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91 results for "mysteries"
1. Hebrew Bible, Exodus, 20.1-20.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •mystery/mysteries, greater Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
20.1. "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ", 20.1. "וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 20.9. "שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ", 20.11. "כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃", 20.12. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", 20.14. "לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 20.15. "וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃", 20.16. "וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃", 20.17. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃", 20.1. "And God spoke all these words, saying:", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.3. "Thou shalt have no other gods before Me.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 20.8. "Remember the sabbath day, to keep it holy.", 20.9. "Six days shalt thou labour, and do all thy work;", 20.10. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;", 20.11. "for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.", 20.12. "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.", 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", 20.14. "Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.", 20.15. "And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.", 20.16. "And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’", 20.17. "And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’",
2. Homeric Hymns, To Demeter, 196, 480-482 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 354
482. Styx, also, and Urania were there,
3. Sophocles, Antigone, 1119-1121 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 341
4. Plato, Letters, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: nan nan
5. 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), Polytheism and Society at Athens, 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?
6. 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), Polytheism and Society at Athens, 341
7. Andocides, On The Mysteries, 12, 111 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 343
8. Herodotus, Histories, 8.65 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 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.
9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 353
10. Aristophanes, Wasps, 1362-1363, 1365, 1364 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 349
1364. ὦ οὗτος οὗτος τυφεδανὲ καὶ χοιρόθλιψ,
11. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 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
12. Aristophanes, The Rich Man, 1013, 845, 1014 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 350
1014. ἐπὶ τῆς ἁμάξης ὅτι προσέβλεψέν μέ τις,
13. Thucydides, The History of The Peloponnesian War, 4.68.5 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 118
4.68.5. ξυνέκειτο δὲ αὐτοῖς τῶν πυλῶν ἀνοιχθεισῶν ἐσπίπτειν τοὺς Ἀθηναίους, αὐτοὶ δὲ διάδηλοι ἔμελλον ἔσεσθαι ʽλίπα γὰρ ἀλείψεσθαἰ, ὅπως μὴ ἀδικῶνται. ἀσφάλεια δὲ αὐτοῖς μᾶλλον ἐγίγνετο τῆς ἀνοίξεως: καὶ γὰρ οἱ ἀπὸ τῆς Ἐλευσῖνος κατὰ τὸ ξυγκείμενον τετρακισχίλιοι ὁπλῖται τῶν Ἀθηναίων καὶ ἱππῆς ἑξακόσιοι [οἱ] τὴν νύκτα πορευόμενοι παρῆσαν. 4.68.5. It had been concerted between them that the Athenians should rush in, the moment that the gates were opened, while the conspirators were to be distinguished from the rest by being anointed with oil, and so to avoid being hurt. They could open the gates with more security, as four thousand Athenian heavy infantry from Eleusis , and six hundred horse, had marched all night, according to agreement, and were now close at hand.
14. Xenophon, Hellenica, 7.5.15 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 118
15. Aristophanes, Frogs, 159, 316-428, 430-459, 429 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 349, 350
429. κἀκόπτετ' ἐγκεκυφώς,
16. Aristophanes, Birds, 794 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 228
794. κᾆθ' ὁρᾷ τὸν ἄνδρα τῆς γυναικὸς ἐν βουλευτικῷ,
17. Aristophanes, Acharnians, 747 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 342
747. χἠσεῖτε φωνὰν χοιρίων μυστηρικῶν.
18. Aristophanes, Peace, 374-375 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 345
375. δεῖ γὰρ μυηθῆναί με πρὶν τεθνηκέναι.
19. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 242
20. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 242
21. Demosthenes, Orations, 18.38, 18.177 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 118
22. Aristotle, Fragments, 15 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 352
23. Philochorus, Fragments, 70, 69 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193
24. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 242
25. Aristotle, Athenian Constitution, 56.4 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 348
26. Aenas Tacticus, Siegecraft, 1.1-1.9 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 226
1.1. 1.2. 1.3. 1.4. 1.5. 1.6. 1.7. 1.8. 1.9.
27. 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), Polytheism and Society at Athens, 346
28. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 278
29. Terence, Phormio, 49 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 343
49. Ubi initiabunt. Omne hoc mater auferet:
30. Livy, History, 31.14.6-31.14.8 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 346
31. Diodorus Siculus, Historical Library, 18.18.3-18.18.5, 20.110.1 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 175, 193
18.18.3.  When Antipater had heard what they had to say, he made answer that he would end the war against the Athenians on no other condition than that they surrender all their interests to his discretion; for, after they had shut Antipater up in Lamia, they had made that same reply to him when he had sent envoys about peace. The people, not being in position to fight, were forced to grant to Antipater such discretion and complete authority over the city. 18.18.4.  He dealt humanely with them and permitted them to retain their city and their possessions and everything else; but he changed the government from a democracy, ordering that political power should depend on a census of wealth, and that those possessing more than two thousand drachmas should be in control of the government and of the elections. He removed from the body of citizens all who possessed less than this amount on the ground that they were disturbers of the peace and warmongers, offering to those who wished it a place for settlement in Thrace. 18.18.5.  These men, more than twelve thousand in number, were removed from their fatherland; but those who possessed the stated rating, being about nine thousand, were designated as masters of both city and territory and conducted the government according to the constitution of Solon. All were permitted to keep their property uncurtailed. They were, however, forced to receive a garrison with Menyllus as its commander, its purpose being to prevent anyone from undertaking changes in the government. 20.110.1.  In Greece Demetrius, who was tarrying in Athens, was eager to be initiated and to participate in the mysteries at Eleusis. Since it was a considerable time before the legally established day on which the Athenians were accustomed to celebrate the mysteries, he persuaded the people because of his benefactions to change the custom of their fathers. And so, giving himself over unarmed to the priests, he was initiated before the regular day and departed from Athens.
32. 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), Polytheism and Society at Athens, 352, 353, 361
33. 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), Polytheism and Society at Athens, 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.
34. New Testament, 1 Corinthians, 3.19-3.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 3.20. καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless."
35. New Testament, Mark, 10.17-10.31 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mystery/mysteries, greater Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.26. οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς αὐτόν Καὶ τίς δύναται σωθῆναι; 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 10.28. Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 10.28. Peter began to tell him, "Behold, we have left all, and have followed you." 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first."
36. New Testament, Matthew, 5.1-5.10, 18.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mystery/mysteries, greater Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
5.1. Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν [αὐτῷ] οἱ μαθηταὶ αὐτοῦ· 5.2. καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying, 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them."
37. Dio Chrysostom, Orations, 12.33 (1st cent. CE - missingth cent. CE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 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 — 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 — provided, of course, that he had the mind of a human being?
38. New Testament, John, 10.8, 12.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mystery/mysteries, greater •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) homeric hymn to demeter and Found in books: Parker (2005), Polytheism and Society at Athens, 359; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
10.8. πάντες ὅσοι ἦλθον πρὸ ἐμοῦ κλέπται εἰσὶν καὶ λῃσταί· ἀλλʼ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. ἐγώ εἰμι ἡ θύρα· 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. 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. 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.
39. 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?
40. 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), Polytheism and Society at Athens, 352, 353, 361
41. Plutarch, Sulla, 13.1-13.4, 14.3-14.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 278
13.1. δεινὸς γάρ τις ἄρα καὶ ἀπαραίτητος εἶχεν αὐτὸν ἔρως ἑλεῖν τὰς Ἀθήνας, εἴτε ζήλῳ τινὶ πρὸς τὴν πάλαι σκιαμαχοῦντα τῆς πόλεως δόξαν, εἴτε θυμῷ τὰ σκώμματα φέροντα καὶ τὰς βωμολοχίας, αἷς αὐτόν τε καὶ τὴν Μετέλλαν ἀπὸ τῶν τειχῶν ἑκάστοτε γεφυρίζων καὶ κατορχούμενος ἐξηρέθιζεν ὁ τύραννος Ἀριστίων, ἄνθρωπος ἐξ ἀσελγείας ὁμοῦ καὶ ὠμότητος ἔχων συγκειμένην τὴν ψυχήν, 13.2. καὶ τὰ χείριστα τῶν Μιθριδατικῶν συνερρυηκότα νοσημάτων καὶ παθῶν εἰς ἑαυτὸν ἀνειληφώς, καὶ τῇ πόλει μυρίους μὲν πολέμους, πολλὰς δὲ τυραννίδας καὶ στάσεις διαπεφευγυίᾳ πρότερον ὥσπερ νόσημα θανατηφόρον εἰς τοὺς ἐσχάτους καιροὺς ἐπιτιθέμενος· ὅς, χιλίων δραχμῶν ὠνίου τοῦ μεδίμνου τῶν πυρῶν ὄντος ἐν ἄστει τότε, τῶν ἀνθρώπων σιτουμένων τὸ περὶ τὴν ἀκρόπολιν φυόμενον παρθένιον, 13.3. ὑποδήματα δὲ καὶ ληκύθους ἑφθὰς ἐσθιόντων, αὐτὸς ἐνδελεχῶς πότοις μεθημερινοῖς καὶ κώμοις χρώμενος καὶ πυρριχίζων καὶ γελωτοποιῶν πρὸς τοὺς πολεμίους τὸν μὲν ἱερὸν τῆς θεοῦ λύχνον ἀπεσβηκότα διὰ σπάνιν ἐλαίου περιεῖδε, τῇ δὲ ἱεροφάντιδι πυρῶν ἡμίεκτον προσαιτούσῃ πεπέρεως ἔπεμψε, τοὺς δὲ βουλευτὰς καὶ ἱερεῖς ἱκετεύοντας οἰκτεῖραι τὴν πόλιν καὶ διαλύσασθαι πρὸς Σύλλαν τοξεύμασι βάλλων διεσκέδασεν. 13.4. ὀψὲ δὲ ἤδη που μόλις ἐξέπεμψεν ὑπὲρ εἰρήνης δύο ἢ τρεῖς τῶν συμποτῶν πρὸς οὓς οὐδὲν ἀξιοῦντας σωτήριον, ἀλλὰ τὸν Θησέα καὶ τὸν Εὔμολπον καὶ τὰ Μηδικὰ σεμνολογουμένους ὁ Σύλλας· ἄπιτε, εἶπεν, ὦ μακάριοι, τοὺς λόγους τούτους ἀναλαβόντες· ἐγὼ γὰρ οὐ φιλομαθήσων εἰς Ἀθήνας ὑπὸ Ῥωμαίων ἐπέμφθην, ἀλλὰ τοὺς ἀφισταμένους καταστρεψόμενος. 14.3. αὐτός δὲ Σύλλας τὸ μεταξὺ τῆς Πειραϊκῆς πύλης καὶ τῆς ἱερᾶς κατασκάψας καὶ συνομαλύνας, περὶ μέσας νύκτας εἰσήλαυνε, φρικώδης ὑπό τε σάλπιγξι καὶ κέρασι πολλοῖς, ἀλαλαγμῷ καὶ κραυγῇ τῆς δυνάμεως ἐφʼ ἁρπαγὴν καὶ φόνον ἀφειμένης ὑπʼ αὐτοῦ, καὶ φερομένης διὰ τῶν στενωπῶν τῶν στενωπῶν Bekker, after Coraës: στενωπῶν . ἐσπασμένοις τοῖς ξίφεσιν, ὥστε ἀριθμὸν μηδένα γενέσθαι τῶν ἀποσφαγέντων, ἀλλὰ τῷ τόπῳ τοῦ ῥυέντος αἵματος ἔτι νῦν μετρεῖσθαι τὸ πλῆθος. 14.4. ἄνευ γὰρ τῶν κατὰ τὴν ἄλλην πόλιν ἀναιρεθέντων ὁ περὶ τὴν ἀγορὰν φόνος ἐπέσχε πάντα τὸν ἐντὸς τοῦ Διπύλου Κεραμεικόν πολλοῖς δὲ λέγεται καὶ διὰ πυλῶν κατακλύσαι τὸ προάστειον. ἀλλὰ τῶν οὕτως ἀποθανόντων, τοσούτων γενομένων, οὐκ ἐλάσσονες ἦσαν οἱ σφᾶς αὐτοὺς διαφθείροντες οἴκτῳ καὶ πόθῳ τῆς πατρίδος ὡς ἀναιρεθησομένης. τοῦτο γὰρ ἀπογνῶναι καὶ φοβηθῆναι τὴν σωτηρίαν ἐποίησε τοὺς βελτίστους, οὐδὲν ἐν τῷ Σύλλᾳ φιλάνθρωπον οὐδὲ μέτριον ἐλπίσαντας. 14.5. ἀλλὰ γὰρ τοῦτο μὲν Μειδίου καὶ Καλλιφῶντος τῶν φυγάδων δεομένων καὶ προκυλινδουμένων αὐτοῦ, τοῦτο δὲ τῶν συγκλητικῶν, ὅσοι συνεστράτευον, ἐξαιτουμένων τὴν πόλιν, αὐτός τε μεστὸς ὢν ἤδη τῆς τιμωρίας, ἐγκώμιόν τι τῶν παλαιῶν Ἀθηναίων ὑπειπὼν ἔφη χαρίζεσθαι πολλοῖς μὲν ὀλίγους, ζῶντας δὲ τεθνηκόσιν. 14.6. ἑλεῖν δὲ τὰς Ἀθήνας αὐτός φησιν ἐν τοῖς ὑπομνήμασι Μαρτίαις καλάνδαις, ἥτις ἡμέρα μάλιστα συμπίπτει τῇ νουμηνίᾳ τοῦ Ἀνθεστηριῶνος μηνός, ἐν ᾧ κατὰ τύχην ὑπομνήματα πολλὰ τοῦ διὰ τὴν ἐπομβρίαν ὀλέθρου καὶ τῆς φθορᾶς ἐκείνης δρῶσιν, ὡς τότε καὶ περὶ τὸν χρόνον ἐκεῖνόν μάλιστα τοῦ κατακλυσμοῦ συμπεσόντος. 14.7. ἑαλωκότος δὲ τοῦ ἄστεος ὁ μὲν τύραννος εἰς τὴν ἀκρόπολιν καταφυγὼν ἐπολιορκεῖτο, Κουρίωνος ἐπὶ τούτῳ τεταγμένου· καὶ χρόνον ἐγκαρτερήσας συχνὸν αὐτός ἑαυτὸν ἐνεχείρισε δίψει πιεσθείς, καὶ τὸ δαιμόνιον εὐθὺς ἐπεσήμηνε· τῆς γὰρ αὐτῆς ἡμέρας τε καὶ ὥρας ἐκεῖνόν τε Κουρίων κατῆγε, καὶ νεφῶν ἐξ αἰθρίας συνδραμόντων πλῆθος ὄμβρου καταρραγὲν ἐπλήρωσεν ὕδατος τὴν ἀκρόπολιν. εἷλε εἷλε Bekker, after Emperius: εἶχε . δὲ καὶ τὸν Πειραιᾶ μετʼ οὐ πολὺν χρόνον ὁ Σύλλας, καὶ τὰ πλεῖστα κατέκαυσεν, ὧν ἦν καὶ ἡ Φίλωνος ὁπλοθήκη, θαυμαζόμενον ἔργον. 13.1. 13.2. 13.3. 13.4. 14.3. 14.4. 14.5. 14.6. 14.7.
42. Plutarch, Demetrius, 26, 26.1, 26.2, 26.3, 26.4, 26.5, 33.3-34.1, 34.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 344
43. Plutarch, Alcibiades, 34.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 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.
44. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193
45. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: nan nan
46. Plutarch, Phocion, 28 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 175
47. 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), Polytheism and Society at Athens, 354
48. Clement of Alexandria, Miscellanies, 1.11.50-1.11.54, 1.17.81-1.17.90, 1.18.88-1.18.90, 3.6.7, 3.10.68-3.10.70, 4.6.25-4.6.41, 5.6.32-5.6.40, 5.10.60-5.10.66, 5.11.70-5.11.71, 6.16.133-6.16.148, 7.14.84-7.14.88 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •mystery/mysteries, greater •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 352; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 81, 82
49. Pausanias, Description of Greece, 1.25.7, 1.26.3, 1.29.16, 1.37.4, 2.35.5-2.35.6, 3.23.3-3.23.6 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •mysteries, greater •mysteries, greater (of eleusis) Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 118, 193, 234, 278; Parker (2005), Polytheism and Society at Athens, 352
1.25.7. Κάσσανδρος δὲ—δεινὸν γάρ τι ὑπῆν οἱ μῖσος ἐς τοὺς Ἀθηναίους—, ὁ δὲ αὖθις Λαχάρην προεστηκότα ἐς ἐκεῖνο τοῦ δήμου, τοῦτον τὸν ἄνδρα οἰκειωσάμενος τυραννίδα ἔπεισε βουλεῦσαι, τυράννων ὧν ἴσμεν τά τε ἐς ἀνθρώπους μάλιστα ἀνήμερον καὶ ἐς τὸ θεῖον ἀφειδέστατον. Δημητρίῳ δὲ τῷ Ἀντιγόνου διαφορὰ μὲν ἦν ἐς τὸν δῆμον ἤδη τῶν Ἀθηναίων, καθεῖλε δὲ ὅμως καὶ τὴν Λαχάρους τυραννίδα· ἁλισκομένου δὲ τοῦ τείχους ἐκδιδράσκει Λαχάρης ἐς Βοιωτούς, ἅτε δὲ ἀσπίδας ἐξ ἀκροπόλεως καθελὼν χρυσᾶς καὶ αὐτὸ τῆς Ἀθηνᾶς τὸ ἄγαλμα τὸν περιαιρετὸν ἀποδύσας κόσμον ὑπωπτεύετο εὐπορεῖν μεγάλως χρημάτων. 1.26.3. Ὀλυμπιοδώρῳ δὲ τόδε μέν ἐστιν ἔργον μέγιστον χωρὶς τούτων ὧν ἔπραξε Πειραιᾶ καὶ Μουνυχίαν ἀνασωσάμενος· ποιουμένων δὲ Μακεδόνων καταδρομὴν ἐς Ἐλευσῖνα Ἐλευσινίους συντάξας ἐνίκα τοὺς Μακεδόνας. πρότερον δὲ ἔτι τούτων ἐσβαλόντος ἐς τὴν Ἀττικὴν Κασσάνδρου πλεύσας Ὀλυμπιόδωρος ἐς Αἰτωλίαν βοηθεῖν Αἰτωλοὺς ἔπεισε, καὶ τὸ συμμαχικὸν τοῦτο ἐγένετο Ἀθηναίοις αἴτιον μάλιστα διαφυγεῖν τὸν Κασσάνδρου πόλεμον. Ὀλυμπιοδώρῳ δὲ τοῦτο μὲν ἐν Ἀθήναις εἰσὶν ἔν τε ἀκροπόλει καὶ ἐν πρυτανείῳ τιμαί, τοῦτο δὲ ἐν Ἐλευσῖνι γραφή· καὶ Φωκέων οἱ Ἐλάτειαν ἔχοντες χαλκοῦν Ὀλυμπιόδωρον ἐν Δελφοῖς ἀνέθεσαν, ὅτι καὶ τούτοις ἤμυνεν ἀποστᾶσι Κασσάνδρου. 1.29.16. Λυκούργῳ δὲ ἐπορίσθη μὲν τάλαντα ἐς τὸ δημόσιον πεντακοσίοις πλείονα καὶ ἑξακισχιλίοις ἢ ὅσα Περικλῆς ὁ Ξανθίππου συνήγαγε, κατεσκεύασε δὲ πομπεῖα τῇ θεῷ καὶ Νίκας χρυσᾶς καὶ παρθένοις κόσμον ἑκατόν, ἐς δὲ πόλεμον ὅπλα καὶ βέλη καὶ τετρακοσίας ναυμαχοῦσιν εἶναι τριήρεις· οἰκοδομήματα δὲ ἐπετέλεσε μὲν τὸ θέατρον ἑτέρων ὑπαρξαμένων, τὰ δὲ ἐπὶ τῆς αὐτοῦ πολιτείας ἃ ᾠκοδόμησεν ἐν Πειραιεῖ νεώς εἰσιν οἶκοι καὶ τὸ πρὸς τῷ Λυκείῳ καλουμένῳ γυμνάσιον. ὅσα μὲν οὖν ἀργύρου πεποιημένα ἦν καὶ χρυσοῦ, Λαχάρης καὶ ταῦτα ἐσύλησε τυραννήσας· τὰ δὲ οἰκοδομήματα καὶ ἐς ἡμᾶς ἔτι ἦν. 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. 2.35.5. Χθονία δʼ οὖν ἡ θεός τε αὐτὴ καλεῖται καὶ Χθόνια ἑορτὴν κατὰ ἔτος ἄγουσιν ὥρᾳ θέρους, ἄγουσι δὲ οὕτως. ἡγοῦνται μὲν αὐτοῖς τῆς πομπῆς οἵ τε ἱερεῖς τῶν θεῶν καὶ ὅσοι τὰς ἐπετείους ἀρχὰς ἔχουσιν, ἕπονται δὲ καὶ γυναῖκες καὶ ἄνδρες. τοῖς δὲ καὶ παισὶν ἔτι οὖσι καθέστηκεν ἤδη τὴν θεὸν τιμᾶν τῇ πομπῇ· οὗτοι λευκὴν ἐσθῆτα καὶ ἐπὶ ταῖς κεφαλαῖς ἔχουσι στεφάνους. πλέκονται δὲ οἱ στέφανοί σφισιν ἐκ τοῦ ἄνθους ὃ καλοῦσιν οἱ ταύτῃ κοσμοσάνδαλον, ὑάκινθον ἐμοὶ δοκεῖν ὄντα καὶ μεγέθει καὶ χρόᾳ· ἔπεστι δέ οἱ καὶ τὰ ἐπὶ τῷ θρήνῳ γράμματα. 2.35.6. τοῖς δὲ τὴν πομπὴν πέμπουσιν ἕπονται τελείαν ἐξ ἀγέλης βοῦν ἄγοντες διειλημμένην δεσμοῖς τε καὶ ὑβρίζουσαν ἔτι ὑπὸ ἀγριότητος. ἐλάσαντες δὲ πρὸς τὸν ναὸν οἱ μὲν ἔσω φέρεσθαι τὴν βοῦν ἐς τὸ ἱερὸν ἀνῆκαν ἐκ τῶν δεσμῶν, ἕτεροι δὲ ἀναπεπταμένας ἔχοντες τέως τὰς θύρας, ἐπειδὰν τὴν βοῦν ἴδωσιν ἐντὸς τοῦ ναοῦ, προσέθεσαν τὰς θύρας. 3.23.3. τὸ γὰρ τοῦ Ἀπόλλωνος ξόανον, ὃ νῦν ἐστιν ἐνταῦθα, ἐν Δήλῳ ποτὲ ἵδρυτο. τῆς γὰρ Δήλου τότε ἐμπορίου τοῖς Ἕλλησιν οὔσης καὶ ἄδειαν τοῖς ἐργαζομένοις διὰ τὸν θεὸν δοκούσης παρέχειν, Μηνοφάνης Μιθριδάτου στρατηγὸς εἴτε αὐτὸς ὑπερφρονήσας εἴτε καὶ ὑπὸ Μιθριδάτου προστεταγμένον —ἀνθρώπῳ γὰρ ἀφορῶντι ἐς κέρδος τὰ θεῖα ὕστερα λημμάτων—, οὗτος οὖν ὁ Μηνοφάνης, ἅτε οὔσης 3.23.4. ἀτειχίστου τῆς Δήλου καὶ ὅπλα οὐ κεκτημένων τῶν ἀνδρῶν, τριήρεσιν ἐσπλεύσας ἐφόνευσε μὲν τοὺς ἐπιδημοῦντας τῶν ξένων, ἐφόνευσε δὲ αὐτοὺς τοὺς Δηλίους· κατασύρας δὲ πολλὰ μὲν ἐμπόρων χρήματα, πάντα δὲ τὰ ἀναθήματα, προσεξανδραποδισάμενος δὲ καὶ γυναῖκας καὶ τέκνα, καὶ αὐτὴν ἐς ἔδαφος κατέβαλε τὴν Δῆλον. ἅτε δὲ πορθουμένης τε καὶ ἁρπαζομένης, τῶν τις βαρβάρων ὑπὸ ὕβρεως τὸ ξόανον τοῦτο ἀπέρριψεν ἐς τὴν θάλασσαν· ὑπολαβὼν δὲ ὁ κλύδων ἐνταῦθα τῆς Βοιατῶν ἀπήνεγκε, καὶ τὸ χωρίον διὰ τοῦτο Ἐπιδήλιον ὀνομάζουσι. 3.23.5. τὸ μέντοι μήνιμα τὸ ἐκ τοῦ θεοῦ διέφυγεν οὔτε Μηνοφάνης οὔτε αὐτὸς Μιθριδάτης· ἀλλὰ Μηνοφάνην μὲν παραυτίκα, ὡς ἀνήγετο ἐρημώσας τὴν Δῆλον, λοχήσαντες ναυσὶν οἱ διαπεφευγότες τῶν ἐμπόρων καταδύουσι, Μιθριδάτην δὲ ὕστερον τούτων ἠνάγκασεν ὁ θεὸς αὐτόχειρα αὑτοῦ καταστῆναι, τῆς τε ἀρχῆς οἱ καθῃρημένης καὶ ἐλαυνόμενον πανταχόθεν ὑπὸ Ῥωμαίων· εἰσὶ δὲ οἵ φασιν αὐτὸν παρά του τῶν μισθοφόρων θάνατον βίαιον ἐν μέρει χάριτος εὕρασθαι. 3.23.6. τούτοις μὲν τοιαῦτα ἀπήντησεν ἀσεβήσασι· τῇ δὲ Βοιαῶν ὅμορος Ἐπίδαυρός ἐστιν ἡ Λιμηρά, σταδίους ὡς διακοσίους ἀπέχουσα Ἐπιδηλίου. φασὶ δὲ οὐ Λακεδαιμονίων, τῶν δὲ ἐν τῇ Ἀργολίδι Ἐπιδαυρίων εἶναι, πλέοντες δὲ ἐς Κῶν παρὰ τὸν Ἀσκληπιὸν ἀπὸ τοῦ κοινοῦ προσσχεῖν τῆς Λακωνικῆς ἐνταῦθα καὶ ἐξ ἐνυπνίων γενομένων σφίσι καταμείναντες οἰκῆσαι. 1.25.7. But Cassander, inspired by a deep hatred of the Athenians, made a friend of Lachares, who up to now had been the popular champion, and induced him also to arrange a tyranny. We know no tyrant who proved so cruel to man and so impious to the gods. Although Demetrius the son of Antigonus was now at variance with the Athenian people, he notwithstanding deposed Lachares too from his tyranny, who, on the capture of the fortifications, escaped to Boeotia . Lachares took golden shields from the Acropolis, and stripped even the statue of Athena of its removable ornament; he was accordingly suspected of being a very wealthy man, 1.26.3. This is the greatest achievement of Olympiodorus, not to mention his success in recovering Peiraeus and Munychia; and again, when the Macedonians were raiding Eleusis he collected a force of Eleusinians and defeated the invaders. Still earlier than this, when Cassander had invaded Attica , Olympiodorus sailed to Aetolia and induced the Aetolians to help. This allied force was the main reason why the Athenians escaped war with Cassander. Olympiodorus has not only honors at Athens , both on the Acropolis and in the town hall but also a portrait at Eleusis . The Phocians too of Elatea dedicated at Delphi a bronze statue of Olympiodorus for help in their revolt from Cassander. 1.29.16. Lycurgus provided for the state-treasury six thousand five hundred talents more than Pericles, the son of Xanthippus, collected, and furnished for the procession of the Goddess golden figures of Victory and ornaments for a hundred maidens; for war he provided arms and missiles, besides increasing the fleet to four hundred warships. As for buildings, he completed the theater that others had begun, while during his political life he built dockyards in the Peiraeus and the gymnasium near what is called the Lyceum. Everything made of silver or gold became part of the plunder Lachares made away with when he became tyrant, but the buildings remained to my time. 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. 2.35.5. At any rate, the goddess herself is called Chthonia, and Chthonia is the name of the festival they hold in the summer of every year. The manner of it is this. The procession is headed by the priests of the gods and by all those who hold the annual magistracies; these are followed by both men and women. It is now a custom that some who are still children should honor the goddess in the procession. These are dressed in white, and wear wreaths upon their heads. Their wreaths are woven of the flower called by the natives cosmosandalon , which, from its size and color, seems to me to be an iris; it even has inscribed upon it the same letters of mourning. The letters AI, an exclamation of woe supposed to be inscribed on the flower. 2.35.6. Those who form the procession are followed by men leading from the herd a full-grown cow, fastened with ropes, and still untamed and frisky. Having driven the cow to the temple, some loose her from the ropes that she may rush into the sanctuary, others, who hitherto have been holding the doors open, when they see the cow within the temple, close the doors. 3.23.3. For the wooden image which is now here, once stood in Delos . Delos was then a Greek market, and seemed to offer security to traders on account of the god; but as the place was unfortified and the inhabitants unarmed, Menophanes, an officer of Mithridates, attacked it with a fleet, to show his contempt for the god, or acting on the orders of Mithridates; for to a man whose object is gain what is sacred is of less account than what is profitable. 3.23.4. This Menophanes put to death the foreigners residing there and the Delians themselves, and after plundering much property belonging to the traders and all the offerings, and also carrying women and children away as slaves, he razed Delos itself to the ground. As it was being sacked and pillaged, one of the barbarians wantonly flung this image into the sea; but the wave took it and brought it to land here in the country of the Boeatae. For this reason they call the place Epidelium. 3.23.5. But neither Menophanes nor Mithridates himself escaped the wrath of the god. Menophanes, as he was putting to sea after the sack of Delos was sunk at once by those of the merchants who had escaped; for they lay in wait for him in ships. The god caused Mithridates at a later date to lay hands upon himself, when his empire had been destroyed and he himself was being hunted on all sides by the Romans. There are some who say that he obtained a violent death as a favour at the hands of one of his mercenaries. This was the reward of their impiety. 3.23.6. The country of the Boeatae is adjoined by Epidaurus Limera, distant some two hundred stades from Epidelium. The people say that they are not descended from the Lacedaemonians but from the Epidaurians of the Argolid , and that they touched at this point in Laconia when sailing on public business to Asclepius in Cos. Warned by dreams that appeared to them, they remained and settled here.
50. 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), Polytheism and Society at Athens, 354, 355, 356
51. 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), Polytheism and Society at Athens, 357
52. 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), Polytheism and Society at Athens, 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.
53. Pollux, Onomasticon, 4.122 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 228
54. 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), Polytheism and Society at Athens, 357
55. Lucian, The Dance, 15 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 353
56. Clement of Alexandria, Extracts From The Prophets, 51, 53-63, 52 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13
57. Lactantius, Divine Institutes, 18.7 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 355
58. Augustine, The City of God, 2.26 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •mystery/mysteries, greater Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81
2.26. Seeing that this is so - seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honor as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life - why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he has some feeling of honor left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, 2 Corinthians 11:14 he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamor; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless. Where and when those initiated in the mysteries of Cœlestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely packed together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess; we saw this virgin worshipped with prayer and with obscene rites. There we saw no shame-faced mimes, no actress over-burdened with modesty; all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanor due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste heart the sacred rites of her whom they adored. And yet this licentiousness - which, if practised in one's home, could only be done there in secret - was practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked?
59. Marinus, Vita Proclus, 36 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
60. 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), Polytheism and Society at Athens, 355
61. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), None (5th cent. CE - 5th cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
62. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE)  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 228
63. Cedrenus, Hc, None  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
65. Asterius, Homilies, 10.9.1  Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005), Polytheism and Society at Athens, 356
66. Epigraphy, Archeph, 4.61-2, 83, 1971  Tagged with subjects: •nan Found in books: nan nan nan
67. Epigraphy, Bsaalex, 97 (2002)  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 362, 363
68. Epigraphy, Chiron, 335-44, 33(2003)  Tagged with subjects: •nan Found in books: nan nan
69. Ad Herennium, Fgh 2 F25A, 3, 5, 4  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 342
70. Epigraphy, I.Eleusis, 196, 207  Tagged with subjects: •nan Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 234
71. Anon., Liber Ordinum, 41.8  Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) divine marriage? Found in books: Parker (2005), Polytheism and Society at Athens, 357
72. Anon., Tanhuma Tazria, 22, 21  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 342
73. Epigraphy, Ig I, None  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 344
74. 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), Polytheism and Society at Athens, 342, 343, 346, 347, 348, 349, 350, 352
78. Hilarius of Poitiers, Ep., None  Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 343
79. Orpheus, Katabasis, 20  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 354
80. Papyri, P. Giss.3, 680.37-680.38  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 347, 349
81. Papyri, Tebtunis Papyri I, 137  Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005), Polytheism and Society at Athens, 360
82. Petronius, Phaedrus, None  Tagged with subjects: •nan Found in books: nan nan
83. Papyri, P.Oxy., 17.2082  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193
84. Solon, Solon, None  Tagged with subjects: •mysteries, greater (of eleusis) •mysteries, greater (of eleusis) aftermath Found in books: Parker (2005), Polytheism and Society at Athens, 361
85. Targum, Targum Ps-Jn. On Num., 2.6  Tagged with subjects: •mysteries, greater (of eleusis) Found in books: Parker (2005), Polytheism and Society at Athens, 354
86. Epigraphy, Seg, 48.553  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
87. Eusebius of Caesarea, Chronicon, None  Tagged with subjects: •nan Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
88. Athenaius, Fgrh 156, None  Tagged with subjects: •nan Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 278
89. Polyaenos, Stat., 3.7.1-3.7.3, 4.7.5, 6.7.2  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193
90. Hesychios, Or., 47.12-47.13  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 296
91. Epigraphy, Syll. , 1028  Tagged with subjects: •mysteries, greater Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 234