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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Orphic Hymns., Fragments, 306
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Homer, Iliad, 16.677 (8th cent. BCE - 7th cent. BCE)

16.677. /with mound and pillar; for this is the due of tne dead. So spake he, nor was Apollo disobedient to his father's bidding, but went down from the hills of Ida into the dread din of battle. Forthwith then he lifted up goodly Sarpedon forth from out the range of darts, and when he had borne him far away, bathed him in the streams of the river
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

22b. and by recounting the number of years occupied by the events mentioned he tried to calculate the periods of time. Whereupon one of the priests, a prodigiously old man, said, O Solon, Solon, you Greeks are always children: there is not such a thing as an old Greek. And on hearing this he asked, What mean you by this saying? And the priest replied, You are young in soul, every one of you. For therein you possess not a single belief that is ancient and derived from old tradition, nor yet one science that is hoary with age.
3. Demosthenes, Orations, 18.259 (4th cent. BCE - 4th cent. BCE)

4. Clement of Alexandria, Exhortation To The Greeks, 2.15-2.18 (2nd cent. CE - 3rd cent. CE)

5. Tatian, Oration To The Greeks, 8.6 (2nd cent. CE - 2nd cent. CE)

6. Origen, Against Celsus, 1.17, 1.25, 4.48 (3rd cent. CE - 3rd cent. CE)

1.17. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it a tropical and allegorical signification. And here one might say to this great man, who inscribed upon his own work the title of a True Discourse, Why, good sir, do you make it a boast to have it recorded that the gods should engage in such adventures as are described by your learned poets and philosophers, and be guilty of abominable intrigues, and of engaging in wars against their own fathers, and of cutting off their secret parts, and should dare to commit and to suffer such enormities; while Moses, who gives no such accounts respecting God, nor even regarding the holy angels, and who relates deeds of far less atrocity regarding men (for in his writings no one ever ventured to commit such crimes as Kronos did against Uranus, or Zeus against his father, or that of the father of men and gods, who had intercourse with his own daughter), should be considered as having deceived those who were placed under his laws, and to have led them into error? And here Celsus seems to me to act somewhat as Thrasymachus the Platonic philosopher did, when he would not allow Socrates to answer regarding justice, as he wished, but said, Take care not to say that utility is justice, or duty, or anything of that kind. For in like manner Celsus assails (as he thinks) the Mosaic histories, and finds fault with those who understand them allegorically, at the same time bestowing also some praise upon those who do so, to the effect that they are more impartial (than those who do not); and thus, as it were, he prevents by his cavils those who are able to show the true state of the case from offering such a defense as they would wish to offer. 1.25. And perhaps there is a danger as great as that which degrades the name of God, or of the Good, to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name - God - indefinitely, or with some such addition as that of the Maker of all things, the Creator of heaven and earth - He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, My fear, O Protagoras, about the names of the gods is no small one, seeing Philebus in his discussion with Socrates had called pleasure a god, how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present. 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young.
7. Himerius, Orations, 8.57 (4th cent. CE - 4th cent. CE)

8. Orphic Hymns., Fragments, 310-313, 319, 325-327, 330, 34-39, 395, 476-477, 57, 577, 58, 589, 59, 303

9. Papyri, Derveni Papyrus, 22.12, 26.9



Subjects of this text:

subject book bibliographic info
athena de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
athens de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
bacchic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 108, 114
bacchus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
baubo deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
christianity de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 81
chronos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 106
delphi de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 81
demeter de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 81; deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
dionysus, birth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus, death de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus, toys de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 108
dionysus, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
earth, gaia, ge de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 108
egypt/egyptian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 108
eleusinian, orpheus, orphic, samothracian, bacchic, dionysiac de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 108
eleusis deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
euhemerism deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
orgia deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
orphic, see hieros logos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 106
orphic, see titans, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 114
osiris de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
pelagianism deJauregui, Orphism and Christianity in Late Antiquity (2010), 380
persephone de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
symbola / synthemata deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
telete deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
titans deJauregui, Orphism and Christianity in Late Antiquity (2010), 380
zeus' deJauregui, Orphism and Christianity in Late Antiquity (2010), 149
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 380