1. Pindar, Olympian Odes, 2.83-2.85 (6th cent. BCE - 5th cent. BCE)
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2. Theognis, Elegies, 4 (6th cent. BCE - 5th cent. BCE)
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3. Andocides, On The Mysteries, 31 (5th cent. BCE - 4th cent. BCE)
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4. Euripides, Alcestis, 358-362, 962-971, 357 (5th cent. BCE - 5th cent. BCE)
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5. Euripides, Bacchae, 474 (5th cent. BCE - 5th cent. BCE)
| 474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς | 474. It is not lawful for you to hear, but they are worth knowing. Pentheu |
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6. Euripides, Fragments, 949-954, 948 (5th cent. BCE - 5th cent. BCE)
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7. Euripides, Hippolytus, 948-954, 25 (5th cent. BCE - 5th cent. BCE)
| 25. to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. |
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8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
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9. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
| 218b. a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears. |
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10. Catullus, Poems, 64.260 (1st cent. BCE - 1st cent. BCE)
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11. Horace, Odes, 3.1.1 (1st cent. BCE - 1st cent. BCE)
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12. New Testament, 1 Corinthians, 7.8-7.9 (1st cent. CE - 1st cent. CE)
| 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. |
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13. Plutarch, Themistocles, 1 (1st cent. CE - 2nd cent. CE)
| 1. Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i. 108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii. 1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-361. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words. |
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14. Aelius Aristides, Orations, 22.2 (2nd cent. CE - 2nd cent. CE)
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15. Pausanias, Description of Greece, 1.22.7, 4.1.6-4.1.7, 9.27.2, 9.30.12 (2nd cent. CE - 2nd cent. CE)
| 1.22.7. and in the picture are emblems of the victory his horses won at Nemea . There is also Perseus journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend about whom I am unwilling to relate in my description of Attica . Included among the paintings—I omit the boy carrying the water-jars and the wrestler of Timaenetus An unknown painter. —is Musaeus. I have read verse in which Musaeus receives from the North Wind the gift of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly genuine works of Musaeus except a hymn to Demeter written for the Lycomidae. 4.1.6. But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:— By rugged Elaeum above Lycus' wood. Rhianus of Bene in Crete . See note on Paus. 4.6.1 . 4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:— 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.30.12. Whoever has devoted himself to the study of poetry knows that the hymns of Orpheus are all very short, and that the total number of them is not great. The Lycomidae know them and chant them over the ritual of the mysteries. For poetic beauty they may be said to come next to the hymns of Homer, while they have been even more honored by the gods. |
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16. Pseudo Clementine Literature, Homilies, 6.3-6.6 (3rd cent. CE - 4th cent. CE)
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17. Bacchylides, Odes, 3.85
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18. Demosthenes, Orations, 18.259
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19. Orphic Hymns., Fragments, 377-378, 474, 576, 625, 114
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20. Papyri, Derveni Papyrus, 5.6, 7.7-7.11, 9.2, 9.5, 12.5, 16.3, 18.5, 18.14, 20.3, 22.12, 23.2, 23.5, 25.13, 26.8
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21. Stobaeus, Eclogues, 3.41.9
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22. Vergil, Aeneis, 6.258
| 6.258. “0, guide me on, whatever path there be! |
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