1. Homeric Hymns, To Demeter, 196, 480-482 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 354 | 482. Styx, also, and Urania were there, |
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| 2. Sophocles, Antigone, 1119-1121 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 341 |
| 3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 353 |
| 4. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 5. Andocides, On The Mysteries, 12, 111 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 343 |
6. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 344, 356| 497c. ΚΑΛ. Ἐρώτα δὴ σὺ τὰ σμικρά τε καὶ στενὰ ταῦτα, ἐπείπερ Γοργίᾳ δοκεῖ οὕτως. ΣΩ. εὐδαίμων εἶ, ὦ Καλλίκλεις, ὅτι τὰ μεγάλα μεμύησαι πρὶν τὰ σμικρά· ἐγὼ δʼ οὐκ ᾤμην θεμιτὸν εἶναι. ὅθεν οὖν ἀπέλιπες ἀποκρίνου, εἰ οὐχ ἅμα παύεται διψῶν ἕκαστος ἡμῶν καὶ ἡδόμενος. ΚΑΛ. φημί. ΣΩ. οὐκοῦν καὶ πεινῶν καὶ τῶν ἄλλων ἐπιθυμιῶν καὶ ἡδονῶν ἅμα παύεται; ΚΑΛ. ἔστι ταῦτα. ΣΩ. οὐκοῦν καὶ τῶν λυπῶν | 497c. Call. Well then, proceed with those little cramped questions of yours, since Gorgias is so minded. Soc. You are fortunate, Callicles, in having been initiated into the Great Mysteries before the Little: I did not think that was the proper thing. So go on answering where you left off—as to whether each of us does not cease to feel thirst and pleasure at the same time. Call. I grant it. Soc. And so, with hunger and the rest, does he cease to feel the desires and pleasures at the same time? Call. That is so. Soc. And also ceases to feel the pains and pleasures at the same time? |
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| 7. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) homeric hymn to demeter and Found in books: Parker (2005) 341 |
8. Herodotus, Histories, 8.65 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 348 | 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. |
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9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 361| 331a. καὶ ζῇ μετὰ κακῆς ἐλπίδος· τῷ δὲ μηδὲν ἑαυτῷ ἄδικον συνειδότι ἡδεῖα ἐλπὶς ἀεὶ πάρεστι καὶ ἀγαθὴ γηροτρόφος , ὡς καὶ Πίνδαρος λέγει. χαριέντως γάρ τοι, ὦ Σώκρατες, τοῦτʼ ἐκεῖνος εἶπεν, ὅτι ὃς ἂν δικαίως καὶ ὁσίως τὸν βίον διαγάγῃ, γλυκεῖά οἱ καρδίαν ἀτάλλοισα γηροτρόφος συναορεῖ ἐλπὶς ἃ μάλιστα θνατῶν πολύστροφον γνώμαν κυβερνᾷ. Pindar Frag. 214, Loeb εὖ οὖν λέγει θαυμαστῶς ὡς σφόδρα. πρὸς δὴ τοῦτʼ ἔγωγε τίθημι τὴν τῶν χρημάτων κτῆσιν πλείστου ἀξίαν εἶναι, οὔ | 331a. that he has done a sweet hope ever attends and a goodly to be nurse of his old age, as Pindar too says. For a beautiful saying it is, Socrates, of the poet that when a man lives out his days in justice and piety sweet companion with him, to cheer his heart and nurse his old age, accompanies Hope, who chiefly rules the changeful mind of mortals. Pindar Frag. 214, Loeb That is a fine saying and an admirable. It is for this, then, that I affirm that the possession of wealth is of most value |
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10. Aristophanes, Frogs, 159, 316-428, 430-459, 429 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 349, 350| 429. κἀκόπτετ' ἐγκεκυφώς, | |
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11. Aristophanes, The Rich Man, 1013, 845, 1014 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 350| 1014. ἐπὶ τῆς ἁμάξης ὅτι προσέβλεψέν μέ τις, | |
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12. Aristophanes, Peace, 374-375 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 345| 375. δεῖ γὰρ μυηθῆναί με πρὶν τεθνηκέναι. | |
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13. Aristophanes, Acharnians, 747 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 342| 747. χἠσεῖτε φωνὰν χοιρίων μυστηρικῶν. | |
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14. Aristophanes, Wasps, 1362-1363, 1365, 1364 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 349| 1364. ὦ οὗτος οὗτος τυφεδανὲ καὶ χοιρόθλιψ, | |
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| 15. Aristotle, Fragments, 15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 352 |
| 16. Aristotle, Athenian Constitution, 56.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 348 |
| 17. Antigonus of Carystus, Collection of Wonderful Tales, 845 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 346 |
18. Terence, Phormio, 49 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 343| 49. Ubi initiabunt. Omne hoc mater auferet: | |
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| 19. Livy, History, 31.14.6-31.14.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 346 |
20. New Testament, John, 12.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) homeric hymn to demeter and Found in books: Parker (2005) 359| 12.24. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. | 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. |
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| 21. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005) 352, 353, 361 |
| 22. Plutarch, Demetrius, 26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 344 |
| 23. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005) 352, 353, 361 |
24. Dio Chrysostom, Orations, 12.33 (1st cent. CE - missingth cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 353 | 12.33. So it is very much the same as if anyone were to place a man, a Greek or a barbarian, in some mystic shrine of extraordinary beauty and size to be initiated, where he would see many mystic sights and hear many mystic voices, where light and darkness would appear to him alternately, and a thousand other things would occur; and further, if it should be just as in the rite called enthronement, where the inducting priests are wont to seat the novices and then dance round and round them â pray, is it likely that the man in this situation would be no whit moved in his mind and would not suspect that all which was taking place was the result of a more than wise intention and preparation, even if he belonged to the most remote and nameless barbarians and had no guide and interpreter at his side â provided, of course, that he had the mind of a human being? |
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| 25. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
26. Arrian, Anabasis of Alexander, 2.16.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 358| 2.16.3. ὅτι τῶν δώδεκα θεῶν Ἡρακλέα ἄγουσιν Αἰγύπτιοι, καθάπερ καὶ Ἀθηναῖοι Διόνυσον τὸν Διὸς καὶ Κόρης σέβουσιν, ἄλλον τοῦτον Διόνυσον· καὶ ὁ Ἴακχος ὁ μυστικὸς τούτῳ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ, ἐπᾴδεται. | |
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27. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan | 4. In these passages, close attention must be given to see whether the poet himself gives any hints against the sentiments expressed to indicate that they are distasteful to himself; just as Meder in the prologue of his Thais has written: Oh, sing to me, my muse, of such a girl, One bold and fair, and of persuasive tongue, Unjust, exclusive, and demanding much, In love with none, but always feigning love. Kock, Com. Att. Frag., Meder , No. 217, and Allinson, Meder , in L.C.L., p. 356. But Homer has best employed this method; for he in advance discredits the mean and calls our attention to the good in what is said. His favourable introductions are after this manner: Then at once he spoke; his words were gentle and winning Homer, Od. vi. 148. and He would stand by his side, and speak soft words to restrain him. Homer, Il. ii. 189. But in discrediting in advance, he all but protests and proclaims that we are not to follow or heed the sentiments expressed, as being unjustifiable and mean. For example, when he is on the point of narrating Agamemnon’s harsh treatment of the priest, he says in advance, Yet Agamemnon, Atreus’ son, at heart did not like it; Harshly he sent him away; Ibid. i. 24. that is to say, savagely and wilfully and contrary to what he should have done; and in Achilles’ mouth he puts the bold words, Drunken sot, with eyes of a dog and the wild deer’s courage, Ibid. i. 225. but he intimates his own judgement in saying, Then once more with vehement words did the son of Peleus Speak to the son of Atreus, nor ceased as yet from his anger; Ibid. i. 223. hence it is likely that nothing spoken with anger and severity can be good. In like manner also, he comments upon actions: Thus he spoke, and Hector divine he treated unseemly, Stretching him prone in the dust by the bier of the son of Menoetius. Ibid. , xxiii. 24. He also employs his closing lines to good purpose, as though adding a sort of verdict of his own to what is done or said. of the adultery of Ares, he represents the gods as saying, Evil deeds do not succeed: the swift by the slow is taken, Homer, Od. , viii. 329. and on the occasion of Hector’s great arrogance and boasting he says, Thus he spoke in boast; queen Hera’s wrath was kindled Homer, Il. viii. 198. and regarding Pandarus’s archery, Thus Athena spoke, and the mind of the fool she persuaded. Ibid. iv. 104. Now these declarations and opinions contained in the words of the text may be discovered by anybody who will pay attention, but from the actions themselves the poets supply other lessons: as, for example, Euripides is reported to have said to those who railed at his Ixion as an impious and detestable character, But I did not remove him from the stage until I had him fastened to the wheel. In Homer this form of instruction is given silently, but it leaves room for a reconsideration, which is helpful in the case of those stories which have been most discredited. By forcibly distorting these stories through what used to be termed deeper meanings, but are nowadays called allegorical interpretations, some persons say that the Sun is represented as giving information about Aphrodite in the arms of Ares, because the conjunction of the planet Mars with Venus portends births conceived in adultery, and when the sun returns in his course and discovers these, they cannot be kept secret. And Hera’s beautifying of herself for Zeus’s eyes, Ibid. xiv. 166 ff. and the charms connected with the girdle, such persons will have it, are a sort of purification of the air as it draws near the fiery element;—as though the poet himself did not afford the right solutions. For, in the account of Aphrodite, he teaches those who will pay attention that vulgar music, coarse songs, and stories treating of vile themes, create licentious characters, unmanly lives, and men that love luxury, soft living, intimacy with women, and Changes of clothes, warm baths, and the genial bed of enjoyment. Homer, Od. viii. 239. This too is the reason why he has represented Odysseus as bidding the harper Come now, change the theme and sing how the horse was builded, Ibid. viii. 492. thus admirably indicating the duty of musicians and poets to take the subjects of their compositions from the lives of those who are discreet and sensible. And in his account of Hera, he has shown excellently well how the favour that women win by philters and enchantments and the attendant deceit in their relations with their husbands, not only is transitory and soon sated and unsure, but changes also to anger and enmity, so soon as the pleasurable excitement has faded away. Such, in fact, are Zeus’s angry threats as he speaks to Hera in this wise: So you may see if aught you gain from the love and caresses Won by your coming afar from the gods to deceive me. Homer, Il. xv. 32. For the description and portrayal of mean actions, if it also represent as it should the disgrace and injury resulting to the doers thereof, benefits instead of injuring the hearer. Philosophers, at any rate, for admonition and instruction, use examples taken from known facts; but the poets accomplish the same result by inventing actions of their own imagination, and by recounting mythical tales. Thus it was Melanthius who said, whether in jest or in earnest, that the Athenian State was perpetually preserved by the quarrelling and disorder among its public speakers; for they were not all inclined to crowd to the same side of the boat, and so, in the disagreement of the politicians, there was ever some counterpoise to the harmful. And so the mutual contrarieties of the poets, restoring our belief to its proper balance, forbid any strong turning of the scale toward the harmful. When therefore a comparison of passages makes their contradictions evident, we must advocate the better side, as in the following examples: oft do the gods, my child, cause men to fail, From Euripides, Archelaus , Nauck, Trag.Graec. Frag., Euripides , No. 254. The second line is again quoted by Plutarch, Moralia , 1049 F. as compared with You’ve named the simplest way; just blame the gods; From Euripides, Archelaus , Nauck, Trag.Graec. Frag., Euripides , No. 254. The second line is again quoted by Plutarch, Moralia , 1049 F. and again You may rejoice in wealth, but these may not, Nauck, Trag.Graec. Frag., Euripides , No. 1069. as compared with ’Tis loutish to be rich, and know naught else; Nauck, Trag.Graec. Frag. , No. 1069. and What need to sacrifice when you must die? Ibid. , Adesp. , No. 350. as compared with ’Tis better thus; God’s worship is not toil. Ibid. , Adesp. , No. 350. For such passages as these admit of solutions which are obvious, if, as has been said, we direct the young, by the use of criticism, toward the better side. But whenever anything said by such authors sounds preposterous, and no solution is found close at hand, we must nullify its effect by something said by them elsewhere to the opposite effect, and we should not be offended or angry at the poet, but with the words, which are spoken in character and with humorous intent. As an obvious illustration, if you wish, over against Homer’s accounts of the gods being cast forth by one another, their being wounded by men, their disagreements, and their displays of ill-temper, you may set the line: Surely you know how to think of a saying better than this one, Homer, Il. vii. 358 and xii. 232. and indeed elsewhere you do think of better things and say more seemly things, such as these: Gods at their ease ever living, Ibid. vi. 138; Od. iv. 805 and v. 122. and There the blessed gods pass all their days in enjoyment, Homer, Od. vi. 46. and Thus the gods have spun the fate of unhappy mortals Ever to live in distress, but themselves are free from all trouble. Homer, Il. xxiv. 525 (again quoted, infra , 22 B). These, then, are sound opinions about gods, and true, but those other accounts have been fabricated to excite men’s astonishment. Again, when Euripides says, By many forms of artifice the gods Defeat our plans, for they are stronger far, Nauck, Trag. Graec. Frag., Euripides , No. 972. it is not bad to subjoin, If gods do aught that’s base, they are no gods, From Euripides, Bellerophon , according to Stobaeus, Florilegium , c. 3, who quotes also six preceding lines; cf. Nauck, Trag.Graec. Frag., Euripides , No. 292. 7. which is a better saying of his. And when Pindar very bitterly and exasperatingly has said, Do what you will, so you vanquish your foe, Pindar, Isthmian Odes , iv. 48. Yet, we may reply, you yourself say that Most bitter the end Must surely await Sweet joys that are gained By a means unfair. Pindar, Isthmian Odes , vii. 47. a= And when Sophocles has said, Sweet is the pelf though gained by falsity. Nauck, Trag.Graec. Frag., Sophocles , No. 749. Indeed, we may say, but we have heard from you that False words unfruitful prove when harvested. Ibid. , No. 750. And over against those statements about wealth: Clever is wealth at finding ways to reach Both hallowed and unhallowed ground, and where A poor man, though he even gain access, Could not withal attain his heart’s desire. An ugly body, hapless with its tongue, Wealth makes both wise and comely to behold, From Sophocles, Aleadae ; quoted with additional lines by Stobaeus, Florilegium , xci. 27; cf. Nauck, Trag.Graec. Frag., Sophocles , No 85. he will set many of Sophocles’ words, among which are the following: E’en without wealth a man may be esteemed, Nauck, Trag.Graec. Frag., Sophocles , No. 761. and To beg doth not degrade a noble mind, Ibid. , No. 752. and In the blessings of plenty What enjoyment is there, If blest wealth owe its increase To base-brooding care? Perhaps from the Tereus of Sophocles; cf. Nauck, Trag.Graec. Frag., Sophocles , No. 534. And Meder certainly exalted the love of pleasure, with a suggestion of boastfulness too, in these glowing lines that refer to love: All things that live and see the self-same sun That we behold, to pleasure are enslaved. Kock, Com. Att. Frag. iii., Meder , No. 611, and Allinson, Meder , in L.C.L. p. 506. But at another time he turns us about and draws us towards the good, and uproots the boldness of licentiousness, by saying: A shameful life, though pleasant, is disgrace. Kock, Com. Att. Frag. iii., Meder , No. 756. The latter sentiment is quite opposed to the former, and it is better and more useful. Such comparison and consideration of opposing sentiments will result in one of two ways: it will either guide the youth over toward the better side, or else cause his belief to revolt from the worse. In case the authors themselves do not offer solutions of their unjustifiable sayings, it is not a bad idea to put on the other side declarations of other writers of repute, and, as in a balance, make the scales incline toward the better side. For example, if Alexis stirs some people when he says, The man of sense must gather pleasure’s fruits, And three there are which have the potency Truly to be of import for this life— To eat and drink and have one’s way in love, All else must be declared accessory, Ibid. ii., Alexis , No. 271. we must recall to their minds that Socrates used to say just the opposite—that base men live to eat and drink, and good men eat and drink to live. And he who wrote Not useless ’gainst the knave is knavery, Source unknown; quoted again by Plutarch in Moralia , 534 A. thus bidding us, in a way, to make ourselves like knaves, may be confronted with the saying of Diogenes; for, being asked how one might defend himself against his adversary, he said, By proving honourable and upright himself. We should use Diogenes against Sophocles, too; for Sophocles has filled hosts of men with despondency by writing these lines about the mysteries: Thrice blest are they Who having seen these mystic rites shall pass To Hades’ house; for them alone is life Beyond; for others all is evil there. Nauck, Trag.Graec. Frag., Sophocles , No. 753. But Diogenes, hearing some such sentiment as this, said, What! Do you mean to say that Pataecion, the robber, will have a better portion after death than Epaminondas, just because he is initiate? And when Timotheus, in a song in the theatre, spoke of Artemis as Ecstatic Bacchic frantic fanatic, Bergk, Poet. Lyr. Gr. iii. p. 620; cf. Plutarch, Moralia , 170 A. Cinesias at once shouted back, May you have a daughter like that I Neat too is Bion s retort to Theognis, who said: Any man that is subject to poverty never is able Either to speak or to act; nay, but his tongue is tied. Theognis, 177. How is it, then, said Bion, that you, who are poor, can talk much nonsense, and weary us with this rubbish? |
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28. Plutarch, Alcibiades, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 349| 34.4. καλὸν οὖν ἐφαίνετο τῷ Ἀλκιβιάδῃ καὶ πρὸς θεῶν ὁσιότητα καὶ πρὸς ἀνθρώπων δόξαν ἀποδοῦναι τὸ πάτριον σχῆμα τοῖς ἱεροῖς, παραπέμψαντα πεζῇ τὴν τελετὴν καὶ δορυφορήσαντα παρὰ τοὺς πολεμίους· ἢ γὰρ ἀτρεμήσαντα κομιδῇ κολούσειν καὶ ταπεινώσειν τὸν Ἆγιν, ἢ μάχην ἱερὰν καὶ θεοφιλῆ περὶ τῶν ἁγιωτάτων καὶ μεγίστων ἐν ὄψει τῆς πατρίδος μαχεῖσθαι, καὶ πάντας ἕξειν μάρτυρας τοὺς πολίτας τῆς ἀνδραγαθίας. | 34.4. Accordingly, it seemed to Alcibiades that it would be a fine thing, enhancing his holiness in the eyes of the gods and his good repute in the minds of men, to restore its traditional fashion to the sacred festival by escorting the rite with his infantry along past the enemy by land. He would thus either thwart and humble Agis, if the king kept entirely quiet, or would fight a fight that was sacred and approved by the gods, in behalf of the greatest and holiest interests, in full sight of his native city, and with all his fellow citizens eye-witnesses of his valor. |
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| 29. Clement of Alexandria, Miscellanies, 2.20.106.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 352 |
| 30. Clement of Alexandria, Exhortation To The Greeks, 2.12.2, 2.15, 2.21.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 354, 355, 356 |
31. Philostratus The Athenian, Life of Apollonius, 4.18 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 347| 4.18. ἦν μὲν δὴ ̓Επιδαυρίων ἡμέρα. τὰ δὲ ̓Επιδαύρια μετὰ πρόρρησίν τε καὶ ἱερεῖα δεῦρο μυεῖν ̓Αθηναίοις πάτριον ἐπὶ θυσίᾳ δευτέρᾳ, τουτὶ δὲ ἐνόμισαν ̓Ασκληπιοῦ ἕνεκα, ὅτι δὴ ἐμύησαν αὐτὸν ἥκοντα ̓Επιδαυρόθεν ὀψὲ μυστηρίων. ἀμελήσαντες δὲ οἱ πολλοὶ τοῦ μυεῖσθαι περὶ τὸν ̓Απολλώνιον εἶχον καὶ τοῦτ' ἐσπούδαζον μᾶλλον ἢ τὸ ἀπελθεῖν τετελεσμένοι, ὁ δὲ ξυνέσεσθαι μὲν αὐτοῖς αὖθις ἔλεγεν, ἐκέλευσε δὲ πρὸς τοῖς ἱεροῖς τότε γίγνεσθαι, καὶ γὰρ αὐτὸς μυεῖσθαι. ὁ δὲ ἱεροφάντης οὐκ ἐβούλετο παρέχειν τὰ ἱερά, μὴ γὰρ ἄν ποτε μυῆσαι γόητα, μηδὲ τὴν ̓Ελευσῖνα ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ὁ δὲ ̓Απολλώνιος οὐδὲν ὑπὸ τούτων ἥττων αὑτοῦ γενόμενος “οὔπω” ἔφη “τὸ μέγιστον, ὧν ἐγὼ ἐγκληθείην ἄν, εἴρηκας, ὅτι περὶ τῆς τελετῆς πλείω ἢ σὺ γιγνώσκων ἐγὼ δὲ ὡς παρὰ σοφώτερον ἐμαυτοῦ μυησόμενος ἦλθον.” ἐπαινεσάντων δὲ τῶν παρόντων, ὡς ἐρρωμένως καὶ παραπλησίως αὑτῷ ἀπεκρίνατο, ὁ μὲν ἱεροφάντης, ἐπειδὴ ἐξείργων αὐτὸν οὐ φίλα τοῖς πολλοῖς ἐδόκει πράττειν, μετέβαλε τοῦ τόνου καὶ “μυοῦ”, ἔφη “σοφὸς γάρ τις ἥκειν ἔοικας”, ὁ δὲ ̓Απολλώνιος “μυήσομαι” ἔφη “αὖθις, μυήσει δέ με ὁ δεῖνα” προγνώσει χρώμενος ἐς τὸν μετ' ἐκεῖνον ἱεροφάντην, ὃς μετὰ τέτταρα ἔτη τοῦ ἱεροῦ προὔστη. | 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later. |
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32. Pausanias, Description of Greece, 1.37.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 352| 1.37.4. διαβᾶσι δὲ τὸν Κηφισὸν βωμός ἐστιν ἀρχαῖος Μειλιχίου Διός· ἐπὶ τούτῳ Θησεὺς ὑπὸ τῶν ἀπογόνων τῶν Φυτάλου καθαρσίων ἔτυχε, λῃστὰς καὶ ἄλλους ἀποκτείνας καὶ Σίνιν τὰ πρὸς Πιτθέως συγγενῆ. τάφος δὲ ἔστι μὲν αὐτόθι Θεοδέκτου τοῦ Φασηλίτου, ἔστι δὲ Μνησιθέου· τοῦτον λέγουσιν ἰατρόν τε ἀγαθὸν γενέσθαι καὶ ἀναθεῖναι ἀγάλματα, ἐν οἷς καὶ ὁ Ἴακχος πεποίηται. ᾠκοδόμηται δὲ κατὰ τὴν ὁδὸν ναὸς οὐ μέγας καλούμενος Κυαμίτου· σαφὲς δὲ οὐδὲν ἔχω λέγειν εἴτε πρῶτος κυάμους ἔσπειρεν οὗτος εἴτε τινὰ ἐπεφήμισαν ἥρωα, ὅτι τῶν κυάμων ἀνενεγκεῖν οὐκ ἔστι σφίσιν ἐς Δήμητρα τὴν εὕρεσιν. ὅστις δὲ ἤδη τελετὴν Ἐλευσῖνι εἶδεν ἢ τὰ καλούμενα Ὀρφικὰ ἐπελέξατο, οἶδεν ὃ λέγω. | 1.37.4. Across the Cephisus is an ancient altar of Zeus Meilichius (Gracious). At this altar Theseus obtained purification at the hands of the descendants of Phytalus after killing brigands, including Sinis who was related to him through Pittheus. Here is the grave of Theodectes A pupil of Isocrates of Phaselis, and also that of Mnesitheus. They say that he was a skilful physician and dedicated statues, among which is a representation of Iacchus. On the road stands a small temple called that of Cyamites. Cyamos means “bean.” I cannot state for certain whether he was the first to sow beans, or whether they gave this name to a hero because they may not attribute to Demeter the discovery of beans. Whoever has been initiated at Eleusis or has read what are called the Orphica A poem describing certain aspects of the Orphic religion. knows what I mean. |
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| 33. Lucian, The Dance, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 353 |
| 34. Lucian, The Downward Journey, Or The Tyrant, 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 354 |
| 35. Aelius Aristides, Orations, 53.15-53.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 357 |
| 36. Hippolytus, Refutation of All Heresies, 5.7.34, 5.8.39-5.8.41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 357 |
| 37. Lactantius, Divine Institutes, 18.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 355 |
| 38. Proclus, Commentary On Plato'S Republic, 1.125.20-1.125.22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 355 |
| 39. Solon, Solon, None Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005) 361 |
| 41. Asterius, Homilies, 10.9.1 Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 356 |
| 42. Epigraphy, Archeph, 4.61-2, 83, 1971 Tagged with subjects: •nan Found in books: nan nan nan |
| 43. Epigraphy, Bsaalex, 97 (2002) Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 362, 363 |
| 44. Epigraphy, Chiron, 335-44, 33(2003) Tagged with subjects: •nan Found in books: nan nan |
| 45. Ad Herennium, Fgh 2 F25A, 3, 5, 4 Tagged with subjects: •nan Found in books: Parker (2005) 342 |
| 46. Anon., Liber Ordinum, 41.8 Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005) 357 |
| 47. Anon., Tanhuma Tazria, 22, 21 Tagged with subjects: •nan Found in books: Parker (2005) 342 |
| 48. Epigraphy, Ig I, None Tagged with subjects: •nan Found in books: Parker (2005) 344 |
| 49. Epigraphy, Ig Ii, 661.9-661.10, 847.21, 1078.19-1078.20, 1078.29-1078.30, 1672.207, 2501.4-2501.9, 3639.4 Tagged with subjects: •nan Found in books: Parker (2005) 342, 343, 346, 347, 348, 349, 350, 352 |
| 53. Orpheus, Katabasis, 20 Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 354 |
| 54. Papyri, P. Giss.3, 680.37-680.38 Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 347, 349 |
| 55. Papyri, Tebtunis Papyri I, 137 Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005) 360 |
| 56. Petronius, Phaedrus, None Tagged with subjects: •nan Found in books: nan nan |
| 57. Targum, Targum Ps-Jn. On Num., 2.6 Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005) 354 |
| 58. Hilarius of Poitiers, Ep., None Tagged with subjects: •nan Found in books: Parker (2005) 343 |
