1. Hebrew Bible, Deuteronomy, 19.19, 29.18, 30.16, 30.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Deuteronomy, constitutional polity of • Initiation • Initiation ceremony, process • Qumran, initiation • constitution
Found in books: Brooke et al (2008) 119, 121, 122; DeJong (2022) 52, 215; Schiffman (1983) 180; Tite (2009) 176
19.19. וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
29.18. וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃
30.16. אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃
30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃' '. None | 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee.
29.18. and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;
30.16. in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it.
30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;' '. None |
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2. Hebrew Bible, Exodus, 18.25-18.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Deuteronomy, constitutional polity of • Institutional justice • Judicial administration, institutional justice • Tannaitic literature alternative juridical models, institutional justice
Found in books: DeJong (2022) 217; Flatto (2021) 158
18.25. וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 18.26. וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם׃''. None | 18.25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18.26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.''. None |
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3. Hebrew Bible, Genesis, 4.1-4.2, 4.7, 9.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apostolic Constitutions • Initiation, Initiate(s) • initiation • institution narrative
Found in books: Bull Lied and Turner (2011) 18; Geljon and Runia (2013) 213; McGowan (1999) 205; Werline et al. (2008) 92
4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃' '. None | 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’
9.20. And Noah, the man of the land, began and planted a vineyard.''. None |
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4. Hebrew Bible, Numbers, 11.16-11.17, 11.24-11.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Deuteronomy, constitutional polity of • elders, institute of
Found in books: DeJong (2022) 217; Nikolsky and Ilan (2014) 298, 299, 300
11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃
11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃''. None | 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent. 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.''. None |
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5. Hesiod, Works And Days, 285 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod, its constitutive terms • Initiators
Found in books: Tor (2017) 66; de Jáuregui (2010) 343
285. ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων.''. None | 285. It’s no use being good when wickedne''. None |
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6. Hesiod, Theogony, 22, 26-28, 30-32, 106, 767 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod, its constitutive terms • Orphic initiation • initiates • initiation • initiations • knowledge, acquired in the initiation • mystery initiations
Found in books: Iribarren and Koning (2022) 24, 87; Lipka (2021) 69; Tor (2017) 65, 66, 67, 68, 69, 70, 71, 72, 255, 273; Waldner et al (2016) 33, 37; Álvarez (2019) 48
22. αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν,
26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
30. καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 31. δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32. θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα.
106. οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος,'
767. ἔνθα θεοῦ χθονίου πρόσθεν δόμοι ἠχήεντες '. None | 22. Black Night and each sacred divinity
26. of Helicon, and in those early day 27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity,
30. False things that yet seem true, but we know well 31. How to speak truth at will.” Thus fluidly 32. Spoke Zeus’s daughters. Then they gave to me
106. Loved by the Muses, for sweet speaking flow'
767. A rumbling, dust-filled earthquake, bringing, too, '. None |
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7. Homer, Iliad, 6.130-6.137, 6.139, 6.389, 9.443, 23.71-23.73 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod, its constitutive terms • Initiation/Rite of passage • constitution,, ancestral • initiate • initiates • initiation • initiation, initiatory rites • rites, initiation • social memory, and institutions
Found in books: Barbato (2020) 17; Bednarek (2021) 15, 16, 17, 18, 19, 42, 56, 65; Bernabe et al (2013) 125, 132; Lipka (2021) 208; Pirenne-Delforge and Pironti (2022) 279; Raaflaub Ober and Wallace (2007) 28; Tor (2017) 67; Álvarez (2019) 36
6.130. οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131. δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132. ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133. σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134. θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135. θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136. δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137. δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ.
6.139. καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν
6.389. μαινομένῃ ἐϊκυῖα· φέρει δʼ ἅμα παῖδα τιθήνη.
9.443. μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων.
23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν,''. None | 6.130. 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; " "
6.139. 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; " '
6.389. fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child.
9.443. a mere child, knowing naught as yet of evil war, neither of gatherings wherein men wax preeminent. For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. Wherefore, dear child, I am not minded hereafter
23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ''. None |
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8. Homeric Hymns, To Demeter, 192-205, 235-242, 249, 478-482 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eleusinian mysteries, initiation • Hesiod, its constitutive terms • Initiation, Initiate(s) • Pindar, on death and initiation • Plato, on mystery initiations • Plutarch, on mystery initiations • initiate • initiates, Mysteries/rites • initiation • initiation rites • mystery initiations
Found in books: Belayche and Massa (2021) 7; Bernabe et al (2013) 131; Bull Lied and Turner (2011) 391, 392, 393; Ebrey and Kraut (2022) 252; Edmonds (2004) 200; Gazis and Hooper (2021) 160; Lipka (2021) 64; Stavrianopoulou (2006) 269; Tor (2017) 70, 267, 268, 270, 271
| 192. That you’re the envy of all womankind.' 193. Such gifts shall you receive!” That’s what she said, 194. And at her words the goddess bowed her head. 195. They filled their shining buckets and withdrew, 196. Rejoicing. In a short time they came to 197. Their father’s house and told their mother all 198. That they had seen and heard. She bade them call 199. The stranger swiftly so that they might pay 200. Her boundless wages. Then they went away, 201. Like deer or calves with a sufficiency 202. of pasture, who then bound across the lea. 203. Those maidens down the hollow pathway sped, 204. Holding their lovely garments’ folds ahead 205. of them. Just like a crocus flower, their hair
235. Then careful Iambe moved the holy queen 236. With many a jest, smiling and laughing, keen 237. To lift her heart – as she would cheer her up 238. Thereafter. Metaneira filled a cup 239. of sweet wine for her, but she put it off. 240. It was not right, she said, for her to quaff 241. Red wine. Water and meal was her request, 242. Mixed with soft mint. She fulfilled her behest.
249. In justice-dealing kings. What the gods send
478. Chryseis, Ianeira, Admete. 480. Also there were gathering blooms with me 481. Rhodope, Plouto, Calypso the Fair, 482. Styx, also, and Urania were there, '. None |
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9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Odysseus, and initiation • Orphic initiation • constitutional, constitutionalism,constitutionality • initiate • initiates • initiation • initiation and divination • initiation, initiatory rites
Found in books: Bernabe et al (2013) 136; Bremmer (2008) 324; Johnston (2008) 97; Riess (2012) 212; Tuori (2016) 33; Waldner et al (2016) 34; de Jáuregui et al. (2011) 214
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10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Sparta, and Athens, institutions • constitution • reform,, constitutional
Found in books: Humphreys (2018) 32; Raaflaub Ober and Wallace (2007) 58, 60
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11. Aeschylus, Agamemnon, 750-762 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiation • mystic initiation, unveiling in
Found in books: Iribarren and Koning (2022) 24; Seaford (2018) 287
750. παλαίφατος δʼ ἐν βροτοῖς γέρων λόγος'751. τέτυκται, μέγαν τελε- 752. σθέντα φωτὸς ὄλβον 753. τεκνοῦσθαι μηδʼ ἄπαιδα θνῄσκειν,' '755. ἐκ δʼ ἀγαθᾶς τύχας γένει 756. βλαστάνειν ἀκόρεστον οἰζύν. 757. δίχα δʼ ἄλλων μονόφρων εἰ- 758. μί· τὸ δυσσεβὲς γὰρ ἔργον 759. μετὰ μὲν πλείονα τίκτει, 760. σφετέρᾳ δʼ εἰκότα γέννᾳ. 761. οἴκων δʼ ἄρʼ εὐθυδίκων 762. καλλίπαις πότμος αἰεί. Χορός '. None | 750. Spoken long ago '751. Was the ancient saying 752. Still among mortals staying: 753. |
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12. Aeschylus, Prometheus Bound, 640, 700-741, 786-818, 851 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenization of Egyptian institutions, in Herodotus • initiate • initiation • initiator
Found in books: Bernabe et al (2013) 441; Gagné (2020) 276; Manolaraki (2012) 143
640. οὐκ οἶδʼ ὅπως ὑμῖν ἀπιστῆσαί με χρή,'
700. τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα 701. κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε 702. τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης· 703. τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη 704. τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. 705. σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους 706. θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ. 707. πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς 708. στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας· 709. Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας 710. πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις 711. ἑκηβόλοις τόξοισιν ἐξηρτυμένοι· 712. οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας 713. χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα. 714. λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες 715. οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή. 716. ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις. 717. ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, 718. ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, 719. πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν 720. ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος 721. κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ 722. κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν 723. βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν 724. ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε 725. κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα 726. τραχεῖα πόντου Σαλμυδησσία γνάθος 727. ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν· 728. αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως. 729. ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις 730. Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ 731. λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν· 732. ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας 733. τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος 734. κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον 735. ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ 736. ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς 737. βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς 738. χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας. 739. πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων 740. μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους, 741. εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ
786. ἐπεὶ προθυμεῖσθʼ, οὐκ ἐναντιώσομαι 787. τὸ μὴ οὐ γεγωνεῖν πᾶν ὅσον προσχρῄζετε. 788. σοὶ πρῶτον, Ἰοῖ, πολύδονον πλάνην φράσω, 789. ἣν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν. 790. ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον, 791. πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς 792. 851. τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται '. None | 640. I do not know how to refuse you. You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am.'
700. You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. 705. And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell 710. in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, 715. the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 720. loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come 725. inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach 730. the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, 735. you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor 740. for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io
786. Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind. 790. When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, 795. three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, 800. whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, 805. and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. 810. Follow along its banks until you reach the cataract, where, from the Bybline mountains, 851. And you shall bring forth dark Epaphus,36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.''. None | |
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiation • mystic initiation • mystic initiation, in indigenous Australia • mystic initiation, thunder, lightning and earthquake in • rites, initiation
Found in books: Pirenne-Delforge and Pironti (2022) 279; Seaford (2018) 335
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiation • initiation and divination
Found in books: Johnston (2008) 97; Riess (2012) 212
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenization of Egyptian institutions, in Herodotus • Orphic initiation
Found in books: Manolaraki (2012) 143; Waldner et al (2016) 43
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal • initiation • mystery initiations
Found in books: Iribarren and Koning (2022) 98; Tor (2017) 255, 351, 356
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • initiates • mystic initiation • mystic initiation, Dionysiac • mystic initiation, language of
Found in books: Bull Lied and Turner (2011) 392; Seaford (2018) 116, 400; Álvarez (2019) 36
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Initiators • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • mystery initiations
Found in books: Tor (2017) 255; de Jáuregui (2010) 235; de Jáuregui et al. (2011) 1; Álvarez (2019) 101
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20. Euripides, Bacchae, 34, 70, 94-114, 156, 286-299, 470, 474, 485, 526-529, 585, 733, 748, 811-813, 944 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apuleius, Eleusinian and Isiac initiate, career in Rome • Initiation • Money, needed for initiation, indicated by Isis, profit in forum through advocates speeches • Orphic, see Bacchic, initiation, mystery cults, rites • initiate • initiates • initiation, initiatory rites • initiations (private cults) • makarismos, in mystic initiation • mystic initiation • mystic initiation, disorientation in • mystic initiation, in indigenous Australia • mystic initiation, thunder, lightning and earthquake in • mystic initiation, transition to joy in • phrissein (of initiation) • private initiators
Found in books: Bernabe et al (2013) 17, 40, 141, 162, 273, 310, 321, 322, 338, 341, 343; Griffiths (1975) 336; Parker (2005) 325; Peels (2016) 173, 235, 236, 237, 238, 239; Seaford (2018) 45, 220, 335, 336, 340, 375; de Jáuregui et al. (2011) 3, 128; Álvarez (2019) 35, 134
34. σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν,
70. ἅπας ἐξοσιούσθω·
94. λοχίοις δʼ αὐτίκα νιν δέξατο 286. 287. μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288. ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 289. Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290. Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 291. Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292. ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293. αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 2
94. Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295. βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296. ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297. Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. 299. καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· 4
70. ὁρῶν ὁρῶντα, καὶ δίδωσιν ὄργια. Πενθεύς
474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς
485. τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος
526. Ἴθι, Διθύραμβʼ, ἐμὰν ἄρσενα word split in text 585. σεῖε πέδον χθονὸς Ἔννοσι πότνια. Χορός
733. ἕπεσθε θύρσοις διὰ χερῶν ὡπλισμέναι.
748. χωροῦσι δʼ ὥστʼ ὄρνιθες ἀρθεῖσαι δρόμῳ
811. βούλῃ σφʼ ἐν ὄρεσι συγκαθημένας ἰδεῖν; Πενθεύς 812. μάλιστα, μυρίον γε δοὺς χρυσοῦ σταθμόν. Διόνυσος 813. τί δʼ εἰς ἔρωτα τοῦδε πέπτωκας μέγαν; Πενθεύς
944. αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς '. None | 34. a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries.
70. peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru
94. the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, 95. received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru'101. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru 105. O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak 110. or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance—
156. ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
286. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 290. Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295. mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. 4
70. Seeing me just as I saw him, he gave me sacred rites. Pentheu
474. It is not lawful for you to hear, but they are worth knowing. Pentheu
485. Do you perform the rites by night or by day? Dionysu
526. crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes , so that they will call you by this name.
585. Shake the world’s plain, lady Earthquake! Choru
733. abandoning the ambush where I had hidden myself. But she cried out: O my fleet hounds, we are hunted by these men; but follow me! follow armed with your thyrsoi in your hands! We fled and escaped
748. dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopu
811. Ah! Do you wish to see them sitting together in the mountains? Pentheu 812. Certainly. I’d give an enormous amount of gold for that. Dionysu 813. Why do you desire this so badly? Pentheu
944. You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu '. None |
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21. Euripides, Hippolytus, 25, 948-957 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Orphic, initiation rituals • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • initiation • initiations (private cults) • initiations, fees for • knowledge, acquired in the initiation • music, in the Orphic initiation rituals
Found in books: Belayche and Massa (2021) 9; Parker (2005) 325; Petrovic and Petrovic (2016) 259; de Jáuregui et al. (2011) 3, 9; Álvarez (2019) 133
25. σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων'
948. σὺ δὴ θεοῖσιν ὡς περισσὸς ὢν ἀνὴρ 949. ξύνει; σὺ σώφρων καὶ κακῶν ἀκήρατος; 950. οὐκ ἂν πιθοίμην τοῖσι σοῖς κόμποις ἐγὼ 951. θεοῖσι προσθεὶς ἀμαθίαν φρονεῖν κακῶς.' "952. ἤδη νυν αὔχει καὶ δι' ἀψύχου βορᾶς" "953. σίτοις καπήλευ' ̓Ορφέα τ' ἄνακτ' ἔχων" '954. βάκχευε πολλῶν γραμμάτων τιμῶν καπνούς:' "955. ἐπεί γ' ἐλήφθης. τοὺς δὲ τοιούτους ἐγὼ" '956. φεύγειν προφωνῶ πᾶσι: θηρεύουσι γὰρ 957. σεμνοῖς λόγοισιν, αἰσχρὰ μηχανώμενοι. '. None | 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.'
948. by my dead wife. Now, since thou hast dared this loathly crime, come, look thy father in the face. Art thou the man who dost with gods consort, as one above the vulgar herd? art thou the chaste and sinless saint? 950. Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, 955. eeing thou now art caught. Let all beware, I say, of such hypocrites! who hunt their prey with fine words, and all the while are scheming villainy. She is dead; dost think that this will save thee? Why this convicts thee more than all, abandoned wretch! '. None |
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22. Euripides, Ion, 1074 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • initiate
Found in books: Bernabe et al (2013) 281; Bull Lied and Turner (2011) 381
1074. αἰσχύνομαι τὸν πολύυ-''. None | 1074. I blush for that god of song,''. None |
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23. Euripides, Suppliant Women, 406-407, 470 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Constitution of Athens (Aristotle) • Initiation • Initiation, Initiate(s) • constitution
Found in books: Bricault and Bonnet (2013) 138; Bull Lied and Turner (2011) 375; Jouanna (2018) 160; Raaflaub Ober and Wallace (2007) 5, 106
406. δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει"407. ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς
470. λύσαντα σεμνὰ στεμμάτων μυστήρια' "'. None | 406. by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald'407. by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald
470. drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be, '. None |
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24. Herodotus, Histories, 1.8, 1.65, 1.132, 2.81, 2.171.2, 3.50-3.53, 3.80-3.82, 4.13, 4.78-4.80, 5.3, 5.66, 5.78, 5.92, 6.132, 6.135, 7.19, 7.142-7.144, 8.65, 8.65.1, 9.78-9.79 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athenian constitution • Constitution of Athens (Aristotle) • Ezekiel, Exagoge, Passover, institution of • Herodotus, Constitutional Debate • Herodotus, on Athenian origins, constitutional debate • Initiation • Initiation, Initiate(s) • Initiation/Rite of passage • Sparta, and Athens, institutions • constitution • constitutional debate, Persian • democratic institutions • grain-supply, elite initiatives • initiate • initiates • initiation • initiation (rite of passage for children) • initiation and divination • initiation, initiatory rites • institution • institutions • knowledge, acquired in the initiation • mixed constitution • mystery cults, stringent purity regulations as a prerequisite for a mystery initiation • myth and numbers of initiates • myth and repeat initiation? • private initiators • shark, eats initiate • warfare, as a means of acquiring slaves, and the constitution
Found in books: Amendola (2022) 303; Athanassaki and Titchener (2022) 111, 285; Bednarek (2021) 19; Belayche and Massa (2021) 7, 126; Bernabe et al (2013) 134, 148, 154, 273, 279; Bull Lied and Turner (2011) 379; Ebrey and Kraut (2022) 42; Gagné (2020) 253; Humphreys (2018) 100, 282, 561, 633; Isaac (2004) 267, 268; Johnston (2008) 97; Jouanna (2018) 573; Kingsley Monti and Rood (2022) 23, 103; Kowalzig (2007) 215; Liapis and Petrides (2019) 140; Morrison (2020) 168, 191; Papadodima (2022) 14; Parker (2005) 109, 275, 348; Peels (2016) 39; Petrovic and Petrovic (2016) 57; Raaflaub Ober and Wallace (2007) 77, 79, 151; Seaford (2018) 316; Álvarez (2019) 35, 134, 135
1.8. οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.”
1.65. τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος.
1.132. θυσίη δὲ τοῖσι Πέρσῃσι περὶ τοὺς εἰρημένους θεοὺς ἥδε κατέστηκε· οὔτε βωμοὺς ποιεῦνται οὔτε πῦρ ἀνακαίουσι μέλλοντες θύειν, οὐ σπονδῇ χρέωνται, οὐκὶ αὐλῷ, οὐ στέμμασι, οὐκὶ οὐλῇσι· τῶν δὲ ὡς ἑκάστῳ θύειν θέλῃ, ἐς χῶρον καθαρὸν ἀγαγὼν τὸ κτῆνος καλέει τὸν θεόν, ἐστεφανωμένος τὸν τιάραν μυρσίνῃ μάλιστα. ἑωυτῷ μὲν δὴ τῷ θύοντι ἰδίῃ μούνῳ οὔ οἱ ἐγγίνεται ἀρᾶσθαι ἀγαθά, ὁ δὲ τοῖσι πᾶσι Πέρσῃσι κατεύχεται εὖ γίνεσθαι καὶ τῷ βασιλέι· ἐν γὰρ δὴ τοῖσι ἅπασι Πέρσῃσι καὶ αὐτὸς γίνεται. ἐπεὰν δὲ διαμιστύλας κατὰ μέλεα τὸ ἱρήιον ἑψήσῃ τὰ κρέα ὑποπάσας ποίην ὡς ἁπαλωτάτην, μάλιστα δὲ τὸ τρίφυλλον, ἐπὶ ταύτης ἔθηκε ὦν πάντα τὰ κρέα. διαθέντος δὲ αὐτοῦ Μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν· ἄνευ γὰρ δὴ Μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι. ἐπισχὼν δὲ ὀλίγον χρόνον ἀποφέρεται ὁ θύσας τὰ κρέα καὶ χρᾶται ὅ τι μιν λόγος αἱρέει.
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.' '
3.50. ἐπείτε γὰρ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν Περίανδρος ἀπέκτεινε, συμφορὴν τοιήνδε οἱ ἄλλην συνέβη πρὸς τῇ γεγονυίῃ γενέσθαι. ἦσάν οἱ ἐκ Μελίσσης δύο παῖδες, ἡλικίην ὃ μὲν ἑπτακαίδεκα ὁ δὲ ὀκτωκαίδεκα ἔτεα γεγονώς. τούτους ὁ μητροπάτωρ Προκλέης ἐὼν Ἐπιδαύρου τύραννος μεταπεμψάμενος παρʼ ἑωυτὸν ἐφιλοφρονέετο, ὡς οἰκὸς ἦν θυγατρὸς ἐόντας τῆς ἑωυτοῦ παῖδας. ἐπείτε δὲ σφέας ἀπεπέμπετο, εἶπε προπέμπων αὐτούς “ἆρα ἴστε, ὦ παῖδες, ὃς ὑμέων τὴν μητέρα ἀπέκτεινε;” τοῦτο τὸ ἔπος ὁ μὲν πρεσβύτερος αὐτῶν ἐν οὐδενὶ λόγῳ ἐποιήσατο· ὁ δὲ νεώτερος, τῷ οὔνομα ἦν Λυκόφρων, ἤλγησε ἀκούσας οὕτω ὥστε ἀπικόμενος ἐς τὴν Κόρινθον ἅτε φονέα τῆς μητρὸς τὸν πατέρα οὔτε προσεῖπε, διαλεγομένῳ τε οὔτε προσδιελέγετο ἱστορέοντί τε λόγον οὐδένα ἐδίδου. τέλος δέ μιν περιθύμως ἔχων ὁ Περίανδρος ἐξελαύνει ἐκ τῶν οἰκίων. 3.51. ἐξελάσας δὲ τοῦτον ἱστόρεε τὸν πρεσβύτερον τά σφι ὁ μητροπάτωρ διελέχθη. ὁ δέ οἱ ἀπηγέετο ὡς σφέας φιλοφρόνως ἐδέξατο· ἐκείνου δὲ τοῦ ἔπεος τό σφι ὁ Προκλέης ἀποστέλλων εἶπε, ἅτε οὐ νόῳ λαβών, οὐκ ἐμέμνητο. Περίανδρος δὲ οὐδεμίαν μηχανὴν ἔφη εἶναι μὴ οὔ σφι ἐκεῖνον ὑποθέσθαι τι, ἐλιπάρεέ τε ἱστορέων· ὁ δὲ ἀναμνησθεὶς εἶπε καὶ τοῦτο. Περίανδρος δὲ νόῳ λαβὼν καὶ τοῦτο 1 καὶ μαλακὸν ἐνδιδόναι βουλόμενος οὐδέν, τῇ ὁ ἐξελασθεὶς ὑπʼ αὐτοῦ παῖς δίαιταν ἐποιέετο, ἐς τούτους πέμπων ἄγγελον ἀπηγόρευε μή μιν δέκεσθαι οἰκίοισι. ὁ δὲ ὅκως ἀπελαυνόμενος ἔλθοι ἐς ἄλλην οἰκίην, ἀπηλαύνετʼ ἂν καὶ ἀπὸ ταύτης, ἀπειλέοντός τε τοῦ Περίανδρου τοῖσι δεξαμένοισι καὶ ἐξέργειν κελεύοντος· ἀπελαυνόμενος δʼ ἂν ἤιε ἐπʼ ἑτέρην τῶν ἑταίρων· οἳ δὲ ἅτε Περιάνδρου ἐόντα παῖδα καίπερ δειμαίνοντες ὅμως ἐδέκοντο. 3.52. τέλος δὲ ὁ Περίανδρος κήρυγμα ἐποιήσατο, ὃς ἂν ἢ οἰκίοισι ὑποδέξηταί μιν ἢ προσδιαλεχθῇ, ἱρὴν ζημίην τοῦτον τῷ Ἀπόλλωνι ὀφείλειν, ὅσην δὴ εἴπας. πρὸς ὦν δὴ τοῦτο τὸ κήρυγμα οὔτε τίς οἱ διαλέγεσθαι οὔτε οἰκίοισι δέκεσθαι ἤθελε· πρὸς δὲ οὐδὲ αὐτὸς ἐκεῖνος ἐδικαίου πειρᾶσθαι ἀπειρημένου, ἀλλὰ διακαρτερέων ἐν τῇσι στοῇσι ἐκαλινδέετο. τετάρτῃ δὲ ἡμέρῃ ἰδών μιν ὁ Περίανδρος ἀλουσίῃσί τε καὶ ἀσιτίῃσι συμπεπτωκότα οἴκτειρε· ὑπεὶς δὲ τῆς ὀργῆς ἤιε ἆσσον καὶ ἔλεγε “ὦ παῖ, κότερα τούτων αἱρετώτερα ἐστί, ταῦτα τὸ νῦν ἔχων πρήσσεις, ἢ τὴν τυραννίδα καὶ τὰ ἀγαθὰ τὰ νῦν ἐγὼ ἔχω, ταῦτα ἐόντα τῷ πατρὶ ἐπιτήδεον παραλαμβάνειν, ὃς ἐὼν ἐμός τε παῖς καὶ Κορίνθου τῆς εὐδαίμονος βασιλεὺς ἀλήτην βίον εἵλευ, ἀντιστατέων τε καὶ ὀργῇ χρεώμενος ἐς τόν σε ἥκιστα ἐχρῆν. εἰ γάρ τις συμφορὴ ἐν αὐτοῖσι γέγονε, ἐξ ἧς ὑποψίην ἐς ἐμὲ ἔχεις, ἐμοί τε αὕτη γέγονε καὶ ἐγὼ αὐτῆς τὸ πλεῦν μέτοχος εἰμί, ὅσῳ αὐτός σφεα ἐξεργασάμην. σὺ δὲ μαθὼν ὅσῳ φθονέεσθαι κρέσσον ἐστὶ ἢ οἰκτείρεσθαι, ἅμα τε ὁκοῖόν τι ἐς τοὺς τοκέας καὶ ἐς τοὺς κρέσσονας τεθυμῶσθαι, ἄπιθι ἐς τὰ οἰκία.” Περίανδρος μὲν τούτοισι αὐτὸν κατελάμβανε· ὁ δὲ ἄλλο μὲν οὐδὲν ἀμείβεται τὸν πατέρα, ἔφη δέ μιν ἱρὴν ζημίην ὀφείλειν τῷ θεῷ ἑωυτῷ ἐς λόγους ἀπικόμενον. μαθὼν δὲ ὁ Περίανδρος ὡς ἄπορόν τι τὸ κακὸν εἴη τοῦ παιδὸς καὶ ἀνίκητον, ἐξ ὀφθαλμῶν μιν ἀποπέμπεται στείλας πλοῖον ἐς Κέρκυραν· ἐπεκράτεε γὰρ καὶ ταύτης· ἀποστείλας δὲ τοῦτον ὁ Περίανδρος ἐστρατεύετο ἐπὶ τὸν πενθερὸν Προκλέα ὡς τῶν παρεόντων οἱ πρηγμάτων ἐόντα αἰτιώτατον, καὶ εἷλε μὲν τὴν Ἐπίδαυρον, εἷλε δὲ αὐτὸν Προκλέα καὶ ἐζώγρησε. 3.53. ἐπεὶ δὲ τοῦ χρόνου προβαίνοντος ὅ τε Περίανδρος παρηβήκεε καὶ συνεγινώσκετο ἑωυτῷ οὐκέτι εἶναι δυνατὸς τὰ πρήγματα ἐπορᾶν τε καὶ διέπειν, πέμψας ἐς τὴν Κέρκυραν ἀπεκάλεε τὸν Λυκόφρονα ἐπὶ τὴν τυραννίδα· ἐν γὰρ δὴ τῷ πρεσβυτέρῳ τῶν παίδων οὔκων ἐνώρα, ἀλλά οἱ κατεφαίνετο εἶναι νωθέστερος. ὁ δὲ Λυκόφρων οὐδὲ ἀνακρίσιος ἠξίωσε τὸν φέροντα τὴν ἀγγελίην. Περίανδρος δὲ περιεχόμενος τοῦ νεηνίεω δεύτερα ἀπέστειλε ἐπʼ αὐτὸν τὴν ἀδελφεήν, ἑωυτοῦ δὲ θυγατέρα, δοκέων μιν μάλιστα ταύτῃ ἂν πείθεσθαι. ἀπικομένης δὲ ταύτης καὶ λεγούσης, “ὦ παῖ, βούλεαι τήν τε τυραννίδα ἐς ἄλλους πεσεῖν καὶ τὸν οἶκον τοῦ πατρὸς διαφορηθέντα μᾶλλον ἢ αὐτός σφεα ἀπελθὼν ἔχειν; ἄπιθι ἐς τὰ οἰκία, παῦσαι σεωυτὸν ζημιῶν. φιλοτιμίη κτῆμα σκαιόν. μὴ τῷ κακῷ τὸ κακὸν ἰῶ. πολλοὶ τῶν δικαίων τὰ ἐπιεικέστερα προτιθεῖσι, πολλοὶ δὲ ἤδη τὰ μητρώια διζήμενοι τὰ πατρώια ἀπέβαλον. τυραννὶς χρῆμα σφαλερόν, πολλοὶ δὲ αὐτῆς ἐρασταί εἰσι, ὁ δὲ γέρων τε ἤδη καὶ παρηβηκώς· μὴ δῷς τὰ σεωυτοῦ ἀγαθὰ ἄλλοισι.” ἣ μὲν δὴ τὰ ἐπαγωγότατα διδαχθεῖσα ὑπὸ τοῦ πατρὸς ἔλεγε πρὸς αὐτόν· ὁ δὲ ὑποκρινάμενος ἔφη οὐδαμὰ ἥξειν ἐς Κόρινθον, ἔστʼ ἂν πυνθάνηται περιεόντα τὸν πατέρα. ἀπαγγειλάσης δὲ ταύτης ταῦτα, τὸ τρίτον Περίανδρος κήρυκα πέμπει βουλόμενος αὐτὸς μὲν ἐς Κέρκυραν ἥκειν, ἐκεῖνον δὲ ἐκέλευε ἐς Κόρινθον ἀπικόμενον διάδοχον γίνεσθαι τῆς τυραννίδος. καταινέσαντος δὲ ἐπὶ τούτοισι τοῦ παιδός, ὁ μὲν Περίανδρος ἐστέλλετο ἐς τὴν Κέρκυραν, ὁ δὲ παῖς οἱ ἐς τὴν Κόρινθον. μαθόντες δὲ οἱ Κερκυραῖοι τούτων ἕκαστα, ἵνα μή σφι Περίἀνδρός ἐς τὴν χώρην ἀπίκηται, κτείνουσι τὸν νεηνίσκον. ἀντὶ τούτων μὲν Περίανδρος Κερκυραίους ἐτιμωρέετο.
3.80. ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.” 3.81. Ὀτάνης μὲν δὴ ταύτην γνώμην ἐσέφερε· Μεγάβυζος δὲ ὀλιγαρχίῃ ἐκέλευε ἐπιτρέπειν, λέγων τάδε. “τὰ μὲν Ὀτάνης εἶπε τυραννίδα παύων, λελέχθω κἀμοὶ ταῦτα, τὰ δʼ ἐς τὸ πλῆθος ἄνωγε φέρειν τὸ κράτος, γνώμης τῆς ἀρίστης ἡμάρτηκε· ὁμίλου γὰρ ἀχρηίου οὐδέν ἐστι ἀξυνετώτερον οὐδὲ ὑβριστότερον. καίτοι τυράννου ὕβριν φεύγοντας ἄνδρας ἐς δήμου ἀκολάστου ὕβριν πεσεῖν ἐστὶ οὐδαμῶς ἀνασχετόν. ὃ μὲν γὰρ εἴ τι ποιέει, γινώσκων ποιέει, τῷ δὲ οὐδὲ γινώσκειν ἔνι· κῶς γὰρ ἂν γινώσκοι ὃς οὔτʼ ἐδιδάχθη οὔτε εἶδε καλὸν οὐδὲν οἰκήιον, 1 ὠθέει τε ἐμπεσὼν τὰ πρήγματα ἄνευ νόου, χειμάρρῳ ποταμῷ εἴκελος; δήμῳ μέν νυν, οἳ Πέρσῃσι κακὸν νοέουσι, οὗτοι χράσθων, ἡμεῖς δὲ ἀνδρῶν τῶν ἀρίστων ἐπιλέξαντες ὁμιλίην τούτοισι περιθέωμεν τὸ κράτος· ἐν γὰρ δὴ τούτοισι καὶ αὐτοὶ ἐνεσόμεθα· ἀρίστων δὲ ἀνδρῶν οἰκὸς ἄριστα βουλεύματα γίνεσθαι.” 3.82. Μεγάβυζος μὲν δὴ ταύτην γνώμην ἐσέφερε· τρίτος δὲ Δαρεῖος ἀπεδείκνυτο γνώμην, λέγων “ἐμοὶ δὲ τὰ μὲν εἶπε Μεγάβυζος ἐς τὸ πλῆθος ἔχοντα δοκέει ὀρθῶς λέξαι, τὰ δὲ ἐς ὀλιγαρχίην οὐκ ὀρθῶς. τριῶν γὰρ προκειμένων καὶ πάντων τῷ λόγῳ ἀρίστων ἐόντων, δήμου τε ἀρίστου καὶ ὀλιγαρχίης καὶ μουνάρχου, πολλῷ τοῦτο προέχειν λέγω. ἀνδρὸς γὰρ ἑνὸς τοῦ ἀρίστου οὐδὲν ἄμεινον ἂν φανείη· γνώμῃ γὰρ τοιαύτῃ χρεώμενος ἐπιτροπεύοι ἂν ἀμωμήτως τοῦ πλήθεος, σιγῷτό τε ἂν βουλεύματα ἐπὶ δυσμενέας ἄνδρας οὕτω μάλιστα. ἐν δὲ ὀλιγαρχίῃ πολλοῖσι ἀρετὴν ἐπασκέουσι ἐς τὸ κοινὸν ἔχθεα ἴδια ἰσχυρὰ φιλέει ἐγγίνεσθαι· αὐτὸς γὰρ ἕκαστος βουλόμενος κορυφαῖος εἶναι γνώμῃσί τε νικᾶν ἐς ἔχθεα μεγάλα ἀλλήλοισι ἀπικνέονται, ἐξ ὧν στάσιες ἐγγίνονται, ἐκ δὲ τῶν στασίων φόνος· ἐκ δὲ τοῦ φόνου ἀπέβη ἐς μουναρχίην, καὶ ἐν τούτῳ διέδεξε ὅσῳ ἐστὶ τοῦτο ἄριστον. δήμου τε αὖ ἄρχοντος ἀδύνατα μὴ οὐ κακότητα ἐγγίνεσθαι· κακότητος τοίνυν ἐγγινομένης ἐς τὰ κοινὰ ἔχθεα μὲν οὐκ ἐγγίνεται τοῖσι κακοῖσι, φιλίαι δὲ ἰσχυραί· οἱ γὰρ κακοῦντες τὰ κοινὰ συγκύψαντες ποιεῦσι. τοῦτο δὲ τοιοῦτο γίνεται ἐς ὃ ἂν προστάς τις τοῦ δήμου τοὺς τοιούτους παύσῃ. ἐκ δὲ αὐτῶν θωμάζεται οὗτος δὴ ὑπὸ τοῦ δήμου, θωμαζόμενος δὲ ἀνʼ ὦν ἐφάνη μούναρχος ἐών, καὶ ἐν τούτῳ δηλοῖ καὶ οὗτος ὡς ἡ μουναρχίη κράτιστον. ἑνὶ δὲ ἔπεϊ πάντα συλλαβόντα εἰπεῖν, κόθεν ἡμῖν ἡ ἐλευθερίη ἐγένετο καὶ τεῦ δόντος; κότερα παρὰ τοῦ δήμου ἢ ὀλιγαρχίης ἢ μουνάρχου; ἔχω τοίνυν γνώμην ἡμέας ἐλευθερωθέντας διὰ ἕνα ἄνδρα τὸ τοιοῦτο περιστέλλειν, χωρίς τε τούτου πατρίους νόμους μὴ λύειν ἔχοντας εὖ· οὐ γὰρ ἄμεινον.”
4.13. ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι.
4.78. οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80. ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι.
5.3. Θρηίκων δὲ ἔθνος μέγιστον ἐστὶ μετά γε Ἰνδοὺς πάντων ἀνθρώπων· εἰ δὲ ὑπʼ ἑνὸς ἄρχοιτο ἢ φρονέοι κατὰ τὠυτό, ἄμαχόν τʼ ἂν εἴη καὶ πολλῷ κράτιστον πάντων ἐθνέων κατὰ γνώμην τὴν ἐμήν. ἀλλὰ γὰρ τοῦτο ἄπορόν σφι καὶ ἀμήχανον μή κοτε ἐγγένηται, εἰσὶ δὴ κατὰ τοῦτο ἀσθενέες. οὐνόματα δʼ ἔχουσι πολλὰ κατὰ χώρας ἕκαστοι, νόμοισι δὲ οὗτοι παραπλησίοισι πάντες χρέωνται κατὰ πάντα, πλὴν Γετέων καὶ Τραυσῶν καὶ τῶν κατύπερθε Κρηστωναίων οἰκεόντων.
5.66. Ἀθῆναι, ἐοῦσαι καὶ πρὶν μεγάλαι, τότε ἀπαλλαχθεῖσαι τυράννων ἐγίνοντο μέζονες· ἐν δὲ αὐτῇσι δύο ἄνδρες ἐδυνάστευον, Κλεισθένης τε ἀνὴρ Ἀλκμεωνίδης, ὅς περ δὴ λόγον ἔχει τὴν Πυθίην ἀναπεῖσαι, καὶ Ἰσαγόρης Τισάνδρου οἰκίης μὲν ἐὼν δοκίμου, ἀτὰρ τὰ ἀνέκαθεν οὐκ ἔχω φράσαι· θύουσι δὲ οἱ συγγενέες αὐτοῦ Διὶ Καρίῳ. οὗτοι οἱ ἄνδρες ἐστασίασαν περὶ δυνάμιος, ἑσσούμενος δὲ ὁ Κλεισθένης τὸν δῆμον προσεταιρίζεται. μετὰ δὲ τετραφύλους ἐόντας Ἀθηναίους δεκαφύλους ἐποίησε, τῶν Ἴωνος παίδων Γελέοντος καὶ Αἰγικόρεος καὶ Ἀργάδεω καὶ Ὅπλητος ἀπαλλάξας τὰς ἐπωνυμίας, ἐξευρὼν δὲ ἑτέρων ἡρώων ἐπωνυμίας ἐπιχωρίων, πάρεξ Αἴαντος· τοῦτον δὲ ἅτε ἀστυγείτονα καὶ σύμμαχον, ξεῖνον ἐόντα προσέθετο.
5.78. Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι.
5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
6.132. μετὰ δὲ τὸ ἐν Μαραθῶνι τρῶμα γενόμενον Μιλτιάδης, καὶ πρότερον εὐδοκιμέων παρὰ Ἀθηναίοισι, τότε μᾶλλον αὔξετο. αἰτήσας δὲ νέας ἑβδομήκοντα καὶ στρατιήν τε καὶ χρήματα Ἀθηναίους, οὐ φράσας σφι ἐπʼ ἣν ἐπιστρατεύσεται χώρην, ἀλλὰ φὰς αὐτοὺς καταπλουτιεῖν ἤν οἱ ἕπωνται· ἐπὶ γὰρ χώρην τοιαύτην δή τινα ἄξειν ὅθεν χρυσὸν εὐπετέως ἄφθονον οἴσονται· λέγων τοιαῦτα αἴτεε τὰς νέας. Ἀθηναῖοι δὲ τούτοισι ἐπαερθέντες παρέδοσαν.
6.135. Μιλτιάδης μέν νυν φλαύρως ἔχων ἀπέπλεε ὀπίσω, οὔτε χρήματα Ἀθηναίοισι ἄγων οὔτε Πάρον προσκτησάμενος, ἀλλὰ πολιορκήσας τε ἓξ καὶ εἴκοσι ἡμέρας καὶ δηιώσας τὴν νῆσον. Πάριοι δὲ πυθόμενοι ὡς ἡ ὑποζάκορος τῶν θεῶν Τιμὼ Μιλτιάδῃ κατηγήσατο, βουλόμενοί μιν ἀντὶ τούτων τιμωρήσασθαι, θεοπρόπους πέμπουσι ἐς Δελφούς ὥς σφεας ἡσυχίη τῆς πολιορκίης ἔσχε· ἔπεμπον δὲ ἐπειρησομένους εἰ καταχρήσωνται τὴν ὑποζάκορον τῶν θεῶν τὴν ἐξηγησαμένην τοῖσι ἐχθροῖσι τῆς πατρίδος ἅλωσιν καὶ τὰ ἐς ἔρσενα γόνον ἄρρητα ἱρὰ ἐκφήνασαν Μιλτιάδῃ. ἡ δὲ Πυθίη οὐκ ἔα, φᾶσα οὐ Τιμοῦν εἶναι τὴν αἰτίην τούτων, ἀλλὰ δεῖν γὰρ Μιλτιάδεα τελευτᾶν μὴ εὖ, φανῆναί οἱ τῶν κακῶν κατηγεμόνα.
7.19. ὁρμημένῳ δὲ Ξέρξῃ στρατηλατέειν μετὰ ταῦτα τρίτη ὄψις ἐν τῷ ὕπνῳ ἐγένετο, τὴν οἱ Μάγοι ἔκριναν ἀκούσαντες φέρειν τε ἐπὶ πᾶσαν γῆν δουλεύσειν τέ οἱ πάντας ἀνθρώπους. ἡ δὲ ὄψις ἦν ἥδε· ἐδόκεε ὁ Ξέρξης ἐστεφανῶσθαι ἐλαίης θαλλῷ, ἀπὸ δὲ τῆς ἐλαίης τοὺς κλάδους γῆν πᾶσαν ἐπισχεῖν, μετὰ δὲ ἀφανισθῆναι περὶ τῇ κεφαλῇ κείμενον τὸν στέφανον. κρινάντων δὲ ταῦτα τῶν Μάγων, Περσέων τε τῶν συλλεχθέντων αὐτίκα πᾶς ἀνὴρ ἐς τὴν ἀρχὴν ἑωυτοῦ ἀπελάσας εἶχε προθυμίην πᾶσαν ἐπὶ τοῖσι εἰρημένοισι, θέλων αὐτὸς ἕκαστος τὰ προκείμενα δῶρα λαβεῖν, καὶ Ξέρξης τοῦ στρατοῦ οὕτω ἐπάγερσιν ποιέεται, χῶρον πάντα ἐρευνῶν τῆς ἠπείρου.
7.142. ταῦτα σφι ἠπιώτερα γὰρ τῶν προτέρων καὶ ἦν καὶ ἐδόκεε εἶναι, συγγραψάμενοι ἀπαλλάσσοντο ἐς τὰς Ἀθήνας. ὡς δὲ ἀπελθόντες οἱ θεοπρόποι ἀπήγγελλον ἐς τὸν δῆμον, γνῶμαι καὶ ἄλλαι πολλαὶ γίνονται διζημένων τὸ μαντήιον καὶ αἵδε συνεστηκυῖαι μάλιστα. τῶν πρεσβυτέρων ἔλεγον μετεξέτεροι δοκέειν σφίσι τὸν θεὸν τὴν ἀκρόπολιν χρῆσαι περιέσεσθαι. ἡ γὰρ ἀκρόπολις τὸ πάλαι τῶν Ἀθηναίων ῥηχῷ ἐπέφρακτο. οἳ μὲν δὴ κατὰ τὸν φραγμὸν συνεβάλλοντο τοῦτο τὸ ξύλινον τεῖχος εἶναι, οἳ δʼ αὖ ἔλεγον τὰς νέας σημαίνειν τὸν θεόν, καὶ ταύτας παραρτέεσθαι ἐκέλευον τὰ ἄλλα ἀπέντας. τοὺς ὦν δὴ τὰς νέας λέγοντας εἶναι τὸ ξύλινον τεῖχος ἔσφαλλε τὰ δύο τὰ τελευταῖα ῥηθέντα ὑπὸ τῆς Πυθίης, ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. κατὰ ταῦτα τὰ ἔπεα συνεχέοντο αἱ γνῶμαι τῶν φαμένων τὰς νέας τὸ ξύλινον τεῖχος εἶναι· οἱ γὰρ χρησμολόγοι ταύτῃ ταῦτα ἐλάμβανον, ὡς ἀμφὶ Σαλαμῖνα δεῖ σφεας ἑσσωθῆναι ναυμαχίην παρασκευασαμένους. 7.143. ἦν δὲ τῶν τις Ἀθηναίων ἀνὴρ ἐς πρώτους νεωστὶ παριών, τῷ οὔνομα μὲν ἦν Θεμιστοκλέης, παῖς δὲ Νεοκλέος ἐκαλέετο. οὗτος ὡνὴρ οὐκ ἔφη πᾶν ὀρθῶς τοὺς χρησμολόγους συμβάλλεσθαι, λέγων τοιάδε· εἰ ἐς Ἀθηναίους εἶχε τὸ ἔπος εἰρημένον ἐόντως, οὐκ ἂν οὕτω μιν δοκέειν ἠπίως χρησθῆναι, ἀλλὰ ὧδε “ὦ σχετλίη Σαλαμίσ” ἀντὶ τοῦ “ὦ θείη Σαλαμίς,” εἴ πέρ γε ἔμελλον οἱ οἰκήτορες ἀμφʼ αὐτῇ τελευτήσειν· ἀλλὰ γὰρ ἐς τοὺς πολεμίους τῷ θεῷ εἰρῆσθαι τὸ χρηστήριον συλλαμβάνοντι κατὰ τὸ ὀρθόν, ἀλλʼ οὐκ ἐς Ἀθηναίους· παρασκευάζεσθαι ὦν αὐτοὺς ὡς ναυμαχήσοντας συνεβούλευε, ὡς τούτου ἐόντος τοῦ ξυλίνου τείχεος. ταύτῃ Θεμιστοκλέος ἀποφαινομένου Ἀθηναῖοι ταῦτα σφίσι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ ἔων ναυμαχίην ἀρτέεσθαι, τὸ δὲ σύμπαν εἰπεῖν οὐδὲ χεῖρας ἀνταείρεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν ἄλλην τινὰ οἰκίζειν. 7.144. ἑτέρη τε Θεμιστοκλέι γνώμη ἔμπροσθε ταύτης ἐς καιρὸν ἠρίστευσε, ὅτε Ἀθηναίοισι γενομένων χρημάτων μεγάλων ἐν τῷ κοινῷ, τὰ ἐκ τῶν μετάλλων σφι προσῆλθε τῶν ἀπὸ Λαυρείου, ἔμελλον λάξεσθαι ὀρχηδὸν ἕκαστος δέκα δραχμάς· τότε Θεμιστοκλέης ἀνέγνωσε Ἀθηναίους τῆς διαιρέσιος ταύτης παυσαμένους νέας τούτων τῶν χρημάτων ποιήσασθαι διηκοσίας ἐς τὸν πόλεμον, τὸν πρὸς Αἰγινήτας λέγων. οὗτος γὰρ ὁ πόλεμος συστὰς ἔσωσε ἐς τὸ τότε τὴν Ἑλλάδα, ἀναγκάσας θαλασσίους γενέσθαι Ἀθηναίους. αἳ δὲ ἐς τὸ μὲν ἐποιήθησαν οὐκ ἐχρήσθησαν, ἐς δέον δὲ οὕτω τῇ Ἑλλάδι ἐγένοντο. αὗταί τε δὴ αἱ νέες τοῖσι Ἀθηναίοισι προποιηθεῖσαι ὑπῆρχον, ἑτέρας τε ἔδεε προσναυπηγέεσθαι. ἔδοξέ τέ σφι μετὰ τὸ χρηστήριον βουλευομένοισι ἐπιόντα ἐπὶ τὴν Ἑλλάδα τὸν βάρβαρον δέκεσθαι τῇσι νηυσὶ πανδημεί, τῷ θεῷ πειθομένους, ἅμα Ἑλλήνων τοῖσι βουλομένοισι.
8.65. ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.
9.78. ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” 9.79. ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.”''. None | 1.8. This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " '
1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases.
2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2.171.2. Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.50. For after killing his own wife Melissa, Periander suffered yet another calamity on top of what he had already suffered. He had two sons by Melissa, one seventeen and one eighteen years old. ,Their mother's father, Procles, the sovereign of Epidaurus, sent for the boys and treated them affectionately, as was natural, seeing that they were his own daughter's sons. When they left him, he said as he sent them forth: ,“Do you know, boys, who killed your mother?” The elder of them paid no attention to these words; but the younger, whose name was Lycophron, was struck with such horror when he heard them that when he came to Corinth he would not speak to his father, his mother's murderer, nor would he answer him when addressed nor reply to his questions. At last Periander was so angry that he drove the boy from his house. " '3.51. Having driven this one away, he asked the elder son what their grandfather had said to them. The boy told him that Procles had treated them kindly, but did not mention what he had said at parting; for he had paid no attention. Periander said that by no means could Procles not have dropped some hint, and interrogated him persistently; ,until the boy remembered, and told him. And Periander, comprehending, and wishing to show no weakness, sent a message to those with whom his banished son was living and forbade them to keep him. ,So when the boy, driven out, would go to another house, he would be driven from this also, since Periander threatened all who received him and ordered them to shut him out; so when driven forth, he would go to some other house of his friends, and they, although he was the son of Periander, and although they were afraid, nonetheless took him in. ' "3.52. In the end Periander made a proclamation, that whoever sheltered the boy in his house or spoke to him, would owe a fine to Apollo, and he set the amount. ,In view of this proclamation no one wished to address or receive the boy into his house; and besides, the boy himself did not think it right to attempt what was forbidden, but accepting it slept in the open. ,On the fourth day, when Periander saw him starved and unwashed, he took pity on him, and his anger being softened, he came near and said: “My son, which is preferable—to follow your present way of life, or by being well-disposed toward your father to inherit my power and the goods which I now possess? ,Though my son and a prince of prosperous Corinth, you prefer the life of a vagrant, by opposing and being angry with me with whom you least ought to be. For if something has happened as a result of which you have a suspicion about me, it has happened to my disadvantage and I bear the brunt of it, inasmuch as I am the cause. ,But bearing in mind how much better it is to be envied than to be pitied, and at the same time what sort of thing it is to be angry with your parents and with those that are stronger than you, come back to the house.” ,With these words Periander tried to move his son, but he said nothing else to his father, only told him that because he had conversed with him he owed the fine to Apollo. When Periander saw that his son's stubbornness could not be got around or overcome, he sent him away out of his sight in a ship to Corcyra ; for Corcyra too was subject to him. ,And when he had sent him away, he sent an army against Procles his father-in-law, since he was most to blame for his present troubles; and he took Epidaurus, captured Procles, and imprisoned him. " "3.53. As time went on, Periander, now grown past his prime and aware that he could no longer oversee and direct all his affairs, sent to Corcyra inviting Lycophron to be sovereign; for he saw no hope in his eldest son, who seemed to him to be slow-witted. ,Lycophron did not dignify the invitation with a reply. Then Periander, pressing the young man, sent to him (as the next best way) his daughter, the boy's sister, thinking that he would listen to her. ,She came and said, “Child, would you want the power to fall to others, and our father's house destroyed, rather than to return and have it yourself? Come home and stop punishing yourself. ,Pride is an unhappy possession. Do not cure evil by evil. Many place the more becoming thing before the just; and many pursuing their mother's business have lost their father's. Power is a slippery thing; many want it, and our father is now old and past his prime; do not lose what is yours to others.” ,So she spoke communicating their father's inducements. But he answered that he would never come to Corinth as long as he knew his father was alive. ,When she brought this answer back, Periander sent a third messenger, through whom he proposed that he should go to Corcyra, and that the boy should return to Corinth and be the heir of his power. ,The son consented to this; Periander got ready to go to Corcyra and Lycophron to go to Corinth ; but when the Corcyraeans learned of all these matters, they put the young man to death so that Periander would not come to their country. It was for this that Periander desired vengeance on the Corcyraeans. " '
3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” ' "3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” " "
4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " "
4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. " '
5.3. The Thracians are the biggest nation in the world, next to the Indians. If they were under one ruler, or united, they would, in my judgment, be invincible and the strongest nation on earth. Since, however, there is no way or means to bring this about, they are weak. ,The Thracians have many names, each tribe according to its region, but they are very similar in all their customs, save the Getae, the Trausi, and those who dwell above the Crestonaeans.
5.66. Athens, which had been great before, now grew even greater when her tyrants had been removed. The two principal holders of power were Cleisthenes an Alcmaeonid, who was reputed to have bribed the Pythian priestess, and Isagoras son of Tisandrus, a man of a notable house but his lineage I cannot say. His kinsfolk, at any rate, sacrifice to Zeus of Caria. ,These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally.
5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself.
5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request.' "
6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. " '
7.19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent.
7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle:
8.65.1. Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, " "
8.65. Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " "
9.78. There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” " '9.79. This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” '". None
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25. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • initiation • initiation ritual
Found in books: Despotis and Lohr (2022) 221; Edmonds (2004) 206
23b. τῷ ἐμῷ ὀνόματι, ἐμὲ παράδειγμα ποιούμενος, ὥσπερ ἂν εἰ εἴποι ὅτι οὗτος ὑμῶν, ὦ ἄνθρωποι, σοφώτατός ἐστιν, ὅστις ὥσπερ Σωκράτης ἔγνωκεν ὅτι οὐδενὸς ἄξιός ἐστι τῇ ἀληθείᾳ πρὸς σοφίαν. ταῦτʼ οὖν ἐγὼ μὲν ἔτι καὶ νῦν περιιὼν ζητῶ καὶ ἐρευνῶ κατὰ τὸν θεὸν καὶ τῶν ἀστῶν καὶ ξένων ἄν τινα οἴωμαι σοφὸν εἶναι· καὶ ἐπειδάν μοι μὴ δοκῇ, τῷ θεῷ βοηθῶν ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός. καὶ ὑπὸ ταύτης τῆς ἀσχολίας οὔτε τι τῶν τῆς πόλεως πρᾶξαί μοι σχολὴ γέγονεν ἄξιον λόγου οὔτε τῶν οἰκείων, ἀλλʼ ἐν''. None | 23b. and makes me an example, as if he were to say: This one of you, O human beings, is wisest, who, like Socrates, recognizes that he is in truth of no account in respect to wisdom. Therefore I am still even now going about and searching and investigating at the god’s behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise. And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own, but am in vast poverty''. None |
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26. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiators • Orphic, initiation rituals • initiate • initiates • initiation rites • initiation, initiatory rites
Found in books: Bernabe et al (2013) 396; Ebrey and Kraut (2022) 257; Petrovic and Petrovic (2016) 260; de Jáuregui (2010) 90; Álvarez (2019) 36
400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.''. None | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.''. None |
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27. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • initiates • initiation • initiation ritual • institution
Found in books: Athanassaki and Titchener (2022) 142; Bull Lied and Turner (2011) 392; Edmonds (2004) 198, 200, 201, 202, 205, 206, 207, 216; de Jáuregui et al. (2011) 180
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'525a. ἐπιορκιῶν καὶ ἀδικίας, ΣΩ. ἃ ἑκάστη ἡ πρᾶξις αὐτοῦ ἐξωμόρξατο εἰς τὴν ψυχήν, καὶ πάντα σκολιὰ ὑπὸ ψεύδους καὶ ἀλαζονείας καὶ οὐδὲν εὐθὺ διὰ τὸ ἄνευ ἀληθείας τεθράφθαι· καὶ ὑπὸ ἐξουσίας καὶ τρυφῆς καὶ ὕβρεως καὶ ἀκρατίας τῶν πράξεων ἀσυμμετρίας τε καὶ αἰσχρότητος γέμουσαν τὴν ψυχὴν εἶδεν· ἰδὼν δὲ ἀτίμως ταύτην ἀπέπεμψεν εὐθὺ τῆς φρουρᾶς, οἷ μέλλει ἐλθοῦσα ἀνατλῆναι τὰ προσήκοντα πάθη. '. None | 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,'525a. where every act has left its smirch upon his soul, where all is awry through falsehood and imposture, and nothing straight because of a nurture that knew not truth: or, as the result of an unbridled course of fastidiousness, insolence, and incontinence, he finds the soul full fraught with disproportion and ugliness. Beholding this he sends it away in dishonor straight to the place of custody, where on its arrival it is to endure the sufferings that are fitting. '. None |
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28. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • Orphic initiation • Orphic, initiation rituals • Pindar, on death and initiation • Plato, on mystery initiations • Plutarch, on mystery initiations • initiate • initiates • initiation • initiation rites • initiation ritual • initiation, initiatory rites • mystery initiations • mystic initiation, anxiety in • mystic initiation, transition to joy in
Found in books: Bernabe et al (2013) 146, 393, 394, 396; Bull Lied and Turner (2011) 4; Ebrey and Kraut (2022) 257; Edmonds (2004) 206; Petrovic and Petrovic (2016) 260; Riess (2012) 192; Seaford (2018) 371; Tor (2017) 269, 270; Waldner et al (2016) 39; de Jáuregui et al. (2011) 172, 283
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 . 69c. κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι 80e. ἄνθρωποι; πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία, ἀλλὰ πολλῷ μᾶλλον ὧδ’ ἔχει: ἐὰν μὲν καθαρὰ ἀπαλλάττηται, μηδὲν τοῦ σώματος συνεφέλκουσα, ἅτε οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ φεύγουσα αὐτὸ καὶ συνηθροισμένη αὐτὴ εἰς ἑαυτήν, ἅτε μελετῶσα ἀεὶ τοῦτο — τὸ δὲ οὐδὲν ἄλλο ἐστὶν ἢ ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι 81a. τεθνάναι μελετῶσα ῥᾳδίως: ἢ οὐ τοῦτ’ ἂν εἴη μελέτη θανάτου; ΦΑΙΔ. παντάπασί γε. /οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀιδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον, οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα; οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; οὕτω νὴ Δία, ἔφη ὁ Κέβης . 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν''. None | 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, 69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ; 80e. Far from it, dear Cebes and Simmias, but the truth is much rather this—if it departs pure, dragging with it nothing of the body, because it never willingly associated with the body in life, but avoided it and gathered itself into itself alone, since this has always been its constant study—but this means nothing else than that it pursued philosophy rightly and 81a. really practiced being in a state of death: or is not this the practice of death? Phaedo. By all means. Then if it is in such a condition, it goes away into that which is like itself, into the invisible, divine, immortal, and wise, and when it arrives there it is happy, freed from error and folly and fear and fierce loves and all the other human ills, and as the initiated say, lives in truth through all after time with the gods. Is this our belief, Cebes, or not? Assuredly, said Cebes. But, I think, 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time,''. None |
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29. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • Initiation, Philosophical • Plutarch, on mystery initiations • hearth-initiate • initiate • initiation • initiation (epopteia, ἐποπτεία)/mystagogy (mustagôgia, μυσταγωγία; teletê, τελετή) • initiation rites • initiation, initiatory rites • mystery initiations • mystic initiation • mystic initiation, disorientation in • mystic initiation, isolation of initiand • mystic initiation, transition to joy in
Found in books: Belayche and Massa (2021) 10; Bernabe et al (2013) 391, 396; Bull Lied and Turner (2011) 387; Corrigan and Rasimus (2013) 549; Ebrey and Kraut (2022) 257; Parker (2005) 14; Seaford (2018) 175, 221, 375; Tor (2017) 268; d, Hoine and Martijn (2017) 229, 231
247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν' 250c. μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. 251a. οὐδʼ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων· ὁ δὲ ἀρτιτελής, ὁ τῶν τότε πολυθεάμων, ὅταν θεοειδὲς πρόσωπον ἴδῃ κάλλος εὖ μεμιμημένον ἤ τινα σώματος ἰδέαν, πρῶτον μὲν ἔφριξε καί τι τῶν τότε ὑπῆλθεν αὐτὸν δειμάτων, εἶτα προσορῶν ὡς θεὸν σέβεται, καὶ εἰ μὴ ἐδεδίει τὴν τῆς σφόδρα μανίας δόξαν, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ τοῖς παιδικοῖς. ἰδόντα δʼ αὐτὸν οἷον ἐκ τῆς φρίκης μεταβολή τε 265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, '. None | 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet,' 250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, 251a. he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; 265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat '. None |
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30. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiators • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • initiates, hope of the initiates • initiation • initiation rites • initiations • initiations (private cults) • initiations, fees for • knowledge, acquired in the initiation • myth and repeat initiation? • private initiators
Found in books: Blidstein (2017) 29; Ebrey and Kraut (2022) 257; Edmonds (2004) 201; Parker (2005) 120, 121, 325, 361; de Jáuregui (2010) 235, 343, 360; de Jáuregui et al. (2011) 10, 14, 278; Álvarez (2019) 80, 130
363d. ἤδη διάγειν μεθύοντας, ἡγησάμενοι κάλλιστον ἀρετῆς μισθὸν μέθην αἰώνιον. οἱ δʼ ἔτι τούτων μακροτέρους ἀποτείνουσιν μισθοὺς παρὰ θεῶν· παῖδας γὰρ παίδων φασὶ καὶ γένος κατόπισθεν λείπεσθαι τοῦ ὁσίου καὶ εὐόρκου. ταῦτα δὴ καὶ ἄλλα τοιαῦτα ἐγκωμιάζουσιν δικαιοσύνην· τοὺς δὲ ἀνοσίους αὖ καὶ ἀδίκους εἰς πηλόν τινα κατορύττουσιν ἐν Ἅιδου καὶ κοσκίνῳ ὕδωρ ἀναγκάζουσι φέρειν, ἔτι τε ζῶντας 364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ' '. None | 363d. they entertain the time henceforth with wine, as if the fairest meed of virtue were an everlasting drunk. And others extend still further the rewards of virtue from the gods. For they say that the children’s children of the pious and oath-keeping man and his race thereafter never fail. Such and such-like are their praises of justice. But the impious and the unjust they bury in mud in the house of Hades and compel them to fetch water in a sieve, and, while they still live, 364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,' '. None |
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31. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian constitution • Orphic, see Bacchic, initiation, mystery cults, rites • causation, constituted by the One • initiate • initiation (μύησις) • initiation rites • initiation, initiatory rites
Found in books: Bernabe et al (2013) 397; Ebrey and Kraut (2022) 77, 206; Marmodoro and Prince (2015) 146; Schibli (2002) 192; de Jáuregui et al. (2011) 1
209d. ἀνθρωπίνους, καὶ εἰς Ὅμηρον ἀποβλέψας καὶ Ἡσίοδον καὶ τοὺς ἄλλους ποιητὰς τοὺς ἀγαθοὺς ζηλῶν, οἷα ἔκγονα ἑαυτῶν καταλείπουσιν, ἃ ἐκείνοις ἀθάνατον κλέος καὶ μνήμην παρέχεται αὐτὰ τοιαῦτα ὄντα· εἰ δὲ βούλει, ἔφη, οἵους Λυκοῦργος παῖδας κατελίπετο ἐν Λακεδαίμονι σωτῆρας τῆς Λακεδαίμονος καὶ ὡς ἔπος εἰπεῖν τῆς Ἑλλάδος. τίμιος δὲ παρʼ ὑμῖν καὶ Σόλων διὰ τὴν τῶν νόμων γέννησιν, καὶ ἄλλοι' 218b. Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε. '. None | 209d. merely from turning a glance upon Homer and Hesiod and all the other good poets, and envying the fine offspring they leave behind to procure them a glory immortally renewed in the memory of men. Or only look, she said, at the fine children whom Lycurgus left behind him in Lacedaemon to deliver his country and—I may almost say—the whole of Greece ; while Solon is highly esteemed among you for begetting his laws; and so are' 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. '. None |
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32. Sophocles, Ajax, 571 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Orphic initiation • gods, initiate action
Found in books: Budelmann (1999) 192; Waldner et al (2016) 33
| 571. o that he may become the comfort of their age into eternity until they come to the deep hollows of the god below . And order him that no commissioners of games, nor he who is my destroyer, should make my arms a prize for the Greeks. No, you take this for my sake, Son, my broad shield from which you have your name.''. None |
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33. Sophocles, Antigone, 152-154, 1121 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiate • mystic initiation • mystic initiation, in indigenous Australia • mystic initiation, thunder, lightning and earthquake in • mythical initiates
Found in books: Bernabe et al (2013) 48, 273; Parker (2005) 341; Seaford (2018) 335
| 152. let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!
1121. in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil''. None |
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34. Sophocles, Oedipus At Colonus, 681 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • initiation, initiatory rites
Found in books: Bernabe et al (2013) 381; Bull Lied and Turner (2011) 390
| 681. And, fed on heavenly dew, the narcissus blooms day by day with its fair clusters; it is the ancient crown of the Great Goddesses.''. None |
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35. Sophocles, Oedipus The King, 387 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiates • initiation, initiatory rites
Found in books: Bernabe et al (2013) 317; Álvarez (2019) 35
| 387. Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art!''. None |
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36. Thucydides, The History of The Peloponnesian War, 1.105, 2.15, 2.65.9, 6.28, 6.54.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, institutional settings and vocabularies • Constitution of Athens (Aristotle) • Herodotus, Constitutional Debate • Initiation • Sparta, and Athens, institutions • constitution • grain-supply, elite initiatives • initiation, iniatory rite • institution • reform,, constitutional
Found in books: Athanassaki and Titchener (2022) 142, 178; Bricault and Bonnet (2013) 138; Humphreys (2018) 558; Jouanna (2018) 20, 160; Kingsley Monti and Rood (2022) 24; Kowalzig (2007) 215; Nissinen and Uro (2008) 152; Raaflaub Ober and Wallace (2007) 6, 82; Rutter and Sparkes (2012) 196
2.65.9. ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή.
6.54.6. τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.' '. None | 2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen.
6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. ' '. None |
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37. Xenophon, Hellenica, 6.3.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • constitution • initiates • private initiators
Found in books: Athanassaki and Titchener (2022) 198; Álvarez (2019) 134
| 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.''. None |
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38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • initiates • initiation, initiatory rites • mystery initiations • private initiators
Found in books: Bernabe et al (2013) 381; Tor (2017) 255; Álvarez (2019) 103, 134
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39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation • Initiation/Rite of passage • Orphic initiation • Orphic, see Bacchic, initiation, mystery cults, rites • initiate • initiates • initiation, initiatory rites
Found in books: Bednarek (2021) 80; Bernabe et al (2013) 281, 373; Peels (2016) 234; Waldner et al (2016) 36, 43; de Jáuregui et al. (2011) 165, 180, 181, 293, 294; Álvarez (2019) 36
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation • initiation, iniatory rite • initiation, initiatory rites • institutions
Found in books: Bernabe et al (2013) 381; Nissinen and Uro (2008) 151, 152; Papadodima (2022) 14; Peels (2016) 173
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • Orphic, see Bacchic, initiation, mystery cults, rites • hearth-initiate • initiation • myth and numbers of initiates
Found in books: Belayche and Massa (2021) 9; Bull Lied and Turner (2011) 377; Parker (2005) 343; de Jáuregui et al. (2011) 3
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42. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Orphic initiation • initiation
Found in books: Iribarren and Koning (2022) 96; Waldner et al (2016) 44
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43. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • initiates • initiations (private cults)
Found in books: Parker (2005) 325; de Jáuregui et al. (2011) 9
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44. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • initiation/rites of passage
Found in books: Bull Lied and Turner (2011) 381; Henderson (2020) 238
|
45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • initiates • mythical initiates
Found in books: Parker (2005) 341; de Jáuregui et al. (2011) 180
|
46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • initiation
Found in books: Despotis and Lohr (2022) 331; Jedan (2009) 110
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47. Aeschines, Letters, 3.130 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Initiation, Initiate(s) • shark, eats initiate
Found in books: Bull Lied and Turner (2011) 378; Parker (2005) 109
| 3.130. But did not the gods forewarn us, did they not admonish us, to be on our guard, all but speaking with human voice? No city have I ever seen offered more constant protection by the gods, but more inevitably ruined by certain of its politicians. Was not that portent sufficient which appeared at the Mysteries—the death of the celebrants? In view of this did not Ameiniades warn you to be on your guard, and to send messengers to Delphi to inquire of the god what was to he done? And did not Demosthenes oppose, and say that the Pythia had gone over to Philip? Boor that he was, gorged with his feast of indulgence from you!''. None |
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48. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Initiators • Orphic, initiation rituals • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • initiates, hope of the initiates • initiations, fees for • knowledge, acquired in the initiation • music, in the Orphic initiation rituals • private initiators
Found in books: Petrovic and Petrovic (2016) 259; de Jáuregui (2010) 235; de Jáuregui et al. (2011) 275; Álvarez (2019) 131
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49. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Athenian Constitution • Cleisthenes, constitution of • Constitution of Athens (Aristotle) • Initiators • Sparta/Spartans, male initiation ceremonies • constitution • constitution,, ancestral • initiation/rites of passage • life-change rituals, male initiation ceremonies • reform,, constitutional
Found in books: Athanassaki and Titchener (2022) 168; Eidinow and Kindt (2015) 480, 530; Henderson (2020) 4; Jouanna (2018) 160, 573; Raaflaub Ober and Wallace (2007) 17, 51, 53, 109; Simon (2021) 149; de Jáuregui (2010) 28
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50. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Pindar, on death and initiation • constitution, of body • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal
Found in books: Singer and van Eijk (2018) 147; Tor (2017) 245
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51. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Egyptians, ancient constitution of • citizen, in relation to constitutions • constitution • constitutions • correct constitutions • definition,of constitutions • despotic rule, constitutions • evaluation, of constitutions • figures, compared to constitutions • justice, of constitutions • numbers, compared to constitutions • ordered series, constitutions • priority, of constitutions • psychic faculties, compared to constitutions • religion, initiating inquiry/learning • religion, institutions of • useful (advantageous, beneficial), common advantage as the goal of constitutions • winds, compared with constitutions
Found in books: Fortenbaugh (2006) 269, 271, 273; Isaac (2004) 355; Liatsi (2021) 88, 94; Raaflaub Ober and Wallace (2007) 156; Segev (2017) 52, 54
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52. Cicero, On The Ends of Good And Evil, 5.47, 5.71 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Constitution / constitutio • goods, constitutive of the telos
Found in books: Maso (2022) 136; Tsouni (2019) 60
5.47. Quid? in quid in RNV quod in BE motu et et etiam BE in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? nihilne est in his rebus, quod dignum libero aut indignum esse ducamus? nonne odio multos dignos putamus, qui quodam motu aut statu videntur naturae legem et modum contempsisse? et quoniam haec deducuntur ducuntur NV de corpore, quid est cur non recte pulchritudo etiam ipsa propter se expetenda ducatur? nam si pravitatem inminutionemque corporis propter se fugiendam fugienda BER putamus, cur non etiam, ac etiam ac N 2 iam et hanc BE etiam (eciam V) hac RV etiam hanc N 1 fortasse magis, propter se formae dignitatem sequamur? et si turpitudinem fugimus fugimus P. Man. fugiamus in statu et motu corporis, quid est cur pulchritudinem non sequamur? atque etiam valitudinem, vires, vacuitatem doloris non propter utilitatem solum, sed etiam ipsas propter se expetemus. quoniam enim natura suis omnibus expleri partibus vult, hunc statum corporis per se ipsum expetit, qui est maxime e natura, quae tota perturbatur, si aut aegrum corpus corpus V opus est aut dolet aut caret viribus.
5.71. iam non dubitabis, quin earum compotes homines magno animo erectoque viventes semper sint beati, qui omnis motus fortunae mutationesque rerum et temporum levis et inbecillos fore intellegant, si in virtutis certamen venerint. illa enim, quae sunt a nobis bona corporis numerata, complent ea quidem beatissimam vitam, sed ita, ut sine illis possit beata vita existere. consistere R ita enim parvae et exiguae sunt istae accessiones bonorum, ut, quem ad modum stellae in radiis solis, sic istae in virtutum splendore ne certur quidem. Atque hoc ut vere dicitur, parva esse ad beate vivendum momenta ista corporis commodorum, sic nimis violentum est nulla esse dicere;''. None | 5.47. \xa0Again, is there nothing in the movements and postures of the body which Nature herself judges to be of importance? A\xa0man's mode of walking and sitting, his particular cast of features and expression â\x80\x94 is there nothing in these things that we consider worthy or unworthy of a free man? Do we not often think people deserving of dislike, who by some movement or posture appear to have violated a law or principle of nature? And since people try to get rid of these defects of bearing, why should not even beauty have a good claim to be considered as desirable for its own sake? For we think imperfection or mutilation of the body things to be avoided for their own sake, why should we not with equal or perhaps still greater reason pursue distinction of form for its own sake? And if we avoid ugliness in bodily movement and posture, why should we not pursue beauty? Health also, and strength and freedom from pain we shall desire not merely for their utility but also for their own sakes. For since our nature aims at the full development of all its parts, she desires for its own sake that state of body which is most in accordance with himself; because she is thrown into utter disorder if the body is diseased or in pain or weak. <" '
5.71. \xa0Come now, my dear Lucius, build in your imagination the lofty and towering structure of the virtues; then you will feel no doubt that those who achieve them, guiding themselves by magimity and uprightness, are always happy; realizing as they do that all the vicissitudes of fortune, the ebb and flow of time and of circumstance, will be trifling and feeble if brought into conflict with virtue. The things we reckon as bodily goods do, it is true, form a factor in supreme happiness, but yet happiness is possible without them. For those supplementary goods are so small and slight in the full radiance of the virtues they are as invisible as the stars in sunlight. <'". None |
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53. Cicero, On Duties, 3.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Constitution / constitutio • Tullius Cicero, M. (Cicero), on the mixed constitution • mixed constitution
Found in books: Maso (2022) 135; Walters (2020) 18
3.17. Quocirca nec id, quod vere honestum est, fas est cum utilitatis repugtia comparari, nec id, quod communiter appellamus honestum, quod colitur ab iis, qui bonos se viros haberi volunt, cum emolumentis umquam est comparandum, tamque id honestum, quod in nostram intellegentiam cadit, tuendum conservandumque nobis est quam illud, quod proprie dicitur vereque est honestum, sapientibus; aliter enim teneri non potest, si qua ad virtutem est facta progressio. Sed haec quidem de iis, qui conservatione officiorum existimantur boni.''. None | 3.17. \xa0For these reasons it is unlawful either to weigh true morality against conflicting expediency, or common morality, which is cultivated by those who wish to be considered good men, against what is profitable; but we every-day people must observe and live up to that moral right which comes within the range of our comprehension as jealously as the truly wise men have to observe and live up to that which is morally right in the technical and true sense of the word. For otherwise we cannot maintain such progress as we have made in the direction of virtue. So much for those who have won a reputation for being good men by their careful observance of duty. <''. None |
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54. Polybius, Histories, 6.10.6-6.10.11, 31.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aristotle, on Spartan constitution • Constitution, the Roman, • On Law and Justice (attrib. Archytas), on the best constitution • Plato, on Spartan constitution • Sparta, constitution • aristocracy, in Spartan constitution • constitutional systems • constitutions, cycle of • constitutions, cycle of, mixed • democracy, in Spartan constitution • mixed constitution • monarchy, in Spartan constitution • oligarchy, in Spartan constitution
Found in books: Chaniotis (2021) 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184; Hau (2017) 67; Walters (2020) 22; Wolfsdorf (2020) 472
6.10.6. ἃ προϊδόμενος Λυκοῦργος οὐχ ἁπλῆν οὐδὲ μονοειδῆ συνεστήσατο τὴν πολιτείαν, ἀλλὰ πάσας ὁμοῦ συνήθροιζε τὰς ἀρετὰς καὶ τὰς ἰδιότητας τῶν ἀρίστων πολιτευμάτων,' '6.10.10. ὥστε τὴν τῶν ἐλαττουμένων μερίδα διὰ τὸ τοῖς ἔθεσιν ἐμμένειν, ταύτην ἀεὶ γίνεσθαι μείζω καὶ βαρυτέραν τῇ τῶν γερόντων προσκλίσει καὶ ῥοπῇ. 6.10.11. τοιγαροῦν οὕτως συστησάμενος πλεῖστον ὧν ἡμεῖς ἴσμεν χρόνον διεφύλαξε τοῖς Λακεδαιμονίοις τὴν ἐλευθερίαν.''. None | 6.10.6. \xa0Lycurgus, then, foreseeing this, did not make his constitution simple and uniform, but united in it all the good and distinctive features of the best governments, so that none of the principles should grow unduly and be perverted into its allied evil, but that, the force of each being neutralized by that of the others, neither of them should prevail and outbalance another, but that the constitution should remain for long in a state of equilibrium like a well-trimmed boat, kingship being guarded from arrogance by the fear of the commons, who were given a sufficient share in the government, and the commons on the other hand not venturing to treat the kings with contempt from fear of the elders, who being selected from the best citizens would be sure all of them to be always on the side of justice; < 6.10.7. 1. \xa0At present I\xa0will give a brief account of the legislation of Lycurgus, a matter not alien to my present purpose.,2. \xa0Lycurgus had perfectly well understood that all the above changes take place necessarily and naturally, and had taken into consideration that every variety of constitution which is simple and formed on principle is precarious, as it is soon perverted into the corrupt form which is proper to it and naturally follows on it.,3. \xa0For just as rust in the case of iron and wood-worms and ship-worms in the case of timber are inbred pests, and these substances, even though they escape all external injury, fall a prey to the evils engendered in them, so each constitution has a vice engendered in it and inseparable from it. In kingship it is despotism, in aristocracy oligarchy,,5. \xa0and in democracy the savage rule of violence; and it is impossible, as I\xa0said above, that each of these should not in course of time change into this vicious form.,6. \xa0Lycurgus, then, foreseeing this, did not make his constitution simple and uniform, but united in it all the good and distinctive features of the best governments, so that none of the principles should grow unduly and be perverted into its allied evil, but that, the force of each being neutralized by that of the others, neither of them should prevail and outbalance another, but that the constitution should remain for long in a state of equilibrium like a well-trimmed boat, kingship being guarded from arrogance by the fear of the commons, who were given a sufficient share in the government, and the commons on the other hand not venturing to treat the kings with contempt from fear of the elders, who being selected from the best citizens would be sure all of them to be always on the side of justice;,10. \xa0so that that part of the state which was weakest owing to its subservience to traditional custom, acquired power and weight by the support and influence of the elders.,11. \xa0The consequence was that by drawing up his constitution thus he preserved liberty at Sparta for a longer period than is recorded elsewhere.,12. \xa0Lycurgus then, foreseeing, by a process of reasoning, whence and how events naturally happen, constructed his constitution untaught by adversity,,13. \xa0but the Romans while they have arrived at the same final result as regards their form of government,,14. \xa0have not reached it by any process of reasoning, but by the discipline of many struggles and troubles, and always choosing the best by the light of the experience gained in disaster have thus reached the same result as Lycurgus, that is to say, the best of all existing constitutions. V.\xa0On the Roman Constitution at its Prime 6.10.10. \xa0so that that part of the state which was weakest owing to its subservience to traditional custom, acquired power and weight by the support and influence of the elders. < 6.10.11. \xa0The consequence was that by drawing up his constitution thus he preserved liberty at Sparta for a longer period than is recorded elsewhere. <' "
31.25. 1. \xa0From that time onwards continuing in the actual conduct of life to give proof to each other of their worth, they came to regard each other with an affection like that of father and son or near relations.,2. \xa0The first direction taken by Scipio's ambition to lead a virtuous life, was to attain a reputation for temperance and excel in this respect all the other young men of the same age.,3. \xa0This is a high prize indeed and difficult to gain, but it was at this time easy to pursue at Rome owing to the vicious tendencies of most of the youths.,4. \xa0For some of them had abandoned themselves to amours with boys and others to the society of courtesans, and many to musical entertainments and banquets, and the extravagance they involve, having in the course of the war with Perseus been speedily infected by the Greek laxity in these respects.,5. \xa0So great in fact was the incontinence that had broken out among the young men in such matters, that many paid a talent for a male favourite and many three hundred drachmas for a jar of caviar.,5a. \xa0This aroused the indignation of Cato, who said once in a public speech that it was the surest sign of deterioration in the republic when pretty boys fetch more than fields, and jars of caviar more than ploughmen.,6. \xa0It was just at the period we are treating of that this present tendency to extravagance declared itself, first of all because they thought that now after the fall of the Macedonian kingdom their universal dominion was undisputed,,7. \xa0and next because after the riches of Macedonia had been transported to Rome there was a great display of wealth both in public and in private.,8. \xa0Scipio, however, setting himself to pursue the opposite course of conduct, combating all his appetites and moulding his life to be in every way coherent and uniform, in about the first five years established his universal reputation for strictness and temperance.,9. \xa0In the next place he sedulously studied to distinguish himself from others in magimity and cleanhandedness in money matters.,10. \xa0In this respect the part of his life he spent with his real father was an excellent grounding for him, and he had good natural impulses towards the right; but chance too helped him much in carrying out this resolve. "'. None |
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55. Septuagint, 3 Maccabees, 2.29 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenistic, institutions and practices • initiate • initiation, initiatory rites
Found in books: Bernabe et al (2013) 455, 456, 457; Gera (2014) 445
| 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."''. None |
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56. Septuagint, Judith, 12.8 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Hellenistic, institutions and practices • initiation
Found in books: Blidstein (2017) 44; Gera (2014) 296
| 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.''. None |
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57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Sparta, as ideal constitution • Terentius Varro, M. (Varro), on the mixed constitution • Tullius Cicero, M. (Cicero), on the mixed constitution • health, equated with the mixed constitution • law, constitutional • mixed constitution • religious initiatives, priorities
Found in books: Ando and Ruepke (2006) 9; Hayes (2015) 80; Rupke (2016) 97; Walters (2020) 19
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58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Constitution / constitutio • Terentius Varro, M. (Varro), on the mixed constitution • Tullius Cicero, M. (Cicero), on the mixed constitution • constitutive rules • dictator, constitutional position vis-à-vis consul • health, equated with the mixed constitution • institutions • law, constitutional • mixed constitution • mixed constitution,
Found in books: Ando and Ruepke (2006) 8; Atkins and Bénatouïl (2021) 225, 228; Konrad (2022) 86, 87; Mackey (2022) 196, 199, 357; Maso (2022) 112; Walters (2020) 18, 19
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59. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Spirit, effects of, initiation into community • initiation
Found in books: Blidstein (2017) 44, 45; Levison (2009) 211, 216
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60. Diodorus Siculus, Historical Library, 1.22.7, 5.49.5, 5.75.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Initiation, Isis urges, and life obtained by grace, ibid. • Life, obtained by grace, and manner of initiation • initiates • initiates, hope of the initiates • initiation • initiation, initiatory rites • knowledge, acquired in the initiation
Found in books: Belayche and Massa (2021) 6; Bernabe et al (2013) 424, 561; Griffiths (1975) 280; Lipka (2021) 149; Álvarez (2019) 136, 137
| 1.22.7. \xa0Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus."
5.49.5. \xa0Now the details of the initiatory rite are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these gods appear to mankind and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils. <
5.75.4. \xa0As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.''. None |
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61. Dionysius of Halycarnassus, Roman Antiquities, 2.6.1-2.6.2 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • auspication, initial • auspication,acquired through initial auspication • institutions
Found in books: Konrad (2022) 45, 46; Mackey (2022) 364
| 2.6.1. \xa0When Romulus, therefore, upon the occasion mentioned had received the sanction of Heaven also, he called the people together in assembly; and having given them an account of these omens, he was chosen king by them and established it as a custom, to be observed by all his successors, that none of them should accept the office of king or any other magistracy until Heaven, too, had given its sanction. And this custom relating to the auspices long continued to be observed by the Romans, not only while the city was ruled by kings, but also, after the overthrow of the monarchy, in the elections of their consuls, praetors and other legal magistrates; <' "2.6.2. \xa0but it has fallen into disuse in our days except as a certain semblance of it remains merely for form's sake. For those who are about to assume the magistracies pass the night out of doors, and rising at break of day, offer certain prayers under the open sky; whereupon some of the augurs present, who are paid by the State, declare that a flash of lightning coming from the left has given them a sign, although there really has not been any. <"'. None |
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62. Philo of Alexandria, On The Special Laws, 3.1-3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sparta, and Athens, institutions • Torah, constitution • constitution • initiation
Found in books: Brooke et al (2008) 143, 144; Humphreys (2018) 40; Werline et al. (2008) 91, 93, 103
| 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. ''. None |
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63. Philo of Alexandria, On The Contemplative Life, 26 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Orphic, see Bacchic, initiation, mystery cults, rites • initiation
Found in books: Blidstein (2017) 44; de Jáuregui et al. (2011) 409
| 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. ''. None |
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64. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • constitution • timocratic constitution
Found in books: Amendola (2022) 108; Athanassaki and Titchener (2022) 177
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65. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic rites, initiation into • Initiators
Found in books: Panoussi(2019) 118; de Jáuregui (2010) 235
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66. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Self, Self vs. constitution • initiation
Found in books: Iribarren and Koning (2022) 99; Sorabji (2000) 248
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67. Apollodorus, Bibliotheca, 3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • initiate • initiates • initiation • initiation, initiatory rites • rites, initiation
Found in books: Bernabe et al (2013) 15, 132; Pirenne-Delforge and Pironti (2022) 279; de Jáuregui et al. (2011) 128
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.''. None | 3.4.3. But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.''. None |
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68. Josephus Flavius, Jewish Antiquities, 1.5, 1.10, 1.13, 3.78, 3.84, 3.180, 4.197, 4.200-4.202, 4.223-4.234, 4.303-4.304, 4.307, 4.320, 4.327-4.331, 6.36, 6.268, 12.142, 14.41-14.42, 14.242, 20.224-20.239, 20.241-20.249, 20.251 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deuteronomy, constitutional polity of • Ethnic boundary making model, institutional frameworks • Hellenistic, institutions and practices • Torah, constitution • constitution • constitution (Jewish) (see also politeia) • initiates • knowledge, acquired in the initiation
Found in books: Brooke et al (2008) 7, 131, 133, 135, 136, 137, 138, 139, 145, 146, 170; DeJong (2022) 213, 215, 216, 217, 219, 220; Gera (2014) 179; Piotrkowski (2019) 61, 71, 267; van Maaren (2022) 179; Álvarez (2019) 135
1.5. ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν ̓́Αδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους κειμένου καὶ τῆς τελευτῆς ῥᾴστης τοῖς ἀμυνομένοις ἐσομένης, ποδῶν τε αὐτὸν ἀποστερήσας σύρεσθαι κατὰ τῆς γῆς ἰλυσπώμενον ἐποίησε.' "
1.5. ταύτην δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς ̔́Ελλησιν ἀξίαν σπουδῆς: μέλλει γὰρ περιέξειν ἅπασαν τὴν παρ' ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν ̔Εβραϊκῶν μεθηρμηνευμένην γραμμάτων." '
1.13. Οἱ δὲ Χάμου παῖδες τὴν ἀπὸ Συρίας καὶ ̓Αμάνου καὶ Λιβάνου τῶν ὀρῶν γῆν κατέσχον, ὅσα πρὸς θάλασσαν αὐτῆς ἐτέτραπτο καταλαβόντες καὶ τὰ μέχρι τοῦ ὠκεανοῦ ἐξιδιωσάμενοι: αἱ μέντοι προσηγορίαι τῶν μὲν καὶ παντελῶς ἐξίτηλοι γεγόνασιν, ἐνίων δὲ μεταβαλοῦσαι καὶ μεταρρυθμισθεῖσαι πρὸς ἑτέρας δύσγνωστοι τυγχάνουσιν, ὀλίγοι δὲ οἱ φυλάξαντες ἀκεραίους τὰς προσηγορίας ὑπάρχουσι.' "
1.13. μυρία δ' ἐστὶ τὰ δηλούμενα διὰ τῶν ἱερῶν γραμμάτων, ἅτε δὴ πεντακισχιλίων ἐτῶν ἱστορίας ἐν αὐτοῖς ἐμπεριειλημμένης, καὶ παντοῖαι μέν εἰσι παράλογοι περιπέτειαι, πολλαὶ δὲ τύχαι πολέμων καὶ στρατηγῶν ἀνδραγαθίαι καὶ πολιτευμάτων μεταβολαί." '
3.78. ἑορτάζοντες δὲ τὸν στρατηγὸν περιέμενον ἁγνεύοντες τήν τε ἄλλην ἁγνείαν καὶ ἀπὸ συνουσίας τῆς γυναικῶν ἡμέρας τρεῖς, καθὼς ἐκεῖνος αὐτοῖς προεῖπε, καὶ παρακαλοῦντες τὸν θεὸν εὐμενῆ συμβάλλοντα Μωυσεῖ δοῦναι δωρεάν, ὑφ' ἧς εὖ βιώσονται. ταῖς τ' οὖν διαίταις ἐχρῶντο πολυτελεστέραις καὶ τῷ κόσμῳ γυναιξὶν ὁμοῦ καὶ τέκνοις ἐκπρεπῶς ἤσκηντο." '
3.84. ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, “ὁ μὲν θεός, εἶπεν, ὦ ̔Εβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε ὑμῖν εὐδαίμονα καὶ πολιτείας κόσμον ὑπαγορεύσας πάρεστι καὶ αὐτὸς εἰς τὸ στρατόπεδον.' "
4.197. νενεωτέρισται δ' ἡμῖν τὸ κατὰ γένος ἕκαστα τάξαι: σποράδην γὰρ ὑπ' ἐκείνου κατελείφθη γραφέντα καὶ ὡς ἕκαστόν τι παρὰ τοῦ θεοῦ πύθοιτο. τούτου χάριν ἀναγκαῖον ἡγησάμην προδιαστείλασθαι, μὴ καί τις ἡμῖν παρὰ τῶν ὁμοφύλων ἐντυχόντων τῇ γραφῇ μέμψις ὡς διημαρτηκόσι γένηται." "4.201. ἡ δ' ἐπὶ τοῦτον πρόσβασις ἔστω μὴ διὰ βαθμίδων, ἀλλὰ προσχώσεως αὐτῷ καταπρανοῦς γενομένης. ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω: θεὸς γὰρ εἷς καὶ τὸ ̔Εβραίων γένος ἕν." "4.202. ̔Ο δὲ βλασφημήσας θεὸν καταλευσθεὶς κρεμάσθω δι' ἡμέρας καὶ ἀτίμως καὶ ἀφανῶς θαπτέσθω." "
4.223. ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω." "4.224. παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." "4.225. ̔́Ορους γῆς μὴ ἐξέστω κινεῖν μήτε οἰκείας μήτ' ἀλλοτρίας πρὸς οὕς ἐστιν ὑμῖν εἰρήνη, φυλαττέσθω δ' ὥσπερ θεοῦ ψῆφον βεβαίαν εἰς αἰῶνα κειμένην ἀναιρεῖν, ὡς πολέμων ἐντεῦθεν καὶ στάσεων γινομένων ἐκ τοῦ πλεονεκτοῦντας προσωτέρω χωρεῖν βούλεσθαι τῶν ὅρων: μὴ γὰρ μακρὰν εἶναι τοῦ καὶ τοὺς νόμους ὑπερβαίνειν τοὺς τὸν ὅρον μετακινοῦντας." "4.226. Γῆν ὁ φυτεύσας, πρὸ ἐτῶν τεσσάρων ἂν καρπὸν προβάλῃ τὰ φυτά, μήτε τῷ θεῷ ἀπαρχὰς ἐντεῦθεν ἀποφερέτω μήτ' αὐτὸς χρήσθω: οὐ γὰρ κατὰ καιρὸν τοῦτον ὑπ' αὐτῶν ἐνεχθῆναι, βιασαμένης δὲ τῆς φύσεως ἀώρως μήτε τῷ θεῷ ἁρμόζειν μήτ' αὐτῷ τῷ δεσπότῃ χρῆσθαι." "4.227. τῷ δὲ τετάρτῳ τρυγάτω πᾶν τὸ γενόμενον, τότε γὰρ ὥριον εἶναι, καὶ συναγαγὼν εἰς τὴν ἱερὰν πόλιν κομιζέτω, καὶ σὺν τῇ δεκάτῃ τοῦ ἄλλου καρποῦ μετὰ τῶν φίλων εὐωχούμενος ἀναλισκέτω καὶ μετ' ὀρφανῶν καὶ χηρευουσῶν γυναικῶν. πέμπτου δὲ ἔτους κύριος ἔστω τὰ φυτὰ καρποῦσθαι." "4.228. Τὴν ἀμπέλοις κατάφυτον γῆν μὴ σπείρειν: ἀρκεῖσθαι γὰρ αὐτὴν τρέφειν τοῦτο τὸ φυτὸν καὶ τῶν ἐξ ἀρότρου πόνων ἀπηλλάχθαι. βουσὶν ἀροῦν τὴν γῆν, καὶ μηδὲν τῶν ἑτέρων ζῴων σὺν αὐτοῖς ὑπὸ ζεύγλην ἄγοντας, ἀλλὰ κατ' οἰκεῖα γένη κἀκείνοις ποιεῖσθαι τὸν ἄροτον. εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα, καὶ μὴ σύνδυο καὶ τρία σπείρειν: οὐ γὰρ τῇ τῶν ἀνομοίων κοινωνίᾳ χαίρειν τὴν φύσιν." '4.229. μηδὲ κτήνεσιν ἐπάγειν ὅσα μὴ συγγενῆ: δέος γὰρ ἐκ τούτου μὴ διαβῇ καὶ μέχρι τῶν ἀνθρωπείων ἡ πρὸς τὸ ὁμόφυλον ἀτιμία τὴν ἀρχὴν ἀπὸ τῶν περὶ τὰ μικρὰ καὶ τὰ φαῦλα πρότερον λαβοῦσα. 4.231. ̓Αμῶντας δὲ καὶ συναιροῦντας τὰ θέρη μὴ καλαμᾶσθαι, καταλιπεῖν δέ τινα καὶ τῶν δραγμάτων τοῖς βίου σπανίζουσιν ἕρμαιον εἶναι τούτοις πρὸς διατροφήν: ὁμοίως δὲ καὶ τῆς τρύγης ἀπολιπεῖν τὰς ἐπιφυλλίδας τοῖς πένησι καὶ τῶν ἐλαιῶν παρεῖναί τι τοῦ καρποῦ πρὸς συλλογὴν τοῖς ἐξ ἰδίων οὐκ ἔχουσι μεταλαβεῖν:' "4.232. οὐ τοσαύτη γὰρ ἂν ἐκ τῆς ἐπ' ἀκριβὲς αὐτῶν συλλογῆς εὐπορία τοῖς δεσπόταις γένοιτο, ὅση χάρις ἐκ τῶν δεομένων ἔλθοι, τό τε θεῖον τὴν γῆν προθυμοτέραν εἰς τὴν ἐκτροφὴν τῶν καρπῶν ἀπεργάσεται μὴ τοῦ κατ' αὐτοὺς προνοουμένων λυσιτελοῦς, ἀλλὰ καὶ τῆς τῶν ἄλλων διατροφῆς λόγον ἐχόντων." '4.233. μηδὲ βοῶν ὁπότε τρίβοιεν τοὺς στάχυας ἀποδεῖν τὰ στόματα ἐπὶ τῆς ἅλωος: οὐ γὰρ εἶναι δίκαιον εἴργειν τοὺς συνειργασμένους τοῦ καρποῦ καὶ περὶ τὴν γένεσιν αὐτοῦ πονήσαντας.' "4.234. μηδὲ ὀπώρας ἀκμαζούσης κωλύειν ἅπτεσθαι τοὺς ὁδῷ βαδίζοντας, ἀλλ' ὡς ἐξ οἰκείων αὐτοῖς ἐπιτρέπειν ἐμπίπλασθαι, κἂν ἐγχώριοι τυγχάνωσι κἂν ξένοι, χαίροντας ἐπὶ τῷ παρέχειν αὐτοῖς τῶν ὡραίων μεταλαμβάνειν: ἀποφέρεσθαι δ' αὐτοῖς μηδὲν ἐξέστω." "
4.303. ἔπειτα ποίησιν ἑξάμετρον αὐτοῖς ἀνέγνω, ἣν καὶ καταλέλοιπεν ἐν βίβλῳ ἐν τῷ ἱερῷ πρόρρησιν περιέχουσαν τῶν ἐσομένων, καθ' ἣν καὶ γέγονε τὰ πάντα καὶ γίνεται, μηδὲν ἐκείνου διημαρτηκότος τῆς ἀληθείας." "4.304. ταῦτ' οὖν τὰ βιβλία παραδίδωσι τοῖς ἱερεῦσι καὶ τὴν κιβωτόν, εἰς ἣν καὶ τοὺς δέκα λόγους γεγραμμένους ἐν δυσὶ πλαξὶ κατέθετο, καὶ τὴν σκηνήν: τῷ τε λαῷ παρῄνεσε κρατήσαντι τῆς γῆς καὶ ἱδρυθέντι μὴ λήθην λαβεῖν τῆς ̓Αμαληκιτῶν ὕβρεως, ἀλλὰ στρατεύσαντας ἐπ' αὐτοὺς τιμωρίαν ἀπολαβεῖν ὧν ἐπὶ τῆς ἐρήμου τυγχάνοντας ἐποίησαν κακῶς," '
4.307. ἔπειτα κατὰ ταὐτὰ τοῖς παραβησομένοις κατάρας τίθεσθαι ὑποφωνούσας ἀλλήλαις ἐπὶ τῇ κυρώσει τῶν λεγομένων. ἀνέγραψε δὲ τὰς εὐλογίας καὶ τὰς κατάρας αὐτός, ὡς μηδέποτε ἐκλιπεῖν τὴν μάθησιν αὐτῶν ὑπὸ τοῦ χρόνου,' "
4.327. ̓Εβίωσε δὲ τὸν πάντα χρόνον ἐτῶν εἴκοσι καὶ ἑκατόν, ὧν ἦρξε τὸ τρίτον μέρος ἑνὶ λείποντι μηνί. ἐτελεύτησε δὲ τῷ ὑστάτῳ μηνὶ τοῦ ἔτους, ὑπὸ μὲν Μακεδόνων Δύστρου καλουμένου ̓Αδάρου δ' ὑφ' ἡμῶν νουμηνίᾳ," "4.328. συνέσει τε τοὺς πώποτ' ἀνθρώπους ὑπερβαλὼν καὶ χρησάμενος ἄριστα τοῖς νοηθεῖσιν, εἰπεῖν τε καὶ πλήθεσιν ὁμιλῆσαι κεχαρισμένος τά τε ἄλλα καὶ τῶν παθῶν αὐτοκράτωρ," "4.329. ὡς μηδὲ ἐνεῖναι τούτων τῇ ψυχῇ δοκεῖν αὐτοῦ καὶ γινώσκειν μόνον αὐτῶν τὴν προσηγορίαν ἐκ τοῦ παρ' ἄλλοις αὐτὰ βλέπειν μᾶλλον ἢ παρ' αὑτῷ. καὶ στρατηγὸς μὲν ἐν ὀλίγοις, προφήτης δὲ οἷος οὐκ ἄλλος, ὥσθ' ὅ τι ἂν φθέγξαιτο δοκεῖν αὐτοῦ λέγοντος ἀκροᾶσθαι τοῦ θεοῦ." "4.331. ἐπόθουν δ' αὐτὸν οὐχ οἱ πειραθέντες αὐτοῦ μόνον, ἀλλὰ καὶ οἱ τοῖς νόμοις ἐντυγχάνοντες αὐτοῦ δεινὴν ἐποιοῦντο τὴν ἐπιζήτησιν, τὸ περιὸν αὐτοῦ τῆς ἀρετῆς ἐκ τούτων λογιζόμενοι. καὶ τὸ μὲν κατὰ Μωυσῆν τέλος τοιοῦτον ἡμῖν δεδηλώσθω." '
6.36. ἐλύπησαν δὲ σφόδρα τὸν Σαμουῆλον οἱ λόγοι διὰ τὴν σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος: ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ.' "
6.36. τοῦ δ' ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις: παραγενόμενος δ' ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπ' ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν." "
6.268. τοῦτο Σαοῦλος ἡμῖν ὁ Κείσου παῖς, ὁ πρῶτος μετὰ τὴν ἀριστοκρατίαν καὶ τὴν ἐπὶ τοῖς κριταῖς πολιτείαν ̔Εβραίων βασιλεύσας, φανερὸν πεποίηκε τριακοσίους ἀποκτείνας ἱερέας καὶ προφήτας ἐκ τῆς πρὸς ̓Αβιμέλεχον ὑποψίας, ἐπικαταβαλὼν δὲ αὐτοῖς καὶ τὴν πόλιν καὶ τὸν ἐν τρόπῳ τινὶ ναὸν σπουδάσας ἱερέων καὶ προφητῶν ἔρημον καταστῆσαι τοσούτους μὲν ἀνελών, μεῖναι δ' ἐάσας οὐδὲ τὴν πατρίδα αὐτῶν πρὸς τὸ καὶ μετ' ἐκείνους ἄλλους γενέσθαι." "
12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." "
14.41. ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." '
14.41. οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.' "14.42. ̔Υπὸ δὲ τὸν αὐτὸν χρόνον ̓Αντώνιος μὲν διέτριβεν ἐν ̓Αθήναις, κατὰ δὲ Συρίαν Οὐεντίδιος Σίλωνα μεταπεμπόμενος ἐπὶ τοὺς Πάρθους ἐπέστελλεν πρῶτον μὲν ̔Ηρώδῃ συλλαμβάνεσθαι τοῦ πολέμου, ἔπειτα δὲ καὶ ἐπὶ τὸν σφέτερον καλεῖν τοὺς συμμάχους. 14.42. ̔Υρκανὸς δὲ κατηγόρει, ὅτι πρεσβύτερος ὢν ἀφαιρεθείη τὸ πρεσβεῖον ὑπὸ ̓Αριστοβούλου καὶ μικρὸν ἔχοι μέρος τῆς χώρας ὑφ' αὑτῷ, τὴν δὲ ἄλλην βίᾳ λαβὼν ̓Αριστόβουλος:" '
14.242. ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν.' "
20.224. ̓Αναγκαῖον δ' εἶναι νομίζω καὶ τῇ ἱστορίᾳ ταύτῃ προσῆκον διηγήσασθαι περὶ τῶν ἀρχιερέων, πῶς ἀρξάμενοι καὶ τίσιν ἔξεστι τῆς τιμῆς ταύτης μεταλαμβάνειν καὶ πόσοι γεγόνασιν μέχρι τῆς τοῦ πολέμου τελευτῆς." "20.225. πρῶτον μὲν οὖν πάντων λέγουσιν ̓Ααρῶνα τὸν Μωυσέως ἀδελφὸν ἀρχιερατεῦσαι τῷ θεῷ, τελευτήσαντος δὲ ἐκείνου διαδέξασθαι τοὺς παῖδας εὐθὺς κἀπ' ἐκείνων τοῖς ἐγγόνοις αὐτῶν διαμεῖναι τὴν τιμὴν ἅπασιν." "20.226. ὅθεν καὶ πάτριόν ἐστι μηδένα τοῦ θεοῦ τὴν ἀρχιερωσύνην λαμβάνειν ἢ τὸν ἐξ αἵματος τοῦ ̓Ααρῶνος, ἑτέρου δὲ γένους οὐδ' ἂν βασιλεὺς ὢν τύχῃ τεύξεται τῆς ἀρχιερωσύνης." '20.227. ἐγένοντο οὖν πάντες τὸν ἀριθμὸν ἀπὸ ̓Ααρῶνος, ὡς ἔφαμεν, τοῦ πρώτου γενομένου μέχρι Φανάσου τοῦ κατὰ τὸν πόλεμον ὑπὸ τῶν στασιαστῶν ἀρχιερέως ἀναδειχθέντος ὀγδοήκοντα τρεῖς. 20.228. ἐκ τούτων κατὰ τὴν ἔρημον ἐπὶ τῶν Μωυσέως χρόνων τῆς σκηνῆς ἑστώσης, ἣν Μωυσῆς τῷ θεῷ κατεσκεύασεν, μέχρι τῆς εἰς ̓Ιουδαίαν ἀφίξεως, ἔνθα Σολόμων ὁ βασιλεὺς τῷ θεῷ τὸν ναὸν ἤγειρεν, ἀρχιεράτευσαν δεκατρεῖς. 20.229. τὸ γὰρ πρῶτον ἕως τοῦ βίου τελευτῆς τὰς ἀρχιερωσύνας εἶχον, ὕστερον δὲ καὶ παρὰ ζώντων διεδέχοντο. οἱ τοίνυν δεκατρεῖς οὗτοι τῶν δύο παίδων ̓Ααρῶνος ὄντες ἔγγονοι κατὰ διαδοχὴν τὴν τιμὴν παρελάμβανον. ἐγένετο δὲ αὐτῶν ἀριστοκρατικὴ μὲν ἡ πρώτη πολιτεία, μετὰ ταύτην δὲ μοναρχία, βασιλέων δὲ τρίτη. 20.231. Μετὰ δὲ τοὺς δεκατρεῖς ἀρχιερέας ἐκείνους οἱ δέκα καὶ ὀκτὼ τὴν ἀρχιερωσύνην ἔσχον ἀπὸ Σολόμωνος βασιλέως ἐν ̔Ιεροσολύμοις αὐτὴν διαδεξάμενοι, μέχρι οὗ Ναβουχοδονόσορος ὁ τῶν Βαβυλωνίων βασιλεὺς ἐπιστρατεύσας τῇ πόλει τὸν μὲν ναὸν ἐνέπρησεν, τὸ δὲ ἔθνος ἡμῶν εἰς Βαβυλῶνα μετήνεγκεν καὶ τὸν ἀρχιερέα ̓Ιωσαδάκην αἰχμάλωτον ἔλαβεν. 20.232. τούτων χρόνος τῆς ἱερωσύνης τετρακοσίων ἑξηκονταὲξ ἐτῶν ἐστι μηνῶν ἓξ ἡμερῶν δέκα ἤδη βασιλευομένων ̓Ιουδαίων. 20.233. μετὰ δὲ χρόνον ἐτῶν ἁλώσεως ἑβδομήκοντα τῆς ὑπὸ Βαβυλωνίων γενομένης Κῦρος ὁ Περσῶν βασιλεὺς ἀπέλυσεν τοὺς ἐκ Βαβυλῶνος ̓Ιουδαίους ἐπὶ τὴν οἰκείαν γῆν πάλιν καὶ συνεχώρησεν τὸν ναὸν ἀνεγεῖραι.' "20.234. τότε δὴ τῶν ὑποστρεψάντων αἰχμαλώτων ̓Ιησοῦς ὁ τοῦ ̓Ιωσεδὲκ εἷς ὢν τὴν ἀρχιερωσύνην λαμβάνει. λαμβάνει δ' οὗτος αὐτὸς καὶ οἱ ἔγγονοι αὐτοῦ πεντεκαίδεκα συνάπαντες μέχρι βασιλέως ̓Αντιόχου τοῦ Εὐπάτορος, ἐπολιτεύοντο δὲ δημοκρατικῶς ἔτη τετρακόσια δεκατέσσαρα." "20.235. Πρῶτος δ' ̓Αντίοχος ὁ προειρημένος καὶ ὁ στρατηγὸς αὐτοῦ Λυσίας τὸν ̓Ονίαν, ᾧ Μενέλαος ἐπίκλην, παύουσι τῆς ἀρχιερωσύνης ἀνελόντες αὐτὸν ἐν Βεροίᾳ καὶ καθιστᾶσιν ̓Ιάκιμον ἀρχιερέα, γένους μὲν τοῦ ̓Ααρῶνος, οὐκ ὄντα δὲ τῆς οἰκίας ταύτης." '20.236. διὰ τοῦτο καὶ ̓Ονίας ὁ τοῦ τετελευτηκότος ̓Ονίου ἐξάδελφος ὁμώνυμος τῷ πατρὶ παραγενόμενος εἰς Αἴγυπτον καὶ διὰ φιλίας ἀφικόμενος Πτολεμαίῳ τῷ Φιλομήτορι καὶ Κλεοπάτρᾳ τῇ γυναικὶ αὐτοῦ, πείθει τούτους κατὰ τὸν ̔Ηλιοπολίτην νομὸν δειμαμένους τῷ θεῷ ναὸν παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις αὐτὸν ἀρχιερέα καταστῆσαι.' "20.237. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τοῦ κατασκευασθέντος ἐν Αἰγύπτῳ πολλάκις ἐδηλώσαμεν. ὁ δὲ ̓Ιάκιμος ἔτη τρία τὴν ἀρχιερωσύνην κατασχὼν ἐτελεύτησεν. διεδέξατο δ' αὐτὸν οὐδείς, ἀλλὰ διετέλεσεν ἡ πόλις ἐνιαυτοὺς ἑπτὰ χωρὶς ἀρχιερέως οὖσα." '20.238. πάλιν δὲ οἱ τῶν ̓Ασαμωναίου παίδων ἔγγονοι τὴν προστασίαν τοῦ ἔθνους πιστευθέντες καὶ πολεμήσαντες Μακεδόσιν ̓Ιωνάθην ἀρχιερέα καθιστᾶσιν, ὃς ἦρξεν ἐνιαυτοὺς ἑπτά. 20.239. τελευτήσαντος δὲ ἐξ ἐπιβουλῆς αὐτοῦ καὶ ἐνέδρας τῆς ὑπὸ Τρύφωνος μηχανηθείσης, ὡς ἀνωτέρω που προειρήκαμεν, λαμβάνει τὴν ἀρχιερωσύνην Σίμων ἀδελφὸς αὐτοῦ.
20.241. κληρονομεῖ δὲ καὶ τοῦτον ἀδελφὸς ̓Αλέξανδρος, ὑπὸ νόσου μὲν τελευτήσαντα, τὴν ἱερωσύνην δὲ κατασχόντα μετὰ βασιλείας, καὶ γὰρ διάδημα πρῶτος περιέθετο ὁ ̓Ιούδας, ἐνιαυτὸν ἕνα. 20.242. Βασιλεύσας δὲ ὁ ̓Αλέξανδρος καὶ ἱερατεύσας ἔτη εἰκοσιεπτὰ καταστρέφει τὸν βίον ̓Αλεξάνδρᾳ τῇ γυναικὶ καταστῆσαι τὸν ἀρχιερατευσόμενον ἐπιτρέψας. ἡ δὲ τὴν μὲν ἀρχιερωσύνην ̔Υρκανῷ δίδωσιν, αὐτὴ δὲ τὴν βασιλείαν ἔτη ἐννέα κατασχοῦσα τελευτᾷ τὸν βίον: τὸν ἴσον δὲ χρόνον τὴν ἀρχιερωσύνην ὁ παῖς αὐτῆς ̔Υρκανὸς ἔσχεν:' "20.243. μετὰ γὰρ τὸν θάνατον αὐτῆς πολεμήσας πρὸς αὐτὸν ὁ ἀδελφὸς ̓Αριστόβουλος καὶ νικήσας ἀφαιρεῖται μὲν ἐκεῖνον τὴν ἀρχήν, αὐτὸς δ' ἐβασίλευέ τε καὶ ἀρχιεράτευεν τοῦ ἔθνους." "20.244. ἔτει δὲ τρίτῳ τῆς βασιλείας καὶ πρὸς μησὶν τοῖς ἴσοις Πομπήιος ἐλθὼν καὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν κατὰ κράτος ἑλὼν αὐτὸν μὲν εἰς ̔Ρώμην μετὰ τῶν τέκνων δήσας ἔπεμψεν, τῷ δ' ̔Υρκανῷ πάλιν τὴν ἀρχιερωσύνην ἀποδοὺς τὴν μὲν τοῦ ἔθνους προστασίαν ἐπέτρεψεν, διάδημα δὲ φορεῖν ἐκώλυσεν." '20.245. ἦρξεν δὲ πρὸς τοῖς ἐννέα τοῖς πρώτοις ὁ ̔Υρκανὸς τέσσαρα καὶ εἴκοσιν. Βαζαφράνης δὲ καὶ Πάκορος οἱ τῆς Παρθυηνῆς δυνάσται διαβάντες τὸν Εὐφράτην καὶ πολεμήσαντες ̔Υρκανῷ αὐτὸν μὲν ζωγρίᾳ συνέλαβον, τὸν ̓Αριστοβούλου δὲ υἱὸν ̓Αντίγονον κατέστησαν βασιλέα.' "20.246. τρία δ' ἔτη καὶ τρεῖς μῆνας ἄρξαντα τοῦτον Σόσσιός τε καὶ ̔Ηρώδης ἐξεπολιόρκησαν, ̓Αντώνιος δ' ἀνεῖλεν εἰς τὴν ̓Αντιόχειαν ἀναχθέντα." '20.247. Τὴν δὲ βασιλείαν ̔Ηρώδης παρὰ ̔Ρωμαίων ἐγχειρισθεὶς οὐκέτι τοὺς ἐκ τοῦ ̓Ασαμωναίου γένους καθίστησιν ἀρχιερεῖς, ἀλλά τισιν ἀσήμοις καὶ μόνον ἐξ ἱερέων οὖσιν πλὴν ἑνὸς ̓Αριστοβούλου τὴν τιμὴν ἀπένεμεν.' "20.248. τὸν δ' ̓Αριστόβουλον ̔Υρκανοῦ τοῦ ὑπὸ Πάρθων ληφθέντος υἱωνὸν ὄντα καταστήσας ἀρχιερέα τῇ ἀδελφῇ αὐτοῦ συνῴκησεν Μαριάμμῃ, τὴν τοῦ πλήθους πρὸς ἑαυτὸν θηρώμενος εὔνοιαν διὰ τὴν ̔Υρκανοῦ μνήμην. εἶτα φοβηθείς, μὴ πρὸς τὸν ̓Αριστόβουλον πάντες ἀποκλίνωσιν, ἀνεῖλεν αὐτὸν ἐν ̔Ιεριχοῖ πνιγῆναι μηχανησάμενος κολυμβῶντα, καθὼς ἤδη δεδηλώκαμεν." '20.249. μετὰ τοῦτον οὐκέτι τοῖς ἐγγόνοις τῶν ̓Ασαμωναίου παίδων τὴν ἀρχιερωσύνην ἐπίστευσεν. ἔπραξεν δὲ ὅμοια τῷ ̔Ηρώδῃ περὶ τῆς καταστάσεως τῶν ἱερέων ̓Αρχέλαός τε ὁ παῖς αὐτοῦ καὶ μετὰ τοῦτον τὴν ἀρχὴν ̔Ρωμαῖοι τῶν ̓Ιουδαίων παραλαβόντες.
20.251. καὶ τινὲς μὲν αὐτῶν ἐπολιτεύσαντο ἐπί τε ̔Ηρώδου βασιλεύοντος καὶ ἐπὶ ̓Αρχελάου τοῦ παιδὸς αὐτοῦ, μετὰ δὲ τὴν τούτων τελευτὴν ἀριστοκρατία μὲν ἦν ἡ πολιτεία, τὴν δὲ προστασίαν τοῦ ἔθνους οἱ ἀρχιερεῖς ἐπεπίστευντο. περὶ μὲν οὖν τῶν ἀρχιερέων ἱκανὰ ταῦτα.' ". None | 1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures.
1.5. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground.
1.13. 2. The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing upon all that was on its sea-coasts, and as far as the ocean, and keeping it as their own. Some indeed of its names are utterly vanished away; others of them being changed, and another sound given them, are hardly to be discovered; yet a few there are which have kept their denominations entire.
1.13. while there were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five thousand years; in which time happened many strange accidents, many chances of war, and great actions of the commanders, and mutations of the form of our government.
3.78. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore.
3.84. whereupon he called together the people to a congregation, in order to their hearing what God would say to them: and when they were gathered together, he stood on an eminence whence they might all hear him, and said, “God has received me graciously, O Hebrews, as he has formerly done; and has suggested a happy method of living for you, and an order of political government, and is now present in the camp:
4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner.
4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike; 4.229. nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things. 4.231. 21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; 4.232. for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. 4.233. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. 4.234. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away.
4.303. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness;
4.307. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time.
4.327. 49. Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he was the people’s ruler; and he died on the last month of the year, which is called by the Macedonians Dystrus, but by us Adar, on the first day of the month. 4.328. He was one that exceeded all men that ever were in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full command of his passions, 4.329. as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself. 4.331. nor were those that had experienced his conduct the only persons that desired him, but those also that perused the laws he left behind him had a strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice for the declaration of the manner of the death of Moses.
6.36. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came.
6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition;
6.268. This reflection is openly confirmed to us from the example of Saul, the son of Kish, who was the first king who reigned after our aristocracy and government under the judges were over; and that by his slaughter of three hundred priests and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the overthrow of their city, and this is as he were endeavoring in some sort to render the temple tabernacle destitute both of priests and prophets, which endeavor he showed by slaying so many of them, and not suffering the very city belonging to them to remain, that so others might succeed them.
12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.
14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things.
14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and they complained, that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.42. 5. About this time it was that Antony continued some time at Athens, and that Ventidius, who was now in Syria, sent for Silo, and commanded him to assist Herod, in the first place, to finish the present war, and then to send for their confederates for the war they were themselves engaged in; 14.42. Hyrcanus complained, that although he were the elder brother, he was deprived of the prerogative of his birth by Aristobulus, and that he had but a small part of the country under him, Aristobulus having taken away the rest from him by force.
14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
20.224. 1. And now I think it proper and agreeable to this history to give an account of our high priests; how they began, who those are which are capable of that dignity, and how many of them there had been at the end of the war. 20.225. In the first place, therefore, history informs us that Aaron, the brother of Moses, officiated to God as a high priest, and that, after his death, his sons succeeded him immediately; and that this dignity hath been continued down from them all to their posterity. 20.226. Whence it is a custom of our country, that no one should take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock, though he were a king, can never obtain that high priesthood. 20.227. Accordingly, the number of all the high priests from Aaron, of whom we have spoken already, as of the first of them, until Phanas, who was made high priest during the war by the seditious, was eighty-three; 20.228. of whom thirteen officiated as high priests in the wilderness, from the days of Moses, while the tabernacle was standing, until the people came into Judea, when king Solomon erected the temple to God; 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.231. After those thirteen high priests, eighteen took the high priesthood at Jerusalem, one in succession to another, from the days of king Solomon, until Nebuchadnezzar, king of Babylon, made an expedition against that city, and burnt the temple, and removed our nation into Babylon, and then took Josadek, the high priest, captive; 20.232. the times of these high priests were four hundred and sixty-six years, six months, and ten days, while the Jews were still under the regal government. 20.233. But after the term of seventy years’ captivity under the Babylonians, Cyrus, king of Persia, sent the Jews from Babylon to their own land again, and gave them leave to rebuild their temple; 20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years; 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son of Onias the third, put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. 20.238. But then the posterity of the sons of Asamoneus, who had the government of the nation conferred upon them, when they had beaten the Macedonians in war, appointed Jonathan to be their high priest, who ruled over them seven years. 20.239. And when he had been slain by the treacherous contrivance of Trypho, as we have related some where, Simon his brother took the high priesthood;
20.241. whose brother Alexander was his heir; which Judas died of a sore distemper, after he had kept the priesthood, together with the royal authority; for this Judas was the first that put on his head a diadem for one year. 20.242. And when Alexander had been both king and high priest twenty-seven years, he departed this life, and permitted his wife Alexandra to appoint him that should be high priest; so she gave the high priesthood to Hyrcanus, but retained the kingdom herself nine years, and then departed this life. The like duration and no longer did her son Hyrcanus enjoy the high priesthood; 20.243. for after her death his brother Aristobulus fought against him, and beat him, and deprived him of his principality; and he did himself both reign, and perform the office of high priest to God. 20.244. But when he had reigned three years, and as many months, Pompey came upon him, and not only took the city of Jerusalem by force, but put him and his children in bonds, and sent them to Rome. He also restored the high priesthood to Hyrcanus, and made him governor of the nation, but forbade him to wear a diadem. 20.245. This Hyrcanus ruled, besides his first nine years, twenty-four years more, when Barzapharnes and Pacorus, the generals of the Parthians, passed over Euphrates, and fought with Hyrcanus, and took him alive, and made Antigonus, the son of Aristobulus, king; 20.246. and when he had reigned three years and three months, Sosius and Herod besieged him, and took him, when Antony had him brought to Antioch, and slain there. 20.247. Herod was then made king by the Romans, but did no longer appoint high priests out of the family of Asamoneus; but made certain men to be so that were of no eminent families, but barely of those that were priests, excepting that he gave that dignity to Aristobulus; 20.248. for when he had made this Aristobulus, the grandson of that Hyrcanus who was then taken by the Parthians, and had taken his sister Mariarmne to wife, he thereby aimed to win the good-will of the people, who had a kind remembrance of Hyrcanus his grandfather. Yet did he afterward, out of his fear lest they should all bend their inclinations to Aristobulus, put him to death, and that by contriving how to have him suffocated as he was swimming at Jericho, as we have already related that matter; 20.249. but after this man he never intrusted the priesthood to the posterity of the sons of Asamoneus. Archelaus also, Herod’s son, did like his father in the appointment of the high priests, as did the Romans also, who took the government over the Jews into their hands afterward.
20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests.' '. None |
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69. Josephus Flavius, Against Apion, 2.185, 2.193, 2.216, 2.225-2.231, 2.267 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deuteronomy, constitutional polity of • New Institutional Economics (NIE) • Sparta, as ideal constitution • Torah, constitution • constitution • constitution (Jewish) (see also politeia) • initiation, initiatory rites
Found in books: Bernabe et al (2013) 318; Brooke et al (2008) 132, 133, 137, 147; DeJong (2022) 217; Hayes (2015) 79; Keddie (2019) 143; Piotrkowski (2019) 71
2.185. καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας
2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος.' "
2.216. καὶ ἐπὶ δούλοις ὁμοίως ὁ νόμος ἀπαραίτητος. ἀλλὰ καὶ περὶ μέτρων ἤν τις κακουργήσῃ ἢ σταθμῶν ἢ περὶ πράσεως ἀδίκου καὶ δόλῳ γενομένης, κἂν ὑφέληταί τις ἀλλότριον, κἂν ὃ μὴ κατέθηκεν ἀνέληται, πάντων εἰσὶ κολάσεις οὐχ οἷαι παρ' ἑτέροις, ἀλλ' ἐπὶ" '
2.225. ἀσφαλὲς ἐξενεγκεῖν. ἀλλὰ τὰ μὲν Πλάτωνος λόγους τινὲς εἶναι κενοὺς νομίζουσι κατὰ πολλὴν ἐξουσίαν κεκαλλιγραφημένους, μάλιστα δὲ τῶν νομοθετῶν Λυκοῦργον τεθαυμάκασι καὶ τὴν Σπάρτην ἅπαντες ὑμνοῦσιν, ὅτι τοῖς ἐκείνου νόμοις ἐπὶ πλεῖστον ἐνεκαρτέρησαν. 2.226. οὐκοῦν τοῦτο μὲν ὡμολογήσθω τεκμήριον ἀρετῆς εἶναι τὸ πείθεσθαι τοῖς νόμοις: οἱ δὲ Λακεδαιμονίους θαυμάζοντες τὸν ἐκείνων χρόνον ἀντιπαραβαλλέτωσαν τοῖς πλείοσιν ἢ δισχιλίοις' "2.227. ἔτεσι τῆς ἡμετέρας πολιτείας, καὶ προσέτι λογιζέσθωσαν, ὅτι Λακεδαιμόνιοι ὅσον ἐφ' ἑαυτῶν χρόνον εἶχον τὴν ἐλευθερίαν ἀκριβῶς ἔδοξαν τοὺς νόμους διαφυλάττειν, ἐπεὶ μέντοι περὶ αὐτοὺς ἐγένοντο μεταβολαὶ τῆς τύχης, μικροῦ δεῖν ἁπάντων ἐπελάθοντο τῶν νόμων." "2.228. ἡμεῖς δ' ἐν τύχαις γεγονότες μυρίαις διὰ τὰς τῶν βασιλευσάντων τῆς ̓Ασίας μεταβολὰς οὐδ' ἐν τοῖς ἐσχάτοις τῶν δεινῶν τοὺς νόμους προύδομεν οὐκ ἀργίας οὐδὲ τρυφῆς αὐτοὺς χάριν περιέποντες, ἀλλ' εἴ τις ἐθέλοι σκοπεῖν, πολλῷ τινι τῆς δοκούσης ἐπιτετάχθαι Λακεδαιμονίοις καρτερίας μείζονας ἄθλους καὶ πόνους ἡμῖν ἐπιτεθέντας" '2.229. * οἱ μέν γε μήτε γῆν ἐργαζόμενοι μήτε περὶ τέχνας πονοῦντες ἀλλὰ πάσης ἐργασίας ἄφετοι λιπαροὶ καὶ τὰ σώματα' "2.231. τὸ κρατεῖν πάντων, ἐφ' οὓς ἂν στρατεύωσιν. ὅτι δὲ μηδὲ τοῦτο κατώρθωσαν, ἐῶ λέγειν: οὐ γὰρ καθ' ἕνα μόνον, ἀλλὰ πολλοὶ πολλάκις ἀθρόως τῶν τοῦ νόμου προσταγμάτων ἀμελήσαντες αὑτοὺς μετὰ τῶν ὅπλων παρέδοσαν τοῖς πολεμίοις." "
2.267. οὐχ ὁμολογούμενον τοῖς ̓Αθηναίοις περὶ θεῶν. τί δὲ δεῖ θαυμάζειν, εἰ πρὸς ἄνδρας οὕτως ἀξιοπίστους διετέθησαν, οἵ γε μηδὲ γυναικῶν ἐφείσαντο; νῦν γὰρ τὴν ἱέρειαν ἀπέκτειναν, ἐπεί τις αὐτῆς κατηγόρησεν, ὅτι ξένους ἐμύει θεούς: νόμῳ δ' ἦν τοῦτο παρ' αὐτοῖς κεκωλυμένον καὶ τιμωρία κατὰ τῶν ξένον εἰσαγόντων" '. None | 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself!
2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually.
2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones.
2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies, 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. 2.267. Nor need we at all wonder that they thus treated such considerable men, when they did not spare even women also; for they very lately slew a certain priestess, because she was accused by somebody that she initiated people into the worship of strange gods, it having been forbidden so to do by one of their laws; and a capital punishment had been decreed to such as introduced a strange god; ' '. None |
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70. New Testament, 1 John, 4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initial Text, Ps.-Ignatius • faith/belief, initial faith
Found in books: Doble and Kloha (2014) 281; Wilson (2018) 242
4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.''. None | 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. "". None |
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71. New Testament, 1 Peter, 3.20-3.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initiation, Christian
Found in books: Corrigan and Rasimus (2013) 235; Stuckenbruck (2007) 95
3.20. ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. 3.21. ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, 3.22. ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.''. None | 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. ''. None |
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72. New Testament, 1 Corinthians, 3.1-3.3, 6.11, 7.10, 10.16, 11.21, 11.23-11.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Initiate’s affinity with baptizer • Initiation, Christian • Initiators • Paul, spiritual initiation of • Words of Institution • faith/belief, initial faith • initiation • institution narrative • pneuma (spirit) in Paul, constituting a temple of God • seal (σφραγίς), initiation rite
Found in books: Ashbrook Harvey et al (2015) 5; Berglund Crostini and Kelhoffer (2022) 87; Blidstein (2017) 107; Corrigan and Rasimus (2013) 235; Engberg-Pedersen (2010) 170; McGowan (1999) 205, 240; Potter Suh and Holladay (2021) 553; Visnjic (2021) 436, 437, 448, 450, 451; Wilson (2018) 142, 260; de Jáuregui (2010) 346
3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.
7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,—
10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν;
11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει.
11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.' '. None | 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" '
6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.
7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband' "
10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '
11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.
11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." ". None |
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73. New Testament, Acts, 9.3-9.7, 10.48, 16.25-16.27, 16.30-16.31, 22.21, 26.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Baptism, Initiate’s affinity with baptizer • Paul, spiritual initiation of • Spirit, effects of, initiation into community • baptism of Jesus, as commissioning or spiritual initiation • faith/belief, initial faith • initiation • initiation, as component of spiritual biography of first-century sage • mystic initiation
Found in books: Ashbrook Harvey et al (2015) 4, 5; Levison (2009) 231; Potter Suh and Holladay (2021) 553; Seaford (2018) 333; Werline et al. (2008) 186, 189; Wilson (2018) 201, 225
9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες.
10.48. προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
16.25. Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι· 16.26. ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. 16.27. ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
16.30. καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
22.21. καὶ εἶπεν πρός με Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε.
26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.' '. None | 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one.
10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ' "16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. " '16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household."
22.21. "He said to me, \'Depart, for I will send you out far from here to the Gentiles.\'"' "
26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " '. None |
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74. New Testament, Colossians, 2.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Elements, carried through all, in initiation, Mystery-cult of, at Colossae • institutions,
Found in books: Griffiths (1975) 303; Huttner (2013) 301, 303
2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ,''. None | 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, ''. None |
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75. New Testament, Ephesians, 4.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • faith/belief, initial faith
Found in books: Bull Lied and Turner (2011) 498; Wilson (2018) 202
4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·''. None | 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; ''. None |
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76. New Testament, Galatians, 4.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day of initiation, indicated by will of goddess • Endurance, reverent, urged by priest in regard to initiation • Initiation, Isis urges, day indicated by will of goddess • Initiation, Isis urges, priest for rites chosen by her foresight • Isis and initiation, urges it, day indicated by her will • Isis and initiation, urges it, indicates sum needed for ceremonies • Isis and initiation, urges it, priest for rites chosen by her foresight • Money, needed for initiation, indicated by Isis • Priest, of initiation rites, chosen by foresight of Isis • faith/belief, initial faith
Found in books: Griffiths (1975) 279; Wilson (2018) 103, 257
4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·''. None | 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- ''. None |
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77. New Testament, Romans, 5.21, 6.3-6.5, 8.38-8.39, 11.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Initiate’s affinity with baptizer • Happier face, befits white cloak of initiate • Hesitancy, of Lucius before initiation • Initial Text, Ps.-Ignatius • Initiation, Christian • Initiation, Initiate(s) • faith/belief, initial faith • initiation
Found in books: Bull Lied and Turner (2011) 247; Corrigan and Rasimus (2013) 237; Despotis and Lohr (2022) 342, 343, 344, 348, 350, 351, 362; Doble and Kloha (2014) 281, 291; Griffiths (1975) 52, 251; Potter Suh and Holladay (2021) 553; Werline et al. (2008) 203; Wilson (2018) 38, 107
5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39. οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.' '. None | 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. ' "
6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection;
8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. ' '. None |
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78. New Testament, John, 1.1, 1.3-1.4, 1.9-1.14, 14.6, 15.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initial Text, Ps.-Ignatius • Initiation, Initiate(s) • Words of Institution • faith/belief, initial faith • infants, initiation • initiate • initiation
Found in books: Bernabe et al (2013) 468; Bull Lied and Turner (2011) 32, 498; Despotis and Lohr (2022) 331; Doble and Kloha (2014) 281; Penniman (2017) 196; Visnjic (2021) 444; Werline et al. (2008) 115, 116; Wilson (2018) 57, 100, 125, 134, 163, 172, 173, 221, 225; Černušková (2016) 74
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ.
15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.' '. None | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.
1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men.
1.9. The true light that enlightens everyone was coming into the world. ' "
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11. He came to his own, and those who were his own didn't receive him. " "
1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '
1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. ' '. None |
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79. New Testament, Luke, 3.21-3.22, 11.13, 14.21-14.23, 22.15-22.16, 22.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initial Text, Ps.-Ignatius • Initiation, Christian • Jesus, Messianic initiation • Spirit, effects of, initiation into community • Words of Institution • faith/belief, initial faith • institution narrative • law, constitutional
Found in books: Ando and Ruepke (2006) 132; Corrigan and Rasimus (2013) 234; Doble and Kloha (2014) 281; Levison (2009) 231; McGowan (1999) 241, 242; Ruzer (2020) 75; Visnjic (2021) 443, 449, 450, 451; Wilson (2018) 221, 263
3.21. Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
11.13. εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν.
14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·
22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16. λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
22.18. λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.''. None | 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."
11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?"
14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, \'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.\ '14.22. "The servant said, \'Lord, it is done as you commanded, and there is still room.\ '14.23. "The lord said to the servant, \'Go out into the highways and hedges, and compel them to come in, that my house may be filled.
22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God."
22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes."''. None |
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80. New Testament, Mark, 1.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Initiation, Christian • Jesus, Messianic initiation
Found in books: Corrigan and Rasimus (2013) 234; Ruzer (2020) 75
1.11. καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.''. None | 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."''. None |
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81. New Testament, Matthew, 3.17, 25.37, 25.42, 28.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Constitutions • Initiation, Christian • Initiation, Initiate(s) • Jesus, Messianic initiation • seal (σφραγίς), initiation rite • synagogues, as communal institutions
Found in books: Berglund Crostini and Kelhoffer (2022) 87; Bull Lied and Turner (2011) 498; Corrigan and Rasimus (2013) 234; Ernst (2009) 254; Gardner (2015) 105; Ruzer (2020) 75
3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
25.37. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;
25.42. ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ οὐκ ἐποτίσατέ με,
28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,''. None | 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
25.37. "Then the righteous will answer him, saying, \'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? ' "
25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; " '
28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ''. None |
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82. Plutarch, Cimon, 14.3-14.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • constitution • constitution,, ancestral • grain-supply, elite initiatives
Found in books: Kowalzig (2007) 216; Raaflaub Ober and Wallace (2007) 109
14.3. ἀπολογούμενος δὲ πρὸς τοὺς δικαστὰς οὐκ Ἰώνων ἔφη προξενεῖν οὐδὲ Θεσσαλῶν, πλουσίων ὄντων, ὥσπερ ἑτέρους, ἵνα θεραπεύωνται καὶ λαμβάνωσιν, ἀλλὰ Λακεδαιμονίων, μιμούμενος καὶ ἀγαπῶν τὴν παρʼ αὐτοῖς εὐτέλειαν καὶ σωφροσύνην, ἧς οὐδένα προτιμᾶν πλοῦτον, ἀλλὰ πλουτίζων ἀπὸ τῶν πολεμίων τὴν πόλιν ἀγάλλεσθαι. 14.4. μνησθεὶς δὲ τῆς κρίσεως ἐκείνης ὁ Στησίμβροτός φησι τὴν Ἐλπινίκην ὑπὲρ τοῦ Κίμωνος δεομένην ἐλθεῖν ἐπὶ τὰς θύρας τοῦ Περικλέους (οὗτος γὰρ ἦν τῶν κατηγόρων ὁ σφοδρότατος), τὸν δὲ μειδιάσαντα γραῦς εἶ, φάναι, γραῦς, ὦ Ἐλπινίκη, ὡς τηλικαῦτα διαπράττεσθαι πράγματα· πλὴν ἔν γε τῇ δίκῃ πρᾳότατον γενέσθαι τῷ Κίμωνι καὶ πρὸς τὴν κατηγορίαν ἅπαξ ἀναστῆναι μόνον, ὥσπερ ἀφοσιούμενον.''. None | 14.3. 14.4. ''. None |
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83. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • initiates • initiates, hope of the initiates • initiation, initiatory rites • knowledge, acquired in the initiation
Found in books: Bernabe et al (2013) 179; Álvarez (2019) 35, 136
| 417c. in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, 'let my lips be piously sealed,' as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days,"". None |
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84. Plutarch, On Isis And Osiris, 27, 68 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Charge of initiation rites • Initiation • Initiation, Initiate(s) • wise and the vulgar initiation, rites of
Found in books: Beck (2006) 62; Bricault and Bonnet (2013) 179; Bull Lied and Turner (2011) 463; Griffiths (1975) 283
| 27. Stories akin to these and to others like them they say are related about Typhon; how that, prompted by jealousy and hostility, he wrought terrible deeds and, by bringing utter confusion upon all things, filled the whole Earth, and the ocean as well, with ills, and later paid the penalty therefor. But the avenger, the sister and wife of Osiris, after she had quenched and suppressed the madness and fury of Typhon, was not indifferent to the contests and struggles which she had endured, nor to her own wanderings nor to her manifold deeds of wisdom and many feats of bravery, nor would she accept oblivion and silence for them, but she intermingled in the most holy rites portrayals and suggestions and representations of her experiences at that time, and sanctified them, both as a lesson in godliness and an encouragement for men and women who find themselves in the clutch of like calamities. She herself and Osiris, translated for their virtues from good demigods into gods, Cf. 363 e, infra . as were Heracles and Dionysus later, Cf. Moralia, 857 d. not incongruously enjoy double honours, both those of gods and those of demigods, and their powers extend everywhere, but are greatest in the regions above the earth and beneath the earth. In fact, men assert that Pluto is none other than Serapis and that Persephonê is Isis, even as Archemachus Müller, Frag. Hist. Graec. iv. p. 315, no. 7. of Euboea has said, and also Heracleides Ponticus Ibid. ii. 198 or Frag. 103, ed. Voss. who holds the oracle in Canopus to be an oracle of Pluto.'
68. Wherefore in the study of these matters it is especially necessary that we adopt, as our guide in these mysteries, the reasoning that comes from philosophy, and consider reverently each one of the things that are said and done, so that, to quote Theodorus, Cf. Moralia, 467 b. who said that while he offered the good word with his right hand some of his auditors received it in their left, we may not thus err by accepting in a different spirit the things that the laws have dictated admirably concerning the sacrifices and festivals. The fact that everything is to be referred to reason we may gather from the Egyptians themselves; for on the nineteenth day of the first month, when they are holding festival in honour of Hermes, they eat honey and a fig; and as they eat they say, A sweet thing is Truth. The amulet Cf. 377 b, supra . of Isis, which they traditionally assert that she hung about her neck, is interpreted a true voice. And Harpocrates is not to be regarded as an imperfect and an infant god, nor some deity or other that protects legumes, but as the representative and corrector of unseasoned, imperfect, and inarticulate reasoning about the gods among mankind. For this reason he keeps his finger on his lips in token of restrained speech or silence. In the month of Mesorê they bring to him an offering of legumes and say, The tongue is luck, the tongue is god. of the plants in Egypt they say that the persea is especially consecrated to the goddess because its fruit resembles a heart and its leaf a tongue. The fact is that nothing of mans usual possessions is more divine than reasoning, especially reasoning about the gods; and nothing has a greater influence toward happiness. For this reason we give instructions to anyone who comes down to the oracle here to think holy thoughts and to speak words of good omen. But the mass of mankind act ridiculously in their processions and festivals in that they proclaim at the outset the use of words of good omen, The regular proclamation ( εὐφημεῖτε ) used by the Greeks at the beginning of any ceremony. but later they both say and think the most unhallowed thoughts about the very gods. '. None |
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85. Plutarch, Lycurgus, 31.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, on Spartan constitution • On Law and Justice (attrib. Archytas), on the best constitution • Plato, on Spartan constitution • Sparta, constitution • aristocracy, in Spartan constitution • constitution • constitutional systems • democracy, in Spartan constitution • monarchy, in Spartan constitution • oligarchy, in Spartan constitution
Found in books: Athanassaki and Titchener (2022) 241; Wolfsdorf (2020) 472
31.2. ταύτην καὶ Πλάτων ἔλαβε τῆς πολιτείας ὑπόθεσιν καὶ Διογένης καὶ Ζήνων καὶ πάντες ὅσοι τι περὶ τούτων ἐπιχειρήσαντες εἰπεῖν ἐπαινοῦνται, γράμματα καὶ λόγους ἀπολιπόντες μόνον, ὁ δὲ οὐ γράμματα καὶ λόγους, ἀλλʼ ἔργῳ πολιτείαν ἀμίμητον εἰς φῶς προενεγκάμενος, καὶ τοῖς ἀνύπαρκτον εἶναι τὴν λεγομένην περὶ τὸν σοφὸν διάθεσιν ὑπολαμβάνουσιν ἐπιδείξας ὅλην τὴν πόλιν φιλοσοφοῦσαν, εἰκότως ὑπερῆρε τῇ δόξῃ τοὺς πώποτε πολιτευσαμένους ἐν τοῖς Ἕλλησι.''. None | 31.2. His design for a civil polity was adopted by Plato, Diogenes, Zeno, and by all those who have won approval for their treatises on this subject, although they left behind them only writings and words. Lycurgus, on the other hand, produced not writings and words, but an actual polity which was beyond imitation, and because he gave, to those who maintain that the much talked of natural disposition to wisdom exists only in theory, an example of an entire city given to the love of wisdom, his fame rightly transcended that of all who ever founded polities among the Greeks.''. None |
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86. Plutarch, Phocion, 28.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • institution • shark, eats initiate
Found in books: Athanassaki and Titchener (2022) 214; Parker (2005) 108
28.4. ἡ μὲν οὖν φρουρὰ διὰ Μένυλλον οὐδὲν ἠνίασε τοὺς ἀνθρώπους· τῶν δὲ ἀποψηφισθέντων τοῦ πολιτεύματος διὰ πενίαν ὑπὲρ μυρίους καὶ δισχιλίους γενομένων οἵ τε μένοντες ἐδόκουν σχέτλια καὶ ἄτιμα πάσχειν, οἵ τε διὰ τοῦτο τὴν πόλιν ἐκλιπόντες καὶ μεταστάντες εἰς Θρᾴκην, Ἀντιπάτρου γῆν καὶ πόλιν αὐτοῖς παρασχόντος, ἐκπεπολιορκημένοις ἐῴκεσαν.''. None | 28.4. ''. None |
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87. Plutarch, Solon, 12.3-12.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, Athenian Constitution • constitution • reform,, constitutional
Found in books: Eidinow and Kindt (2015) 480; Raaflaub Ober and Wallace (2007) 53
12.3. Μύρωνος δὲ τοῦ Φλυέως κατηγοροῦντος ἑάλωσαν οἱ ἄνδρες, καὶ μετέστησαν οἱ ζῶντες· τῶν δʼ ἀποθανόντων τοὺς νεκροὺς ἀνορύξαντες ἐξέρριψαν ὑπὲρ τοὺς ὅρους. ταύταις δὲ ταῖς ταραχαῖς καὶ Μεγαρέων συνεπιθεμένων ἀπέβαλόν τε Νίσαιαν οἱ Ἀθηναῖοι καὶ Σαλαμῖνος ἐξέπεσον αὖθις. καὶ φόβοι τινὲς ἐκ δεισιδαιμονίας ἅμα καὶ φάσματα κατεῖχε τὴν πόλιν, οἵ τε μάντεις ἄγη καὶ μιασμοὺς δεομένους καθαρμῶν προφαίνεσθαι διὰ τῶν ἱερῶν ἠγόρευον. 12.4. οὕτω δὴ μετάπεμπτος αὐτοῖς ἧκεν ἐκ Κρήτης Ἐπιμενίδης ὁ Φαίστιος, ὃν ἕβδομον ἐν τοῖς σοφοῖς καταριθμοῦσιν ἔνιοι τῶν οὐ προσιεμένων τὸν Περίανδρον. ἐδόκει δέ τις εἶναι θεοφιλὴς καὶ σοφὸς περὶ τὰ θεῖα τὴν ἐνθουσιαστικὴν καὶ τελεστικὴν σοφίαν, διὸ καὶ παῖδα νύμφης ὄνομα Βάλτης καὶ Κούρητα νέον αὐτὸν οἱ τότε ἄνθρωποι προσηγόρευον. ἐλθὼν δὲ καὶ τῷ Σόλωνι χρησάμενος φίλῳ πολλὰ προσυπειργάσατο καὶ προωδοποίησεν αὐτῷ τῆς νομοθεσίας.''. None | 12.3. Myron of Phlya conducted the prosecution, and the family of Megacles was found guilty. Those who were alive were banished, and the bodies of the dead were dug up and cast forth beyond the borders of the country. During these disturbances the Megarians also attacked the Athenians, who lost Nisaea, and were driven out of Salamis once more. The city was also visited with superstitious fears and strange appearances, and the seers declared that their sacrifices indicated pollutions and defilements which demanded expiation. 12.4. Under these circumstances they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. See note on Plut. Sol. 3.5, and cf. Aristot. Const. Ath. 1 . He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters. Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. The Curetes were Cretan priests of Idaean Zeus, who took their name from the demi-gods to whose care Rhea was said to have committed the infant Zeus. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation.''. None |
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88. Plutarch, Themistocles, 1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Sparta, and Athens, institutions • grain-supply, elite initiatives • initiates
Found in books: Humphreys (2018) 32, 40; Kowalzig (2007) 216; de Jáuregui et al. (2011) 4
| 1. Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i.
108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii.
1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (
1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-36
1. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.''. None |
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89. Seneca The Younger, Letters, 121.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Constitution / constitutio • Self, Self vs. constitution
Found in books: Maso (2022) 134; Sorabji (2000) 248
| 121.16. The periods of infancy, boyhood, youth, and old age, are different; but I, who have been infant, boy, and youth, am still the same. Thus, although each has at different times a different constitution, the adaptation of each to its constitution is the same. For nature does not consign boyhood or youth, or old age, to me; it consigns me to them. Therefore, the child is adapted to that constitution which is his at the present moment of childhood, not to that which will be his in youth. For even if there is in store for him any higher phase into which he must be changed, the state in which he is born is also according to nature. ''. None |
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90. Suetonius, Nero, 34.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • initiation
Found in books: Blidstein (2017) 30; Bull Lied and Turner (2011) 378
| 34.4. Trustworthy authorities add still more gruesome details: that he hurried off to view the corpse, handled her limbs, criticising some and commending others, and that becoming thirsty meanwhile, he took a drink. Yet he could not either then or ever afterwards endure the stings of conscience, though soldiers, senate and people tried to hearten him with their congratulations; for he often owned that he was hounded by his mother's ghost and by the whips and blazing torches of the Furies. He even had rites performed by the Magi, in the effort to summon her shade and entreat it for forgiveness. Moreover, in his journey through Greece he did not venture to take part in the Eleusinian mysteries, since at the beginning the godless and wicked are warned by the herald's proclamation to go hence."". None |
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91. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation • initiation
Found in books: Belayche and Massa (2021) 41; Tite (2009) 266
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92. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Initiate’s affinity with baptizer • Torah, constitution • constitution • pneuma (spirit) in Paul, constituting a temple of God
Found in books: Brooke et al (2008) 170, 176; Engberg-Pedersen (2010) 204; Potter Suh and Holladay (2021) 553
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93. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • initiate • timocratic constitution
Found in books: Amendola (2022) 108; Bernabe et al (2013) 120
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94. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • initiation • mystic initiation • mystic initiation, as contest • mystic initiation, transition to joy in • myth and repeat initiation?
Found in books: Blidstein (2017) 29; Bull Lied and Turner (2011) 390; Parker (2005) 361; Seaford (2018) 215, 334
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95. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • mystic initiation • mystic initiation, anxiety in • mystic initiation, transition to joy in • phrissein (of initiation)
Found in books: Bull Lied and Turner (2011) 382; Seaford (2018) 220, 371
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96. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Proclus, on self-constitution • Pyanopsia as initiation? • initiation
Found in books: Humphreys (2018) 672; Marmodoro and Prince (2015) 202; Parker (2005) 208
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97. Anon., Acts of Thomas, 49 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • initiation, iniatory rite • initiation, rite of • seal (σφραγίς), initiation rite
Found in books: Berglund Crostini and Kelhoffer (2022) 212; Nissinen and Uro (2008) 464
| 49. And he laid his hands on them and blessed them, saying: The grace of our Lord Jesus Christ shall be upon you for ever. And they said, Amen. And the woman besought him, saying: O apostle of the Most High, give me the seal, that that enemy return not again unto me. Then he caused her to come near unto him (Syr. went to a river which was close by there), and laid his hands upon her and sealed her in the name of the Father and the Son and the Holy Ghost; and many others also were sealed with her. And the apostle bade his minister (deacon) to set forth a table; and he set forth a stool which they found there, and spread a linen cloth upon it and set on the bread of blessing; and the apostle stood by it and said: Jesu, that hast accounted us worthy to partake of the eucharist of thine holy body and blood, lo, we are bold to draw near unto thine eucharist and to call upon thine holy name: come thou and communicate unto us (Syr. adds more).''. None |
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98. Apuleius, The Golden Ass, 1.1, 11.5, 11.11, 11.23-11.24, 11.24.4, 11.27 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ankle, of initiate, bent upwards = sign of identity • Apuleius, Eleusinian and Isiac initiate • Apuleius, Eleusinian and Isiac initiate, career in Rome • Counsels, of fellow-initiates • Greece, initiation ceremonies in • Initial Text • Initiation • Initiation, needed, one of pastophori instructed to arrange for • Initiation, needed, rites of Osiris and Isis differ • Isis, principle of deity and faith at one with that of Osiris, but initiation differs • Ivy, carried by initiate in vision • Linen tunic of Isis, initiate clad in • Mithras, high priest in charge of initiation, embraced by Lucius and regarded as father • Mysteries, divine, throngs initiated into, of Osiris • Mysteries, divine, throngs initiated into, of goddess • Mysteries, divine, throngs initiated into, to be prepared for poor man from Madauros • Night, black clouds of, routed, vision of initiate with sacred objects • Orphic, see Bacchic, initiation, mystery cults, rites • Pastophori, sacred college, summoned by Lector, instructed to arrange for initiation • Pindar, on death and initiation • Plato, on mystery initiations • Plutarch, on mystery initiations • Sacred objects, nameless, carried by initiate in vision • Wands, carried by initiate in vision • initiates • initiation • mystery initiations • mystic initiation, clothing of
Found in books: Belayche and Massa (2021) 8, 102, 128, 143, 156; Despotis and Lohr (2022) 344; Doble and Kloha (2014) 63; Griffiths (1975) 4, 8, 27, 325; Pinheiro et al (2018) 174, 175, 258; Seaford (2018) 196; Stephens and Winkler (1995) 360; Tor (2017) 269; Werline et al. (2008) 100; 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. 1
1.11. By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.
11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:
11.27. But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.' '. None |
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99. Cassius Dio, Roman History, 41.36.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Caesar, Julius, ending Republican institutions • auspication,acquired through initial auspication
Found in books: Joseph (2022) 133; Konrad (2022) 142
| 41.36.1. \xa0While he was still on the way Marcus Aemilius Lepidus, the man who later became a member of the triumvirate, advised the people in his capacity of praetor to elect Caesar dictator, and immediately named him, contrary to ancestral custom.''. None |
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100. Hippolytus, Refutation of All Heresies, 5.8.39-5.8.40, 6.41.4-6.41.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Initiation ritual • Initiation, Initiate(s) • Orphic, see Bacchic, initiation, mystery cults, rites • initiation • initiation, iniatory rite
Found in books: Belayche and Massa (2021) 41; Bull Lied and Turner (2011) 387; Iricinschi et al. (2013) 159; Nissinen and Uro (2008) 468, 474; de Jáuregui et al. (2011) 266
| 5.8.39. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. 5.8.40. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. ' "
6.41.4. Know, (therefore,) that these letters which with you are (reckoned at) twenty-four, are emanations from the three powers, and are representative of those (powers) which embrace even the entire number of the elements. For suppose that there are some letters that are mute - nine of them - of Pater and Aletheia, from the fact that these are mute - that is, ineffable and unutterable. And (again, assume) that there are other (letters that are) semi-vowels - eight of them - of the Logos and of Zoe, from the fact that these are intermediate between consots and vowels, and receive the emanation of the (letters) above them, but the reflux of those below them. And (likewise take for granted) that there are vowels - and these are seven - of Anthropos and Ecclesia, inasmuch as the voice of Anthropos proceeded forth, and imparted form to the (objects of the) universe. For the sound of the voice produced figure, and invested them with it. From this it follows that there are Logos and Zoe, which have eight (semi-vowels); and Anthropos and Ecclesia, which have seven (vowels); and Pater and Aletheia, which have nine (mutes). But from the fact that Logos wanted (one of being an ogdoad), he who is in the Father was removed (from his seat on God's right hand), and came down (to earth). And he was sent forth (by the Father) to him from whom he was separated, for the rectification of actions that had been committed. (And his descent took place) in order that the unifying process, which is inherent in Agathos, of the Pleromas might produce in all the single power that emanates from all. And thus he who is of the seven (vowels) acquired the power of the eight (semi-vowels); and there were produced three topoi, corresponding with the (three) numbers (nine, seven, and eight) -(these topoi ) being ogdoads. And these three being added one to the other, exhibited the number of the twenty-four (letters). And (he maintains), of course, that the three elements -(which he himself affirms to be (allied) with the three powers by conjugal union, and which (by this state of duality) become six, and from which have emanated the twenty-four elements - being rendered fourfold by the Quaternion's ineffable word, produce the same number (twenty-four) with these. And these, he says, belong to Anonomastus. And (he asserts) that these are conveyed by the six powers into a similarity with Aoratus. And (he says) that there are six double letters of these elements, images of images, which, being reckoned along with the twenty-four letters, produce, by an analogical power, the number thirty. " "6.41.5. Know, (therefore,) that these letters which with you are (reckoned at) twenty-four, are emanations from the three powers, and are representative of those (powers) which embrace even the entire number of the elements. For suppose that there are some letters that are mute - nine of them - of Pater and Aletheia, from the fact that these are mute - that is, ineffable and unutterable. And (again, assume) that there are other (letters that are) semi-vowels - eight of them - of the Logos and of Zoe, from the fact that these are intermediate between consots and vowels, and receive the emanation of the (letters) above them, but the reflux of those below them. And (likewise take for granted) that there are vowels - and these are seven - of Anthropos and Ecclesia, inasmuch as the voice of Anthropos proceeded forth, and imparted form to the (objects of the) universe. For the sound of the voice produced figure, and invested them with it. From this it follows that there are Logos and Zoe, which have eight (semi-vowels); and Anthropos and Ecclesia, which have seven (vowels); and Pater and Aletheia, which have nine (mutes). But from the fact that Logos wanted (one of being an ogdoad), he who is in the Father was removed (from his seat on God's right hand), and came down (to earth). And he was sent forth (by the Father) to him from whom he was separated, for the rectification of actions that had been committed. (And his descent took place) in order that the unifying process, which is inherent in Agathos, of the Pleromas might produce in all the single power that emanates from all. And thus he who is of the seven (vowels) acquired the power of the eight (semi-vowels); and there were produced three topoi, corresponding with the (three) numbers (nine, seven, and eight) -(these topoi ) being ogdoads. And these three being added one to the other, exhibited the number of the twenty-four (letters). And (he maintains), of course, that the three elements -(which he himself affirms to be (allied) with the three powers by conjugal union, and which (by this state of duality) become six, and from which have emanated the twenty-four elements - being rendered fourfold by the Quaternion's ineffable word, produce the same number (twenty-four) with these. And these, he says, belong to Anonomastus. And (he asserts) that these are conveyed by the six powers into a similarity with Aoratus. And (he says) that there are six double letters of these elements, images of images, which, being reckoned along with the twenty-four letters, produce, by an analogical power, the number thirty. "'. None |
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101. Irenaeus, Refutation of All Heresies, 1.13-1.16, 1.21.3-1.21.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Initiation [ Baptism ] • Initiation ritual • ecstasy, religious and institutional religion, and women • initiation, iniatory rite
Found in books: Dignas Parker and Stroumsa (2013) 216; Iricinschi et al. (2013) 159; Linjamaa (2019) 204; Nissinen and Uro (2008) 460
1.13. 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. 1.14. 14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ ἐκ τούτων1 τὰς τρεῖς φύσεις, 2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς G. 35. τὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ ἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές. LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. Καὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα. 1.15. 15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι M. 36. παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem. προσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις, ἤτοι παραβολὰς κυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἀποστολικοὺς, ἵνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν γραφῶν ὑπερβαίνοντες,\xa0 λέξιν Ephr. Syr. καὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν ἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr. S. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς κατεσκευασμένης ἐπιμελῶς G. 36. 2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς ψηφῖδας μετενέγει Ephr. μεθαρμόσει Ephr. ποεησας Ephr. cf. xxxv. ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο, καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν, LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως ὐπὸ τοῦ δευτέρου Ephr. Syr. εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ συγκαττύ- ουσι Assem. τρόπον καὶ οὗτοι γραῶν μύθους συγκαττύσαντες, ἔπειτα M. 37. ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, μεθεπμόζειν Ephr. Syr. ἐφαρκόζειν βούλονται τοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα μὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν. 1.16. 16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους Jac. v. 11. ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον εἶναι διηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης cf. § 7. τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως cf. § 8. πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ τὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. Καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα G. 37. ἐπέθετο ἡ Ἀχαμὼθ, Μωσέα πεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν δὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ. Καὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι, M. 38. εἰς τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ εἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ εἰπεῖν τῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 3. ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ ψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς τὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι. Κᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ LIB. I. i. 16. GR. I. i. 16. MASS. I. viii. 3. ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου σάτα τὰ τρία, τὰ τρία γένη τῶν M. 30. ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν τὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος G. 38. οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς ἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. ἐπειδὴ ἦν αὐτὸς χύμη.' '. None | 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.14. Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. 1.15. Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. ' "1.16. Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. " '
1.21.3. For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. 1.21.4. But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those beings who are inconceivable, and incorporeal, and beyond the reach of sense, be performed by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption.''. None |
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102. Justin, Dialogue With Trypho, 70 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • initiation
Found in books: Belayche and Massa (2021) 112; Bull Lied and Turner (2011) 354
| 70. So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah Justin: And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah's words? For they contrived that the words of righteousness be quoted also by them. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: 'Hear, you that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water shall be sure. You shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? Where are the counsellors? Where is he that numbers those who are nourished — the small and great people? With whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who have become depreciated, and there is no understanding in him who hears.' Isaiah 33:13-19 Now it is evident, that in this prophecy allusion is made to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding. And when I hear, Trypho, that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this."". None |
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103. Pausanias, Description of Greece, 1.2.5, 1.14.3, 1.20.3, 1.38.7-1.38.8, 8.37.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Constitution of Athens (Aristotle) • initiates • initiates, hope of the initiates • initiation • initiation, initiatory rites • knowledge, acquired in the initiation
Found in books: Belayche and Massa (2021) 8, 24; Bernabe et al (2013) 154, 409; Jouanna (2018) 691; Lipka (2021) 169; Álvarez (2019) 136
1.2.5. ἡ δὲ ἑτέρα τῶν στοῶν ἔχει μὲν ἱερὰ θεῶν, ἔχει δὲ γυμνάσιον Ἑρμοῦ καλούμενον· ἔστι δὲ ἐν αὐτῇ Πουλυτίωνος οἰκία, καθʼ ἣν παρὰ τὴν ἐν Ἐλευσῖνι δρᾶσαι τελετὴν Ἀθηναίων φασὶν οὐ τοὺς ἀφανεστάτους· ἐπʼ ἐμοῦ δὲ ἀνεῖτο Διονύσῳ. Διόνυσον δὲ τοῦτον καλοῦσι Μελπόμενον ἐπὶ λόγῳ τοιῷδε ἐφʼ ὁποίῳ περ Ἀπόλλωνα Μουσηγέτην. ἐνταῦθά ἐστιν Ἀθηνᾶς ἄγαλμα Παιωνίας καὶ Διὸς καὶ Μνημοσύνης καὶ Μουσῶν, Ἀπόλλων τε ἀνάθημα καὶ ἔργον Εὐβουλίδου, καὶ δαίμων τῶν ἀμφὶ Διόνυσον Ἄκρατος· πρόσωπόν ἐστίν οἱ μόνον ἐνῳκοδομημένον τοίχῳ. μετὰ δὲ τὸ τοῦ Διονύσου τέμενός ἐστιν οἴκημα ἀγάλματα ἔχον ἐκ πηλοῦ, βασιλεὺς Ἀθηναίων Ἀμφικτύων ἄλλους τε θεοὺς ἑστιῶν καὶ Διόνυσον. ἐνταῦθα καὶ Πήγασός ἐστιν Ἐλευθερεύς, ὃς Ἀθηναίοις τὸν θεὸν ἐσήγαγε· συνεπελάβετο δέ οἱ τὸ ἐν Δελφοῖς μαντεῖον ἀναμνῆσαν τὴν ἐπὶ Ἰκαρίου ποτὲ ἐπιδημίαν τοῦ θεοῦ.
1.14.3. ἔπη δὲ ᾄδεται Μουσαίου μέν, εἰ δὴ Μουσαίου καὶ ταῦτα, Τριπτόλεμον παῖδα Ὠκεανοῦ καὶ Γῆς εἶναι, Ὀρφέως δέ, οὐδὲ ταῦτα Ὀρφέως ἐμοὶ δοκεῖν ὄντα, Εὐβουλεῖ καὶ Τριπτολέμῳ Δυσαύλην πατέρα εἶναι, μηνύσασι δέ σφισι περὶ τῆς παιδὸς δοθῆναι παρὰ Δήμητρος σπεῖραι τοὺς καρπούς· Χοιρίλῳ δὲ Ἀθηναίῳ δρᾶμα ποιήσαντι Ἀλόπην ἔστ ιν εἰρημένα Κερκυόνα εἶναι καὶ Τριπτόλεμον ἀδελφούς, τεκεῖν δὲ σφᾶς θυγατέρα ς Ἀμφικτύονος, εἶναι δὲ πατέρα Τριπτολέμῳ μὲν Ῥᾶρον, Κερκυόνι δὲ Ποσειδῶνα. πρόσω δὲ ἰέναι με ὡρμημένον τοῦδε τοῦ λόγου καὶ †ὁπόσα ἐξήγησιν †ἔχει τὸ Ἀθήνῃσιν ἱερόν, καλούμενον δὲ Ἐλευσίνιον, ἐπέσχεν ὄψις ὀνείρατος· ἃ δὲ ἐς πάντας ὅσιον γράφειν, ἐς ταῦτα ἀποτρέψομαι.
1.20.3. τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν.
1.38.7. τὰ δὲ ἐντὸς τοῦ τείχους τοῦ ἱεροῦ τό τε ὄνειρον ἀπεῖπε γράφειν, καὶ τοῖς οὐ τελεσθεῖσιν, ὁπόσων θέας εἴργονται, δῆλα δήπου μηδὲ πυθέσθαι μετεῖναί σφισιν. Ἐλευσῖνα δὲ ἥρωα, ἀφʼ οὗ τὴν πόλιν ὀνομάζουσιν, οἱ μὲν Ἑρμοῦ παῖδα εἶναι καὶ Δαείρας Ὠκεανοῦ θυγατρὸς λέγουσι, τοῖς δέ ἐστι πεποιημένα Ὤγυγον εἶναι πατέρα Ἐλευσῖνι· οἱ γὰρ ἀρχαῖοι τῶν λόγων ἅτε οὐ προσόντων σφίσιν ἐπῶν ἄλλα τε πλάσασθαι δεδώκασι καὶ μάλιστα ἐς τὰ γένη τῶν ἡρώων. 1.38.8. ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς τὸ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται.
8.37.5. πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς.''. None | 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius.
1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men.
1.20.3. The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
1.38.7. My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes. 1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one.' "
8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings."'. None |
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104. Tertullian, On The Crown, 15.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Initiation • Initiation, Initiate(s)
Found in books: Bull Lied and Turner (2011) 354; Nuno et al (2021) 179
| 15.3. Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, I will give a crown of life. Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle 2 Timothy 4:8 feels so justly confident has been laid up for him. The angel Revelation 6:2 also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another Revelation 10:1 is adorned with an encircling rainbow (as it were in its fair colors)- a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fullness rested - a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, you fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away - if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. <"". None |
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105. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • Orphic, see Bacchic, initiation, mystery cults, rites • Plutarch, on mystery initiations • mystery initiations • mystic initiation • mystic initiation, transition to joy in
Found in books: Bull Lied and Turner (2011) 387; Seaford (2018) 221; Tor (2017) 268; de Jáuregui et al. (2011) 3
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106. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • Orphic initiation • initiation • mystery initiations
Found in books: Belayche and Massa (2021) 171; Bull Lied and Turner (2011) 376; Tor (2017) 267; Waldner et al (2016) 42
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107. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • initiation
Found in books: Werline et al. (2008) 100; Černušková (2016) 82
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108. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Gaius, Institutes, Justinian’s Institutes and • Justinianic jurisprudence,, Institutes • Justinianic jurisprudence,, sources for Institutes • Marcian (jurist), Institutes • Ulpian (jurist), Edict, and Justinian’s Institutes • belief, constitutive • constitution • constitutional, constitutionalism,constitutionality • constitutions, imperial • constitutive rules • institutions • law, constitutional
Found in books: Ando and Ruepke (2006) 131; Bruun and Edmondson (2015) 288; Farag (2021) 183, 184; Mackey (2022) 179, 203, 366; Tuori (2016) 237, 285
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109. Diogenes Laertius, Lives of The Philosophers, 8.2 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Initiation • initiation
Found in books: Bricault and Bonnet (2013) 60; Despotis and Lohr (2022) 231
| 8.2. From Samos he went, it is said, to Lesbos with an introduction to Pherecydes from his uncle Zoilus. He had three silver flagons made and took them as presents to each of the priests of Egypt. He had brothers, of whom Eunomus was the elder and Tyrrhenus the second; he also had a slave, Zamolxis, who is worshipped, so says Herodotus, by the Getans, as Cronos. He was a pupil, as already stated, of Pherecydes of Syros, after whose death he went to Samos to be the pupil of Hermodamas, Creophylus's descendant, a man already advanced in years. While still young, so eager was he for knowledge, he left his own country and had himself initiated into all the mysteries and rites not only of Greece but also of foreign countries."". None |
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110. Lactantius, Divine Institutes, 6.25.12 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Divine Institutes (Lactantius), biblical text • Newman Institute
Found in books: Berglund Crostini and Kelhoffer (2022) 283; Yates and Dupont (2020) 175
| 6.25.12. Now let us speak briefly concerning sacrifice itself. Ivory, says Plato, is not a pure offering to God. What then? Are embroidered and costly textures? Nay, rather nothing is a pure offering to God which can be corrupted or taken away secretly. But as he saw this, that nothing which was taken from a dead body ought to be offered to a living being, why did he not see that a corporeal offering ought not to be presented to an incorporeal being? How much better and more truly does Seneca speak: Will you think of God as great and placid, and a friend to be reverenced with gentle majesty, and always at hand? Not to be worshipped with the immolation of victims and with much blood - for what pleasure arises from the slaughter of innocent animals? - but with a pure mind and with a good and honourable purpose. Temples are not to be built to Him with stones piled up on high; He is to be consecrated by each man in his own breast. Therefore, if any one thinks that garments, and jewels, and other things which are esteemed precious, are valued by God, he is altogether ignorant of what God is, since he thinks that those things are pleasing to Him which even a man would be justly praised for despising. What, then, is pure, what is worthy of God, but that which He Himself has demanded in that divine law of His? There are two things which ought to be offered, the gift and the sacrifice; the gift as a perpetual offering, the sacrifice for a time. But with those who by no means understand the nature of the Divine Being, a gift is anything which is wrought of gold or silver; likewise anything which is woven of purple and silk: a sacrifice is a victim, and as many things as are burnt upon the altar. But God does not make use either of the one or the other, because He is free from corruption, and that is altogether corruptible. Therefore, in each case, that which is incorporeal must be offered to God, for He accepts this. His offering is innocency of soul; His sacrifice praise and a hymn. For if God is not seen, He ought therefore to be worshipped with things which are not seen. Therefore no other religion is true but that which consists of virtue and justice. But in what manner God deals with the justice of man is easily understood. For if man shall be just, having received immortality, he will serve God forever. But that men are not born except for justice, both the ancient philosophers and even Cicero suspects. For, discussing the Laws, he says: But of all things which are discussed by learned men, nothing assuredly is of greater importance than that it should be entirely understood that we are born to justice. We ought therefore to hold forth and offer to God that alone for the receiving of which He Himself produced us. But how true this twofold kind of sacrifice is, Trismegistus Hermes is a befitting witness, who agrees with us, that is, with the prophets, whom we follow, as much in fact as in words. He thus spoke concerning justice: Adore and worship this word, O son. But the worship of God consists of one thing, not to be wicked. Also in that perfect discourse, when he heard Asclepius inquiring from his son whether it pleased him that incense and other odours for divine sacrifice were offered to his father, exclaimed: Speak words of good omen, O Asclepius. For it is the greatest impiety to entertain any such thought concerning that being of pre-eminent goodness. For these things, and things resembling these, are not adapted to Him. For He is full of all things, as many as exist, and He has need of nothing at all. But let us give Him thanks, and adore Him. For His sacrifice consists only of blessing. And he spoke rightly. For we ought to sacrifice to God in word; inasmuch as God is the Word, as He Himself confessed. Therefore the chief ceremonial in the worship of God is praise from the mouth of a just man directed towards God. That this, however, may be accepted by God, there is need of humility, and fear, and devotion in the greatest degree, lest any one should chance to place confidence in his integrity and innocence, and thus incur the charge of pride and arrogance, and by this deed lose the recompense of his virtue. But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none. If he desires anything else, there is no need of expressing it in word to one who knows what we wish; if anything good shall happen to him, let him give thanks; if any evil, let him make amends, and let him confess that the evil has happened to him on account of his faults; and even in evils let him nothing less give thanks, and make amends in good things, that he may be the same at all times, and be firm, and unchangeable, and unshaken. And let him not suppose that this is to be done by him only in the temple, but at home, and even in his very bed. In short, let him always have God with himself, consecrated in his heart, inasmuch as he himself is a temple of God. But if he has served God, his Father and Lord, with this assiduity, obedience, and devotion, justice is complete and perfect; and he who shall keep this, as we before testified, has obeyed God, and has satisfied the obligations of religion and his own duty. <''. None |
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111. Origen, Against Celsus, 1.12, 3.59-3.61, 4.10, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antioch, synagogue, communal institution (first century c.e.) • Initiation, Initiate(s) • Initiators • initiates • initiation • wise and the vulgar initiation, rites of
Found in books: Beck (2006) 4, 47, 83, 153, 154; Belayche and Massa (2021) 112; Blidstein (2017) 30; Bull Lied and Turner (2011) 378, 387; Despotis and Lohr (2022) 420, 421, 422, 423; Levine (2005) 405; Lipka (2021) 243; de Jáuregui (2010) 235, 342, 345; de Jáuregui et al. (2011) 121
| 1.12. In the next place, when Celsus says in express words, If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, 'Do not investigate,' etc., they must, he continues, explain to me at least of what nature these things are of which they speak, and whence they are derived, etc. Now, with regard to his statement that he is acquainted with all our doctrines, we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he was acquainted with all their doctrines. Even we ourselves, who have devoted much study to these writings, would not say that we were acquainted with everything, for we have a regard for truth. Not one of us will assert, I know all the doctrines of Epicurus, or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, I know them all, from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their country's literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolic sense by the more superficial of the multitude. And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology. " "
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. " '3.60. And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! 3.61. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine.
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. ' "
6.22. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "". None |
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112. Porphyry, On The Cave of The Nymphs, 15-16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Initiators • initiation
Found in books: Belayche and Massa (2021) 36; Blidstein (2017) 30; de Jáuregui (2010) 85
| 15. One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern, since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern. "High at the head a branching olive grows, Beneath, a gloomy grotto s cool recess.." But the growth of the olive in such a situation is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For |37 since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature; hence an olive, the symbol of this wisdom flourishes near the present cavern, which is an image of the world. For the olive is the plant of Minerva, and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive by consecrating it at the summit of the port; signifying by this that the universe is not the effect of a casual event and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated indeed from it (by a difference of essence), but yet is near to it, through being established on the summit of the whole port (i.e., from the dignity and excellence of its nature governing the whole with consummate wisdom). Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world, for to such souls this cave (as we have said) is sacred. For in summer the white leaves of the olive tend upwards, but in winter the whiter leaves are bent downward. On |38 this account also in prayers and supplications, men extend the branches of an olive, ominating from this that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore being naturally ever-flourishing, bears fruit which is the auxiliary of labour (by being its reward, it is sacred to Minerva; supplies the victors in athletic labours with crowns and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus who connects and contains the world (in ineffable comprehensions) invigorates miserable and suppliant souls.'16. In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside everything superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive and consult with Minerva by what |39 means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man who passes in a reguIar manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation "Who ne\'er knew salt, or heard the billows roar." '. None |
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113. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • Orphic initiation
Found in books: Bull Lied and Turner (2011) 376; Waldner et al (2016) 42
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114. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Initiation at Eleusis, Metroac initiation • initiation
Found in books: Nuno et al (2021) 267; Stephens and Winkler (1995) 360
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115. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Initiators • initiation (epopteia, ἐποπτεία)/mystagogy (mustagôgia, μυσταγωγία; teletê, τελετή)
Found in books: d, Hoine and Martijn (2017) 211, 212; de Jáuregui (2010) 85
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116. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Institution • oracles (institutional),- Greek
Found in books: Bortolani et al (2019) 128; Bricault and Bonnet (2013) 109
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117. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Constitution • Proclus, on self-constitution
Found in books: Joosse (2021) 63; Marmodoro and Prince (2015) 207
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118. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Donatists, donatism, Initiation • faith/belief, initial faith
Found in books: Pignot (2020) 114; Wilson (2018) 211
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119. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • faith/belief, initial faith • law, constitutional
Found in books: Ando and Ruepke (2006) 132; Wilson (2018) 221
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120. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • faith/belief, initial faith • institutions,
Found in books: Huttner (2013) 286; Wilson (2018) 85
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121. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eleusinian mysteries, initiation • Initiation, Initiate(s)
Found in books: Bull Lied and Turner (2011) 378; Stavrianopoulou (2006) 269
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122. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Initiation/Rite of passage • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • initiation, initiatory rites
Found in books: Bednarek (2021) 42, 56; Bernabe et al (2013) 476; de Jáuregui et al. (2011) 116
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123. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Chrysippus, on initiation • Cleanthes, on initiates • initiate (telestēs), Cleanthes on • initiation (teletē) • initiation (teletē), Chrysippus on • initiation (teletē), compared with the change to wisdom • perfection (teleutē), and initiation • wise and the vulgar initiation, rites of
Found in books: Beck (2006) 151; Brouwer (2013) 86
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124. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Initiation, Initiate(s) • Mithras, initiation
Found in books: Bull Lied and Turner (2011) 356, 357; Waldner et al (2016) 218
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125. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Gaius, Institutes, Justinian’s Institutes and • Justinianic jurisprudence,, Institutes • Justinianic jurisprudence,, sources for Institutes • Marcian (jurist), Institutes • Ulpian (jurist), Edict, and Justinian’s Institutes • institutions
Found in books: Farag (2021) 183, 184; Mackey (2022) 179
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126. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Constitution • Korsgaard, Christine, on self-constitution • Neoplatonic philosophers, on self-constitution • Proclus, on self-constitution • paradox, of self-constitution
Found in books: Joosse (2021) 63; Marmodoro and Prince (2015) 205, 213
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127. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Constitution • G/good(ness) and self-constitution • self-constituted intelligibly, vitally, existentially • self-constitution
Found in books: Joosse (2021) 63; d, Hoine and Martijn (2017) 68
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128. Demosthenes, Orations, 18.259, 45.74
Tagged with subjects: • Initiators • Sparta, and Athens, institutions • hearth-initiate • initiates • initiation • mystic initiation, language of
Found in books: Blidstein (2017) 30; Humphreys (2018) 40; Parker (2005) 14; Seaford (2018) 115; de Jáuregui (2010) 360; de Jáuregui et al. (2011) 114
| 18.259. On arriving at manhood you assisted your mother in her initiations, in her initiations: she was an expert in Bacchic or Sabazian rites imported from Phrygia . reading the service-book while she performed the ritual, and helping generally with the paraphernalia. At night it was your duty to mix the libations, to clothe the catechumens in fawn-skins, to wash their bodies, to scour them with the loam and the bran, and, when their lustration was duly performed, to set them on their legs, and give out the hymn: Here I leave my sins behind, Here the better way I find; and it was your pride that no one ever emitted that holy ululation so powerfully as yourself. I can well believe it! When you hear the stentorian tones of the orator, can you doubt that the ejaculations of the acolyte were simply magnificent?
45.74. But for himself he has not scrupled to marry his mistress, and he dwells as husband with her who scattered the sweatmeats over him when he was bought as a slave, It was believed to be a good omen to scatter sweetmeats, nuts, etc., over the head of a newly purchased slave. See Aristoph. Pl. 768 nor to write a clause giving himself a marriage portion of five talents in addition to the large sums of which he became master, inasmuch as they were in the custody of my mother—for why do you suppose he wrote in the will the clause and all else which she has I give to Archippê ?—while he looks with indifference on my daughters, who are doomed through poverty to grow old in maidenhood with none to dower them. |
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129. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3
Tagged with subjects: • Institution • law, constitutional
Found in books: Ando and Ruepke (2006) 132; Bricault and Bonnet (2013) 51
| 1.3.3. C. Cornelius Hispallus, a praetor of foreigners, in the time when M. Popilius Laenas and L. Calpurnius were consuls, by edict commanded the Chaldeans to depart out of Italy, who by their false interpretations of the stars cast a profitable mist before the eyes of shallow and foolish characters. The same person banished those who with a counterfeit worship of Jupiter Sabazius sought to corrupt Roman customs.''. None |
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130. Vergil, Aeneis, 3.330-3.332, 3.443-3.452, 6.824-6.825, 6.849, 8.688-8.713
Tagged with subjects: • Caesar, Julius, ending Republican institutions • Gods, above and below, approached and worshipped in initiation, they honour Isis • Hellenization of Egyptian institutions, in Statius • Theriomorphism, trademark institution of Egypt, criticized by authors • Theriomorphism, trademark institution of Egypt, investigated by Statius • authority, mutual constitution of • oracles (institutional),- Greek • tragedy, civic institution
Found in books: Bortolani et al (2019) 164; Farrell (2021) 212; Griffiths (1975) 322; Joseph (2022) 132; Manolaraki (2012) 30, 31, 200, 206; Pandey (2018) 158, 199, 243
3.330. Ast illum, ereptae magno inflammatus amore 3.331. coniugis et scelerum Furiis agitatus, Orestes 3.332. excipit incautum patriasque obtruncat ad aras.
3.443. insanam vatem aspicies, quae rupe sub ima 3.444. fata canit, foliisque notas et nomina mandat. 3.445. Quaecumque in foliis descripsit carmina virgo, 3.446. digerit in numerum, atque antro seclusa relinquit. 3.447. Illa manent immota locis, neque ab ordine cedunt; 3.448. verum eadem, verso tenuis cum cardine ventus 3.450. numquam deinde cavo volitantia prendere saxo, 3.451. nec revocare situs aut iungere carmina curat: 3.452. inconsulti abeunt, sedemque odere Sibyllae.
6.824. Quin Decios Drusosque procul saevumque securi 6.825. aspice Torquatum et referentem signa Camillum.
6.849. orabunt causas melius, caelique meatus
8.688. Bactra vehit, sequiturque (nefas) Aegyptia coniunx. 8.689. Una omnes ruere, ac totum spumare reductis 8.690. convolsum remis rostrisque tridentibus aequor. 8.691. alta petunt: pelago credas innare revolsas 8.692. Cycladas aut montis concurrere montibus altos, 8.693. tanta mole viri turritis puppibus instant. 8.694. stuppea flamma manu telisque volatile ferrum 8.695. spargitur, arva nova Neptunia caede rubescunt. 8.696. Regina in mediis patrio vocat agmina sistro 8.697. necdum etiam geminos a tergo respicit anguis. 8.698. omnigenumque deum monstra et latrator Anubis 8.699. contra Neptunum et Venerem contraque Minervam 8.700. tela tenent. Saevit medio in certamine Mavors 8.701. caelatus ferro tristesque ex aethere Dirae, 8.702. et scissa gaudens vadit Discordia palla, 8.703. quam cum sanguineo sequitur Bellona flagello. 8.704. Actius haec cernens arcum tendebat Apollo 8.705. desuper: omnis eo terrore Aegyptus et Indi, 8.706. omnis Arabs, omnes vertebant terga Sabaei. 8.707. Ipsa videbatur ventis regina vocatis 8.708. vela dare et laxos iam iamque inmittere funis. 8.709. Illam inter caedes pallentem morte futura 8.710. fecerat Ignipotens undis et Iapyge ferri, 8.711. contra autem magno maerentem corpore Nilum 8.712. pandentemque sinus et tota veste vocantem 8.713. caeruleum in gremium latebrosaque flumina victos.' '. None | 3.330. from every quarter flew, and seized its prey 3.331. with taloned feet and carrion lip most foul. 3.332. I called my mates to arms and opened war ' "
3.443. “I live, 't is true. I lengthen out my days " '3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 3.446. Alas! what lot is thine, that wert unthroned ' "3.447. from such a husband's side? What after-fate " '3.448. could give thee honor due? Andromache, 3.450. With drooping brows and lowly voice she cried : 3.451. “O, happy only was that virgin blest, 3.452. daughter of Priam, summoned forth to die
6.824. of groves where all is joy,—a blest abode! 6.825. An ampler sky its roseate light bestows
6.849. Victorious paeans on the fragrant air
8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns ' "8.690. the soldier's arduous toil. With thy brave deeds " '8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia, 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart, 8.699. mused on unnumbered perils yet to come. ' "8.700. But out of cloudless sky Cythera's Queen " "8.701. gave sudden signal: from th' ethereal dome " '8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud, 8.708. whence through the brightness blazed resounding arms. ' "8.709. All hearts stood still. But Troy 's heroic son " '8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried, 8.712. “Seek not, my friend, seek not thyself to read ' "8.713. the meaning of the omen. 'T is to me " '. None |
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131. Vergil, Georgics, 1.160-1.166, 3.28-3.29, 4.491-4.492
Tagged with subjects: • Iron Age, instituted by Jove • Theriomorphism, trademark institution of Egypt, criticized by authors • authority, mutual constitution of • initiation
Found in books: Belayche and Massa (2021) 185; Iribarren and Koning (2022) 99; Manolaraki (2012) 31; Pandey (2018) 2, 199, 215, 218, 221, 228, 229, 230, 231, 232, 238, 239, 240, 242, 243; Perkell (1989) 98
1.160. Dicendum et, quae sint duris agrestibus arma, 1.161. quis sine nec potuere seri nec surgere messes: 1.162. vomis et inflexi primum grave robur aratri 1.163. tardaque Eleusinae matris volventia plaustra 1.164. tribulaque traheaeque et iniquo pondere rastri; 1.165. virgea praeterea Celei vilisque supellex, 1.166. arbuteae crates et mystica vannus Iacchi.
3.28. atque hic undantem bello magnumque fluentem 3.29. Nilum ac navali surgentis aere columnas.
4.491. immemor heu! victusque animi respexit. Ibi omnis 4.492. effusus labor atque immitis rupta tyranni''. None | 1.160. Even this was impious; for the common stock 1.161. They gathered, and the earth of her own will 1.162. All things more freely, no man bidding, bore. 1.163. He to black serpents gave their venom-bane, 1.164. And bade the wolf go prowl, and ocean toss; 1.165. Shooed from the leaves their honey, put fire away, 1.166. And curbed the random rivers running wine,
3.28. Whilst I, my head with stripped green olive crowned,' "3.29. Will offer gifts. Even 'tis present joy" '
4.491. The hundred forests and the hundred streams;' "4.492. Thrice Vesta's fire with nectar clear she dashed,"'. None |
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132. None, None, nan
Tagged with subjects: • Initiators • knowledge, acquired in the initiation
Found in books: de Jáuregui (2010) 235; Álvarez (2019) 132
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133. None, None, nan
Tagged with subjects: • Aristotle, on initiation • Chrysippus, on initiation • Cleanthes, on initiates • Initiation • Pindar, on death and initiation • Plato, on mystery initiations • initiate (telestēs), Cleanthes on • initiation (teletē), and perfection • mystery initiations • mystery initiations, and altered states of consciousness • perfection (teleutē), and initiation • sage, as initiate
Found in books: Brouwer (2013) 65; Motta and Petrucci (2022) 104; Tor (2017) 270, 284
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134. None, None, nan
Tagged with subjects: • Orphic, see Bacchic, initiation, mystery cults, rites • initiates
Found in books: de Jáuregui et al. (2011) 1; Álvarez (2019) 101
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135. None, None, nan
Tagged with subjects: • Orphic initiation • Orphic, see Bacchic, initiation, mystery cults, rites • initiates • initiates, hope of the initiates • initiations • initiations, fees for • knowledge, acquired in the initiation
Found in books: Waldner et al (2016) 34; de Jáuregui et al. (2011) 1, 3; Álvarez (2019) 48, 101, 104, 135, 138, 139
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136. None, None, nan
Tagged with subjects: • Apostolic Constitutions • institutions,
Found in books: Ernst (2009) 238; Huttner (2013) 311, 312
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137. None, None, nan
Tagged with subjects: • Linen tunic of Isis, tunic with sumptuous decorations, worn at end of First Initiation • Linen tunic of Isis, unworn linen garment given to him at start of First Initiation • oracles (institutional),- Greek
Found in books: Bortolani et al (2019) 165; Griffiths (1975) 293
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138. None, None, nan
Tagged with subjects: • Initiators • initiates • initiates, hope of the initiates • initiations, fees for • knowledge, acquired in the initiation • private initiators
Found in books: de Jáuregui (2010) 235; Álvarez (2019) 131
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139. None, None, nan
Tagged with subjects: • Initiation, Initiate(s) • mystery initiations
Found in books: Bull Lied and Turner (2011) 379; Tor (2017) 267
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140. None, None, nan
Tagged with subjects: • Initiators • Orphic, see Bacchic, initiation, mystery cults, rites • initiate • initiates • initiates, hope of the initiates • initiation • initiation rites • initiation, initiatory rites • initiations, fees for • knowledge, acquired in the initiation • private initiators
Found in books: Bernabe et al (2013) 48, 51, 136, 139, 257, 273, 434, 492; Ebrey and Kraut (2022) 257; Iribarren and Koning (2022) 98; de Jáuregui (2010) 19, 28, 235, 346; de Jáuregui et al. (2011) 1, 3, 10, 165, 275; Álvarez (2019) 36, 130, 137
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