρχεται τὸ πῦρ. οὐ κατάγει νεκρούς, ἀλλ' ἀνάγει θεούς. ἰὼ Προμηθεῦ δᾳδοῦχε καὶ πυρφόρε, οἷά σου τὸ δῶρον ὑβρίζεται: νεκροῖς ἀναισθήτοις ἀναμίγνυται. ἐπάρηξον βοήθησον κλέψον, εἰ δυνατόν, κἀκεῖθεν τὸ πῦρ.” παρεθέμην δὲ ταῦτα οὐ παραιτούμενος αὐτὸν τῶν ἀκολάστων ῥυθμῶν, ἀλλὰ διδάσκων, ὅτι μηδὲ τοὺς σωφρονεστέρους ῥυθμοὺς ἠγνόει ἐτελεύτα μὲν οὖν ἀμφὶ τὰ πέντε καὶ ἑβδομήκοντα ἔτη πολὺς καὶ ἐν τῷ ̓Αθηναίων δήμῳ πνεύσας, ἐτάφη δὲ ἐν τῷ προαστείῳ τῆς ̓Ελευσῖνάδε λεωφόρου. ὄνομα μὲν δὴ τῷ προαστείῳ ̔Ιερὰ συκῆ, τὰ δὲ ̓Ελευσινόθεν ἱερά, ἐπειδὰν ἐς ἄστυ ἄγωσιν, ἐκεῖ ἀναπαύουσιν.

107. Clement of Alexandria, Miscellanies, 5.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

108. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 279

109. Hippolytus, Refutation of All Heresies, 5.8.39-5.8.41, 5.9.8, 5.38.39-5.38.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis/eleusinian •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 382, 387; de Jáuregui et al. (2011) 266

110. Lactantius, Divine Institutes, 18.7, 54.2.20, 54.2.41 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eleusis, eleusinian •eleusis/eleusinian mysteries Found in books: Bull Lied and Turner (2011) 384; Gorain (2019) 90

111. Origen, Against Celsus, 3.59, 4.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378, 387

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. 4.10. In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that it is perfectly manifest that they babble about God in a way that is neither holy nor reverential; and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who in the Bacchic mysteries introduce phantoms and objects of terror. With respect to the mysteries of Bacchus, whether there is any trustworthy account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, and which perhaps are not without use to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects.

112. Eusebius of Caesarea, Against Hierocles, 30.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

113. Eusebius of Caesarea, Preparation For The Gospel, 3.11-3.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eleusis/eleusinian •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 383; de Jáuregui et al. (2011) 266

114. Arnobius, Against The Gentiles, 5.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 376

115. Libanius, Declamationes, 13.19, 13.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

116. Proclus, In Platonis Parmenidem Commentarii, 808 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 420

117. Proclus, Theologia Platonica ( ), 3.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 387

118. Proclus, In Platonis Timaeum Commentarii, 3.176.28 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 390

119. Hesychius of Miletus, Fragments, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al (2013) 132

121. Anon., Scholia On Clement of Alexandria, Protrepticus, 1.2, 1.2.2 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 103

122. Photius, Lexicon, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 103

127. Etymologicum Magnum, Catasterismi, None Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 280

128. Bacchylides, Fr., None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 114

129. Papyri, P.Oxy., None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 274

130. Papyri, P.Gur., None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 280

131. Autocrates Historicus, Fgrhist 297, None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 405

132. Orphic Hymns., Hymni, 6.5, 30.3, 32.3, 40.10, 41.4, 42.3-42.4, 49.3, 52.5 Tagged with subjects: •nan Found in books: Bernabe et al (2013) 255, 280, 437, 439

133. Orphic Hymns., Fragments, None Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 124

134. Epigraphy, Cratere “François” (Cristofani Et Al. 1977, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 112

135. Pseudo-Lysias, Or., 6.51 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 389

136. Maximus Tyrius, Dissertations, 39.3 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 388

137. Plutarch, Ages, 24.7 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 387

138. Micenean Texts, Khania, Py Tn, None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 29

139. Anon., Pmg, None Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 279

140. Epigraphy, Hepding 1910, None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 439

141. Theodoret of Cyrus, Graecarum Afffectionum Curatio, 7.11 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 385

142. Strabo, Geography, 9.2.11, 10.3.13 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 110, 113

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. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines.

143. Valerius Flaccus Gaius, Argonautica, 5.343 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 124

144. Vergil, Aeneis, 6.15 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 279

6.15. And that far-off, inviolable shrine

145. Anon., Scholia On Aristophanes Ach., 202, 504 Tagged with subjects: •nan Found in books: Bernabe et al (2013) 103

146. Various, Anthologia Palatina, 9.82, 11.59, 11.64 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 279

147. Bacchylides, Odes, 19.45-19.51 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 89, 94

148. Anon., Suda, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 103

149. Carmina Popularia, Pmg, 879 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 103, 279, 281

150. Epigraphy, Schmidt, Mdai, Aa 6.,1881, None Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 439

151. Papyri, Derveni Papyrus, 9.2, 12.5, 18.5, 23.2, 23.5, 25.13, 26.8 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 3

152. Asterius, Homilies, 10.9.1 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 385

153. Demosthenes, Orations, 18.130, 21.10., 59.73, 59.74, 59.75, 59.76, 59.77, 59.78 Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 293

154. Diogenianus of Heraclea, Proverbs (Epigrams Under The Name of Diogenianus), 6.98 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379

155. Epigraphy, Ig Ii2, 1496.68, 1496.105-1496.106, 1672.182, 2130.59-2130.60 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 103

156. Epigraphy, Ig Xiv, 636 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 314

157. Epigraphy, Igdolbia, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 280

158. Epigraphy, Seg, 19.379, 30.914, 30.1164, 32.746 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries •eleusis/eleusinian Found in books: Bernabe et al (2013) 90, 280; de Jáuregui et al. (2011) 314

160. Aeschines, Or., 3.130 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

161. Mesomedes, Hymn To Isis, 5 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 385

162. Plutarch, Demistocles, 15.1 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 380

164. Micenean Texts, Khania, Py Vn, 48.6 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 28

165. Micenean Texts, Khania, Py Xa, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 28

167. Epigraphy, Cse Italia, 6.83 Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 125

168. Cat., Poems, 64.251-64.262 Tagged with subjects: •eleusis/eleusinian mysteries Found in books: Gorain (2019) 164

169. Epigraphy, Jaccottet 2003A, None Tagged with subjects: •nan Found in books: Bernabe et al (2013) 437

170. Plutarch, Quaest. Rom. Et Gr. Vid. Aet. Rom. Et Gr. Quomodo Quis Suos In Virtute Sentiat Profectus, None Tagged with subjects: •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 322

171. Heraclitus Lesbius, Fragments, None Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 3

172. Micenean Texts, Khania, Py Cn., 4.4 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 28

175. Indian Texts, Vidēvdāt, 19.30 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 294

176. Indian Texts, Hadōxt Nask, 2.9-2.14 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 294

177. Indian Texts, Bundahišn, 30.5-30.6 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 294

178. Anon., Scholia To Clem. Al. Prot., 3.12 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 266

181. Aristophanes, Au., 696 Tagged with subjects: •eleusis/eleusinian Found in books: de Jáuregui et al. (2011) 241

183. Plutarch, De Profectu In Virtute, None Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 382

184. Anecdota Bekkeriana, Anecdota Bekkeriana, 1.235 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 100

185. Homeric Hymn, To Hestia And Hermes, 29) Tagged with subjects: •eleusis, great eleusinian relief Found in books: Simon (2021) 125

186. Servius, In Tria Virgilii Opera Expositio, 6.136 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379

187. Scriptores Historia Augusta, Homeric Hymn To Demeter, 18.2, 27.1 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

188. Julian (Emperor), Orationes, 7.25 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 378

189. Plato, Epistle, 7 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

190. Menander, Fr.500 Ka, 500 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

191. Lucian, Demomax, 11 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377

192. Demosthenes, In Neaeram, 21.158 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 377, 380

193. Phocion, Fr., 28.2-28.3 Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 378, 386

194. Io Chius, Pmg, 744 Tagged with subjects: •eleusis, eleusinian •eleusis, eleusinian,mysteries Found in books: Bernabe et al (2013) 280

195. Augustine of Hippo, De Civitate Dei/ City of God, 7.2 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 392

196. Sopatros, Hist., 7.115.11, 7.115.30 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

197. Cleanthes, Svf, 1.538 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

198. Appolodorus, Fgrh 244, None Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 384

199. Apology, Metamorphoses, 6.2 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379, 384

200. Gregory of Nazianzus, Or., 39.4 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 385, 386

201. Lysias, Orations, 6.51 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 379

203. Pratinas, Pmg, 708 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 381

204. Crinagoras, The Palatine Anthology, 11.42 Tagged with subjects: •eleusis, eleusinian Found in books: Bull Lied and Turner (2011) 392

205. Micenean Texts, Khania, Py Ea, 102 Tagged with subjects: •eleusis, eleusinian Found in books: Bernabe et al (2013) 29

Tiresias: The Ancient Mediterranean Religions Source Database