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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Anon., Fragments, 1
NaN


Intertexts (texts cited often on the same page as the searched text):

42 results
1. Hesiod, Theogony, 134-135, 133 (8th cent. BCE - 7th cent. BCE)

133. Then Eros, fairest of the deathless ones
2. Homer, Iliad, 20.4-20.6 (8th cent. BCE - 7th cent. BCE)

20.4. / 20.4. /So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / 20.5. /So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. /brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 20.6. /brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows.
3. Homer, Odyssey, 2.68-2.69 (8th cent. BCE - 7th cent. BCE)

4. Hymn To Demeter, To Demeter, 480 (8th cent. BCE - 6th cent. BCE)

5. Hymn To Demeter, To Demeter, 480 (8th cent. BCE - 6th cent. BCE)

6. Aeschylus, Eumenides, 10-19, 2, 20, 3-9, 1 (6th cent. BCE - 5th cent. BCE)

1. πρῶτον μὲν εὐχῇ τῇδε πρεσβεύω θεῶν 1. First, in this prayer of mine, I give the place of highest honor among the gods to the first prophet, Earth; and after her to Themis, for she was the second to take this oracular seat of her mother, as legend tells.
7. Aeschylus, Prometheus Bound, 210, 209 (6th cent. BCE - 5th cent. BCE)

209. ἀτιμάσαντες καρτεροῖς φρονήμασιν
8. Pindar, Olympian Odes, 2.83-2.85 (6th cent. BCE - 5th cent. BCE)

9. Theognis, Elegies, 4 (6th cent. BCE - 5th cent. BCE)

10. Andocides, On The Mysteries, 31 (5th cent. BCE - 4th cent. BCE)

11. Aristophanes, Birds, 695 (5th cent. BCE - 4th cent. BCE)

695. τίκτει πρώτιστον ὑπηνέμιον Νὺξ ἡ μελανόπτερος ᾠόν
12. Euripides, Alcestis, 358-362, 962-971, 357 (5th cent. BCE - 5th cent. BCE)

13. Euripides, Bacchae, 472-474, 471 (5th cent. BCE - 5th cent. BCE)

471. τὰ δʼ ὄργιʼ ἐστὶ τίνʼ ἰδέαν ἔχοντά σοι; Διόνυσος 471. What appearance do your rites have? Dionysu
14. Euripides, Fragments, 949-954, 948 (5th cent. BCE - 5th cent. BCE)

15. Euripides, Children of Heracles, 613 (5th cent. BCE - 5th cent. BCE)

16. 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.
17. Euripides, Iphigenia Among The Taurians, 1260-1283, 1259 (5th cent. BCE - 5th cent. BCE)

18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

363c. Barley and wheat, and his trees are laden and weighted with fair fruits, Increase comes to his flocks and the ocean is teeming with fishes. Hom. Od. 19.109
19. 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.
20. Sophocles, Fragments, 753.2 (5th cent. BCE - 5th cent. BCE)

21. Sophocles Iunior, Fragments, 753.2 (5th cent. BCE - 4th cent. BCE)

22. Demosthenes, Orations, 18.259 (4th cent. BCE - 4th cent. BCE)

23. Catullus, Poems, 64.260 (1st cent. BCE - 1st cent. BCE)

24. Horace, Odes, 3.1.1 (1st cent. BCE - 1st cent. BCE)

25. Vergil, Aeneis, 6.258 (1st cent. BCE - 1st cent. BCE)

6.258. “0, guide me on, whatever path there be!
26. Apollodorus, Bibliotheca, 3.13.5 (1st cent. CE - 2nd cent. CE)

3.13.5. αὖθις δὲ γαμεῖ Θέτιν τὴν Νηρέως, περὶ ἧς τοῦ γάμου Ζεὺς καὶ Ποσειδῶν ἤρισαν, Θέμιδος 1 -- δὲ θεσπιῳδούσης ἔσεσθαι τὸν ἐκ ταύτης γεννηθέντα κρείττονα τοῦ πατρὸς ἀπέσχοντο. ἔνιοι δέ φασι, Διὸς ὁρμῶντος ἐπὶ τὴν ταύτης συνουσίαν, εἰρηκέναι Προμηθέα τὸν ἐκ ταύτης αὐτῷ γεννηθέντα οὐρανοῦ δυναστεύσειν. 2 -- τινὲς δὲ λέγουσι Θέτιν μὴ βουληθῆναι Διὶ συνελθεῖν ὡς 3 -- ὑπὸ Ἥρας τραφεῖσαν, Δία δὲ ὀργισθέντα θνητῷ θέλειν αὐτὴν 4 -- συνοικίσαι. 5 -- Χείρωνος οὖν ὑποθεμένου Πηλεῖ συλλαβεῖν καὶ κατασχεῖν 6 -- αὐτὴν μεταμορφουμένην, ἐπιτηρήσας συναρπάζει, γινομένην δὲ ὁτὲ μὲν πῦρ ὁτὲ δὲ ὕδωρ ὁτὲ δὲ θηρίον οὐ πρότερον ἀνῆκε πρὶν ἢ τὴν ἀρχαίαν μορφὴν εἶδεν ἀπολαβοῦσαν. γαμεῖ δὲ ἐν τῷ Πηλίῳ, κἀκεῖ θεοὶ τὸν γάμον εὐωχούμενοι καθύμνησαν. καὶ δίδωσι Χείρων Πηλεῖ δόρυ μείλινον, Ποσειδῶν δὲ ἵππους Βαλίον καὶ Ξάνθον· ἀθάνατοι δὲ ἦσαν οὗτοι.
27. New Testament, 1 Corinthians, 7.7-7.10 (1st cent. CE - 1st cent. CE)

7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 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. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband
28. New Testament, Philippians, 2.7 (1st cent. CE - 1st cent. CE)

2.7. but emptied himself, taking the form of a servant, being made in the likeness of men.
29. New Testament, Matthew, 22.14 (1st cent. CE - 1st cent. CE)

22.14. For many are called, but few chosen.
30. 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.
31. Aelius Aristides, Orations, 3.50, 22.2, 22.12 (2nd cent. CE - 2nd cent. CE)

32. Athenagoras, Apology Or Embassy For The Christians, 18 (2nd cent. CE - 2nd cent. CE)

18. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; and that there is not any other way of coming to them, for 'Tis hard for man To meet in presence visible a God; and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, who have received the kingdom from above (for the king's soul is in the hand of God, Proverbs 21:1 says the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of Old Oceanus, The sire of gods, and Tethys; and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)- he, too, has fixed their first origin to be from water:- Oceanus, the origin of all. For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (οὐρανός), and the lower part that of earth (γῆ). The goddess Gê moreover, came forth with a body; and Ouranos, by his union with Gê, begot females, Clotho, Lachesis, and Atropos; and males, the hundred-handed Cottys, Gyges, Briareus, and the Cyclopes Brontes, and Steropes, and Argos, whom also he bound and hurled down to Tartarus, having learned that he was to be ejected from his government by his children; whereupon Gê, being enraged, brought forth the Titans. The godlike Gaia bore to Ouranos Sons who are by the name of Titans known, Because they vengeance took on Ouranos, Majestic, glitt'ring with his starry crown.
33. Hippolytus, Refutation of All Heresies, 5.19.19-5.19.21, 5.20.4 (2nd cent. CE - 3rd cent. CE)

34. Irenaeus, Refutation of All Heresies, 5.19-5.22, 5.19.16, 5.19.18-5.19.19 (2nd cent. CE - 3rd cent. CE)

5.19. But swear, says Justinus, if you wish to know what eye has not seen, and ear has not heard, and the things which have not entered into the heart; that is, if you wish to know Him who is good above all, Him who is more exalted, (swear) that you will preserve the secrets (of the Justinian) discipline, as intended to be kept silent. For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and swore, as it has been written, The Lord swore, and will not repent. Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries. In order, however, that we may not wade through more of their volumes, we shall illustrate the ineffable Mysteries (of Justinus) from one book of his, inasmuch as, according to his supposition, it is (a work) of high repute. Now this volume is inscribed Baruch; and one fabulous account out of many which is explained by (Justinus) in this (volume), we shall point out, inasmuch as it is to be found in Herodotus. But after imparting a different shape to this (account), he explains it to his pupils as if it were something novel, being under the impression that the entire arrangement of his doctrine (springs) out of it. 5.20. Herodotus, then, asserts that Hercules, when driving the oxen of Geryon from Erytheia, came into Scythia, and that, being wearied with travel-ling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster's request; for he knew her (carnally), and made her pregt. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present. But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain. 5.21. This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: God planted a garden in Eden towards the east, that is, towards the face of Edem, that Edem might behold the garden - that is, the angels- continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels- Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels- Naas. For so, says (Justinus), one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth. And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle - in aspect - make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, - an image - from Edem, but a spirit from Elohim. And there were given to them commandments, Be fruitful, and multiply, and replenish the earth, that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim. And when all things were created as has been described by Moses- both heaven and earth, and the things therein - the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river - Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil. When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord. A voice was returned to Him from the light, saying, This is the gate of the Lord: through this the righteous enter in. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld what eye has not seen, and ear has not heard, and what has not entered into the heart of man to (conceive). Then the Good One says to him, Sit on my right hand. And the Father says to the Good One, Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men. And I wish to receive it back (from them. Then the Good One replies to him, No evil can you do while you are with me, for both you and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me. Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise - for paradise is the angels, in the midst of whom he stood - and issued to the man the following injunction: of every tree that is in paradise you may freely eat, but you may not eat of the tree of the knowledge of good and evil, which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy. Henceforward vice and virtue were prevalent among men, arising from a single source - that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwells in men might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also - by the prophets - Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined. Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale - now she is Babel or Venus - clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works. Finally, however, in the days of Herod the king, Baruch is dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all. And Jesus was obedient unto the angel, saying that, I shall do all things, Lord, and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, Woman, you retain your son, that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begot a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begot a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord has spoken, he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. Israel, he says, did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men. 5.22. Hence also, in the first book inscribed Baruch, has been written the oath which they compel those to swear who are about to hear these mysteries, and be initiated with the Good One. And this oath, (Justinus) says, our Father Elohim swore when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, The Lord swore, and will not repent. Now the oath is couched in these terms: I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature. And when he has sworn this oath, he goes on to the Good One, and beholds whatever things eye has not seen, and ear has not heard, and which have not entered into the heart of man; and he drinks from life-giving water, which is to them, as they suppose, a bath, a fountain of life-giving, bubbling water. For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, (that) above the firmament, of the Good One, in which spiritual (and) living men are washed; and in this Elohim washed Himself. and having washed did not repent. And when, he says, the prophet affirms, Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, (departing) from (following) after the Lord; that is, Edem (departs) from Elohim. (Now) in these words, he says, the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas. According to that same manner, they deliver other prophetical passages in a similar spirit of interpretation throughout numerous books. The volume, however, inscribed Baruch, is pre-eminently to them the one in which the reader will ascertain the entire explanation of their legendary system (to be contained). Beloved, though I have encountered many heresies, yet with no wicked (heresiarch) worse than this (Justinus) has it been my lot to meet. But, in truth, (the followers of Justinus) ought to imitate the example of his Hercules, and to cleanse, as the saying is, the cattle-shed of Augias, or rather I should say, a ditch, into which, as soon as the adherents of this (heresiarch) have fallen, they can never be cleansed; nay, they will not be able even to raise their heads.
35. Pausanias, Description of Greece, 1.22.7, 4.1.6-4.1.7, 5.14.10, 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:— 5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. 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.
36. Pseudo Clementine Literature, Homilies, 6.3-6.6 (3rd cent. CE - 4th cent. CE)

37. Theodoret of Cyrus, Compendium Against Heresies, 1.14 (4th cent. CE - 5th cent. CE)

38. Bacchylides, Odes, 3.85

39. Epigraphy, Ig Ii2, 3462

40. Orphic Hymns., Fragments, 3, 377-378, 474, 573, 576, 625, 627, 78, 114

41. 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

42. Stobaeus, Eclogues, 3.41.9



Subjects of this text:

subject book bibliographic info
aeschylus, eumenides Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
alcman Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
alexandria de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 15; deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
allegory deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
argonauts Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 9
asclepius de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 9
asia, mother of prometheus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
athena Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
athens and athenians, cults and cult places of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
athens and athenians, in peloponnesian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
attis de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 13
bacchanals de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 10
bacchants de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 10, 25
bacchic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 14, 24, 25, 26, 27
bacchoi deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
bacchus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 25, 26, 27
battus, character of theoc. id. Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
burkert, walter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
byzantium de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 16, 23
calame, c. Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
catalogue of the ships Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
celsus deJauregui, Orphism and Christianity in Late Antiquity (2010), 346
christianity de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 15
chronos Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
cognitive aspect Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 126
colonization Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
council house, of athens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
creator archons, serpent Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
cronus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
delphi Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
demeter de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 4, 7, 9; deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
derveni papyrus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 2, 3, 14
dike Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
dionysism de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 26
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
earth (gaea), at delphi Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
earth (gaea), cult of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
eirene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
eleusinian, orpheus, orphic, samothracian, bacchic, dionysiac de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 14, 25
eleusinian, orpheus, orphic, samothracian, science de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 19, 20, 21
eleusinian, orpheus, orphic, samothracian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 4, 13, 14, 15, 20, 23, 25
eleusis/eleusinian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 3, 13
eleusis Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4; deJauregui, Orphism and Christianity in Late Antiquity (2010), 171, 346
engberg, j., and vergil Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 320
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
eros de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5
euhemerism deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
eunomia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
gold leaves / gold tablets deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
hades, god de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 10
hades, place de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 9
harrison, jane Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
helen Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
hera Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
heracles, chronos-heracles Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
heracles Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
hermes de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 24
hesiod Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
hieronymus and hellanicus, (theogony) deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
homer Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
initiators deJauregui, Orphism and Christianity in Late Antiquity (2010), 346
life Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
light Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
lydia and lydians, identified with asia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
lykomids de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 4, 5
man (anthropos) barbelo, perfect man Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
mey, j. Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
mother of the gods, and athens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
mother of the gods, and laws Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
mother of the gods, and nemesis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
mother of the gods, and themis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
mother of the gods, multiple identities of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
musaeus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 4, 10, 15; deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
muses de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 7, 8, 10
myth, and geography Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
myth Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
naasseni Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
night de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5
olympia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
orpheotelestai de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5
orpheus, literary author de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 1, 4, 13, 14, 15, 16, 27
orpheus, musician de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5
orpheus, transmitter of mysteries de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 14
orpheus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 4
orphic, see bacchic, initiation, mystery cults, rites de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 1, 3, 10
orphic, see hieros logos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 1, 2, 3, 4, 5, 7, 8, 9, 10, 17, 23, 27
orphic, see mystery cults de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 10, 14, 27
orphic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 2, 4, 27
orphics de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 2; deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
orphism/orphic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 126
panhellenism Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
peratics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
persephone de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 9
persephone / core deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
persia and persians, burn greek temples Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
petrakos, basileios Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
phanes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
phanes / protogonos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 7
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 29, 346
political geography Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
pragmatics Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
promatheia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
prometheus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
prophecy and prophets' Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
ptolemies deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
pythagoras / (neo-)pythagoreanism deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
religion, religious Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 126
rhapsodies deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 29, 346
serpent, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
serpent, creator Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
serpent, other Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
sparta Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
spirit, cosmic/primordial/archontic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
telete deJauregui, Orphism and Christianity in Late Antiquity (2010), 29
themis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
theogonies deJauregui, Orphism and Christianity in Late Antiquity (2010), 171
theseus Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
thetis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
trojan war Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
troy Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 4
water, primeval Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
womb Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 84
zeus, and kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
zeus, and themis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
zeus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337; deJauregui, Orphism and Christianity in Late Antiquity (2010), 171, 346