,psyche ,the ,cult of ,souls and ,belief in ,immortality among the ,greeks ,by ,,erwin ,,rohde ,,london ,,kegan ,,paul1 ,,trench1 ,,trubner ,,co41 ,,ltd4 ,,new ,,york3 ,,harcourt1 ,,brace ,,company1 ,,inc4 #aibe ,translated from the eighth edition by ,w4 ,b4 ,,hillis4 ,m4,a4 ,printed in ,great ,britain by ,stephen ,austin ,sons1 ,ltd41 ,hertford4 ,,contents ,,page4 ,,preface ,,to ,,the ,,first ,,edition 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 ,,vii ,,preface ,,to ,,the ,,second ,,edition 4 4 4 4 4 4 4 4 4 4 4 4 4 4 ,,xi ,,preliminary ,,note ,,to ,,the ,,seventh ,,and ,,eighth ,,edition ,,xiii ,,translator',s ,,note 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 ,,xv ,,part ,i ,,chap4 ,i4 ,,beliefs ,,about ,,the ,,soul ,,and ,,cult ,,of ,,souls ,,in ,,the ,,homeric ,,poems 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #c ,,ii4 ,,islands ,,of ,,the ,,blest4 ,translation 4 4 4 4 4 4 4 4 4 #ee ,,iii4 ,,cave ,,deities4 ,,subterranean ,translation 4 4 4 4 4 4 #hh ,,iv4 ,,heroes 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aae ,v4 ,,the ,,cult ,,of ,,souls 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aef ,i4 ,cult of ,chthonic ,deities 4 4 4 4 4 4 4 4 4 4 4 #aeh ,,ii4 ,funeral ceremonies and worship of the dead 4 4 #afb ,,iii4 ,traces of the ,cult of ,souls in the ,blood ,feud and ,satisfaction for murder 4 4 4 4 4 4 4 #agd ,,vi4 ,,the ,,eleusinian ,,mysteries 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bag ,,vii4 ,,ideas ,,of ,,the ,,future ,,life 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bcf ,,part ,,ii ,,viii4 ,,origins ,,of ,,the ,,belief ,,in ,,immortality4 ,,the ,,thracian ,,worship ,,of ,,dionysos 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bec ,,ix4 ,,dionysiac ,,religion ,,in ,,greece4 ,,its ,,amalgamation ,,with ,,apolline ,,religion4 ,,ecstatic ,,prophecy4 ,,ritual ,,purification ,,and ,,exorcism4 ,,asceticism 4 4 4 4 4 4 4 4 #bhb ,x4 ,,the ,,orphics 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cce ,,xi4 ,,the ,,philosophers 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cfb ,,xii4 ,,the ,,lay ,,authors 7,,lyric ,,poets--,,pindar--,,the ,,tragedians7 4 4 #daa vi ,,xiii4 ,,plato 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #dfc ,,xiv4 ,,the ,,later ,,age ,,of ,,the ,,greek ,,world 4 4 4 4 4 4 4 4 4 4 4 4 4 #dij ,i4 ,philosophy 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #dij ,,ii4 ,popular ,belief 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ebd ,,appendix ,i4 ,consecration of persons struck by lightning 4 4 4 4 4 4 4 #eha ,,ii4 maschalismo_/s 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ehb ,,iii4 amu_/toi1 a_/gamoi1 ,danaids in the lower world 4 4 4 4 4 #ehf ,,iv4 ,the ,tetralogies of ,antiphon 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ehh ,v4 ,ritual ,purification 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ehh ,,vi4 ,hekate and the ,hekatika pha_/smata 4 4 4 4 4 4 4 4 4 4 4 #eij ,,vii4 ,the ,hosts of ,hekate 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #eic ,,viii4 ,disintegration of ,consciousness and ,reduplication of ,personality 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #eie ,,ix4 ,the ,great ,orphic ,theogony 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #eif ,x4 ,previous ,lives of ,pythagoras4 ,his ,descent to ,hades 4 4 4 4 #eih ,,xi4 ,initiation considered as ,adoption by the god 4 4 4 4 4 4 4 #fja ,,xii4 ,magical ,exorcisms of the ,dead 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #fjc vii ,,preface ,,to ,,the ,,first ,,edition ,,this book offers an account of the opinions held by the ,greeks about the life of the human soul after death1 and is thus intended as a contribution to the history of ,greek religion4 ,such an undertaking has in a special measure to contend with the difficulties that face any inquiry into the religious life and thought of the ,greeks4 ,greek religion was a natural growth1 not a special foundation1 and the ideas and feelings which gave it its inward tone and outward shape never received abstract formulation4 ,it expressed itself in religious performances alone3 it had no sacred books from which we might determine the inward meaning and interconnexion of the ideas with which the ,greeks approached the gods created by their faith4 ,the central essence of the religion held by the ,greek people1 in spite of this absence of conceptual formulation--or perhaps because of it--preserved its original character to a remarkable degree3 the speculations and fancies of ,greek poets continually refer to this central nucleus4 ,indeed the poets and philosophers in such of their writings as have come down to us are our only authorities for the religious thought of the ,greeks4 ,in the present inquiry they have naturally had to be our guides for the greater part of the way4 ,but though under the special conditions of ,greek life the religious views of poets and philosophers represent an important side of ,greek religion1 they yet allow us to perceive very clearly the independent and self-determined position with regard to the ancestral religion retained by the individual4 ,the individual believer might always1 if his own temper and disposition allowed him1 give himself up to the plain and unsophisticated emotions which had shaped and decided the faith of the people and the religious performances of popular euse_/beia4 ,but we should know very little of the religious ideas that filled the mind of the believing ,greek if we had to do without the evidence of philosophers and poets 7and of some ,attic orators as well7 in whose words dumb and inarticulate emotion finds expression4 ,the inquirer would1 however1 be entirely on the wrong track viii and be led to some remarkable conclusions who ventured without more ado to deduce from the religious ideas that find expression in ,greek literature a complete ,theology of the ,greek people4 ,where direct literary statements and allusions fail us we are left with nothing but surmises in face of the religion of the ,greeks and its inmost guiding forces4 ,of course there are plenty of people of sanguine temperament and industrious fancy who find no difficulty in producing for our benefit the most admirable solutions of the problem4 ,others in varying degrees of good faith press the emotions of ,christian piety into the service of explaining ancient faith in gods4 ,thus injustice is done to both forms of religion and an understanding of the essentials of ,greek belief in its true and independent reality is made completely impossible4 ,a good example of this is provided by the ,eleusinian ,mysteries1 and by that favourite topic of controversy 7which has1 indeed1 received more than its due share of attention from students of religion71 the amalgamation of the worship of gods and the belief in ,souls said to have taken place therein4 ,nowhere else has the complete unprofitableness of the attempt to make use of the shifting ideas and tendencies of modern civilization to explain the underlying motive forces of these significant cult practices1 been more strikingly and repeatedly demonstrated4 ,on this head in particular the author of the present work has renounced all attempts to cast a fitful and ambiguous light upon the venerable gloom of the subject by the help of the farthing dip of his own private imaginings4 ,there is no denying that here as in so many departments of ancient euse_/beia there is something greater and finer that eludes our grasp4 ,the revealing word1 never having been written down1 has been lost4 ,instead of trying to find a substitute in modern catch phrases it seems better simply to describe1 in the plainest and most literal fashion1 the actual phenomena of ,greek piety exactly as they are known to us4 ,there will be plenty of opportunity for the author's own suggestions and they need not always obtrude themselves4 ,the aim of this work is to make plain the facts of the ,greek ,cult of ,souls and of that belief in immortality the inner workings of which are only partially intelligible to our most sympathetic efforts to understand them4 ,to give a clearer presentation of the origin and development of those practices and those beliefs2 to distinguish the transformations through which they passed and their relationship with other and kindred intellectual tendencies2 to disentangle the many different lines of thought and speculation from the inextricable ix confusion in which they lie in many minds 7and in many books7 and to let them stand out clearly and distinctly one from another1 seemed particularly desirable4 ,why this design has not been carried out by the same methods throughout2 why it has sometimes seemed sufficient to give a bald summary of the essential points1 while at other times certain topics are pursued into their most distant ramifications 7sometimes with apparently irrelevant prolixity71 will be obvious enough to those who are familiar with the subject4 ,where a more careful examination of the overflowing mass of detail was to be attempted advantage has been taken of the ,appendix to achieve a greater1 though still only a relative degree of completeness4 ,this was made possible by the lengthy period which elapsed between the publication of the two parts of the book4 ,the first half to the end of chapter vii appeared as long ago as the spring of #ahij4 ,unpropitious circumstances have delayed the completion of the remainder till the present moment4 ,the two parts could easily be kept separate 7as they have been73 in the main they fall apart and correspond to the two sides of the question indicated in the title of the book--,cult of ,souls and ,belief in ,immortality4 ,the ,cult of ,souls and the faith in immortality may eventually come together at some points1 but they have a different origin and travel most of the way on separate paths4 ,the conception of immortality in particular arises from a spiritual intuition which reveals the souls of men as standing in close relationship1 and indeed as being of like substance1 with the everlasting gods4 ,and simultaneously the gods are regarded as being in their nature like the soul of man1 i4e4 as free spirits needing no material or visible body4 7,it is this spiritualized view of the gods--not the belief in gods itself as ,aristotle supposes in the remarkable statement quoted by ,sextus ,empiricus ,adv4 ,mathematicos1 iii1 #bj ff4--which arises from the vision of its own divine nature achieved by the soul kath' heaut_/n relieved of the body1 in enthousiasmoi_/ and manteiai47 ,and this conception leads far away from the ideas on which the ,cult of ,souls was based4 ,the publication of the book in two parts has brought with it a regrettable circumstance for which ,i must ask the indulgence of well-disposed readers 7that the first half found so many of them is a fact which ,i must gratefully acknowledge74 ,as the dimensions of the whole work grew beyond expectation and almost overstepped the me_/tron au_/tarkes1 the sixteen excursuses which were promised in x the first volume have had to be dropped3 the book would otherwise have been overloaded4 ,so far as they possess independent interest they will find a place elsewhere4 ,they are real excursuses and were intended as such1 and the proper understanding of the book will not be affected by their absence4 ,,erwin ,,rohde4 ,,heidelberg4 ,november #ast1 #ahic4 xi ,,preface ,,to ,,the ,,second ,,edition ,,the publication of a second edition of this book affords me a welcome opportunity of making my account more exact and to the point in certain places2 of adding some points that had been overlooked or omitted2 and of noticing with approval or disapproval some divergent opinions that had obtained currency in the interval4 ,controversy is1 however1 confined within the narrowest limits and to points of minor importance 7and only then in answer to more serious and significant objections74 ,the plan and--if ,i may say so--the style of the whole book demanded throughout1 and more especially in the great points at issue1 a purely positive statement of my own views and the results of my own studies4 ,such a statement1 it may well be imagined1 was not arrived at without being preceded in the mind of the author by a controversial reckoning with the manifold views and doctrines of others upon the subjects here dealt with--views which in some cases he felt obliged to reject4 ,controversy in this sense lies behind every page of the book1 though as a rule only in a latent condition4 ,in this condition ,i have been content to let it remain in this revised edition of the book4 ,my opinions were not arrived at without toil and much careful reflection2 one view being made to reinforce another till they were all bound together in a single closely-knitted whole4 ,neither further reflection on my part nor the criticisms of others have shaken my belief in the tenability of opinions reached in this way4 ,i have therefore ventured to leave my account unaltered in all its main points4 ,i hope that it contains its own justification and defence in itself without further vindication on my part4 ,nothing in the plan or execution of the whole or its parts has been altered2 neither have ,i taken anything away4 ,the book contained nothing that was superfluous to the attainment of the object that ,i had in view4 ,this object1 it will be apparent1 was not in the least to provide a brief and compendious statement of the most indispensable facts about the cult of ,souls and the belief in immortality among the ,greeks for the benefit of those who wished to take a hasty xii glance over the subject4 ,such a hasty picker-up of knowledge who regards himself--,i cannot imagine why--as peculiarly fitted to criticise my book1 has ingenuously besought me1 in view of a second edition which he was kind enough to think probable1 to throw overboard most of what he considered the superfluous parts of the book4 ,with this request ,i have not felt myself able to comply4 ,my book was written for maturer readers who have passed beyond the school stage and look for something more than an elementary handbook1 and who would be able to understand and appreciate the plan and intention which led me to draw my material so widely from many departments of literary and cultural history4 ,the first edition of the book found many such readers3 ,i may hope and expect that the second will do the same4 ,in its revised form the book has been divided for the convenience of those who use it into two volumes 7which correspond with the two parts in which it was first published74 ,i was urged to take away the notes that stand at the foot of the text and relegate them to a place by themselves in a separate appendix4 ,i found1 however1 that ,i could not bring myself to adopt this fashionable modern practice1 which so far as ,i have experience of it in books published in recent years seems to me to be inconvenient and to hinder rather than help that undisturbed appreciation of the text which such an arrangement is intended to serve4 ,independent readers who in using the book are working out the subject for themselves would certainly not desire the separation of the documentary evidence from the statement of the author's view4 ,the book has also1 to my peculiar satisfaction1 attracted a large number of readers from outside the immediate circle of professional philologists4 ,such readers have evidently not been seriously disturbed by the elaborate and perhaps rather pedantic aspect of the mysterious disquisitions at the foot of the page1 and have been able to fix their attention upon the clearer language of the text above4 ,i have therefore decided to remove a few only of the notes which had grown to independent dimensions to an appendix at the end of each of the two volumes4 ,,erwin ,,rohde4 ,,heidelberg4 ,november #bgth1 #ahig4 xiii ,,preliminary ,,note ,,to ,,the ,,seventh ,,and ,,eighth ,,editions ,,in supervising together this reprint of ,psyche we have found ourselves faced with the question which ,schll and ,dieterich had to decide in bringing out the third edition--whether changes or additions would be admissible4 ,it went without saying that the text must remain untouched in the form last given to it by ,rohde's own hand4 ,nor was it possible to make any additions to the notes without seriously disturbing the carefully considered architecture of the whole book4 ,it would have been more possible to add an appendix or supplementary pamphlet recording the literature of the subject which has appeared since #ahih and giving an account of the present state of the questions dealt with by ,rohde3 as has been done with the ,griechische ,roman by ,w4 ,schmid4 ,but on making the attempt we soon found that the problem was a different one in the case of ,psyche with which 7much more than in the other case7 all subsequent study of the history of religion as pursued by all nations has had to reckon1 and from which such study has in no small degree taken its starting point4 ,we have therefore refrained2 and we have also refrained from remodelling the citations to make them correspond with critical editions that have since appeared4 ,this process could not be carried through without1 in some places1 introducing contradictions with ,rohde's interpretation that would have necessitated more detailed discussion4 ,rohde's own method of citation was only seriously inconvenient in the case of ,euripides3 here he evidently1 as we observed from about the middle of the first volume onwards1 made use of more than one edition at the same time1 and has consequently quoted lines in accordance with different enumerations4 ,for the greater assurance and convenience of the reader the lines are uniformly referred to according to the numbering of ,nauck4 ,this task has been undertaken by our devoted helper ,frl4 ,emilie ,boer1 who has also verified1 with a very few exceptions1 the whole of the references to ancient writers and inscriptions2 xiv a considerable number of errors missed by the author or later editors have thus been corrected4 ,the minor changes introduced in the third and following editions--the recording on the margin of the pagination of the first edition and the valuable enlargement of the index due to ,w4 ,nestle with the assistance of ,o4 ,crusius--have all naturally been retained4 ,f4 ,,boll4 ,o4 ,,weinreich4 ,,heidelberg4 ,november1 #aibj4 xv ,,translator',s ,,note ,,rohde is very unsystematic in his mode of quoting from ancient authorities3 he has1 for example1 four different ways of referring to the ,iliad and the ,odyssey1 two of referring to ,demosthenes and the ,orators1 etc4 ,in quoting from the lesser authorities he sometimes used editions which have since become antiquated4 7,he even goes so far as to quote ,clem4 ,alex4 by the page and letter of ,heinsius' re-edition of ,sylburg47 ,i have made an attempt to reduce the number of inconsistencies and to give references where possible to modern editions4 ,in these and other small ways ,i have tried to make the notes--the text ,i hope is intelligible enough--more accessible to ,english readers4 ,i have given references to ,english translations of ,german works 7where ,i have been able to find them72 but ,i have refrained from adding references to the modern literature of the subject3 most readers of the book will prefer to do that for themselves4 ,in order to save space ,i have used abbreviation pretty freely in quoting names of authors and titles of books4 ,the abbreviated forms agree generally with those given in ,liddell and ,scott 7supplemented by the list drawn up for the new edition of the ,lexicon73 most of the following may be noted3-- ,a4 7or ,aesch47 ,aeschylus4 ,amm4 ,ammonius4 ,,ap4 ,anthologia ,palatina4 ,apollod4 ,ps4-,apollodorus1 ,bibiotheca 7unless ,epit4 is added74 ,a4 ,r4 ,apollonius ,rhodius4 ,ath4 ,mitth4 ,mittheilungen d4 deutsch4 arch4 ,inst4 zu ,athen4 ,aug4 ,augustine4 ,d4 7or ,dem47 ,demosthenes4 ,d4 ,c4 ,dio ,cassius4 ,d4 ,chr4 ,dio ,chrysostom4 ,d4 ,h4 ,dionysius of ,halicarnassus 7i4e4 ,rom4 ,antiq4 unless otherwise indicated7 ,d4 ,l4 ,diogenes ,laertius4 ,d4 ,p4 ,dionysius ,periegetes4 ,d4 ,s4 ,diodorus ,siculus4 ,e4 7or ,eur47 ,euripides4 ,epigr4 ,gr4 ,kaibel1 ,epigrammata ,graeca4 ,eun4 ,eunapius ,vitae ,sophistarum4 xvi ,gal4 ,galen 7vol4 and page of ,khn74 ,,gdi4 ,collitz1 ,griechische ,dialektinschriften4 9999,gp4 ,geoponica4 ,grimm ,grimm1 ,deutsche ,mythologie transl4 as ,teutonic ,mythology1 by ,j4 ,s4 ,stallybrass1 ,lond41 #ahhj4 ,heraclid4 ,pol4 ,heraclides ,ponticus1 ,politica4 ,him4 ,himerius4 ,hipp4 ,hippolytus4 ,hp4 ,hippokrates4 ,hsch4 ,hesychius4 ,h4 ,smyrn4 ,hermippus of ,smyrna4 ,homer is quoted by the majuscules of the ,greek alphabet for the books of the ,iliad1 by the minuscules for the ,odyssey4 ,inscr4 ,perg4 ,inschriften von ,pergamon ed4 ,fraenkel4 ,,ipe4 ,inscriptiones ,ponti ,euxini ed4 ,latyschev4 ,is4 ,isaeus4 ,j4 ,m4 ,justin ,martyr4 ,leg4 ,sacr4 von ,prott and ,ziehen1 ,leges ,graecorum ,sacrae4 ,pall4 ,palladius1 de ,re ,rustica4 ,phld4 ,philodemus4 ,pi4 ,pindar4 ,pl4 ,plato4 ,,plg4 ,bergk1 ,poetae ,lyrici ,graeci ed4 #d4 ,plot4 ,plotinus4 ,plu4 ,plutarch4 ,p,mag,par4 ,paris ,magical ,papyrus ed4 ,wessely4 ,rh4 ,mus4 9999,rheinisches ,museum4 ,s4 7or ,soph47 ,sophokles4 ,s4 ,e4 ,sextus ,empiricus4 ,,sig4 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum ed4 #b 7unless otherwise stated74 ,str4 ,strabo 7,casaubon's page74 ,tab4 ,defix4 ,tabellae ,defixionum ed4 ,wnsch 7,appendix to ,,cia474 ,thphr4 ,theophrastus 7,ch4 ,characters ed4 ,jebb74 ,tylor ,e4 ,b4 ,tylor1 ,primitive ,culture ed4 #d4 ,tz4 ,tzetzes4 ,vg4 ,vergil4 ,vors4 ,diels1 ,fragmente der ,vorsokratiker ed4 #d 7vol4 #a unless otherwise indicated74 ,x4 7or ,xen47 ,xenophon historicus4 ,znb4 ,zenobius4 ,i take this opportunity of thanking my friend ,mr4 ,r4 ,burn1 of ,glasgow ,university1 for his invaluable help in these matters4 ,w4 ,b4 ,,hillis4 ,,part ,i #c ,,chapter ,i ,,beliefs ,,about ,,the ,,soul ,,and ,,cult ,,of ,,souls ,,in ,,the ,,homeric ,,poems ,i #a ,to the immediate understanding of mankind nothing seems so self-evident1 nothing so little in need of explanation1 as the phenomenon of ,life itself1 the fact of man's own existence4 ,on the other hand1 the cessation of this so self-evident existence1 whenever it obtrudes itself upon his notice1 arouses man's ever-renewed astonishment4 ,there are primitive peoples to whom death whenever it occurs seems an arbitrary abbreviation of life3 if it is not due to visible forces1 then some invisible magic must have caused it4 ,so difficult is it for such peoples to grasp the idea that the present state of being alive and conscious can come to an end of its own accord4 ,once reflection on such problems is aroused1 life itself1 standing as it does on the threshold of all sensation and experience1 soon begins to appear no less mysterious than death--that kingdom into which no experience reaches4 ,it may even come about that when they are regarded too long and too hard1 light and darkness seem to change places4 ,it was to a ,greek poet that the question suggested itself3 ,who knows then whether ,life be not ,death1 and what we here call ,death be called ,life there below8 ,from such jaded wisdom and its doubts ,greek civilization is still far removed when1 though already at an advanced stage in its development1 it first speaks to us in the ,homeric poems4 ,the poet and his heroes speak with lively feeling of the pains and troubles of life1 both in its individual phases and as a whole4 ,the gods have allotted a life of pain and misery to men1 while they themselves remain free from care4 ,on the other hand1 to turn aside from life altogether never enters the head of anyone in ,homer4 ,nothing may be said expressly of the joy and happiness of life1 but that is because such things #d go without saying among a vigorous folk engrossed in a movement of progress1 whose circumstances were never complicated and where all the conditions of happiness easily fell to the lot of the strong in activity and enjoyment4 ,and1 indeed1 it is only for the strong1 the prudent1 and the powerful that this ,homeric world is intended4 ,life and existence upon this earth obviously belongs to them--is it not an indispensable condition of the attainment of all particular good things8 ,as for death--the state which is to follow our life here--there is no danger of anyone mistaking that for life4 ,do not try and explain away death to me1 says ,achilles to ,odysseus in ,hades2 and this would be the answer any ,homeric man would have given to the sophisticated poet1 if he had tried to persuade him that the state of things after life on this earth is the real life4 ,nothing is so hateful to man as death and the gates of ,hades3 for when death comes it is certain that life--this sweet life of ours in the sunlight--is done with1 whatever else there may be to follow4 #b ,but what does follow8 ,what happens when life departs for ever from the inanimate body8 ,it is strange that anyone should have maintained 7as it has been in recent times#aa7 that in any stage of the development of the ,homeric poems the belief can be found that with the moment of death all is at an end3 that nothing survives death4 ,we are not warranted by any statement in either of the two poems 7to be found perhaps in their oldest parts1 as is suggested7 nor yet by the tell-tale silence of the poet1 in attributing such an idea either to the poet or his contemporaries4 ,wherever the occasion of death is described we are told how the dead man 7still referred to by his name1 or his ,psyche1 hastens away into the house of ,ades--into the kingdom of ,ades and the grim ,persephoneia2 goes down to the darkness below the earth1 to ,erebos2 or1 more vaguely1 sinks into the earth itself4 ,in any case1 it is no mere nothing that can enter the gloomy depths1 nor over what does not exist could one suppose that the divine ,pair holds sway below4 ,but how are we to think of this ,psyche that1 unnoticed during the lifetime of the body1 and only observable when it is separated from the body1 now glides off to join the multitude of its kind assembled in the murky regions of the ,invisible 7,ades78 ,its name1 like the names given to the #e soul in many languages1 marks it off as something airy and breathlike1 revealing its presence in the breathing of the living man4 ,it escapes out of the mouth--or out of the gaping wound of the dying--and now freed from its prison becomes1 as the name well expresses it1 an image 7ei_/dlon74 ,on the borders of ,hades ,odysseus sees floating the images of those that have toiled 7on earth74 ,these immaterial images withdrawing themselves from the grasp of the living1 like smoke 7,il4 xxiii1 #ajj7 or a shadow 7,od4 xi1 #bjg2 x1 #die71 must at least recognizably present the general outlines of the once living person4 ,odysseus immediately recognizes his mother1 ,antikleia1 in such a shadow-person1 as well as the lately dead ,elpenor1 and those of his companions of the ,trojan ,war who have gone before him4 ,the psyche of ,patroklos appearing to ,achilleus by night resembles the dead man absolutely in stature1 bodily appearance and expression4 ,the nature of this shadowy double of mankind1 separating itself from man in death and taking its departure then1 can best be realized if we first make clear to ourselves what qualities it does not possess4 ,the psyche of ,homeric belief does not1 as might have been supposed1 represent what we are accustomed to call spirit as opposed to body4 ,all the faculties of the human spirit in the widest sense--for which the poet has a large and varied vocabulary--are indeed only active and only possible so long as a man is still alive3 when death comes the complete personality is no longer in existence4 ,the body1 that is the corpse1 now becomes mere senseless earth and falls to pieces1 while the psyche remains untouched4 ,but the latter is by no means the refuge of spirit and its faculties1 any more than the corpse is4 ,it 7the psyche7 is described as being without feeling1 deserted by mind and the organs of mind4 ,all power of will1 sensation1 and thought have vanished with the disintegration of the individual man into his component parts4 ,so far from it being permissible to ascribe the functions of spirit to the psyche1 it would be more reasonable to speak of a contrast between the two4 ,man is a living creature1 conscious of himself and intelligently active1 only so long as the psyche remains within him4 ,but it is not the psyche which communicates its own faculties to man and gives him capacity for life together with consciousness1 will and knowledge4 ,it is rather that during the union of the psyche and the body all the faculties of living and acting lie within the empire of the body1 of which they are functions4 ,without the presence of the psyche1 the body cannot perceive1 feel1 or will1 but it does not use these #f or any of its faculties through or by means of the psyche4 ,nowhere does ,homer attribute any such function to the psyche in living man3 it is1 in fact1 only mentioned when its separation from the living man is imminent or has occurred4 ,as the body's shadow-image it survives the body and all its vital powers4 ,if we now ask--as our ,homeric psychologists generally do--which1 in the face of this mysterious association between a living body and its counterfeit the psyche1 is the real man1 we find that ,homer in fact gives contradictory answers4 ,not infrequently 7indeed1 in the first lines of the ,iliad7 the material body is contrasted1#ba as the man himself1 with the psyche--which cannot therefore be any organ or component part of the living body4 ,on the other hand1 that which takes its departure at death and hastens into the realm of ,hades is also referred to by the proper name of the person as himself#ca--which means that here the shadowy psyche 7for nothing else can go down to ,hades7 is invested with the name and value of the complete personality1 the self of the man4 ,but those who draw from these phrases the conclusion that either the body or the psyche must be the real man have1 in either case1#da left out of account or unexplained one half of the recorded evidence4 ,regarded without prejudice1 these apparently contradictory methods of speaking simply prove that both the visible man 7the body and its own faculties7 and the indwelling psyche could be described as the man's self4 ,according to the ,homeric view1 human beings exist twice over3 once as an outward and visible shape1 and again as an invisible image which only gains its freedom in death4 ,this1 and nothing else1 is the ,psyche4 ,such an idea--that the psyche should dwell with the living and fully conscious personality1 like an alien and a stranger1 a feebler double of the man1 as his other self--this may well seem very strange to us4 ,and yet this is what so-called savage peoples1#ea all over the world1 actually believe4 ,herbert ,spencer in particular has shown this most decisively4 ,it is therefore not very surprising to find the ,greeks1 too1 sharing a mode of thought that lies so close to the mind of primitive mankind4 ,the earlier age which handed down to the ,greeks of ,homer their beliefs about the soul cannot have failed any more than other nations to observe the facts upon which a fantastic logic based the conclusion of man's double personality4 ,it was not the phenomena of sensation1 will1 perception1 or thought in waking and conscious man which led to this conclusion4 ,it was the experience of an apparent #g double of the self in dreaming1 in swoons1 and ecstasy1 that gave rise to the inference of a two-fold principle of life in man1 and of the existence of an independent1 separable second self dwelling within the viable self of daily life4 ,one has only to listen to the words of a ,greek writer of a later period who1 far more explicitly than ,homer1 describes the nature of the psyche and at the same time lets us see the origin of the belief in such an entity4 ,pindar 7fr4 #aca7 tells us that the body obeys ,death1 the almighty1 but the image of the living creature lives on 7since this alone is derived from the gods3 which1 of course1 is not ,homeric belief72 for it 7this eidlon7 is sleeping when the limbs are active1 but when the body is asleep it often reveals the future in a dream4 ,words could hardly make it plainer that in the activities of the waking and conscious man1 the image-soul has no part4 ,its world is the world of sleep4 ,while the other ,i1 unconscious of itself1 lies in sleep1 its double is up and doing4 ,in other words1 while the body of the sleeper lies wrapped in slumber1 motionless1 the sleeper in his dream lives and sees many strange and wonderful things4 ,it is himself who does this 7of that there can be no doubt71 and yet not the self known and visible to himself and others2 for that lies still as death beyond the reach of sensation4 ,it follows that there lives within a man a second self1 active in dreaming4 ,that the dream experiences are veritable realities and not empty fancies for ,homer is also certain4 ,he never says1 as later poets often do1 that the dreamer thought he saw this or that4 ,the figures seen in dreams are real figures1 either of the gods themselves or a dream spirit sent by them1 or a fleeting image 7eidlon7 that they allow to appear for a moment4 ,just as the dreamer's capacity for vision is no mere fancy1 so1 too1 the objects that he sees are realities4 ,in the same way it is something real that appears to a man asleep as the shape of a person lately dead4 ,since this shape can show itself to a dreamer1 it must of necessity still exist2 consequently it survives death1 though1 indeed1 only as a breath-like image1 much as we have seen reflections of our own faces mirrored in water4#fa ,it cannot1 indeed--this airy substance--be grasped or held like the once viable self2 and hence comes its name1 the psyche4 ,the primeval argument for such a counterpart of man is repeated by ,achilleus himself 7,il4 xxiii1 #ajc f47 when his dead friend appears to him and then vanishes again3 so1 then1 ye ,gods1 there yet lives in ,hades' house a psyche and shadowy image 7of man71 but there is no midriff in it 7and consequently none of the faculties which preserve the visible man alive74 #h ,the dreamer1 then1 and what he sees in his dream proves the existence of an alter ego in man4#ga ,man1 however1 also observes that his body may suffer a deathlike torpor without the second self being occupied with dream experiences4 ,in such moments of swoon1 according to ,greek thought and actual ,homeric expression1 the psyche has left the body4#ha ,where had it gone8 ,no man could tell4 ,but on this occasion it comes back again3 whereupon the spirit is gathered again into the midriff4 ,if ever1 as happens in the case of death1 the psyche should become completely separated from the visible body1 then the spirit will never return4 ,but the psyche1 which in those temporary separations from the body#ia did not perish1 will not vanish into nothingness now4 #c ,so far experience takes us1 from which primitive logic arrived at very much the same conclusions all over the world4 ,but1 we may proceed to ask1 where does this liberated psyche go8 ,what becomes of it8 ,here begins the undiscovered country and it might appear that at its entrance there was a complete parting of the ways4 ,primitive people are accustomed to attribute unlimited powers to the disembodied soul--powers all the more formidable because they are not seen4 ,indeed1 they refer in part all invisible forces to the action of souls1 and strain anxiously by means of the richest offerings within their power to secure for themselves the goodwill of these powerful spirits4 ,homer1 on the contrary1 knows nothing of any influence exerted by the psyche upon the visible world1 and1 consequently1 hardly anything of a cult of the psyche4 ,how1 indeed1 could the souls 7as ,i may venture to call them without further risk of misunderstanding7 have any such influence8 ,they are all without exception collected in the realm of ,ades1 far from the living1 separated from them by ,okeanos and ,acheron1 guarded by the relentless god himself1 the inexorable doorkeeper4 ,only a fabled hero like ,odysseus may for once1 perhaps1 reach the entrance of that gloomy kingdom alive3 the souls themselves1 once they have crossed the river1 never come back--so the soul of ,patroklos assures his friend4 ,how do they get there8 ,the implication seems to be that on leaving the body the soul passes away1 unwilling and complaining of its fate1 but1 nevertheless1 unresisting1 to ,hades2 and after the destruction of the body by fire1 disappears for ever into the depths of ,erebos4 ,it was only a #i later poet who1 in giving the final touches to the ,odyssey1 introduced ,hermes1 the ,guide of the ,dead4 ,whether this is an invention of the poet's1 or1 as appears more likely1 it is borrowed from the ancient folk-belief of some remote corner of ,greece1 in the completely rounded circle of ,homeric belief at any rate it is an innovation and an important one4 ,doubt has arisen1 it appears1 whether indeed all the souls must of necessity pass away into the ,unseen2 and they are provided with a divine guide who by his mysteriously compelling summons 7,od4 xxiv1 #a7 and the power of his magic wand constrains them to follow him4#aja ,down in the murky underworld they now float unconscious1 or1 at most1 with a twilight half-consciousness1 wailing in a shrill diminutive voice1 helpless1 indifferent4 ,of course1 flesh1 bones1 and sinews1#aaa the midriff1 the seat of all the faculties of mind and will--these are all gone for ever4 ,they were attached to the once-visible partner of the psyche1 and that has been destroyed4 ,to speak of an immortal life of these souls1 as scholars both ancient and modern have done1 is incorrect4 ,they can hardly be said to live even1 any more than the image does that is reflected in the mirror2 and that they prolong to eternity their shadowy image-existence--where in ,homer do we ever find this said8 ,the psyche may survive its visible companion1 but it is helpless without it4 ,is it possible to believe that a realistically imaginative1 materially minded people like the ,greeks would have regarded as immortal a creature incapable 7once the funeral is over7 of requiring or receiving further nourishment--either in religious cult or otherwise8 ,the daylight world of ,homer is thus freed from spectres of the night 7for even in dreams the psyche is seen no more after the body is burnt72 from those intangible and ghostly essences at whose unearthly activity the superstitious of every age tremble4 ,the living are no longer troubled by the dead4 ,the world is governed by the gods alone2 not pale and ghostly phantoms1 but palpable and fully materialized figures1 working powerfully everywhere1 and dwelling on the clear mountain tops3 and brightness gleams around them4 ,no daimonic powers can compare with the gods or can avail against them2 and night does not set free the departed souls of the dead4 ,the reader starts involuntarily and begins to suspect the influence of another age1 when in a part of ,book ,,xx of the ,odyssey1 added by a later hand1 he reads how shortly before the destruction of the suitors the clairvoyant soothsayer beholds in hall and forecourt the soul-phantoms 7eidla7 #aj floating in multitudes and hurrying down to the darkness under the earth3 the sun was darkened in the heaven and a thick mist came over all4 ,the later poet has been very successful in suggesting the terror awakened by a foreboding of tragedy2 but such terror in the face of the doings of the spirit world is entirely un-,homeric4 #d ,were the ,greeks1 then1 always so untroubled by such fears of the souls of the dead8 ,was there never any cult of disembodied spirits1 such as was not only known to all primitive peoples throughout the world1 but was also quite familiar to nations belonging to the same family as the ,greeks1 for instance1 the ,indians and the ,persians8 ,the question and its answer have more than a passing interest4 ,in later times--long subsequent to ,homer--we find in ,greece itself a lively worship of ancestors and a general cult of the departed4 ,were it demonstrable--as it is generally assumed without proof--that the ,greeks only at this late period first began to pay a religious cult to the souls of the dead1 this fact would give very strong support to the oft-repeated theory that the cult of the dead arose from the ruins of a previous worship of the gods4 ,anthropologists are accustomed to deny this and to regard the worship of disembodied souls as one of the earliest forms 7if not as originally the only form7 of the reverence paid to unseen powers4 ,the peoples1 however1 upon whose conditions of life and mental conceptions such views are generally based1 have indeed behind them a long past1 but no history4 ,what is to prevent pure speculation and theorizing in conformity with the preconceived idea just mentioned 7which is almost elevated to the position of a doctrine of faith by some comparative religionists7 from introducing into the dim past of such savage peoples the primitive worship of gods1 out of which the worship of the dead may then subsequently arise8 ,but ,greek religious development can be traced from ,homer onwards for a long period2 and there we find the certainly remarkable fact that a cult of the dead1 unknown to ,homer1 only appears later1 in the course of a long and vigorous expansion of religious ideas in after times2 or1 at least1 then shows itself more plainly--but not1 it is important to notice1 as the precipitate of a dying belief in gods and worship of the gods1 but rather as a collateral development by the side of that highly developed form of piety4 ,are we1 then1 really to believe that the cult of disembodied #aa spirits was absolutely unknown to the ,greeks of pre-,homeric times8 ,such an assertion1 if made without due qualification1 is contradicted by a closer study of the ,homeric poems themselves4 ,it is true that ,homer represents for us the earliest great stage in the evolution of ,greek civilization of which we have clear evidence4 ,but the poems do not stand at the beginning of that evolution4 ,indeed1 they only stand at the beginning of ,greek ,epic poetry--so far as this has been transmitted to us--because the natural greatness and wide popularity of the ,iliad and the ,odyssey secured their preservation in writing4 ,their very existence and the degree of artistic finish which they show1 oblige us to suppose that behind them lies a long history of heroic ,saga poetry4 ,the conditions which they describe and imply point to a long course of previous development--from nomadic to city life1 from patriarchal rule to the organization of the ,greek ,polis4 ,and just as the maturity of material development tells its tale1 so do the refinement and maturity of culture1 the profound and untrammelled knowledge of the world1 the clarity and simplicity of thought reflected in them4 ,all these things go to show that before ,homer1 in order to reach ,homer1 the ,greek world must have thought and learned much--must1 indeed1 have unlearned and undone much4 ,as in art1 so in all the products of civilization1 what is simple1 appropriate1 and convincing is not the achievement of beginners1 but the reward of prolonged study4 ,it is prima facie unthinkable that during the whole length of ,greek evolution before ,homer1 religion alone1 the relationship between man and the invisible world1 should have remained stationary at any one point4 ,it is not from the comparison of religious beliefs and their development among kindred nations1 nor even from the study of apparently primitive ideas and usages in the religious life of the ,greeks themselves of later times1 that we are to seek the truth about the religious customs of that remote period which is obscured for us by the intervening mass of the ,homeric poems4 ,comparative studies of this kind are valuable in their way1 but must only be used to give further support to the insight derived from less easily misleading methods of inquiry4 ,for us the only completely satisfactory source of information about pre-,homeric times is ,homer himself4 ,we are allowed--indeed1 we are forced--to conclude that there have been change in conceptions and customs1 if1 in that otherwise so uniform and rounded ,homeric world1 we meet with isolated occurrences1 customs1 forms of speech that contradict the #ab normal atmosphere of ,homer and can only be explained by reference to a world in all essentials differently orientated from his own and for the most part kept in the background by ,homer4 ,all that is necessary is to open our eyes1 freed from preconceived ideas1 to the rudiments 7survivals1 as they are better called by ,english scholars7 of a past stage of civilization discoverable in the ,iliad and ,odyssey themselves4 #e ,such rudiments of a once vigorous soul-worship are not hard to find in ,homer4 ,in particular1 we may refer to what the ,iliad tells us of the manner in which the dead body of ,patroklos is dealt with4 ,the reader need only recall the general outline of the story4 ,in the evening of the day upon which ,hektor has been slain1 ,achilles with his ,myrmidons sings the funeral dirge to his dead friend3 they go three times in procession round the body1 ,achilles laying his murderous hands on the breast of ,patroklos and calling upon him with the words3 ,hail1 ,patroklos mine1 even in ,ades' dwelling-place2 what ,i vowed to thee before is now performed2 ,hektor lies slain and is the prey of dogs1 and twelve noble ,trojan youths will ,i slay at thy funeral pyre4 ,after they have laid aside their arms he makes ready the funeral feast for his companions--bulls1 sheep1 goats1 and pigs are killed1 and all around1 in beakers-full1 the blood flowed round the corpse4 ,during the night the soul of ,patroklos appears to ,achilles demanding immediate burial4 ,in the morning the host of the ,myrmidons marches out in arms1 bearing the body in their midst4 ,the warriors lay locks of their hair1 cut off for the purpose1 upon the body1 and last of all ,achilles places his own hair in the hand of his friend--it was once pledged by his father to ,spercheios the ,river-god1 but ,patroklos must now take it with him1 since return to his home is denied to ,achilles4 ,the funeral pyre is got ready1 many sheep and oxen slaughtered4 ,the corpse is wrapped in their fat1 while their carcasses are placed beside it2 jars of oil and honey are set round the body4 ,next1 four horses are killed1 two dogs belonging to ,patroklos1 and last of all twelve ,trojan youths taken prisoner for this purpose by ,achilles4 ,all these are burnt together with the corpse1 and ,achilles spends the whole night pouring out dark wine upon the earth1 calling the while upon the psyche of ,patroklos4 ,only when morning comes is the fire extinguished with wine2 the bones of ,patroklos are collected and laid in a golden casket and entombed within a mound4 #ac ,here we have a picture of the funeral of a chieftain which1 in the solemnity and ceremoniousness of its elaborate detail1 is in striking conflict with the normal ,homeric conception of the nothingness of the soul after its separation from the body4 ,a full and rich sacrifice is here offered to such a soul4 ,this sacrifice is inexplicable if the soul immediately upon its dissolution flutters away insensible1 helpless and powerless1 and therefore incapable of enjoying the offerings made to it4 ,it is therefore not unnatural that a method of interpretation which isolates ,homer as far as possible and adheres closely to his own fixed and determinate range of ideas1 should attempt to deny the sacrificial character of the offerings made on this occasion4#aba ,we may well ask1 however1 what else but a sacrifice1 i4e4 a repast offered in satisfaction of the needs of the person honoured 7in this case the psyche71 can be intended by this stream of blood about the corpse2 this slaughtering and burning of cattle and sheep1 horses and dogs1 and finally of twelve ,trojan prisoners on or at the funeral pyre8 ,to explain it all as a mere performance of pious duties1 as is often done in interpreting many of the gruesome pictures of ,greek sacrificial ceremonies1 is impossible here4 ,besides1 ,homer often tells us of merely pious observances in honour of the dead1 and they are of a very different character4 ,and the most horrible touch of all 7the human sacrifice is not put in simply to satisfy ,achilles' lust for vengeance--twice over does ,achilles call to the soul of ,patroklos with the words3 ,to you do ,i bring what ,i formerly promised to you 7,il4 xxiii1 #bj ff41 #ahj ff474#aca ,the whole series of offerings on this occasion is precisely of the kind which we may take as typical of the oldest sort of sacrificial ritual such as we often find in later ,greek religion in the cultus of the infernal deities4 ,the sacrificial offerings are completely burnt in honour of the ,daimon and are not shared between the bystanders as in the case of other offerings4 ,if such holocausts1 when offered to the ,chthonic and some of the ,olympian deities1 are to be regarded as sacrificial in character1 then it is unjustifiable to invent some other meaning for the performances at the funeral pyre of ,patroklos4 ,the offering of wine1 oil1 and honey1 at least1 are normal in sacrificial rituals of later times4 ,even the severed lock of hair spread out over the dead body or laid in the cold hand is a well known sacrificial tribute1 and must be supposed such here as much as in later ,greek ceremonial or in that of many other peoples4#ada ,in fact1 this gift in particular1 symbolically representing as it does a more valuable sacrifice by means of another and less important #ad object 7in the giving of which only the goodwill of the giver is to be considered7--this very offering1 like all such symbolical substitutions1 bears witness to the long duration and past development of the cultus in which it occurs--in this case of the worship of the dead in pre-,homeric times4 ,the whole narrative presupposes the idea that by the pouring out of streams of blood1 by offerings of wine and burnt offerings of human beings and of cattle1 the psyche of a person lately dead can be refreshed1 and its resentment mollified4 ,at any rate1 it is thus thought of as accessible to human prayers and as remaining for some time in the neighbourhood of the sacrifice made to it4 ,this contradicts what we expect in ,homer1 and1 in fact1 just in order to make this unusual performance plausible to an audience no longer familiar with the idea1 and to make it admissible on a special occasion1 the poet 7though the actual course of his story does not really require it7#aea makes the psyche of ,patroklos appear by night to ,achilles4 ,and1 in fact1 to the end of the narrative ,achilles repeatedly greets the soul of ,patroklos as though it were present4#afa ,the unusual way in which ,homer deals with this whole affair1 so full of primeval1 savage ideas as it is1 seems1 indeed1 to betray a certain vagueness about what its real meaning may be4 ,that the writer has certain qualms on the subject is indicated by the brevity--not at all like ,homer--with which the most shocking part of the story1 the slaughter of human beings1 together with horses and dogs1 is hurried over4 ,but the thing to be noted particularly is that the poet is certainly not devising such unpleasant circumstances for the first time out of his own imagination4 ,this epic picture of the worship of the dead was adopted by ,homer from an earlier source 7whatever that source may have been71#aga and not invented by him4 ,he makes it serve his special purpose1 which is to provide a satisfactory climax to the series of vivid and emotional scenes beginning with the tragic death of ,patroklos and ending with the death and dishonouring of the champion of ,troy4 ,after such emotional exaltation the overstrained nerves must not be allowed to relax too suddenly2 a last flicker of the superhuman rage and grief that made ,achilles rave so furiously against his foes must show itself in the serving up of this awful banquet to the soul of his friend4 ,it is as though a primitive and long-suppressed savagery had broken out again for a last effort4 ,only when all is over does the soul of ,achilles find repose in melancholy resignation4 ,more calmly he calls upon the rest of the ,achans to take their seats in a wide circle round about2 and there follows the #ae description of those splendid ,games1 a subject that must have awakened the enthusiasm of every experienced athlete in the audience--and was there ever a ,greek who was not an athlete8 ,it is true that athletic contests are described by ,homer mainly on account of their own peculiar interest and for the sake of the artistic effects that their description allowed4 ,still1 the selection of such games as a fitting conclusion to a chieftain's funeral cannot be fully understood except as a survival of an ancient and once vigorous worship of the dead4 ,such athletic contests in honour of the great immediately after their death are often referred to by ,homer2#aha indeed1 a funeral is the only occasion#aia recognized by him as suitable for the exhibition of athletic prize-competitions4 ,the practice never quite died out1 and it became usual in later post-,homeric times to mark the festivals of ,heroes and1 later of gods1 too1 by ,games which gradually became regularly repeated performances1 developed from the traditional contests that had concluded the funeral ceremonies of great men4 ,now1 no one doubts that the ,agon at the festival of a ,hero or a god formed part of their religious worship4 ,it is only reasonable1 then1 to suppose that the funeral games which accompany the burial of a chieftain 7and are confined to that one occasion7 belong to the religious cult of the dead1 and to recognize that such a mode of worship can only have been introduced at a time when men regarded the soul1 in whose honour the ceremony took place1 as capable of sharing consciously in its enjoyment4 ,even ,homer is certainly conscious of the fact that the games1 like the rest of the offerings made then1 were intended for the satisfaction of the dead and not solely for the entertainment of the living4#bja ,we may also cite the declared opinion of ,varro1 who says that the dead in whose honour funeral games are celebrated are thereby proved to have been regarded originally1 if not as gods1 at least as very powerful spirits4#baa ,of course1 this feature of the original cultus of the soul was very easily stripped of its real meaning--it recommended itself quite apart from its religious significance--and for that very reason remained longer than other performances of the kind in general use4 ,if we now survey the whole series of ritual acts directed to the honouring of the soul of ,patroklos1 we can deduce from the seriousness of these attempts to please the disembodied spirit what must have been the strength of the original conception--how vivid must have been the impression of enduring sensibility1 of formidable power possessed by a soul #af to whom such a cult was offered4 ,it is true of the cult of the dead1 as of any other sacrificial custom1 that its perpetuation is due solely to the hope of avoiding hurt and obtaining assistance at the hands of the ,unseen4#bba ,a generation that no longer anticipated either help or harm from the ,souls might be ready to perform last offices of all kinds to the deserted body out of pure piety1 and to offer to the dead a certain traditional reverence4 ,but this would testify rather to the grief of those left behind than to any special reverence felt for the departed4#bca ,this is mostly the case in ,homer4 ,it is not1 however1 what we should call piety1 but much rather mistrust of a ghost become powerful through its separation from the body1 that explains the exaggerated fullness of the funeral offerings that are made at the burial of ,patroklos4 ,they cannot be made to fit in with the ordinary circle of ,homeric ideas4 ,indeed1 that this circle of ideas excluded all misgiving at the possible action of unseen spirits is quite clearly shown by the fact that the honours paid even to a dead man held in such veneration as ,patroklos are confined to the solitary occasion of his funeral4 ,as the psyche of ,patroklos himself assures his friend1 once the burning of the body is completed1 it1 the psyche1 will take its departure to ,hades1 never to return4#bda ,it is easy to see that from this point of view there was no motive whatever that could lead to a permanent cult of the soul such as was common among the ,greeks of later times4 ,but it should be noticed further that the luxurious repast offered to the soul of ,patroklos on the occasion of his funeral had no point if the goodwill of the soul which was to be assured by that process would never have an opportunity in the future of making itself felt4 ,the contradiction between ,homeric belief and ,homeric practice on this occasion is complete1 and shows decisively that the traditional view that would see in this description of soul-worship at the funeral of ,patroklos an effort after new and more lively ideas of the life after death1 must certainly be wrong4 ,when new surmises1 wishes1 conjectures begin to arise and seek a means of expression1 the new ideas generally find incomplete utterance in the old and inappropriate external forms1 but express themselves more clearly and certainly 7generally with some tendency to exaggeration7 in the less conservative words and language of men4 ,here just the opposite occurs3 every word the poet utters about the circumstances contradicts the elaborately wrought ceremonial which those circumstances call forth4 ,it is impossible to point to a single touch that accords with the belief implied by the #ag ceremonial4 ,the poet's bias is a different and1 indeed1 an opposite one4 ,of this much at least there cannot be the slightest doubt3 the funeral ceremonies over the body of ,patroklos are not the first budding of a new principle1 but rather represent a vestige of a more vigorous worship of the dead in earlier times1 a worship that must once have been a complete and sufficient expression of belief in the great and enduring power of the disembodied spirit4 ,it has1 however1 been preserved unaltered into an age that1 with quite other religious beliefs1 no longer understands1 or at best half-guesses at the sense of such strange ceremonial observances4 ,thus ritual generally outlives both the state of mind and the belief which originally gave rise to it4 #f ,neither the ,iliad nor the ,odyssey contains anything that can equal the scenes at the funeral of ,patroklos as evidence of primitive worship of the dead4 ,but even the ordinary forms of interment of the dead are not entirely without such vestigial features4 ,the dead man's eyes and mouth are closed1#bea the body is washed and anointed1 and after being wrapped in a clean linen cloth is laid upon a bier1#bfa and the funeral dirge begins4#bga ,it is hardly possible to see even the remotest1 lingering1 reminiscence of a once vigorous worship of the dead in such performances as these2 or in the very simple burial customs that follow the burning of the body2 the bones are collected in a jar or a casket and buried under a mound1 and a post set up to mark the place as a grave-mound4#bha ,but when we find that the body of ,elpenor1 in accordance with the command issued by his psyche to ,odysseus 7,od4 xi1 #gd71 is burned together with his weapons 7,od4 xii1 #ac72 when1 further1 we read that ,achilles burnt the weapons of his overthrown foe together with his body on the funeral pyre 7,il4 vi1 #dah71 it is impossible not to feel that we have here1 too1 survivals of an ancient belief that the soul in some mysterious fashion was capable of making use of these objects that are burnt along with its discarded bodily envelope4 ,no one doubts that this is the reason for such a custom when it meets us in the case of other nations2 with the ,greeks1 too1 it must have had an equally good foundation1 however little such is to be discovered in the ordinary ,homeric view of the soul4 ,the custom1 moreover1 more precisely described in these cases1 was of general observance2 we often hear how the completeness of a burial requires the burning of the possessions of the dead along with the body4#bia ,we cannot #ah tell to what extent the duty of offering to the dead all his movable possessions#cja 7a duty originally without doubt interpreted quite literally7 had come in ,homeric times to be interpreted in a symbolical sense--a process which reached its lowest stage in the custom prevalent in later times of presenting an obol for the ,ferryman of the ,dead4 ,finally1 the funeral feast offered by the king to the mourning people either after the funeral of a chieftain 7,il4 xxiv1 #hjb1 #ffe71 or before the burning of his body 7,il4 xxiii1 #bi ff471 could only have derived its full meaning from an ancient belief that the soul of the person thus honoured could itself take a share in the feast4 ,in the banquet in honour of ,patroklos the dead man is given a definite portion--the blood of the slaughtered animals which is poured round his body 7,il4 xxiii1 #cd74 ,like the funeral games1 this banquet is apparently intended to propitiate the soul of the dead man4 ,consequently1 we find even ,orestes1 after slaying ,aigisthos1 his father's murderer1 offering him a funeral feast 7,od4 iii1 #cji7--not1 surely1 in a mood of simple piety4 ,the custom of inviting the whole people1 on the occasion of important funerals1 to such a banquet no longer appears in later times2 it has little resemblance to the funeral feasts shared by the relations of the dead man 7peri_/deipna7 that were afterwards customary2 it is far closer to the great cen ferales that accompanied the silicernia in ,rome1 to which the relations of the dead man1 if he were an important person1 invited the whole population4#caa ,after all1 it is no harder to understand the underlying conception of the soul in this case sharing the feast with the whole people1 than it is to understand the same conception when applied to the great sacrifices to the gods which1 though the congregation partakes1 are1 in name and in fact1 essentially ,banquets of the ,gods 7,od4 iii1 #ccf74 ,such are the relics of ancient soul-worship to be found within the limits of the ,homeric world4 ,further attention to the spirits of the dead beyond the time of the funeral was prevented by the deeply ingrained conviction that after the burning of the body the psyche was received into the inaccessible world of the ,unseen1 from which no traveller returns4 ,but1 in order to secure this complete departure of the soul1 it is necessary for the body to be burnt4 ,though we do occasionally read in the ,iliad or the ,odyssey that immediately after death and before the burning of the body the psyche departed to ,hades1#cba the words must not be taken too literally2 the soul certainly flies off at once towards ,hades1 but it hovers now between the realms of the living and #ai the dead until it is received into the final safekeeping of the latter after the burning of the body4 ,the psyche of ,patroklos appearing by night to ,achilles declares this2 it prays for immediate burial in order that it may pass through the door of ,hades4 ,until then the other shadow-creatures prevent its entrance and bar its passage across the river1 so that it has to wander restlessly round the house of ,as of the wide gate 7,il4 xxiii1 #ga ff474 ,this hastening off towards the house of ,hades is again all that is meant when it is said elsewhere of ,patroklos himself 7,il4 xvi1 #hef7 that the psyche departed out of his limbs to the house of ,hades4 ,in exactly the same way it is said of ,elpenor1 the companion of ,odysseus1 that his soul descended to ,hades 7,od4 x1 #efj74 ,this soul meets his friend1 nevertheless1 later on1 at the entrance of the ,shadow-world1 not yet deprived of its senses like the rest of the dwellers in that ,house of ,darkness2 not until the destruction of its physical counterpart is complete can it enter into the rest of ,hades4 ,only through fire are the souls of the dead appeased 7,il4 vii1 #daj74 ,so long1 then1 as the psyche retains any vestige of earthliness it possesses some feeling still1 some awareness of what is going on among the living4#cca ,but once the body is destroyed by fire1 then is the psyche relegated to ,hades2 no return to this earth is permitted to it1 and not a breath of this world can penetrate to it there4 ,it cannot even return in thought4 ,indeed1 it no longer thinks at all1 and knows nothing more of the world beyond4 ,the living also forget one so completely cut off from themselves 7,il4 xxii1 #chi74 ,what1 then1 should tempt them1 during the rest of their lives here1 to try to hold communication with the dead by means of a cult8 #g ,the practice of cremation itself will perhaps give us one last piece of evidence that there had been a time when the idea of the prolonged sojourn of the disembodied spirit in the realm of the living and its power of influencing the survivors existed among the ,greeks4 ,homer knows of no other kind of funeral than that of fire4 ,on a funeral pyre are burnt the bodies of king or leader with the most solemn ritual2 those of the common people fallen in war are given to the flames with less ceremony2 none are buried4 ,we may well ask whence comes this custom1 and what is its meaning for ,greeks of the ,homeric age8 ,this means of disposing of the bodies of the dead is not by any means the most simple and obvious2 it #bj is far easier to carry out1 and far less expensive1 to bury them in the earth4 ,it has been suggested that the custom of cremation as observed by ,persians1 ,germans1 ,slavs1 and other peoples1 is inherited from a nomadic period4 ,the wandering horde has no permanent habitation in which or near which the body of the beloved dead can be buried and perpetual sustenance offered to his soul4 ,unless1 therefore1 as is the custom with some nomadic tribes1 the dead body is given up to be the prey of beasts or weather1 it might seem a natural idea to reduce it to ashes and carry the remains1 preserved in a light jar1 along with the tribe on its further journeyings4#cda ,whether such practical reasonings can have had so much influence in a connexion that is generally governed entirely by fancy1 and in which practical considerations are altogether scouted--,i shall leave undecided4 ,but1 in any case1 if we postulate a nomadic origin for the practice of burning the dead among the ,greeks1 we should have to go back altogether too far into the past to explain a mode of behaviour that1 by no means exclusively practised in early times by the ,greeks1 becomes absolutely prescriptive in a period when they have long ceased to wander4 ,the ,asiatic ,greeks1 and in particular the ,ionians1 whose popular beliefs and customs are1 in general outline1 at least1 reproduced for us in ,homer1 deserted one settled habitation in order to found another4 ,cremation then must have been so permanently established among them that it never entered their heads to seek any other method of disposing of their dead4 ,in ,homer not only the ,greeks before ,troy and ,elpenor1 far away from home1 are burnt when they die2 ,etion1 too1 in his own home is given a funeral pyre by ,achilles 7,il4 vi1 #dah74 ,hektor's body is burnt in the middle of ,troy and the ,trojans themselves in their own native land burn their dead 7,il4 vii74 ,the box or urn that holds the cremated bones of the dead is buried in a mound2 the ashes of ,patroklos1 ,achilles1 ,antilochos1 and ,aias rest on foreign soil 7,od4 iii1 #aji ff42 xxiv1 #gf ff474 ,it never occurs to ,agamemnon that if ,menelaos dies before ,ilios his brother's grave could be anywhere else than at ,troy 7,il4 iv1 #agd ff474 ,there is1 therefore1 evidently no intention on the part of the living of taking the remains of the dead with them on their return home2#cea and this cannot be the object of cremation4 ,it will be necessary to look for some principle more in accordance with primitive modes of thought than such merely practical considerations4 ,jakob ,grimm#cfa suggested that the burning of the corpse might have been intended as an offering of the dead man to the gods4 ,among #ba the ,greeks this could only mean the gods of the lower world2 but nothing in ,greek belief or ritual suggests such a grim intention4#cga ,the real purpose aimed at in cremation is not so far to seek4 ,since the destruction of the body by fire is supposed to result in the complete separation of the spirit from the land of the living1#cha it must be assumed that this result is also intended by the survivors who employ the means in question2 and consequently that the complete banishment of the psyche once and for all into the other world is the real purpose and the original occasion of the practice of cremation4 ,isolated expressions of opinion among the nations that have practised the custom do1 as a matter of fact1 indicate as its object the speedy and entire separation of soul from body4#cia ,the exact nature of the intention varies with the state of belief about the soul4 ,when the ,indians turned from the custom of burying their dead to that of burning them1 they were actuated1 it appears1 by the idea that the sooner and more completely the soul was freed from the body and its limitations1 the more easily would it reach the ,paradise of the ,just4#dja ,of the purifying effects of the fire implied in this conception1 the ,greeks knew nothing until the idea was revived in later times4#daa ,the ,greeks of the ,homeric age1 innocent of any such ,kathartic notion1 thought only of the destructive powers of that element to which they entrusted the body of their dead1 and of the benefit that they were conferring upon the soul in freeing it by fire from the lifeless body1 thus adding their assistance to its own efforts to get free4#dba ,nothing can destroy the psyche's visible counterpart more quickly than fire4 ,if1 then1 the body is burnt and the most treasured possessions of the dead man consumed along with it1 no tie remains that can detain the soul any longer in the world of the living4 ,cremation1 therefore1 is intended to benefit the dead1 whose soul no longer wanders unable to find rest2 but still more the living1 for they will not be troubled by ghosts that are securely confined to the depths of the earth4 ,the ,greeks of ,homer1 accustomed by long usage to the burning of the dead1 are free from all fears of haunting ghostly presences4 ,but when the practice of the fire-funeral was first adopted1 that which was to be guarded against in the future by the destruction of the body with fire must have been a real cause of fear4#dca ,the souls that were so anxiously relegated to the other world of the ,unseen must have been feared as awesome inhabitants of this world4 ,and so1 from whatever source it may have come to them1#dda the custom of cremation gives firm ground for #bb supposing that at some period of their history the belief in the power and activity of the spirits of the dead and their influence upon the living--a subject of fear rather than reverence--must have been prevalent amongst the ,greeks2 even though only a few scattered hints still bear witness to such beliefs in the ,homeric poems4 #h ,and evidence of these ancient beliefs we can now see with our eyes and touch with our hands4 ,owing to an inestimable series of fortunate circumstances1 we are enabled to catch a glimpse of a far distant period of ,greek history1 which not only supplies a background to ,homer1 but makes him cease to be the earliest source of our information upon ,greek life and thought4 ,he is brought suddenly much nearer1 perhaps deceptively nearer1 to ourselves4 ,the last decades of excavation in the citadel and lower town of ,mycen and other sites in the ,peloponnese right into the centre of the peninsula and as far northwards as ,attica and ,thessaly1 have resulted in the discovery of graves--shaft-graves1 chamber-graves1 and elaborately constructed domed vaults1 which were built and walled up in the period before the ,dorian invasion4 ,these graves prove to us--what was already hinted at by a few isolated expressions in ,homer#dea--that the ,greek ,age of ,burning was preceded1 as in the case of the ,persians1 ,indians1 and ,germans1 by a period in which the dead were buried in the ground intact4#dfa ,the lords and ladies of golden ,mycen1 and lesser folk1 too 7in the graves at ,nauplia1 in ,attica1 etc471 were buried when they died4 ,chieftains take with them into the grave a rich paraphernalia of gorgeous furniture and ornaments--unburnt like their own bodies2 they rest upon a bed of small stones1 and are covered by a layer of loam and pebbles2#dga traces of smoke and remains of ashes and charred wood bear witness to the fact that the dead were laid upon the place where the sacrifice for the dead had already been made2 upon the hearth where offerings had been previously burnt inside the grave chamber4#dha ,this may very well be a burial procedure of the most primeval antiquity4 ,our oldest ,giants' graves1 in whose treasures no metal of any kind is found1 and whose age is on that account considered to be pre-,teutonic1 exhibit similar features4 ,either on the ground1 or1 occasionally1 on a specially prepared basis of fire-brick1 the sacrificial fire is lighted1 and1 when it has burnt out1 the corpse is set down upon the place and given #bc a covering of sand1 loam1 and stone4#dia ,remains of burnt sacrificial animals 7sheep and goats7 have also been found in the graves at ,nauplia and elsewhere4#eja ,in conformity with such different burial customs1 the conceptions then held of the nature and powers of the disembodied spirits must have differed widely from those of the ,homeric world4 ,offerings to the dead at a funeral occur in ,homer only on special and isolated occasions and accompanied by an obsolete and half-understood ritual4 ,here they were the regular procedure both with rich and poor alike4 ,but why should they have made offerings to their dead if they did not believe in their power8 ,and why should they have taken away gold and jewellery and art treasures of all kinds and in astonishing quantities from the living and given them to the dead if they had not believed that the dead could find enjoyment in their former possessions even in the grave8 ,where the material body still remains intact1 there the second self can at least occasionally return4 ,its treasured possessions laid by its side in the tomb are there to prevent its appearing uninvited in the outer world4#eaa ,supposing1 however1 that the soul could return if and where it liked1 it is evident that the cult of the dead would not be confined to the occasion of the funeral4 ,and1 indeed1 that very circumstance--the prolongation of the cult paid to the dead beyond the time of the funeral--of which we could not find a vestige in ,homer1 can at last 7as it seems to me7 be traced in pre-,homeric ,mycen4 ,over the middle one of four shaft-graves found on the citadel stands an altar which can only have been placed there after the grave was closed and sealed up4#eba ,it is a round altar1 hollow inside1 and not closed in at the bottom2 in fact1 a sort of funnel standing directly upon the earth4 ,if1 now1 the blood of the victim1 mingled with the various drink-offerings1 were poured down into this receptacle1 the whole would flow downwards into the ground beneath and to the dead man lying there4 ,this is no altar 7bmo_/s7 such as was in use in the worship of the gods above1 but a sacrificial hearth 7escha_/ra7 for the worship of the inhabitants of the underworld4 ,this structure corresponds closely with the description we have of the hearths upon which offerings were made in a later age to ,heroes1 i4e4 the souls of transfigured human beings4#eca ,here1 then1 we have a contrivance for the permanent and repeated worship of the dead2 for such worship alone can this structure have been intended4 ,the funeral offering to the dead had already been completed inside the grave-chamber4 ,we thus find a #bd meaning in the beehive tombs1 for the vaulted main-chamber1 beside which the corpse lay in a smaller chamber by itself4 ,they were evidently intended to allow sacrifices to be made inside them--and not once only4#eda ,at least this is the purpose which the outer chamber serves elsewhere in double-vaulted graves4 ,the evidence of the eye is therefore able to establish the truth of what could only be made out with difficulty from the ,homeric poems4 ,we can thus see that there had been a time in which the ,greeks1 too1 believed that after the separation of body and soul the psyche did not entirely cease from intercourse with the upper world4 ,such a belief naturally called forth a cult of the soul1 which lasted on even when the method of burying the body had changed1 and even survived into ,homeric times1 when1 with the prevalence of other beliefs1 such observances ceased to have any meaning4 ,,ii ,homer consistently assumes the departure of the soul into an inaccessible land of the dead where it exists in an unconscious half-life4 ,there it is without clear self-consciousness and consequently neither desires nor wills anything4 ,it has no influence on the upper world1 and consequently no longer receives any share of the worship of the living4 ,the dead are beyond the reach of any feelings whether of fear or love4 ,no means exists of forcing or enticing them back again4 ,homer knows nothing of necromancy or of oracles of the dead1#eea both common in later ,greek life4 ,gods come into the poems and take part in the action of the story2 the souls of the departed never do4 ,homer's immediate successors in the ,epic tradition think quite differently on this point2 but for ,homer the soul1 once relegated to ,hades1 has no further importance4 ,if we think how different it must have been before the time of ,homer1 and how different it certainly was after him1 we can hardly help feeling surprise at finding at this early stage of ,greek culture such extraordinary freedom from superstitious fears in that very domain where superstition is generally most deeply rooted4 ,inquiries1 however1 into the origin and cause of such an untroubled attitude must be made very cautiously and a completely conclusive answer must not be expected4 ,more especially it must be borne in mind that in these poems we have to do1 directly and immediately1 at least1 only with the poet and his circle4 ,the ,homeric ,epos can only be called folk poetry in the sense that it was adapted to the #be acceptance of the whole family of ,greek-speaking people who welcomed it eagerly and transformed it to their own uses2 and not because the folk in some mystical sense had a share in its composition4 ,many hands contributed to the composition of the poem1 but they merely carried it further in the general direction which had been given to it not by the ,folk or by the ,saga tradition1 as is sometimes too confidently asserted1 but by the authority of the greatest poetic genius that the ,greeks or1 indeed1 mankind ever knew4 ,the tradition once formed was handed on by a close corporation of master-poets and their pupils who preserved1 disseminated1 continued and imitated the original great poet's work4 ,if1 then1 we find on the whole1 and apart from a few vagaries in detail1 a single unified picture of the world1 of gods and men1 life and death1 given in these two poems1 that is the picture which shaped itself in the mind of ,homer and was impressed upon his work1 and afterwards preserved by the ,homeridai4 ,it is plain that the freedom1 almost the freethinking1 with which every possible occurrence in the world is regarded in these poems1 cannot ever have been characteristic of a whole people or race4 ,and not only the animating spirit1 but even the outward shape that is given in the two epic poems to the ideal world surrounding and ruling over the world of men1 is the work of the poet4 ,it was no priestly theology that gave him his picture of the gods4 ,the popular beliefs of the time1 each peculiar to some countryside1 canton1 or city1 must1 if left to themselves1 have split up into even more contradictory varieties of thought than they did in later times when there existed some few religious institutions common to all ,hellas to act as centres of union4 ,the poet alone must have been responsible for the conception and consistent execution of the picture of a single and unified world of gods1 confined to a select company of sharply characterized heavenly beings1 grouped together in certain well-recognized ways and dwelling together in a single place of residence above the earth4 ,if we listened to ,homer alone we should suppose that the innumerable local cults of ,greece1 with their gods closely bound to the soil1 hardly existed4 ,homer ignores them almost entirely4 ,his gods are pan-,hellenic1 ,olympian4 ,in fact1 in his picture of the gods1 ,homer fulfilled most completely his special poetic task of reducing confusion and superfluity to uniformity and symmetry of design--the very task which ,greek idealism in art continually set before itself4 ,in his picture ,greek beliefs about the gods appear absolutely uniform--as uniform as dialect1 political condition1 manners1 #bf and morals4 ,in reality--of this we may be sure--no such uniformity existed2 the main outlines of pan-,hellenism were doubtless there1 but only the genius of the poet can have combined and fused them into a purely imaginary whole4 ,provincial differences in themselves interested him not at all4 ,so1 too1 in the special question that we are considering1 if we find him speaking of a single kingdom of the underworld1 the resort of all departed spirits ruled over by a single pair of divinities and removed as far from the world of men and their cities as the ,olympian dwelling of the ,blessed ,ones is in the opposite direction1 who shall say how far he represents naive popular belief in such matters8 ,on this side ,olympus1 the meeting place of all the gods that rule in the daylight2#efa on that the realm of ,hades that holds in its grasp the unseen spirits that have left this life behind--the parallel is too apparent to be due to anything but the same simplifying and co-ordinating spirit in the one case as in the other4 #b ,it would1 however1 be an equally complete misunderstanding of the relation in which ,homer stood to the popular beliefs of his time if we imagined that relation to be one of opposition1 or even supposed him to have taken up an attitude resembling that of ,pindar or the ,attic ,tragedians towards the conventional opinions of their time4 ,these later poets often enough allow us to see quite clearly the intentional departure from normal opinion represented by their more advanced conceptions4 ,homer1 on the contrary1 is as free from controversy as he is from dogma4 ,he does not offer his pictures of ,god1 the world and fate as anything peculiar to himself2 and it is natural1 therefore1 to suppose that his public recognized them as substantially the same as their own4 ,the poet has not taken over the whole body of popular belief1 but what he does say must have belonged to popular belief4 ,the selection and combination of this material into a consistent whole was the poet's real work4 ,if the ,homeric creed had not been so constructed in essentials that it corresponded to the beliefs of the time1 or1 at least1 could be made to correspond1 then it is impossible to account 7even allowing for the poetic tradition of a school7 for the uniformity that marks the work of the many poets that had a hand in the composition of the two poems4 ,in this narrow sense it can be truly said that ,homer's poems represent the popular belief of their time2 not1 indeed1 the belief of all ,greece1 but only of the ,ionian #bg cities of the coasts and islands of ,asia ,minor in which the poet and his songs were at home4 ,in a similarly restricted sense may the pictures of outward life and manners that we find in the ,iliad and the ,odyssey be taken as a reflection of the contemporary life of the ,greeks with particular reference to that of the ,ionians4 ,this life must have differed in many respects from that of the ,mycenan civilization1 and there can be little doubt that the reasons for this difference are to be sought in the long-continued disturbances which marked the centuries that divide ,homer from the age of ,mycen1 more especially in the ,greek migrations1 both in what they destroyed and what they created4 ,the violent invasion of northern ,greek peoples into the central mainland and the ,peloponnese1 the destruction of ancient empires and their civilization1 the foundation of new ,dorian states held by right of conquest1 the great migrations to the ,asiatic coasts1 and the institution of a new life on foreign soil--all these violent modifications of the old course of existence must have dealt a severe blow at the whole fabric of that civilization and culture4 ,in the same way we find that the cult of ,souls and the conception of the fate of departed spirits which governed this cult did not remain in ,ionia 7the beliefs of which country are reflected in ,homer7 what it had been at the height of the ,mycenan period4 ,to this change1 as to the others which accompanied it1 we may well suppose that the struggles and wanderings of the intermediate period contributed a good deal4 ,homer's clear-sighted vision that transcends the limits of city and even of racial gods1 faiths1 and worships1 would hardly be explicable without the freedom of movement beyond the boundaries of country1 the common life shared with companions of other races1 the widened knowledge of all the conditions of foreign life1 such as must have resulted from the dislocations and migrations of whole peoples4 ,it is true that the ,ionians of ,asia ,minor did1 as we can prove1 take a good many of their religious observances with them to their new homes4 ,the migrations1 however1 did not preserve the connexion between the old homes and the new country with anything like the closeness that marked the later colonization2 and when the colonists left the familiar soil behind1 the local cults attached to the soil must often have had to be abandoned1 too4 ,now the worship of ancestors1 connected as it was with the actual graves of those ancestors1 was essentially a local cult4 ,remembrance of the great ones of the past might survive transplantation1 but not their religious worship1 which could only be offered at the one spot #bh where their bodies lay buried and which had now been left behind in an enemy's country4 ,the deeds of ancestors lived on in song1 but they themselves began to be relegated to the domain of poetry and imagination4 ,imagination might adorn the story of their earthly life1 but a world that was no longer reminded of their power by the regularly repeated performance of ceremonial1 ceased to pay honour to their disembodied souls4 ,thus the most highly developed form of the cult of ,souls--ancestor worship--died out1 and the later version of the same thing1 the cult of those of the tribe that had died in the new land and been buried there1 was prevented from attaining a similar force and development by the newly-introduced practice of burning the bodies of the dead4 ,it may well be that the origin of this new form of funeral rite lay1 as has been suggested1 in the wish to dismiss the soul of the dead man as quickly and completely as possible from the realm of the living2 but it is beyond doubt that the result of this practice was to cut at the root of the belief in the near presence of the departed and the duty of performing the religious observances that were their right2 so that such things being deprived of their support1 fell into decay and disappeared4 #c ,we can thus see at least dimly how it was that the ,ionian people of the ,homeric age were led by the events of their own history and the alteration in funeral customs into holding that view of the soul which a study of their own poets has persuaded us was theirs4 ,this view can hardly have retained more than a few stray vestiges of the ancient cult of the dead4 ,still1 we should only be in a position to say what were the real reasons for this alteration in belief and custom if we knew and understood more about the intellectual changes that led to the gradual appearance of the ,homeric view of the world2 a view which included within its range a set of beliefs about the soul4 ,here it is best to confess our ignorance4 ,we have before us the results only of those changes4 ,from them1 however1 we can at least perceive that the religious consciousness of the ,greeks1 among whom ,homer sang1 had developed in a direction which did not allow much scope to the belief in ghosts and spirits of the dead4 ,the ,homeric ,greeks had the deepest consciousness of man's finite nature1 of his dependence upon forces that lay without him4 ,to remind himself of this and be content with his lot was his proper form of piety4 ,over him the gods hold sway1 wielding a supernatural power--#binot infrequently a misguided and capricious power--but a conception of a general world-order is beginning to make its way2 of a plan underlying the cross-purposes of individual and common life1 working itself out in accordance with measured and appointed lot 7moira74 ,the arbitrary power of individual daimones is thus limited1 and it is limited further by the will of the highest of the gods4 ,the belief is growing that the world is1 in fact1 a cosmos1 a perfect organization such as men try to establish in their earthly states4 ,in the face of such conceptions it would be increasingly difficult to believe in the vagaries of a supernatural ghostly order which1 in direct opposition to the real heavenly order1 is always distinguished by the fact that it stands outside any all-embracing dispensation1 and allows full play to the caprice and malice of individual unseen powers4 ,the irrational and the unaccountable is the natural element of the belief in ghosts and spirits2 this is the source of the peculiar disquiet inspired by this province of belief or superstition4 ,it owes most of its effect to the instability of its fibres4 ,the ,homeric world1 on the contrary1 lives by reason2 its gods are fully intelligible to ,greek minds and their forms and behaviour are clearly and easily comprehensible to ,greek imagination4 ,and the more distinctly were the gods represented1 the more did the spirit-phantoms fade away into empty shadows4 ,there was no one who might have been interested in the preservation and extension of the superstitious side of religion2 there was in particular no priesthood with a monopoly of instruction or an exclusive knowledge of the details of ritual and the methods of controlling the behaviour of spirits4 ,if anyone did possess any monopoly of teaching1 it was1 in this age when all the highest faculties of the spirit found their expression in poetry1 the poet and the singer4 ,they1 however1 showed a completely secular outlook even in religious matters4 ,indeed1 these very clear-headed men1 belonging to the same stock which in a later age invented 7if one may be allowed to put it so science and philosophy1 were already displaying a mental attitude that distantly threatened the whole system of that plastic representation of things spiritual which the older antiquity had laboriously constructed4 ,the earliest view held by primitive man about the activities of willing1 feeling1 or thinking1 regards them simply as the manifestations of something which lives and wills inside the visible man4 ,this something is regarded as embodied in one or other of the organs of the human body or as concealed #cj therein4 ,accordingly the ,homeric poems give the name of the midriff 7phr_/n1 phre_/nes7 to most of the phenomena of will or feeling and even to those of the intellect4 ,the heart 7tor1 kr7 is also the name of a variety of feelings that were regarded as located in the heart and even identified with it4 ,but this mode of expression had already for ,homer become mere formula2 such expressions are not always to be taken literally2 the words of the poet often show that as a matter of fact he thought of these functions and emotions as incorporeal1 though they were still named after parts of the body4#ega ,and so we often find mentioned side by side with the midriff and in the closest conjunction with it1 the thumo_/s1 a name which is not taken from any bodily organ and shows already that it is thought of as an immaterial function4 ,in the same way many other words of this kind 7no_/os-noein-no_/ma1 boul_/1 me_/nos1 mtis7 are used to describe faculties and activities of the will1 sense1 or thought1 and show that these activities are thought of as independent1 free-working1 and incorporeal4 ,a single thread still attaches the poet to the modes of conception and expression of the older world1 but he himself has penetrated adventurously far into the realm of pure spirit4 ,with a less cultured people the identification of the special functions of the will and the intellect only leads to the materialization of these into the notion of special physical entities1 and consequently to the association of still other souls1 in the shape of ,conscience1 it may be1 or ,will1 in addition to that other shadowy double of mankind1 the second self4#eha ,the tendency of the ,homeric singers was already setting in just the opposite direction--the mythology of the inner man was breaking down altogether4 ,they had only to take a few steps further in the same direction to find that they could dispense with the psyche as well4 ,the belief in the existence of the psyche was the oldest and most primitive hypothesis adopted by mankind to explain the phenomena of dreams1 swoons1 and ecstatic visions2 these mysterious states were accounted for by the intervention of a special material personality4 ,now1 ,homer has little interest in premonitions and ecstatic states1 and no inclination in that direction whatever4 ,he cannot1 therefore1 have been very much concerned with the evidence for the existence of a psyche in living men4 ,the final proof of the idea that the psyche must have been dwelling in man is the fact that it is separated from him in death4 ,a man dies when he breathes out his last breath4 ,this breath1 something like a breath of air1 and not a nothing1 any more than the wind its relative1 #ca but a body with a definite form 7though it may not be visible to waking eyes7--this is the psyche1 whose shape1 the image of the man himself1 is well known from dream-vision4 ,one1 however1 who has become accustomed to the idea of bodiless powers working inside man will1 on this last occasion when the powers within man show themselves1 be likely to suppose that what brings about the death of a man is not a physical thing that goes out of him1 but a power--a quality--which ceases to act2 nothing else1 in fact1 than his life4 ,and he would not1 of course1 think of ascribing an independent continuous existence after the disruption of the body to a mere abstract idea like life4 ,homer1 however1 never got quite as far as this2 for the most part the psyche is for him and always remains a real thing--the man's second self4 ,but that he had already begun to tread the slippery path in the course of which the psyche is transformed into an abstract concept of life1 is shown by the fact that he several times quite unmistakably uses the word psyche when we should say life4#eia ,it is essentially the same mode of thought that leads him to say midriff 7phre_/nes7 when he no longer means the physical diaphragm1 but the abstract concept of will or intellect4 ,to say psyche instead of life is not the same thing as saying life instead of psyche 7and ,homer never did the latter72 but it is clear that for him in the process of dematerializing such concepts1 even the psyche1 a figure once so full of significance1 is beginning to fade and vanish away4 ,the separation from the land of their forefathers1 and habituation to the use of cremation1 the new direction taken by religious thought1 the tendency to turn the once material forces of man's inner life into attractions--all these things contributed to weaken the belief in a powerful and significant life of the disembodied soul and its connexion with the affairs of this world4 ,and at the same time it caused the decline of the cult of the ,souls4 ,so much1 ,i think1 we may safely assert4 ,the deepest and most fundamental reasons for this decline in both belief and cult may elude our search1 just as it is impossible for us to be sure how far in detail the ,homeric poems reflect the beliefs of the people who first listened to them1 and where the free invention of the poet begins4 ,but the combination of the various elements of belief into a whole which1 though far from being a dogmatically closed system1 may yet not unfairly be called the ,homeric ,theology--this1 we may say1 is most probably the work of the poet4 ,the poet has a free hand in the picture he gives of the gods and never comes into conflict with any popular doctrine because ,greek #cb religion then1 as always1 consisted essentially in the right honouring of the gods of the country and not in any particular set of dogmas4 ,there could hardly be any general conception of godhead and divinity with which the poet might come into conflict4 ,that the popular mind absorbed thoroughly that picture of the world of gods which the ,homeric poems had given1 is shown by the whole future development of ,greek culture and religion4 ,if divergent conceptions did1 in fact1 also maintain themselves1 they derived their strength not so much from a different religious theory1 as from the postulates of a different religious cult that had not been influenced by any poet's imagination4 ,they might also more particularly have had the effect of causing an incidental obscurity within the epic itself1 in the poet's vision of the ,unseen ,world and its life4 ,,iii ,a test case of the thorough-going uniformity and consistency of the ,homeric conception of the nature and circumstances of the souls of the departed is provided for us1 within the limits of the poems themselves1 by the story of ,odysseus' ,journey to ,hades--a test they are hardly likely to survive1 it may well be thought4 ,how is the poet in describing a living hero's dealings with the inhabitants of the shadow-world1 going to preserve the immaterial1 dreamlike character of the ,homeric ,souls8 ,how keep up the picture of the soul as something that holds itself resolutely aloof and seems to avoid all active intercourse with other folk8 ,it is hard to see what could tempt the poet to try and penetrate with the torch of imagination into this underworld of ineffectual shadows4 ,the matter becomes somewhat more intelligible1 however1 as soon as it is realized in what manner the narrative arose2 how through continual additions from later hands it gradually assumed a form quite unlike itself4#fja #a ,it may be taken as one of the few certain results of the critical analysis of the ,homeric poems that the narrative of the ,descent of ,odysseus to the ,underworld did not form part of the original plan of the ,odyssey4 ,kirke bids ,odysseus undertake the journey to ,hades in order that he may see ,teiresias there and be told of the way and the means of his return1 and how he may reach his home again over the fish-teeming deep 7,od4 x1 #ecj f474 ,teiresias1 however1 on being #cc discovered in the realm of shadows1 fulfils this requirement only very partially and superficially4 ,whereupon1 ,kirke herself gives to the returned ,odysseus a much fuller account1 and as regards the one point already mentioned by ,teiresias1 a much more precise account1 of the perils that lie before him on his homeward journey4#faa ,the journey to the land of the dead was thus unnecessary1 and there can be no doubt that originally it had no place in the poem4 ,it is plain1 however1 that the composer of this adventure only used the 7superfluous7 inquiry addressed to ,teiresias as a pretext which afforded a more or less plausible motive for the introduction of this narrative into the body of the poem4 ,the real object of the poet1 the true motive of the story1 must then be sought elsewhere than in the prophecy of ,teiresias1 which turns out to be so brief and unhelpful4 ,it would be natural to suppose that the aim of the poet was to give the eye of imagination a glimpse into the marvels and terrors of that dark realm into which all men must go4 ,such an intention would be very intelligible in the case of a medieval or a ,greek poet of later times2 and there were afterwards plenty of ,greek poems which described a ,descent to ,hades4 ,but it would be hard to account for it in a poet of the ,homeric school2 for such a poet the realm of the dead and its inhabitants could hardly supply a subject for a narrative4 ,and1 in fact1 the inventor of ,odysseus' visit to the dead had quite a different object in view4 ,he was anything but a ,greek ,dante4 ,it is possible to see the purpose which guided him as soon as his poem is stripped of the manifold additions with which later times invested it4 ,the original kernel which thus remains is then seen to be nothing but a series of conversations between ,odysseus and the souls of those of the dead with whom he had stood in close personal relationship4 ,besides ,teiresias he speaks with his old ship-companion ,elpenor1 who had just died1 with his mother ,antikleia1 with ,agamemnon and ,achilles2 and he tries in vain to effect a reconciliation with the implacable ,aias4 ,these conversations in ,hades are1 for the general furtherance of the story of ,odysseus' wanderings and return1 quite superfluous1 and they serve in a very minor degree and only incidentally to give information about the conditions and character of the inscrutable world beyond the grave4 ,the questions and answers there given are confined entirely to the affairs of the upper world4 ,they bring ,odysseus1 who has now been wandering so long alone and far from the world of actual humanity1 into ideal association with the substantial world of flesh and blood to which his thoughts #cd stretch out1 and in which he himself had once been an actor and is soon to play an important part again4#fba ,his mother informs him of the distracted state of ,ithaca1 ,agamemnon of the treacherous deed of ,aigisthos carried out with the help of ,klytaimnestra4 ,odysseus himself is able to console ,achilles with an account of the heroic deeds of his son1 who is still alive in the daylight2 with ,aias1 resentful even in ,hades1 he cannot come to terms4 ,thus the theme of the second part of the ,odyssey begins to appear2 even to the shadows below there reaches an echo of the great deeds of the ,trojan war and of the adventures of the ,return from ,troy1 which occupied the minds of all the singers of the time4 ,the introduction of these stories by means of conversations with the persons who took part in them is the essential purpose of the poet4 ,the impelling instinct to expand in all directions the circle of legend in whose centre stood the adventure of the ,iliad1 and link it up with other circles of heroic legend1 was fully satisfied by later poets in the separate poems of the ,epic ,cycle4 ,at the time when the ,odyssey was composed these other epic narratives were in the full tide of their youthful exuberance4 ,the streams had not yet found a convenient bed in which to run1 and they added their individual contributions 7for they all related events which preceded it7 to the elaborate narration of the return of the last ,hero who still wandered vainly and alone4 ,the main object of the story of ,telemachos' journey to meet ,nestor and ,menelaos 7in the third and fourth books of the ,odyssey7 is manifestly to bring the son into relation with the father's companions in war1 and so to provide occasion for further narratives in which a more detailed picture of some of the events between the ,iliad and the ,odyssey might be given4 ,demodokos1 the ,phacian bard1 is made to recount 7in abbreviated form7 two adventures that had occurred to the great chieftain4 ,even when such stories did not immediately add to the picture of ,odysseus' deeds or character1 they served to point to the great background from which the adventures of the much-enduring wanderer1 now completely isolated1 should stand out2 and to set these in the ideal framework which could alone give them their full significance4 ,this natural creative instinct of legendary poetry also inspired the poet of the ,journey to ,hades4 ,he1 too1 saw the adventures of ,odysseus not in isolation but in lively and vital connexion with all the other adventures that took their origin from ,troy4 ,he conceived the idea of bringing once more1 for the last time1 the chieftain famed in council and war1 into communication with the mightiest king and the noblest #ce hero of that famous expedition2 and to do that he had to take him to the realm of the shadows which had long contained them4 ,nor could he well avoid the tone of pathos which is natural to this interview on the borders of the realm of nothingness to which all the desire and the strength of life must eventually come4 ,the questioning of ,teiresias is merely1 as has been said1 the poet's pretext for confronting ,odysseus with his mother and his former companions1 and this meeting was his prime motive4 ,probably this particular device was suggested by the recollection of the story which ,menelaos tells of his meeting with ,proteus1 the ,old ,man of the ,sea 7,od4 iv1 #cea ff471#fca where the inquiry from the seer as to the means of reaching home again is also a mere pretext for the narration of ,return adventures--those of ,aias1 ,agamemnon1 and ,odysseus4 #b ,it is certain that the intention of this poet cannot possibly have been simply the description of the underworld for its own sake4 ,even the scenery of these mysterious incidents which might well have attracted his fancy1 is only given in brief allusions4 ,the ship sails over ,okeanos to the people of the ,kimmerians#fda that never see the sun1 and reaches at last the barren coast and the ,grove of ,persephone1 with its black poplars and weeping willows4 ,odysseus with two companions goes on ahead to the entrance of ,erebos1 where ,pyriphlegethon and ,kokytos1 a branch of the ,styx1 flow into ,acheron4 ,there he digs his sacrificial trench to which the souls flock upward out of ,erebos over the asphodel-meadows4 ,it is the same underworld in the bowels of the earth that is presupposed in the ,iliad1 too1 as the dwelling-place of the dead1 only more accurately described and more fully realized4#fea ,the details of the picture are so lightly sketched in that one might well suppose that they1 too1 had been taken from some older mythical material4 ,at any rate1 he borrowed the ,styx1 so well known in the ,iliad2 and it may be supposed that the same applies to the other rivers as well1 whose names are clearly derived from words meaning burning 7of dead bodies871#ffa lamentation1 and sorrow4#fga ,the poet himself1 interested only in the representation of character1 is not at all disposed to dwell upon the merely fanciful1 and confines himself to a few brief allusions4 ,nor does he give any very lengthy account of the dwellers in ,erebos1 and what he does say of them keeps well within the limits of the usual ,homeric belief4 ,the ,souls resemble shadow- or dream-pictures1 and #cf are impalpable to the human touch4#fha ,they are without consciousness when they appear4 ,elpenor alone1 whose body still lies unburnt1 has for that very reason retained his senses and even shows a form of heightened consciousness that approaches prophecy2 resembling in this respect ,patroklos and ,hektor at the moment when the psyche is parted from the body4#fia ,this1 however1 is to leave him as soon as his corpse is destroyed4 ,teiresias alone1 the prophet famed above all others in ,theban legend1 has preserved his consciousness and prophetic vision even in the ,shadow-world through the good-will of ,persephone2 but this is an exception which only establishes the rule4 ,what ,antikleia tells her son of the powerlessness and immateriality of the soul after the burning of the body#gja sounds almost like an official confirmation of the orthodox ,homeric view4 ,everything1 in fact1 in this poet's description enforces the truth of this belief1 and though the living are1 indeed1 untroubled by the feeble souls banished to outer darkness1 yet out of ,erebos itself the piteous knell of this decree reaches us in the lament of ,achilles as he refuses his friend's attempt at comfort--everyone knows the unforgettable words4 #c ,and yet the poet ventures to go beyond ,homer in one important point4 ,what he hints rather than actually says of the condition of things in ,hades conflicts in no single point with the conventional ,homeric view2 but it is an innovation to suggest that this condition of things can even for the briefest moment be interrupted4 ,the blood drunk by the souls gives them back for a moment their consciousness2 their remembrance of the upper world returns to them4 ,their senses must then all the while have been not dead but sleeping4 ,there can be no doubt that the poet for whom this supposition is indispensable to his story did not thereby intend to formulate an entirely new doctrine4 ,but in order to add to his poetic effect1 he was led to include in his story some touches which1 meaningless within the circle of his own beliefs1 pointed elsewhere1 and1 indeed1 backward1 to older1 quite differently moulded beliefs1 and to the usages founded upon them4 ,he makes ,odysseus1 following the advice of ,kirke1 dig a grave at the entrance of ,hades in which to pour out a solemn drink-offering to all the dead1 consisting first of all in a mixture of milk and honey1 then wine and water1 over which white meal is finely sprinkled4 ,next he slays a ram and a black ewe1 bending their heads downwards into the grave4#gaa #cg ,then the bodies of the animals are burnt1 and round the blood collect all the souls1 who flutter about it1 kept at a distance by ,odysseus' sword#gba till ,teiresias has first drunk4 ,here the drink-offerings constitute undoubtedly a sacrificial offering devoted to the dead and poured out for their satisfaction4 ,the poet indeed does not think of the slaughtered animals as a sacrifice2 the tasting of the blood is simply intended to restore to the souls their consciousness2 in the case of ,teiresias1 who retains his senses1 the gift of prophetic clairvoyance4 ,but this1 we can see clearly1 is a fiction of the poet's3 what he here describes is in every detail a sacrifice to the dead1 such as we so often find described as such in accounts from later times4 ,the scent of the blood calls up the spirits2 their satiation with blood 7haimakouri_/a7 is the essential purpose of such offerings2 and these are what the poet's imagination dimly recalls as models4 ,nothing in this picture has been invented4 ,neither1 on the other hand1 it is quite clear1 has he altered his sacrificial ceremony to make it fit in with novel ideas that were beginning to gain ground2 ideas that ascribed a more vital existence to the souls of the dead4 ,for here1 too1 just as in the case of the offerings to the dead described in the funeral of ,patroklos1 the poet's manner of conceiving the life of the dead is not such as could give support to new and more vigorous cult ceremonies4 ,his conception tends rather to contradict the ceremonies that he describes4 ,in fact1 what we have here1 too1 is a fossilized and no longer intelligible vestige of a practice that was once rooted in belief--a relic deprived of its original meaning and adapted by the poet to the special purposes of his narrative4 ,the sacrificial ritual used to attract the souls on this occasion strikingly resembles the ritual which was used in later times to conjure up the souls of the dead at those places which were supposed to give entrance to the ghostly world below the earth4 ,it is also not impossible that1 even in the time of the poet of the ,journey to ,hades1 in some remote corners of ,greek lands such calling-up of the dead was still practised as a relic of former belief4 ,but1 supposing that the poet had some information of such local cults of the dead1 and modelled his story on them1#gca that only makes it the more remarkable that he effaces all trace of the original meaning of his ritual1 and in adherence to the strict ,homeric doctrine on the point1 banishes all thought that the souls may possibly continue in the neighbourhood of the living and can thence be conjured up into the light of day4#gda ,he knows only of one kingdom of the ,dead far off in the dim ,west1 beyond the bounds of sea #ch and ocean1 where the legendary hero of romance can1 indeed1 reach its gateway1 but where alone he can have communication with the souls of the dead4 ,the ,house of ,hades never allows its inhabitants to pass out4 ,and yet all this is hopelessly contradicted by the votive offerings that the poet1 by what can only be called an oversight1 makes ,odysseus promise to all the dead1 and particularly to ,teiresias1 upon his return home 7,od4 x1 #eba-f2 xi1 #bi-cc74 ,of what use would it be to the dead to receive the offering of a barren cow1#gea of treasures burnt upon the funeral pyre2 or how could ,teiresias enjoy the slaughtering of a black sheep far away in ,ithaca--when they are all confined to ,erebos and could not taste the offerings made to them8 ,this is the most remarkable and important of all vestiges of an ancient worship of the dead4 ,it proves indubitably that in pre-,homeric times the belief prevailed that even after the funeral of the body the soul is not eternally banished to the inaccessible land of shadows1 but is able to approach the sacrificer and to enjoy the sacrifices offered to it1 just as much as the gods can4 ,a single obscure allusion in the ,iliad#gfa suggests what is here much more clearly and almost navely revealed--namely that even at the time when the ,homeric view of the nothingness of the souls for ever parted from their bodies reigned supreme1 the custom of making offerings to the dead after the funeral was over 7though in exceptional circumstances only1 and not as a regularly recurring performance had not been entirely forgotten4 #d ,the contradictions into which he is betrayed by the introduction of such intercourse between the living and the dead proves that the undertaking was rather venturesome for a ,homeric poet of strictly orthodox views4 ,still1 in the picture of ,odysseus' meeting with his mother and former companions1 which was his main object1 the poet hardly strayed at all from the normal ,homeric path4 ,this1 however1 was1 as it happened1 the very point in which later generations of poetically inclined readers or hearers found his narrative wanting4 ,he himself carefully linked up every detail with his living hero1 the central interest of his story1 and only made him speak with the souls of such as had some real and close connexion with him4 ,a review of the motley inhabitants of the underworld in their multitude hardly interested him at all4 ,it was the very thing which seemed indispensable to later readers4 ,they made additions to his story and introduced the multitudes of the dead of all ages2 the warriors with #ci wounds still visible and in bloodstained armour2#gga or else1 more in the manner of a ,hesiodic catalogue for the assistance of the memory than making them live in ,homeric fashion for the imagination1 they pictured a whole host of mothers1 the illustrious ancestors of great families1 passing before ,odysseus1 though they had no particular claim upon his sympathy2 nor1 indeed1 is any serious attempt made to bring them into relationship with him4#gha ,this seemed to improve the picture of the general multitude of the dead1 represented in the persons of selected individuals4 ,next1 the condition of things in the world below must at least be illustrated by a few examples4 ,odysseus casts a glance into the inner recesses of the underworld--which was hardly possible for him1 considering that he stood at its outermost gateway--and sees there the heroic figures of those who1 like true images 7ei_/dla7 of the living1 still continue the activities of their former lives4 ,there he sees ,minos giving judgment among the dead1 ,orion hunting1 ,herakles still with the bow in his hand1 and the arrow fitted to the string1 like one ever about to shoot4 ,this is certainly not ,herakles1 the ,hero-,god1 as he was known to later ages4 ,the poet knows nothing as yet of the elevation of the son of ,zeus above the lot of all mortals--any more than the earliest poet of the ,journey knew of the translation of ,achilles out of ,hades4 ,the disregard of such things was naturally regarded by later readers as a negligence on the part of the poet4 ,and1 in fact1 they boldly inserted three verses here which inform us that he himself1 the real ,herakles1 dwells among the gods--what ,odysseus saw in ,hades was only his counterfeit4 ,whoever wrote this was practising a little original theology on his own account4 ,such a contrast between a fully animated self possessing the original man's body and soul still united1 and a counterfeit presentment of himself 7which cannot be his psyche relegated to ,hades1 is quite strange both to ,homer and to ,greek thought of later times4#gia ,it is1 in fact1 an example of the earliest harmonizer's solution of a difficulty4 ,the poet does1 indeed1 attempt to connect ,herakles with ,odysseus by making the two enter into conversation1 in imitation of the conversations with ,agamemnon and ,achilles4 ,but it is soon evident that these two have really nothing to say to each other2 ,odysseus1 in fact1 is silent4 ,there was no real relationship between them1 at most an analogy2 ,herakles1 too1 having once descended alive into ,hades4 ,this analogy alone1 in fact1 appears to have suggested the introduction of ,herakles in this place4#hja #dj ,there now remains 7inserted after ,minos and ,orion and before ,herakles and probably composed by the same hand that was responsible for them7 the incident of the three penitents undergoing punishment2 a passage that no reader can possibly forget4 ,first ,tityos1 whose giant frame is preyed upon by two vultures1 is seen1 then ,tantalos1 who in the middle of a lake is parched with thirst and cannot reach up to the fruit-laden branches over his head1 and last ,sisyphos1 who is bound to roll up-hill the stone that ever rolls back again4 ,the limits of the ,homeric conception 7with which the pictures of ,minos1 ,orion1 and ,herakles might still perhaps be reconciled7 are in these pictures definitely overstepped4 ,the souls of these three unfortunates are credited with complete and continuous consciousness4 ,without this1 their punishment would not have been felt and would not have been inflicted4 ,and1 observing the extraordinarily matter-of-fact and cursory description1 which takes the reasons of the punishment for granted except in the case of ,tityos1 we cannot help feeling that these examples of punishment after death were not invented for the first time by the composer of these lines4 ,they cannot have been offered to the astonished ears of their hearers as a daring novelty1 but were rather recalled briefly to those hearers' recollection4 ,probably these three are selected as examples out of a much larger collection of such pictures4 ,can it be that still older poets 7who may still1 however1 have been more recent than the poet of the earliest parts of the ,journey7 had already dared to desert the ,homeric view of the soul8 ,however that may be1 we may be sure that the punishment of the three penitents was not intended to contradict flatly the ,homeric conception of the unconsciousness and nothingness of the shades4 ,they could not in that case have accommodated themselves so well to a poem that is founded upon such conceptions4 ,they do not disprove the rule because they are1 and are only intended to be1 exceptions to that rule4 ,this1 however1 would be impossible if it were justifiable to interpret the poet's fiction as representing1 in the person of these three unfortunates1 three types of special sins and classes of sinners2 as1 for example1 unbridled ,lust 7,tityos71 insatiable ,gluttony 7,tantalos71 and ,pride of the ,intellect 7,sisyphos74#haa ,they would in that case be particular examples of the retribution which one must think of as being extended to all the innumerable hosts of shadows who have been guilty of the same sins4 ,but nothing in the description itself warrants such a theological interpretation2 indeed1 we have no reason #da or excuse for attributing to this particular poet such a desire to prove the existence of a compensatory justice in an after life4 ,it is quite strange to ,homer1 and so far as it ever became known to later ,greek theology1 it was only introduced very late1 through the influence of a speculative mysticism4 ,no1 the almighty power of the gods is able in special cases1 so this picture assures us1 to preserve for individual souls their consciousness2 in the case of ,teiresias as a reward1 in the case of these three objects of the gods' hatred1 in order that they may be capable of feeling their punishment4 ,the real fault for which they are punished can be guessed fairly certainly from what the poet tells us about ,tityos--it is in each case a grievous offence committed by them against the gods4 ,the crime of ,tantalos we can make out from what we know of him through other sources4 ,it is less easy to discover what was the exact misdeed for which the crafty ,sisyphos is punished4#hba ,in any case1 it is clear that retribution has overtaken all three of them for sins against the gods themselves--sins which human beings of later times could not possibly commit4 ,and for this reason alone1 neither their deeds nor their punishment can have anything typical or representative about them2 they are sheer exceptions1 and that is why the poet found them interesting4 ,the episode of ,odysseus' journey to ,hades 7even in its latest portions7 suggests no acquaintance whatever with any general class of sinners who receive their punishment in that place4 ,if1 indeed1 it had alluded to the punishment in the after-world of perjurers1 orthodox ,homeric doctrine would not in that case have been violated4 ,twice over in the ,iliad1 on solemn occasions of oath-taking1 besides the gods of the upper world1 the ,erinyes also are called upon as witnesses of the oath2 for they punish under the earth those who break their oath4#hca ,not without reason have these passages been held to show that the ,homeric conception of the phantasmal half-life of the souls under the earth1 where they are without feeling or consciousness1 was not a general folk-belief4#hda ,we must add1 however1 that the belief held in ,homeric times of the punishment of oath-breakers in the realm of shadows cannot as yet have been very vital1 for it was quite unable to prevent the success of the totally incompatible belief in the unconscious nothingness of disembodied spirits4 ,a solemn oath-formula 7so much that is primitive persisting1 even after it has become dead letter1 in formula7 preserved a reference to that ancient belief1 which had become strange to ,homeric ears--a vestige1 in fact1 of a bygone point of view4 ,it may be #db that in the dim past1 when men still vividly and literally believed in the reality of a punishment in after life for perjury1 all the souls in ,hades were credited with a conscious existence2 but there never was a time when men generally believed that earthly sins 7including perjury as only one among many7 were punished in ,hades4 ,oath-breaking was not punished as a specially outrageous moral failing--it may well be doubted whether the ,greeks ever considered or felt it to be such4 ,the perjurer1 rather than any other particular sinner1 was the special victim of the dread goddesses1 for the simple reason that the perjurer in his desire to emphasize in the most awful manner his aversion to falsehood1 has invoked against himself1 if he fails to keep his oath1 the most terrible fate of all--to suffer torment in the realm of ,hades whence is no escape4#hea ,to the ,infernal ,spirits of the ,underworld1 to whom he had condemned himself1 he falls a victim if he breaks his word4 ,belief in the supernatural power of such imprecations1#hfa and not any special moral importance attached to truth-telling--an idea quite strange to the older ,antiquity--gave to the oath its peculiar terrors4 #e ,a final example of the tenacity with which custom may outlive the belief on which it is founded is afforded by the story told of ,odysseus1 that in fleeing from the ,kikonian land1 he did not leave it until he had called thrice upon those of his companions who had fallen in the battle with the ,kikones 7,od4 ix1 #fe-f74 ,references to similar callings upon the dead in later literature make the meaning of such behaviour clear4 ,the souls of the dead who have fallen in foreign lands must be called2#hga they will then1 if this is properly done1 follow the caller to their distant home1 where an empty grave awaits them4#hha ,this duty is regularly performed in ,homer for the benefit of those whose bodies it is impossible to recover and bury in the proper way4 ,but a summons of the dead and the erection of such empty receptacles--intended for whom if not for the souls who must then be accessible to the devotion of their relations8--was natural enough for those who believed in the possibility of the soul's sojourn in the neighbourhood of its living friends2 it was not admissible for supporters of the ,homeric belief4 ,here we have once more a remarkable vestige of an ancient belief1 surviving in a custom that has not been entirely given up even in altered times4 ,here1 too1 the belief which had given rise to the custom1 was extinct4 #dc ,if we ask the ,homeric poet for what purpose a mound was heaped up over the grave of the dead and a gravestone set upon it1 he will answer us3 in order that his fame may remain imperishable among men1 and that future generations may not be ignorant of his story4#hia ,that sounds truly ,homeric4 ,when a man dies his soul departs into a region of twilit dream-life2 his body1 the visible man1 perishes4 ,only his glorious name1 in fact1 lives on4 ,his praises speak to after ages from the monument to his honour on his grave-mound--and in the song of the bard4 ,a poet would naturally be inclined to think such things4 ,,notes ,,to ,,chapter ,i ,i #aa3 ,e4 ,kammer1 ,einheit d4 ,odyssee1 #eaj ff4 #ba3 ,e4g4 ,il4 ,a #c1 pollas d' iphthi_/mous psuchas 7kephala_/s ,apol4 ,rhod41 as in ,l #ee3 mistakenly7 ,a_/di pro_/apsen hr_/n1 autous de hel_/ria teuche ku_/nessin4 ,ps #aje1 pannuchi_/ gar moi ,patroklos deiloio psuch ephest_/kei 4 4 4 e_/kto de the_/skelon aut 7cf4 #ff74 #ca3 ,e4g4 ,l #bfb1 e_/nth' ,ant_/noros huies hup' ,atrei_/d basili po_/tmon anapl_/santes e_/dun do_/mon ,a_/dos ei_/s4 ,the psuch_/ of ,elpenor and afterwards that of ,teiresias1 of his mother1 of ,agamemnon1 etc41 is addressed by ,odysseus in the ,nekyia of the ,od4 simply as3 ,elpnor1 ,teiresi_/1 mter em_/1 etc4 ,and cf4 such expressions as3 ,ps #bdd1 eis ho_/ ken autos eg ,a_/di keu_/thmai1 or ,o #bea1 kai d e_/gg' epha_/mn1 ne_/kuas kai dm' ,ai_/dao _/mati td' hi_/xesthai 4 4 4 or ,x #def f41 etc4 #da3 ,the first view is ,ngelsbach's1 the second that of ,grotemeyer4 #ea3 ,and of civilized peoples1 too1 in antiquity4 ,just such a second self1 an ei_/dlon duplicating the visible self of man1 were1 in their original significance1 the genius of the ,romans1 the ,fravashi of the ,persians1 the ,ka of the ,egyptians4 #fa3 hupoti_/thetai 7sc4 ,homer7 tas psuchas tois eid_/lois tois en tois kato_/ptrois phainome_/nois homoi_/as kai tois dia tn huda_/tn sunistame_/nois1 ha katha_/pax hmin exei_/kastai kai tas kin_/seis mimeitai steremni_/d de hupo_/stasin oudemi_/an e_/chei eis anti_/lpsin kai haph_/n1 ,apollod4 p4 then ap4 ,stob41 ,ecl4 i1 p4 #dbj ,w4 #ga3 ,cf4 ,cic41 ,div4 i1 #fc3 iacet corpus dormientis ut mortui1 viget autem et vivit animus4 ,quod multo magis faciet post mortem cum omnino corpore excesserit4 ,,td4 i1 #bi3 visis quibusdam saepe movebantur eisque maxime nocturnis1 ut viderentur ei qui vita excesserant vivere4 ,here we have precise ancient testimony both for the subjective and the objective elements in dreaming and for their importance for the origin of belief about the soul4 #ha3 ,ton d' e_/lipe psuch_/ 4 4 4 autis d' ampnu_/nth1 ,e #fif f4 ,tn de kat' ophthalmn erebenn nux eka_/lupsen1 _/ripe d' exopi_/s1 apo de psuchn eka_/pussen 4 4 4 e_/pei oun a_/mpnuto kai es phre_/na thumos age_/rth--,ch #dff ff41 #dge2 and #cdh3 apopsu_/chonta4 #ia3 ,speaking of suspirium 7 leipopsuchi_/a71 ,sen41 ,ep4 liv1 #b1 says1 medici hanc meditationem mortis vocant4 faciet enim aliquando spiritus ille quod saepe conatus est4 #aja3 ,a remarkable idea seems to be obscurely suggested in an expression such as that of x #bjg1 all' _/toi ton ,kres e_/ban thana_/toio phe_/rousai eis ,a_/dao do_/mous2 cf4 ,b #cjb4 ,usually the ,keres bring death to men3 here 7like ,thanatos himself in later poetry7 they conduct the dead into the realm of ,hades4 ,they are daimones of ,hades1 originally and primitively themselves souls of the departed 7see below1 p4 #afh71 and it is a natural idea to make such soul-spirits1 hovering in the air1 carry off the souls of men just dead to the realm of the souls4 ,in ,homer only a stereotyped phrase preserves the vague memory of such a conception4 #de #aaa3 ,of the dead we read in l #bai1 ou gar e_/ti sa_/rkas te kai oste_/a ines e_/chousi4 ,taking the words strictly this might mean that the dead possess sinews but not the flesh or bones that should be held together by the sinews4 ,this is how ,nauck1 in fact1 understood the ,homeric words3 ,mlanges ,grcorom4 iv1 #gah4 ,but it is very difficult to picture shadows which in this manner possess sinews but no body of flesh and bones3 the corrupt words of fr4 #bbi1 preserved apart from their context1 are quite insufficient to prove that ,aesch4 derived such an unrealizable impression from the ,homeric words4--,that the poet of these lines from the ,nek4 simply meant flesh1 bones1 and sinews1 too1 which might have held them together1 is shown quite clearly by what follows3 alla ta me_/n te puros krateron me_/nos aithome_/noio damna1 epei_/ ke prta li_/p leu_/k' oste_/a thumo_/s1 psuch d' _/t' o_/neiros apoptame_/n pepo_/ttai4 ,how1 then1 could the fire help destroying the sinews too8 #aba3 ,the sacrificial character of the proceedings at the rogus of ,patroklos has again been called in question by v4 ,fritze1 de libatione veterum ,graecorum1 #ga f4 7#ahic74 ,he admits this interpretation of the pouring of the blood on the pyre1 but explains the other circumstances differently4 ,it would be quite easy to disprove in this fashion the sacrificial character of every holokau_/tma for chtho_/nioi whether ,heroes or the dead4 ,it is true that the bodies of sheep and cattle1 horses and dogs1 thus completely consumed by fire1 are not a food-offering1 but they are a sacrifice for all that1 and belong to the class of expiatory offerings in which the flesh is not offered for the food of the daimon but the lives of the victims are sacrificed to him4 ,that ,achilles slays the ,trojan prisoners at the rogus ktame_/noio cholthei_/s 7,ps #bc7 does not destroy the sacrificial character of this offering intended to appease the wrath 7felt also by ,achilles7 of the dead man4--,the whole procedure gives a picture of primitive sacrificial ritual in honour of the dead and differs in no particular from the ritual of sacrifice to the theoi chtho_/nioi4 ,this is recognized by ,stengel in his ,chthonischer und ,todtencult 7,festschr4 ,friedlnd471 p4 #dcb1 who also marks clearly the differences between the two religious ceremonies as they were gradually evolved in the process of time4 #aca3 ,it cannot be denied that the libation of wine poured out by ,achilles during the night 7to which he expressly summons the psyche of ,patroklos1 ,ps #bah-bb7 is sacrificial in character1 like all similar choai_/4 ,the wine with which the embers of the funeral pyre are extinguished may have been intended to serve that purpose alone and not as a sacrifice4 ,but the jars of honey and oil which ,achilles has placed upon the pyre 7,ps #agj2 cf4 #fg-h7 can hardly be regarded as anything but sacrificial 7cf4 ,bergk1 ,opusc4 ii1 #fge2 acc4 to ,stengel1 ,jahrb4 ,philol41 p4 #fdi1 #ahhg1 they only serve to kindle the flames1 but the honey1 at any rate1 seems a strange material for the purpose4 ,for libations at the rogus or at the grave honey and oil are regularly used--see ,stengel himself1 loc4 cit41 and ,philol4 xxxix1 #cgh ff474 ,acc4 to v4 ,fritze1 de libat41 #gb1 the jars of honey and oil were intended not as libations but for the bath of the dead--in the next world1 in the ,homeric ,hades6--,honey can only have been used for bathing purposes1 in ,greece as elsewhere1 by those who unintentionally fell into it like ,glaukos4 #ada3 ,on ,greek hair offerings see ,wieseler1 ,philol4 ix1 #gaa ff41 who rightly regards these offerings as symbolic and as substitutes for primitive human sacrifice4 ,the same explanation of the offering of hair is given in the case of other peoples also2 cf4 ,tylor1 ii1 #dja4 #df #aea3 ,patroklos' request for prompt burial 7#fi ff47 gives no sufficient motive1 since ,achilles has already given orders for the funeral to take place next day1 #di ff4 7cf4 #id f474 #afa3 ll4 #ai2 #agi4 ,again1 in the night following the erection of the funeral pyre1 when the body is burning1 ,achilles calls to the soul of ,patroklos psuchn kikl_/skn ,patroklos deiloio #bba4 ,the person thus called upon is evidently supposed to be still close at hand4 ,this is not contradicted by the formula chaire 4 4 4 kai ein ,a_/dao do_/moisi 7#ai1 #agi71 for in l4 #ai4 at least1 the words cannot mean in ,hades1 since the soul is still outside ,hades1 as it tells us itself1 #ga ff4 ,the words can only mean about1 before the ,house of ,hades 7like en 9999potam by the river1 etc474 ,in the same way eis ,a_/dao do_/mon often only means towards the house of ,hades 7,ameis on k #eab74 #aga3 ,from descriptions in ancient poetry8 or had similar customs--at least1 at the funerals of chieftains--survived into the poet's own time8 ,especially magnificent1 e4g41 were the burials of ,spartan kings--and also ,cretan kings1 it appears1 so long as there were any2 cf4 ,arist4 fr4 #dgf1 p4 #aeef;a1 #cg ff4 #aha3 ,funeral games for ,amarynkeus1 ,ps #fcj ff41 for ,achilles1 #he ff4 ,such games are referred to as being quite the usual custom in #hg ff4 ,later poetry is full of descriptions of such agnes epita_/phioi of the heroic age4 #aia3 ,as ,aristarchos noticed3 see ,rh4 ,mus4 #cf1 #edd f4 ,rather different are the 7certainly ancient7 games and contests for the hand of a bride 7cf4 stories of ,pelops1 ,danaos1 ,ikarios1 etc474 #bja3 ,cf4 ,ps #bgd1 ei men nun epi a_/ll aethleu_/oimen ,achaioi_/1 i4e4 in honour of ,patroklos2 cf4 #fdf3 son hetairon ae_/thloisi ktere_/ze4 ktere_/zein means to give the dead man his kte_/rea1 i4e4 his former possessions 7by burning them74 ,the games are therefore on exactly the same footing as the burning of the personal effects of the dead in which the soul of the dead man was supposed still to take pleasure4 #baa3 ,aug41 ,,cd4 viii1 #bf3 ,varro dicit omnes mortuos existimari manes deos1 et probat per ea sacra quae omnibus fere mortuis exhibentur1 ubi et ludos commemorat funebres1 tamquam hoc sit maximum divinitatis indicium1 quod non solent ludi nisi numinibus celebrari4 #bba3 ,quae pietas ei debetur a quo nihil acceperis8 aut quid omnino1 cuius nullum meritum sit1 ei deberi potest8 4 4 4 7dei7 quamobrem colendi sint non intellego nullo nec accepto ab eis nec sperato bono1 ,cic41 ,,nd4 i1 #aaf2 cf4 ,pl41 ,euthphr4 pass4 ,homer speaks in the same way of the amoib agakleits hekato_/mbs1 g #eh-i 7cf4 amoibas tn thusin from the side of the gods1 ,pl4 ,smp41 #bjb ,e74 #bca3 touto_/ nu kai ge_/ras hoion ozuroisi brotoisin1 kei_/rasthai_/ te ko_/mn bale_/ein t' apo da_/kru parein1 d #aig f42 cf4 #ahh f41 #bid f4 #bda3 ou gar e_/t' autis ni_/somai ex' ,a_/dao ep_/n me puros lela_/chte1 ,ps #ge f4 #bea3 --io_/nti eis ,a_/dao chersi kat' ophthalmous ele_/ein su_/n te sto_/m' ereisai1 l #dbf2 cf4 ,l #dec1 #bif4 ,to do this is the duty of the next of kin1 mother or wife4 ,the necessity for closing the sightless eyes and dumb mouth of the dead is intelligible without reference to any superstitious arrire pense4 ,such an idea is1 however1 dimly discernible in such a phrase as a_/chris ho_/tou psuch_/n mou mtros che_/res eilan ap' o_/ssn1 ,epigr4 ,gr41 #cad1 #bd4 ,was there originally some idea of the soul being released by these means8--,seat of the soul in the ko_/r of the eye3 psuchai d' en ophthalmoisi tn teleut_/ntn1 ,babr4 #ie1 #ce 7see ,crusius1 ,rh4 ,mus4 #df1 #cai74 ,augurium non timendi mortem in aegritudine quamdiu oculorum pupillae imaginem reddant1 ,plin41 ,n4,h4 #bh1 #fd2 cf4 ,grimm1 p4 #aaha4 7,if a person can no longer see his or her ei_/dlon #dg in a mirror it is a sign of approaching death1 ,oldenburg1 ,rel4 d4 ,ved41 #ebf p4 #ddic ,french tr447--,among many peoples it is believed that the eyes of the dead must be closed in order to prevent the dead person seeing or haunting anyone in the future3 ,robinsohn1 ,psychol4 d4 ,naturv41 #dd2 cf4 ,cic41 ,verr4 v1 #aah 7of the ,greeks72 ,vg41 ,a4 iv1 #fhd f43 extremus si quis super halitus errat ore legam4 ,serv4 ad loc43 muliebriter1 tamquam possit animam sororis excipere et in se transferre 7cf4 ,epigr4 ,gr41 #edg2 ,,ig4 ,sic4 et ,it41 #fjg;e1 #i-aj74 psuch_/ making its exit through the mouth3 ,i #dji2 cf4 ,among the ,seminoles of ,florida when a woman died in childbirth the infant was held over her face to receive her parting spirit and thus acquire strength and knowledge for future use1 ,tylor1 i1 #dcc4 #bfa3 ,and even ana pro_/thuron tetramme_/nos1 ,t #bab1 i4e4 with feet turned towards the door4 ,the reason for this custom--which existed elsewhere1 too1 and still exists--is hardly to be sought only in the ritus naturae1 as ,plin4 #g1 #df1 thinks4 ,this has generally little to do with the customs observed on the solemn occasions of life4 ,the meaning of the practice is much more naively revealed in a statement about the manners of the ,pehuenchen ,indians in ,south ,america given by ,ppig1 ,reise in ,chile1 ,peru1 etc41 i1 #cic4 ,there they carry the dead man feet foremost out of the door because if the corpse of the dead man were carried out otherwise his wandering ghost might come back into the house4 ,the ,greek custom1 though in ,homeric times long faded to a mere symbol1 must be supposed to have depended originally upon similar fears of the return of the soul4 7,similar precautions arising from the same belief were customary at funerals elsewhere3 ,oldenberg1 ,rel4 d4 ,veda1 #egc-d #dhi ,f4,t44 ,robinsohn1 ,psychol4 d4 ,naturv41 #de f47 ,belief in the incomplete departure of the soul from this world has dictated these customs1 too4 #bga3 ,the details of the procedure until the funeral dirge are given in ,s #cdc-ee4 #bha3 tu_/mbos and st_/l1 ,p #deg1 #fge1 ,r #dcd1 ,l #cga1 m #ad4 ,a heaped-up sma as the burial-place of ,eetion round which the ,nymphs plant elms3 ,z #dai ff4--which preserves a trace of the custom1 obtaining also in later times1 of planting trees and even a whole grove round the grave4 #bia3 kte_/rea ktere_/zein in the formula sma_/ te_/ hoi cheuai kai epi kte_/rea ktere_/zein1 a #bia1 b #bbb4 ,here the ktere_/zein comes after the heaping up of the grave-mound--possibly the kte_/rea are to be burnt on or at the grave-mound4 ,schol4 ,b on ,t #bab is1 however1 mistaken in the rule deduced from these cases3 prouti_/thesan1 eita e_/thapton1 eita etumbocho_/oun1 eita ektere_/zon4 ,all the cases refer to the ceremonial at empty graves4 ,where the body was obtainable the relatives or friends would have burnt the kte_/rea with the body4 ,this is done in the case of ,eetion and ,elpenor1 and it must be understood in the close connexion of the words en puri k_/aien kai epi kte_/rea kteri_/saien1 #ch1 and again o_/phr' he_/taron tha_/ptoi kai epi kte_/rea kteri_/seien1 g #bhe4 #cja3--;a custom that originally belonged to all primitive peoples and remained in force for a very long time among many of them4 ,all the possessions of a dead ,inca remain his own absolute property3 ,prescott1 ,peru#d1 i1 #ca4 ,among the ,abipones of ,paraguay all the possessions of the dead are burnt3 ,klemm1 ,culturges4 ii1 #ii4 ,the ,albanians of the ,caucasus buried all the dead man's possessions with him1 kai dia touto pe_/ntes zsin ouden patron e_/chontes1 ,str4 #ejc4 ,of ancient origin are also the extravagant burial customs of the ,mingrelians living in what was formerly ,albania3 ,chardin1 ,voy4 en ,perse 7ed4 9999,langls71 i1 #cbe1 #bih1 #cad1 #cbb4 #dh #caa3 ,examples given by ,o4 ,jahn1 ,persius1 p4 #bai fin4 #cba3 psuch d' ek rhethe_/n ptame_/n ,a_/do_/sde beb_/kei1 hon po_/tmon goo_/sa lipous' androtta kai hbn1 ,p #gef4 ,ch #cfb cf4 ,u #bid1 ,n #dae4 psuch d' ,ado_/sde katlthen1 k #efj1 l #fe4 ,complete departure into the depths of the kingdom of ,hades is more clearly expressed in such words as bai_/n do_/mon ,a_/dos ei_/s1 #bdf1 ki_/on ,a_/dos ei_/s1 ,z #dbb1 etc4 ,again1 in l #aej1 the soul of ,teiresias while speaking to ,odysseus is still in ,hades in the wider sense but is more exactly on the extreme edge of that region3 we are told psuch men e_/b do_/mon ,a_/dos ei_/s--now at last it goes back again into the depths of the ,kingdom of ,hades4 #cca3 ,aristonikos on ,ps #ajd3 h dipl ho_/ti tas tn ata_/phn psuchas ,ho_/mros e_/ti szou_/sas tn phro_/nsin hupoti_/thetai4 7,rather too systematically put by ,porph4 ap4 ,stob41 ,ecl4 i1 p4 #dbb1 #bj ff41 #dbe1 #be ff4 ,w47 ,elpenor is the first to approach ,odysseus' sacrificial trench ou ga_/r p ete_/thapto1 l #eb4 ,his psuch_/ had not yet been received into ,hades 7,rh4 ,mus4 #a1 #fae74 ,achilles' treatment of the body of ,hektor shows that he thought of his enemy 7because he was still unburied7 as being able to feel what was done to him3 lacerari eum et sentire credo putat1 ,cic41 ,,td4 i1 #aje4 #cda3 ,plin4 vii1 #ahg1 explains the change among the ,romans from burial to cremation as being due to the fear that in times of war and disturbance the dead might be deprived of their rest4 ,if a man dies in war time1 i4e4 during a period of temporary nomadism1 his body is burnt1 but a limb 7sometimes the head7 is cut off to be taken home and buried ad quod servatum iusta fierent1 ,paul4 ,festi1 #adh1 #aa2 ,varro1 ,,ll4 v1 #bc2 ,cic41 ,lg4 ii1 #ee1 #fj4 ,the same custom is found among certain ,german tribes3 see ,weinhold1 ,sitzb4 ,wien4 ,ac4 xxix1 #aef2 xxx1 #bjh4 ,even among the negroes of ,guinea and the ,south ,american ,indians practices resembling the os resectum of the ,romans are found in the case of those who die in war in foreign country2 cf4 ,klemm1 ,culturg4 iii1 #big2 ii1 #ih f4 ,in every case burial is regarded as the ancient and traditional mode of disposing of the dead1 and the one strictly required on religious grounds4 #cea3 ,only once is there any mention of taking home the burnt bones1 #ccd f4 ,aristarch4 rightly recognized this as being in conflict with the normal conceptions and practice of ,homer and regarded the lines as the composition of a later poet 7,sch4 ,a ad loc4 and on ,d #agd2 ,sch4 ,,emq41 g #aji74 ,the lines may have been inserted to account for the absence from the ,troad of such enormous grave-mounds as the burial of the ashes of both armies should have produced4 ,the same reason--the desire expressed in these lines to bring back those who have died in a foreign country to their own land at last--is implied as the origin of cremation in the illustrative story of ,herakles and ,argeios1 the son of ,likymnios1 in the histori_/a 7derived from ,andron7 of ,sch4 ,a on ,a #eb4 #cfa3 ,kl4 ,schr4 ii1 #baf1 #bbj4 #cga3 ,it would apply better to ,roman beliefs2 cf4 ,vg41 ,a4 iv1 #fih-i--though even that means something else4 7,cf4 also ,oldenberg1 ,rel4 d4 ,veda1 #ehe1 #b47 #cha3 ,cf4 esp4 ,ps #ge-f1 l #bah-bb4 #cia3 ,serv4 ad ,a4 iii1 #fh3 ,aegyptii condita diutius servant cadavera scilicet ut anima multo tempore perduret et corpori sit obnoxia nec cito ad aliud transeat4 ,romani contra faciebant1 comburentes cadavera ut statim anima in generalitatem1 i4e4 in suam naturam rediret 7the pantheistic touch may be neglected74--,cf4 the account given by ,ibn ,foslan of the burial customs of the pagan ,russians #di 7quoted from ,frhn by ,j4 ,grimm1 ,kl4 ,schr4 ii1 #bib73 the preference for burning was due to the idea that the soul was less quickly set free on its way to ,paradise when the body was buried intact1 than when it was destroyed by fire4 #dja3 ,cf4 the ,hymn of the ,rigveda 7x1 #af7 which is to be said at a cremation1 esp4 v4 #b1 #i 7quoted by ,zimmer1 ,altind4 ,leben1 #djb f471 and also ,rigv4 x1 #ad1 #h 7,zimmer1 p4 #dji74 ,the ,indians also wished to prevent the return of the dead to the world of the living4 ,the feet of the corpse were chained so that the dead could not return 7,zimmer1 p4 #djb74 #daa3 ,it lies at the root of the stories of ,demeter and ,demophoon 7or ,triptolemos71 and also that of ,thetis and ,achilles1 when the goddess1 laying the mortal child in the fire1 peri_/rei tas thntas sa_/rkas1 e_/phtheiren ho n aut thnto_/n1 in order to make it immortal 7cf4 ,preller1 ,dem4 u4 ,perseph41 #aab72 cf4 also the custom observed at certain festivals 78 of ,hecate1 cf4 ,bergk1 ,,plg4 iii1 #fhb7 of lighting fires in the streets and leaping through the flames carrying children1 see ,grimm 7,e4,t471 p4 #fbe2 cf4 also ,cic41 ,div4 i1 #dg3 o praeclarum discessum cum ut ,herculi contigit mortali corpore cremato in lucem animus excessit6 ,ov41 ,m41 ix1 #bej3 ,luc41 ,herm41 #g2 ,q4,s4 v1 #fdj ff4 7,for more about the purifying effects of fire1 see below1 chap4 ix1 n4 #abg47 #dba3 ,nothing else than this is implied by the words of #dji-aj1 ou gar tis pheid neku_/n katatethn_/tn gi_/gnet'1 epei_/ ke tha_/nsi puros meilisse_/men ka4 ,the souls of the dead must be quickly assuaged with fire 7their longing gratified7 and so their bodies are burnt4 ,purification from what is mortal and unclean1 which ,dieterich 7,nekyia1 #aig1 #c7 thinks is referred to in this passage1 is certainly not suggested as such by the words of the poet4 #dca3 ,light may be incidentally thrown on the question of the transition from burial to cremation by such a story as that which an ,icelandic ,saga tells of a man who is buried by his own wish before the door of his house2 but as he returned and did much mischief his body was exhumed and burnt and the ashes scattered over the sea 7,weinhold1 ,altnord4 ,leben1 #dii74 ,we often read in old stories how the body of a dead man who goes about as a vampire is burnt4 ,his soul is then exorcized and cannot come back again4 #dda3 ,it is natural to think of ,asiatic influence4 ,cremation hearths have recently 7#ahic7 been discovered in ,babylonia4 #dea3 ,see ,helbig1 ,d4 ,hom4 ,epos aus d4 ,denkm4 erl41 #db f4 #dfa3 ,that the men of the ,mycenaean culture1 though much affected by foreign influences1 were ,greeks--the ,greeks of the ,heroic age of whom ,homer speaks--may now be regarded as certain 7see esp4 ,e4 ,reisch1 ,verh4 ,wien4 ,philol41 #ii ff474 #dga3 ,see ,schliemann1 ,mycenae1 ,e4,t41 #aee1 #afe1 #bac-ad4 #dha3 ,helbig4 ,hom4 ,epos#b1 p4 #eb4 #dia3 ,cf4 ,k4 ,weinhold1 ,sitzb4 ,wien4 ,ak41 #aheh 7,phil4 hist4 ,cl471 xxix1 pp4 #aba1 #abe1 #ada4 ,the remarkable coincidences between the ,mycenaean and these ,north ,european burial customs do not seem as yet to have been noticed4 7,the object of this elaborate foundation and covering may have been to preserve the corpse from decay longer1 and especially from the effects of damp47 #eja3 ,also in the domed grave of ,dimini3 ,ath4 ,mitth41 xii1 #ach4 #eaa3 ,the soul of a dead man from whom a favourite possession is withheld returns 7equally whether the body and the possessions with it are burnt or buried74 ,the story in ,lucian1 ,philops41 xxvii1 of the wife of ,eukrates 7cf4 ,hdt4 v1 #ib71 is quite in accordance with popular belief4 #ej #eba3 ,schliemann1 ,myc41 #bab-ac3 see plan ,f4 ,a similar altar in the ,hall of the ,palace of ,tiryus3 ,schuchhardt1 ,schliemann's ,exc4 7,e4,t471 p4 #ajg4 #eca3 escha_/ra is essentially eph' hs tois h_/rsin apothu_/omen1 ,poll4 i1 #h2 cf4 ,neanthes ap4 ,ammon41 ,diff4 ,voc41 p4 #cd ,v4 ,such an altar rested directly on the ground without anything intervening 7m e_/chousa hu_/psos all' epi gs hidrume_/n71 it is round 7strogguloeid_/s7 and hollow 7koi_/l73 cf4 esp4 ,harp41 #hg1 #ae ff4 ,phot41 s4v4 escha_/ra 7#b glosses72 ,,ab4 #bef1 #cb2 ,,em41 #chd1 #ab ff42 ,sch4 on z #eb2 ,eust41 ,od41 p4 #aici 7ps #ga73 ,sch4 ,eur41 ,ph41 #bhd4 ,it is evident that the escha_/ra is not very far removed from the sacrificial trench of the cult of the dead3 thus it is actually called also bo_/thros2 ,sch4 ,eur41 ,ph41 #bgd 7skapt_/ ,s4 ,byz41 #aia1 #g ,mein474 #eda3 ,stengel has a different view 7,chthon4 u4 ,todt41 #dbg1 #b74 ,,ii #eea3 ,it is doubtful whether ,homer even knew of dream-oracles 7which would be closely related to oracles of the dead999974 ,that in ,a #fc egkoi_/msis is at least alluded to 7as ,ngelsbach1 ,nachhom4 ,theol41 #agb1 thinks7 is by no means certain4 ,the oneiropo_/los would not be a priest who intentionally gave himself up to prophetic sleep and thus huper hete_/rn onei_/rous hora1 but rather an oneirokri_/ts--an interpreter of other men's unsought dream-visions4 #efa3 ,even the river-gods and ,nymphs who are usually confined to their own homes are called to the agora_/ of all the gods in ,olympos1 ,u #d ff4 ,these deities who remain fixed in the locality of their worship are weaker than the ,olympians just because they are not elevated with the rest to the ideal summit of ,olympos4 ,kalypso resignedly admits this1 e #afi f41 ei_/ ke theoi_/ g' ethe_/lsi1 toi ouranon eurun e_/chousin1 hoi_/ meu phe_/rteroi_/ eisi nosai_/ te krnai_/ te4 ,they have sunk to the second rank of deities4 ,they are1 however1 never thought of as free and independent1 but as a mere addition to the kingdom of ,zeus and the other ,olympians4 #ega3 ,exx4 in ,ngelsbach1 ,hom4 ,theol4#b1 #chg f4 7phre_/nes71 ,w4 ,schrader1 ,jb4 f4 ,philol4 #ahhe1 p4 #afc f4 7tor74 #eha3 ,the belief in the existence of more than one soul in the same person is very wide-spread4 ,see ,j4 ,g4 ,mller1 ,americ4 ,urrelig41 p4 #ff1 #bjg f41 ,tylor1 i1 #dcb f4 ,the distinction between the five spiritual powers dwelling within man given by the ,avesta rests upon similar grounds 7,geiger1 ,civ4 of ,east4 ,iran1 #a1 #abd ff474 ,even in ,homer ,gomperz1 ,greek ,thinkers1 i1 #bdi1 finds a two-soul theory fully developed4 ,according to him ,homer recognizes in the thumo_/s--a word supposed to be derived from the steam rising from freshly shed and still warm blood--a second soul in addition to the psuch_/3 a smoke-soul side by side with the breath-soul4 ,but if by soul a something is meant--as it must be in popular psychology--which is added independently to the body and its faculties1 something which lives separately in the body and after the death of the body 7with which it is not indissolubly united7 dissociates itself and goes off independently--then the thumo_/s of ,homer cannot be called a soul or a double of the psuch_/4 ,again and again the thumo_/s is clearly referred to as a mental faculty of the living body2 either thinking or willing or merely feeling 7thum noe_/1 thum deisai1 gth_/sei thum1 echol_/sato thum1 _/rare thumon edd1 etc47 is conducted by its means4 ,it is the seat of the emotions 7me_/nos e_/llabe thumo_/n7 and belongs to the body of the living man1 and is especially enclosed in the phre_/nes4 ,in the face of #ea this it is impossible to regard it as something independent of the body or as anything else than a special faculty of the same living body4 ,once1 indeed1 #aca1 the thumo_/s is spoken of1 instead of psuch_/ as that which goes down to ,haides1 but this can only be an error or an oversight 7see also below1 ch4 xi1 n4 #b74 ,according to ,homeric ideas--and this is a conception repeated over and over again in ,greek literature and even in ,greek philosophy--the body has all its vital powers in itself1 not merely thumo_/s but me_/nos1 no_/os1 mtis1 boul_/4 ,yet it only acquires life when supplemented by the psuch_/1 which is something different from all these bodily powers--something with an independent being of its own and alone deserving the name soul1 a name which belongs as little to thumo_/s as to no_/os4 ,gomperz thinks that thumo_/s1 etc41 were at first the only recognized faculties of the body and that psuch_/ was only 7for the ,greeks7 added later4 ,this is certainly not to be made out from ,homer--or any other part of ,greek literature4 #eia3 peri psuchs the_/on1 ,ch #afa2 peri psuche_/n ema_/chonto1 ch #bde2 psuchn paraballo_/menos1 ,i #cbb2 psuchas parthe_/menoi1 g #gd1 i #bee2 psuchs anta_/xion1 ,i #dja2 and cf4 i #ebc3 ai gar d psuchs te kai aino_/s se dunai_/mn eunin poi_/sas pe_/mpsai do_/mon ,a_/dos ei_/s4 ,no one strictly speaking can go into ,hades bereft of his psuch_/1 for it is the psuch_/ alone which goes there4 ,thus psuch_/ here clearly life1 as is shown also by the addition of the words kai ainos for the sake of clearness4 ,it is more doubtful whether this is the explanation of psuchs o_/lethros1 ,ch #cbe1 or of psuchas ole_/santes1 ,n #gfc1 #afh4 ,other passages adduced by ,ngelsb41 ,hom4 ,th4#b1 #cha1 and ,schrader1 ,jb4 f4 ,philol4 #ahhe1 p4 #afg1 either admit or require the material sense of the word psuch_/3 e4g4 ,e #fif ff41 ,th #abc1 s #ia1 etc4 ,,iii #fja3 ,a more detailed statement and documentation of the following analysis of the ,nekyia in ,od4 l will be found in ,rh4 ,mus4 #a1 #fjj ff4 7#ahie74 ,kl4 ,schr4 ii1 #bee4 #faa3 ,the information given by ,teiresias1 l #ajg ff41 about ,thrinakia and the cattle of ,helios seems to be put in such a brief and inadequate form just because the fuller account given by ,kirke1 m #abg1 was already known to the poet who did not wish to repeat this word for word4 #fba3 ,a final example of such pictures intended to suggest the background of the ,odyssey is the conversation between ,achilles and ,agamemnon in the second ,nekyia1 #ai ff4 ,the composer of these lines has understood quite correctly the meaning and purpose of his model1 the original ,nekyia of l1 though his continuation of it is certainly very clumsy4 #fca3 k #eci-dj is borrowed from d #chi-ij1 #dgj4--;,i find after writing this that ,kammer had already suggested imitation of d in the ,nekyia3 ,einheit d4 ,od41 #did f4 #fda3 ,it is striking 7and may have some special reason7 that in ,kirke's account there is no mention of the ,kimmerians4 ,it is easier to see why the careful description of the country in ,kirke's speech1 k #eji-ae1 is not afterwards repeated but merely recalled to the memory of the reader in a few words 7l #ba-b74 #fea3 ,i can see no essential difference between the conception and situation of ,hades as indicated in the ,iliad and the account given in the ,nekyia of the ,odyssey4 ,j4 ,h4 ,voss and ,nitzsch were right in this matter4 ,nor do the additional details given in the second ,nekyia of essentially conflict 7as ,teuffel1 ,stud4 u4 ,charact41 thinks7 with the description of the first ,nekyia4 ,it does not adhere #eb slavishly to its original1 but it rests upon the same fundamental conceptions4 #ffa3 ,sch4 ,h4,q41 k #ead1 ,puriphlege_/thn1 _/toi to pur to aphani_/zon to sa_/rkinon tn brotn1 cf4 ,apollodor41 p4 then1 ap4 ,stob41 ,ecl4 i1 p4 #dbj1 #i ,w4 ,puriphlege_/thn ei_/rtai apo tou puri phle_/gesthai tous teleutntas4 #fga3 ,acheron1 too1 seems to be regarded as a river4 ,the soul of the unburied ,patroklos1 which has already departed1 an' eurupules ,a_/dos d1 and has therefore passed over ,okeanos1 is prevented by the other souls from passing over the river1 ,ps #gb f4 ,this can hardly be the ,okeanos1 and must1 therefore1 be ,acheron 7so1 too1 ,porph4 ap4 ,stob41 ,ecl4 i1 p4 #dbb f41 #dbf ,w474 k #eae does not in the least prove that ,acheron was thought of as a lake and not a river1 as ,bergk1 ,opusc4 ii1 #fie1 thinks4 #fha3 ,cf4 l #bjf ff41 #bji-cic ff41 #dge4 #fia3 ,see ,p #hea ff4 7,patroklos71 ,ch #ceh ff4 7,hektor71 l #fi ff4 ,behind each of these there lies the ancient belief that the soul in the moment of escape achieves a higher state of being and returns to a form of knowledge independent of sense-perception 7cf4 ,artemon ap4 ,sch41 ,p #hed1 ,arist4 fr4 #ab 7#aj7 ,r474 ,otherwise this power belongs to gods and1 strictly1 only to ,zeus1 who can foresee everything 7in ,homer74 ,but the statements are intentionally modified to suggest an undefined middle position between prophecy in the full sense and mere stocha_/zesthai 7cf4 ,sch4 ,b4,v41 ,ch #cei7--;,ch #cei at the most may go beyond this point4 #gja3 l #bah-bd4 #gaa3 o_/n arneion rhe_/zein1 thlu_/n te me_/lainan1 eis ,e_/rebos stre_/psas1 k #ebg f4 ,from the word me_/lainan the o_/n arneion is also to be understood apo koinou as being1 more precisely1 black 7and so again in #egb7--the ram offered to the gods 7or ,souls7 of the underworld is regularly black4 eis ,e_/rebos stre_/psas1 i4e4 bending the head downwards 7not towards the west7 es bo_/thron1 l #cf--;as ,nitzsch rightly explains it4 ,everything corresponds to the regular e_/ntoma of later times for the underworld beings 7cf4 ,stengel1 ,ztsch4 f4 ,gymn41 #ahhj1 p4 #gdc f474 #gba3 koin_/ tis para anthr_/pois estin hupo_/lpsis ho_/ti nekroi kai dai_/mones si_/dron phobountai1 ,sch4 ,q41 l #dh4 ,it is really the sound of the bronze or iron that drives away spirits3 ,luc41 ,philops4 #ae 7cf4 ,o4 ,jahn1 ,abergl4 d4 bs4 ,blicks1 #gj74 ,but even the mere presence of iron objects is sufficient3 ,aug4 ,hom4 de sacrileg4 7about the seventh century71 #bb1 states that to the sacrilegi belong among others those who wear rings or armlets of iron1 aut qui in domo sua quaecumque de ferro1 propter ut daemones timeant1 ponunt4 #gca3 ,the idea that the ,thesprotian nekuomanteion by the river ,acheron was the original of the ,homeric picture was first started by ,paus4 #a1 #ag1 #e4 ,he was followed by ,k4 ,o4 ,mller1 ,introd4 to a ,scientific ,system of ,myth41 pp4 #big-h 7,e4 ,t41 ,leitch71 who has been followed by many others4 ,but it has scarcely more justification than has e4g4 the localization of the ,homeric entrance to ,hades at ,cumae1 ,herakleia ,pont4 7cf4 ,rh4 ,mus4 #cf1 #eee ff471 or other places of ancient worship of the dead 7e4g4 ,pylos74 ,at such places the traditional names of ,acheron1 ,kokytos1 ,pyriphlegethon were easily introduced--but taken from ,homer and not coming thence into ,homer4 ,the fact that it is just this ,thesprotian oracle of the dead that is mentioned in ,hdt4's well-known story 7v1 #ib 7 does not at all prove that this was the oldest of all such oracles4 #gda3 ,to this extent ,lobeck's denial of necromancy to the ,homeric poems 7,agl4 #caf7 may1 perhaps1 require to be modified2 but so modified it may be accepted4 #ec #gea3 ,in accordance with primeval sacrificial custom4 ,to the dead only female 7or castrated7 animals are offered 7see ,stengel1 ,chthon4 u4 ,todtenc41 #dbd74 ,here it is a steira bous1 a_/gona tois ago_/nois 7,sch474 ,so among the ,indians1 to the ,manes that are without the powers of life and procreation a wether instead of a ram was offered3 ,oldenberg1 ,rel4 d4 ,ved41 #ceh #cjf ,fr4 ,t44 #gfa3 #eib ff4 ,achilles says to the dead ,patroklos m_/ moi ,pa_/trokle skudmaine_/men ai_/ ke pu_/thai ein ,a_/do_/s per en ho_/ti ,he_/ktora dion e_/lusa patri phi_/l1 e_/pei ou_/ moi aeike_/a dken a_/poina4 soi d' au eg kai tnd' apoda_/ssomai ho_/ss' epe_/oiken4 ,the possibility that the dead in ,hades may be able to know what is happening in the upper world is referred to only hypothetically 7ai_/ ke7--not so1 however1 the intention of giving the dead man a share in the gifts of ,priam 7di' epitaphi_/n eis auton ag_/nn as ,sch4 ,b4,v4 on #eid thinks74 ,the strangeness of such a promise seems to have been one of the reasons that made ,aristarch4 7unjustly7 athetize ll4 #eid-e4 #gga3 #dj-a4 ,this is not un-,homeric1 cf4 esp4 ,x #def4 ,thus on many vase-paintings we see the psyche of a fallen warrior flying over the corpse1 often clad in full armour1 but very diminutive in size--to express invisibility4 #gha3 ,strictly speaking ,odysseus is supposed to enter into conversation with the women while each informs him of her fate 7#bca-d72 every now and then comes a pha_/to #bcf1 ph #bcg1 eu_/cheto #bfa1 pha_/ske #cjf4 ,but the whole section is little more than a review at which ,odysseus assists without taking any real part4 #gia3 ,cf4 ,rh4 ,mus4 #a1 #fbe ff4 ,the nearest parallel to such a distinction between an ei_/dlon and the fully animated auto_/s is to be found in what ,stesichoros 7and ,hesiod before him3 see ,paraphr4 ant4 ,lyc41 #hbb1 p4 #ga1 ,scheer1 and ,,plg4 iii1 p4 #bae7 relates of ,helen and her ei_/dlon4 ,prob4 this latter story gave rise to the insertion of these lines1 l #fjb ff4 #hja3 ,cf4 #fbc ff4 #haa3 ,welcker1 ,gr4 ,gtterl4 i1 #hah1 and others following him4 #hba3 ,apollod4 #a1 #i1 #c1 #b2 ,sch41 ,a #ahj 7p4 #ah;b1 #bc ff41 ,bekk47 gives as reason for the punishment of ,sisyphos that he betrayed to ,asopos the rape of his daughter ,aigina by ,zeus4 ,this1 however1 does not rest upon good epic tradition4 ,another story follows up the betrayal with the myth of the outwitting of ,death and then ,hades by ,s41 after which he is sent down to ,hades again and punished by the task of the endless stone-rolling4 ,the story of the double outwitting of the powers of death 7cf4 the similar fairy tale of ,spielhansel3 ,grimm1 ,fairy ,tales1 n4 #hb1 and ,anm41 vol4 ii1 p4 #afc1 ed4 #aiae7 is obviously intended humorously1 and so it seems to have been treated in a satyr-drama of ,aesch41 the ,si_/suphos drape_/ts ,sch41 ,z #aec4 ,the fact that this story ends in the punishment of the stone-rolling ought to be sufficient warning against taking it in the serious and edifying sense in which ,welcker and his followers interpret it4 ,it is quite contrary to ancient ideas to suppose that ,sis4 is punished for his cunning as a warning to other crafty 7as well as good7 men4 ,in ,z #aec he is called ke_/rdistos andrn as praise and not blame3 so ,aristarch4 rightly maintained and supported his case by clear anaphora_/ to the line of the ,nekyia 7see ,sch41 ,z #aec1 ,k #dd1 ,lehrs1 ,aristarch4#c1 p4 #aag and l #eic74 ,the idea that the adj4 refers to the kako_/tropon of ,s4 is merely a misunderstanding of ,porph4 ap4 ,sch41 l #che4 ,how little anyone thought of ,s4 as a criminal1 even with the ,homeric story in his mind1 is shown by the ,platonic ,sokrates who rejoices 7,apol41 #da ,c7 over the fact that in ,hades he will meet1 amongst others1 ,sisyphos 7cf4 also #ed ,thgn41 #gjb ff474 ,the case of ,sis4 presents the most serious difficulties that face any attempt to give a moralizing sense 7quite outside the poet's intention7 to the section of the three penitents4 7,see also ,rh4 ,mus4 #a1 #fcj47 #hca3 ,g #bgi1 ,t #bfj 7cf4 ,rh4 ,mus4 #a1 #h74 ,nitzsch1 ,anm4 z4 ,od4 iii1 p4 #ahd f41 vainly employs all the arts of interpretation and criticism to deny their obvious meaning to both passages4 #hda3 ,k4 ,o4 ,mller1 ,aeschylus ,eumenides1 p4 #afg ,e4,t41 #ahec1 p4 #aei4 #hea3 ,it should be remembered also that no legal penalties against perjury existed in ,greece1 any more than in ,rome4 ,they were unnecessary in face of the general expectation that the deity whom the perjurer had invoked against himself would take immediate revenge upon the criminal4 7,esp4 instructive are the words of ,agamemnon on the ,trojan breach of faith1 ,d #aeh ff47 ,such revenge would be taken either during the life time of the perjurer--in which case the instruments of vengeance would be the spirits of ,hell1 the ,erinyes3 ,hes41 ,op41 #hjb ff4--or else after death4 #hfa3 ,the oath as a bond in favour of the oath-gods3 ,thgn41 #aaie f41 m_/ti theous epi_/orkon epo_/mnuthi1 ou gar anuston athana_/tous kru_/psai chreios opheilo_/menon4 ,perjury would be eis theous hamarta_/nein1 ,soph4 fr4 #dca 7#dgb ,p474 #hga3 ,eust41 ,od41 p4 #afad-ae1 has understood this4 ,he calls attention to ,pi41 ,p4 #d1 #aei1 ke_/letai gar hean psuchan komi_/zai ,phri_/xos eltho_/ntas pros ,ai_/ta thala_/mous--on which passage the ,sch4 refers us back again to ,homer4 ,both passages imply the same belief3 tn apolome_/nn en xe_/n g tas psuchas euchais tisin epekalounto apopleo_/ntes hoi phi_/loi eis tn ekei_/nn patri_/da kai edo_/koun kata_/gein autous pros tous oikei_/ous 7,sch4 i #fe f41 ,sch4 1 i #fb74 ,nitzsch1 ,anm4 iii1 #ag-ah1 vainly attempts to get out of the necessity of seeing in this act the fulfilment of a religious duty4 ,he supposes that ,odysseus is merely satisfying a need of the heart1 etc4 ,the real meaning of religious performance is too often obscured by such ethical interpretation4 #hha3 ,the command of ,athene to ,telem41 a #bia1 presupposes as universally customary the erection of a cenotaph for those who die in foreign lands unless their bodies can be obtained by their friends4 ,menelaos erects an empty tomb to ,agamemnon in ,egypt1 d #ehd4 #hia3 d #ehd1 cheu' ,agame_/mnoni tu_/mbon hin' a_/sbeston kle_/os ei_/4 l #ge f41 sma_/ te_/ moi cheuai polis epi thini thala_/sss1 andros dust_/noio1 kai essome_/noisi pu_/thesthai4 ,achilles in the second ,nekyia1 #cj ff41 says to ,agam43 ,would thou hadst died before ,troy1 for then the ,achaeans would have set up a tomb for thee and kai s paidi me_/ga kle_/os _/ra' opi_/ss 7cf4 #ic f41 where ,agam4 says to ,achilles hs su men oude thann o_/nom' _/lesas alla_/ toi aiei pa_/ntas ep' anthr_/pous kle_/os e_/ssetai esthlon ,achilleu74 ,the words of ,hektor1 #hd ff41 show how the sma epi platei ,hellspo_/nt served to remind sailors as they passed1 andros men to_/de sma pa_/lai katatethntos ktl4 and to suggest that this was the proper and principal purpose of such erections4--,in contrast with this cf4 what is stated of the inhabitants of the ,philippine ,islands3 they laid their illustrious dead in a chest and set them up on a high place or on a rock by the bank of a river in order that they might be worshipped by the pious3 ,lippert1 ,seelencult1 p4 #bb4 #ee ,,chapter ,,ii ,,islands ,,of ,,the ,,blest ,,translation ,the ,homeric picture of the shadow-life of the disembodied soul is the work of resignation1 not of hope4 ,hope would never have beguiled itself with the anticipation of a state of things which neither afforded men the chance of further activity after death1 nor1 on the other hand1 gave them rest from the toil of life2 one which promised them only a restless1 purposeless fluttering to and fro1 an existence1 indeed1 but without any of the content that might have made it worthy of the name of life4 ,was there never any aspiration after a more consolatory picture of the life after death8 ,did the tremendous vital energies of that time really devote themselves so completely to the realms of ,zeus that not even a ray of hope penetrated to the ,house of ,hades8 ,we should have had to suppose so were it not for a single passing glimpse which we get of a distant land of hearts' desire1 such as even the ,greece that lay under the sway of the ,homeric order of things still imagined for itself4 ,when ,proteus1 the sea-god who could foretell the future1 has finished informing ,menelaos1 on the sea-shore of ,egypt1 of the circumstances of his return home to his country and of the fate of his dearest companions1 he adds the prophetic words--so ,menelaos himself informs ,telemachos in the fourth book of the ,odyssey 7#efj ff473 ,but thou1 god-like ,menelaos1 art not ordained to die in horse-pasturing ,argos or to meet thy fate there2 for the immortals shall send thee far away to the ,elysian plain1 to the ends of the world where dwells fair-haired ,rhadamanthys1 and where life is most easy for men4 ,there is neither snow nor heavy storms nor rain1 but ,okeanos ever sends zephyrs with soft-breathing breezes to refresh men--because thou hast ,helen to wife and art thereby in their eyes the son-in-law of ,zeus4 ,these verses allow us a glimpse into a world about which the ,homeric poems are otherwise silent4 ,at the end of the #ef world1 by the ,river ,okeanos1 lies the ,elysian ,plain1 a land where the sky is always clear1 as in the land where the gods live4#ab ,there dwells the great ,rhadamanthys1 not alone1 one may suppose as men are spoken of 7#efe1 #efh74 ,thither shall the gods some day send ,menelaos--he is not to die 7#efb72 that is to say1 he is to reach that place alive nor shall he suffer death there4 ,the place to which he is to be sent is not a part of the realm of ,hades1 but a land on the surface of the earth set apart as the abode not of disembodied souls1 but of men whose souls have not been separated from their visible selves--for only thus can they feel and enjoy the sense of life 7#efe74 ,the picture which fancy has drawn here is the precise opposite of the blessed immortality of the soul in its separate existence4 ,just because such an idea remained quite unthinkable for ,homeric singers1 hope sought and found an exit from the shadow-world which swallows up all living energy4 ,hope imagined a land at the end of the world1 but still of this world1 to which occasionally some few favourites of the gods might be translated without the psyche being separated from its body and descending to ,hades4 ,the actual mention of such miraculous translation stands alone in the ,homeric poems1 and the passage in the ,odyssey seems to have been introduced by a later hand4#bb ,but the conditions of such a miracle are all implied within the range of ,homeric ideas4 ,menelaos is carried off by the power of the gods and lives an eternal life far from the world of mortals4 ,the belief that a god could suddenly withdraw his earthly favourite from the eyes of men and invisibly waft him away on the breeze not infrequently finds its application in the battle-scenes of the ,iliad4#cb ,the gods could also make a mortal invisible for a prolonged period4 ,when ,odysseus has been so long lost to his friends they suspect that the gods have made him invisible 7,od4 i1 #bce ff472 they do not regard him as dead but the ,harpies have carried him away1 and he is consequently withdrawn from all human ken 7,od4 i1 #bda f42 xiv1 #cga74 ,penelope1 in her grief1 prays either for swift death through the arrows of ,artemis1 or that a storm wind may lift her up and carry her away on dark pathways to the mouths of ,okeanos1 that is1 to the entrance of the ,land of the ,dead 7,od4 xx1 #fa-e2 #gi ff474#db ,to explain her wish she recalls a fairy tale of the kind that must often have been told in the women's quarters2 how the daughters of ,pandareos1 after the violent death of their parents1 were brought up to lovely maidenhood by ,aphrodite and provided by ,hera1 ,artemis1 and ,athene with all kinds of gifts and #eg accomplishments2 till one day when ,aphrodite had gone to ,olympos to ask ,zeus to make a match for them1 the ,harpies came and carried them off and made them the hand-maidens of the hated ,erinyes4#eb ,this folk-tale reveals more clearly than is usual with the generally cultured ,homeric narrative the popular belief that men might be carried off permanently from the land of the living1 and1 without seeing death1 live on in another dwelling-place4 ,for the daughters of ,pandareos are carried away alive--to the ,kingdom of the ,dead1 it is true1 for that is where they must go if they become the servants of the ,erinyes1 the spirits of the underworld4#fb ,that is where ,penelope wishes to be carried off1 and without dying first--away from the land of the living which has become intolerable for her4 ,such a translation is accomplished by means of the ,harpies or the ,stormwind1 which is the same thing1 since the ,harpies are nothing else but wind-deities of a peculiarly sinister kind4 ,they may be compared to the ,devil's ,bride or the ,whirlwind's ,bride of ,german folk-tales1 who rides in the whirlwind and also carries off men with her4#gb ,the ,harpies and what we are here told of them1 belong to the vulgar mythology which so seldom finds any expression in ,homer2 a popular folk-lore that could tell of many things between heaven and earth of which the ,homeric grand style takes little notice4 ,in ,homer the ,harpies never act on their own authority2 only as the servants of the gods or of a single god do they transport mortals where no word of man1 no human power1 can reach4#hb ,the prophesied removal of ,menelaos to the ,elysian fields at the end of the world is only another example of such a translation by the will and the might of the gods4 ,even the fact that prolonged habitation in that happy land1 inaccessible to other men1 is promised to him1 does not differentiate the fate of ,menelaos from that of the daughters of ,pandareos1 or from that which ,penelope wishes for herself4 ,for ,menelaos1 however1 immortal life is promised not in ,hades1 or even at its entrance1 but in a special country of the blest1 as though in a new kingdom of the gods4 ,he is to become a god2 for since to the ,homeric poets god and immortal are interchangeable terms1 a man who is granted immortality 7that is1 whose psyche is never separated from his visible self7 becomes for them a god4 ,it is also a ,homeric belief that gods can raise mortals to their own realm1 to immortality4 ,kalypso wishes to make ,odysseus immortal and ageless for all time1 that he may remain for ever by her side 7,od4 v1 #ace f42 #bji f42 xxiii1 #cce f471 #eh that is to say1 make him a god like herself4 ,the immortality of the gods is conditioned by the eating of the magic food ambrosia and nectar2#ib man1 too1 by eating continually the food of the gods1 becomes an immortal god4 ,what ,odysseus in his longing for the earthly home1 to which he is drawn by loyalty and duty1 rejects1 has been attained by other mortals4 ,the ,homeric poems can tell of more than one mortal promoted to immortal life4 ,as he is struggling in the stormy sea rescue comes to ,odysseus in the person of ,ino ,leukothea1 once the daughter of ,kadmos1 who had formerly been a mortal woman1 but now in the waves of the sea shares in the honour of the gods 7,od4 v1 #ccc ff474#ajb ,did some god of the sea bear her away and imprison her for ever in his own element8 ,the belief existed that a god might descend from heaven even upon an earthly maiden and carry her off for ever as his spouse 7,od4 vi1 #bhj f474#aab ,ganymede1 the most beautiful of mortals1 had been carried away by the gods to ,olympos to dwell among immortals1 as the cup-bearer of ,zeus 7,il4 xx1 #bcb ff474#abb ,he was a scion of the old ,trojan royal house1 to which ,tithonos also belonged1 whom both the ,iliad and the ,odyssey already know as the husband of ,eos2 from his side the goddess arose every morning to bring the light of day to gods and men4#acb ,it appears that she had translated her beloved not to ,olympos but to the distant dwelling-place by the ,river ,okeanos from which she sets out in the morning4#adb ,it was ,eos who had once borne off the beautiful ,orion1 and in spite of the jealousy of the other gods had enjoyed his love until ,artemis on ,ortygia had slain him with her gentle arrow 7,od4 v1 #abb ff474 ,the story may be derived from ancient star-myths1 which represented in the language of myth what is actually to be observed in the morning sky4 ,but in such myths the elements and celestial phenomena are thought of as living and animate like men4 ,and in the same way1 these star-spirits1 in accordance with the regular development of legend1 have long ago sunk1 for the ,homeric poet1 to the level of earthly youths and heroes4 ,if the goddess can raise ,orion into her own kingdom1 then1 according to the belief of the time 7which is all that matters to us here71 the same thing might happen to any mortal through the favour of the gods4 ,a simple imitation of the same legend in a purely human setting is the story of ,kleitos1 a youth of the family of the seer ,melampous1 whom ,eos has carried off for the sake of his beauty that he may dwell among the gods 7,od4 xv1 #bdi f474 #ei #b ,the translation1 then1 of ,menelaos1 while still alive1 to the ends of the earth to live there in perpetual blessedness is indeed a miracle1 but a miracle that finds its justification and precedent in the range of ,homeric belief4 ,the only thing new about it is that ,menelaos has a special dwelling-place assigned to him1 not in the land of the gods1 the proper realm of immortality1 nor as in the case of ,tithonos and as ,kalypso desired for ,odysseus1 in the company of a deity1 but in a separate place specially allotted to the translated hero1 the ,elysian fields4 ,nor does this appear to be the invention of the writer of these lines4 ,he refers so briefly to the ,land of the ,departed#aeb and its delights that we are forced to believe that he did not himself originate so enticing a vision4#afb ,he can only1 in the case of ,menelaos1 have added a fresh companion to the company of the blessed4 ,that ,rhadamanthys the ,just dwells there seems to be known to him from ancient tradition1 for he evidently only intends to recall the fact and does not think it necessary to justify this selection of the brother of ,minos4#agb ,it might even be supposed that the picture of such a wonderland had been invented and embellished by older poets simply for the benefit of ,rhadamanthys4 ,the only novelty is that this picture1 which has been fully adopted into the circle of ,homeric poetry1 now includes a hero of the ,trojan epic cycle among the number of those translated to that land of ever unclouded happiness4 ,the lines were inserted1 as has already been remarked1 at a later date1 into the prophecy of ,proteus1 and it is hard not to suppose that the whole idea lay far from the thoughts of previous ,homeric singers4 ,would the flower of the heroic chivalry1 including ,achilles himself1 have been doomed to that dim shadow-world in which we see them wandering in the ,nekyia of the ,odyssey1 if a way out into a life exempt from death had already revealed itself to imagination at the time when the ,epic gave the stamp of its approval to the stories which dealt with the fate of the greater number of the heroes8 ,because the poem of the ,trojan ,war and the adventures of the ,return from ,troy had not yet decided upon the fate of ,menelaos1 a later poet could speak of his translation to the--since discovered--,land of ,destiny4 ,it is highly probable that even at the time of the composition of the ,journey to ,hades of ,odysseus this conception--afterwards so important for the development of the ,greek belief in immortality--of a secluded resting-place of living and translated heroes had not yet been completely #fj formulated4 ,it fits easily into the framework of belief prevailing in the ,homeric poems1 but it is not necessarily required by that framework4 ,it is natural on this account to suppose that it entered the ,epic from without4 ,and1 remembering the ,babylonian story of ,hasisatra and the ,hebrew one of ,enoch1#ahb both of whom without suffering death were translated into the realm of immortal life--either to ,heaven or to the ,end of the ,rivers to the gods--we might be inclined to follow the fashion that prevails in some quarters nowadays1 and believe that these earliest ,greek translation legends were borrowed from ,semitic tradition4 ,little1 however1 would be gained by such a mechanical derivation4 ,here and in all such cases the main question remains still unanswered3 what were the reasons which led the ,greek mind to wish to borrow this particular idea at this particular time from abroad8 ,in the present instance at least1 nothing argues specially for the handing on of the belief in translation from one nation to another rather than for its independent origin in the different countries out of similar needs4 ,this new idea did not contradict the normal ,homeric beliefs about the soul but on the contrary presupposed them and supplemented them without incongruity4 ,it was also1 as we have seen1 based upon conceptions that were familiar and natural to ,greek thought4 ,there was1 indeed1 no need for any stimulus from without to produce from these materials the undoubtedly new and peculiarly attractive idea of which we receive the earliest intimation in the prophecy of ,proteus4 #c ,the importance of this new creation for the later development of ,greek belief makes it all the more necessary to be quite clear as to what exactly this novelty really was4 ,was it a ,paradise for the pious and the just8 ,a sort of ,greek ,valhalla for the bravest heroes8--or was it that a reconciliation and adjustment between virtue and happiness such as this life never knows had revealed itself to the eyes of hope in a ,land of ,promise8 ,nothing of the kind is warranted by these lines4 ,menelaos was never particularly remarkable for those virtues which the ,homeric age rated highest4#aib ,he is only to be transported to ,elysium because he has ,helen to wife and is therefore the son-in-law of ,zeus2 such is ,proteus' prophecy to him4 ,we are not told why ,rhadamanthys has reached the place of happiness2 nor do we learn it through the title by which he was referred to almost invariably by #fa later poets1 the ,just4 ,we may1 however1 remind ourselves that as brother of ,minos he was also a son of ,zeus4#bjb ,it was not virtue or merit that gave him a claim to blessedness after this life2 indeed1 of any such claim we never find the least trace4 ,just as the retention of the psyche in the body and the consequent avoidance of death can occur only as a miracle or by magic--that is1 as an exceptional case--so does translation into the ,land of ,destiny remain a privilege of a few special favourites of the gods4 ,no one could deduce from such cases any article of faith of universal application4 ,the nearest parallel to this miraculous preservation of life for a few individuals in a land of blessed repose is to be found in the equally miraculous preservation of consciousness in those three enemies of the gods in ,hades whom we hear of in the ,nekyia of the ,odyssey4 ,the ,penitents in ,erebos and the blessed in ,elysium correspond3 both represent exceptions which do not destroy the rule and do not affect the main outline of ,homeric belief4 ,in the first case1 as in the second1 the omnipotence of ,heaven has broken through the rule4 ,those1 however1 who owe to the special favour of the gods their escape from death and their translation to ,elysium are near relatives of the gods4 ,this seems to be the only reason for the favour shown to them4#bab ,if therefore any more general reason beyond the capricious good-will of some god is to account for the translation of these individuals it might perhaps be found in the belief that near relationship with the gods1 that is1 the very highest nobility of lineage1 could preserve a man from the descent into the common realm of hopeless nothingness after the separation of the psyche from the body4 ,in the same way the beliefs of many primitive peoples represent the ordinary man as departing to a joyless country of the dead 7if he is not annihilated altogether7 while the descendants of gods and kings1 or the aristocracy1 go to a land of unending happiness4#bbb ,such a fancy1 however1 is only dimly apparent in the promise made to ,menelaos2 nowhere is anything said of a general rule from which the individual case might be deduced4-- #d ,but the individuals who are admitted to an everlasting life in the ,elysian land at the end of the world are much too distantly removed from the habitations of the living for them to be credited with the power of influencing the world of men4#bcb ,they resemble the gods only in the enjoyment accorded to them of an unendingly conscious life4 ,of the omnipotence of #fb the gods they have not the smallest share#bdb any more than the dwellers in ,erebos1 from whose fate their own is otherwise so different4 ,we must not suppose1 therefore1 that the origin of the stories of the promotion of individual heroes above their companions and their translation into a distant dwelling-place1 is to be sought in any cultus offered to those individuals in their previous earthly dwelling-place4 ,every religious cult is the worship of something real and powerful2 no popular religion and no poet's fancy would have given the national heroes1 if they were to be regarded as powerful and worshipped accordingly1 such a distant and inaccessible home4 ,it was the free activity of the poetic fancy which created and embellished this last refuge of human aspiration upon the ,elysian plain4 ,the needs which this new creation was chiefly intended to satisfy were poetical and not religious4 ,the atmosphere of the younger of the two ,homeric epics already differs widely from that of its older companion1 the ,iliad1 with its heroic delight in the untiring manifestation of vital energy4 ,it is likely that the feelings of the 9999conquerors of a new home upon the ,asiatic coast may have differed considerably from those of the same people confirmed in undisturbed possession and enjoyment of their conquests4 ,it seems as if the ,odyssey reflected the temper and aspiration of these ,ionian city-dwellers of a later time4 ,a spirit of contentment and leisure seems to flow like an undercurrent through the whole poem1 and has made for itself a haven of rest in the midst of the busy action of the story4 ,when the poet's own feelings find their true expression they show us idyllic scenes of quiet enjoyment of daily life2 magnificent in the country of the ,phacians1 gay and more homely at the farm of ,eumaios2 pictures of quiet repose after the fights of the heroic past1 that have now faded into a mere pleasant memory1 such as we get in the house of ,nestor1 or in the ,palace of ,menelaos and the regained ,helen4 ,or1 again1 we have a description of nature in a mood of liberality and gentleness1 as upon the island of ,syri1 the home of ,eumaios' childhood1 upon which in ample possession of cattle1 wine and corn1 a people live free from necessity and pain1 till they arrive at a good old age when ,apollo and ,artemis with their gentlest shafts bring swift death to them 7,od4 xv1 #djc ff474 ,if you ask the poet where this fortunate island lies he will tell you that it lies over there beyond ,ortygi where the sun turns back4 ,but where is ,ortygi1#beb and who can point out the place where the sun begins his return journey far in the ,west8 ,the country of idyllic happiness lies indeed almost beyond #fc the limit of this world4 ,phoenician merchant-men who go everywhere may perhaps reach that land as well 7#dae ff471 and ,ionian seamen in this earliest period of ,greek colonization into which the composition of the ,odyssey reaches may well have hoped to find far out over the sea such propitious habitations of a new life4 ,in the same way the country and the life of the ,phacians seem like an ideal picture of an ,ionian state newly founded in a distant land far from the turmoil1 the restless competition1 and all the limitations of their familiar ,greek homes4 ,but this unclouded dream-picture1 bathed in purest light1 lies far away in a distant land all but inaccessible to man4 ,only by chance is a strange ship cast away on to that coast1 and at once the magic ships of the ,phacians carry back the stranger through night and cloud to his own home again4 ,true1 there is no reason to see in the ,phacians a sort of ferry-people of the dead1 neighbours of the ,elysian fields4 ,still1 the poetic fancy which invented the country of the ,phacians is not unrelated to that which gave rise to the idea of an ,elysian plain beyond the bounds of the inhabited world4 ,given the idea that a life of untroubled bliss can only be had in the remotest confines of the earth1 jealously guarded from all intrusion1 only one more step remains to be taken before men come to believe that such bliss is really only to be found where neither accident nor purpose can ever bring men1 more remote even than the ,phacians1 than the country of the thiopians1 the beloved of the gods1 or than the ,abioi of the ,north1 already known to the ,iliad4 ,it must lie beyond the bounds of real life4 ,such idyllic longings have given rise to the picture of ,elysium4 ,the happiness of those who there enjoy everlasting life seemed to be fully safeguarded only if their place of abode were removed for ever beyond the range of all exploration1 out of reach of all future discovery4 ,this happiness is imagined as a condition of perfect bliss under the most benignant sky2 easy and untroubled says the poet1 is the life of men there1 in this resembling the life of the gods1 but at the same time without aspiration and without activity4 ,it is doubtful whether the poet of the ,iliad would have considered such a future worthy of his heroes1 or given the name of happiness to such felicity as this4 #e ,we were obliged to assume that the poet who inserted these inimitably smooth1 melodious verses in the ,odyssey was not the first inventor or discoverer of the ,elysian paradise beyond #fd the realm of mortality4 ,but though he followed in the footsteps of others1 when he introduced into the ,homeric poem a reference to this new belief1 he was giving this idea for the first time an enduring place in ,greek imagination4 ,other poems might disappear1 but anything that appeared in the ,iliad or the ,odyssey was assured of perpetual remembrance4 ,the imagination of ,greek poets or ,greek people never gave up the alluring fancy of a distant land of blessedness into which individual mortals might by the favour of the gods be translated4 ,even the scanty notices which have come down to us of the contents of the heroic poems that led up to1 continued1 or connected the two ,homeric ,epics and linked them up with the whole cycle of ,theban and ,trojan legend enable us to see how this post-,homeric poetry took pleasure in the recital of still further examples of translation4 ,the ,kypria first described how the army of the ,achans for the second time encamped in ,aulis1 was detained by adverse winds sent by ,artemis2 and how ,agamemnon on the advice of ,kalchas would have sacrificed his own daughter ,iphigeneia to the goddess4 ,artemis1 however1 snatched away the maiden and transported her to the land of the ,taurians1 and there made her immortal4#bfb ,the ,aithiopis1 a continuation of the ,iliad1 tells of the help brought to the ,trojans by ,penthesileia and her ,amazons1 and after her death by ,memnon the thiopian prince1 an imaginary representative of the eastern monarchies of inner ,asia4 ,antilochos1 the new favourite of ,achilles1 falls in the war1 but ,achilles slays ,memnon himself4 ,thereupon ,eos the mother of ,memnon 7and known as such already to the ,odyssey7 obtains the permission of ,zeus to give immortality to her son4#bgb ,it may be supposed that the poet described what we see so often represented upon ,greek vases3 the mother bearing through the air the dead body of her son4 ,according to the story told in the ,iliad1 ,apollo1 with the help of ,sleep and ,death1 the twin brothers1 bore off the body of ,sarpedon1 the son of ,zeus1 to his ,lycian home after he had been slain by ,achilles1 merely in order that he might be buried in his own country4 ,but the poet of the ,aithiopis has tried to outdo the story in the ,iliad in impressiveness 7for it was evidently his model71#bhb and has made ,eos1 with the permission of ,zeus1 not merely carry off the dead to his far-off home in the ,east1 but there awaken him to immortal life4 ,soon after the death of ,memnon fate overtakes ,achilles himself4 ,when his body1 rescued by his friends after much hard fighting1 is laid upon its bier1 ,thetis1 his mother1 with #fe the ,muses and the other sea-goddesses come and sing the funeral dirge4 ,of this we are told in the last book of the ,odyssey 7xxiv1 #dg ff47 which relates further how his body was burnt1 his bones gathered together and entombed under a mound1 and the psyche of ,achilles departed to the ,house of ,hades2 the whole story being told to him in the underworld by the psyche of ,agamemnon4 ,but the author of the ,aithiopis--always remarkable for his bold innovations in the traditional material--here ventures upon an important new touch4 ,from the funeral pyre1 he tells us1 ,thetis carried off the body of her son and brought him to ,leuke4#bib ,that she restored him to life again there and made him immortal the one meagre extract which accident has preserved to us does not say4 ,but there can be no question that that is what the poet narrated--all later accounts conclude the story in this way4 ,the parallel is clear3 the two opponents1 ,achilles and ,memnon1 are both set free from the fate of mortals by their goddess-mothers4 ,in bodies once more restored to life they continue to live1 not among men1 nor yet among the gods1 but in a distant wonderland--,memnon in the east1 ,achilles in the ,white ,island4 ,the poet himself can hardly have imagined ,achilles' ,island to have been in the ,euxine ,sea1 where1 however1 later ,greek sailors located this purely mythical spot4 ,the translation of ,menelaos is still more closely paralleled by the story told in the ,telegoneia1 which was the final and the latest-written of the ,cyclic poems1 of the fate which attended the family of ,odysseus4 ,telegonos1 the son of ,odysseus and ,kirke1 slays his father unwittingly2 when he discovers his mistake he brings the body of ,odysseus with ,penelope and 9999,telemachos to his mother1 ,kirke1 who makes them immortal2 and there they dwell now 7in the ,isle ,aiaia1 far away over the sea1 we must suppose--,penelope as the wife of ,telegonos1 and ,kirke with ,telemachos4#cjb #f ,it is natural to feel surprise that in none of these stories is there any mention of translation to a common meeting-place of the ,elect1 such as the ,elysian plain seemed to be4 ,we must on that account be content to leave unanswered the question to what precise extent these lines of the ,odyssey which describe the translation of ,menelaos to ,elysium may have influenced the development of translation stories in the post-,homeric ,epics4 ,the influence must clearly have been #ff considerable4#cab ,the stories of the translation of individual heroes to a solitary after-life in secluded abodes of immortality show1 at any rate1 the same direction of fancy as that which produced the fields of ,elysium4 ,no longer does ,eos1 after she has snatched him from ,hades1 raise her son to be among the gods as once she had raised ,kleitos and others of her favourites4 ,memnon enters upon a peculiar state of being that differentiates him from the rest of mankind as much as from the gods4 ,the same applies to ,achilles and the other translated heroes4 ,thus did poetry increase the number of those who belonged to this middle realm2 who1 born in 9999mortality have1 outside the realms of ,olympos1 achieved immortality4 ,it is still only favoured individuals who enter this kingdom2 it is still poetical aspiration1 giving free rein to its creative instinct1 that continues to transport an ever-increasing number of the bright figures of ,legend into the illumination of everlasting life4 ,religious worship can have had no more influence in the development of these stories than it had in the narrative of the translation of ,menelaos4 ,achilles1 for example1 may in later times have had a cult paid to him on an island at the mouth of the ,danube1 supposed to be ,leuke4 ,but the cult was the result and not the motive or the cause of the story4 ,iphigeneia was certainly the epithet of a ,moon-goddess2 but the poet who told of the translation of her namesake1 the daughter of ,agamemnon1 had no suspicion of the latter's identity with a goddess--otherwise he would never have regarded her as ,agamemnon's daughter4 ,nor1 we may be fairly certain1 can it have been an accidental meeting with the cult of the goddess ,iphigeneia1 which induced him to invent an immortality iure postlimini for his mortal ,iphigeneia1 by the machinery of translation4 ,both for the poet and his contemporaries the importance and the essence of his narrative--whether free invention or a reconstruction out of older material--lay in the fact that it told of the raising of a mortal maiden1 the daughter of mortal parents1 to immortal life1 and not to religious veneration which could not have made itself very apparent to the maiden relegated to the distant ,tauric country4 ,the busy expansion of the legendary material went on in epics that finally lost themselves in genealogical poems4 ,to what extent it may have made use of the motif of translation or transfiguration we can no longer accurately judge4 ,the materials at our disposal are quite insufficient to warrant any conclusion4 ,when such a misty figure as ,telegonos is deemed worthy of immortality1 it may be supposed that in the mind #fg of the poet all the heroes of ,epic tradition had come to be possessed of a virtual claim to a share in this mode of continued existence in a life after death4 ,certainly the more important among them could not be left out--those at least of whose end the ,homeric poems themselves had not already given a different version4 ,the poem of the ,return of the ,heroes from ,troy may especially have given scope for many translation stories4#cbb ,we may1 for example1 ask whether ,diomedes1 at least1 whose immortality is often vouched for by later mythology1 was not already added to the number of the immortals in the epics of the ,heroic cycle4 ,an ,attic folk-song of the fifth century can speak with assurance of ,diomedes as not having died but as living in the ,islands of the ,blest4 ,thus a far greater company of the ,heroes of the ,trojan ,war was thought of by the poetry of ,homeric tradition as gathered together in ,isles of the ,blest1 far out to sea1 than we should guess from the summaries of the post-,homeric ,epics which accident has preserved to us4 ,this conclusion must be drawn from the lines of a ,hesiodic poem which give us some remarkable information about the oldest ,greek forms of the ,cult of the ,souls and belief in immortality1 and the lines1 therefore1 must be subjected to a closer examination4 ,,ii ,the ,hesiodic poem known as the ,works and ,days consists of a number of independent pieces of didactic or narrative interest loosely strung together4 ,in it1 not far from the beginning1 comes the story of the ,five ,ages of ,men4 ,as regards its subject-matter1 the train of thought which unites this section to the passages which precede and follow it is hardly discoverable2 in form it is quite disconnected4 ,in the beginning we are there told the gods of ,olympos created a ,golden race whose members lived like the gods1 without care1 sickness or decrepitude1 and in enjoyment of rich possessions4 ,after their death1 which came upon them like sleep to tired men1 they became1 by the will of ,zeus1 ,daimones and ,guardians of mankind4 ,they were followed by a ,silver race1 far inferior to the first1 and unlike them in body as in mind4 ,the men of this race had a long childhood1 lasting a hundred years1 followed by a short youth1 during which their wantonness and pride in their dealings with each other and with the gods brought them much sorrow4 ,because they refused the honours due to the gods ,zeus destroyed them and they are now ,daimones of the ,underworld1 honoured #fh but inferior to the ,daimones of the ,golden ,age4 ,zeus then created a third race1 this time of ,bronze--hard-hearted and of great strength2 war was their delight1 and being destroyed by their own hands they went down unhonoured to the ,house of ,hades4 ,thereupon ,zeus made a fourth race that was juster and better1 the race of ,heroes1 who were called ,demigods4 ,they fought before ,thebes and ,troy and some of them died1 while others ,zeus sent to dwell at the ends of the world on the ,islands of the ,blest by the river ,okeanos1 where the ,earth brings them her fruits three times in the year4 ,would that ,i did not belong to the fifth ,age2 would that ,i had died earlier or been born hereafter1 says the poet1 since now is the ,iron ,age1 when toil and grief never leave men1 when there is enmity of all against all and force conquers right1 and ,envy1 evil-tongued1 delighting in wickedness1 fierce-eyed1 is over everything4 ,now1 ,shame and the goddess of retribution1 ,nemesis1 depart from men and go to the gods2 every misfortune is left behind for man1 and there is no defence against evil4 ,the author here lays before us the results of gloomy reflection upon the origin and growth of evil in the world of men4 ,he sees the steps of mankind's degeneration from the height of godlike happiness to the extremes of misery and wickedness4 ,he is following popular conceptions4 ,it is natural to every race of men to lay the scene of earthly perfection in the past1 so long1 at least1 as man gets his information about that past not from distinct historical memory1 but from the picturesque stories and beautiful dreams of the poets which encourage the natural tendency of fancy to retain only the more attractive features of the past in the memory4 ,the folk-lore of many lands can tell of a ,golden ,age and how mankind gradually fell from that high estate2 and it is not at all surprising if fanciful speculation starting from the same point and travelling along the same road has reached the same conclusion in the case of more than one people without the aid of any historical connexion4 ,we have a number of expressions of the idea of man's gradual degeneration through several ,ages which present the most striking similarities among themselves and with the ,hesiodic picture of the five ,ages of ,men4 ,even ,homer is sometimes overcome by the mood2 it lies1 for instance1 at the root of such idealizations of the past as are implied when in his description of the heroic life he thinks of men as they now are and how few sons are equal to their fathers in virtue2 worse1 most of them2 few1 indeed1 are the men who are better than their fathers #fi 7,od4 ii1 #bgf f474 ,but the epic poet keeps himself and his fancy on the heights of the heroic ,past2 only occasionally1 and in passing1 his glance falls upon the commonplace level of real life4 ,but the poet of the ,works and ,days has all his thoughts fixed upon the level plain of real and contemporary life2 the glance which he occasionally casts upon the heights of the storied past is all the more bitter on that account4 ,what he has to say of the first condition of mankind and the gradual process of deterioration is given1 not as an abstract exposition of what in the necessary course of things must have occurred1 but rather as a traditional account of what had actually happened--in fact1 as history4 ,in this light he himself must certainly have regarded it1 though1 apart from a few vague memories1 no historical tradition is contained in what he says of the nature and deeds of the earlier generations of mankind4 ,his story remains an imaginary picture4 ,and for this reason the development1 as he presents it1 takes a logically defined and regulated course1 based on the idea of a gradual deterioration4 ,the uneventful happiness of the first race of men who know neither virtue nor vice is followed by a second race1 which after a prolonged minority displays pride and contempt of the gods4 ,in the third1 or brazen age1 active wickedness breaks out1 with war and murder4 ,the last age1 at the beginning of which the poet himself seems to stand1 marks the breakdown of all moral restraint4 ,the fourth race of men1 to which the heroes of the ,theban and ,trojan wars belong1 is alone among all the others in not being named and ranked after a metal4 ,it is an alien in the evolutionary process4 ,the downward course is checked during the fourth age1 and yet in the fifth it goes on again as if it had never been interrupted4 ,it is not apparent why that course should have been interrupted4 ,most of the commentators have recognized in the story of the fourth age a fragment of different material1 originally foreign to the poem of the ,ages of ,men and added deliberately by ,hesiod to this poem1 which he may have taken over in its essential features from older poets4 ,but if we adopt this view we have to ask what can have tempted the poet to such serious disturbance and dislocation of the orderly succession of the original speculative poem4 ,it will not be enough to say that the poet1 brought up in the ,homeric tradition1 found it impossible to pass over1 in a description of the earlier ages of men1 the figures of the heroic poetry which1 thanks to the power of song1 had acquired in the imagination of the ,greeks more reality than the plainest manifestations of actual life4 ,nor #gj is it likely that1 having in his grim description of the ,bronze race introduced a darker picture of the ,heroic age1 drawn from a point of view different from that of the courtly ,epos1 he wished to set by its side this bright vision of the same age as he saw it in his own mind4 ,if the picture of the ,bronze race does really refer to the ,heroic age1#ccb giving its reverse side1 so to speak1 ,hesiod never seems to have noticed the fact4 ,he must have had stronger grounds than these for the introduction of his narrative4 ,he cannot have failed to perceive that he was breaking the continuity of moral deterioration by his introduction of the ,heroic race4 ,it follows that he must have had some aim1 other than that of the description of the moral deterioration of men1 which he imagined himself to be serving by the introduction of this new section4 ,this other purpose will become plain if we inquire what it is that really interests the poet in the ,heroic race4 ,it is not their higher morality--that only interrupted the series of continually worsening generations4 ,nor would he in that case have dismissed the subject with a few words which barely suffice to connect this section with the theme of moral development4 ,further1 it is not the fights and great deeds done at ,thebes or ,troy that interest him for he says nothing of their greatness1 and at once declares that the cruel war and the dread fury of battle destroyed the ,heroes4 ,this1 again1 does not discriminate between the ,heroes and the men of the ,bronze age who also1 being destroyed by their own deeds1 had to go down to ,hades4 ,what distinguishes the ,heroic age from the others is the way in which some of the ,heroes depart from this life without dying4 ,this is the point that interests the poet1 and this it must have been that chiefly induced him to bring in here his account of the fourth race of men4 ,he combines clearly enough with his main purpose of describing the advancing moral decline of man1 a secondary aim--that of telling what happened after death to the representatives of each successive race4 ,in introducing the ,heroic race of men this secondary aim becomes the chief one1 and justifies what would otherwise have been merely an intrusive episode4 ,it is this aim1 too1 which gives the ,hesiodic narrative its importance for our present inquiry4 #b ,the men of the ,golden ,age1 after sleep has overcome them and they have died and been laid in the earth1 become by the will of ,zeus ,daimones--,daimones upon earth1 watchers of men1 wandering over all the earth1 veiled in clouds1 #ga observing justice and injustice1#cdb dispensing riches like kings4 ,these men of the earliest times have then become effective realities4 ,they are not spirits confined to an inaccessible region beyond this world1 but powers acting and working amongst men4 ,in this exalted state ,hesiod calls them ,daimones1 and thus describes them by a name which is otherwise applied by him as well as by ,homer only to the immortal gods4 ,the name so employed is not to be understood as implying a separate class of immortals1 an intermediate class of beings between gods and men1 as later speculation used the word4#ceb ,these later beings of an intermediate class were thought of as possessing an originally immortal nature like the gods1 and as dwelling in an intermediate region of their own4 ,hesiod's ,daimones1 on the contrary1 have once been men and have only after their death become immortals invisibly#cfb roaming the earth4 ,when they are given the name ,daimones nothing more is implied than that they now share the invisible might and unending life of the gods1 and to that extent may be called gods--with as much right as ,ino ,leukothea1 for instance1 who1 according to ,homer1 became a goddess after being a mortal2 or as ,phathon1 who1 according to the ,hesiodic ,theogony1 was raised by ,aphrodite from the world of mortality and is now called a godlike ,daimon 7,th41 #iia74 ,on the other hand1 these immortals who were once men are clearly distinguished from the everlasting gods1 who have their ,olympian dwellings1 by being called ,daimones who rule upon earth4#cgb ,and though they are given the name1 familiar to everybody from ,homer1 of ,daimones1 i4e4 gods1 they1 nevertheless1 form a class of beings which is entirely unknown to ,homer4 ,homer knows of certain individual men who are raised or translated1 body and soul together1 to undying life4 ,the later ,epos can tell of certain also who1 like ,memnon or ,achilles1 receive a new life after their death and now live on in undivided unity of body and soul4 ,but that the soul outside ,erebos could carry on a conscious life of its own and influence living men--of this there is no mention in ,homer4 ,yet this is exactly what has happened according to the ,hesiodic poem4 ,the men of the ,golden ,age have died and now live on divided from their bodies1 invisible and godlike1 and therefore called gods4 ,just as in ,homer1 the gods themselves assume manifold shapes and visit the cities of men1 observing the good and evil deeds of men1#chb so also do the souls of the dead in ,hesiod4 ,for the beings who here1 after their separation from the body1 have become ,daimones1 are ,souls--that is to say1 beings who after their #gb death have entered in any case upon a higher existence than was theirs while they were united to the body4 ,this1 however1 is an idea that we never meet with in the ,homeric poems4 ,and yet it is quite unthinkable that this remarkable conception is the independent and passing invention of the ,boeotian poet4 ,he comes back to it again later on in the course of his poem4 ,thirty thousand1 that is1 innumerable immortal ,watchers over mortal men wander invisibly in the service of ,zeus over the earth1 taking note of right and wrong 7,op41 #beb ff474 ,the conception is important to him for ethical reasons2 if he is to make use of it in his argument he must not have invented it himself4 ,and1 in fact1 nothing that belongs to the sphere of religious belief and cultus1 or even the lower levels of superstition1 has been invented by this earnest-minded poet4 ,the ,boeotian school of poetry to which he belonged was far removed from1 and indeed1 hostile to the free inventiveness and roaming fancy with which the ,homeric school 4 4 4 know how to put forward many lies and make them seem like truth 7,th41 #bg74 ,in pursuance of their purpose not simply to please but always in some sense to teach1 the ,boeotian poets never innovate in the region of the purely mythical1 but simply order or piece together1 or merely register what they find in the tradition4 ,in religion especially invention lies farthest from their minds1 though they do not by any means deny themselves the right of independent speculation about the traditional4 ,thus1 what ,hesiod tells us about the men of a previous age1 whose souls after death become ,daimones1 came to him from tradition4 ,it might still be objected that this tradition while being older than ,hesiod may1 nevertheless1 be more recent than ,homer1 and be the result of post-,homeric speculation4 ,it is unnecessary to develop the reasons which make such a view untenable2 the course of our inquiry up to the present has made it possible for us to maintain decidedly that in what ,hesiod here says we have a fragment of primitive belief reaching back far beyond ,homer and surviving in the secluded ,boeotian countryside4 ,we have found even in the poems of ,homer vestiges of a cult of the dead sufficient to make us believe that once in a distant past the ,greeks resembled the majority of other nations and believed in the continued1 conscious existence of the psyche after its separation from the body and in its powerful influence upon the world of men4 ,we found1 too1 that in accordance with this belief1 religious honours of various sorts were paid to the disembodied souls4 ,in ,hesiod's narrative we simply have documentary confirmation of #gc what could only be with difficulty extracted from the study of ,homer4 ,here we encounter the still living belief in the elevation of the soul after death to a higher life4 ,they are the souls1 it must be noted1 of a race of men long since disappeared1 about whom this belief is held4 ,the belief in their godlike after-life must therefore be long-standing1 and the worship of these souls as powerful beings still continues4 ,for when it is said of the souls of the second race these also receive worship#cib 7,op41 #adb71 it is distinctly implied that the ,daimones of the first or ,golden generation a fortiori received worship4 ,the men of the ,silver generation1 on account of their refusal to pay due honour to the ,olympians1 are hidden by ,zeus under the earth1 and are now called mortal ,blessed ,ones that live below the earth1 second in rank1 yet worship is paid to them also 7#ada-b74 ,thus1 the poet knows of the souls of men who likewise belonged to the distant past1 whose home is in the bowels of the earth1 who receive religious honour and who must therefore have been conceived as powerful4 ,the poet has not specified the nature of their influence upon the upper world4 ,it is true that he does not distinctly call the spirits of this second generation good1 as he had done the first 7#abb71 and he makes them spring from the less perfect ,silver age and seems to have given them inferior rank4 ,but it does not follow that he here anticipated later speculation and thought of the second generation as a class of wicked demons whose nature it is to work evil4#djb ,only to the ,olympians do they seem to stand in a rather more distant relationship--almost one of hostility4 ,they had before paid the gods none of their pious dues1 and so now they are not called1 like the souls of the first race1 ,daimones appointed by ,zeus to be ,watchers of men4 ,the poet refers to them with a remarkable expression1 mortal ,blessed ,ones1 that is1 mortal gods4 ,this very singular denomination1 the two parts of which really cancel one another1 points to a certain embarrassment felt by the poet in making use of an expression taken from the ,homeric vocabulary 7to which the poet felt himself confined7 to designate clearly and effectively a class of beings that was unknown to ,homer4#dab ,the disembodied souls of the first race he had simply called ,daimones4 ,but this name1 common as it was both to the race of those who from mortality had achieved immortality and to the immortal gods1 left the essential difference between the two classes of immortal beings unexpressed4 ,for that very reason the name was never employed in ,hesiod's fashion by later ages1#dbb who always #gd called such as1 not having been born immortal1 had achieved immortality1 by the name of ,heroes4 ,hesiod1 who could not use the word in this sense1 described them by the bold oxymoron3 mortal ,blessed ,ones1 human gods4 ,as immortal spirits they resembled the gods in their new state of being4 ,but their nature was still mortal1 and hence their bodies had to die1 and this constituted their difference from the everlasting gods4#dcb ,the name ,daimones then does not appear to involve any essential distinction between the spirits of the men of the ,silver generation and the ,daimones of the ,golden ,age4 ,only the place where the two classes of spirits have their dwelling is different--the ,daimones of the ,silver race live in the depths of the earth4 ,the expression of the underworld1 used of them1 is a vague one1 and only suffices to differentiate them from the spirits of the upper world who were derived from the first race4 ,still1 the abode of the souls of the ,silver ,age is in any case not thought of as being the distant meeting-place of the unconscious1 vegetating shadow-souls--the ,house of ,hades2 the phantoms that hover about that place could not have been called ,daimones or mortal gods1 nor do they receive any kind of worship after their death4 #c ,the ,silver ,age1 then1 belongs to a long-since vanished past4#ddb ,the stalwarts of the ,bronze ,age1 we are told1 destroyed by their deeds1 went down into the gloomy home of the dreadful ,hades1 nameless4 ,black ,death seized them1 for all their violence1 and they left the light of the sun4 ,except for the addition of the adjective nameless one might1 indeed1 suppose that this was a description of the fate of the souls of the ,homeric heroes4 ,perhaps1 however1 the word#deb only means that no honourable and distinctive title1 such as belonged to the souls of the first and second as well as to the fourth race1 was attached to those who had gone down into the shadow-world of annihilation and become as nothing4 ,there follows the divine race of ,heroes who were called the ,demigods4 ,the wars at ,thebes and ,troy destroyed these4 ,part were enfolded in the destiny of ,death2 others received life and a home far from men at the hand of ,zeus ,kronides1 who gave them a dwelling-place at the ends of the world4 ,there they live1 free from care1 in the ,islands of the ,blest1 by the deep-flowing ,okeanos2 favoured ,heroes1 for whom the ,earth1 of her own accord1 brings forth her sweet fruits three times a year4 #ge ,here1 at last1 for the first time we have reached a clearly definable period of legendary history4 ,the poet means to speak of the ,heroes whose adventures were narrated in the ,thebais1 the ,iliad and kindred poems4 ,what we notice here specially is how little the ,greeks yet knew of their history4 ,immediately after the disappearance of the ,heroes the poet begins the age in which he himself must live4 ,where the realm of poetry ends1 there is an end of all further tradition2 there follows a blank1 and to all appearances the present age immediately begins4 ,that explains why the ,heroic ,age is the last before the fifth1 to which the poet himself belongs1 and why it does not1 for example1 precede the 7undated7 ,bronze ,age4 ,it connects itself conveniently with the ,bronze ,age also in what is related of the fate suffered by a part of its representatives1 for the subject which here particularly interests the poet is the fate of the departed4 ,some of the fallen ,heroes simply die--that is to say 7there can be no doubt of it7 they enter the realm of ,hades like the members of the ,bronze race or the ,heroes of the ,iliad4 ,but when others are distinguished from those whom ,death took in that they reach the ,islands of the ,blest1 it is impossible not to suppose that these last have not suffered death1 that is1 the separation of the ,psyche from the visible ,self1 but have been carried away alive in the flesh4 ,the poet is thinking of such cases as those we have met with in the ,odyssean narrative of ,menelaos1 or1 in the ,telegoneia1 of ,penelope1 ,telemachos and ,telegonos4 ,these few exceptional instances could hardly have made such a deep impression on him that he felt himself bound on their behalf to erect a special class of the ,translated to be set over against those who simply died4 ,there can be no doubt that he had many more examples before him of this same mysterious mode of separation from the world of men that did not involve death4 ,we have already seen how the lines in the ,odyssey in which the translation of ,menelaos is foreshadowed1 point back to other and earlier poems of the same kind4 ,further1 the references to the subject which we found in the remains of the ,cyclic ,epics make it easy to suppose that later ,heroic poetry had been continually widening the circle of those who enjoyed translation and illumination4 ,only from such a poetical source can ,hesiod have derived his conception of a common meeting-place where the ,translated enjoy for ever their untroubled existence4 ,he calls that place the ,islands of the ,blest2 and these lie far removed from the world of men1 in the ,ocean1 on the confines of the earth1 just where the ,odyssey puts the ,elysian #gf plain1 another meeting-place of the still-living ,translated1 or rather the same under a different name4 ,its name does not oblige us to regard the ,elysian plain as an island1 but neither does it exclude that assumption4 ,homer never expressly calls the land of the ,phacians an island1#dfb but the imagination of most readers will picture ,scheri as such1 and so did the ,greeks perhaps already at the time of the ,hesiodic school of poets4 ,in the same way a poet may have thought of the ,land of ,destiny that receives passing mention in ,homer as an island1 or group of islands2 only an island surrounded and cut off by the sea can give the full impression of a distant asylum far from the world1 inaccessible to all save those specially called thither4 ,and accordingly the mythology of many peoples1 especially those who live by the sea1 has made a distant island the dwelling-place of the souls of the departed4 ,complete isolation is the essential feature of the whole idea of translation1 as ,hesiod clearly shows4 ,a later poet has added a line--which does not quite fit into its place--to make this isolation even more marked4#dgb ,according to it1 these ,blessed ,ones live not only far from men 7#afg71 but also 7#afi7 far from the immortals1 and are ruled over by ,kronos4 ,the writer of this line follows a beautiful legend1 later1 however1 than ,hesiod1 in which ,zeus released the aged ,kronos1 together with the other ,titans1#dhb from ,tartaros1 so that the old king of the gods1 under whose rule the ,golden ,age had once prevailed with peace and happiness upon earth1 now wields the sceptre of another ,golden ,age over the ,blessed in ,elysium1 himself a figure of peaceful contemplation dwelling far away from the stormy world1 from the throne of which he has been ousted by ,zeus4 ,hesiod himself has provoked this transference of ,kronos from the ,golden ,age to the land of the ,translated2 for in the few lines that he devotes to the description of the life of the ,blessed a reminiscence of the picture of the ,golden ,age's untroubled existence is clearly discernible4 ,both pictures1 the one of a childhood's paradise in the past1 the other of unclouded happiness reserved in the future for the elect1 are closely related2 it is difficult to say which of them has influenced the other#dib since the colours must have been the same in any case--the purely idyllic having an inevitable uniformity of its own4 #d ,hesiod says nothing of any influence upon this world exerted by the souls of the ,translated in the ,islands of the ,blest1 such as is attributed to the ,daimones of the ,golden #gg race1 nor of any religious worship1 which would be implied by such influence if it existed1 such as the underworld spirits of the ,silver ,age receive4 ,all relations with this world are broken off1 for any influence from this side would completely contradict the whole conception of these blessed departed4 ,hesiod faithfully sets down the conception of the ,translated exactly as poetic fancy1 without any interference from religious cultus1 or the folk-belief founded on it1 had instinctively shaped it4 ,supposing1 then1 that he follows ,homeric and post-,homeric poetic tradition in this particular1 whence did he derive his ideas about the ,daimones and spirits of the ,golden and ,silver ,ages8 ,he did not and could not have got these from ,homeric or semi-,homeric sources1 for they 7unlike the idea of ,translation7 do not simply expand1 but actually contradict ,homeric beliefs about the soul4 ,to this question we may answer with certainty2 he derived them from cultus4 ,there survived1 in spite of ,homer1 at least in central ,greece where the ,hesiodic poetry had its home1 a religious worship paid to the souls of certain departed classes of men2 and this cultus preserved alive1 at least as a vague tradition1 a belief which ,homer had obscured and dispossessed4 ,it only reached the ,boeotian poet1 whose own conceptions spring entirely from the soil of ,homeric belief1 as from a far distance4 ,already in the days of the ,bronze race1 he tells us1 the souls of the dead were swallowed up in the dread ,house of ,hades1 and this 7with a few miraculous exceptions7 applies to the ,heroic race as well4 ,and for the poet1 standing as he does1 at the opening of the ,iron ,age1 to which he himself belongs1 nothing remains but dissolution in the nothingness of ,erebos4 ,that such is his view is proved by his silence about the fate after death of his generation--a silence that is all the more oppressive because the grim picture that he gives of the misery and ever-increasing depravity of real and contemporary life might seem to require a brighter and more hopeful picture of future compensation1 if only to balance it and make it endurable4 ,but he is silent about all such future compensation2 he has no such hope to offer4 ,though in another part of the same poem ,hope alone of all the blessings of an earlier and better age still remains among men1 such ,hope no longer illuminates the next world1 at any rate1 with its beams4 ,the poet1 more deeply distressed by the common realities of life1 can by no means dispense so easily as the singers of the epic tradition enclosed in the magic circle of their poetry1 with such hopes of the future4 ,he can draw comfort only from what poetry #gh or religious myth tell him of the far distant past4 ,it never enters his head to believe that the miracle of the translation of living men could transcend the limits of the ,heroic ,age and repeat itself in the common and prosaic present day4 ,and the time when1 according to a law of nature no longer 7so it seems7 in operation1 the souls of the dead became ,daimones and lived a higher life upon and beneath the earth1 is situated far back in the distant past4 ,another law rules now2 the men of to-day may still worship the immortal spirits of the ,golden and the ,silver ,age1 but they themselves will never be added to the number of those illuminated and exalted souls4 #e ,hesiod's description1 then1 of the five ,ages of ,men gives us the most important information about the development of ,greek belief in the soul4 ,what he tells us of the spirits of the ,silver and ,golden race shows that from the earliest dawn of history down to the actual lifetime of the poet1 a form of ancestor-worship had prevailed1 based upon the once living belief in the elevation of disembodied and immaterial souls to the rank of powerful1 consciously active spirits4 ,but the company of these spirits receives no additions from the life of the present day4 ,for centuries now the souls of the dead have been claimed by ,hades and his vain shadow world4 ,the worship of the soul is stationary2 it affects only the souls of the long-since departed2 it no longer increases the number of the objects of its worship4 ,in other words1 the belief has changed2 the ,homeric poems have triumphed and the view they held1 and to which they gave authority1 and1 as it were1 official sanction1 now prevails4 ,they teach men that the psyche once separated from the body loses all its powers and consciousness2 the strengthless shadows are received into a distant ,underworld4 ,for them1 no action1 no influence upon the world of men is possible1 and therefore no cult can be paid to them4 ,only on the farthest horizon faintly appear the ,islands of the ,blest1 but the circle of the fortunate1 who1 according to the visionary fancy of the poets1 are translated alive there1 is now closed1 just as the circle of epic story is complete also4 ,such miracles no longer happen4 ,nothing in this evolutionary process so clearly depicted in the poem of ,hesiod contradicts what we have learned from ,homer4 ,one thing only is new and immensely important2 in spite of everything the memory survives that once the souls of departed generations of men had achieved a higher1 #gi undying life4 ,hesiod speaks in the present tense of their being and working and of the worship paid to them after their death2 if they are believed to be immortal1 men will naturally continue to worship them4 ,and the opposite also is true2 if the worship of such spirits had not survived into the present1 no one would have held them to be deathless and eternally potent4 ,in a word1 we are in the old ,greek mainland1 the land of ,boeotian peasants and urban farmers1 among a stay-at-home race which neither knows nor desires to know of the seafaring life that tempts men to foreign lands whence they bring back so much that is new and strange4 ,here in the central uplands vestiges of ancient custom and belief remained that had been forgotten in the maritime cities of new ,greece on the ,asiatic coast4 ,even here1 however1 the new learning had penetrated to this extent3 the structure of ancient belief1 transported into the distant past1 interwoven with fanciful tales of the earliest state of mankind1 like the expiring echo of half-forgotten song lives on only in memory4 ,but the cult of ,souls1 is not yet quite dead2 the possibility remains that it may yet renew its strength and expand into fresh life when once the magic influence of the ,homeric view of the world shall have been broken4 ,,notes ,,to ,,chapter ,,ii #ab3 ,it is not for nothing that what is here said of the climate1 if one may so call it1 of the ,elysian plain1 d #eff-h1 reminds us so strikingly of the description of the abode of the ,gods on ,olympos1 z #dc-e4 #bb3 ,the announcement of the fate of ,menelaos is quite superfluous2 it is not necessitated 7and not even justified7 by his first request 7#dfh ff471 or by his further questions 7#dhf ff42 #eea ff474 ,nitzsch already regarded the lines #efa-h as a later addition3 ,anm4 z4 ,od4 iii1 p4 #ceb--though indeed on grounds that ,i cannot regard as conclusive4 ,others have done the same since4 #cb3 ,the following are made invisible 7by envelopment in a cloud7 and carried away--this1 though not always stated1 is most probably to be understood in most cases3 ,paris1 by ,aphrodite1 ,g #chj ff42 ,aeneas1 by ,apollo1 ,e #cdd f42 ,idaios1 son of ,dares1 the priest of ,hephaistos1 by ,heph41 ,e #bc2 ,hektor1 by ,apollo1 ,u #ddc f42 ,aeneas1 by ,poseidon1 ,u #cbe ff42 ,agenor1 by ,apollo1 ,ph #eif ff4--this last appears to be the original copied twice over in the story of this one day of fighting by later poets 7in the above-mentioned cases of the use of the motif1 ,u #cbe ff42 #ddc f474 ,it is remarkable 7for no special reason for it suggests itself7 that all these cases of translation are found on the ,trojan side4 ,otherwise we only have one instance 7and that only in the narrative of a long past adventure1 the translation of the ,anaktoriones by their father ,poseidon1 ,l #gej ff4 ,lastly1 a case that hardly goes beyond those already mentioned3 ,zeus could have translated alive his son ,sarpedon out of the fray and placed him in his ,lykian home 7,p #dcf71 but refrains owing to the warning of ,hera 7#ddj ff474 #db3 ,the wish to die quickly is expressly contrasted with the wish to be carried off by the ,harpies1 #fc e_/peita--or if not1 i4e4 if quick death is denied to me4 7v4 ,rh4 ,mus4 #ej1 #b1 #b47 ,again #gi-hj3 hs e_/m' ast_/seian ,olu_/mpia d_/mat' e_/chontes e_/ m' eplo_/kamos ba_/loi ,a_/rtemis4 ,thus the ,harpies 7 thu_/ella #fc7 in this case do not bring death but carry away men alive 7anarpa_/xasa oi_/choito #fc f41 ha_/rpuiai anrei_/psanto #gg ane_/lonto thu_/ellai #ff1 and they carry them off kat' ero_/enta ke_/leutha #fd to the prochoai apsorro_/ou keanoio #fe e_/dosan stugersin ,erinu_/sin amphipoleu_/ein #gh74 ,at the mouths of ,okeanos 7where it goes into the sea is the entrance to the world of the dead2 k #ejh ff41 l #ac ff4 ,to be carried off by the storm-spirits used proverbially as a wish3 ,z #cde ff4 hs m' o_/phel' _/mati t ho_/te me prton te_/ke m_/tr oi_/chesthai prophe_/rousa kak ane_/moio thu_/ella eis o_/ros eis kuma poluphloi_/sboio thala_/sss 7i4e4 to some solitary place1 ,orph41 ,h4 #ai1 #ai2 #cf1 #af2 #ga1 #aa74 ,such transportation through the air is elsewhere contrasted with death and dwelling in ,hades1 as in ,penelope's prayer4 7,roscher1 ,kynanthropie ,abh4 d4 schs4 ,ges4 d4 ,wiss4 xvii1 p4 #fg1 gives a strange but hardly the correct explanation of this47 ,cf4 ,soph41 ,tr41 #iec ff42 ,ai41 #aaic ff42 7,phil41 #ajib ff4872 cf4 also ,eur41 ,hipp41 #abgi ff42 ,ion1 #hje f42 ,supp41 #hcc-f4 ,a deeply rooted popular mode of thought1 and one of primeval antiquity1 lies at the root of all #ha these instances4--hupo pneuma_/tn sunarpage_/nta a_/phanton gene_/sthai is a reason for timai atha_/natoi1 in the only half-rationalized story of ,hesperos in ,d4,s4 #c1 #fj1 #c4 #eb3 ,one would like to know more of this strange story1 but what we learn elsewhere of ,pandareos and his daughters 7,sch4 u #ff-g2 t #eah2 ,ant4 ,lib4 #cf7 contributes nothing to the understanding of the ,homeric narrative and probably belongs in part to another connexion4 ,pandareos1 father of ,adon 7t #eah ff471 seems to be another person4 ,even the strange representation of the two daughters of ,pandareos in ,polygnotos' picture of the underworld 7,paus4 #aj1 #cj1 #b7 casts no light on the ,homeric fable4 7,cf4 ,roscher1 ,kynan41 #d ff41 #fe f47 #fb3 ,the ,erinyes live normally in ,erebos1 as is shown esp4 by ,i #ega f42 ,t #bei4 ,but when they punish during the lifetime of the criminal acts done in contravention of the laws of family life1 it must be supposed that they were sometimes thought of as going about the earth1 e4g4 ,i #ded3 l #bgh--;for working at a distance seems impossible--as in ,hes41 ,op41 #hjc f4--,erinu_/sin amphipoleu_/ein 7#gh7 cannot be anything but serve the ,erinyes1 become their amphi_/poloi4 ,to understand it as ,roscher does 7,kynan41 #fe1 n4 #ahc7 following ,eustathius1 in the sense fly about in the train of the ,e4 is forbidden by the use of the simple dative ,erinu_/si joined closely with amph4 7theais amphipoln ,soph41 ,o4,c41 #fhj1 is different47 #gb3 ,when the ,bride of the ,wind comes by you must throw yourself on the ground as though it were the ,muodisheere 7on which see ,grimm 7,e4,t471 p4 #ica7 otherwise they will carry you off4 ,birlinger1 ,volksthml4 a4 ,schwaben1 i1 #aib1 ,she is the ,devil's ,bride1 ib4 7,on the ,bride of the ,wind1 etc41 see ,grimm1 pp4 #fcb1 #ajji47 ,such wind-spirits are in unholy alliance with the ,furious ,host1 i4e4 the unquiet souls of the dead that travel through the air by night4 #hb3 ,on the ,harpies1 see ,rh4 ,mus41 #ej1 #a-e4 #ib3 ,see ,ngelsb41 ,h4,t41 pp4 #db-c1 and ,roscher1 ,nektar u4 ,ambrosia1 p4 #ea ff41 answering ,bergk's objections1 ,opusc4 ii1 #ffi4 7,arist4 ,meta41 #ajjj;a1 #i-ad1 is very definite47 #ajb3 ,it is not improbable that this ,ino ,leukothea was originally a goddess who was later turned into a ,heroine 7identified with the daughter of ,kadmos for reasons no longer recoverable and only afterwards turned back again into a goddess4 ,but for the ,homeric age she was essentially a mortal who had become a goddess3 for this reason1 just because she was an example of such deification of mortals1 she remained an interesting character to later writers2 cf4 in addition to the well-known passages in ,pindar1 etc41 ,cic41 ,t4,d4 i1 #bh4 ,only what the actual conception of the people and their poets was--not what may possibly be suggested as the doubtful background of such conceptions--concerns me in this as in many other cases4 #aab3 ,only temporary translation 7an_/rpase7 of ,marpessa by ,apollo ,i #efd4 #abb3 ,ganymedes1 an_/rpase the_/spis a_/ella1 h4 ,ven41 #bjh1 as the thu_/ella 7 ,ha_/rpuia7 did the daughters of ,pandareos4 ,the eagle is the addition of later poetry4 #acb3 ,l #a2 e #a4 #adb3 s 4 4 4 ap' keanoio rhoa_/n _/rnuth'1 hi_/n' athana_/toisi pho_/s phe_/roi de brotoisin1 ,t #a f43 cf4 ps #bdd 7h4 ,merc41 #ahd f474 ,so also h4 ,ven41 #bbd ff41 says of ,tithonos3 oi terpo_/menos chrusothro_/n rigenei_/ naie par' keanoio rhos epi pei_/rasi gai_/s1 in good ,homeric style4 ,it seems that the magic island ,aiaia was considered the home of ,eos 7and of ,tithonos73 m #c3 nso_/n t' ,aiai_/n1 ho_/thi t' ous rigenei_/s #hb oiki_/a kai choroi_/ eisi antolai eli_/oio4 ,i need not here go into the attempts made even in antiquity to explain the much-discussed difficulty introduced by this verse and to bring it into conformity with the westerly situation of ,aiaia implied in the rest of the ,odyssey4 ,one thing is certain3 the first composer of this verse thought of ,aiaia as lying towards the east4 ,only the last resources of the commentator's art could situate the place of the sun's uprising and the dwelling of the ,dawn in the west4 #aeb3 ,among innumerable unsuccessful attempts made by the ancients at finding an etymological derivation for the word lu_/sion 7,sch41 d #efc1 ,eust41 p4 #aeji1 ,hesych41 s4v41 etc41 also ,cels4 ap4 ,orig41 ,cels4 vii1 #bh1 p4 #ec ,l47 occurs also the right one1 ,e4,m41 #dbh1 #cf3 para tn e_/leusin1 e_/ntha hoi eusebeis paragi_/nontai4 ,the grammarians seem to have disputed over the question1 did ,menelaos live for ever in ,elysion8 ,it was agreed on all hands that he reached that abode alive1 without separation of psyche from body2 but the over-subtle thought that the prophecy meant that he too should die there though not in ,argos--not that he should never die at all3 so esp4 ,e4 ,gud41 #bdb1 #b ff4 ,this was the opinion also of those who derived lu_/sion from the fact that there the psuchai lelume_/nai tn sma_/tn dia_/gousi3 ,eust41 #aeji1 #bi1 ,e4,m41 etc4 ,the etymology is as bad as the interpretation of the line4 ,the line remained1 however1 throughout antiquity as a curiosity2 intelligent readers understood the prophecy quite rightly as referring to the translation of ,menelaos to everlasting life without separation of psuch_/ from body2 e4g4 ,porph4 ap4 ,stob41 ,ecl4 i1 p4 #dbb1 #h ff41 ,w4 ,so1 too1 those who gave the right interpretation of fact1 but rested it upon the more dubious etymology3 lu_/sion oulu_/sion1 ho_/ti ou dialu_/ontai apo tn sma_/tn hai psuchai_/4 ,hesych4 7cf4 ,e4,m41 #dbh1 #cd-e2 ,sch41 d #efc2 ,procl4 on ,hes41 ,op41 #afi74 #afb3 ou mn phai_/netai_/ ge 7ho poit_/s7 proagagn ton lo_/gon es ple_/on hs heu_/rma a_/n tis oikeion1 prosapsa_/menos de autou mo_/non ha_/te es ha_/pan _/d diabebome_/nou to ,hellniko_/n--to adopt the words that ,pausanias 7#aj1 #ca1 #d7 uses of a similar case4 #agb3 ,the reasons for the special favour shown to ,rhadamanthys are as unknown to us as they evidently were to the ,greeks of later times4 ,what is generally said of the justice of ,rhad4 rests upon private opinion only and does not supply the place of the precise legend that should have justified his translation4 ,that he once had a complete legend of his own may be guessed from the allusion to him in #cbc1 though that passage still leaves us quite in the dark4 ,at any rate1 it certainly does not follow from that reference that while dwelling in ,elysion he was a neighbour of the ,phaeacians as ,welcker thinks3 nor further that he had always been a dweller in ,elysion1 as ,preller supposes1 instead of being transported there4 ,nothing in the former passage justifies us in regarding him as then dwelling in ,elysion2 while the other reference to him must be supposed to mean that ,rhad4 just as much as ,menelaos1 was translated to ,elys4 7and so e4g4 ,paus4 understood the poet #h1 #ec1 #e3 pro_/teron de e_/ti ,rhada_/manthun entautha h_/kein2 doubtful3 ,aesch4 fr4 #ii1 #ab-ac74 ,in fact1 we have lost the legends which gave the details of his translation3 his figure had become isolated and had not entered into the greater circle of epic figures--and as a consequence his mythical context soon disappeared too4 #ahb3 ,hasisatra's ,translation3 see the translation of the ,babylonian account in ,paul ,haupt's ,der ,keilins4 ,sintfluthber4 7,leip4 #ahha71 p4 #ag1 #ah4 ,the expressions used by the ,greek-writing reporters are exactly like those common in ,greek accounts of translation3 gene_/sthai aphan #hc 7ton ,xi_/southron7 meta tn then oik_/sonta1 ,beros4 ap4 ,sync41 p4 #ee1 #f1 #aa ,di42 theoi_/ min ex anthr_/pn aphani_/zousi1 ,abydenus ap4 ,syncell41 p4 #gj1 #ac4 ,of ,enoch we read1 ,gen4 #ebd3 ouch heuri_/sketo ho_/ti mete_/thken auton ho theo_/s 7metete_/th1 ,ecclus41 #ddaf2 ,hebr4 #aae72 anel_/phth apo ts gs1 ,ecclus4 #diad2 anech_/rse pros to theion1 ,jos41 ,,aj4 i1 #c1 #d 7of ,moses3 aphani_/zetai1 ,jos41 ,,aj4 iv1 #h1 #dh74 ,on the translation of ,enoch and ,elijah1 see also ,schwally1 ,d4 ,leben4 nach d4 ,tode n4 d4 ,vorst4 d4 a4 ,israel 7#ahib71 p4 #adj4 ,translation of the living into ,sheol often in the ,o4,t41 see ,schwally1 p4 #fb4 ,even ,enoch has not escaped the fate of being regarded by comparative mythologists as the sun4 ,enoch may be given up to them1 if the ,orientalists have no objection2 but it seems a pity that the theory1 in accordance with the favourite argument from analogy1 should be applied to ,greek ,translation-myths too1 so that we should see the whole series of such figures1 from ,menelaos to ,apollonios of ,tyana1 transformed by magic into mythological suns 7or dawns1 water-meadows1 thunder-clouds1 etc474 #aib3 malthakos aichmt_/s1 ,r #ehh4 #bjb3 ,x #cba-b4 #bab3 ,one might even suspect that ,menelaos is translated to everlasting life not merely because he has ,helen1 ,zeus' daughter1 to wife3 hou_/nek' e_/cheis ,hele_/nn as ,proteus tells him1 but in imitation of a much earlier mythical tradition1 according to which ,helen herself was translated and made immortal4 ,no ancient tradition reports the death of ,helen--with the exception of the absurd invention of ,ptolemaios ,chennos 7,phot4 ,bibl41 p4 #adi;a1 #cg ,bk42 #db2 #adi;b1 #a ff47 and the not very superior aetiological myth in ,paus4 #c1 #ai1 #aj4 ,on the other hand1 we often hear of her deification1 living on the island ,leuke or else in the ,islands of the ,blest4 ,it was not unnatural that mythological tradition should have at an early period set free the most daemonic of women from the usual fate of mankind and that ,menelaos should rather have followed her example than she his 7as ,isoc4 #aj1 #fb1 definitely says74 #bbb3 ,cf4 ,tylor1 ii1 #he3 ,j4 ,g4 ,mller1 ,ges4 d4 ,americ4 ,urrelig41 #ffj f42 ,waitz1 ,anthrop4 v1 #b1 #aad2 vi1 #cjb1 #cjg4 #bcb3 ,we are told that ,rhadamanthys was once conveyed by the ,phaeacians to ,euboea epopso_/menos ,tituon ,gai_/on huio_/n 7 #cba ff474 ,we have no grounds and no right to complete this story by supposing that this was when ,rh4 already lived in ,elysion4 ,to regard the ,phaeacians as a sort of ferry-folk of the dead connected in some way with ,elysion is pure unsupported fancy4 #bdb3 ,the possessor of athanasi_/a did not necessarily possess also du_/namin iso_/theon 7,isoc4 #aj1 #fa74 #beb3 ,to identify ,ortugi_/1 o #djd1 with ,delos1 and ,suri_/ with the island ,syros as the older commentators and ,k4 ,o4 ,mller1 ,dorier1 i1 #cha 8 not in ,e4,t41 did1 is impossible on account of the addition of the words ho_/thi tropai eli_/oio alone4 ,these show that ,syrie was far away in the fabulous west1 the only possible place for such a wonderland4 ,it is evident that ,ortygia is originally a purely mythical spot1 sacred to ,artemis and no more certainly fixed in one place than the ,dionysian ,nysa1 and for that reason always to be found wherever the cult of ,artemis was especially popular1 in ,aetolia1 ,syracuse1 ,ephesos1 or ,delos4 ,delos is clearly distinguished from ,o4 in h4 ,ap4 #af1 and only later identified with ,o4 7,delos being considered the older name1 ,o4 ,schneider1 ,nicandr41 p4 #bb1 n471 when ,artemis had been brought into closer connexion with ,apollo1 and even then not invariably4 ,thus in ,homer ,ortygia never clearly ,delos4 #hd #bfb3 ,a_/rtemis de autn hexarpa_/xasa eis ,tau_/rous metakomi_/zei 7cf4 the mete_/thken auton ho theo_/s of ,enoch1 ,gen4 #ebd7 kai atha_/naton poiei1 e_/laphon de anti ts ko_/rs pari_/stsi t bm1 ,procl41 ,chrest4 ap4 ,kinkel ,epic4 ,fr41 p4 #ai3 ,apollod4 ,epit4 iii1 #bb4 ,wagn4 #bgb3 tou_/t 7t ,me_/mnoni s para ,dios aitsame_/n athanasi_/an di_/dsi says ,proclus with regrettable brevity 7p4 #cc1 ,kinkel74 #bhb3 ,it cannot be doubted 7in spite of ,meier1 ,annali dell' ,inst4 ,arch41 #ahhc1 p4 #bag ff47 that the story given in ,p of ,sarpedon's death and the carrying away of his body1 even if it does not belong to the oldest part of the poem 7which ,i cannot regard as certain71 is nevertheless earlier than the ,aithiopis and was the model for its account of ,memnon's death 7cf4 also ,christ1 ,chron4 altgr4 ,epos41 p4 #be74 ,but why do ,thanatos and ,hypnos carry away the body of ,sarpedon 7instead of the usual thu_/ella1 a_/ella1 ,ha_/rpuia1 or the winds1 ,q4,s4 ii1 #eej1 in the case of ,memnon78 ,where these two are found on ,attic lekythoi as bearers of the corpse 7,robert1 ,thanatos1 #ai7 they were perhaps intended in some consolatory sense as in the grave inscriptions hu_/pnos e_/chei se1 ma_/kar 4 4 4 kai ne_/kus ouk ege_/nou4 ,the ,homeric poet1 however1 can hardly have meant anything of the sort1 but merely invents the indispensable second bearer to assist ,thanatos--an effective touch but not one that rested on any religious grounds4 ,hypnos as brother of ,thanatos is also found in the ,dios apa_/t1 ,x #bca4 #bib3 ek ts puras h ,the_/tis anarpa_/sasa ton paida eis tn ,leukn nson diakomi_/zei1 ,procl41 ,chrest41 p4 #cd1 ,kink4 ,then he continues1 hoi de ,achaioi ton ta_/phon ch_/santes agna tithe_/asin4 ,thus a grave-mound is set up though the body of ,achilles has been translated3 evidently a concession to the older narrative 7 #hj-d71 which knew nothing of the translation of the body but gives prominence to the grave-mound4 ,besides which1 the tumulus of ,achilles--a landmark on the seashore of the ,troad--required explanation1 and the poet accordingly speaks of the erection of a cenotaph4 ,it was not considered a contradiction to erect cenotaphs1 not only to those whose bodies were irrecoverable 7see above1 ,ch4 ,i1 n4 #hh71 but also to ,heroes whose bodies had been translated4 ,thus ,herakles1 after he has been struck by lightning and snatched up into the sky1 has a chma made for him1 though no bones were found upon the pura_/1 ,d4,s4 #d1 #ch1 #e2 #ci1 #a4 7,the tumuli found in the ,troad were not1 indeed1 originally empty as ,schliemann1 ,troy1 etc41 pp4 #beb1 #bfc1 supposed2 they were not cenotaphs but merely grave-mounds that had once been filled and belong to a type frequently met with in ,phrygia2 see ,schuchhardt1 ,schliemann's ,excav4 ,e4,t41 p4 #hd ff4 ,kretschmer1 ,einl4 ,ges4 gr4 ,spr41 #ahif1 p4 #agf47 #cjb3 ,what became of ,odysseus8 ,proclus is silent on the point1 and we have no means of guessing4 ,according to ,hyginus #abg he was buried in ,aiaia2 but if nothing more was going to be done with his body why bring him to ,aiaia8 ,acc4 to ,sch4 ,lyc41 #hje1 he was raised to life again by ,kirke1 but what happened to him then8 7,acc4 to ,apollod4 ,epit4 vii1 #cg ,w41 the dead ,odysseus seems to remain in ,ithaka4--,we have no grounds for altering the words to suit the ,telegoneia as ,wagner does1 esp4 as a complete correspondence with that poem cannot be obtained47 ,the death and burial of ,od4 among the ,tyrrhenians 7,mller1 ,etruscans iii1 #bha tr4 ,gray7 belong to quite another connexion4 #cab3 ,the ,aithiopis is later than the ,hades scenes in 1 and consequently later still than the ,nekyia of l4 ,the prophecy of the ,translation of ,menelaos in d is likewise later than the ,nekyia but to all appearance older than the ,aithiopis4 #he #cbb3 ,the extract from the ,nostoi in ,proclus1 ,chrest41 is particularly inadequate and evidently gives no full idea of the very wide and various subject matter of that poem4 ,thus1 too1 the notices of it preserved from other sources give details of its subject matter 7esp4 of the ,nekyia which was included in it7 that cannot be fitted into the limits of ,proclus' outline4 #ccb3 ,the idea that the ,bronze age is really identical with the age of ,heroes is at first sight attractive 7see e4g4 ,steitz1 ,die ,w4 u4 ,t4 des ,hesiod1 p4 #fa72 one soon finds1 however1 that it breaks down on closer examination4 #cdb3 ,it does not seem to me absolutely necessary to strike out lines #abd f4 7hoi_/ rha phula_/ssousi_/n te di_/kas kai sche_/tlia e_/rga1 e_/ra hessa_/menoi pa_/nt phoitntes ep' aian74 ,they are repeated in lines #bed f41 but that is a natural place to repeat them4 ,proclus does not comment on them2 but it does not follow that he did not have them before him2 and ,plutarch1 ,d4,o4 #cg1 p4 #dca ,b1 seems to allude to l4 #abe in its present context4 #ceb3 ,plu41 ,d4,o41 #aj1 p4 #dae ,b1 in obvious error1 takes ,hesiod's dai_/mones for such an intermediate class of beings2 he supposes that ,hesiod distinguishes four classes tn logikn1 theoi_/1 dai_/mones1 h_/res1 a_/nthrpoi4 ,in this ,platonist division the h_/res would correspond rather with ,hesiod's dai_/mones of the first age4 7,what ,proclus has to say on ,hesiod1 ,op4 #aba1 p4 #aja1 ,gaisf41 is taken evidently word for word from ,plutarch's commentary on ,hesiod and resembles closely the remarks in the passage cited from the ,def4 ,orac47 ,modern critics have often failed to notice the difference between the ,hesiodic dai_/mones and the ,platonic4 ,plato himself is very decided about the difference 7,crat4 #cig ,e-#cih ,c74 #cfb3 e_/ra hessa_/menoi #abe 7cf4 #bbc2 ,x #bhb7 is a naive equivalent for invisible as ,tzet4 correctly explains4 ,this is how it is to be understood regularly in ,homer whenever there is mention of envelopment in a cloud and the like4 #cgb3 ,these daimones are called epichtho_/nioi in contrast 7not to the hupochtho_/nioi of l4 #ada1 but7 to the theoi epoura_/nioi1 as ,proclus on l4 #abb rightly remarks4 ,thus in ,homer we have epichtho_/nioi regularly used as an adjective1 or1 standing alone1 as an equivalent of men as distinguished from gods4 ,then the hupochtho_/nioi of #ada are brought in to form another and secondary contrast with the epichtho_/nioi4 #chb3 r #dhe ff4 ,it follows that the descriptions of the visits paid by gods to the homes of men are of great antiquity2 cf4 my ,griech4 ,roman1 p4 #ejf ff4 ,zeus ,philios in particular is fond of visiting men3 ,diod4 ,com4 ,epi_/klr41 ,mein4 ,com4 iii1 p4 #edc f4 7ii1 p4 #dbj ,k474 #cib3 tim kai toisin opdei #adb4 tim_/ in the sense not of simple honour but of practical worship1 as frequently in ,homer1 e4g4 in such phrases as3 tim kai kudos opdei1 ,r #bea2 tims apon_/menos1 #cj3 timn de lelo_/gchasin isa theoisin1 l #cjd2 e_/chei tim_/n1 l #die1 etc4 ,in the same way here1 l4 #ach3 hou_/neka timas ouk edi_/doun maka_/ressi theois4 #djb3 ,light and dark1 i4e4 good and bad1 dai_/mones are acc4 to ,roth1 ,myth4 v4 d4 ,weltaltern 7#ahfj71 pp4 #af-ag1 distinguished in ,hesiod's daimones of the golden and silver age4 ,such a distinction1 however1 never appears in ,hesiod2 and it is hardly credible that the gods and spirits of ancient ,greek popular belief 7which never really admitted the categories good and bad7 should in this primitive period have been actually classified in accordance with such categories4 ,at any rate1 ,greek readers never found anything of the kind expressed in ,hesiod3 #hf the conception of bad daimones is regularly supported by reference to the philosophers alone 7e4g4 ,plut41 ,d4,o41 #ag1 p4 #dai ,a1 and the conception is certainly no older than the earliest philosophic speculation4 #dab3 l4 #ada3 toi men hupochtho_/nioi 7epichtho_/nioi all ,,mss4 except one1 see ,kchly's ,apparatus2 also ,tz47 ma_/kares thntoi kale_/ontai4--phu_/lakes thntoi was read and explained by ,proclus4 ,this is clearly wrong1 and is corrected to phu_/lakes thntn 7as in l4 #abc7 by ,hagen and ,welcker4 ,but this transfers from the first to the second race an expression that we cannot be sure ,hesiod meant to be transferred4 ,not merely the words but the sense1 too1 is thus corrected1 without due ground4 ma_/kares does not look like a corruption2 it is more likely that phu_/lakes is an accidental alteration4 hup4 ma_/kares thntois kale_/ontai is the reading of the latest editor3 but here to say the least of it the addition of thntois is superfluous4 ,we should rather try to understand and explain the traditional text and show how the poet came by the remarkable expression4 #dbb3 ,when philosophers and philosophizing poets of a later age occasionally refer to the soul when freed from the body as a dai_/mn1 the expression has a totally different sense4 #dcb3 ,similarly1 though the oxymoron is much less daring in his case1 ,isocrates1 #i1 #gb1 has dai_/mn thnto_/s4 ,in order to describe a daimon who has originally been a mortal later ages boldly invented the compound anthrpodai_/mn which corresponds fairly well with the ,hesiodic ma_/kar thnto_/s3 ,eur4 ,rhes41 #iga2 ,procop41 ,an4 #ab1 p4 #gi1 #ag ,d4 7nekudai_/mn on a defixio from ,carthage1 ,,bch4 xii1 #bii74 ,later still a king destined to become a god is called1 even at his birth1 by ,manetho 7i1 #bhj7 theon broton anthr_/poisin4 #ddb3 ,the silver race was created by the gods of ,olympos1 like the golden before them 7l4 #aaj2 #abh72 only the third race 7l4 #adc7 and then the fourth 7#aeh7 by ,zeus alone4 ,it might be supposed from this that the silver age as well as the golden age occurred in the period before ,zeus' rule1 epi ,kro_/nou ho_/t' ouran embasi_/leuen 7l4 #aaa72 and in this sense ,orpheus understood the words of ,hesiod when he tou argurou ge_/nous basileu_/ein phsi ton ,kro_/non 7,proclus on l4 #abf74 ,but it would be very difficult to reconcile l4 #ach ,zeus ,kroni_/ds ktl4 with this view4 ,hesiod may then have placed the silver age in the time when sub ,iove mundus erat 7as ,ovid explicitly states1 ,m4 i1 #aac f472 but all the same it lay for him in the far distant past before all history4 #deb3 n_/numnoi #aed may quite as well mean nameless1 i4e4 without name or special title1 as fameless 7as it does for the most part though not invariably in ,homer74 #dfb3 ,see ,welcker1 ,kl4 ,schr4 ii1 #f1 who1 however1 in the desire to rule out all possibility of identifying ,scherie with ,korkyra asserts too positively that it was a part of the mainland4 z #bjd 7compared with d #ced7 at least comes very close to regarding it as an island4 ,but it is clear that nowhere is it explicitly called an island4--,it is possible that ,scheri_/1 connected with schero_/s1 may really mean mainland 7,welcker1 loc4 cit42 ,kretschmer1 ,einl4 ,gesch4 gr4 ,spr41 #bha73 but the question still remains whether the ,homeric poet1 who did not invent the name1 understood or respected its original significance4 ,at any rate1 it was no longer understood by those who in very early times identified ,scherie with the island ,korkyra4 #dgb3 ,the objections to l4 #afi as regards its form are brought out by ,steitz1 ,hesiods ,w4 u4 ,t41 p4 #fi4 ,the line is missing in most of the ,,mss42 it was rejected 7together with the line following1 which1 however1 #hg is quite sound7 by ancient critics 7,proclus on l4 #aeh74 ,later editors are united in condemning it4 ,but the interpolation is at any rate old3 probably even ,pindar already knew the line in this place 7,o4 ii1 #gj74 #dhb3 luse de ,zeus a_/phthitos ,titanas ,pi4 7,p4 iv1 #bia71 in whose time1 however1 this was a well-known myth to which he is only making a passing allusion for the sake of an example4 ,the ,hesiodic ,theogony still knows nothing of it4 #dib3 ,before ,hesiod we have no mention of the myth of a ,golden1 ,saturnian ,age1 nor any complete description of the imaginary life upon ,blessed ,islands4 ,but epic poetry had already1 as we have seen1 provided him with occasional examples of translation to a place of blessedness1 and he only collects these into a combined picture of such a place4 ,to that extent the belief in a blessed life beyond the grave meets us earlier than the myth of a ,golden ,age4 ,but we have not the slightest ground for saying that the former must have existed from the beginning among the ,greeks 7as ,milchhfer at least thinks1 ,anf4 ,kunst1 p4 #bcj74 ,on the other hand1 it may be mere accident that the myth of the ,golden ,age has no older authority than ,hesiod--the story itself may be much earlier4 ,after ,hesiod it was frequently taken up and improved upon2 not1 however1 first by ,empedocles as ,graf supposes1 ad aure aet4 fab4 sym4 7,leip4 ,stud4 viii1 p4 #ae71 but already in the epic ,alkmeni_/s1 see ,philod4 ,piet41 p4 #ea ,gp4 7,see also some remarks by ,alfred ,nutt1 ,the ,voyage of ,bran1 p4 #bfi f41 #ahie1 with which ,i cannot agree47 #hh ,,chapter ,,iii ,,cave ,,deities3 ,,subterranean ,,translation ,the history of ,greek culture and religion shows no sudden break or revolution in its course4 ,the ,greeks neither at any time experienced a movement from within that caused a violent recoil from the path which they had chosen1 nor were they ever diverted by the overwhelming might of an invading force from the natural course of their evolution4 ,out of their own natural feelings and reflexion this most intellectually gifted nation evolved the great ideas that nourished succeeding centuries4 ,they anticipated all later ages4 ,the profoundest and the boldest1 the most devout as well as the most irreverent speculations as to the nature of ,god1 the world and men have their origin among the ,greeks4 ,but this excessive many-sidedness led to a general condition of equipoise in which individual factors restrained or balanced each other4 ,whereas the most violent impacts and sudden revolutions in the history of civilization are given by just those nations who are only able to embrace one idea at a time and who1 confined in the narrow limits of their fanaticism1 throw everything else overboard4 ,it is true1 indeed1 that the ,greeks were ever open to influences--whether civilized or the reverse--from abroad4 ,in wave after wave of peaceful invasion foreign ideas and ways of life1 especially from the ,east1 flowed over ,greece4 ,in one case1 at least 7that of the ecstatic religion of the ,thracian ,dionysos-worshippers71 a spring flood burst out that broke down all the dykes4 ,in many cases the invading elements might be easily eliminated again from ,greek culture2 in many others they obtained a permanent footing and influenced it deeply4 ,but never did an influence from abroad obtain in ,greece an authority at all comparable to the subversive and transforming power exercised by ,buddhism1 ,christianity1 or ,islam over the peoples on whom they laid their grip4 ,the ,greek genius1 as supple as it was tenacious1 maintained control over all such foreign influences1 in full possession of its original nature1 its genial 9999naivety4 ,new ideas1 whether introduced from abroad or engendered at home1 were taken up and assimilated1 but the old were not done away with2 they gradually amalgamated with the new so that much was learnt while nothing was quite forgotten4 ,the stream flowed on in its peaceful course1 but it still remained the same stream4 ,nec manet ut fuerat nec formas servat easdem3 sed tamen ipse idem est4 #hi ,the history of ,greek culture1 then1 has no sharply contrasted epochs1 no periods of abrupt change1 when the old is completely given up and a new era definitely begins4 ,indeed1 the most serious revulsions of ,greek history1 culture1 and religion took place beyond doubt before the time of the ,homeric ,epos1 and in that dim past it is possible that more violent and startling upheavals may have occurred to make the ,greeks what we afterwards know them to be4 ,greek life becomes first clearly known to us in ,homer4 ,it is true that the broad uniformity that it has in the picture reflected for us in the poems of ,homer vanishes in the course of the years that follow4 ,new forces emerge2 much that was forgotten comes to light again now that the ,homeric system of ideas1 once all powerful1 is falling to pieces2 out of the very old and the quite new things of which ,homer never gives the least hint are being put together4 ,but nowhere during the violent movements of the next troubled centuries after ,homer did any absolute break with the ,epic or its system take place4 ,only in the sixth century did the defiant speculation of a few bold spirits begin to seek a way of escape from the thraldom of the ,homeric poems which still lay over the whole of ,greece4 ,the history of the ,greek common people knows nothing of a reaction against ,homer and his world4 ,homeric religion and moral ideas gradually ceased to reign supreme in men's minds1 but they were never violently or completely discarded4 ,so we1 too1 though we leave behind us ,homer and the ,epos and enter upon the tortuous paths of the later history of ,greek soul worship and belief in immortality1 may still for a time be guided by the ,ariadne thread of the epic4 ,in our subject1 too1 there are links which connect the ,homeric with following ages4 ,soon enough the thread will break1 and we shall have to enter the new field of inquiry depending on our own resources4 4 4 4 #a ,prominent among the chieftains1 who1 under the leadership of ,adrastos1 came to the help of ,polyneikes and laid siege to ,thebes1 was ,amphiaraos the ,argive hero and seer descended from the mysterious priest and prophet ,melampous4 ,he was drawn into the war against his will1 for he foresaw its unhappy end4 ,after the decisive struggle in which the opposing brothers fell slain by each other's hand1 the ,argive host turned to flight1 and with them fled ,amphiaraos4 ,but before ,periklymenos1 who was pursuing him1 could drive his spear into the fugitive's back1 ,zeus made the earth open before him in a flash of #ij lightning and ,amphiaraos with his horses1 his chariot1 and his charioteer1 was swallowed up in the depths where ,zeus made him immortal4 ,so runs the legend of the fate of ,amphiaraos as we learn it from innumerable sources from ,pindar onwards1#ac and we may be sure that thus it was told in the ,thebas1 the old epic poem of the war of the ,seven against ,thebes1 which was taken up into the ,epic ,cycle4#bc ,at ,thebes1 then1 ,amphiaraos lived on for ever under the earth4 ,northwards in the ,boeotian countryside1 near ,lebadeia1 men told of a similar marvel4 ,in a cave of the mountainous ravine1 before which ,lebadeia lies1 lived ,trophonios for ever immortal4 ,the legends that professed to explain his miraculous cave-existence do not quite agree among themselves1 as1 indeed1 is generally the case with those figures who were not early taken up by the poets and given a fixed place in the narratives of heroic adventure4 ,but all accounts 7the oldest of which perhaps go back to the ,telegoneia7 agree in the assumption that ,trophonios1 like ,amphiaraos1 was first a man1 a famous master-builder1 who while flying from his foes1 had dived underground at ,lebadeia and now lives for ever in the depths of the earth whence he foretells the future to those who come and question him there4 ,these stories1 then1 claim to speak of men who during their lifetime were swallowed up by the earth1 and who now live on for ever at the places where they were taken down into the depths--places situated in quite definite localities of the ,greek countryside4 ,we are not entirely without other legends of a similar character4 ,one of the wild spirits of the ,lapith people from ,thessalia1 ,kaineus by name1 having been made invulnerable by ,poseidon 7who had before this transformed him from a woman into a man71 was cudgelled with tree-trunks in a battle with the ,centaurs2 but they could do nothing to him1 and with upright foot 7i4e4 standing upright1 alive1 not lying at full length like a dead man or one mortally wounded7 he clove the earth under him and went down alive into the depths4#cc ,in ,rhodes ,althaimenes was honoured as the founder of the ,greek cities on that island2 he had not died but had vanished into a chasm in the ground4#dc ,like ,amphiaraos1 his son ,amphilochos1 the heir of his prophetic power1 appears to have had a legend according to which he still dwelt alive under the earth either in ,akarnania or ,cilicia4#ec ,a few more examples of the same type might be produced1#fc but the number of such stories remains small1 and they only make their appearance here and there1 as if by #ia accident1 in the tradition4 ,epic poetry without whose co-operation such local legends rarely achieved widespread or lasting popularity1 with few exceptions left such narratives out of account4 ,in fact1 they conflicted with the normal ,homeric outlook4 ,the belief1 however1 that immortality when it was miraculously bestowed by the favour of heaven upon certain individual men1 was absolutely conditioned by the non-occurrence of death1 i4e4 the separation of the psyche from the visible man--this belief has helped to shape these stories too4 ,they never speak of an undying existence of the soul by itself in separation from the body4 ,thus far they are firmly rooted in orthodox ,homeric belief4 ,but the heroes of these stories have their everlasting existence in special abodes under the surface of the earth1 in subterranean chambers#gc--not in the common meeting place of the departed2 they each have their own peculiar domain far from the ,house of ,adoneus4 ,such isolation of individuals below the earth does not agree with ,homeric ideas2 though it almost seems as if a dim echo of these stories of seers like ,amphiaraos and ,amphilochos1 translated alive and with consciousness undestroyed1 could be discerned in what the ,homeric ,nekyia says of ,teiresias the ,theban seer1 in whom alone of all the shadows ,persephone had allowed consciousness and intelligence 7the essential vital powers7 to remain undiminished4#hc ,but even he is fast bound in ,erebos1 the general home of the dead1 and cut off from all connexion with the upper world1 as is demanded by the ,homeric view of the world4 ,amphiaraos and ,trophonios1 on the other hand1 are released from ,hades2 not having suffered death they have not entered the world of the strengthless dead4 ,they are also translated out of this life 7besides out of ,hades74 ,but this subterranean translation is in its nature and in the origin of the belief in it quite distinct from that translation to ,islands of the ,blest of which we spoke in the last chapter4 ,those ,heroes dwelling alone or in company on holy islands far out over the sea are far removed from human life and beyond the reach of prayers and desires4 ,no influence upon the things of this world is attributed to them1 and consequently no cult is offered to them3 there never existed a cult of the dwellers in ,elysium as such4 ,they glimmer in the distance like visions of the poet's fancy from which no one anticipates active interference with the world of reality4 ,it is quite different with these dwellers in the caves4 ,they are actually alive under the surface of the earth2 not far away in the inaccessible1 spectral world of ,hades1 but here in the midst of ,greece4 ,questions and prayers #ib can reach down to them1 and they can send up aid to those who call to them4 ,to them1 accordingly1 as powerful and effectual ,spirits a cult is paid4 ,we have detailed information of the manner in which ,amphiaraos was worshipped1 more especially in later times1 when1 in addition to the neighbourhood of ,thebes1 where the original legend of his descent beneath the earth was localized1 ,oropos also1 the boundary town between ,boeotia and ,attica1 was with overwhelming success identified as the place of his disappearance and made a centre of his influence4#ic ,we have also a certain amount of information1 again from later ages1 about the cult of ,trophonios4 ,with the passage of time1 the details of the worship grew and multiplied1 but among them all certain features stand out as especially characteristic and allow us to understand the religious ideas lying behind them4 ,to ,amphiaraos and ,trophonios were offered just those sacrifices which were also paid to the ,chthonic deities1 i4e4 those deities who dwelt in the depths of the earth4#ajc ,aid was not expected from them in the details of the daily life of individuals or states4 ,only in the actual locality of their descent were they effectual1 and only there because they revealed the future4 ,kroisos had already1 and ,mardonios after him1 sent inquiries to the most famous oracles of the day1#aac and among them to ,amphiaraos at his ancient oracular seat near ,thebes and to ,trophonios at ,lebadeia4 ,of ,amphiaraos it was believed that he revealed the future by visions sent in dreams to those who after making offering laid themselves down to sleep in his temple4 ,to question ,trophonios1 it was necessary to pass through a narrow passage into his cave4 ,inside1 the inquirer expected to see ,trophonios in person or1 at least1 to hear his instructions4#abc ,he dwelt1 like a spirit confined to the scene of his magical existence1 in bodily person at the bottom of his cave4 ,in fact1 the method of ,incubation1 or temple-sleep1 by which ,amphiaraos 7like many other daimones and ,heroes7 was questioned1 was based on the assumption that the daimon1 who was only visible indeed to mortal eyes in the higher state achieved by the soul in dreams1 had his permanent dwelling at the seat of his oracle4#acc ,that is why his appearance can only be expected at this particular place and nowhere else4 ,originally1 too1 it was only the dwellers in the depths of the earth who were thus visible in dreams to those who lay down to sleep in the temple over the place where they had their subterranean abode4 ,homer knows nothing of either gods or daimones who live permanently under the ground in definite places in the inhabited world1 near mankind2 and for that #ic reason he betrays no knowledge of ,incubation-oracles4#adc ,there is some ground for the belief that this method1 inherent in the divinatory power1 of getting into touch with the spirit world1 was one of the oldest types of ,greek oracular art--certainly not later than the ,apolline mantik of inspiration4 ,and it is precisely in the legend of ,amphiaraos1 as we may believe it to have been related as early as the cyclic poem of the ,thebas1 that we have a proof that already in the days when the quasi-,homeric poetry was still popular1 people believed in deathless dwellers below the earth and in their active potency in the mantic art4 ,it is clear1 then1 that the worship of ,amphiaraos and the belief in his subterranean existence was not due to the influence of the ,epic4 ,rather the reverse was the case2 the cult already existed and provided the idea of the daimon and this gave rise to the ,epic narrative4 ,the ,epic found an existing cult of an oracular daimon who dwelt beneath the earth near ,thebes ready to its hand4 ,it reduced this fact to a form which it could understand in a manner typical of the relation which frequently existed between the facts of religious life and ,epic poetry4 ,the cult was connected with an event in legendary history1 and so brought into harmony with the ,epic outlook4 ,the ,epic knew nothing of gods attached in this way to a 9999particular earthly spot1 and so the spirit worshipped in the cult became in the epic imagination a chieftain and ,seer who had not always lived beneath the earth in that place1 but had only been transported there subsequently by a miraculous fiat of the supreme god1 who had also accorded an eternal life in the depths to the translated hero4#aec ,we may perhaps find a parallel in more recent ,saga story that will throw light on the question4 ,german mythology is perfectly familiar with such figures for ever1 or until the day of judgment1 alive in caverns of the mountains or subterranean chambers4 ,thus1 ,charlemagne1 or it may be ,charles the ,fifth1 still has his abode in ,odenberg or in ,unterberg1 near ,salzburg1 ,frederick ,,ii 7or1 in more recent versions of the legend1 ,frederick ,i ,barbarossa in ,kyffhuser1 ,henry the ,fowler in ,sudemerberg1 near ,goslar4 ,thus1 too1 ,king ,arthur1 ,holger ,danske1 and many other favourite characters of popular tradition dwell in subterranean caverns4#afc ,occasionally1 we can still plainly see how these were originally ancient gods who according to pagan belief dwelt in hollow mountains and whose place has been taken by these heroes and holy men translated beneath the earth4#agc ,so1 too1 ,greek tradition allows us to see even now that those ancient #id translated mortals1 ,amphiaraos and ,trophonios1 are only ,epic substitutes for ancient deities who did not owe their everlasting life and subterranean abode to the favour of heaven1 but had possessed these from the beginning4 ,at least1 at the site of his worship men knew that the prophetic dweller in the cave was a god2 one of them is called ,zeus ,trophonios or ,trephonios1 not only by learned authorities1 but in inscriptions from ,lebadeia2#ahc ,amphiaraos1 too1 is once called ,zeus ,amphiaraos and more often a god4#aic ,in the ,translation legends of ,christianized people the kings have usurped the place of the ancient gods because the gods themselves1 fallen into neglect1 have been dethroned4 ,for reasons not so very different from these the ancient gods on ,greek soil were turned into heroes4 ,surrounded by the unending multiplicity of contemporary notions of divinity the imagination of the ,epic poet had fashioned for itself a generalized picture of a divine kingdom4 ,this was at that time a solitary attempt to erect a ,panhellenic theological system1 but it had the greatest influence upon the mental conceptions of ,greeks of every race1 for the ,epic poet addressed them all4 ,he stood as though on a height looking down on all the narrow valleys and mountainous countrysides cut off from the rest of the world1 and a wide prospect opened out before his eyes4 ,he 9999soars above all the innumerable contradictory and conflicting details of local cult and belief1 and finds something universal beyond4 ,the name and conception of ,zeus1 ,apollo1 ,hermes1 ,athena1 and all the gods represented innumerable diversities in the myths and ritual of the different cities and races2 their outward shapes and personalities differed widely according to their localization and the manner of their influence4 ,instead of all these the ,epic poet sees only one ,zeus1 ,apollo1 etc41 reduced in each case to a single unified personality4 ,and just as he had looked beyond the multiplicity of local deities so he did not confine his gods to particular local habitations and centres of influence in the ,greek countries2 they did not belong to one locality more than another4 ,true they worked and ruled in the world1 but they were for all that free to move where they would4 ,they dwell and meet together on the heights of ,olympos1 the ,pierian ,holy ,mountain1 which1 however1 became in the imagination of ,homer1 unfettered by attachment to any particular place1 more and more an ideal mountain of fancy4 ,so the broad sea is the dwelling-place of ,poseidon2 he is not confined to any one place4 ,even the rulers of the spirit world4 ,ades and ,persephoneia1 have their abode1 not1 indeed1 on #ie ,olympos1 and certainly not here or there beneath the surface of the ,greek countryside1 but far away in a land of fancy2 they1 too1 are not bound to any particular locality of the actual world4 ,at the end of this enormous work of unification and idealization1 that1 out of all the infinite special manifestations of the name ,zeus1 each worshipped only in its narrow little circle in ,greece1 had evolved the single almighty figure of ,zeus ,father of ,gods and ,men--how could one who had imagined all this be able to understand1 if he met with such a creature1 a special ,zeus1 calling himself ,zeus ,trophonios1 who passed his undying existence in a cave near ,lebadeia and was only powerful in that one spot8 ,of course1 the inhabitant of such a holy spot would not allow himself to be deprived of the belief in the existence and presence of the god on his native soil4 ,though he might be ready enough in general and in respect of other men's local deities to regulate conceptions of the nature of the gods in accordance with the ,homeric picture1 yet he refused absolutely to be shaken in his belief in his own local deity1 however unknown to the ,olympian family of gods in ,homer that deity might be4 ,the local worship in its unaltered1 undisturbed persistence1 witnessed to the objective truth of his belief4 ,thus there were preserved in the pious faith of their worshippers large numbers of local deities whose circle of influence was1 however1 very limited4 ,they had not been raised with the other gods to the heights of ,olympos1 but had remained faithful to the soil in which they had their home1#bjc witnesses to a far distant past in which the members of every remote little community had their separate god bound to the soil beyond which their thoughts did not stray4 ,we shall see how in post-,homeric times many such ancient earth-gods1 i4e4 gods thought of as living below the surface of the ground1 were given new and in some cases a more wide-reaching lease of life4 ,the ,epic in its prime knew nothing of these earth-dwelling deities4 ,when it could not close its eyes to their existence it changed them into translated heroes1 and beyond the immediate locality of the cult this version of them became the commonly accepted one throughout the rest of ,greece4 #b ,but the ,epic was by no means uniform in intention1 or carried through as a systematic unity2 it was far from being the offspring of a learned reflection that could tolerate no discrepancy4 ,even here we find at least some few dim #if recollections of the ancient belief in gods that can have their permanent abode in mountain hollows4 ,the ,odyssey 7xix1 #agh f47 calls ,minos1 the son of ,zeus 7cf4 ,il4 xiii1 #dej2 xiv1 #cbb2 ,od4 xi1 #efh7 who ruled in ,knossos the ,cretan city1 the familiar gossip of great ,zeus4#bac ,very probably the poet meant by these words much the same as was understood by them in later times3 that ,minos was personally acquainted with ,zeus1 on earth1 of course1 and1 in fact1 in the cave--not far from ,knossos on the side of ,mount ,ida--which was revered as the ,cave of ,zeus4#bbc ,the island of ,crete1 overrun by the ,greeks at an early period1 still preserved in its remote seclusion much that was primeval in belief and legend4 ,there1 sometimes on ,mount ,ida1 sometimes on ,mount ,dicte 7in the east of the island7 the holy cave was pointed out where 7already in ,hesiod7 ,zeus was said to have been born4#bcc ,according to a local legend1 which probably was present to the fancy of the writer of these lines of the ,odyssey1 the god now fully grown up still dwelt in his subterranean chamber1 and was visited by individual mortals4 ,as ,minos before him1 so1 too1 ,epimenides had been allowed to hear the prophecies of the god4#bdc ,the ,zeus that dwelt in ,ida was worshipped in a mystical cult2#bec every year a throne was spread for him1 i4e4 probably a divine banquet 7,theoxenion7 was prepared for his consumption1 as for other especially ,chthonic deities4 ,the initiated then entered the cave dressed in black woollen garments1 and remained within for thrice nine days4#bfc ,everything points to the existence of conceptions similar to those that we found expressed in the cult of ,zeus ,trophonios at ,lebadeia4 ,zeus dwelling in bodily form in the depths of his cave can appear in person to those who enter his cave duly sanctified4 ,then there appears1 from the fourth century onwards1 the strange statement1 perhaps started by ,euhemeros and eagerly taken up in later ages by scoffers like ,lucian or ,christian opponents of the old religion1 that ,zeus lay buried on ,ida4#bgc ,what is here called the grave of the god is nothing in reality but the cave which was generally regarded as his permanent abode4#bhc ,the idea--always strange to the ,greeks#bic--that a god could lie buried anywhere on the earth1 deprived of life for ever or even for a limited period of time1 is often met with in the tradition of ,semitic and other non-,greek peoples4#cjc ,we need not inquire what deeper or perhaps allegorical sense such legends may have had in the beliefs of those nations2 there is no reason to suppose that such foreign legends had any influence in the formation of ,greek myth4 ,nor does the #ig tradition in ,greek lands give the slightest support to the view current among modern mythologists that the death and burial of gods is intended to symbolize the death of ,nature4 ,it is1 in fact1 plain that in the legend of the ,cretan ,zeus' grave1 the grave has simply taken the place of the cave as the everlasting abode of the undying god1 and that it is a paradoxical expression intended to signify his perpetual confinement to that place4 ,we are immediately reminded of a no less paradoxical notice of a god's grave at ,delphi4 ,under the navel stone 7,omphalos7 of the ,earth-goddess 7which was a vaulted piece of masonry in the ,temple of ,apollo recalling in its shape the ancient vaulted tombs71#cac there lay buried a divine being4 ,our learned authorities call this being ,python1 the enemy of ,apollo2 one and only one quite untrustworthy witness says it was ,dionysos4#cbc ,here we have a case of one god setting up his temple and abode over the grave of another god4 ,apollo1 the god of prophecy1 thrones it over the ,earth-spirit ,python1 the son of the ,earth-goddess ,gaia4 ,now1 we have ancient and in the highest degree trustworthy traditions to the effect that there was originally at ,delphi an ancient ,earth-,oracle into whose place ,apollo and his mantic art came later as an intruder4 ,we are therefore justified in believing that this circumstance in the history of religion has found expression in the legend that ,apollo's temple and oracular seat stood over the place where an ancient and superseded oracle-daimon lay buried4#ccc ,in the days when the primeval ,earth-,oracle was still powerful its guardian would not lie dead and buried under the ,omphalos of the ,earth-goddess1 but would have dwelt there alive underground1 like ,amphiaraos or ,trophonios or ,zeus on ,ida4 #c ,the grave under the ,omphalos means in the case of ,python the overthrow of an earth-dwelling ,chthonic ,daimon by the cult of ,apollo4 ,the grave of ,zeus1 which had thrust itself into the place of an older legend of the dwelling of ,zeus in the cave of the mountain1 expresses the same idea as this legend1 but expresses it in a form current in later ages which knew of many ,heroes who after their death and from their graves gave proof of a higher existence and a powerful influence4 ,the ,zeus that died and is buried is only a god reduced to a ,hero2#cdc remarkable and paradoxical is only the fact that unlike ,zeus ,amphiaraos1 ,zeus ,trophonios 7and ,zeus ,asklepios71 he has not1 in the usual fashion1 dropped his title of god1 which directly contradicted his ,hero #ih nature4 ,it is possible that in the case of this cave-,zeus1 half-god half-,hero1 a conception has been transferred merely on analogy from other cases where it was applied more properly1 after they had become fully ,heroized1 to gods who according to the no longer intelligible theory had once been dwellers in the depths of the earth4 ,we have several accounts of ,heroes who were buried in temples of gods and were sometimes associated with the cult of the higher god to whom the temple was dedicated4 ,the way in which such legends could arise may be seen unusually clearly from the case of ,erechtheus4 ,the ,ship-,catalogue in the ,iliad 7ii1 #edf ff47 tells us that ,erechtheus was the son of the ,earth1 but that ,athene brought him up and settled him in her rich temple1#cec where the ,athenians every year honour him with sacrifice of sheep and bulls4#cfc ,it is plain that ,erechtheus is here thought of as still living2 to honour a dead man with such offerings1 repeated every year and attended by the whole community1 would be a custom quite unknown to ,homer4 ,erechtheus is1 therefore1 thought of as dwelling alive in the temple in which ,athene has set him down1 i4e4 the ancient temple on the ,acropolis which was enclosed in the strong house of ,erechtheus1 to which1 according to the ,odyssey1 ,athene betakes herself as her own home4 ,on the old citadel of the ,kings1 royal residence and sanctuary of the goddess were combined2 its foundation walls have recently been discovered on the spot where later joint worship was paid to ,athene and ,erechtheus in the ,erechtheion4#cgc ,erechtheus dwells below the ground in a crypt of this temple1#chc like other earth-deities1 in the form of a snake1 immortally4 ,he is not dead1 for as ,euripides still says1 in a story which otherwise follows different lines1 the earth gaped and covered him over1#cic i4e4 he was translated and lived on under the earth4 ,on the analogy of the examples already discussed it is clear that this is also a case of a primitive local deity1#djc once supposed to have been living always in a cave on the mountain-side1 transformed to a ,hero who has been brought there and raised to immortal life4 ,the later belief in ,heroes required a grave at which the continued existence and potency of the ,hero was localized2 by a natural process of development the ,hero ,erechtheus translated alive and made immortal is thought of as buried in a grave4 ,erichthonios1 who was expressly identified with the ,homeric ,erechtheus1 was by later ages supposed to be buried in the ,temple of ,polias1 i4e4 the oldest temple of ,athene1 on the ,acropolis4#dac ,we have clearly before us the steps by which the #ii aboriginal deity1 dwelling beneath the ground1 the son of ,earth1 is made into a mortal ,hero1 translated to immortality and placed under the protection of the ,olympian goddess who has now become more powerful than he2 and finally transferred1 cave and all1 to the precincts of her temple1 and finally reduced to the condition of a ,hero like another1 who had died and lies peacefully buried in the temple of the goddess on the citadel4 ,with this example before us we may explain several other analogous cases1 in which we have only the last stage of the process1 the grave of a ,hero in a god's temple1 without any of the intermediate steps4 ,a single example may be given4 ,at ,amyklai1 not far from ,sparta1 in the holiest temple of ,laconia1 stood the ancient bronze statue of ,apollo upon an altar-shaped base1 within which1 according to legend1 ,hyakinthos lay buried4 ,through a bronze door in the side of the altar offerings for the dead were sent down to ,hyakinthos buried below every year at the festival of the ,hyakinthia4#dbc ,the recipient of these offerings has little resemblance to the gentle youth of popular legend4 ,the ,hellenistic poets tell how he was beloved by ,apollo and died by a cast of ,apollo's discus and was changed into a flower4 ,the fable1 almost destitute of local reference1 has been put together from many popular themes4#dcc ,the sculpture on the above-mentioned altar1 on the other hand1 represents among many gods and heroes ,hyakinthos and his sister ,polyboia as they are being carried up to heaven--which will not square with the metamorphosis story4 ,further1 he is represented as bearded1 and so not as the boy whom ,apollo loved1#ddc but as a grown man 7of whose daughters indeed other legends make mention74#dec ,the true story of this ,hyakinthos has disappeared almost without leaving a trace4 ,but in what the monument reveals and in what we know of the yearly festival held in honour of ,hyakinthos significant features emerge which perhaps can tell us the real character of the ,daimon that was honoured at ,amyklai together with1 and as our information clearly shows1 before ,apollo himself4#dfc ,hyakinthos was given offerings that were otherwise peculiar to the gods that ruled the lower world4#dgc ,these offerings were let down directly into the underground place where1 in fact1 ,hyakinthos himself was supposed to dwell4 ,in the great festival of the ,hyakinthia the alternate worship of ,apollo and ,hyakinthos 7after whom as the chief personage the festival is named7 points to the incomplete amalgamation of two originally distinct cults2 and the plain and unadorned1 almost dismal1 ceremonies of #ajj the days devoted to ,hyakinthos--contrasted with the more cheerful worship paid to ,apollo on the middle day of the feast#dhc--;allow us to see clearly the real nature of ,hyakinthos as a ,daimon related to the gods of the underworld4 ,on the altar-relief ,polyboia was represented as his sister3 she was a goddess of the underworld like ,persephone4#dic ,hyakinthos was1 then1 an old local deity of the ,amyklaian countryside1 dwelling below the earth1 and his worship at ,amyklai was older than that of ,apollo4 ,but he is a dim figure4 ,the ,olympian god 7probably not before the ,doric conquest of the ,achan land7 has set himself down beside1 and indeed over1 the ancient earth-spirit1 and now outshines him without quite being able to banish his worship4 ,the divine existence of the latter under the ground could not be imagined by later ages1 except as the after-existence of the psyche of a dead and buried ,hero whose body lay in the grave under the statue of the god4 ,next1 in order to explain their association in cult1 poetic legend made the god a lover1 just as in another case1 and for similar reasons1 it had made him the lover of ,daphne4#ejc #d ,thus it may be that under many a ,hero whose grave was shown in the ,temple of a god an ancient local-god was hidden1 whose abode beneath the earth had been converted into a grave now that he himself had sunk from a deity of higher rank to a human chieftain4 ,it depended upon the circumstances of the case whether his humanization was complete or whether the memory of his former god-head 7preserved in cult7 secured for him a second elevation to the heavenly regions#eac among the ,olympian gods whose nature was originally quite foreign to that of the old earth-daimon4 ,such conceptions1 differing widely according to the circumstances of place and time1 are shown most clearly in the different views taken of ,asklepios4 ,for ,homer and the poets he is generally a great chieftain1 a mortal who had learnt the art of healing from ,cheiron4 ,in religious cult he was generally set on a level with the upper gods4 ,in reality he1 too1 is a local earth-dwelling deity from ,thessaly1 who from beneath the earth dispenses1 like so many earth-spirits1 healing from the ills of the flesh and knowledge of the future#ebc--the two being closely connected in antiquity4 ,he1 too1 easily bore the change from god to ,hero4 ,asklepios was struck by ,zeus' lightning which in this1 as in many cases1 did not destroy life1 but translated the person affected to a higher existence outside the visible world4#ecc #aja ,we can now easily understand what it means when even this ancient earth-deity is said to be buried--his grave being shown at different places4#edc ,many peculiarities of the worship paid to him show clearly the original character of ,asklepios as an ancient god living below the earth4#eec ,one essential characteristic indeed of such earth-spirits he lacks--he is not bound to any one particular place4 ,an enterprising priesthood1 wandering in company with the rest of their tribe1 had taken with them this old established worship of theirs1 and spread it far and wide1 so that ,asklepios himself became at home in many different places4 ,now1 in closest relationship1 though they remained more faithful to their original character1 with this ,zeus ,asklepios stood those ,boeotian earth-spirits with whom this discussion began4 ,trophonios1 and ,amphiaraos1 too1 might have been described as an ,asklepios1 who had stayed at home in his old cavern dwelling4#efc ,they1 too1 ,amphiaraos and ,trophonios1 had become mortal men of a past age in the imagination of a time which could no longer properly understand such cave-spirits4 ,but we never hear of their graves2 for the generation which made them ,heroes knew nothing of mortal chieftains who after dying and being buried yet lived on with undiminished powers4 ,but it was the belief in their uninterrupted potency that gave those strange cavern deities a secure place in men's memory4 ,in the epic and in legends inspired by the epic they are recognized as human beings that had not died but had been translated1 without any division of soul from body1 to everlasting life in the depths of the earth4 ,ever afterwards--even when they are not only called immortal1 but actually gods--they are reckoned as men who have become immortal or godlike4#egc ,and they have become the patterns of what other mortals too may rise to4 ,in the ,electra of ,sophokles 7#hcf ff47 the chorus wishing to justify the hope of a continued life for the departed1 expressly appeal to the example of ,amphiaraos1 who still rules below the earth with all his spiritual powers intact4 ,for the same reason these and other examples offered by ancient legend and poetry of the translation of individual great men to a life below the earth are important for our inquiry too4 ,in them1 as it did 7in another sense7 in the case of those translated to the ,islands of the ,blest1 the ,epic points beyond its own resigned and gloomy conception of the state after death towards a higher life after the visible world has been left behind4 ,it took isolated cases of the once numerous class of cavern deities worshipped in ,greek countries1 and deprived #ajb them of their god-head1 though not of the superhumanly continued existence and 7especially mantic7 powers claimed for them by the belief and cult of their countrymen4 ,thus reduced to mortal rank1 it interwove them in the fabric of the heroic mythology1 and in so doing instituted a class of outstanding human individuals who had been raised to a godlike existence1 far1 indeed1 from the upper world1 but1 at least1 not condemned to the common realm of the souls4 ,instead they were given a home beneath the earth1 each in a definite place in ,greek territory1 near living men1 and able to help them4 ,the descent from god to mortal ,hero resulted1 since the essential point of continued existence was not denied1 in a corresponding exaltation of the mortal and the heroic to the divine4 ,thus the epic leads us in this instance towards a range of conceptions which the poems themselves treated as though it never existed1 and which now suddenly comes into view4 ,,notes ,,to ,,chapter ,,iii #ac3 ,pi41 ,n4 ix1 #bd ff41 x1 #h f41 ,apollod4 iii1 #f1 #h1 #d 7sun t ha_/rmati kai t hnio_/ch ,ba_/tni 4 4 4 ekru_/phth kai ,zeus atha_/naton auton epoi_/sen7 etc4 ,the expressions used to describe the translation and continued conscious existence of ,a4 are noteworthy3 kata gai' auto_/n te_/ nin kai phaidi_/mous hi_/ppous e_/marpsen1 ,pi41 ,o4 vi1 #ad4 ,zeus kru_/psen ha_/m' hi_/ppois1 ,n4 ix1 #be4 gaia hupe_/dekto ma_/ntin ,oiklei_/dan1 x1 #h4 ma_/ntis kekeuths polemi_/as hupo chthono_/s1 ,a41 ,th41 #ehh4 ede_/xato rhageisa ,thbai_/a ko_/nis1 ,s4 fr41 #hgc 7 #ieh ,p474 theoi znt' anarpa_/santes es mu_/chous chthonos autois tethri_/ppois eulogousin emphans1 ,e4 ,supp41 #ibh f4 h_/rpasen cha_/rubdis oinosko_/pon1 te_/thrippon ha_/rma peribalousa cha_/smati1 #eja f4 7,eriphyle ,amphia_/raon e_/krups' hupo gn autoisi sun hi_/ppois1 ,oracle in ,ephorus ap4 ,ath41 #bcb ,f4 ,amphiara_/ou zntos to sma katade_/xasthai tn gn1 ,agatharch41 p4 #aae1 #ba ,m4 epespa_/sato h g znta1 ,philostr41 ,v4 ,ap41 #b1 #cg1 p4 #gi1 #ah ,kays4 aphanismo_/s of ,a41 ,st4 ,byz4 s4 ,ha_/rpuia4--pa_/mpsuchos ana_/ssei1 ,s41 ,el41 #hda2 aei zn timatai1 ,xen41 ,cyn4 i1 #h4 #bc3 ,that the translation of ,amphiaraos in the form so frequently repeated by later authors 7clearly following an important and influential original7 appeared already in the ,thebas of the epic cycle is taken by ,welcker for granted1 ,ep4 ,cykl4 ii1 #cfb1 #ff4 ,the view is intrinsically probable3 but it can claim more definite grounds4 ,pi41 ,o4 vi1 #ab-ag1 tells us that after ,amphiaraos and his team had been swallowed up by the earth1 ,adrastos1 over the seven funeral-pyres 7which consumed the bodies of the ,argives who had fallen in battle1 said pothe_/ stratias ophthalmon emas1 ampho_/teron1 ma_/ntin t' agathon kai douri ma_/rnasthai4 ,that this famous lament was taken ek ts kukliks ,thba_/dos1 fr4 #e ,kinkel1 p4 #ab1 is proved by the testimony of the ancient scholia on pothe_/ ktl41 quoting ,asklepiades4 ,this means that in the ,thebas too1 after the battle was over ,amphiaraos was not to be found either among the fallen or the survivors--was in fact translated4 ,pindar must have taken not merely the words of the lament of ,adrastos but the whole situation that led up to these words1 as he described it1 from the ,thebas4 7,bethe1 ,theb4 ,held4 #ahia1 p4 #eh f41 #id ff41 claims to prove that ,pindar took nothing but the words ampho_/teron ktl4 from the ,thebas which said nothing of the burial of these who had fallen before ,thebes1 and that ,pindar added this last on his own account1 ,o4 vi1 as well as ,n4 ix1 #be4 ,but the proofs of this view1 in itself highly improbable1 on closer examination come to nothing47--,in the ,odyssey it is said of ,amph4 o_/let' en ,th_/bsi o #bdg2 tha_/nen ,amphia_/raos #bec4 ,the expression is naturally to be understood as merely implying disappearance from the earth says ,welcker1 ,ep4 ,c4 ii1 #cff4 ,all we can claim is that the expression does not indeed prevent us from assuming that the story of the disappearance of ,amph4 was known also to the poet of these lines4 ,thus in the ,,oc4 of ,soph4 ,antigone says twice over 7ll4 #agjf1 #agad7 that ,oedipus e_/thane1 whereas he really was like ,amphiaraos translated alive 7a_/skopoi pla_/kes e_/marpsan #afha74 #cc3 ,pi41 fr4 #afg1 ,a4,r4 i1 #eg-fd 7zo_/s per e_/ti 4 4 4 edu_/seto neio_/thi gai_/s74 ,orph41 ,arg41 #aga-e 7phasin 4 4 4 zo_/n t' en phthime_/noisi molein hupo keu_/thesi gai_/s74 ,agatharch41 p4 #aad1 #ci-dc ,m4 7eis tn gn katadunai ortho_/n te kai znta74 ,schol4 and ,eust4 on ,a #bfd1 p4 #ajja4--;,in ,ovid1 ,m4 xii1 #ead ff41 the translation becomes a metamorphosis 7into a bird72 and #ajd often an ancient translation myth has thus been replaced by a metamorphosis in later mythology4 ,the connected story of ,kaineus has been lost1 and only a few fragments survive in ,sch41 ,a4,r4 i1 #eg2 ,sch41 ,a #bfd 7the best known being the change of sex cf4 also ,meineke1 h4 crit4 com41 #cde1 the meaning of which is very dubious4 ,similar stories are told of ,teiresias1 ,sithon 7,ov41 ,m4 iv1 #bhj71 ,iphis1 and ,ianthe1 this last reminding us strikingly of a narrative in the ,mahbhrata4 ,then frequently in many miracle tales1 both heathen and ,christian1 to which far too much respect is paid by those who seek to find in them dark reminiscences of bisexual gods74 ,no traces of a cult of ,kaineus can be found4 #dc3 ,althaimenes1 son of ,katreus 7cf4 ,rh4 ,mus4 #cf1 #dcb f471 euxa_/menos hupo cha_/smatos ekru_/b ,apollod41 iii1 #b1 #b1 #c4 ,rationalistic version of ,zeno of ,rhodos ap4 ,d4,s41 #e1 #ei1 #d1 who says1 however1 hu_/steron kata chrsmo_/n tina timas e_/sche para ,rhodi_/ois hrka_/s1 and1 in fact1 we learn from an insc4 in ,newton1 ,gr4 ,insc4 in ,b4,m4 ii1 #ceb1 that a political division 7,ktoina87 of the people of ,rhodos was called ,althaimeni_/s1 whose h_/rs ep_/numos must have been ,althaimenes4 #ec3 ,amphilochos appeared in person to sleepers at his dream-oracle at ,mallos in ,cilicia 7,luc41 ,philops41 #ch7--so also did his rival ,mopsos1 ,plut41 ,,do4 #de1 #dcd ,d--as well as at his oracle in ,akarnania1 ,aristid4 i1 p4 #gh ,d4 #ch1 #ba ,keil4 ,mopsos in ,cilicia and ,amphilochos in ,akarnania are alike in being among those daimo_/nia which hidrume_/na e_/n tini to_/p touton oikousin1 ,orig41 c4 ,cels4 iii1 #cd1 pp4 #bic-d ,l4 ,the same author says of ,amph4 ,mopsos and others1 anthrpoeideis thereisthai theou_/s1 vii1 #ce1 p4 #ec4 #fc3 ,laodike1 daughter of ,priam ,apollod41 ,epit4 v1 #be2 ,nicol4 ,prog4 ii1 #a4--;,aristaios1 who a_/phantos gi_/gnetai in ,m4 ,haemus and is now honoured athana_/tois timais1 ,d4,s4 iv1 #hb1 #f4 7,cf4 ,hiller v4 ,grtr41 ,pauly-,wiss4 ii1 #hee1 #bc ff47 #gc3 ,the regular expression for these subterranean dwelling-places is me_/gara4 ,lex4 rhet4 ap4 ,eust41 ,od41 #achg1 #ag f4 ,hence also the sacrificial pits into which men lowered the offerings made to the deities of the lower world are called me_/gara 7,lob41 ,agl41 #hcj2 me_/gara cha_/smata1 ,schol4 ,luc41 ,d4 ,mer4 #b1 pp4 #bge ff4 ,rabe4 ,it was thought that by sinking the gifts in the ground they would immediately reach the dwelling-place of the spirit who lived there4 ,the sacrificial chasm is itself the chamber1 me_/garon1 in which the spirit lives 7in the form of a snake7 and dwells4 #hc3 k #dib ff41 psuch chrsome_/nous ,thbai_/ou ,teiresi_/ao1 ma_/ntos alaou tou te phre_/nes e_/mpedoi_/ eisin2 t kai tethnti no_/on po_/re ,persepho_/neia1 oi_/ pepnusthai2 toi de skiai a_/sousin4 ,his phre_/nes being undestroyed the most important and distinguishing feature of death is absent4 ,his body1 indeed1 is destroyed and hence he is called tethn_/s like all the other dwellers in ,hades1 though it is still difficult to see how the phre_/nes could remain without a body4 ,it is highly probable that the idea of the continued existence of the consciousness of the famous seer renowned in ,theban legend was derived by the poet from a popular tradition according to which ,teiresias still gave proof of the clearness of his wits by the oracles which he sent up from below the earth4 ,in ,orchomenos there was a chrst_/rion ,teiresi_/ou1 ,plu41 ,,do4 #dd1 p4 #dcd ,c 7as ,nitzsch1 ,anm4 ,od4 iii1 p4 #aea4 also reminds us74 ,if we may argue from the context in which ,plutarch speaks of him1 this must have been an earth-oracle1 i4e4 an incubation-oracle4 ,there stories like those told at ,thebes of ,amphiaraos may have been related of ,teiresias and his survival after death4 ,some such information the poet of #aje the ,nekyia may then have transformed and made use of for his own purposes4 ,str4 #gfb not without good ground connects these verses about ,teiresias with the stories of ,amphiaraos and ,trophonios4 #ic3 ,the ancient site of the ,oracle of ,amphiaraos was near ,thebes at the place 7,knopia where according to the epic story he sank into the earth4 ,paus4 #i1 #h1 #c1 ,str4 #djd4 ,even at the time of the ,persian war the envoy of ,mardonios inquired of him there1 near ,thebes1 as ,hdt4 viii1 #acd1 unmistakably says4 7,that the oracle lay in ,theban territory is shown also by the addition of the words1 otherwise pointless1 ,thbai_/n oudeni e_/xesti manteu_/esthai autothi_/4 ,a similar rule is found at the temple of ,herakles in ,erythrai which may be approached by ,thracian women but not by ,erythran women ,paus4 #g1 #e1 #g-h2 and in the same way the ,lampsakenoi were excluded from the funeral games of ,miltiades on the ,chersonnese3 ,hdt4 vi1 #ch47 ,oropos also claimed to harbour ,amphiaraos under its soil2 ,sch4 ,pi41 ,o4 vi1 #ah1 #ba-c2 differently in ,paus4 #a1 #cd1 #b-d4 ,but the oracle must have been moved there afterwards--hardly before the end of the fifth century 7methidru_/th1 ,str4 #djd72 to suppose that it had always been confined to ,oropos is contrary to all the traditional evidence4 #ajc3 ,those who wished to inquire of his oracle offered by night to ,trophonios1 before going down into the cave1 a ram1 sacrificing it in a pit 7bo_/thros73 ,paus4 #i1 #ci1 #f2 to ,amphiaraos1 after a considerable fast 7,philos41 ,,va41 #b1 #cg1 pp4 #gi1 #ai ff4 ,k47 and the provision of a katha_/rsion1 the inquirer offered a ram upon the fleece of which he lay down to sleep 7,paus4 #a1 #cd1 #e74--;,cleanthem cum pede terram percussisset versum ex ,epigonis 7prob4 of ,soph47 ferunt dixisse3 audisne haec1 ,amphiara1 sub terram abdite8 ,cic41 ,,td4 ii1 #fj4 ,the gesture also must have been borrowed from the same scene in the ,epi_/gonoi4 ,it was thus customary to knock on the ground in calling upon ,a41 as in the case of other katachtho_/nioi 7,amphia_/rae chtho_/nie occurs as late as ,p4 ,mag4 ,par4 #addf f4 ,w 473 ,i #efh2 cf4 ,paus4 #h1 #ae1 #c4 ,cf4 also ,ngelsb41 ,nachh4 ,theol41 #ajb1 #bad4 ,skedasos in ,sparta gn tu_/ptn anekaleito tas ,erinu_/as1 ,plu41 ,,an4 #c1 p4 #ggd ,b4 ,in his grief for the loss of his daughter ,herodes ,atticus threw himself on the ground tn gn pai_/n kai bon2 ti_/ soi1 thu_/gater1 kathagi_/s8 ti_/ soi xuntha_/ps8 ,philostr41 ,,vs4 #b1 #a1 #aj4 ,pythagoras ho_/tan bront_/s ts gs ha_/psasthai par_/ggeilen1 ,iamb41 ,,vp4 #aef4 #aac3 ,that the dream-oracle of ,trophonios had a much older influence is implied by the story of the inquiry made of it by the ,boitoi halo_/ntes hupo ,thrakn in ,phot4 7,suid47 lu_/sioi teletai_/4 #abc3 ,trophonios himself was supposed to appear in the cave at ,lebadeia4 ,the inquirer goes down to it deo_/menos suggene_/sthai t daimoni_/ 7,max4 ,tyr4 #ad1 #b1 p4 #bdi ,r472 indications were sought from sacrifice ei d ton katio_/nta eumens kai hi_/les de_/xetai 7,trophonios71 ,paus4 #i1 #cf1 #f4 ,saon1 the discoverer of the oracle and founder of the cult1 had after entering the manteion met ,trophonios himself in person1 tn hierourgi_/an 4 4 4 didachthnai para tou ,trophni_/ou phasi_/ 7,paus4 #i1 #dj1 #b74 ,he dwells and is visible in the oracular cavern3 ,orig41 ,cels4 iii1 #cd1 pp4 #bic-d ,l42 vii1 #ce1 p4 #ec2 ,aristid4 i1 p4 #gh ,d4 #ch1 #ba ,keil4 ,even the stupidly rationalising account of ,troph4 in ,schol4 ,ar41 ,nub4 #ejh1 p4 #aij ,ruth41 ,sch4 ,luc41 ,,dm4 iii1 ,cosm4 ad ,greg4 ,naz4 p4 #ahd ,clarke1 p4 #eb 7,eudoc41 ,viol41 p4 #fhb1 #h7--;implies the bodily presence of an egkatoiksan daimo_/nion in the cave of ,trophonios4 ,lucian1 too1 shows that this was the popular impression 7,,dm4 iii1 #b7 by his curious satiric fiction that whereas ,troph4 himself was in ,hades 7to which acc4 to ,necyom4 #bb the cave of ,trophonios was only an #ajf entrance to theion hmi_/tomon of ,trophonios chra en ,boiti_/a4 ,thus the visitor expected to meet ,trophonios there in his divine shape1 as ,ampelius puts it in a similar case with great simplicity and directness1 #h1 #c3 ibi 7,argis in ,epiro ,iovis templum hyphonis 7irretrievably corrupt3 ,trophonii absurdly ,duker2 ,typhonis1 ,tychonis others not much better7 unde est ad inferos descensus ad tollendas sortes3 in quo loco dicuntur ii qui descenderunt ,iovem ipsum videre4 ,otherwise1 ,tr4 was said to inhabit the cave in the shape of a snake as is so frequently the case with earth-deities4 ,not only are snakes sacred to him as to ,asklepios 7,paus4 #i1 #ci1 #c7 and live in his cave 7to propitiate them people take honey-cakes down with them7 but he himself is present in the form of a snake3 o_/phis n ho manteuo_/menos1 ,schol4 ,ar41 ,nub4 #ejh3 cf4 ,suidas ,troph_/nios4 ,it was this personal contact between the god and the inquirer which specially distinguished the oracle of ,tr4 mo_/non ekeino 7to manteion7 di' autou chra tou chrme_/nou4 ,philostr41 ,,va4 #h1 #ai1 p4 #cce1 #cj ,k4 ,of course1 many only heard without seeing3 tis kai eiden kai a_/llos _/kousen1 ,paus4 #i1 #ci1 #aa4 ,but it was the god they heard4 #acc3 ,speaking of ,zalmoxis among the ,getae 7cf4 ,str4 #big f42 #gfb2 ,hdt4 iv1 #ie-f4 ,,em4 ,za_/lm471 ,mopsos in ,cilicia1 ,amphilochos in ,akarnania1 ,amphiaraos and ,trophonios--in fact1 all of them daimones who had oracles of ,incubation--,or4 7,cels4 iii1 #cd1 p4 #bic-d ,l47 says3 they have temples and aga_/lmata as daimoni_/ois ouk oid' ho_/ps hidrume_/nois e_/n tini to_/p1 hon 4 4 4 oikousin4 ,they dwell within this he_/na keklrme_/non to_/pon1 vii1 #ce 7pp4 #ec-d ,l471 cf4 iii1 #ce fin4 ,in that place and only there are such daimones visible4 ,cels4 vii1 #ce 7p4 #ec ,l471 of the temples of ,amph41 ,troph41 ,mops43 e_/ntha phsin anthrpoeideis thereisthai theous kai ou pseudome_/nous alla kai enargeis4 4 4 4 o_/psetai_/ tis autous ouch ha_/pax pararrue_/ntas 4 4 4 all' a_/ei tois boulome_/nois homilountas 7and so ever present there4 ,aristid4 i1 p4 #gh ,di4 #ch1 #ba ,k41 ,amphia_/raos kai ,troph_/nios en ,boiti_/a kai ,amphi_/lochos en ,aitli_/a chrsmdousi kai phai_/nontai4 ,on the extension beyond its original home of the cult of such an ,incubation-deity localization in a single spot was of course relaxed4 ,it was either disputed where his permanent habitation really was 7as in the case of ,amph471 or else the god gradually ceased to be bound to any one place1 though still bound to certain places in the sense that he could appear only there1 and not anywhere he chose4 ,such is the case with ,asklepios and with various other daimones equally bound originally to a single spot1 who then epiphai_/nontai1 epiphoitsin1 in certain other temples as well 7cf4 for example1 the account of the epipha_/neiai of ,machaon and ,podaleirios in ,adrotta given by ,marin41 ,v4 ,procli1 #cb2 cf4 ,suid4 ,euste_/phios1 from ,damascius1 ,v4 ,isid474 ,but when inquiries are made of a god by ,incubation the god must always appear in person2 if he is absent no oracle can be given4 ,see the story of ,amphiaraos in ,plu41 ,,do4 #e1 p4 #dab ,a4 ,in the records of miracles of healing found in ,epidauros the god himself regularly comes to the sleeper in the a_/duton 7or else in the form of a snake ,eph4 ,arch4 '#hc1 p4 #bae f41 ll4 #aac-ai71 sometimes accompanied by his hup_/retai 7the ,asklepiadai71 cf4 ,eph4 ,arch4 '#he1 p4 #ag ff4 ll4 #ch ff41 #aaa f4 ,in the old miracle of ,aristagora of ,troezen 7,eph4 ,arch4 '#he1 p4 #ae1 l4 #aj ff47 reported already by ,hippys of ,rhegion 7which there is no reason to doubt7 at first only the sons of the god appeared to the sick woman ouk epidamountos autou all' en ,epidau_/r eo_/ntos4 ,only in the following night did ,asklepios himself appear to her hikn ex ,epidau_/rou4 ,everywhere it is implied that dream-healing can only take place through personal action of the god 7cf4 ,ar41 ,plut472 #ajg later by the advice1 at least1 of the god1 personally appearing to the patient 7see ,zacher1 ,hermes1 xxi1 #dgb f472 and this presumption is explained by the fact that originally ,incubation could only take place at the actual spot where the god 7or ,hero7 had his permanent abode4 #adc3 ,the hupophtai of the ,dodonian ,zeus the ,selloi_/1 anipto_/podes chamaieunai1 ,p #bcd f41 were explained by some already in antiquity as priests of an ,incubation oracle 7,eust41 ,il41 p4 #ajeg1 #fd ff471 ,welcker agreeing with them1 ,kl4 ,schr4 iii1 #ij f4 ,this view is founded solely on the adj4 chamaieunai1 which is not1 however1 to be separated from anipto_/podes4 ,but since anipto_/podes can have no connexion with ,incubation neither then can chamaieunai4 ,both epithets refer obviously to the special severity and simplicity of the life of the ,selloi_/1 the 7ritual7 reason for which it is true we do not know and have no means of guessing4 #aec3 ,it remains indeed impossible to determine what moved the epic to recognize in the ,boeotian cave-daimon the ,argive seer ,amphiaraos 7even during his life-time an adept in the incubation-mantic art acc4 to ,paus4 #b1 #ac1 #g2 cf4 ,did4 in ,gp4 #b1 #ce1 #h1 p4 #gc1 #ad ff4 ,beckh71 or why the heroized god ,amphiaraos was turned into an ,argive and made a member of the prophetic family of ,melampous otherwise the foes of the ,boeotian seers2 or1 finally1 why he was brought to ,boeotia as an enemy and then made to dwell for ever in that hostile and alien land4 #afc3 ,henry the ,fowler in ,sudemerberg3 ,kuhn and ,schwartz1 ,nordd4 ,sag41 p4 #ahe4 ,the other examples in ,grimm1 ch4 xxxii4--,g4 ,voigt in ,sybel's hist4 ,zeits4 xxvi 7#ahga71 pp4 #aca-hg1 shows in his most lucid account that it was not originally ,frederick ,barbarossa but ,frederick ,,ii whom the legend represented as not dead but lost and to whom the expectation referred that he would come again some day4 ,from the fifteenth century the story begins to appear that he was dwelling in ,kyffhuser 7or in a cave in the rocks near ,kaiserslautern72 the name of ,barbarossa does not appear till the sixteenth century1 and then gradually predominates4 ,but how it came about that from a definite moment onwards the translated emperor was thought of as living on in a hollow mountain is by no means clear from the written documents alone or from the critical study of the evolution of the legend4 ,suddenly and without intermediate steps the story assumes this shape1 and it can hardly be accounted for except on the view that it arose from the combination of the ,frederick legend with already existing ,saga-stories of translated ,heroes or gods 7as ,voigt also suggests1 p4 #afj74 #agc3 ,grimm1 pp4 #iei-fa4 ,simrock1 ,d4 ,myth4#c1 p4 #add4--;,how easily similar legends can appear spontaneously among different peoples without interconnexion appears from the fact that translation legends are also found not only in ,greece but in distant ,mexico2 see ,mller1 ,gesch4 am4 ,urrel4 #ehb4 ,holy men who have vanished and are not dead but live on in the depths of mountain caves1 and are expected one day to reappear on earth1 occur in the legends of ,mohammedan peoples of the ,east3 ,a4 v4 ,kremer1 ,culturg4 ,streifz4 ,geb4 ,islam1 #ej2 ,gesch4 ,ideen ,islam1 #cge f41 #cgh4 #ahc3 ,dii ,trephni_/oi ,insc4 from ,lebadeia1 ,meister1 ,bot4 ,insc4 #dbc 7,,gdi4 i1 p4 #afc72 otherwise only ,trephni_/oi 7n4 #djg1 #dad1 katabas en ,treph_/nion ,,bch4 #ahij1 p4 #ba71 ,trophni_/ 7n4 #dac72 and side by side occur tu ,di tu ,basileii k tu ,trephni_/u1 etc4 7n4 #dbe1 #dbi1 #dcj74 ,dionu_/s eustaphu_/l kata chrsmon ,dios ,trophni_/ou ,insc4 from ,labadeia in ,stephani ,reise d4 ,geg4 nrd4 ,griechen1 ,no4 #dg4 ,ins4 from ,leb4 ,i,g,sept4 i1 #cjgg 7#ast-#bnd cent4 ,a4,d47--,str4 #dad3 ,leba_/deia ho_/pou ,dios ,trophni_/ou manteion hi_/drutai4 #ajh ,liv4 #de1 #bg1 #h1 ,labadiae templum ,iovis ,trophonii adiit4 ,obs4 #ej 7 #aaj7 ,lebadiae ,eutychides in templum ,iovis ,trophonii degressus--4 ,dios manteion is the name given to the oracle of ,tr4 in ,phot4 also and ,hesych4 ,leba_/deia4 #aic3 ,dios ,amphiara_/ou hiero_/n 7at ,oropos73 ,dicaearch4 ,descr4 ,gr4 i1 #f 7i1 #ajj ,m474 ,even ,hyperides in the speech for ,euxenippos refers throughout to ,amph4 at ,oropos as a god4 ,amph4 in ,or4 ho theo_/s 7#ast-#bnd cent4 ,b4,c473 ,,igs4 i1 #cdih2 #dab2 ,,cig4 #aegj;a1 #be1 #cj1 #eb4 ,liv4 #de1 #bg1 #aj 7in ,oropos7 pro deo vates antiquus colitur4 ,cic4 ,div4 i1 #hh3 ,amphiaraum sic honoravit fama ,grci1 deus ut haberetur4 ,plutarch also1 speaking of the embassy sent by ,mardonios to the ancient ,theban oracle1 calls ,amph4 theo_/s3 ,,do4 #e1 p4 #dab ,a4 ,acc4 to ,paus4 #a1 #cd1 #b1 however1 ,amph4 was first honoured as a god in ,oropos4 #bjc3 ,origen is expressing it in his own way1 but he is quite right in principle when he distinguishes the local gods remaining in the countryside from the gods of ,olympos1 ,cels4 iii1 #ce fin43 mochthrn daimo_/nn kai to_/pous epi gs prokateilpho_/tn1 epei ts katharte_/ras ou du_/nantai epha_/psasthai ch_/ras kai theiote_/ras4 ,he says of ,asklepios1 #e1 #b 7p4 #afi ,l471 theos men an ei_/ aei de lachn oikein tn gn kai hsperei phugas tou to_/pou tn then4 #bac3 ,dios mega_/lou oarist_/s4 ,the word implies quite as much familiar conversation as well as general intimacy with ,zeus4 ,the obscure enne_/ros need not be considered here4 ,in any case it is to be taken closely with basi_/leue1 next to which it stands1 and not with ,dios m4 oarist_/s 7as many even ancient writers have done4 #bbc3 ,intercourse of ,minos with ,zeus in the cave3 ,pl4 ,min4 #cai ,e4 7whence ,str4 #gfb71 ,ephorus ap4 ,str4 #dgf2 7from ,eph4 also ,nic4 ,dam4 ap4 ,stob4 ,fl4 iv1 #b1 #be1 p4 #afa ,h474 ,v4,m4 i1 #b1 ext4 #a4 ,here the position of the cave is as a rule not precisely stated4 ,but the ,idaian cave is generally meant and ,max4 ,tyr4 definitely refers to this one as the place where ,minos met ,zeus1 #ch1 #b 7p4 #bba ,r474 #bcc3 ,birth of ,zeus in the cave3 ,aigai_/ en o_/rei ,hes41 ,th4 #dha ff4 ,thence his mother bore him es ,lu_/kton #dhb 7cf4 #dgg71 which would be near ,ida3--es ,di_/ktn ,schmann4 ,and1 at any rate1 the cave on ,mt4 ,dicte was the generally reputed place of ,zeus' birth3 ,apoll4 #a1 #a1 #f4 ,d4,s4 #e1 #gj1 #f2 ,mela #b1 #aac2 ,d4,h4 #b1 #fa 7who also makes ,minos visit ,zeus there74 ,at ,praisos to tou ,diktai_/ou ,dios hiero_/n3 ,str4 #dge-h4 ,others1 indeed1 mention ,ida as the place of the birth of ,zeus3 ,d4,s4 #e1 #gj1 #b1 #d2 ,a4,r4 iii1 #acd4 ,both the holy caves are thus continually rivals2 but it appears that the legend of the birth of ,zeus was principally localized at the ,diktaian cave1 that of his intercourse with ,minos chiefly at the ,idaian2 cf4 now also ,m4 ,mayer1 ,myth4 ,lex4 s4 ,kronos1 ii1 #aecc ff4 #bdc3 ,max4 ,tyr4 #af1 #a 7cf4 #ch1 #c2 prob4 from ,max4 only1 ,theod4 ,met4 ,misc4 c4 #ij1 p4 #ehj ,m474 ,cf4 ,rh4 ,mus4 #ce1 #afa f4 ,max4 speaks of the cave of ,diktaian ,zeus1 perhaps only inexactly and by oversight4 ,it would be to ,ida rather and its cave which rose above ,knossos1 the home of ,epimenides1 that the legend would make him go on pilgrimage4 ,so1 too1 ,d4,l4 viii1 #a1 #c1 of ,pythagoras1 en ,kr_/t sun ,epimeni_/d katlthen eis to ,idaion a_/ntron4 ,pyth4 in the ,idaian cave1 ,porph41 ,,vp4 #ag4 #bec3 ,schol4 ,plat41 ,leg4 i1 introd4 7p4 #cgb ,herm47 and ,leg4 #fbe ,b1 see ,lob41 ,agl4 #aaba4 7,dios ,idai_/ou mu_/sts1 ,eur41 ,cret4 fr4 #dgb1 #aj ,n47 ,recently the ,idaian cave of ,zeus has been rediscovered high up in the mountains1 a day's journey from ,knossos 7,fabricius1 ,ath4 ,mitth41 vol4 x1 #ei ff474 ,remains of votive offerings of antiquity have been #aji found1 but only before the entrance to the cave en t stomi_/ tou a_/ntrou 7where ,thphr4 had already remarked the like1 ,,hp4 #c1 #c1 #d72 inside the cave1 which1 like a vaulted tomb1 consisted of two chambers1 only traces of the cult from ,roman times were found4 ,it seems from this that the sacrificial ritual of the previous period did not reach further than the entrance of the cave 7as was the case also at the temple of ,troph4 at ,lebadeia2 while the interior of the cave as the seat of the god himself was only entered by ,mystai and priests 7the birth-chamber was not to be approached at all3 ,boios1 ap4 ,ant4 ,lib4 #ai74 #bfc3 ,porph41 ,,vp4 #ag1 p4 #be ,n43 eis de to ,idaion kalou_/menon a_/ntron katabas e_/ria e_/chn me_/lana tas nomizome_/nas tris enne_/a 7cf4 ,nauck on ,s41 ,,oc4 #dhc7 hme_/ras ekei die_/tripsen kai kath_/gisen t ,dii_/1 to_/n te stornu_/menon aut kat' e_/tos thro_/non ethea_/sato4 ,the historical truth of the story of ,pyth4's visit to the cave need not be discussed here1 but we may assume the credibility of the details given of the cult of ,zeus in the cave and the customary ceremonial of pilgrimage to it4 7,the story comes from relatively good sources1 ,gr4 ,roman1 p4 #bed47--,the long time spent in the cave 7i4e4 in the wide and lofty outer chamber7 has its companion picture in what ,str4 #fdi says of ,char_/nion at ,acharaka1 ,plu41 ,gen4 ,soc4 #ba1 #eij ,b41 of the cave of ,trophonios4 ,it was necessary also to spend several days in the oi_/kma ,dai_/monos agathou kai ,tu_/chs in preparation for the descent into the cave3 ,paus4 #i1 #ci1 #e4 ,the 7to ,zeus7 stornu_/menos kat' e_/tos thro_/nos has nothing to do with the ,korybantic thronismo_/s 7see ,hiller1 ,hermes1 #ba1 #cfe74 ,what is meant is in any case a lectisternium3 thus in ,athens it was usual to kli_/nn strsai t ,plou_/tni1 ,,cia4 ii1 #idh-ej2 to ,asklepios 7,,cia4 ii1 #dec;b #aa73 to ,attis1 ,,cia4 ii1 #fbb2 7in ,cos at the xenismo_/s of ,herakles1 ,ins4 ,cos #cf;b1 #bb71 etc4 ,the thro_/nos 7strnu_/ein thro_/nous du_/o for a goddess ,,cia4 ii1 #fbd1 #i1 #aj7 appearing instead of a kli_/n is possibly in accordance with ancient ritual4 ,thus in the so-called feasts of the dead in ancient times the ,hero is represented on a throne while later he reclines on the kli_/n4 ,thus in ,rome besides lectisternia we sometimes have sellisternia especially for female deities3 ,comm4 ,lud4 ,saec41 l4 #ga2 #aja2 #ach ,dessau1 ii1 #a1 p4 #bhb2 ,,cil4 vi1 #cb and elsewhere4 #bgc3 ,acc4 to ,ennius1 ,euh4 #gc ,vahl4 7ap4 ,lactant4 i1 #aa1 and ap4 ,min4 ,fel4 xxi1 #a7 ,euhemeros spoke of the grave of ,zeus4 ,call41 h4 ,jov4 #h-i1 clearly attacks the fable of ,zeus' grave in ,crete4 ,it seems to me very probable that ,euh4 had taken up the story as one that evidently suited his cheap pragmatical interpretation of myths and had introduced it into literature4 ,it would be ,euh4 then whom ,call41 loc4 cit41 was attacking as he did elsewhere the ge_/rn alaz_/n and his a_/dika bibli_/a 7fr4 #hf74 #bhc3 ,the grave of ,zeus in ,crete is spoken of without exact specification of the place by ,call41 loc4 cit41 ,cic41 ,,nd4 iii1 #ec2 ,d4,s4 #c1 #fa1 #b2 ,mela ii1 #aab2 ,luc41 ,tim4 #f1 ,j4 ,tr4 #de1 ,sacr4 #aj1 ,d4 ,conc4 #f2 ,min4 xxi1 #h2 ,firm41 ,err4 ,prof4 ,rel4 vii1 #f4 ,euhemeros ap4 ,min4 xxi1 #a1 speaks of the ,dicti ,iovis sepulcrum obviously inexactly1 for acc4 to ,lact4 i1 #aa1 he made the grave in oppido ,cnosso far from ,mt4 ,dicte4 ,even there he means not in but near ,knossos1 i4e4 on ,mt4 ,ida4 ,for the fact that it was on ,mt4 ,ida we have the testimony of ,varro de litoralibus ap4 ,solin4 #aa1 p4 #ha1 #ab-ae ,momms4 ,finally1 the situation of the grave within the ,idaian cave is clear from ,porph41 ,,vp4 #ag1 p4 #be ,n4 #bic3 ,hence the story of the grave of ,zeus 7when not denied outright as by ,call47 was allegorized2 ,celsus hinted at tropikas huponoi_/as3 ,or41 ,cels4 iii1 #dc1 p4 #cjg ,l42 cf4 ,philostr41 ,,vs4 p4 #gf1 #ae ff4 ,k4 #aaj #cjc3 ,examples are frequent in the mythology of ,oriental1 and generally but not exclusively ,semitic peoples4 ,it is generally ,kronos who is buried 7cf4 ,mayer1 ,myth4 ,lex4 ii1 #adhg ff472 at other times ,astarte1 ,adonis1 the ,phrygian ,attis1 ,herakles1 and others4 ,cf4 also the stories of the ,heroes sleeping eternally in ,sardinia 7,rh4 ,mus4 #ce1 #aeg ff42 #cg1 #dfe ff472 and of ,kragos and the other a_/grioi theoi_/ 7or theoi agreis8 ,,jhs4 #aj1 #eg1 #ee7 who were made immortal on ,mt4 ,kragos in ,lykia 7,st4 ,byz4 ,kra_/gos73 they1 too1 were thought of as sleeping1 and not dead1 as ,eust4 on ,d4,p4 #hdg expresses it4 #cac3 ,varro1 ,,ll4 vii1 #ag1 p4 #abd ,sp4#b1 compares the shape of the ,omphalos with a thesaurus1 i4e4 with one of the vaulted buildings which used to be called treasuries1 but which have now been undoubtedly proved to be really vaulted graves4 ,on a smaller scale 7as vase paintings show7 the omphalo_/s had the shape generally given to the dwelling-places made for the spirits of the departed who dwelt below the earth1 as well as that of the abodes of other earth-spirits2 even the cha_/sma gs over the cavern of ,trophonios was of this shape1 ,paus4 #i1 #ci1 #aj4 ,was this dome-shape especially connected with earth-spirits who had mantic powers8 ,the ,delphic omphalos was even used as a technical expression to describe this tholos shape2 thus the omphaloi_/ 7of phia_/lai7 kai tn balanei_/n hoi tho_/loi paro_/moioi1 ,ath4 #eja ,d4 ,e4 7cf4 ,hesych4 ,balaneiompha_/lous1 ,,ab4 #bbe1 #f74 ,it was called omphalo_/s ,gs because sacred to the earth-goddess4 ,it was later interpreted navel1 i4e4 middle point of the earth1 by mistake1 and then fabulous accounts made up to explain this4 #cbc3 ,modern writers have adopted the view that ,dionysos was buried under the ,omphalos3 e4g4 ,enmann1 ,kypros u4 ,ursp4 ,aphrod41 ,s4 ,petersb41 #ahhf1 p4 #dg ff4 ,but closer examination shows that all that we have good authority for is that the omphalo_/s was ,pythonis tumulus 7,varro1 ,,ll4 vii1 #ag1 p4 #abd ,sp471 ta_/phos tou ,pu_/thnos 7,hesych4 s4 ,toxi_/ou bouno_/s74 ,dionysos1 on the other hand1 was buried at ,delphi1 para ton ,apo_/llna ton chrusoun 7,philochoros ap4 ,sync4 #cjg1 #d ff4 ,di42 ,eus4 ,arm4 ,hier4 ,chr41 pp4 #dd-e ,sch42 ,malal41 p4 #de1 #g ,di41 from ,africanus acc4 to ,gelzer1 ,afric4 i1 #acb f471 i4e4 he was buried in the a_/duton 7cf4 ,paus4 #aj1 #bd1 #e71 or1 what comes to the same thing1 para to chrst_/rion 7,plu41 ,is4 et ,o4 #ce1 #cfe ,a471 para ton tri_/poda 7,call4 ap4 ,tz4 ,lyc4 #bjh2 cf4 ,e4,m4 ,delphoi_/74 ,the tripod stood in the ,adyton 7,d4,s4 #af1 #bf2 ,str4 #dai2 cf4 ,hdt4 vii1 #adj74 ,whether the omphalo_/s also stood in the ,adyton 7or whether as some think1 in the ,cella of the ,temple7 cannot be made out for certain though it seems probable4 ,no one1 however1 made the grave of ,dionysos under the ,omphalos except ,tat41 ,gr4 viii1 p4 #dj ,ott4 p4 #i1 #af ff4 ,schw43 ho omphalos ta_/phos esti ,dionu_/sou1 and the statement of this very careless pamphleteer cannot stand against the witness of ,varro1 etc4 ,it is plain that ,tatian confused the two graves1 as ,hyg4 #adj and ,serv4 7,a4 iii1 #ib2 iii1 #cfj2 vi1 #cdg7 did1 reversing the process and making the tripod into the grave of the ,python4 ,the real tradition knew1 besides the grave of ,dionysos near the tripod1 the grave of ,python in the ,omphalos of his mother ,gaia4 ,this was never seriously denied2 doubt might rather have been believed to linger over the question1 who then was preserved in the tripod8 ,porph41 ,,vp4 #ah1 p4 #be1 #f ff4 ,n41 says that it was ,apollo himself1 or possibly an ,apollo the son of ,silenos4 ,this absurdity seems to go back to ,euhemeros 7cf4 ,minuc4 xxi1 #a2 worthless is ,fulgentius ,expos41 #b1 p4 #gfi ,stav4 p4 #aab1 #c ff4 ,helm71 and may be merely a frivolous jest4 7,too much respect is paid to this tradition by ,k4 ,o4 ,mller1 ,introd4 to ,scient4 ,myth41 p4 #bdf47 #aaa #ccc3 ,that the snake killed by ,apollo was the guardian of the old manteion chtho_/nion we have on unimpeachable authority 7testim4 collected by ,th4 ,schreiber1 ,apollo ,pythoktonos1 p4 #c73 esp4 ,eur41 ,,it4 #abde ff4 ,call41 fr4 #cfd2 poitai_/ acc4 to ,paus4 #aj1 #f1 #f1 who say that 7ton ,pu_/thna7 epi t mantei_/ phu_/laka hupo ,gs teta_/chthai ktl4 ,that the struggle was for the oracle is shown briefly and plainly by ,apollod4 #a1 #d1 #a1 #c3 hs de ho phrourn to manteion ,pu_/thn o_/phis ek_/luen auton 7,apo_/llna7 parelthein epi to cha_/sma 7the oracular cleft71 touton anel_/n to manteion paralamba_/nei4 ,the snake form is proper to earth-spirits1 and1 as earth-spirits always have mantic power1 to oracle-spirits4 ,trophonios appeared as a snake and so did ,asklepios4 ,there can be no doubt that the ,delphian dra_/kn is the embodiment of the pre-,apolline oracle-daimon4 ,thus ,hesych4 says exactly ,pu_/thn daimo_/nion mantiko_/n 7elaborated in ,hyg4 #adj74 ,cf4 ,act4 #afaf4--,supporters of the doctrine of the ,greek religion of ,nature find even in the legend of ,apollo's fight with the snake an allegorical version of a physical fact tending to become an ethical one4 ,i cannot regard such an allegory as primitive4 #cdc3 ,an instructive parallel may be added4 ,in ,clem4 ,hom4 #e1 #bb1 p4 #gj1 #cb ,lag41 there is mention of a grave of ,plouton en t ,acherousi_/a li_/mn4 ,this may be explained as follows4 ,at ,hermione ,hades under the name of ,klymenos was honoured together with ,demeter ,chthoni_/a and ,kore4 ,pausanias knew well that ,klymenos was a titular name 7epi_/klsis7 of ,hades 7#b1 #ce1 #i71 but his rejection of the opinion that ,klymenos was a man from ,argos who had come to ,hermione 7as founder of the ,chthonic cult7 shows that this was the general view4 ,behind the temple of ,chthonia lay chri_/a ha kalousin ,hermioneis to men ,klume_/nou1 to de ,plou_/tnos1 to tri_/ton de autn li_/mnn ,acherousi_/an4 ,at this li_/mn ,acherousi_/a it is possible that a grave of ,hades1 transformed into the ,hero ,klymenos1 may have been shown4 ,this ,clemens referred to1 but instead of ,klymenos or ,hades used inaccurately the name more familiar to later times1 ,plouton4 #cec3 kad d' en ,ath_/ns' eisen1 he eni pi_/oni n4 ,these words may be kept in mind in order to explain the mysterious narrative in ,hesiod ,th4 #ihg ff4 of ,phaethon whom ,aphrodite rt' anereipsame_/n kai_/ min zathe_/ois eni n_/ois nopo_/lon mu_/chion poi_/sato1 dai_/mona dion4 ,aphr41 in fact4 translated ,phaethon alive and made him immortal--within her own temple just as ,athene had ,erechtheus4 ,perhaps ,phaethon was translated beneath the ground under the temple--the adj4 mu_/chion may mean this4 theoi mu_/chioi are those that rule over the mucho_/s of a house1 e4g4 over the tha_/lamos as the inmost chamber3 thus ,aphrodi_/t muchi_/a 7,ael41 ,,ha4 x1 #cd74 ,lt muchi_/a 7,plu4 ap4 ,eus41 ,,pe4 iii1 #a1 #c1 p4 #hd c474 ,a goddess called simply ,muchi_/a1 ins4 fr4 ,mytilene1 ,,gdi4 #bee4 ,but mu_/chioi could also mean dwellers in the depths of the earth 7much chthonos euruodei_/s1 ,hes41 ,th4 #aai2 more commonly in the plural muchoi chthono_/s1 see ,markland on ,eur41 ,sup4 #ede2 cf4 ,a_/dos mucho_/s1 ,,ap4 vii1 #bac1 #f 7,archias72 also muchos eusebe_/n1 athana_/tn under the earth1 ,epigr4 ,gr4 #bda a1 #ah2 #feh a2 ,rh4 ,mus4 #cd1 #aib74 ,thus 7of the ,erinyes7 ,orph4 ,h4 #fi1 #c1 mu_/chiai1 hupo keu_/thesin oiki_/' e_/chousai a_/ntr en ero_/enti4 ,phot4 #bgd1 #ah1 mucho_/pedon2 gs ba_/thos1 ,ha_/ids4 #cfc3 ,that the mi_/n of line #eej refers to ,erechtheus and not ,athene is shown by the context3 ,schol4 ,,bl4 states it expressly4 ,athene cannot have been intended to accept the offering of bulls and rams1 for th_/lea t ,athna thu_/ousin4 ,and1 in fact1 cows1 not bulls1 were offered to ,athene2 cf4 ,p4 ,stengel1 quaest4 sacr41 p4 #d-e1 ,berl4 #ahgi4 #cgc3 ,see ,wachsmuth1 ,ber4 schs4 ,ges4 ,wiss41 p4 #cii ff41 #ahhg4 #aab #chc3 ,thus there was1 at the temple of ,palaimon on the ,isthmus1 an a_/duton kalou_/menon1 ka_/thodos de es auto hupo_/ges1 e_/ntha d ton ,palai_/mona kekru_/phthai 7i4e4 not dead and buried7 phasi_/n4 ,paus4 #b1 #b1 #a4 #cic3 cha_/sma kru_/ptei chthono_/s1 ,eur4 ,ion1 #bib4--;,erechtheus ab ,iove ,neptuni rogatu fulmine est ictus1 ,hyg4 #df4 ,that is only another kind of translation4 #djc3 ,we need not here speak of the relationship between ,erechtheus and ,poseidon1 with whom he was eventually merged4 #dac3 ,clem4 ,al4 ,protr4 iii1 p4 #ci ,p4 7with ,arnob4 and the others who copy him72 ,apollod4 #c1 #ad1 #g1 #a4 ,clemens 7quoting ,antiochos of ,syracuse mentions a grave of ,kekrops on the citadel4 ,it is uncertain what is the relation between this and the ,kekro_/pion known from insc4 ,,cia4 i1 #cbb1 and to tou ,ke_/kropos hiero_/n on the citadel 7,decree honouring the ,epheboi of the tribe ,kekropis in the year #ccc3 ,,bch4 '#hi1 p4 #beg4 l4 #aj74 #dbc3 ,huakinthi_/ois pro ts tou ,apo_/llnos thusi_/as es touton ,huaki_/nth ton bmon dia thu_/ras chalks enagi_/zousin2 en aristera de_/ estin h thu_/ra tou bmou4 ,paus4 #c1 #ai1 #c4 ,we shall meet with similar examples in treating of the sacrifices made to ,heroes4 ,this naive sacrificial rite regularly presumes the physical presence of the god or spirit in the place underground into which the offerings are poured or thrown 7as in the me_/gara of ,demeter and ,kore1 etc474 #dcc3 ,the story of ,hyakinthos is found in its familiar form in the poets of the ,hellenistic period and their imitators1 ,nikander1 ,bion1 ,ovid1 etc43 already ,simmias and ,euphorion had told it 7see ,welcker1 ,kl4 ,sch4 i1 #bd ff42 and ,g4 ,knaack1 ,anal4 ,alexandrino-romana1 p4 #fj ff474 ,it may even reach back to earlier times2 the death of ,h4 caused by ,apollo's discus-throw is mentioned by ,eur41 ,hel4 #adgb ff41 though he does not speak of the love of ,apollo for ,h4 ,as the story was generally given1 and1 indeed1 as it had already been implicitly told by ,nikias1 it had no local colouring and no importance as local legend4 ,it was not ever even an aetiological myth for it could only account in the most general way for the melancholy character of the ,hyakinthos festival and not at all for the peculiar features of its ritual4 ,it is an erotic myth leading up to a metamorphosis1 like so many others of its kind1 in substance1 it is true1 closely related the ,linos myth1 etc41 with which it is generally compared--and in accordance with the fashionable theory interpreted as an allegory of the spring blossom fading beneath the heat of the sun4 ,it is1 in fact1 a regular mythological theme 7the death through the cast of the discus occurring for example in the stories of ,akrisios1 ,kanobos1 ,krokos see ,haupt1 ,opusc4 iii1 #egd f4 ,in ,philo ap4 ,galen1 xiii1 #bfh1 read v4 #ac the_/oio1 v4 #ae perhaps kei_/nou d stathmo_/n74 ,we cannot tell how far the flower ,hyakinthos had anything to do with the ,amyklaian ,hyakinthos 7cf4 ,hemsterhuis1 ,lucian ii1 p4 #bia ,bip472 perhaps nothing at all--there were no hyacinths used in the ,hyakinthia4 ,the similarity of the name may have suggested this addition to the metamorphosis story to the ,hellenistic poets4 #ddc3 ,certainly not as ,apollo's er_/menos 7as which ,hauser1 ,philol4 #eb1 #bah1 in spite of the beard1 regards the ,hyakinthos of the ,amyklaian altar74 ,bearded paidika_/ are unthinkable as every reader of the ,anth4 ,pal4 knows4 ,the most ancient form of the story1 as implied in the sculpture at ,amyklai1 neither knows anything of the love of ,apollo and ,hyakinthos nor consequently of the latter's early death1 etc4 #dec3 ,the ,huakinthi_/des at ,athens were regarded as the daughters 7strangely migrated to ,athens7 of the ,lacedaemonian ,hyakinthos4 i4e4 the one buried in ,amyklai4 ,see ,st4 ,byz4 ,lousi_/a2 ,harp4 #aac ,huakinthi_/des2 ,apollod4 #c1 #ae1 #h1 #e-f2 ,hyg4 #bch 7,phanodemos ap4 ,suid4 ,parthe_/noi arbitrarily identifies the ,huakinthi_/des with the ,hua_/des or daughters of ,erechtheus4 ,so also ,dem4 #fj1 #bg74 ,this idea implies a form of the story in which ,hyak4 did not die while still a boy or a half-grown youth as in the metamorphosis version4--,that the figure of ,hyakinthos on the sculpture at ,amyklai had a beard is expressly mentioned by ,paus4 #c1 #ai1 #d1 as conflicting with the fresh youthfulness of ,hyakinthos as ,nikias 7second half fourth century7 with reference to the love-story had represented him in his famous picture 7prth_/bn ,hua_/kinthon1 ,nic41 ,th4 #ije74 ,paus4 #e1 expressly raises a doubt as to the truth of the traditional fable about ,h4's death4 #dfc3 pro ts tou ,apo_/llnos thusi_/as ,paus4 #c1 #ai1 #c4 ,more than once it is stated that at a particular festival sacrifice to the ,hero preceded that to the god 7cf4 ,wassner1 de heroum ap4 ,gr4 cultu1 p4 #dh ff474 ,probably the reason in all such cases is that the cult of the ,hero 7or god turned ,hero is older in that particular spot than the worship of the god whose cult had only been adopted there at a later time4 ,thus in ,plataea at the ,daidalia sacrifice was made to ,leto before ,hera 7prothu_/esthai73 ,plu4 ap4 ,eus41 ,,pe4 iii1 #hd ,c3 there it is quite evident that the cult of ,hera was adopted later4 ,perhaps even the form of the word ,hua_/kinthos implies that it was the name of an ancient deity worshipped already by the pre-,greek inhabitants of the ,peloponnese4 ,see ,kretschmer1 ,einl4 in ,gesch4 gr4 ,spr4 #djb-e4 #dgc3 ,huaki_/nth enagi_/zousin1 ,paus4 #c1 #ai1 #c4 #dhc3 ,the second day of the festival was sacred to ,apollo and not to ,hyakinthos3 ton theon a_/dousin ,ath4 #aci ,e4 7,it has been rightly said that this was when the paia_/n mentioned by ,xen41 ,,hg4 #d1 #e1 #aa1 must have been sung47 ,it is impossible to deny1 with ,unger1 ,philol4 #cg1 #cj1 the cheerful character of this second day of the festival as described by ,polykrates ap4 ,ath4 #aci ,e1 ,f4 ,it is true that ,didymus 7whose words ,athenaeus is quoting7 begins in a way 7#aci ,d7 that might lead one to suppose that all three days of the tn ,huakinthi_/n thusi_/a dia to pe_/nthos to geno_/menon 7gino_/menon87 peri ton ,hua_/kinthon were passed in gloom without festivity1 crowns1 feasting1 or ,paean1 etc4 ,but he refutes himself afterwards in his description of the second day of the festival1 at which not merely at the performances but at the sacrifice and the banquetings festivity reigns supreme4 ,we can only suppose that his language at the beginning is inaccurate1 and that he means what he says of the solemnity of the occasion because of the mourning for ,hyakinthos to be taken as limited like the mourning itself to the first day of the feast4 #dic3 ,hesych4 ,polu_/boia2 theo_/s tis hup' eni_/n ,a_/rtemis1 hupo de a_/lln ,ko_/r4 ,cf4 ,k4 ,o4 ,mller1 ,dorians1 i1 #cfa 7,a_/rtemis there probably as ,hekate74 #ejc3 ,another view of the combined worship of ,apollo and ,hyakinthos at ,amyklai is taken by ,enmann1 ,kypros1 etc41 #ce4 ,in this as elsewhere he relies on certain opinions adopted from ,h4 ,d4 ,mller's mythological writings1 which must be approved of in general before they can be found enlightening as applied to any particular case4 #eac3 ,as happened in the case of ,hyakinthos1 too1 in the scene represented on the ,amyklaian altar1 ,paus4 #c1 #ai1 though nothing can be deduced from this as to his original nature4 #ebc3 ,the oracular activity of ,asklepios plays a subordinate part in the usual accounts of him in comparison with his powers of healing4 ,but originally they were closely united 7as was usually the case with earth spirits74 ,apollodorus p4 then ap4 ,macrob4 #a1 #bj1 #d1 puts it #aad distinctly3 scribit quod ,aesculapius divinationibus et auguriis praesit4 ,celsus calls ,asklepios euergetounta kai ta me_/llonta prole_/gonta ho_/lais po_/lesin anakeime_/nais heaut1 ,or41 ,cels4 iii1 #c1 pp4 #bee-f ,l4 #ecc3 ,see ,appendix ,i4 #edc3 ,cicero quoting the pragmatical theologi says1 ,,nd4 iii1 #eg1 ,aesculapius 7the second one fulmine percussus dicitur humatus esse ,cynosuris 7the district of ,sparta8 ,from a similar source come ,clem4 ,al41 ,protr4 ii1 p4 #bf ,p42 ,lyd41 ,mens4 iv1 #ij1 p4 #afd ,wnsch72 of the third ,askl41 ,cic4 #eg says3 cuius in ,arcadia non longe a ,lusio flumine sepulcrum et lucus ostenditur4 ,even the temple of ,asklepios in ,epidauros was regarded by many as the place of his grave if we are to believe the ,clementine ,hom4 v1 #ba1 ,rec4 x1 #bd 7sepulcrum demonstrator in ,epidauro ,aesculapii74 #eec3 ,the chthonic character of ,asklepios is shown specially by the fact that not only are snakes sacred and dedicated to him but that he himself was actually thought of as a snake 7cf4 ,welcker1 ,gtterl4 ii1 #gcd74 o_/phis1 ,gs pais 7,hdt4 i1 #gh72 deities who dwell in the earth1 and afterwards ,heroes 7in the later sense71 appear in the form of snakes as chtho_/nioi4 ,since such earth-spirits generally have oracular powers the snake is an oracular animal2 but that is a secondary development4 ,the offer of a cock1 too 7as by ,sokrates before his departure to the underworld71 points to the chthonic character of ,ask41 for it was a sacrifice also made to ,heroes4 ,thus the hra at ,athens were frequented by the priests of ,asklepios 7,,cia4 ii1 #dec b72 cf4 ,khler1 ,ath4 ,mitth4 vol4 ii1 #bde f4 7,sacrificial pit1 bo_/thros1 for this chthonic worship in the ,asklepieion at ,athens8 see ,khler1 ib4 #bed47 #efc3 ,the connexion between ,amphiaraos and ,asklepios is shown also by the fact that ,iaso1 one of the allegorical figures attached to ,asklepios1 though generally the daughter of ,askl4 7e4g4 ,,em4 #dcd1 #ag ,ias_/ with ,sylb42 cf4 ,herond4 iv1 #f71 was probably also regarded as the daughter of ,amph43 ,sch4 ,ar41 ,plut4 #gja4 ,hesych4 s4v4 7her portrait in the temple at ,oropos1 ,paus4 #a1 #cd1 #c74 ,so1 too1 ,a_/lkandros the son of ,trophonios 7,charax4 ap4 ,schol4 ,ar41 ,nub41 #ejh1 p4 #ejj ,bk47 seems to be the same as ,a_/lkn1 the ,asklepiad daimon whose priest ,sophokles was4 ,the portraits of ,trophonios followed the type of the ,asklepios statues3 ,paus4 #i1 #ci1 #c-d4 ,troph4 son of ,valens 7 ,ischys7 and ,koronis1 and brother of ,asklepios3 ,cic41 ,,nd4 iii1 #ef1 acc4 to the theologi4 ,with good reason1 considering their intrinsic affinity1 ,trophonios1 ,amphiaraos1 ,amphilochos1 and the ,asklepiadai are mentioned side by side by ,aristid4 i1 p4 #gh ,d4 #egc3 ,sulla counted ,amphiaraos a god and hence the territory belonging to his temple at ,oropos was excepted from the lease for the collection of taxes granted to the ,roman publicani4 ,the ,roman ,senate allowed this to stand1 ins4 from ,oropos ,eph4 ,arch41 #ahhd1 p4 #aja ff42 ,hermes1 #bj1 #bfh ff42 the publicani had denied immortalis esse ullos qui aliquando homines fuissent1 ,cic41 ,,nd4 iii1 #di4 ,thus only the fact that he was now a god was claimed by the other side--it was not denied that he had once been a mortal4 ,paus4 again #h1 #b1 #d1 mentions ,amph4 among the theoi_/ who egi_/nonto ex anthr_/pn2 so too ,varro ap4 ,serv4 ,a4 viii1 #bge2 cf4 ,apul41 ,d4 ,soc4 #ae fin42 also ,philo1 ,leg4 ad ,gaium1 #gh1 ii1 p4 #eeg ,m4 #aae ,,chapter ,,iv ,,heroes #a ,when about the year #fbj ,drakon at ,athens for the first time collected and committed to writing the customary law of his country he also ordained that the gods and the national ,heroes should be honoured together according to ancestral usage4#ad ,we are thus for the first time introduced to ,heroes as beings of a higher kind1 mentioned side by side with the gods1 and like them to be worshipped with regularly offered sacrifice4 ,their cult1 like that of the gods1 is by implication of long standing3 it does not have to be reorganized1 but is merely established in the form ancestral ordinances had given it4 ,we see at this turning-point of ,greek religious development how defective our knowledge is of the history of religious ideas in primitive ,greece4 ,this is our earliest record1 and it has been preserved to us by a mere accident1 but it points backwards and beyond itself to a long previous history in the worship of such guardian deities of the country--of which1 however1 we have hardly a scrap of early evidence4#bd ,we should in fact1 from the meagre remains of the literature that is so important from this point of view1 especially the lyric poetry of the seventh and early sixth centuries1 hardly have derived a suspicion of the existence of this quite un-,homeric element in the religious life of ,greece4#cd ,when at last the stream of surviving literature begins to flow more broadly1 then1 indeed1 the ,heroes are often referred to4 ,pindar's ,hymns of ,victory and ,herodotos' ,history cover the generations that lived through the ,persian wars and the following fifty years4 ,from them we can see with overwhelming distinctness how strong at that time was the belief in the existence and potency of ,heroes even among men of education who had not been too much influenced by the fashionable enlightenment of the time4 ,in the beliefs of the people1 in the religious customs of countries and cities1 the national ,heroes have their recognized place beside the gods4 ,the representatives of states swear by the gods and the ,heroes of the country3#dd it is to the gods and ,heroes of ,greece that the pious attribute the victory over the ,barbarians4#ed ,so well established1 indeed1 was the validity of the ,greek belief in ,heroes that even the ,persian magi in the army of ,xerxes made libation by night in the ,troad to the ,heroes buried there4#fd #aaf #b ,if now we inquire into the nature and essence of this species of higher beings that was as yet unknown to1 or disregarded by1 the epic we get little information on the subject from direct statements as to their nature by writers of antiquity4 ,we can1 however1 learn a great deal about them from what we are told of individual ,heroes and more particularly from what we know of the peculiar nature of the religious worship paid to them4#gd ,the ,heroes were worshipped with sacrifice like the gods2 but these sacrifices were very different from the offerings that were made to the ,olympians4#hd ,they differ in time1 place1 and character4 ,sacrifice was made to the gods in broad daylight1 to ,heroes towards evening or at night2#id and not on raised altars1 but on low1 and sometimes hollow1 sacrificial hearths close to the ground4#ajd ,for them were slain animals of black colour and male sex1#aad and in sacrificing1 the heads of the animals were not turned upwards towards heaven as they were when offered to the gods1 but were bent down to the ground4#abd ,the blood of these animals was allowed to run down into the ground or into the sacrificial hearth1 that the ,heroes might have their appeasement of blood4#acd ,the carcass was completely burnt1 for no living man might taste of it4#add ,this peculiar mode of worshipping the ,heroes was in strict usage described by a different name from that used of the sacrifices to the gods4#aed ,on special occasions a sacrificial meal of cooked food was prepared1 to which the ,hero was invited as a guest4#afd ,they are near by in the earth itself1 and there is no need in their case1 as for the ,olympians1 to send up the savour of sacrifice in smoke to heaven4 ,this sacrificial ritual is in those features which distinguish it from that commonly in use for the gods of ,olympos precisely identical with that by which the gods who dwelt under the earth1 and1 later1 even the souls of dead men1 were honoured4 ,this will seem quite natural if we regard the ,heroes as closely related to the chthonic deities on the one hand1 and to the dead on the other4 ,in fact1 they are nothing else than the spirits of dead men who now dwell beneath the earth1 immortal like the gods of that underworld1 and almost equal to them in power4 ,their real nature as the souls of great men of the past1 who have died but have not been deprived of conscious existence1 is made plain by another mode of doing honour to them originally belonging to them and them only--,i mean the yearly repeated celebration of ,funeral ,games4 ,athletic contests for chieftains at the funeral of a prominent #aag one of their number were known to ,homer1 and we have already referred to them among other relics in epic poetry of a once powerful cult of souls4#agd ,but ,homer knew nothing of their repetition1 and certainly not of an annual recurrence of such funeral celebrations4#ahd ,games celebrated afresh after the lapse of a definite period became known to the ,greeks only when the cult of ,heroes had reached its maturity4 ,many of these contests were connected perpetually with the yearly festivals of individual ,heroes1 and were intended to honour their memory4#aid ,even in historical times1 generally on the command of the ,delphic oracle1 annual contests were instituted in honour of ,heroes4#bjd ,it was the mode of worship proper to ,heroes1 and men realized that in holding such contests they were really repeating the funeral ceremonies of a dead man4#bad ,the cult of ,heroes was the earliest breeding ground of the ,agn1 that most characteristic feature of ,greek life and school of the individualism that made the greatness of ,greece4 ,it was not unreasonable that afterwards many of the victors at the great ,agnes were themselves raised by popular superstition to the number of the ,heroes4 ,the greatest ,games of all1 to which all ,greece assembled1 the ,pythian1 ,olympian1 ,nemean1 and ,isthmian1 were during the historical period1 it is true1 celebrated in honour of gods2 but that they had been originally instituted as ,funeral ,games of ,heroes and only subsequently transferred to higher guardianship was1 at any rate1 the general opinion of antiquity4#bbd #c ,the ,heroes are1 then1 spirits of the dead1 and not a species of inferior deities or demigods2#bcd and quite distinct again from the daimones known to later speculative thought and1 indeed1 to popular superstition4 ,these latter are divine spirits of a lower order2 but spirits which have always been exempt from death because they have never entered into the finite existence of men4 ,the ,heroes on the other hand have once been living men2 from being men they have become ,heroes1 and that only after their death4#bdd ,furthermore1 they have now entered upon a higher stage of existence as a special class of beings who are named by the side of gods and men4#bed ,in them we meet with something quite unknown to the ,homeric poems--souls which after their death and separation from the body have a higher imperishable life4 ,but though the ,heroes have once been men1 it does not follow that all men become ,heroes after their death4 ,on the contrary1 the ,heroes1 even though their number was not fixed #aah and limited1 but continually admitted additions1 remained an exception1 a select minority which for that reason alone can be contrasted with ordinary humanity4 ,the chief figures1 the outstanding representatives of this heroic company1 we may say1 were those whose lifetime was fixed by legend or history in the distant past--who were in fact the ancestors of later humanity4 ,the worship of ,heroes is not1 then1 a cult of souls1 but in a narrower sense a cult of ancestors4 ,even their name1 as it appears1 distinguishes the ,heroes as men of the past4 ,in the ,iliad and the ,odyssey ,hero is the honourable title of chieftains1 and also1 generally1 of all free men4#bfd ,poetry of later centuries1 so far as it touched upon the events of the legendary past1 continued to use the word ,hero in this sense4 ,but when in post-,homeric times the speaker1 whether he is a poet or prose-writer1 regards the matter from the point of view of contemporary life1 then by ,hero1 if he is referring to a man at all1 he means a man of those days when1 according to the ,homeric poems1 this honourable title was still in use among living men--he refers in a word to men belonging to the legendary past celebrated in poetry4#bgd ,in ,hesiod's narrative of the ,five ,ages of ,men1 the use of the word ,hero is confined to the ,champions of the wars at ,thebes and ,troy2 they are called1 as though by their special name1 the divine race of ,heroes4#bhd ,for ,hesiod the ,heroes are by no means the transfigured dead of past generations4#bid ,he knows well enough of such transfigured dead of a still earlier past1 but these he calls ,daimones4 ,and so1 too1 when in after times the name of ,hero is applied to these favoured individuals who enjoy a higher life after their death1 the name which in itself did not imply the higher nature of such departed spirits is evidently intended to show that the lifetime of those who had received this privilege after their death occurred in a legendary past4 ,as these men of the distant past had been ,heroes during their life1 so1 too1 they must be called after their death4 ,but the meaning of the word ,hero has undergone a change1 and now contains the additional notion of unending transfigured existence4 ,the worship of the ,heroes reveals itself as something quite new1 a form of religious belief and cult1 of which the ,homeric poems at least gave no inkling4 ,and1 indeed1 the conception of such transfigured ancestral souls living on in a higher state must have been a novel one1 if no special word of ancient coinage could be found to express it1 and a long-standing word of the epic vocabulary had to be pressed into a new sense4 ,whence came this new thing8 ,if we try to derive it from #aai a natural process of development in the ,homeric view of life we shall find ourselves in the greatest perplexity when it comes to showing the connecting links between two such widely different conceptions4 ,it would not avail us much to say that the prestige of the epic was such that those whom it had honoured in song must have appeared so glorious and distinguished among mankind that it was natural for later imagination to transform them to demigods and to worship them as such4 ,the ,homeric poems1 so violently opposed to any idea of a conscious or active existence of the soul after death1 could hardly have brought it about that those very champions whom it had represented as indeed dead and departed to the distant land of ,hades should be regarded as still living and exercising an influence from out their graves4 ,moreover1 it is in the highest degree improbable that in the process of historical development it should have been just the champions of the epic from whose worship the cult of ,heroes arose2 for in cult1 at any rate1 with negligible exceptions1 those champions played little part4 ,and1 indeed1 that any cult at all should have arisen from the mere suggestions of fancy1 such as the epic offered1 is in itself unlikely4 ,and it is essentially upon a religious cult that the belief in ,heroes is founded4 ,in fact after all that has been hitherto shown1 what we see most plainly is the contrast between the belief in ,heroes and ,homeric conceptions4 ,the fanciful thought of the translation of individuals to ,islands of the ,blest or the underground dwellings did not itself conflict with the implications of ,homeric eschatology4 ,the miraculous preservation in an immortal existence of men whom the gods loved did not involve the separation of soul from body1 nor the consequence of that separation--the dim borderland existence of the disembodied soul4 ,but the belief in ,heroes was a different matter2 that involved the continuation of a conscious mode of being1 in the neighbourhood of the living1 after death1 and in spite of the separation of soul from body4 ,this directly contradicts ,homeric psychology4 ,we should have to give up the attempt altogether to bring this new belief into any real relationship with earlier development--if we could not draw upon what we have learnt from our previous investigations4 ,in the ,homeric poems themselves1 in striking contrast with the general conception there prevailing of the insubstantiality of the disembodied soul1 we found vestiges of a once-vigorous cult of the soul which implied the existence of a corresponding belief in the conscious after-life of the soul and its lingering #abj in the neighbourhood of the living4 ,from the study of ,hesiod's picture of the ,five ,ages of ,men1 we saw that1 in fact1 vestiges of an ancient belief in the continued and enhanced existence of dead men1 of which no clear trace remained in ,homer1 had been preserved at least in occasional remote corners of the ,greek countryside4 ,but it was only the dead of a legendary past who were regarded by ,hesiod as ,daimones3 the poet could relate no similar marvels from more recent periods1 and still less of men in his own lifetime4 ,thus1 we have in this case traces of ancestor-worship indeed1 but not of a general worship of souls that is elsewhere the normal development of the worship of ancestors4 ,so1 then1 in the worship of ,heroes1 what we have before us is not a general cult of the soul but a cult of ancestors4 ,we may express the matter in this way3 in the cult of the ,hero a still burning spark of ancient belief is kindled to renewed flame--it is not the appearance of something entirely strange and new1 but something long past and half-forgotten is awakened to new life4 ,those ,daimones which arose from the men of the earlier golden and silver ages--whom the poet of the ,works and ,days had situated in the dimmest and remotest past--what are they but the ,heroes worshipped by later ages under a new name and brought down nearer to the period of contemporary life8 #d ,how it came about that the cult of ancestors was rescued from partial1 and more than partial1 oblivion1 and rose to a new and lasting importance1 that1 indeed1 we cannot say4 ,we can give no real explanation indicative of the origin and progress of this important development in ,greek religious life4 ,we know neither the time nor the place of the first serious revival of this newly awakened primitive worship2 nor can we tell the manner or stages of its diffusion during those obscure years of the eighth and seventh centuries4 ,we can1 however1 bring the fact of the revival of ancestor-worship into relation with a number of other facts which prove that during those years many hitherto buried or repressed ideas about the life of gods and men came to the surface again out of the depths of popular faith and out of an older worship of the gods that had never quite died out4 ,this revival did not1 indeed1 suppress the ,homeric view entirely--that never occurred--but it did set itself on a level with that view4 ,the great movement with which we shall be dealing in the next chapter also contributed to the progress of the belief in ,heroes4 ,many other favouring #aba circumstances may in detail have helped to strengthen that belief4 ,even the epic itself had in one point at least approached the ideas that were receiving a new life in the worship of ,heroes4 ,many of the local gods who had faded before the new deities of common ,hellenic belief had been reduced to the rank of humanity and joined in heroic adventure4 ,by a sort of compromise effected with the local cult of such gods the epic poets had been led1 in a few cases1 to the creation of a remarkable series of figures in which the divine and the human was wonderfully mixed4 ,these champions and seers of old time1 as they had once been mortal men among other men1 so now after their departure must they live on and have influence eternally like the gods4 ,we can easily see the close resemblance that exists between such figures as ,amphiaraos or ,trophonios and the ,heroes of later belief2 in fact1 both of them1 when they were not called gods1 were frequently reckoned among these ,heroes4 ,but for all that1 they are only quasi-,heroes2 prototypes of the real ,heroes they can never have been4 ,they have been translated during their lifetime1 and live on immortally just because they have never tasted death4 ,they1 with those others translated to the ,islands of the ,blest1 represent the idea of immortality in the only form recognized by the ,homeric poetry4 ,the ,heroes of the newly awakening creed1 on the contrary1 have died unmistakably2 and yet they continue to live on1 though relieved of their bodies4 ,they are entirely distinct from the translated few of the epic tradition4 ,they emerge out of the obscurity of the half-remembered past as something strange--as something1 indeed1 opposed to the circle of ideas influenced by the epic4 ,it was not from poetic imagination or story that the ,heroes took their origin1 but from the remains of an ancient pre-,homeric belief which local worship had preserved alive4 #e ,the worship of a ,hero is everywhere connected with the site of his grave4 ,that is the general rule proved in innumerable cases4 ,that is why in the case of a more than ordinarily revered ,hero1 his grave as the centre of his worship is set up in some prominent and honourable place--the market-place of the city1 the ,prytaneion1#cjd or1 like the grave of ,pelops in the ,altis at ,olympia1 in the very middle of the holy precinct1 in the thick of the festival crowd4#cad ,or else the ,hero who guarded the city and the land might have his grave in the wall of the city gate or upon the farthest border of its territory4#cbd ,where his grave is1 there the ,hero is fast bound2 that is his #abb dwelling-place4#ccd ,this idea prevails everywhere1 though it may not be given such blunt expression as at ,tronis1 in the country of the ,phocians1 where the blood of the offering made to the ,hero was poured down through an opening immediately into his grave mound4#cdd ,it is implied1 as a rule1 in these cases that the grave contains the bones of the ,hero4 ,the bones--all that is left of his mortality--chain the ,hero to his grave4 ,hence1 when it was thought desirable to attach a ,hero and his protective power to a city his bones 7or what were taken for such7 on the command of an oracle were brought from a foreign land and laid to rest in his native country4 ,we possess many accounts of such transference of relics4#ced ,most of them occurred in the distant past1 but we also read how in the full light of history in the year #dgf enlightened ,athens brought over the bones of ,theseus from ,skyros2#cfd and not until they were buried in the ,theseion was ,theseus properly attached to ,athens4 ,since the possession of the corporeal remains#cgd of the ,hero secured the possession of the ,hero himself1 the cities often protected themselves against strangers1 who might remove the treasured bones1 by keeping the position of the grave a secret4#chd ,a grave is always necessary to fix the ,hero at a definite place1 or1 at least1 an empty tomb1 which sometimes had to do duty for a grave4#cid ,in such cases the ,hero was perhaps thought of as bound by a spell to that place4#djd ,as a rule1 it is the remains of his former body that hold him fast4 ,but these remains are a part of the ,hero himself2 though dead 7and mummified1 as we are told in one case71#dad he works and acts just the same2 his psyche1 his invisible counterpart and double1 hovers in the neighbourhood of the body and the grave4 ,these are all very primitive conceptions such as have1 as a rule1 only been preserved among peoples who have remained at a very undeveloped stage of culture4#dbd ,when we find them in force among ,greeks of post-,homeric times1 we cannot really believe that they arose then for the first time1 in complete contrast with the clear-sighted freedom of the men of the ,homeric age4 ,they have only re-emerged from the repressive influence of the ,homeric rationalism4 ,it would be natural to think that the same ideas that have been described as underlying the belief in ,heroes were already in the minds of those prehistoric ,greeks who in ,mycenae and elsewhere took such care 7even it seems going so far as to embalm them7#dcd to preserve the bodies of their princes from destruction1 and who put ornaments and utensils in their graves for future use #abc or enjoyment4 ,it has been explained above how1 in the times of which ,homer's poems give us a picture1 the alteration in sentiment as well as the spread of the custom of completely destroying the bodies of the dead with fire must have weakened the belief in the confinement of the soul to this world and to the remains of the body4 ,this belief never entirely perished4 ,it was preserved alive1 perhaps for a long time only by a few1 in those places where there remained a cult attached to a grave4 ,such a cult would not1 indeed1 extend to those whose death had occurred within more recent times1 but it did not allow the old-established worship of the great dead of the past to die out entirely4 ,over the royal graves on the citadel at ,mycenae stood a sacrificial hearth1#ddd which bears witness to the continuance of the ancient worship of the kings buried there4 ,the ,catalogue of ,ships in ,homer mentions the grave of ,aipytos1 an old ,arcadian local monarch1 as a landmark of the district2#ded may not the sanctity of that grave have been preserved8 ,in many places1 at any rate1 graves were pointed out and honoured that belonged to ,heroes who owed their existence solely to poetic fancy or were even mere personifications--abstractions of the names of places and countries whose ancestors they purported to be4 ,in such cases the ,hero-worship had become purely symbolic1 and often perhaps a mere formality4 ,but from such a fictitious ancestor-worship the cult of the graves of ,heroes cannot possibly have arisen2 such fictions are themselves only intelligible as copies of another and more vivid worship1 of a cult of real ancestors4 ,if no such cult had existed in actual fact before men's eyes1 it would be impossible to understand how men came to imitate ancestor-worship in the shape of such purely imaginary creatures4 ,a copy implies the existence of a model2 a symbol requires the contemporary or earlier existence of the reality symbolized4 ,we should certainly know more of the worship of ancestors among the ancient royal families if in nearly all the ,greek states monarchy had not been abolished at an early period and all traces of it suppressed4 ,sparta alone provides us with a solitary example of what may once have been the prevailing custom in all the seats of royal authority4 ,when a ,spartan king died his funeral was celebrated with extreme pomp4 ,his body 7which1 even when he had died abroad1 was embalmed and brought home to ,sparta was laid beside the other dead of his family1 and honour was paid to him1 in ,xenophon's words1 not as a man1 but as a ,hero4#dfd ,in this case1 which undoubtedly represents a traditional usage handed down from remote #abd antiquity1 we have the rudiments of ,hero-worship as applied to the dead of a royal family4 ,the members of noble families who1 like the ,eupatridai of ,athens1 sometimes traced their descent from a king1#dgd must also have retained from ancient times the practice of ancestor-worship4 ,as of all unofficial cults1 we hear little of the cults of the old clans based on blood-relationship and connexion by marriage 7ge_/n1 pa_/trai74 ,but just as out of their combination first the village communities and then the fully organized ,greek ,polis grew up1 so1 too1 the religious cults which were paid to the ancestors of these unions of kinsfolk set a pattern for the manifold social groups out of which the developed state was built up4#dhd #f ,the clans that we meet with at ,athens and in other ,greek states are1 as a rule1 groups for which a demonstrable common kinship is no longer a condition of membership4 ,the majority of such politically recognized1 self-contained clans assemble together for the common worship of particular gods but many also honour a ,hero as well1 who generally in such cases gives his name to the clan4 ,thus1 the ,eteoboutadai at ,athens paid honour to ,boutes1 the ,alkmaionidai to ,alkmaion1 the ,bouzygai to ,bouzyges1 in ,sparta and ,argos ,talthybios was worshipped by the ,talthybiadai1 etc4 ,and in these cases1 as the name of the clan itself shows1 the ,hero of their common worship was regarded as the ancestor of the clan4#did ,further1 this ancestor-worship and the name derived from a common1 even if fictitious1 ancestor1 distinguished the clans from the cult-associations of a different origin which since the time of ,kleisthenes had been put on a footing of legal equality with the clans in the phratries4 ,the members of these associations 7,orgeones7 lacked a common name1 the existence of which1 therefore1 indicated in the case of the members of a clan a closer bond of union than mere membership of a religious association which had been chosen at will1 and was not decided by the fact of birth4 ,everywhere these clans kept up the outward formalities of ancestor-worship2 and the formality must once have had meaning4 ,however the publicly recognized clans may have developed their own special characteristics1 in their origin1 at least1 they must go back 7like the ,roman gentes7 to associations of kinsfolk developed from the family 7extended through the male line and held together by a real bond of kinship4 ,even the purely symbolical ancestor-worship of the later clans1 of which hardly a single one could have shown the #abe pedigree of its descent from the reputed common ancestor1 must have arisen from the real ancestor-worship of genuine groups of kinsfolk4 ,the imitation in this case1 too1 points to the existence at some time of an original4 ,in the same way the larger groups into which the ,athenian state since the time of ,kleisthenes was divided were unable to dispense with the practice of association for the cult of a commonly worshipped ,hero4 ,the ,heroes of the newly organized phylai#ejd had their temple1 land1 priests1 statues1 and regular cult2 and so also had the ,heroes of the smaller purely local divisions1 the demes4 ,here1 too1 the fiction of ancestor-worship was kept up2 the names of the phylai1 always patronymic in form1 represent the members of each phyle as the descendants of the ,hero ,eponymos or ,archegetes of the phyle4#ead ,the demes also in many cases have patronymic titles which for the most part are also known to us as the names of aristocratic families4#ebd ,it is evident that in such demes the members of individual aristocratic families had settled down together or near each other4 ,the ,archegetes1 whether real or fictitious1 of the family must then have been regarded as the ,archegetes of the deme4 ,we thus see how the cult of a family ancestor1 taken over by a wider group of worshippers1 might be preserved and extended--little as the cult might benefit in sincerity by such political enlargement4 ,the cult of ,heroes everywhere has the same features as the cult of ancestors2 at least1 the more influential ,heroes1 those worshipped by the greater communities1 were everywhere regarded as the forefathers and progenitors of the groups of countryfolk1 citizens1 or kinsmen who honoured them4 ,the fact that the persons of these prehistoric ,heroes owed their existence almost without exception solely to poetry or fancy allows us to conclude that at the time when ancestor-worship had its re-birth in ,hero-worship1 the memory of the real ,archegetai of the country1 the ancestors of the ruling families and clans1 together with their cult1 had fallen into oblivion4 ,a great or illustrious name was introduced where the real name was no longer known4 ,more often1 even when the real forefather of the clan was still well known1 the name of a great man of the primeval past was placed at the head of the list in order to throw the origin of the family as far back into the past as possible and connect it the more closely with a divine source4#ecd ,men thus came to worship a phantom1 often a mere symbol1 of an ancestor4 ,but they held fast to the imitation of real ancestor-worship2 the remains of a true cult of ancestors provided the model and were the real starting-point for the later belief and cult of ,heroes4 #abf #g ,we can no longer follow in detail the process of development and extension which the idea of the ,hero underwent4 ,the accounts which we possess show us the fully developed product1 not the steps which led up to this result4 ,we first get an idea of the number of ,hero-cults existing in ,greece during the greatest period of its history from the enormous number of graves or cults of ,heroes mentioned by ,pausanias in the account of his travels in the age of the ,antonines over the most important countries of the ,greece that was now fast falling into decay4 ,nearly all the legendary figures celebrated in epic poetry were now worshipped as ,heroes1 whether in their own homes 7as ,achilles in ,thessaly1 ,aias at ,salamis1 etc47 or in other places that either claimed to possess their graves 7as the ,delphians did that of ,neoptolemos1 the people of ,sybaris that of ,philoktetes1 etc47 or else1 through the genealogical relationship of their leading families with the ,heroes1 regarded themselves as closely connected with them 7as1 for example1 the ,athenians with ,aias and his sons74 ,in the colonies especially the ,hero-cults1 like the ingredients of the population1 may have been a motley crew2 thus1 in ,tarentum the ,atreidai1 the ,tydidai1 the ,aiakidai1 the ,laertiadai1 and especially the ,agamemnonidai were worshipped in a combined ,hero-cult1 and ,achilles also had a temple of his own4#edd ,there were ,heroes with famous names who may yet have owed their subsequent elevation to that position1 during the times of the greatest extent of the cult1 in part to their fame in ancient poetry4 ,side by side with these were a host of obscurer figures whose memory had been kept alive by their cult alone1 which a small circle of country or city folk had paid to them from primitive times4 ,these are the real national ,heroes1 of whose worship ,drakon had spoken2 as true forebears and real ancestors of their country they1 too1 are called ,archegetai4#eed ,we are told the names of the seven ,archegetai of ,plataea to whom ,aristeides was commanded by the ,delphic oracle to sacrifice before the battle of ,plataea2 not one of them is ever heard of again4#efd ,it might happen that the name of a ,hero to whom worship had been paid from time immemorial might no longer be known even to the dwellers near his grave4 ,in the market at ,elis there stood a little temple whose roof was supported on wooden pillars2 men knew that this was the chapel belonging to a grave1 but no one could give the name of the ,hero buried there4#egd ,in the market at ,herakleia on the ,black ,sea was a monument of a ,hero #abg overshadowed by wild olive-trees2 it contained the body of that ,hero whom once the ,delphian oracle had bidden the founders of ,herakleia to placate4 ,the learned differed as to his name2 the inhabitants of ,herakleia called him simply the local ,hero4#ehd ,in the ,hippodrome at ,olympia stood a round altar at which the chariot horses used to shy4 ,it was disputed what ,hero lay buried there1 but the people called him1 after the effect he had on the horses1 simply ,taraxippos4#eid ,in the same way many ,heroes1 instead of being called by their real names1 were more often referred to by adjectives which recalled their nature or their power or some external detail of their appearance4#fjd ,at ,athens there was a ,hero ,physician1 a ,hero ,general1 and a ,hero ,garland-bearer4#fad ,many a ,hero may have been known to the neighbourhood which worshipped him simply as the ,hero4#fbd ,in such cases it was entirely due to the grave and the cult attached to the grave that the ,hero's memory had been preserved at all4 ,there might1 indeed1 be stories current as to his doings and nature as a spirit1 but what it was that had marked him out in his lifetime and caused his elevation to a ,hero was totally forgotten4 ,undoubtedly these are precisely the oldest ,hero-cults4 ,in the instances quoted from ,elis1 ,herakleia and ,olympia1 first one and then another of the famous champions of antiquity were supposed to be buried under that nameless gravestone4 ,but1 often enough1 the doubt was suppressed1 and by an arbitrary and successful imposition some famous name out of the heroic legend may have been substituted as occupant of such ownerless or unclaimed grave sanctuaries4 #h ,as a rule there was no difficulty in securing great or famous names when it was necessary to find a patron-,hero for the city4 ,in particular the founder of the city and its regular worship of the gods1 and the whole divine circle which hedged round the life of the citizens1 was regularly worshipped with high honour as ,hero ,archegetes4#fcd ,naturally1 they were mostly mythical or even arbitrarily invented figures to whom the greater or lesser cities of ,greece1 as well as their offshoots in foreign lands1 did honour as their ,founder4 ,but from the times when colonies were frequently dispatched and laid out in accordance with a carefully thought-out plan1 under the leadership of a single person 7generally named by an oracle7 who was given plenipotentiary powers1#fdd this real ,oikistes was himself usually promoted after his death to the rank of ,hero4 ,pindar speaks of the sacred grave of the #abh ,hero-founder of ,kyrene in the marketplace of the city2#fed the inhabitants of the ,thracian ,chersonnese made sacrifices to ,miltiades the son of ,kypselos as their ,oikistes1 as the custom is1 and held games annually in his honour2#ffd at ,katana1 in ,sicily1 ,hieron of ,syracuse was buried1 and was worshipped with the honours of a ,hero as the ,founder of the city4#fgd ,at ,abdera the ,teians on the occasion of the second founding of the city restored to his position of ,hero its original founder ,timesios4#fhd ,on the other hand1 the original and real ,oikistes of a colony might be deprived of his worship if the inhabitants quarrelled with the mother country1 and another ,founder chosen after the event and given the highest honours of a ,hero in his place4 ,this was what happened in the year #dbb with ,hagnon and ,brasidas in ,amphipolis4#fid ,in these cases ,hero-making leaves the sacred mists of antiquity and enters the light of the contemporary world3 faith and cult become profaned by political motives4 ,the name of ,hero1 once applied only to the glorified figures of the far distant past1 now that such ,heroizing of the recent dead was possible1 must have begun to have the more general meaning of one who has come to enjoy a higher nature and enlarged capacities after his death4 ,in fact1 any kind of prominence during a man's lifetime seems at last to have given him a virtual claim to heroic honours after his death4 ,as ,heroes are now regarded1 great kings such as ,gelon of ,syracuse1 law-givers such as ,lykourgos of ,sparta1#gjd and even representatives of poetic genius from ,homer down to ,aeschylus and ,sophokles1#gad no less than the most famous victors in the contests of bodily skill and strength4 ,one of the ,olympic victors1 ,philippos of ,kroton1 was reputed to be the most beautiful man in ,greece of his time4 ,over his grave the people of ,egesta1 so ,herodotos 7v1 #dg7 tells us1 erected a ,hero's temple and paid honour to him with sacrifice as to a ,hero merely on account of his great personal beauty4 ,still1 religious or superstitious motives were not always absent4 ,they were particularly to the fore in the numerous cases where the extent and importance of the world of ,heroes were added to on the recommendation of the ,delphic oracle4 ,ever since the ,delphic priesthood had risen from its obscure beginnings to a recognized position as the supreme authority in all questions of spiritual right1 the opinion of the oracle had been sought on all occurrences that seemed to have any connexion with the unseen world4 ,especially in the case of prolonged drought or infertility of the soil1 or when pestilential sicknesses had attacked a part of the country1 was the oracle #abi requested to state the origin of the misfortune4 ,in many cases the answer of the oracle would be that the origin of the evil lay in the anger of a ,hero who was to be placated by sacrifice and the foundation of a permanent worship2 or it would command that the plague should be averted by the recovery of the bones of a ,hero from a foreign land1 which should then be preserved at home and be the object of an official cult4#gbd ,innumerable cults had their origin in this way1 nor do the examples all belong to a half-legendary past4 ,when pestilence and dearth broke out in the island of ,cyprus after the death of ,kimon1 the oracle bade the inhabitants of ,kition not to slight ,kimon1 but to regard him as a higher being1 i4e4 do him honour as a ,hero4#gcd ,so1 too1 when some one possessed by special religious scruples inquired the cause of a strange vision that he had had1 or of the remarkable appearance of the body of one lately dead1#gdd the oracle would often trace the matter to the action of a ,hero who must forthwith be given an official cult4 ,when a serious undertaking lay before a state1 whether it was the invasion of a foreign land or a decisive battle in war1 the oracle would bid the inquirers first placate the ,heroes of the country that was to be attacked or where the battle was to be fought4#ged ,sometimes the oracle of its own accord1 without being applied to1 commanded the honours of a ,hero to be paid to a dead man4#gfd ,a peculiar case is that of ,kleomedes of ,astypalaia4 ,this man had at the #gast ,olympic festival 7#dhf7 killed his opponent in the boxing match4 ,he was disqualified by the ,hellanodikai from taking his crown and returned home to ,astypalaia full of indignation4 ,there he tore down the pillar which supported the roof of a boys' school1 and on the destruction of the boys fled to ,athene's temple where he hid himself in a chest4 ,his pursuers vainly sought to open the lid of the chest and at last the chest itself had to be broken into by main force4 ,but ,kleomedes was not found inside1 either alive or dead4 ,the envoys sent to inquire of the oracle were informed that ,kleomedes had become a ,hero1 and that he must be honoured with sacrifice since he was no longer a mortal4#ggd ,and so the inhabitants of ,astypalaia paid honour to ,kleomedes as a ,hero4 ,in this case the simple conception of a ,hero as one raised to divine power after his death is united with the ancient belief1 which had never quite died out since the great days of the epic1 in the translation of individual mortals who without dying disappear from sight to enter immortal life with body and soul complete4 ,such a miracle seemed to have occurred once again in the case of ,kleomedes4 ,he had disappeared and #acj been carried away4#ghd ,he could1 however1 only be called a ,hero because there was no common name to describe the effect of translation which made men no longer mortals nor yet gods4 ,the oracle called ,kleomedes the last of the ,heroes2 indeed1 it might well appear time to close at last the already over-lengthy list of ,heroes4 ,the ,delphic oracle#gid had itself contributed largely to their increase1 and with full intent2 nor did it observe for long its own decision to make an end now4#hjd ,it is easy to understand the reasons for the universal acceptance among the ,greeks of the unquestioned authority of the oracle in all matters connected with the ,heroes4 ,the god does not invent new ,heroes or add to the number of local divinities at his own caprice or by the exercise of his own authority4 ,he merely sees them where human eyes are not clear-sighted enough4 ,he1 the all-seeing1 recognizes them as one spirit does another1 and is able to see them at work when men only feel the results of their activity4 ,thus1 he enables inquirers to be rid of their difficulties1 to understand supernatural occurrences by the recognition and worship of invisible powers4 ,for the believer he is in this1 as in all other directions of religious life1 the true ,expositor4#had ,he only points out what already exists2 he does not invent anything new1 though the information that he gives may be something quite new to men4 ,we1 indeed1 may be permitted to inquire what motive the shrewd ,delphic priesthood may have had in the creation or renewal of so many ,hero-cults4 ,there is very evident method in their promotion of the belief in ,heroes1 as there is in all the activities of the oracle in religious and political matters4 ,was it ecclesiastical policy that made the priests of ,delphi1 in this as so many other cases1 search out and multiply to the greatest possible extent the objects of belief and cult8 ,the more widespread and the more deeply ingrained was the uneasy dread of an invisible all-powerful spirit-world1 the greater became the authority of the oracle that alone could give guidance in this confused turmoil of ghostly activities4 ,superstition had achieved a power that the ,homeric age never knew1 and it cannot be denied that the oracle encouraged this deisidaimonia and did its best to increase it4 ,still1 the priests of the oracle themselves were undoubtedly subject to the beliefs of their age2 at any rate1 they shared the belief in ,heroes4 ,they would think it quite natural1 when faced by anxious inquiries as to the cause of disease or dearth1 to confirm the half-expressed attribution of the evil to the action of an angry ,hero4 ,they had rather #aca to give their sanction to what was already anticipated than invent something new4 ,they only applied to the particular case 7with free scope in the invention of details7 what the popular belief of the times had already settled in principle4 ,but what it all meant was that the oracle took under its protection everything that could promote and strengthen the cult of souls3 and in so far as it is possible to speak of a ,theology of ,delphi1 the popular belief in the survival of the soul after death and the cult of the disembodied soul formed two of the most important articles in its creed4 ,we shall have more to say on this subject hereafter4 ,in any case1 if the priests lived in the atmosphere of such ideas1 it was natural for them in times of need and stress1 when strange things happened1 to regard as the author of the disturbance some dead legendary ,hero's ghost or even a powerful spirit of more recent times1 and to direct the faithful accordingly4 ,thus1 the ,delphic god became the patron of the cult of ,heroes1 just as he was a patron of the ,heroes themselves1 and invited them every year at the ,theoxenia to a meal in his own temple4#hbd #i ,thus encouraged on all sides1 ,hero-worship began to multiply the objects of the cult beyond all counting4 ,the great wars of freedom against the ,persians had aroused the deepest and most religious feelings of the ,greeks1 and it did not seem too much when whole companies of those who had fallen for freedom were raised to the rank of ,hero4 ,thus1 even into a very late period1 the solemn procession every year to honour the ,greeks who had been left on the field of ,plataea was never omitted2 and at the sacrifice the archon of the city called upon the brave men who had laid down their lives for ,greece and invited them to a meal and satisfaction of blood4#hcd ,at ,marathon1 also1 those who had once fallen in battle and been buried there were worshipped as ,heroes4#hdd ,out of the enormous multitude of those who had thus become ,heroes an aristocracy of ,heroes of a higher rank came to be formed1 chiefly composed of those who had been honoured in legend and poetry from the earliest times and had acquired fame all over ,greece4 ,examples of these are those whom ,pindar#hed in one place names together3 the descendants of ,oineus in ,aetolia1 ,iolaos in ,thebes1 ,perseus in ,argos1 the ,dioscuri in ,sparta1 the many-branched heroic family of the ,aiakidai in ,aegina1 ,salamis1 and many other places4 ,indeed1 a brighter lustre seemed to illumine some of the greater ,heroes #acb and to distinguish them almost in kind from the rest of their fellows4 ,thus1 ,herakles was now elevated to the gods1 though ,homer did not even know him as a ,hero in the later sense1 and though in many places he was still worshipped as a ,hero4#hfd ,asklepios is sometimes a ,hero and sometimes a god1 as he had been originally4#hgd ,then many other ,heroes began to receive sacrifice as gods1#hhd not without the assistance of the ,delphic oracle1 which in the case of ,lykourgos1 at least1 seems itself to have given the lead in the elevation of that ,hero4#hid ,the boundary line between the ,hero and the god seems to become more and more uncertain2 sometimes a ,hero of the narrowest local observance is called a god1#ijd without our having any reason for thinking of a formal elevation to divine honour in his case or any corresponding alteration of ritual4 ,the title of ,hero seemed already to have lost some of its value1 though the time had not yet come when to name a dead man as ,hero hardly distinguished him at all from all the other dead4 #aj ,however much the meaning attached to the name of ,hero may have widened or even deteriorated1 the belief in the ,heroes lost none of its significance and long retained its hold on the people4 ,the belief in such a class of spirits stood almost on a par with the belief in gods4 ,if the circle of influence possessed by some particular local-,hero was narrow and restricted1 that only made him seem all the nearer to his worshippers4 ,the spirits of their ancestors1 their own and the country's peculiar possession and shared with no one else1 seemed more intimately theirs than other invisible powers even of higher rank4 ,permanent as the gods themselves1 such ,heroes were honoured as hardly second to the gods1 though they cannot equal them in might4#iad ,not equal--for their efficacy was confined within bounds2 it did not reach beyond the limits of their home and the little band of their worshippers4 ,they were bound to the soil as the ,olympian gods no longer were--7a ,hero who breaks free from local limitations soon achieves divinity74 ,in particular those ,heroes who send up1 from beneath the earth where they dwell1 relief in sickness or prevision of the future are certainly bound to one spot4 ,only at their graves can such assistance be expected1 for that is their dwelling-place4 ,in their case the relationship between the belief in ,heroes and the belief in those subterranean deities1 of whom something was said in the previous chapter1 is peculiarly plain4 ,indeed1 in so far as their influence is limited #acc to a single locality and their powers concerned especially with iatromantic manifestations1 these two classes of spirits essentially coincide4 ,such relief in sickness was expected1 not only from ,asklepios himself1 but from the ,asklepiadai1 ,machaon--who had a grave and temple at ,gerenia on the coast of ,laconia--and ,podaleirios4 ,the latter was buried in ,apulia1 near ,mount ,garganus4 ,in his heron those who sought his aid laid themselves down to sleep on the skin of the ram that had been previously sacrificed4 ,in sleep they received other revelations from the ,hero besides remedies for the ailments of man and beast4#ibd ,machaon's son1 too1 ,polemokrates1 healed sicknesses in his temple of ,eua in ,argolis4#icd ,in ,attica there was a ,heros ,iatros in the city whose efficacy in curing disease was witnessed to by innumerable silver ex voto facsimiles of various parts of the body restored to health by him4#idd ,another ,hero ,iatros1 whose name is given as ,aristomachos1 had an oracle of healing at ,marathon4#ied ,healing of disease was rarely attributed to any other than these ,asklepiad ,heroes4 ,dream-revelations of other kinds1 however1 were vouchsafed from their graves especially by those ,heroes who had been seers also in their lifetime1 such as ,mopsos and ,amphilochos at ,mallos in ,cilicia1 ,amphilochos1 again1 in ,akarnania1 ,teiresias at ,orchomenos1 ,kalchas in ,apulia near the just-mentioned heron of ,podaleirios4#ifd ,besides these ,odysseus1 too1 had a dream-oracle among the ,eurytanes in ,aetolia1#igd ,protesilaos one at his grave-monument at ,elaious in the ,thracian ,chersonnese1#ihd ,sarpedon in ,cilicia and another 7alleged7 in the ,troad1#iid ,menestheus1 the ,athenian leader1 far away in ,spain1#ajjd ,autolykos in ,sinope1#ajad and perhaps also ,anios in ,delos4#ajbd ,a ,heroine called ,hemithea had a dream-oracle1 from which she dispensed cures in sickness1 at ,kastabos in ,karia2#ajcd ,pasipha gave prophecies in dreams at ,thalamai on the ,laconian coast4#ajdd ,since from none of these ,heroes did the epic tradition give any particular grounds in legend for expecting a display of mantic powers1 we must suppose that knowledge of the future and communication of such knowledge to the living was regarded as belonging naturally to the spiritual nature of the glorified souls of ,heroes4 ,the notices which have come down to us allow us to hear of a few regular and permanently established ,hero-oracles1 but there may have been numbers of them of which we know nothing1 and isolated and occasional manifestations of oracular powers by other ,heroes may not have been entirely out of the question4#ajed #acd #aa ,the oracular ,heroes are regularly confined to the neighbourhood of their graves4 ,in addition1 what we know of the legends that were told of the appearances or the unseen activities of these ,heroes shows that1 like the spirits that haunt ancient castles or caverns in our own popular mythology1 they were confined within the boundaries of their native country1 the neighbourhood of their graves or the site of their cult4 ,they are1 as a rule1 artless stories of the anger displayed by a ,hero whose rights have been infringed or whose cult neglected4 ,at ,tanagra#ajfd there was a ,hero ,eunostos1 who1 having been deprived of his life through the machinations of a woman1 would tolerate no woman in his grove or near his grave4#ajgd ,if any of the hated sex intruded there was danger of an earthquake or drought1 or else the ,hero was seen going down to the sea 7which washes away all pollutions7 to cleanse himself4 ,in ,orchomenos there was a spirit who went about with a stone devastating the neighbourhood4 ,this was ,aktaion1 whose earthly remains were therefore buried with much ceremony on the command of an oracle4 ,a bronze statue of him was also set up and fastened with chains to a rock1 and honoured every year in a feast of the dead4#ajhd ,herodotos solemnly tells us of the wrath of ,minos with the ,cretans1 who had not avenged his own violent end1 whereas they had gone to the aid of ,menelaos4#ajid ,there is a deeper sense in the legend1 also related by ,herodotos1 of ,talthybios who was enraged not for any private grievance but because of a violation of the moral law and order4 ,he himself as the protector of heralds and messengers punished the ,spartans for their murder of the ,persian envoys4#aajd ,but the most awe-inspiring legend of the revenge of a ,hero was told of a local-,hero of the ,athenian parish of ,anagyros4 ,a countryman had cut down the ,hero's sacred grove4#aaad ,the ,hero first caused the death of the man's wife and then inspired the second wife with a guilty passion for his son1 her stepson4 ,the latter opposed her wishes and when she denounced him to her husband was blinded by him and banished to a desert island4 ,the father1 having become an object of loathing to all men1 hanged himself2 the stepmother threw herself into a well4#aabd ,this story is remarkable for the fact that in it the ,hero1 like the gods themselves1 is regarded as able to affect men's consciousness1 their feelings1 and their resolves4 ,many of the details may have been improved upon by a taste accustomed to poetry of a higher style4#aacd ,but as a rule the legends of ,heroes bear a #ace thoroughly popular stamp4 ,they are a kind of vulgar mythology1 which still put forth fresh shoots in this way now that the myths of ancient gods and champions have become merely traditional and have been given over to the never-ending operations of the poets4 ,such myths were no longer thrown off naturally by the creative instinct of the people4 ,the gods seemed too far removed1 their visible influence in the affairs of men seemed only credible in the legends of a far-distant past4 ,the spirits of ,heroes hovered nearer to men2 in good fortune and bad men traced their handiwork4 ,in the myths and legends of the people arising out of the events of the immediate present they now constitute the supernatural element without which neither life nor stories would offer any attraction or meaning to the simple-minded4 ,we can learn what these legends were like from a single example1 which happens to have been preserved to us and which must stand for the numbers of similar stories which once must have been current4 ,at ,temesa1 in ,lucania1 there was a ,hero who went about destroying any of the inhabitants that he could lay his hand on4 ,the ,temesians1 who had got as far as thinking of leaving ,italy1 turned in their distress to the ,delphic oracle1 and were told that the ghost was the spirit of a stranger who had once been stoned to death by the inhabitants of the country for the violation of a maiden4#aadd ,a sacred precinct must be dedicated to him1 and a temple built1 where every year the most beautiful maiden in ,temesa must be delivered up to him4 ,the citizens of ,temesa did as they were told1 and the spirit left them in peace1 but every year the awful sacrifice took place4 ,to this place there came in the #ggth ,olympiad a famous boxer1 ,euthymos of ,locri1 returning with his crown of victory back to ,italy4 ,he heard at ,temesa of the sacrifice that was about to take place1 and entered the temple where he saw the chosen maiden waiting for the ,hero4 ,pity and love filled his heart2 and when the ,hero arrived the victor of so many single combats dared to try conclusions with this new foe and finally threw him into the sea and rid the country of the monster4 ,it is just as in our own fairy tale of the youth who went forth to learn how to shudder2#aaed and1 of course1 now that the land is delivered there is a brilliant wedding and the ,knight of ,good ,courage marries the beautiful maiden he has rescued4 ,he lived on to extreme old age1 and even then he did not die but was translated alive and is now himself a ,hero4#aafd ,such champions of the ,pan-,hellenic contests1 of whom #acf ,euthymos was one1 are the favourite figures of popular legend both in their lifetime and1 after their death1 as spirits4 ,a story was told also of one of the contemporaries of ,euthymos1 ,theagenes of ,thasos1 one of the most famous victors in the great games1 and how after his death one of his opponents went and thrashed his statue by night till one night the statue fell on him and killed him4 ,the ,thasians then threw the murderous image into the sea1 but were thereupon plagued with barrenness as a result of the ,hero's anger4 ,this went on until1 after the several times repeated command of the ,delphic oracle1 they fished up the statue from where it had sunk and restored it to its old position and sacrificed to it as to a god4#aagd ,the remarkable thing about this story is the way in which the crude and primitive notion1 common to almost all image-worshipping peoples1 that the strength of a spirit resides in his effigy1 is here more than usually striking and applied to the belief in ,heroes4 ,it lies at the bottom of many stories of the revenge of dumb statues against those who offend them4#aahd ,the statue of ,theagenes1 indeed1 cured fevers even in later ages1#aaid as did the statue of another famous boxer1 ,polydamas of ,skotoussa4#abjd ,an ,achan ,olympic victor1 ,oibotas of ,dyme1 had for centuries prevented the ,achans from winning in any contest by a curse4#abad ,when he had been appeased the ,achans1 on starting out to take part in a contest at ,olympia1 used to do sacrifice to his statue4#abbd #ab ,but the belief in ,heroes rose to still greater heights4 ,not merely in peaceful athletic contests1 but in real need1 in struggles when they were fighting to defend the highest possessions of all--the freedom and safety of their country--the ,heroes were found on the side of the ,greeks4 ,nowhere do we see more plainly how real and vivid was the faith of contemporary ,greece in the ,heroes than in the stories told of the appeals then made to them and of their participation in the ,persian wars4 ,at ,marathon there were many who saw an apparition of ,theseus in full armour fighting in the front of the battle against the barbarians4#abcd ,in the painting of ,panainos 7the brother of ,pheidias7 in the ,stoa ,poikile at ,athens there was shown among the fighters at ,marathon a certain ,hero1 ,echetlos1 of whose appearance at the battle a peculiar story was told4#abdd ,in the war against ,xerxes ,delphi was preserved by two of the local ,heroes of the land against a ,persian raid4#abed ,in the morning before the battle of ,salamis the ,greeks prayed to the gods1 but they called directly #acg upon the ,heroes to give them practical help3 ,aias and ,telamon were summoned from ,salamis1 and a ship was sent to fetch ,aiakos and the other ,aiakidai from ,aegina4#abfd ,so little were these ,hero spirits mere symbols or great names to the ,greeks4 ,their actual physical participation in the decisive hour was confidently expected4 ,and1 indeed1 they came and helped3#abgd after the battle had been won a trireme out of the spoil was dedicated to the ,hero ,aias as well as to the gods as a thankoffering4#abhd ,a ,salaminian local ,hero1 ,kychreus1 had also come to the help of the ,greeks1 as a snake1 in which form the ,heroes1 like the earth spirits1 frequently appeared4#abid ,after the battle everyone was fully persuaded that they owed their victory to the gods and ,heroes4#acjd ,as ,xenophon puts it1 it was the ,heroes and their aid which made ,greece unconquerable in the fight against the barbarians4#acad ,less frequently we hear of the active participation of national ,heroes in the fights of one ,greek state against another4#acbd ,even in the petty details of the life of individuals the ,heroes played their part1 helping or hindering1 as once in mythical times the gods had done4 ,everyone will be reminded of well-known legends of the gods1 and will at the same time be able to measure the difference between the sublime and the merely idyllic1 in reading ,herodotos' naive and circumstantial tale of how ,helen once appeared in person to a nurse at ,therapne4 ,the nurse was praying at ,helen's grave for her ill-favoured foster-child1 when the ,heroine appeared to her and with a touch of her hand made the child the most beautiful maiden in ,sparta4#accd ,so1 too1 we read how the ,hero ,astrabakos1 in the likeness of ,ariston1 king of ,sparta1 visited in secret the king's wife and made her the mother of ,demaratos4#acdd ,the heron of this ,astrabakos was situated by the door of ,ariston's house1#aced and it was a frequent custom thus to place a ,hero's shrine before the house-door where he might give a special protection to his neighbour4#acfd ,in all the circumstances of human life1 in happiness or in need1 for individuals or the city1 the ,heroes are thus very near to men4 ,it is now often said of the ,hero worshipped by a city 7just as it was said of the city's gods7 that he rules it1 is its possessor1 or is lord over it2#acgd he is its true guardian and protector4 ,it may1 indeed1 have been the case in many cities1 as it was said to be in some1 that the belief in the city-,hero was more deeply held there than the belief in the gods worshipped by all ,greece in common4#achd ,the relation of man to the ,heroes is closer than it is to the majestic gods above3 #ach the faith in ,heroes gave a different and a more familiar bond of union between men and the spirit-world above them4 ,the worship of ,heroes began as an ancestor-cult and an ancestor-cult it remained in essence1 but it had now been widened to a cult of certain greater human souls who had raised themselves above their fellows by peculiar powers exercised in many1 and by no means predominantly moral1 directions4 ,many of them were of later ages or even of the quite recent past1 and in this lies the peculiar importance of their cult4 ,they show that the company of the spirits is not fixed and made up2 individual mortals are still continually being raised to that higher circle after the completion of their earthly life4 ,death does not end all conscious existence nor does the gloom of ,hades swallow up all life4 ,but for that reason the cult of ,heroes cannot be the origin of the belief in an immortality belonging to all human souls by their very nature4 ,nor can this ever have been its effect4 ,in the beginning1 among the hosts that streamed down to ,hades1 the special individuals who had another fate were a small class apart and favoured above all others--and so it still remained4 ,though the numbers of the heroic figures might be increased enormously1 yet every individual case of the transition of a human soul into the ranks of the ,heroes was a fresh and special miracle4 ,such exceptional cases1 however frequently repeated1 could never produce a general rule applying without distinction to all men alike4 ,the belief in ,heroes in its gradual evolution and extension unquestionably led far away from the course taken by the ,homeric belief in the things after death4 ,in fact1 it pointed in the opposite direction4 ,but with the belief in ,heroes men had not yet arrived at the belief in an immortality proper to the human soul by virtue of its own nature1 nor yet 7which would be something different again7 was a general cult of souls thereby founded4 ,in order that such beliefs might arise after1 but not out of1 the cult of ,heroes1 and maintain themselves side by side with an undiminished cult of ,heroes1 a movement was first necessary that had its origin in different sources4 ,,notes ,,to ,,chapter ,,iv #ad3 ,porph41 ,abst4 #d1 #bb1 p4 #bfh1 #bc ,nauck4 #bd3 ,it is not quite clear whether it is legitimate to see in what ,paus4 #b1 #b1 #b1 says about the graves of ,neleus and ,sisyphos a first trace of the worship of ,hero-relics1 as ,lobeck does1 ,agla4 #bhd4 ,the oracle verse from ,oinom4 ap4 ,eus41 ,,pe4 #e1 #bh1 p4 #bbc ,b1 in which ,lykourgos is warned to honour ,mene_/lan te kai a_/llous athana_/tous h_/ras1 hoi en ,lakedai_/moni di_/--is certainly quite late1 later than the h_/keis ,luko_/orge that was known already to ,herod42 earlier however than the second century1 cf4 ,isyllos 7,,gdi4 #ccdb71 l4 #bf4 ,oinomaos got it1 like all the oracles that he used in making his ,go_/tn ph_/ra from a collection of oracular sayings1 certainly not from 7or even indirectly from7 ,ephoros as has been groundlessly maintained4--,unquestionably the cult of ,helen and ,menelaos at ,therapne was ancient3 see ,ross1 ,arch4 ,aufs4 ii1 #cda ff4 ,connexion with the legitimate pre-,dorian monarchy was eagerly sought for in ,sparta2 thus the bones of ,orestes and ,tisamenos were brought to ,sparta and both honoured there as ,heroes4 ,the cult of ,menelaos in ,therapne has nothing whatever to do with his translation to ,elysion 7,od4 d74 #cd3 ,one ,daites h_/ra tim_/menon para tois ,trsi_/n is mentioned by ,mimn4 fr4 #ah4 ,still earlier ,alc4 seems to refer to the cult of ,achilles as a ,hero1 fr4 #dh b3 ,achi_/lleu1 ho gas ,skudi_/kas me_/deis 7see ,wassner1 de her4 cult41 p4 #cc74 #dd3 theoi ho_/soi gn tn 9999,platai_/da e_/chete kai h_/res1 xuni_/store_/s este1 ,thuc4 ii1 #gd1 #b2 ma_/rturas theous kai h_/ras egchri_/ous poi_/somai1 ,th4 iv1 #hg1 #b2 cf4 ,th4 v1 #cj1 #b-e4 #ed3 ,hdt4 viii1 #aji3 ta_/de gar ouk hmeis katergasa_/metha alla theoi_/ te kai h_/res4 #fd3 ,hdt4 vii1 #dc4 #gd3 ,in the first edition of this book ,i could not refer to the copiously documented article by ,deneken on ,heros in ,roscher's ,myth4 ,lex4 ,even now ,i must be content to refer the reader generally to the rich collections of material there supplied4 ,the view taken of the nature and origin of the ,hero is1 however1 one which ,i can only reject4 ,according to that account 7which in this follows the current view7 the belief in ,heroes arose from a weakened belief in gods1 and the race of ,heroes was composed of formerly divine figures who had come to be regarded in the course of time with diminished awe4 ,but the cult of ,heroes was by no means an attenuated worship of the gods3 on the contrary it was fundamentally contrasted in its essence to the cult of the gods above3 enagi_/zein can never have been derived from thu_/ein in however attenuated a form4 ,equally little can the ,heroes of cult have been ever 7much less frequently7 derived from gods directly4 ,the ,heroes 7as objects of a cult7 are invariably elevated souls of men1 not reduced divinities4 ,this rule holds good even though a considerable number of once divine figures after they had been deprived of their godhead and made into great men1 were when they died exalted1 as outstanding human beings1 to the rank of ,hero4 ,in this respect they did not differ from the innumerable cases before and beside them of simple mortals who had never been gods4 ,only when and because they had become men and been mortal could such #adj ex-divine personages become ,heroes3 no one stepped straight from godhood to ,herohood4 ,the ,hero is regularly a promoted human spirit and nothing else4--,i intend here and generally in this book to avoid further polemic against the currently accepted view of the origin of the ,hero out of degraded godhead and to content myself instead with the statement of my own positive attitude in these matters4 #hd3 then a_/llois a_/llai timai pro_/skeintai kai h_/rsin a_/llai1 kai hautai apokekrime_/nai tou theiou1 ,arr41 ,anab4 iv1 #aa1 #c4 #id3 ,sacrifice to ,heroes en duthmaisin augan and throughout the night1 ,pi41 ,i4iv1 #fe ff4 hupo kne_/phas1 ,ap4 ,rh4 i1 #ehg 7 peri hli_/ou dusma_/s1 ,schol474 t men 7,alexa_/nori hs h_/r meta h_/lion du_/nata enagi_/zousin ,euameri_/ni de hs the thu_/ousin1 ,paus4 #b1 #aa1 #g4 nu_/ktr kata e_/tos enagi_/zousin1 7the ,pheneatai to ,myrtilos1 ,paus4 #h1 #ad1 #aa4 ,by night ,solon sacrificed to the ,salaminian ,heroes1 ,plu41 ,sol4 #i4--;,after noon1 apo me_/sou hme_/ras1 must sacrifice be made to the ,heroes1 ,d4,l4 viii1 #cc2 tois katoichome_/nois apo mesmbri_/as1 ,,em4 #dfh1 #cd 7cf4 ,procl4 in ,hes4 ,op4 #gfc1 ,eust41 ,th #fe1 p4 #fih1 #cf74 ,the ,heroes also are among the katoicho_/menoi3 tois h_/rsin hs katoichome_/nois e_/ntoma e_/thuon1 apoble_/pontes ka_/t es gn1 ,schol4 ,a4,d41 ,a #dei4--;,in later times sacrifice seems to have been made to the ordinary dead even in broad daylight 7see ,stengel1 ,chthon4 u4 ,todtencult1 #dbb f471 but to ,heroes1 as once to the dead 7,ps #bah ff471 always towards evening or at night4 #ajd3 escha_/ra1 see above1 ,ch4 ,i4 n4 #ec4 #aad3 ,cf4 ,stengel1 ,jb4 f4 ,phil41 #ahhf1 pp4 #cbb1 #cbi4 #abd3 ,schol4 ,a4,d41 ,a #dei4 ,schol41 ,ap4 ,rh4 i1 #ehg4 ente_/mnein1 see ,stengel1 ,zt4 f4 ,gymn41 #ahhj1 p4 #gdc ff4 #acd3 haimakouri_/a1 ,pi41 ,o4 i1 #ij4 ,plu41 ,aristid4 #ba4 ,the word is supposed to be ,boeotian acc4 to ,schol4 ,pi41 ,o4 i1 #adf 7hence ,greg4 ,cor41 p4 #bae1 ,schaefer74 #add3 ,rightly 7as against ,welcker7 ,wassner1 de h4 cult41 p4 #f1 maintains that the enagi_/smata for ,heroes were holokaut_/mata4 #aed3 enagi_/zein to heroes1 thu_/ein to gods4 ,pausanias in particular is careful in his use of the words1 but even he1 and ,herodotos1 too1 occasionally says thu_/ein where enagi_/zein would have been correct 7e4g4 ,hdt4 vii1 #aag1 t ,artachai_/ thu_/ousi ,aka_/nthioi hs _/ri74 ,others frequently say thu_/ein instead of enagi_/zein1 which as the more special idea could easily be included in thu_/ein the more generic word for making sacrifice4 #afd3 ,cf4 ,deneken1 de theoxeniis 7,berl4 #ahha71 cap4 #a2 ,wassner1 de h4 cult41 p4 #ab4 ,the expressions used by primitive peoples allow us to see the ideas that lie at the bottom of this mode of offering2 cf4 ,rville1 les rel4 des peuples non-civ4 i1 #gc4 ,the ritual may be regarded as specially primitive and even earlier than the practice of burnt offering 7cf4 ,oldenberg1 ,rel4 d4 ,veda1 #cdd f474 #agd3 ,see above1 ,ch4 ,i1 p4 #ad ff4--epi ,azani t ,arka_/dos teleut_/santi athla ete_/th prton2 ei men kai a_/lla ouk oida1 hippodromi_/as de ete_/th1 ,paus4 #h1 #d1 #e4 #ahd3 ,the same is implied by the observation of ,aristarchos that ,homer knows no hieros kai stephani_/ts ag_/n1 see ,rh4 ,mus4 #cf1 #edd f4 7as to the observation there put forward that ,homer in fact did not know the word ste_/phanos or its use1 cf4 further ,schol4 ,pi41 ,nem4 intr41 pp4 #g1 #h ff41 ,abel2 see also ,merkel1 ,ap4 ,rh4 proleg41 p4 cxxvi3 este_/phanos derived from stepha_/n not from ste_/phanos3 ,schol4 ,ph #eaa74 #aid3 ,many such ,agones for ,heroes are mentioned1 esp4 by ,pindar4 #bjd3 e4g4 on the command of the oracle an agn gumnikos kai hippiko_/s was founded in honour of the fallen ,phocaeans in ,agylla1 ,hdt4 i1 #afg4 #ada ,agon for ,miltiades1 ,hdt4 vi1 #ch2 for ,brasidas1 ,thuc4 v1 #aa2 for ,leonidas in ,sparta1 ,paus4 #c1 #ad1 #a4 #bad3 ,at the ,iolaia in ,thebes mursi_/ns stepha_/nois stephanountai hoi nikntes2 mursi_/n de stephanountai dia to einai tn nekrn ste_/phos1 ,sch4 ,pi41 ,i4 iii1 #aag4 7,the myrtle tois chthoni_/ois aphie_/rto1 ,apollod4 ap4 ,sch4 ,ar41 ,ran4 #ccj2 as adorning graves1 ,eur41 ,el4 #cbd1 #eaa47 #bbd3 ,general statement3 etelounto hoi palaioi pa_/ntes agnes epi tisi teteleutko_/si1 ,sch4 ,pi41 ,i1 p4 #cdi ,ab4 7tas epitumbi_/ous tautasi pangu_/reis1 ,clem4 ,alex4 calls the four great games1 ,protr4 ii1 p4 #bi ,p474 ,the ,nemean as an agn epita_/phios for ,archemoros1 ,sch4 ,pi41 ,n41 pp4 #g1 #h ,ab42 later offered to ,zeus first by ,herakles1 ib41 p4 #aa1 #h ff42 #ab1 #ad-ac1 #d 7cf4 ,welcker1 ,ep4 ,cycl4 ii1 #cej ff474 ,victor's crown1 since the ,persian wars1 of parsley epi tim tn katoichome_/nn1 ib41 p4 #aj 7parsley on graves3 ,schneidewin on ,dgn4 viii1 #eg2 see below4 seli_/nou ste_/phanos pe_/nthimos 4 4 4 ,douris en t peri ag_/nn1 ,phot4 #ejf1 #e74 ,black dress of the judges1 ib41 p4 #aa1 #h ff4 ,schol4 ,arg41 ,n4 iv1 v4--,isthmian games as epita_/phios ag_/n for ,melikertes and then for ,sinis or ,skiron1 ,plu41 ,thes4 #be4 ,sch4 ,pi41 ,i41 pp4 #cej-b ,ab4 ,crown made of parsley or pine1 both signs of mourning1 ,paus4 #h1 #dh1 #b 7and elsewhere see ,meineke1 ,an4 ,alex41 #hj ff474 ,the ,pythian games are said to be an agn epita_/phios for ,python2 the ,olympian for ,oinomaos or ,pelops 7,phlegon1 9999,,fhg4 iii1 #fjc2 cf4 ,p4 ,knapp1 ,corresp4 ,wrt4 ,gelehr4 #ahha1 p4 #i ff474 ,these notices cannot all be learned invention4 ,it is a fact1 for instance1 that the funeral games of ,tlepolemos in ,rhodes1 known to ,pindar1 ,o4 vii1 #gg ff41 were later transferred to ,helios 7cf4 ,sch4 ,pi41 ,o4 vii1 #cf1 #adf-g1 and ,bckh on v1 #gg74 #bcd3 ,half-gods1 hmi_/theoi4 ,the name does not1 as is sometimes declared1 imply that the ,heroes were spirits who thus constituted a class of intermediate beings between gods and men4 ,the ,heroes were not called hmi_/theoi2 the name was really applied to the kings and champions of the legendary age1 more especially those who fought at ,troy or ,thebes 7,hes41 ,op41 #afj2 ,hom4 ,m #bc2 h4 ,hom41 #ca1 #ai2 #cb1 #ai4 ,callin41 fr4 i1 #ai1 and often later74 ,it applies to them1 however1 as living men not as glorified spirits 7thus ,pla41 ,ap4 #da ,a2 cf4 ,d4,h4 #g1 #cb1 #ac1 hmithe_/n genome_/nn on earth hai psuchai_/74--,the hmi_/theoi are a species of men not of spirits or daimones2 they are those hoi pro_/tero_/n pot' epe_/lonto1 then d' ex ana_/ktn ege_/nonth' huies hmi_/theoi 7,simon41 fr4 #cf2 cf4 ,pla41 ,crat4 #cih ,d71 the sons of gods and mortal women and then their companions as well 7a potiori so named74 ,even the idea that the great men of the past1 thus called hmi_/theoi1 were naturally made ,heroes after their death as a consequence of their half-divine nature which might give them special privileges even then--this idea has no very ancient authority4 ,cicero1 ,,nd4 iii1 #de1 seems to be the first to suggest such a view4 ,that the ,greeks of the best period ever regarded semi-divine origin as a qualification for becoming a ,hero is refuted by the simple fact that for the great majority of the ,heroes descent from a god was not claimed4 ,of course1 poetry was always ready to give a ,hero a divine father in order to enhance his value1 cf4 ,paus4 #f1 #aa1 #b2 but this was never a condition of being made a ,hero 7rather of being raised from ,hero to god74 #bdd3 ma_/kar men andrn me_/ta1 h_/rs d' e_/peita laoseb_/s1 ,pi41 ,p4 v1 #id f4 #bed3 ti_/na theo_/n1 ti_/n' h_/ra1 ti_/na d' a_/ndra8 ,pi41 ,o4 ii init4 ou_/te theous ou_/te h_/ras ou_/te anthr_/pous aischuntheisa1 ,antiph4 i1 #bg4 ,with daimones added3 ,gods1 daimones1 heroes1 men3 ,pl41 ,rp4 #cib ,a2 #dbg ,b2 ,lg4 iv1 #gag ,,ab4 ,in later times the distinction between theoi_/1 dai_/mones1 h_/res1 corresponded to a real and popular opinion1 see e4g4 ,,gdi4 #adb #aehb 7,dodona1 cf4 also #aeff1 #aehe b4--,there can be no question of identifying ,heroes with the daimones 7as ,ngelsb41 ,n4 ,th4 #ajd1 does74 ,when philosophers call the dead daimones that is from quite a different point of view4 ,it is a speculative idea peculiar to ,plutarch himself that1 in view of the transition from men to ,heroes and from these to daimones1 the ,heroes themselves might be regarded as a sort of lower daimon 7,,do4 #aj1 #dae ,a2 ,rom4 #bh74 ,a ,schol4 on ,eur41 ,hec4 #afe1 quite justifiably makes a parallel between gods and daimones on the one hand and ,heroes and men on the other3 the gods are hupslo_/tero_/n ti ta_/gma tn daimo_/nn and this is the relation of hoi h_/res pros tous loipous anthr_/pous1 hupslo_/teroi_/ tines dokountes kai hupere_/chontes4 #bfd3 ,aristarchos' remark that in ,homer not only kings but pa_/ntes koins are designated as h_/res1 was directed against the mistaken limitation of the word by ,ister2 see ,lehrs1 ,aristarch4#c1 p4 #aja4 ,before ,aristarch41 however1 the mistaken idea that hoi hgemo_/nes tn archai_/n mo_/noi san h_/res1 hoi de laoi a_/nthrpoi seems to have been general3 it is expressed in the ,arist4 ,probl4 #ai1 #dh1 p4 #ibb;b1 #ah2 ,rhianos1 too1 held it1 see ,schol4 ,t #da 7,mayhoff1 de ,rhiani stud4 ,hom41 p4 #df74--;,it is incorrect to say that in the supposed later parts of the ,odyssey h_/rs is no longer used of all free men1 but only of the aristocracy 7,fanta1 ,staat in ,il4 u4 ,od41 #ag f474 ,in d #bfh1 th #bdb1 x #ig1 the word is used as an honourable title of free men of superior rank1 but there is no suggestion of a restriction of the word to such use4 ,in addition to which1 the word h_/rs unmistakably appears in its wider sense also in other parts of the poem equally and rightly supposed to be late 7a #bgb1 th #dhc1 #fh1 etc474 #bgd3 ,so for example esp4 when ,pausanias speaks of the kalou_/menoi h_/res1 #e1 #f1 #b2 #f1 #e1 #a2 #g1 #ag1 #a2 #h1 #ab1 #b2 #aj1 #aj1 #a1 etc4 #bhd3 andrn hr_/n theion ge_/nos1 ,hes41 ,op4 #aei4 #bid3 ,of the ,heroes of his fourth race the great majority fell according to ,hesiod in the war of ,troy or ,thebes and died without any illumination2 the few1 on the other hand1 who are translated to the ,islands of the ,blest are illuminated indeed1 but have never died4 ,to regard them as the prototypes and forerunners of the ,heroes worshipped in later times 7as many do is inadmissible4 #cjd3 ,grave in the market3 ,battos in ,kyrene1 ,pi41 ,p4 v1 #hg ff41 and frequently4 ,hero-graves in the ,prytaneion at ,megara1 ,paus4 #a1 #dc1 #b-c4 ,adrastos was buried in the market at ,sikyon4 ,kleisthenes1 to play a trick on him1 brought from ,thebes 7the corpse of7 ,melanippos1 who1 when alive1 had been his greatest enemy1 and placed him en t prutanei_/ kai_/ min hi_/druse enthauta en t ischurota_/t1 ,hdt4 v1 #fg4 ,themistokles had a mnmeion in the market at ,magnesia on the ,maiander4 ,th4 #a1 #ach1 #e2 i4e4 a hron 7see ,wachsmuth1 ,rh4 ,mus4 lii1 #adj74 #cad3 tu_/mbon amphi_/polon e_/chn poluxenta_/t para b_/m1 ,pi41 ,o4 i1 #ic2 i4e4 the great ash-altar of ,zeus4 ,the excavations have confirmed ,pindar's description 7cf4 ,paus4 #e1 #ac1 #a-b74 #cbd3 ,grave built in the gateway3 en aut t pul at ,elis ,aitolos the son of ,oxylos was buried1 ,paus4 #e1 #d1 #d2 cf4 ,lobeck1 ,agl4 #bha f4 ,grave at the boundary of the country3 ,koroibos1 the first ,olympic victor1 was buried lei_/as epi t pe_/rati as the insc4 stated3 ,paus4 #h1 #bf1 #d4 ,grave of ,koroibos1 son of ,mygdon1 en ho_/rois ,phrugn ,stektornn1 ,paus4 #aj1 #bg1 #a4 #ccd3 ,the idea of the grave as the dwelling-place of the ,hero is shown in a very strange fashion by the story that the ,phliasians before the feast of ,demeter kalousin epi tas sponda_/s the hero ,aras and his sons1 looking while so doing towards the graves of these ,heroes3 ,paus4 #b1 #ab1 #e4 #adc #cdd3 ,this hero 7,xanthippos or ,phokos7 e_/chei epi hme_/ra te pa_/s tima_/s1 kai a_/gontes hiereia hoi ,phkeis to men haima di' ops egche_/ousin es ton ta_/phon ktl4 ,paus4 #aj1 #d1 #aj4 ,similarly at the grave of ,hyakinthos at ,amyklai1 ,paus4 #c1 #ai1 #c4 ,the meaning of such an offering is the same in ,greece as in similar cases among any savage tribe4 ,in ,tylor1 ii1 #bh1 we read3 ,in the ,congo district the custom has been described of making a channel into the tomb to the head or mouth of the corpse1 to send down month by month the offerings of food and drink4 #ced3 ,most of the examples are mentioned by ,lobeck1 ,agl4 #bha u1 but he omits the most remarkable case1 fully reported by ,hdt4 i1 #fg-h1 of the transference of the bones of ,orestes from ,tegea to ,sparta 7cf4 ,paus4 #c1 #c1 #f2 #aa1 #aj2 #h1 #ed1 #d4 ,the reason is obvious1 cf4 ,mller1 ,dorians1 i1 #gb74 ,besides this note3 the removal of the bones of ,hektor from ,ilion to ,thebes1 ,paus4 #i1 #ah1 #e1 ,sch4 and ,tz41 ,lyc4 #aaid1 #abjd2 of ,arkas from ,mainalos to ,mantinea1 ,paus4 #h1 #i1 #c2 cf4 #h1 #cf1 #h2 of ,hesiod from ,naupaktos to ,orchomenos1 ,paus4 #i1 #ch1 #c2 of ,hippodameia from ,midea in ,argolis to ,olympia1 ,paus4 #f1 #bj1 #g2 of ,tisamenos from ,helike to ,sparta1 ,paus4 #g1 #a1 #h2 of ,aristomenes from ,rhodes to ,messene1 ,paus4 #d1 #cb1 #c4 ,strange story of the shoulder bone of ,pelops1 ,paus4 #e1 #ac1 #d-f4 ,in all these cases the removal followed upon a command of the oracle1 cf4 also ,paus4 #i1 #cj1 #i-aa4 ,practical stimulus may have been given occasionally by the discovery of abnormally large bones in dug-up graves2 we often hear of such discoveries1 cf4 ,w4 ,schmid1 ,atticismus1 iv1 #egb f41 and it was always believed that such gigantic bones were remains of one of tn kaloume_/nn hr_/n1 ,paus4 #f1 #e1 #a 7cf4 also #a1 #ce1 #e ff42 #c1 #bb1 #i74 ,it would be the business of the oracle to determine the name of the ,hero concerned and see that the remains were reverently preserved4 7,one example may be given1 though from a later period4 ,in the dried-up bed of the ,orontes a clay coffin #aa yards long was found and a corpse within it4 ,the oracle of the ,clarian ,apollo on being applied to for enlightenment as to its origin answered ,oro_/ntn einai1 ge_/nous de auton einai tou ,indn1 ,paus4 #h1 #bi1 #d2 ,philostr41 ,h4 #ffi p4 #ach1 #f-ai ,k4 #cfd3 ,plu41 ,cim4 #h2 ,thes4 #cf2 ,paus4 #c1 #c1 #g4--;,in the year #dcg-f we hear of the removal by ,hagnon and his ,athenians1 at the command of the oracle1 of the bones of ,rhesos from ,troy to ,amphipolis3 ,polyaen4 vi1 #ec4 ,the neighbourhood of the mouth of the ,strymon on the western slopes of ,mt4 ,pangaios was the original home of ,rhesos3 he was already known to the ,doloneia as the son of ,eoneus2 to later writers as the son of ,strymon and 7like ,orpheus7 a ,muse--which is the same thing 7see ,conon1 #d74 ,on ,m4 ,pangaios he still lived as an oracular deity3 this must have been the popular belief of the district which the author of the ,rhesus explains after ,greek fashion 7ll4 #iee-ff74 ,he is a tribal god of the ,edonians1 of the same pattern as ,zalmoxis of the ,getai1 and ,sabos or ,sabazios of other ,thracian tribes4 ,in the mind of the ,greeks he had become since the poem of the ,doloneia entirely detached from the site of his worship and was a mere mortal champion with whom fancy might do what it chose 7cf4 ,parth4 #cf74 ,the restoration of his bones to the neighbourhood of the lower ,strymon 7mnmeion tou ,rh_/sou in ,amphipolis3 ,marsyas ho ne_/teros in ,sch41 ,rhes4 #cdf71 and the heroic cult which was undoubtedly paid to him in connexion therewith1 may have been a kind of official recognition by the ,greeks of the worship of ,rhesos discovered in that neighbourhood by the ,athenian colonists4 ,i see no reason for doubting the historical fact of the occurrence1 though some of the details of ,polyaenus' account have a fabulous colouring4 ,it is true ,cicero says of ,rhesos1 nusquam #add colitur 7,,nd4 iii1 #de71 and so it may have been in ,c4's time3 for the earlier period the close of the tragedy clearly suggests the cult of ,r4 as a divinity1 while the story of ,polyaen4 implies his ,hero-cult4 #cgd3 ,sometimes only single parts of the body1 e4g4 the shoulder-blade of ,pelops at ,olympia 7,paus4 #e1 #ac74--;,in ,argos on the road to the ,akropolis their heads were buried in the mnma tn ,aigu_/ptou pai_/dn1 while the rest of their bodies were in ,lerne1 ,paus4 #b1 #bd1 #b4 #chd3 ,see ,lob41 ,agl4 #bha4 ,this only can be the meaning of ,soph41 ,,oc4 #aebb f4 7,nauck otherwise4--,a strange case is that of ,hippolytos in ,troizen3 apothanein auton ouk ethe_/lousin 7hoi ,troiz_/nioi7 sure_/nta hupo tn hi_/ppn oude ton ta_/phon apophai_/nousin eido_/tes2 ton de en ouran kalou_/menon hni_/ochon touton einai nomi_/zousin ekeinon 7ekeinoi87 ,hippo_/luton1 timn para then tau_/tn e_/chonta ,paus4 #b1 #cb1 #a4 ,here it seems as if the grave were not shown because ,hipp4 was not regarded as having died and therefore would not have a grave2 he is said to have been translated and set among the stars4 ,but there was a grave and the translation story must therefore only be an afterthought4 7,the death of ,hipp4 is spoken of clearly enough by the poets3 but what happened to him after ,asklepios had restored him to life again8 ,the ,italian ,virbius legend seems to have been little known in ,greece4 ,paus4 #b1 #bg1 #d1 knows it from ,aricia47--,very occasionally the possession of the relics of the ,hero was secured by burning the bones and scattering the ashes in the market place of the city4 ,thus ,phalanthos in ,tarentum1 ,justin4 #c1 #d1 #ac ff42 ,solon in ,salamis1 ,d4,l4 i1 #fb2 ,plu41 ,sol4 #cb4 ,as a rule the scattering of ashes is intended to serve a different purpose1 cf4 ,plu41 ,lycurg4 #ca fin42 ,nic4 ,dam41 ,paradox4 9999#af1 p4 #agj ,west4 #cid3 ,a few examples3 kenon sma of ,teiresias in ,thebes1 ,paus4 #i1 #ah1 #d2 of ,achilles at ,elis1 ,paus4 #f1 #bc1 #c2 of the ,argives who fought in the war against ,troy1 at ,argos1 ,paus4 #b1 #bj1 #f2 of ,iolaos at ,thebes1 ,paus4 #i1 #bc1 #a2 ,sch4 ,pi41 ,n4 iv1 #cb 7in the tomb of ,amphitryon8 ,pi41 ,p4 ix1 #ha72 of ,odysseus at ,sparta1 ,plut41 ,q4 ,gr41 #dh1 #cjb ,c2 of ,kalchas in ,apulia1 ,lyc4 #ajdg f4 #djd3 ,perhaps by ana_/klsis of the psuch_/8 see above1 ,ch4 ,i1 n4 #hf 7at the foundation of ,messene epekalounto en koin kai h_/ra_/s sphisin epan_/kein sunoi_/kous1 ,paus4 #d1 #bg1 #f74 #dad3 kai tethnes kai ta_/richos en du_/namin pros then e_/chei ton adike_/onta ti_/nesthai1 ,hdt4 ix1 #abj4 #dbd3 ,no detailed proof of this statement is needed4 ,we will only remark that the attempt to conceal the grave is often met with among so-called savage tribes and has the same purpose as in the ,greek ,hero-cult3 cf4 on this subject ,herbert ,spencer1 ,princ4 of ,sociol4 i1 p4 #agf4 #dcd3 ,see ,helbig1 ,d4 hom4 ,epos aus ,denkm4#a1 p4 #da4 #ddd3 ,see above1 p4 #bc4 #ded3 ,b #fjc hoi d' e_/chon ,arkadi_/n hupo ,kull_/ns o_/ros aipu_/1 ,aipu_/tion para tu_/mbon4--,cf4 ,paus4 #h1 #af1 #b-c4--;,in the ,troad the frequently mentioned ,i_/lou sma1 the sma poluska_/rthmoio ,muri_/ns which men call ,bati_/eia1 were similar monuments4 #dfd3 ,the ceremonial announcement of death1 the katamiai_/nesthai of the proper persons 7as usual the next of kin to the dead72 the assembling of ,spartiates ,perioikoi and ,helots 7cf4 ,tyrt4 fr4 #g7 with their women to the number of several thousands1 the extravagant expression of grief and praise of the dead1 the period of mourning 7no business in the market for ten days1 etc47--all this is described by ,hdt4 vi1 #eh4 ,he compares this grandiose funeral with the pomp customary at the burial of an ,asiatic 7,persian7 monarch4--,the ,lycurgan no_/moi by these funeral rites ouch hs anthr_/pous all' hs h_/ras tous ,lakedaimoni_/n #ade basileis protetim_/kasin1 ,xen41 ,rep4 ,lac4 xv1 #i4 ,king ,agis ,i e_/tuche semnote_/ras kat' a_/nthrpon taphs1 ,xen41 ,,hg4 #c1 #c1 #a4--;,a peculiar circumstance at the burial of a ,spartan king is mentioned by ,apollod41 fr4 #cf4--,the burial places of the royal ,houses of the ,agiadai and the ,eurypontidai 7apart even in their death71 ,paus4 #c1 #ab1 #h2 #ad1 #b 7cf4 ,bursian1 ,geog4 ii1 #abf74--;,embalming of the body of a king who dies abroad1 ,xen41 ,,hg4 #e1 #c1 #ai3 ,d4,s4 #ae1 #ic1 #f2 ,nep41 ,ages4 #h2 ,plu41 ,ages4 #dj4--;,besides this the participation in primitive times of the whole people in the funeral of the ,herakleid kings in ,corinth may probably be deduced from the story told of the compulsory attendance of the ,megarian subjects of ,corinth at the funeral at ,corinth of a king of the ,bakchiad family3 ,sch4 ,pi41 ,n4 vii1 #aee 7cf4 ,,ab4 #bha1 #bg ff42 ,zenob4 v1 #h2 ,dgn4 vi1 #cd74 ,in ,crete tn basile_/n kdeuome_/nn progeito purrichi_/zn ho strato_/s 7as at the funeral of ,patroklos1 ,ps #aca ff471 ,arist4 ap4 ,schol4 ,v41 ,ps #acj4 #dgd3 ,eupatri_/dai1 hoi 4 4 4 mete_/chontes tou basilikou ge_/nous1 ,,em4 #cie1 #ej4--,thus the ,bakchiadai in ,corinth were descendants of the royal family of the house of ,bakchis4 ,the ,basili_/dai1 a ruling family of oligarch nobles in ,ephesos 7,ael4 fr4 #dh71 ,erythrai 7,arist41 ,pol4 #acje;b1 #ai71 and perhaps ,chios as well 7see ,gilbert1 ,gr4 ,alt4 ii1 #aec71 also traced back their descent to the old kings of those ,ionic cities4 ,respect paid to those who were descended ek tou ge_/nous of ,androklos at ,ephesos1 ,stra4 #fcc4--,the ,aigid ,admetos1 priest of ,apollo ,karneios at ,thera was descended ,lakedai_/monos ek basil_/n1 ,epigr4 ,gr4 #aia2 #aib4 #dhd3 ,here some reference might have been expected to ,fustel de ,coulanges' brilliant and penetrating work ,la ,cit antique4 ,in that book the attempt is made to fix upon ancestor-worship1 la religion du foyer et des anctres1 as the root of all the higher types of worship 7among the ,greeks3 only that part of the book concerns us here72 and to show how out of these ancestor-worshipping aggregations1 begun by the family1 larger communities of ever-widening membership developed1 and finally out of these the po_/lis itself--the highest and most extensive political as well as religious community of all4 ,for the author of that book the proof of his theory lies entirely in the simple logical consequence with which the details and1 as far as we know it1 the development of both private and public law follow from the original causes adopted by him essentially as postulates4 ,a strictly historical proof that should not have to deduce the original causes from the results but should start from known beginnings and demonstrate the actual existence of every step was indeed an impossibility4 ,the whole historical process must have been already finished when our knowledge first begins3 for ,homer shows us the po_/lis and its component parts 7krin' a_/ndras kata phula kata phr_/tras ,aga_/memnon7 as well as the worship of the gods as fully established and developed4 ,it is no disparagement of the valuable and fruitful suggestions made in that book if we say that its leading idea--as far as ,greece is concerned--cannot be considered as more than an intuition1 which though it may be just and true1 must remain unproved4 ,if there ever was a time when ancestor-worship was the only ,greek religion at least we cannot see into that dim epoch long anterior to all tradition4 ,to that remote period long before both the all-powerful religion of the gods and the earliest records of the ,greek genius1 even the narrow and slippery path of inference and reconstruction will hardly lead us4 ,natural as it might seem1 therefore1 so far as the subject itself is concerned to deal with such questions1 ,i have taken no notice in the #adf present work of any attempts to deduce ,greek religion from an original sole worship of ancestors 7such as have been made by many scholars besides ,f4 de ,coulanges both in ,england and in ,germany74 #did3 ,those worshipped by a ge_/nos regarded as its progenitors1 goneis3 ,,ab4 #bdj1 #ca 7ta thu_/mata di_/dsin7 eis ta gone_/n 7hiera7 ta ge_/n4--,physical relationship between the genntai1 originally a fact though afterwards only occasionally demonstrable1 is indicated by the ancient name homoga_/laktes applied to the members of the same clan 7,philoch4 fr4 #ia-d7 and meaning strictly paides kai pai_/dn paides 7,arist41 ,pol4 #abeb;b1 #ah74--,the word pa_/tra with the same meaning as ge_/nos 7,midulidan pa_/tra1 ,pi41 ,p4 viii1 #ch71 makes it still more clear that the members of such a group are regarded as the descendants of a single ancestor4 ,see ,dikaiarch4 ap4 ,st4 ,byz4 pa_/tra4 #ejd3 ,whose names were chosen by the voice of the ,delphic oracle out of a hundred submitted to the ,pythia4 ,arist4 ,athp4 #ba1 #f4 ,cf4 ,mommsen1 ,philol41 ,n4,f4 i1 #def f4 #ead3 ,instead of the common ep_/numoi we also find the word arch_/getai used of the ,heroes of the phylai3 ,ar4 ,gras1 fr4 #abf ,h4-,g4 7,,ab4 #ddi1 #ad72 ,pl41 ,lys4 #bje ,d1 cf4 ,,cia4 ii1 #aaia2 #aege4 ,it is even plainer that the ,hero is regarded as the ancestor of his phul_/ when he is called archgo_/s3 thus ,oineus was the archgo_/s of the ,oinedai1 ,kekrops the archgo_/s of the ,kekropidai1 ,hippothon archgo_/s of the ,hippothontidai in ,dem4 #fj1 #cj-a4 ,the archgos tou ge_/nous is its physical forebear and progenitor1 ,poll4 iii1 #ai3 thus ,apollo archgos tou ge_/nous of the ,seleucids1 ,,cig4 #ceie1 #bf2 cf4 ,isocr4 #e1 #cb4 ,thus too the members of a phyle are actually described as the suggeneis of their ,hero eponymos3 ,dem4 #fj1 #bh4 #ebd3 ,thus we know of both dmos and ge_/nos of the ,ionidai1 ,philadai1 ,boutadai 7for the intentional distinctness of the ,eteoboutadai see ,meier1 p4 #ci71 ,kephalidai1 ,perithodai1 etc43 ,meier1 de gentil4 ,attica1 p4 #ce4 ,such demes were called apo tn ktisa_/ntn1 others apo tn to_/pn3 ,arist4 ,athp4 #ba1 #e 7in which case a name as much like a personal name as possible was extracted out of the place-name and made into the local ,hero3 cf4 ,wachsm41 ,stadt ,athen1 ii1 #a1 #bdh ff474 ,similar conditions existed at other places4 ,in ,teos the same names occur as pu_/rgoi 7 dmoi and summori_/ai 7 ge_/n1 e4g4 ,kolti_/n1 tou ,alki_/mou pu_/rgou1 ,alkimi_/ds 7also names which differ ,nai_/n1 tou ,mra_/dou pu_/rgou1 ,bruski_/ds71 ,,cig4 #cjfd1 where see ,bckh ,,ii1 p4 #fea4 ,in ,rhodos a pa_/tra as well as its larger inclusive group 7ktoi_/na7 is called ,amphineis3 ,,igm4 ,aeg4 i1 #fie1 ,amphine_/n pa_/trai2 ,euteli_/dai1 ,amphineis1 etc4 7,ancestor worship progonika hiera_/ in the ,rhodian ktoinai is vouched for by ,hesych4 ktu_/nai3 see ,martha1 ,,bch4 iv1 #add47 #ecd3 ,thus the descendants of ,bakchis in ,corinth traced their descent to ,aletes 7,d4,s4 #g1 #i1 #d2 ,paus4 #b1 #d1 #c72 the descendants of ,aipytos in ,messenia to ,kresphontes 7,paus4 #d1 #c1 #h71 the descendants of ,agis and ,eurypon in ,sparta to ,eurysthenes and ,prokles4 ,the real ancestors were in these cases well known and could not be entirely eclipsed 7being too deeply rooted in cult72 thus later1 as well as in the earlier period1 these same families are called ,bakchi_/dai1 ,aiputi_/dai1 not ,hrakleidai 7,d4,s41 loc4 cit41 ,paus4 #d1 #c1 #h72 the ,spartan royal families are still ,agidai1 ,eurypontidai1 while the fictitious ancestors ,eurysthenes and ,prokles never quite achieved the status of archge_/tai3 ,ephoros ap4 ,str4 #cff4 ,in many other1 perhaps more numerous1 cases the fictitious ancestor may have ousted the real and once better known from men's minds altogether4 #edd3 ,arist4 ,mirab4 #ajf4 #adg #eed3 ,see ,paus4 #aj1 #d1 #aj4 ,in an oracle ap4 ,plu41 ,sol4 #i3 archgous ch_/ras thusi_/ais h_/ras enoi_/kous hi_/laso4 #efd3 ,plu41 ,arist4 #aa1 names seven archge_/tai ,plataie_/n2 ,clem4 ,al41 ,protr4 ii1 #ce ,p41 gives four of these 7,kuklaios seems to be a mistake74 ,androkrates seems to have been the most prominent2 his te_/menos is mentioned by ,hdt4 ix1 #be1 his hron ,thuc4 iii1 #bd1 #a2 it stood in a thick grove1 ,paus4 loc4 cit4 #egd3 ,paus4 #f1 #bd1 #i-aj4 #ehd3 ,a4,r4 ii1 #hce-ej1 says that this ,hero was ,idmon the prophet1 others called him ,agamestor4 ,sch4 ad #hde3 le_/gei de kai promathi_/das1 ho_/ti dia to agnoein ho_/stis ei_/ epich_/rion h_/ra kalousin hoi ,hrakletai4 ,he was the local daimon worshipped on the spot before the colony came1 and then taken over by the colonists for their own4 ,cf4 the case of ,rhesos1 above1 n4 #cf4 #eid3 ,paus4 #f1 #bj1 #ae-ai4 ,it was a round altar1 according to many ta_/phos andros auto_/chthonos kai agathou ta es hippik_/n--the grave and altar being one as was the grave and altar of ,aiakos at ,aegina1 ,paus4 #b1 #bi1 #h--whose name was ,olenios4 ,acc4 to others it was the grave of ,dameon son of ,phlious and of his horse2 or the kenon ri_/on of ,myrtilos set up in his honour by ,pelops2 or of ,oinomaos2 or of ,alkathos son of ,porthaon1 one of the suitors of ,hippodameia--to say nothing of the learned suggestion of the anr ,aigu_/ptios given by ,paus4 l4c4 as a last resort4 ,acc4 to ,hesych4 tara_/xippos it belonged to ,pelops himself1 acc4 to ,lyc4 #db f4 to a giant called ,ischenos 7see ,sch4 and ,tz474 ,besides all this a tara_/xippos seems to have been almost indispensable on the racecourses of the great games4 ,the ,isthmus and ,nemea had theirs as well 7,paus4 #ai7--;and ,paus4 #aj1 #cg1 #d1 mentions it as something unusual that the course at ,delphi had no tara_/xippos4 ,cf4 ,pollak1 ,hippodromica1 p4 #ia ff41 #ahij4 #fjd3 h_/rs eu_/odos1 ,,cig4 #dhch;b1 cf4 ,welcker1 ,rhein4 ,mus41 ,n4,f4 vii1 #fah--kalami_/ts h_/rs 7,dem4 #ah1 #abi1 with ,sch4 and ,hesych4 s4v47--h_/rs teichophu_/lax en ,muri_/n1 ,hesych4--h_/rs epite_/gios1 ,,cia4 iii1 #a1 #bij1 and #a1 #aid-bjf1 see ,hiller v4 ,grt41 ,philol4 #ee1 #ahj f4--,with place-names ho epi blau_/t h_/rs1 ,poll4 vii1 #hg--;h_/roin em pedi_/1 ,att4 ins4 ap41 ,leg4 ,sacr4 i1 p4 #e4--;,in ,epidauros on an architrave occurs the inscr4 h_/ros klakopho_/rou1 ,f4 d',epid4 i1 n4 #bde4 t klakopho_/r also occurs in an inscr4 from ,mt4 ,ithome1 ,leg4 ,sacr41 p4 #cf 7n4 #ae1 l4 #aa74--,probably to this class belongs the h_/rs pa_/nops at ,athens1 ,pl4 ,lys4 init42 ,hesych4 ,phot4 s4v4 #fad3 h_/rs iatro_/s in ,athens1 ,,cia4 ii1 #djc-d1 see below4--,a h_/rs stratgo_/s is mentioned by a 7late ins4 ,eph4 ,arch41 #ahhd1 p4 #agj1 l4 #ec4 ,from their activities are named also the ,heroes ,matton1 ,keraon in ,sparta1 ,deipneus in ,achaea 7,polemon3 ,ath4 ii1 #ci ,c2 iv1 #agc ,f74--,the ,stephanpho_/rou hron was mentioned by ,antiph41 stephan_/phoros h_/rs by ,hellan41 but his name was unknown3 ,harp4 ,phot4 ,suid4 s4v42 ,,ab4 #cja1 #ai ff4 ,cf4 ,bckh1 ,econ4 of ,ath4#b1 p4 #add ,lew42 ,,cig4 #a1 p4 #afh4 #fbd3 ,in ,phaleron there was an altar1 kaleitai de h_/ros--the learned declared it to be an altar of ,androgeos the son of ,minos3 ,paus4 #a1 #a1 #d4--;,cf4 #aj1 #cf1 #f3 ,charadrai_/ois 7at ,charadra in ,phocis7 ,hr_/n kaloume_/nn 7i4e4 they were called the ,heroes7 eisin en t agora bmoi_/1 kai autous hoi men ,dioskou_/rn1 hoi de epichri_/n phasin einai hr_/n4--hri1 hr_/n a sacrifice is offered at ,marathon3 sacrificial ,calendar of the ,attic ,tetrapolis 7fourth century ,b4,c47 in ,leg4 ,sacr4 i1 p4 #dh4 h_/ri1 hr_/n1 ib41 p4 #b2 ,,cia4 i1 #d3 fifth century4--,decree ordering a record to be set up in the ,peiraeus para ton h_/r1 ,,sig4 #hcd1 #bf2 ,,cia4 ii1 #aedf-g3 h_/r ane_/thken ho deina4 ,roehl1 ,,ig4 #adh ,ant4 #bi3 7,mykenai7 tou h_/ro_/s mi1 cf4 ,furtwngler1 ,ath4 ,mitth4 #ahif1 p4 #i2 ib4 #cbc2 ane_/thkan t hri 7,locris74--,on the different superimposed layers of stucco on the so-called 9999,heron west of the ,altis at ,olympia were the ins4 ,h_/ros1 ,h_/ror1 and once also ,hr_/n4 ,there seems to me to be no reason to suppose that this nameless ,hero was ,iamos in particular1 the ancestor of the ,iamidai 7as ,curtius does1 ,die ,altre v4 ,olymp41 p4 #be1 ,abh4 ,berl4 ,ak4 #ahha74 ,for what reason should the name of this highly honoured oracular ,hero--which had by no means been forgotten--be suppressed8 ,the name of the ,hero was not given for the simple reason that it was unknown4 ,nameless h_/res epich_/rioi1 who according to some had set up the great sacrificial altar of ,zeus in ,olympia1 are mentioned by ,paus4 #e1 #ac1 #h4 ,in some cases the namelessness of a ,hero is explained by the fear of uttering awful names1 which esp4 in the case of the spirits of the lower world are very frequently suppressed or referred to by a circumlocution 7cf4 ,erinyes and spirits of the dead1 ,rh4 ,mus4 #ej1 #bj1 #c73 cf4 ,ant4 ,lib4 #ac1 p4 #bad1 #ai ,w4 ,this was perhaps why ,narkissos was called h_/rs siglo_/s1 ,str4 #djd4 ,on the other hand1 it was a special form of respect1 at the sacrifice to a ,hero1 to call out his name3 t ,artachai_/ thu_/ousi ,aka_/nthioi ek theopropi_/ou hs h_/r epounoma_/zontes to ou_/noma1 ,hdt4 vii1 #aag4 ,hu_/la thu_/ousin kai auton ex ono_/matos eis tris ho hiereus phnei ktl4 ,anton4 ,lib4 #bf fin4 ,cf4 ,paus4 #h1 #bf1 #g2 epikalou_/menoi ton ,mui_/agron4--,no one will miss the obvious analogy with the worship of the gods4 ,in many places in ,greece nameless 7or merely adjectival7 gods were worshipped1 a_/gnstoi theoi_/1 as at ,olympia1 ,paus4 #e1 #ad1 #h1 and elsewhere4 ,at ,phaleron bmoi then te onomazome_/nn agn_/stn kai hr_/n 7sc41 agn_/stn87 ,paus4 #a1 #a1 #d4 7agntes theoi ,poll4 viii1 #aai4 ,hesych4 s4v43 bmoi an_/numoi in ,attica ,d4,l4 i1 #aaj47 #fcd3 ,tlapole_/m archage_/ta ,pi41 ,o4 vii1 #gh2 ,p4 v1 #ef4 ,the regular custom is mentioned by ,ephorus ap4 ,str4 #cff3 oud' archge_/tas nomisthnai2 ho_/per pasin apodi_/dotai oikistais4 #fdd3 ,dmoklei_/dn de katastsai tn apoiki_/an autokra_/tora4 ,official decree about ,brea3 ,,cia4 i1 #ca ,hicks and ,hill#b1 n4 #da1 l4 #h4 #fed3 ,pi41 ,p4 v1 #hg ff4 #ffd3 ,hdt4 vi1 #ch4 #fgd3 ,d4,s4 #aa1 #ff1 #d4 #fhd3 ,hdt4 i1 #afh4 #fid3 ,thuc4 v1 #aa4--,thus in the fourth century at ,sikyon ,euphron the leader of the demos has been murdered by some of the other party1 but hoi politai autou hs a_/ndra agathon komisa_/menoi e_/thapsa_/n te en t agora kai hs archge_/tn ts po_/les se_/bontai1 ,xen41 ,,hg4 #g1 #d1 #ab4 #gjd3 ,worship of the law-givers of ,tegea as ,heroes3 ,paus4 #h1 #dh1 #a4 #gad3 ,in the case of ,sophokles the heroizing had a special superstitious reason4 ,he had once received ,asklepios as a guest into his house 7and established a worship of ,a47 and was therefore regarded as especially favoured by heaven and after his death worshipped as ,hero ,dexi_/n3 ,,em4 #bef1 #g-ac4 7,in the temple of ,amynos1 an ,asklepiad daimon1 on the west of the ,akropolis an honorific decree dating from the end of the fourth century ,b4,c4 has been discovered1 referring to the orgenes tou ,dexi_/nos together with those of ,amynos and ,asklepios3 ,ath4 ,mitt4 #ahif1 p4 #bii47 ,in this way many mortals who had entertained the gods as guests were themselves made ,heroes1 cf4 ,deneken1 de ,theoxen4 c1 ii4 #gbd3 ,in the examples collected in n4 #ce above the removal of the ,hero's bones was in each case commanded by the ,delphic oracle4 ,typical examples of the foundation of an annual festival of a ,hero on #adi the recommendation of an oracle3 ,hdt4 i1 #afg2 ,paus4 #h1 #bc1 #g2 #i1 #ch1 #e4 #gc_/d3 ,plu4 ,cim4 #ai--;his authority is ,nausikrates ho rh_/tr the pupil of ,isokrates4 ,the god ordered m amelein ,ki_/mnos4 ,kimon's spirit was thus expressing its anger at the neglect by sending pestilence and gs aphori_/a--he wanted a cult4 #gdd3 ,appearance at the battle of ,marathon1 command of the oracle timan ,echetlaion h_/ra1 ,paus4 #a1 #cb1 #e4--,swarm of bees in the severed head of ,onesilos at ,amathos2 the oracle orders his head to be buried ,onsi_/l de thu_/ein hs h_/ri ana pan e_/tos1 ,hdt4 v1 #aad4 #ged3 ,before the battle of ,plataea3 ,plu41 ,arist4 #aa4 ,before the occupation of ,salamis the oracle ordered ,solon archgous h_/ras hi_/laso1 ,plu4 ,sol4 #i4 #gfd3 ,the ,persian ,artachaies1 of the family of the ,achaimenidai1 was given a burial of great pomp after his death1 by ,xerxes at ,akanthos3 thu_/ousi ,aka_/nthioi ek theopropi_/ou hs hri epounoma_/zontes to ou_/noma1 ,hdt4 vii1 #aag 7--the ,artachai_/ou ta_/phos remained a well-known spot1 ,ael41 ,,ha4 xiii1 #bj74 ,it is hardly likely that the unusual size of the ,persian of which ,hdt4 speaks was the cause of his being made a ,hero by the oracle4 #ggd3 ,paus4 #f1 #i1 #f-g4 ,plu41 ,rom4 #bh4 ,oinom4 ap4 ,eus41 ,,pe4 #e1 #cd1 p4 #bcj ,c 7,vig474 ,celsus c4 ,xt4 also refers to the miracle1 ,or41 ,cels4 iii1 #cc1 p4 #bib ,l4 ,cf4 iii1 #c1 p4 #bef2 iii1 #be1 p4 #bhj4 #ghd3 ,kleomedes moi_/ra ti daimoni_/a die_/pt apo ts kibtou1 ,cels4 ap4 ,orig41 ,cels4 iii1 #cc1 p4 #bic ,l4 ,oinom4 ap4 ,euseb41 ,,pe4 #e1 #cd1 #a1 7p4 #bif ,giff473 hoi theoi anrei_/psanto_/ se h_/sper hoi tou ,hom_/rou ton ,ganum_/dn4 ,thus the gods1 acc4 to the popular opinion derided by ,oinom41 gave ,kleomedes immortality1 athanasi_/an e_/dkan1 p4 #big ,giff4 #gid3 ,we rarely hear of other oracles directing ,heroes to be worshipped4 ,but cf4 ,xenag4 ap4 ,macr4 #e1 #ah1 #cj3 on the occasion of a failure of the crops at ,sicily e_/thusan ,pediokra_/t tini h_/ri prosta_/xantos autois tou ek ,palikn chrstri_/ou4--,this ,hero is probably the same as ,pediakrates1 one of the six stratgoi_/ of the egch_/rioi ,sikanoi_/ in ,sicily who were slain by ,herakles and me_/chri tou nun hrks tims tucha_/nousin4 ,d4,s4 #d1 #bc1 #e3 from ,timaeus8 #hjd3 ,the lines of the oracle about ,kleomedes may very well be ancient 7e_/schatos hr_/n ktl47 simply on the ground that its assertion had not been fulfilled4 ,if oracles that come true are rightly regarded as subsequent to the events which they profess to foresee1 then it is only reasonable to regard an oracle which is proved incorrect by later events as earlier than the events which contradict its prophecy4 #had3 houtos gar ho theos peri ta toiauta pasin anthr_/pois pa_/trios exgts en me_/s ts gs epi tou omphalou kath_/menos exgeitai1 in the words of ,plato1 ,rp4 #dbg ,c4 #hbd3 gi_/netai en ,delphois h_/rsi xe_/nia1 en hois dokei ho theos epi xe_/nia kalein tous h_/ras1 ,sch4 ,pi4 ,n4 vii1 #fh4 #hcd3 ,plu41 ,arist4 #ba4--;,grave of the ,megarians who had fallen in the ,persian wars1 erected in the market of that city3 ,,cig4 #ajea 7 ,sim41 fr4 #ajg ,,plg471 ,paus4 #a1 #dc1 #c4 ,we hear nothing of the ,hero-worship of these men1 but it is natural to suppose it4--,thus in ,phigaleia in the market place there was a common grave of the hundred ,oresthasians who had died fighting for ,phigaleia1 kai hs h_/rsin autois enagi_/zousin ana pan e_/tos1 ,paus4 #h1 #da1 #a4 #hdd3 ,paus4 #a1 #cb1 #d3 se_/bontai de hoi ,marath_/nioi tou_/tous1 hoi para tn ma_/chn ape_/thanon h_/ras onoma_/zontes4 ,they lay buried on the field of battle1 ,paus4 #a1 #bi1 #d2 #cb1 #c4 ,every night could be heard the neighing #aej of horses and the sound of battle4 ,those who attempted to witness the doings of the spirits suffered for it1 ,paus4 l4c4 ,the sight of the spirits made men blind or killed them4 ,this is well known of gods--chalepoi de theoi phai_/nesthai enargs4 ,as to the results of seeing a ,hero cf4 the story in ,hdt4 vi1 #aag4 #hed3 ,pi41 ,i4 iv1 #bf ff42 cf4 ,n4 iv1 #df ff4 #hfd3 ,hdt4 ii1 #dd1 has recourse to the idea that there was a difference between the god ,herakles and the ,hero ,herakles the son of ,amphitryon3 kai doke_/ousi de_/ moi houtoi ortho_/tata ,hell_/nn poie_/ein1 hoi dixa ,hra_/kleia hidrusa_/menoi e_/ktntai kai t men hs athana_/t ,olumpi_/ de epnumi_/n thu_/ousi1 t de hete_/r hs h_/r enagi_/zousi4 ,combination of thu_/ein and enagi_/zein in one sacrifice to ,herakles1 at ,sikyon3 ,paus4 #b1 #aj1 #a4 ,herakles h_/rs theo_/s ,pi41 ,n4 iii1 #bb4 #hgd3 ,varying worship of the same person as ,hero and as god1 e4g4 ,achilles4 ,he was a god in ,epirus for example 7called upon as ,a_/spetos1 ,plu41 ,pyr4 #a7 in ,astypalaia 7,cic41 ,,nd4 iii1 #de7 in ,erythrai 7third century ins4 ,,sig4 #fjj1 #ej1 #ge71 etc4 ,as ,hero he was worshipped in ,elis where an empty grave was erected to him ek mantei_/as1 and where at his annual festival at sunset the women ko_/ptesthai nomi_/zousin1 i4e4 lament over him as dead4 ,paus4 #f1 #bc1 #c4 #hhd3 ,i shall not multiply examples and only note ,plu41 ,m4 ,virt41 p4 #bee ,e3 t ,lampsa_/k pro_/teron hrkas timas apodido_/ntes1 hu_/steron hs the thu_/ein epsphi_/santo4 #hid3 ,in the well-known lines h_/keis ,lu_/ko_/orge ktl4 ,hdt4 i1 #fe4 #ijd3 ,thus ,eupolis calls the ,hero ,akademos theo_/s1 as ,sophokles does the ,hero ,kolonos1 and others do the same1 see ,nauck on ,soph41 ,,oc4 #fe4 #iad3 hoi h_/res kai hai hri_/des tois theois ton auton e_/chousi lo_/gon 7i4e4 for dream-interpretation71 pln ho_/sa duna_/mes apolei_/pontai1 ,artemid4 iv1 #gh4--,paus4 #aj1 #ca1 #aa3 the ancients considered the ,eleusinian mysteries as tosouton entimo_/teron than all other religious ceremonies ho_/s kai theous epi_/prosthen hr_/n4 #ibd3 ,machaon's mnma and hieron ha_/gion at ,gerenia1 ,paus4 #c1 #bf1 #i4 ,his bones had been brought by ,nestor when he came home from ,troy3 #aj4 ,cf4 ,schol4 ,marc4 and ,tz4 ,lyc4 #ajdh4 ,the first to sacrifice to him was ,glaukos the son of ,aipytos3 ,paus4 #d1 #c1 #i4--,podaleirios4 ,his hron lay at the foot of the lo_/phos ,dri_/on by ,mt4 ,garganus #ajj stades from the sea1 rhei de ex autou pota_/mion pa_/nakes pros tas tn thremma_/tn no_/sous1 ,str4 #bhd4 ,the method of incubation given in the text is described by ,lyc4 #ajdg-ee4 ,he also speaks of a river ,althainis 7so called because of its medicinal properties1 cf4 ,,em4 #fc1 #c1 from ,schol4 ,lyc471 which cured disease if one sprinkled oneself with water from it4--8 from ,timaeus1 cf4 ,tz4 on #ajej4 7,cf4 also the spring by the ,amphiaraion at ,oropos3 ,paus4 #a1 #cd1 #d47 #icd3 ,paus4 #b1 #ch1 #f4--,the brother of ,polemokrates1 ,alexanor1 had a 9999heron at ,titane in the territory of ,sikyon3 ,paus4 #b1 #aa1 #g2 #bc1 #d2 but we hear nothing of sick-cures 7though his name would lead us to suspect such74--,other ,asklepiadai3 ,nikomachos1 ,gorgasos1 ,sphyros 7,wide1 ,lac4 ,culte1 #aie74 #idd3 ,sanctuary of ,h_/rs iatro_/s near the ,theseion3 ,dem4 #ai1 #bdi2 #ah1 #abi2 ,apollon41 ,v4 ,aesch41 p4 #bfe1 #e f4 ,west4 ,decree about melting down silver votive-offerings 7third and second century71 ,,cia4 ii1 #djc-d4--;,acc4 to ,usener 7,gtternamen1 #adi-ec7 ,iatro_/s is to be regarded as the proper name of this ,hero 7really a functional ,sondergott7 and not as an adjectival description of a nameless ,hero 7as in h_/rs stratgo_/s1 stephanpho_/ros1 klakopho_/ros--this last in two different places1 like h_/rs iatro_/s1 see above1 n4 #fa74 ,acc4 to #aea his view ,iatro_/s was given the adj4 title h_/rs to distinguish him from a theos ,iatro_/s4 ,but this would only be possible if there existed a god who was not merely an iatro_/s and so called by this title1 like ,apo_/lln1 ,poseidn iatro_/s1 but whose proper name was ,iatro_/s4 ,but there was no such god4 ,usener 7#aea7 infers the existence of a god ,iatro_/s out of the proper name ,iatrokls4 ,but this would only be justifiable if there were not a whole host of proper names compounded with -kls1 the first part of which is anything but a god's name 7list in ,fick1 ,griech4 ,personennamen#b1 p4 #afe ff474--,there seems no real reason for understanding the name h_/rs iatro_/s differently from the analogous h_/4 stratgo_/s1 h_/4 teichophu_/lax1 etc4--,there existed besides even nu_/mphai iatroi_/1 peri lei_/an4 ,hesych4 #ied3 ,,cia4 ii1 #djd1 distinguishes the ,hero referred to by the decree as the h_/rs iatros ho en a_/stei4 ,this clearly implies a second h_/rs iatro_/s1 outside ,athens4 ,but the ,rhet4 ,lex4 in ,,ab4 #bfb1 #af f4 7cf4 ,sch4 ,dem41 p4 #dcg1 #ai-bj ,di471 speaks of a h_/rs iatro_/s called ,aristomachos ho_/s eta_/ph en ,marathni para to ,dionu_/sion1 who it is clear cannot be the h_/rs iatros that ,demosthenes meant--for he is ho en a_/stei2 but the description applies very well to the ,hero ,physician worshipped in ,attica outside the a_/stu4 ,see ,l4 v4 ,sybel1 ,hermes1 xx1 #dc4 #ifd3 ,cenotaph of ,kalchas in ,apulia near the heron of ,podaleirios1 ,lyc4 #ajdg ff4--his body was said to be buried in ,kolophon3 ,no_/stoi2 ,tz4 ,lyc4 #dbg2 ,schol4 ,d4,p4 #hej4 egkoi_/msis at his heron1 sleeping on the skin of the sacrificed ram3 ,str4 #bhd2 the same as1 acc4 to ,lycophron1 in the temple of ,podaleirios4 ,it almost looks like a mistake in either ,strabo or ,lyc4 ,but the ritual may quite well have been the same in both temples and we find it again in the dream-oracle of ,amphiaraos in ,oropos1 ,paus4 #a1 #cd1 #e4--;,at the present day the ,archangel ,michael is worshipped at ,monte ,sant' ,angelo beneath ,mt4 ,garganus4 ,he appeared there during the fifth century and in a cave which is perhaps rightly regarded as the former site of the incubation-oracle of ,kalchas3 ,lenormant1 travers l',apulie1 i1 p4 #fa1 ,paris1 #ahhc4 ,s4 ,michael had in other cases also taken over the duties of the ancient incubation mantic1 and continued them in a ,christian form--though the task belonged more often to ,,ss4 ,cosmas and ,damian--e4g4 in the ,michaelion in ,constantinople1 the ancient ,ssthe_/nion3 see ,malal41 pp4 #gh-i ,bonn42 ,soz41 ,,he4 ii1 #c4 #igd3 ,lyc4 #gii f4 ,arist4 and ,nicand4 in ,schol4 ad loc4 ,was there a legend that made ,odysseus die there8 ,lyc4 himself1 it is true1 gives quite a different story a little later 7#hje ff471 much to the amazement of his scholiasts4 ,perhaps in #gii f4 he was thinking1 in spite of the dream oracle1 only of a kenon sma of ,odysseus in ,aetolia 7as in the case of ,kalchas74 #ihd3 ,grave of ,prot43 ,hdt4 ix1 #aaf ff42 ,lyc4 #ecb ff4 hieron tou ,prtesila_/ou ,thuc4 viii1 #ajb1 #c4 ,oracle3 ,philostr41 ,her4 #fgh1 p4 #adf f4 ,k4 ,it was esp4 also an oracle of healing3 ib41 #adg1 #cj f4 ,k4 #iid3 ,an oracle ,sarpedonis in ,troade is mentioned in a cursory enumeration of oracular sites by ,tert41 ,an4 #df4 ,it is difficult to imagine how ,sarpedon1 the ,homeric one--no other can be meant here--whose body had been so ceremoniously brought to ,lykia1 can have had an oracle in the ,troad4 ,it may be merely a slip of the pen on ,tertullian's part4--,at ,seleucia in ,cilicia there was an oracle of ,apollo ,sarpedonios1 ,d4,s4 #cb1 #aj1 #b2 ,zos4 #a1 #eg4 ,wesseling on ,d4,s4 ii1 p4 #eai1 has already called attention to the more detailed account in the ,vit4 ,s4 ,theclae of ,basilius bishop of ,seleucia2 see the extracts given by ,r4 ,khler1 ,rhein4 ,mus4 #ad1 #dgb ff4 ,there the oracle is described #aeb as a dream-oracle of ,sarpedon himself who was consulted at his grave in ,seleucia4 ,it is also certain1 as ,khler remarks1 that ,sarpedon1 the son of ,europa and brother of ,minos1 is meant4 7,this ,cretan ,sarpedon appears first in ,hesiod and is quite distinct from the ,homeric one3 ,aristonic4 on ,z #aii4 ,indeed1 ,homer knows no other brother of ,minos except ,rhadamanthys3 ,x #cbb4 ,in spite of this he was often regarded as the same as the ,homeric ,sarpedon who came from ,lykia cf4 the name ,zrppdoni on the ,obelisk of ,xanthos3 ,lyc4 ,inscr4 tab4 vii1 l4 #f2 acc4 to ,apollod4 #c1 #a1 #c1 he lived through three geneai_/1 cf4 ,schol4 ,v41 ,z #aii3 which seems a marvellous feat much in the manner of ,hellanikos4 ,others made the ,cretan ,sarp4 into the grandfather of the ,lykian3 ,d4,s4 #e1 #gi1 #c47 ,the oracle belonged properly to ,sarpedon2 ,apollo seems merely to have been an intruder here and to have taken the place of the ,hero as he did with ,hyakinthos at ,amyklai4 ,that ,sarpedon1 however1 was not therefore quite forgotten is shown by the ,christian notice of him4 ,perhaps ,apollo was regarded as merely the patron of the oracle whose real guardian was still ,sarpedon4 ,it certainly indicates community of worship when ,ap4 is there called ,apo_/lln ,sarpdo_/nios2 so too in ,tarentum--brought thither from ,sparta and ,amyklai--there was a ta_/phos para me_/n tisin ,huaki_/nthou prosagoreuo_/menos1 para de_/ tisin ,apo_/llnos ,huaki_/nthou 7in which no alteration is necessary71 ,plb4 #h1 #cj1 #b4 ,in ,goityn there was a cult of ,atymnos 7,solin4 #aa1 #i1 p4 #gc ,mom471 the beloved of ,apollo 7or of ,sarpedon73 he too was worshipped as ,apollo ,atymnios 7,nonn41 ,d4 #aa1 #aca2 #beh2 #ab1 #bag74 #ajjd3 ,the inhabitants of ,gadeira sacrificed to ,men42 ,philostr41 ,,va4 #e1 #d1 p4 #afg1 #aj ,k4 to ,menesthe_/s manteion on the ,baetis is mentioned by ,str41 p4 #adj4 ,how it got there we do not know4 #ajad3 ,str4 #edf4 ,autol4 came there as a sharer in the expedition of ,herakles against the ,amazons and with the ,argonauts4 ,a4,r4 ii1 #iee-fa4 ,plut41 ,luc4 #bc4 #ajbd3 ,for ,anios see ,meineke1 ,an4 ,alex4 #af-ag2 ,wentzel in ,pauly-,wissowa ,anios4 ,apollo taught him the mantic art and gave him great tima_/s3 ,d4,s4 #e1 #fb1 #b4 ,he is called ma_/ntis also by ,clem4 ,al41 ,strom4 i1 p4 #djj ,p4 ,perhaps he was also a mantic ,hero in the cult that was paid to him at ,delos2 in giving a list of the dai_/monas epichri_/ous1 ,clem4 ,al41 ,protr4 ii1 p4 #ce ,p41 mentions also para d' lei_/ous ,a_/nion1 which ,sylburg corrected to para ,dli_/ois4 ,a priest of ,anios hiereus ,ani_/ou at ,delos is given ,,cia4 ii1 #ihe ,d #aj2 ,e #d1 #ec4 #ajcd3 ,d4,s4 #e1 #fc1 #b4 ,there she is identified with ,molpadia1 daughter of ,staphylos4 ,in that case hmithe_/a would more probably be an adjectival title of a ,heroine whose real name was unknown1 like the names of the unknown ,heroes mentioned above1 nn4 #fj-b4 ,the daughter of ,kyknos of the same name is quite a different person4 #ajdd3 ,plut41 ,agis1 #i1 cf4 ,cic41 ,div4 i1 #dc4 ,at ,thalamai we hear of a dream-oracle of ,ino in front of which was a statue of ,pasipha3 ,paus4 #c1 #bf1 #a4 ,this probably means1 as ,welcker1 ,kl4 ,schr4 iii1 #ib1 says1 that the same oracle had once belonged to ,pas41 but had then been afterwards dedicated to ,ino4 7,not of course that ,pasipha ,ino1 and this is not suggested by ,w41 but merely that ,ino may have taken the place of ,pas47 ,a manteion ts ,pasiphi_/ls is also mentioned by ,apollon41 ,mir4 #di3 see also ,mller1 ,,fhg4 ii1 #bhh see ,keller1 ,paradoxogr41 p4 #ee1 #ae4 #ajed3 ,something of the kind seems to be suggested by ,pi41 ,p4 viii1 #eg3 ,i praise ,alkmaion gei_/tn ho_/ti moi kai ktea_/nn phu_/lax emn hupa_/ntase_/ t' io_/nti gas omphalon par' aoi_/dimon manteuma_/tn t' epha_/psato suggo_/noisi #aec te_/chnais4 ,those much-discussed words ,i can only interpret as follows4 ,alkmaion had a hron near ,pindar's house3 he could only be ,guardian of his possessions if he were either the guardian spirit of his neighbour or if ,pindar had deposited money for safe keeping in his temple--the custom is well known1 see ,bchsenschtz1 ,besitz in ,cl4 ,alt41 p4 #ejh ff4 ,as ,pindar was once thinking of going to ,delphi ,alk4 applied himself to the prophetic arts traditional in his family 7te_/chnais to be connected with epha_/ps41 a construction common in ,pind473 i4e4 he made him a revelation in a dream--on what subject ,pindar does not say--as was customary in the family of the ,amythaonidai1 though not generally undertaken by ,alkmaion 7elsewhere who unlike his brother ,amphilochos nowhere seems to have had a dream-oracle of his own4 7,it seems to be a mere slip when ,clem4 ,al41 ,str4 i1 p4 #djj ,p4 attributes the ,oracle in ,akarnania to ,alk4 instead of ,amphil47 #ajfd3 ,plu41 ,q4 ,gr41 #dj1 #cjj ,d4 #ajgd3 ,thus no herald might approach the heron of ,okridion in ,rhodes1 ,plu41 ,q4 ,gr41 #bg1 #big ,c4 ,no flute-player might approach1 nor the name of ,achilles be mentioned in the heron of ,tenes at ,tenedos1 ib41 #bh1 #big ,d4 ,how an old grievance of a ,hero might be continued into his after-life as a spirit is shown by an instructive example given by ,hdt4 v1 #fg4 #ajhd3 ,paus4 #i1 #ch1 #e4 ,the fetters were no doubt intended in such cases to fasten the statue 7as the abode of the ,hero himself7 to the site of his worship4 ,thus in ,sparta an a_/galma archaion of ,enyalios was kept in fetters4 ,about this the gn_/m tn ,lakedaimoni_/n was that ou_/pote ton ,enua_/lion pheu_/gonta oich_/sesthai_/ sphisin enecho_/menon tais pe_/dais1 ,paus4 #c1 #ae1 #g4 ,similar things elsewhere3 ,lob41 ,agl4 #bge2 cf4 again ,paus4 #h1 #da1 #f4 ,the striking effect of the statue fastened to the rocks may then very well have given rise to the 7aetiological7 legend of the pe_/tran e_/chon ei_/dlon4 #ajid3 ,hdt4 vii1 #afi-gj4 #aajd3 ,hdt4 vii1 #acd-g4 #aaad3 ,sanctity of trees and groves dedicated to a ,hero3 ,ael41 ,,vh4 v1 #ag3 ,paus4 #b1 #bh1 #g2 but esp4 #h1 #bd1 #g4 #aabd3 ,the story of the wrath of the ,hero of ,anagyros is told1 with a few variations in detail1 by ,jerome ap4 ,suid4 ,ana_/g4 dai_/mn ,apostol4 ix1 #gi2 ,dgn41 ,prov4 iii1 #ca 7in cod4 ,coisl41 p4 #bai f4 ,gtting472 cf4 ,zenob4 ii1 #ee ,dgn4 i1 #be4 ,similar stories of a dai_/mn ,kili_/kios1 ,ai_/neios1 are implied but not related by ,macarius1 iii1 #ah 7ii1 p4 #aee ,gtt474 #aacd3 ,the story in ,suid4 goes back to ,hieron4 ,rhod4 peri tragdiopoin 7fr4 #d ,hill471 who compared the story with the theme of the ,euripides ,phoenix4 #aadd3 ,according to ,paus4 the ghost was explained to be one of the companions of ,odysseus4 ,strabo says more particularly ,polites1 who was one of these4 ,but a copy of an ancient picture representing the adventure called the daimon ,lykas and made him black and grim-looking and dressed in a wolf-skin4 ,the last is probably merely symbolic and represents full wolf-shape such as belonged to the ,athenian ,hero ,lykos3 ,harp4 deka_/zn4 ,wolf-shape given to a death-bringing spirit of the underworld1 as often3 cf4 ,roscher1 ,kynanth4 #fj-a4 ,this must have been the more ancient form of the legend and the daimon was only subsequently changed into a ,hero4 #aaed3 ,the story in its general outline recalls esp4 the other ,greek legends in which similar rescues occur2 we are reminded not merely of the stories of ,perseus and ,andromeda or ,herakles and ,hesione1 but also of the fight of ,herakles with ,thanatos for the sake of ,alkestis1 #aed in ,eurip41 ,alc41 and of ,koroibos' struggle with the ,poi_/n in ,argos4 ,but the story of ,euthymos and the ,hero of ,temesa agrees even in its details with a story coming from a far distant locality1 ,krisa at the foot of ,mt4 ,parnassos1 where lived the monster ,lamia1 or ,sybaris1 who was overthrown by ,eurybatos--as it is told in ,nikander's ,heteroiou_/mena1 ap4 ,ant4 ,lib4 viii--and is even to this day related as a fairy-tale2 see ,b4 ,schmidt4 ,gr4 ,mrchen1 #adb1 #bdf f4 ,it is unnecessary to suppose imitation of either legend by the other2 both independently reproduce the same fairy-tale motif1 which is in fact very common everywhere4 ,the monster overcome by the champion is regularly a chthonic being1 a fiend from below3 ,thanatos1 ,poine1 ,lamia 7which is the generic name1 ,su_/baris being apparently the special name of this particular ,lamia7 and the ghostly ,hero of ,temesa4 #aafd3 ,paus4 #f1 #f1 #g-aa1 the main source2 ,str4 #bee2 ,ael41 ,,vh4 viii1 #ah2 ,plut4 ,paroem4 ii1 #ca2 ,suid4 ,eu_/thumos4 ,the translation occurs in ,paus4 ,ael41 and ,suid4 ,according to ,aelian he went to the ,river ,kaikinos near his old home ,locri and disappeared3 aphanisthnai4 7,the river-god ,kaikinos is regarded as his real father3 ,paus4 #f1 #f1 #d47 ,perhaps the heron of ,euthymos may have been near the river4 ,heroizing of ,euthymos by a flash of lightning is confirmed by his statue3 ,callim41 fr4 #cii2 ,pliny1 ,,nh4 #g1 #aeb2 ,schol4 ,paus4 ,hermes1 #bi1 #adh4 ,inscription on base of statue of ,e4 at ,olympia3 ,arch4 ,zeit41 #ahgh1 p4 #hb4 #aagd3 ,paus4 #f1 #aa1 #b-i2 ,d4 ,chr4 #ca1 #cdj ,m4 i1 #bdg ,arn44 ,cf4 ,oinom4 ap4 ,eus4 ,,pe4 #e1 #cd1 p4 #bca-b ,v4 ,oinomaos #bcb ,c refers to a similar legend of the pentathlos ,euthykles and his statue1 at ,locri4 #aahd3 ,the story of ,mitys 7or ,bitys7 in ,argos is known from ,arist4 ,po4 #i1 p4 #adeb;a1 #g ff4 7,mirab4 #aef74 ,a few more such stories are recorded in ,wyttenbach1 ,plu4 ,m4 vii1 p4 #caf 7,oxon472 cf4 also ,theoc4 #bc4 ,just as in the story of ,theagenes1 the statue was punished as responsible for the murder1 so1 too1 the attribution of a fetichistic personality to inanimate objects lies at the bottom of the ancient customs observed in the ,athenian murder laws1 by which judgment was given in the ,prytaneion peri tn apsu_/chn tn empeso_/ntn tini kai apokteina_/ntn3 ,poll4 viii1 #abj1 after ,dem4 #bc1 #gf1 cf4 ,arist4 ,athp4 #eg1 #d4 ,such judgments cannot originally have been merely symbolical in meaning4 #aaid3 ,luc41 ,d4 ,conc4 #ab2 ,paus4 #f1 #aa1 #i4 #abjd3 ,luc41 l4c4 ,on ,polydamas see ,paus4 #f1 #e1 and among many others ,eus4 ,chron4 ,olympionic41 ,ol4 #ic1 p4 #bjd ,sch4 #abad3 ,his victory was won in ,ol4 #f 7see also ,eus4 ,chron41 ,ol4 #f1 p4 #aif72 the statue erected to him only in ,ol4 #hj2 ,paus4 #g1 #ag1 #f4 #abbd3 ,paus4 #g1 #ag1 #ac-ad4 #abcd3 ,plu41 ,thes4 #ce4 #abdd3 ,paus4 #a1 #ae1 #c2 #cb1 #e4 #abed3 ,hdt4 viii1 #ch-i4 #abfd3 ,hdt4 viii1 #fd4 ,the difference should be noted3 eu_/xasthai toisi theoisi kai epikale_/sasthai tous ,aiaki_/das summa_/chous4 ,so1 too1 we are told in ,hdt4 v1 #ge1 that both the ,tyndaridai epi_/kltoi ei_/ponto the ,spartans into the field4 7,the ,aeginetans sent the ,aiakidai to the help of the ,thebans1 but as they proved unprofitable the ,thebans tous ,aiaki_/das apedi_/dosan4 ,hdt4 v1 #hj74 #abgd3 ,plu41 ,them4 #ae4 #abhd3 ,hdt4 viii1 #aba4 #abid3 ,kychreus3 ,paus4 #a1 #cf1 #a4 ,the ,hero himself appeared as a snake1 as also e4g4 ,sosipolis in ,elis before the battle1 ,paus4 #f1 #bj1 #d-e2 ,erichthonios1 ,paus4 #a1 #bd1 #g3 for hoi palaioi ma_/lista tn z_/n ton dra_/konta tois h_/rsi sunkei_/san1 ,plu41 ,cleom4 #ci4 ,the temple snake1 #aee the ,kuchrei_/ds o_/phis kept at ,eleusis1 was undoubtedly the ,hero himself2 though acc4 to the rationalizing account in ,str4 #cic-d it had merely been reared by ,kychreus4 #acjd3 ,themistokles in ,hdt4 viii1 #aji4 #acad3 ,xen41 ,cyn4 i1 #ag4 #acbd3 ,the ,dioscuri helped the ,spartans in war1 ,hdt4 v1 #ge2 the ,locrian ,aias the ,locrians in ,italy3 ,paus4 #c1 #ai1 #ab-ac2 ,conon #ah 7artistically elaborated and no longer naive legend but both taken from the same source74 #accd3 ,hdt4 vi1 #fa 7hence ,paus4 #c1 #g1 #g72 grave of ,helen at ,therapne1 ,paus4 #c1 #ai1 #h4 #acdd3 ,hdt4 vi1 #fi4 ,thus1 too1 the ,theagenes mentioned above was regarded in ,thasos not as the son of ,timosthenes1 tou ,theage_/nous de t mtri ,hrakle_/ous suggene_/sthai pha_/sma eoikos ,timosthe_/nei1 ,paus4 #f1 #aa1 #b4--;,everyone will be reminded1 too1 of the fable of ,zeus and ,alkmene4 ,but it should be noticed how near such stories as that so naively told by ,herod4 approach the risky novel-plot in which some profane mortal visits in disguise an unsuspecting woman and plays the part of a god or spirit-lover4 ,that in ,greece1 too1 such stories were current we may perhaps deduce from ,eur41 ,ion1 #aecj ff4 ,ov41 ,m4 iii1 #bha2 says outright3 multi nomine divorum thalamos iniere pudicos4 ,an adventure of this sort is told by the writer of ,aeschines ,ep4 #aj1 and he is able to produce two similar cases which he certainly has not invented himself 7#h-i74--;,in more recent times both western and ,oriental nations have delighted in telling such stories2 a typical ,oriental example is the story of the ,weaver as ,vishnu in the ,panchatantra 7see ,benfey1 ,pantsch4 i1 #ef72 in the ,west there is the story of ,boccaccio dealing with ,alberto of ,imola as the angel ,gabriel1 ,decam4 iv1 #b--,very suspicious1 too1 seems the account of a miracle that occurred in ,epidauros3 a barren woman comes to the temple of ,asklepios to seek advice by egkoi_/msis4 ,a big snake approaches her and she has a child4 ,eph4 ,arch4 #ahhe1 pp4 #ba-b1 l4 #abi ff4 #aced3 ek tou hri_/ou tou para tsi thu_/rsi 9999tsi aulei_/si hidrume_/nou1 ,hdt4 vi1 #fi4 #acfd3 ,hero epi prothu_/r1 ,callim41 ,ep4 #bf2 a ,hero pro pu_/lais1 pro do_/moisin1 late epigram from ,thrace1 ,epigr4 ,gr4 #hda2 h_/ras plsi_/on ts tou ido_/ntos oiki_/as hidrume_/nous1 ,artemid4 iv1 #gi1 p4 #bdh1 #i ,h4 ,this1 too1 is how ,pindar's words about the ,hero ,alkmaion as his gei_/tn are to be understood3 ,pyth4 viii1 #eg1 see above1 n4 #aje4 ,an ,aesopian fable dealing with the relations of a man with his neighbour-,hero begins h_/ra_/ tis epi ts oiki_/as e_/chn tou_/t polutels e_/thuen1 #afa ,halm42 cf4 also ,babr4 #fc4--;,a similar idea is at work when a son put up a monument to his father at the doorway of his house--see the fine lines of ,eur41 ,hel4 #aafe ff4 #acgd3 ,ku_/pr e_/ntha ,teukros apa_/rchei4 ,aias e_/chei ,salamis and ,achilles his island in the ,pontus2 ,the_/tis de kratei ,phthi_/a1 and so1 too1 ,neoptolemos in ,epirus3 ,pi41 ,n4 iv1 #df-ea2 amphe_/pei used of a ,hero1 ,p4 ix1 #gj2 tois theois kai h_/rsi tois kate_/chousi tn po_/lin kai tn ch_/ran tn ,athnai_/n3 ,dem4 #ah1 #ahd4 #achd3 ,cf4 ,alabandus whom the inhabitants of ,alabanda sanctius colunt quam quemquam nobilium deorum3 ,cic41 ,,nd4 iii1 #ej 7in connexion with an anecdote relating to the fourth century7--,tenem1 qui apud ,tenedios sanctissimus deus habetur1 ,cic41 ,v4 ii1 #a1 #di4 #aef ,,chapter ,v ,,the ,,cult ,,of ,,souls ,greek civilization as we see it reflected in the ,homeric poems strikes us as so variously developed1 and yet so complete in itself1 that if we had no further sources of information1 we should naturally suppose that the characteristic culture of the ,greeks there reached the highest point attainable under the conditions set by national character and external circumstance4 ,in reality the ,homeric poems stand on the border line between an older development that has come to complete maturity and a new1 and in many ways differently constituted1 order of things4 ,the poems themselves offer an idealized picture of a past that was on the point of disappearing entirely4 ,the profound upheavals of the following centuries can be measured by their final results2 we can guess the underlying forces from a study of the individual symptoms4 ,but the fact remains that in the very imperfect state of our information about this period of transformation1 we can do little more than recognize the existence of all the conditions necessary for a complete reorganization of ,greek life4 ,we can see how the once less-important races in ,greece now come into the foreground of history2 how they set up new kingdoms by the right of conquest on the ruins of the old1 and bring into prominence their own special ways of thinking4 ,colonization over a wide area meant the expansion of ,greek life2 while the colonies themselves1 as is so often the case1 traversed all the stages of development at a much faster rate4 ,commerce and industry developed1 calling forth and satisfying new demands4 ,new elements of the population came to the fore1 governments began to fall and the old rule of the kings gave way to ,aristocracy1 ,tyranny1 ,democracy4 ,in friendly and 7in the ,west especially7 hostile relationship the ,greeks came into contact more than formerly with foreign peoples in every stage of civilization who influenced them in many directions4 ,all these great movements must have produced many fresh currents in intellectual life too4 ,and in fact the attempt to get free from tradition1 from the long-standing culture that seemed1 when reflected in the ,homeric poems1 so permanent and #aeg complete in itself1 is seen most clearly in the sphere of poetry4 ,the poets threw off the tyranny of the epic convention4 ,they ceased to obey its formal verse-rhythm4 ,and with the freedom thus gained from its vocabulary of stock words1 phrases1 and images1 it was inevitable that the point of view also should change and gain in width4 ,the poet no longer turns his gaze away from his own time and his own person4 ,he himself becomes the central figure of his poetry1 and to express the ferment of his own emotions he invents for himself the most natural rhythm1 in close alliance with music which now becomes an important and independent element in ,greek life4 ,it is as though the ,greeks had just discovered the full extent of their own capacities and dared to make free use of them4 ,in every branch of the plastic arts the hand of the artist wins in the course of the centuries an ever greater capacity to give visible shape to the imagined world of beauty4 ,even the ruins of that world reveal to us more plainly and impressively 7because less mixed with conscious reflexion7 than any literary achievement1 the thing that is of permanent value in ,greek art4 ,it was impossible that religion1 alone unaffected by the general atmosphere of change1 should remain unaltered in the old paths4 ,but here1 even more than in other directions1 we must admit that the inward reality of the change remains hidden from us4 ,we can see indeed many external alterations1 but of the directing spirit which called them forth we hardly catch more than a glimpse4 ,it is easy1 by comparing the later condition of religion with the ,homeric1 to see how enormously the objects of religious worship have multiplied4 ,we can see how much more sumptuous and elaborate ceremonial has become and observe the development in beauty and variety1 in conjunction with the fine arts1 of the great religious festivals of the different cities and peoples of ,greece4 ,temples and sculpture bear unmistakable witness to the increased power and importance of religion4 ,that an inward and far-reaching change had come over religious thought and belief might have been already guessed from the fame and importance which belonged to the oracle at ,delphi1 now coming into real power2 and from the many new developments in ,greek religious life taking their origin from this spiritual centre4 ,at this time there grew up1 under the influence of a deepening moral sense1 that new interpretation of religion that we meet with in its completed form in ,aeschylus and ,pindar4 ,the age was decidedly more religious-minded than that in which ,homer lived4 ,it is as though the ,greeks then went through a period such as #aeh most civilized nations go through at some time or other1 and such as the ,greeks themselves were to repeat more than once in after centuries--a period in which the mind after it has at least half succeeded in winning its freedom from disquieting and oppressive beliefs in invisible powers shrinks back once more4 ,under the influence of adversity it feels the need of some comforting illusions behind which it may take shelter and be relieved in part of the burden of responsibility4 ,the obscurity of this period of growth hides also from our sight the origin and development of beliefs about the soul very different from the ,homeric4 ,the results of the process are however visible enough and we can still discern how a regular cult of the disembodied soul and eventually a belief in immortality fully worthy of the name were being built up at this time4 ,these things are the result of phenomena which partly represent the re-emergence of elements in religious life which had been submerged in the previous period1 and partly the entry of fresh forces which in conjunction with the resuscitated old give rise between them to a third and new creation4 ,i ,,cult ,,of ,,the ,,chthonic ,,deities ,the chief new feature revealing itself to comparative study in the development of religion in the post-,homeric period is the worship of chthonic deities1 that is1 of deities dwelling in the interior of the earth4 ,and yet it is an undoubted fact that these divinities are among the oldest possessions of ,greek religious faith4 ,indeed1 bound as they are to the soil of the country1 they are the true local deities1 the real gods of home and country4 ,they are also not unknown to ,homer2 but epic poetry had transferred them1 divested of all local limitation1 to a distant subterranean region1 inaccessible to living men1 beyond the limits of ,okeanos4 ,there ,ades and the terrible ,persephoneia rule as guardians of the dead4 ,from that distant and unapproachable place they can have no influence upon the life and doings of men on earth4 ,religious cult1 too1 only knows these deities in connexion with particular localities and particular groups of worshippers4 ,each of these worships the deities of the underworld as denizens of their soil and their countryside alone4 ,they are untroubled by any considerations of a general and uniform kingdom of the gods such as the epic had set up2 nor are they disturbed by similar and conflicting claims made by neighbouring #aei communities4 ,and only in these local cults are the gods of the lower world seen in their true nature as they were conceived by the faith of their worshippers4 ,they are the gods of a settled1 agricultural1 inland population4 ,dwelling beneath the soil they guarantee two things to their worshippers3 they bless the cultivation of the ground and ensure the increase of the fruits of the soil to the living2 they receive the souls of the dead into their underworld4#ae ,in certain places they also send up from the spirit-world revelations of future events4 ,the most exalted name we met with among these dwellers below the earth is that of ,zeus ,chthonios4 ,this is at once the most general and the most exclusive designation of the god of the lower world2 for the name ,zeus had in many local cults thus preserved the generalized meaning of god in combination with a particularizing adjective4 ,the ,iliad also once speaks of ,zeus of the lower world2 though by this is meant none other than the ruler of the distant realm of the dead1 ,hades4 ,hades too1 in the ,hesiodic ,theogony is once called ,zeus the ,chthonian4#be ,but the agricultural poem of ,hesiod bids the ,boeotian countryman1 when preparing his fields for sowing1 pray for a blessing to the ,chthonic ,zeus4 ,zeus ,chthonios was also sacrificed to in ,mykonos for the fruits of the earth4#ce ,but1 more frequently than under this most general and exalted title1#de we meet with the god of the living and the dead under various disguises4 ,the gods of the underworld were generally referred to by affectionate or cajoling nicknames that laid stress on the lofty or beneficent character of their rule and threw a veil over the darkest side of their nature with conciliatory euphemism4#ee ,thus ,hades had many flattering titles and special names4#fe ,so1 too1 in many places ,zeus of the underworld was worshipped as ,zeus ,eubouleus or ,bouleus1#ge at other places1 especially ,hermione1 as ,klymenos4#he ,zeus ,amphiaraos1 ,zeus ,trophonios we have dealt with already in their capacity of ,heroes1 but they are really nothing else but such earth deities with honourable titles1 who have been deprived to some extent of their full status as gods#ie and have on that account developed all the more strongly the oracular side of their powers4 ,hades1 the ruler of that distant kingdom of darkness1 is one of this class of manifestations of ,zeus ,chthonios that vary in name according to the different localities of their worship4 ,the king of the shadows in ,erebos as he appears in ,homer has no altars or sacrifices made to him#aje2 but these things belong to him as the local god of particular places4 ,in the ,peloponnese there were local centres #afj of his worship in ,elis and ,triphylia1#aae sites of a very ancient civilization2 and it is probable enough that tribes and clans having their origin there contributed by their wanderings to the spread of their native cult of the chthonic deity in other ,greek countries as well4#abe ,hades1 too1 was for his ,peloponnesian worshippers a god of the fertility of the earth just as much as a god of the dead4#ace ,and in the same way he was the lord of the ,souls as well1 in those places where in fear of the name of ,hades#ade he was called1 in honour of his beneficent powers1 ,plouton1 ,plouteus1 or ,zeus ,plouteus4 ,the welfare of the living and the dead was also the concern of the female deity of the underworld called by the name of the earth itself ,ge or ,gaia4 ,at the places where she was worshipped she was regarded as one who brought fruitfulness to the fields1 but she held sway over the souls of the dead as well1 in conjunction with whom prayers and sacrifice were offered to her4#aee ,her temples remained in honour1 especially at ,athens and at the primeval centre of ancient worship of the gods1 ,olympia4#afe ,but her personality had never been quite reduced to definite and intelligible outline from the enormous vagueness natural to primitive deities4 ,earth-goddesses of more recent and intelligible form had supplanted her4 ,she retained longest her mantic powers which she exercised from beneath the earth1 the abode of spirits and souls1 at ancient oracular sites--though even here she often had to give way to oracular gods of another description1 such as ,zeus and ,apollo4 ,a poet indeed mentions her once side by side with the great ruler of the lower world1#age but in actual worship she was seldom found among the groups of male and female deities of chthonic nature such as were worshipped together at many places4 ,above all1 at ,hermione there flourished from primitive times a solemn cult of the lower-world ,demeter in conjunction with the lower-world ,zeus1 under the name of ,klymenos1 and with ,kore4#ahe ,at other places ,plouton and these two goddesses were worshipped together1 or ,zeus ,eubouleus and the same two1 etc4#aie ,the names of the underworld god vary indefinitely1 but the names of ,demeter and her divine daughter appear every time unchanged4 ,either alone or together1 and worshipped in connexion with other related deities1 these two goddesses have by far the most important place in the cult of the underworld4 ,the fame and widespread popularity of their cult in all ,greek cities of the mother-country and in the colonies proves more than anything else that since ,homeric times a change must have taken place in the sphere of religious emotion and service of the gods4 #afa ,homer gives no hint of the character or importance of the later cult of ,demeter and ,persephone4 ,for him ,persephone is simply the grim unapproachable ,queen of the dead1 ,demeter invariably 7and solely7 a goddess of the fertility of crops#bje2 she stands apart indeed from the rest of the ,olympians1 but no reference to a close association with her daughter is ever made4#bae ,now1 however1 both goddesses appear in various and changing activity1 but always closely associated1 and it seems as if they had come to share some of their previously distinct characteristics4 ,both are now chthonic deities who together have in their protection the growth of the crops and the care of the souls of the dead4 ,how in detail the change came about we can no longer discover4 ,it may be that1 in the times of the great migrations1 from various centres of the worship of the two goddesses1 such as had existed from great antiquity in the ,peloponnese especially1#bbe there issued forth this faith that differed so essentially from the ,homeric-,ionic view of things4 ,it must have spread just as in later times the special variety of the cult of the closely associated goddesses that was practised in ,eleusis was widely propagated by regular missions4 ,it also seems that ,demeter1 in whose name there was early a tendency to recognize a second ,mother ,earth1 in many places took the place of ,gaia in religious cult1 and thereby entered into closer connexion with the realm of the souls below the earth4 #b ,as the numbers of the underworld beings increased1 and their cult grew and expanded1 these divinities began to have a very different meaning for the living from what they once had for the ,greeks of the ,homeric age4 ,the upper and the lower worlds are drawn closer to each other2 the world of the living borders upon that world after death over which the chthonic gods hold sway4 ,the ancient belief that the earth-caverns of their own land1 on which men dwelt and worked1 were the near and accessible abode of divinity1 now reappeared here and there1 and was no longer completely awed into silence by the poetic lustre of the all-embracing divine world of ,olympos4 ,we have spoken in a previous chapter of ,amphiaraos at ,thebes1 ,trophonios in the ,lebadean cave1 and ,zeus in the cave on ,mt4 ,ida2 and again of that ,zeus who was seen enthroned by those who descended into a cave in ,epirus4 ,these are all vestiges of the same belief which originally underlay all local cults of underworld deities4 ,the realm of #afb chthonic gods1 of spirits and departed souls1 seemed to be close at hand4 ,ploutonia1 i4e4 direct inlets to the underworld1 existed at many places1#bce as also did ,psychopompeia1 clefts in the rock through which the souls can pass out into the upper world4 ,in the middle of the city of ,athens1 in a natural chasm on the ,areiopagos1 underworld beings were reputed to have their home4#bde ,the most striking denial of the separation between the living and the underworld1 such as was demanded by ,homeric theology1 was at ,hermione4 ,here1 behind the temple of ,chthonia lay a sacred precinct of ,plouton or ,klymenos with a chasm in the ground through which ,herakles had once brought up ,kerberos to the earth--and an ,acherusian ,lake4#bee ,so near did the spirit world seem here1 that the people of ,hermione did not give their dead the usual coin to pay the fare of ,charon1 the ferryman of the dead3#bfe for them1 in whose own country lay the river ,acheron1 no tract of water lay between the land of the living and the dead4 ,more important than these cases of contact between the dark underworld and the world of the living--for the localization of the underworld still remained for the most part matter of fancy--is the fact that the creatures of that world are again drawing closer to the senses of men4 ,the thoughts of men turn more frequently to the other world at so many festivals and anniversaries2 the gods who rule below desire and repay the veneration of mankind1 both of the individual and the city4 ,and in the train of the chthonic gods the souls of the dead1 always closely bound to them1 receive a cult which in many particulars goes beyond anything customary in the ,homeric ,age4 ,,ii ,,funeral ,,ceremonies ,,and ,,worship ,,of ,,the ,,dead ,the first duty that the survivors owe to their dead is to bury the body in the customary manner4 ,this age takes the matter more seriously than the ,homeric people had done4 ,whereas in ,homer denial of burial to enemies fallen in war is often mentioned1 it is now regarded as a religious duty that is seldom neglected to give back the bodies of the fallen foe for burial4 ,to deny the honour of burial to members of one's own city is an outrage of the most extreme kind2 everyone knows what terrible vengeance for such a neglect of duty was taken1 by the excited populace at ,athens1 on the generals after ,arginousai4 ,nothing can release a son from the duty of burying his father and offering him the regular gifts at his #afc grave4#bge ,and if the relations1 in spite of everything1 neglect their task the law at ,athens requires the ,demarch to see to the burial of his fellow demesman4#bhe ,religious requirements1 however1 go beyond the law4 ,at the solemn agricultural festival of ,demeter the ,bouzyges at ,athens invoked a curse on all who should leave a corpse unburied4#bie ,this matter1 which the chthonic deities take under their protection1 is no mere sanitary police regulation4 ,it is not any such consideration1 but solely the unwritten laws of religion which are obeyed by ,antigone when she covers the dead body of her brother with a little dust3 even such symbolical burial is enough to avert the abomination 7a_/gos74 ,motives of pure piety may have played their part1 but the really fundamental idea underlying all such practices was the one already met with in the ,iliad3#cje that the soul of the unburied person can find no rest in the hereafter4 ,the ghost haunts the neighbourhood1 its rage afflicts the land in which it is detained against its will2 and the withholding of burial is worse for the 9999withholder than for him to whom burial is refused4#cae ,condemned criminals1 indeed1 are thrown by the state1 unburied1 into a pit2#cbe the sacrilegious and traitors to their country are denied burial in the ground of that country4#cce ,this is a formidable punishment1 for even though the outlaw is buried in a foreign country1#cde his soul cannot be permanently tended there4 ,only the family of the dead in their own home can give their departed kinsman the honour due to him in the cult of the souls1 and only they at the spot where his remains lie buried4#cee ,what we know of the details of the funeral ceremonies1 differs very little in essence from what had survived into the ,homeric age as customs no longer fully explained by contemporary belief4 ,the new features that we meet with may also1 for the most part1 be very primitive usage restored to currency4 ,some of the particular details make the solemnity of the act more apparent4 ,after the eyes and mouth have been closed by the next of kin the body is washed and anointed by women of the family1 and clothed in clean garments4 ,it is then laid out upon a bier in the interior of the house for the ceremonial lying-in-state4 ,in ,athens marjoram was strewn under the body1 for superstitious reasons1#cfe and also four broken-off vine branches2 in the grave1 also1 the corpse lay on vine branches4#cge ,underneath the bier were placed ointment vessels of the peculiar slim shape that the graves have restored to us again in such numbers4 ,at the door of the room1 for the benefit of those leaving the house who had incurred religious defilement by coming in contact #afd with the corpse1 was placed a bowl full of pure water brought in from another house4#che ,cypress branches fixed upon the house door outside warned the scrupulous that a corpse was in the house4#cie ,the head of the dead person was generally decked with garlands and fillets1 in a manner unknown to the ,homeric age1 as a sign1 it appears1 of respect for the higher sanctity of the departed4#dje ,the lying-in-state of the dead1 lasting the whole of one day1 was certainly not intended originally to serve the purpose of a public notification of death1 such as later writers attribute to it4#dae ,the funeral dirge was sung at the bier of the dead man1 and to give opportunity for this ceremony was its real purpose4 ,the habit of the old ,attic government of the ,eupatridai had increased the pomp of funeral ceremonies in every direction1 and had encouraged an extravagant cult of the souls of the departed4 ,solon's legislation had to restrain and limit such exaggeration in many ways1 and in particular1 the tendency to increase unduly the lamentation sung over the dead body required to be kept within bounds4 ,only the women of the immediate family of the dead might take part in it1 for to them alone the cult of the departed belonged as a duty4#dbe ,the violent expression of grief1 the tearing of the cheeks1 beating the breast and head1 was forbidden1#dce as also was the singing of poems1#dde i4e4 in all probability regular funeral dirges specially written for the purpose such as ,homer made the women sing round ,hektor's bier4 ,to extend the subject of the funeral dirge to apply to others beside the person then being buried had to be made absolutely illegal4#dee ,this prohibition must also have been applied already to the gathering at the graveside4 ,but to sacrifice animals before the procession to the grave was a very ancient custom1 and it seems as if ,solon 9999forbade this too4#dfe ,in other states1 also1 legislation was necessary to put a curb on the tendency to overdo the violence of the expressions of grief for the dead#dge which were common in the antiquity of the ,greeks as among many of the uncivilized tribes who carry them to the point of exhaustion4 ,it was not simple piety or natural human grief 7never particularly given to violent or excessive demonstration7 that caused these things4 ,it was rather the ancient belief that the soul of the dead was still invisibly present1 and would be pleased at the most violent expressions of grief for its loss4#dhe ,the dirge1 carried to this extreme1 belongs in fact to the cult of the departed spirit4 ,the restraints placed upon the traditional lamentation may in their turn--in so far as they were effective-- have been derived not from considerations of good #afe sense 7which rarely have much influence in such matters7 but from religious or superstitious reasons4#die ,the lying-in-state of the body seems invariably to have lasted for one day only4#eje ,in the early morning of the third day#eae after death the corpse1 together with the bier on which it lay1 was borne out of the house4 ,legislation was in some places necessary to check excessive ostentation at the funeral procession4#ebe ,what pomp and ceremony was customary in the time of the old aristocratic rule at this part of the cult of the dead1 we may gather 7if it corresponded at all to reality7 from the picture of a funeral procession represented on a very archaic ,dipylon vase4#ece ,there the body is carried on high on a wagon drawn by two horses3 men carrying swords surround it1 and a whole company of women1 making lamentation and beating their heads1 follow the procession4 ,at ,athens the attendance in the procession was confined1 in the case of women at least1 to those of the immediate kinsfolk 7for three generations74 ,the men1 who had their place in front of the women seem to have been admitted without such restriction4#ede ,the admission of hired companies of ,karian women and men1 singing the national dirges1 seems at ,athens not to have been forbidden4#eee ,at ,keos and elsewhere1 the laws ordered processions to the grave to be conducted in silence4#efe ,on the whole1 the discipline of respectable city life reduced the excessive and barbaric1#ege which must once have been the rule in the display of mourning1 to a discreet symbolism4 ,on the details of the burial procedure our information is incomplete4 ,occasional expressions used by ,greek authors allow us to conclude--and this is confirmed by the excavation of graves in ,greek countries--that besides the custom1 exclusively prevailing in ,homeric times1 of cremation1 the more ancient practice of burying the body unburnt was still kept up4#ehe ,the body was not intended to be completely destroyed4 ,out of the ashes of the funeral pyre the son carefully gathers the remains of his father's bones#eie in order to bury them1 enclosed in an urn or a box4 ,if on the other hand the body remains unburnt1 it is either enclosed in a coffin made of baked clay1 or wood#fje--;a custom clearly betraying its foreign origin1 or else--and this must have been certainly the older and more purely native ,greek usage--it is let down into the earth without a coffin1 and laid upon a bed of leaves2#fae at other times1 if the nature of the ground allows1 it may rest unburied in a rock-chamber1 upon a bed of stonework4#fbe ,the soul1 though now set free1 keeps up some connexion with the body it once inhabited4 ,it is for its use and pleasure #aff that an ample provision of household implements and vessels is laid beside the corpse 7though no longer the whole of the dead man's possessions as once was usual72 and graves since opened have restored such things in large numbers to our gaze4#fce ,but the ,greeks never seriously believed that such a phantasmal existence could be prolonged to eternity4 ,elaborate expedients for the perpetual preservation of the corpse 7by embalmment and other means1 such as were employed in the case of bodies buried in the ,mycenan shaft-graves7#fde were unknown in these later times--except as a peculiar archaism in the burial of ,spartan kings4 #b ,once the body is buried1 the soul of the dead enters the invisible company of the ,better and ,superior4#fee ,this belief1 which ,aristotle regarded as of primeval antiquity in ,greece1 emerges very clearly in the cult-observance of these post-,homeric centuries from the obscurity which the ,homeric age had imposed upon it4 ,the soul of the dead has its special cult-group composed naturally enough of the descendants and family of the dead1 and of them only4 ,there even survived a dim memory of the time when the body of the dead was buried inside the house1 which thus became the immediate centre of his cult4#ffe ,that must quite certainly have been during an age which knew little or nothing of the almost painful sensitiveness to the idea of ritual purification such as prevailed in later times4 ,at least1 we have no reason for supposing that the ,greeks 7like many so-called savage peoples among whom the custom prevails of burying the corpse within the dead man's own hut7 deserted the house that had now become haunted1 and left it to the undisturbed possession of the ghost of the dead man buried there4#fge ,to bury the dead within the walls of the city1 at least1 was 9999considered unobjectionable in later times by certain ,dorian states4#fhe ,even where religious scruples and the practical convenience of city life combined to fix the place for burials outside the city walls1 families kept their graves together often in a single extensive plot with a wall built round it4#fie ,where a country estate belonged to a family1 this generally also included the graves of its ancestors4#gje ,wherever it was situated1 the grave was holy1 as being the place where later generations tended and worshipped the souls of departed members of their family4 ,grave columns indicated the holiness of the spot2#gae trees and sometimes a complete #afg grove surrounded the grave1 as they did so often the altars and temples of the gods4#gbe ,these were intended to serve as pleasant retreats for the souls of the beloved dead4#gce ,sacrificial offerings began for the most part at the actual time of the funeral4 ,the custom of pouring libations of wine1 oil1 and honey at the grave was probably in general use4#gde ,even the sacrifice of animals1 such as was made at the funeral pyre of ,patroklos and even of ,achilles1 cannot have been unusual at an earlier period4 ,solon expressly forbade the sacrifice of an ox at the grave4#gee ,at ,keos1 permission is just as expressly given for a preliminary sacrifice to be offered at the funeral in accordance with ancestral custom4#gfe ,when the funeral ceremony is over1 the members of the family1 after a solemn rite of religious purification1#gge put on garlands 7they had previously avoided this#ghe7 and begin the funeral feast4#gie ,this also was a part of the cult of the dead4 ,the soul of the dead man was regarded as being present--even as playing the part of host4#hje ,it was awe felt for the invisible presence that originally inspired the custom of speaking only praise of the dead at the funeral feast4#hae ,this feast was an entertainment given in the house of the dead man to the surviving members of his family4 ,the dead man had a meal to himself alone1 which was offered at the grave#hbe on the third and on the ninth day after the funeral4#hce ,on the ninth day it appears that ancient usage brought the period of mourning to an end4#hde ,where it was extended to a longer period the earlier series of offerings to the dead was prolonged proportionally4 ,sparta had a period of mourning lasting eleven days4#hee ,at ,athens1 in addition to the sacrifice on the third and ninth days1 another funeral feast which might be repeated several times1#hfe was held on the thirteenth day4#hge ,even after the ceremonies attached to the funeral itself were at last over1 the relations of the dead were by no means released from the duty of tending not merely the grave1 but the soul of the deceased member of their family4 ,in particular the son and heir had no more sacred duty to perform than the offering of the customary things 7ta no_/mima7 to the soul of his father4 ,these consisted above all of libations to be made to the dead on certain fixed and recurrent festivals4 ,on the #cjth of the month there was a traditional feast of the dead4#hhe ,besides this1 every year at the ,genesia1 when the birthday of the dead came round1 the occasion was regularly celebrated with sacrifice4#hie ,the day on which he first entered this life is still of importance to the psyche of the dead man4 ,it is plain that no impassable gulf was fixed between life and #afh death3 it almost seems as though life went on quite uninterrupted by death4 ,besides these variable feasts of the ,genesia1 celebrated as they occurred by the individual families1 there was at ,athens a festival1 also called the ,genesia1 at which the whole citizen body did honour to the souls of their dead relatives on the #eth ,bodromion4#ije ,we hear also of the ,nemesia as a feast of the dead in ,athens#iae 7probably intended for the averting of the anger of the dead--always a subject of apprehension71 and of various festivals of the dead in other ,greek ,states4#ibe ,at ,athens the chief festival of all the dead occurred at the close of the ,dionysiac feast of the ,anthesteria1 in the spring1 of which it formed the concluding day4 ,this was the time when the dead swarmed up into the world of the living1 as they did in ,rome on the days when the mundus patet1 and so still in the belief of our own 7,german7 country people at ,twelfth-tide4 ,the days belonged to the souls 7and their master ,dionysos73 they were days of uncleanness#ice unsuited to the business of city life4 ,the temples of the gods were closed during that period4#ide ,as protection against the ghosts invisibly present1 the citizens employed various old and tried precautionary measures2 they chewed hawthorn leaves on their morning walk1 and smeared their doorposts with pitch4 ,in this way the ghosts were kept at arms length4#iee ,each family made offering to its own dead1 and the offerings they made have remained for the most part the appropriate gifts of the dead on their feast-days in many lands down to modern times4 ,a special offering was made to the dead#ife on the last day of the feast1 the ,chytrai1 which was sacred to none of the ,olympians1 but to ,hermes the leader of the dead4 ,to this god--but for the dead--were offered cooked vegetables and seeds in pots 7which gave their name to this day of the festival74#ige ,it seems probable that as a sacrifice to the dead honey-cakes were thrown into a cleft of the earth in the ,temne of ,ge ,olympia4#ihe ,indoors1 too1 the swarming ghosts entered and were entertained4 ,they were not1 however1 permanently welcome guests1 and finally they were driven out of the house in a manner parallelled at the close of festivals of the dead among many nations of old and modern times4#iie ,begone ye ,keres1 ,anthesteria is over were the words used in sending away the souls1 and it is remarkable that in this formula they were given their primeval name--a name whose original sense had been forgotten by ,homer1 but not by the language of the common people of ,attica4#ajje ,individuals may have found still further opportunities of #afi bringing gifts to their own dead and showing their reverence for them4 ,the cult paid by the family to the spirits of their ancestors is hardly distinguished1 except by the greater limitation of the circle of worshippers1 from the worship of underworld deities and ,heroes4 ,in the case of the souls1 however1 nature itself united the sacrificers and worshippers 7and no one else7 with the object of their devotion4 ,if we wish to form some idea of the way in which 7under the influence of a civilization that tended to reduce all primitive grandeur to mere idyll7 the worship of the dead altered its character in the direction of piety and intimacy--we need only look at the pictures representing such worship 7though rarely before the fourth century7 on the oilflasks which were used at funerals in ,attica and then laid by the side of the dead in the grave4 ,these slight sketches breathe a spirit of simple kindliness2 we see the mourners decking the grave monument with wreaths and ribbons2 worshippers approaching with gestures of adoration1 bringing with them many objects of daily use--mirrors1 fans1 swords1 etc41 for the entertainment of the dead4#ajae ,sometimes the living seek to give pleasure to the spirit of the dead by the performance of music4#ajbe ,gifts1 too1 of cakes1 fruit1 and wine are being made--but the blood of the sacrificial animals is never spilt4#ajce ,there was a time when more solemn--and less comfortable--thoughts prevailed2#ajde and of these we learn something from the much older sculptured reliefs1 found on sepulchral monuments in ,sparta1 which give the dead a more awe-inspiring attitude4 ,the ancestral pair sit in state and are approached by members of the family 7represented as much smaller figures7 offering their worship4 ,these bring with them flowers1 pomegranates1 and sometimes even animals for sacrifice1 a cock1 a pig1 or a ram4 ,other and later types of such banquets of the dead show the dead person standing up 7not infrequently by the side of a horse or lying upon a couch and accepting the drink-offering made to him by the survivors4#ajee ,these reliefs allow us to see at what a distance the departed spirits are supposed to stand from the living3 the dead do1 indeed1 seem now to be better and stronger beings2 they are well on the road to becoming ,heroes4 ,drink offerings such as those we see offered on these reliefs--a mixture of honey-water1 milk1 and wine1 and other liquids1 offered in accordance with precise ritual--always formed a regular part of sacrifices made to the dead4#ajfe ,besides these1 animals1 too1 were slain1 especially sheep 7less often oxen7 of black colour4 ,these must be completely burnt1 as being intended for the sole enjoyment of the dead--a custom #agj observed at all sacrifices made to the spirits of the underworld4#ajge ,the whole of this very material cult depended upon the assumption--which was sometimes distinctly expressed--that the soul of the dead is capable of receiving1 and is in need of1 a physical satisfaction from the gifts made to it4#ajhe ,it is consequently1 not thought of as deprived of the power of sense-perception4 ,even in the grave it can feel what is going on in its neighbourhood4#ajie ,it is not a good thing to attract its attention2 it is best to pass by the graves of the dead in silence4#aaje ,the common people thought of the dead1 according to a famous phrase of ,plato's1 as hovering suspended over their graves1 the site of their cult4#aaae ,the pictures on the ,attic oilflasks illustrate this belief1 for they represent the souls of the dead flying above the grave-monument1 and the diminutive size of these winged figures is evidently intended to represent their somewhat contradictory immaterial materiality1 and to express their invisibility for mortal eyes4#aabe ,sometimes1 indeed1 the souls become visible1 and then1 like the underworld gods and the ,heroes1 they prefer the shape of a snake4#aace ,nor are they absolutely bound to the immediate neighbourhood of the grave2 they sometimes revisit their old habitations among the living1 and not only on those days of the dead in the month ,anthesterion4 ,the ,greeks1 like other people1 were acquainted with the custom of allowing what fell to the ground to lie there undisturbed for the spirits that hovered about the house to carry away if they liked4#aade ,the dead man's spirit1 being thus invisibly present1 can overhear if anyone speaks ill of it3 either with the idea of defending the helpless1 or1 on the contrary1 to avoid incurring the wrath of invisible but potent spirits1 a ,solonian law forbade abusive language to be addressed to a dead man4 ,that is the real meaning of the old warning de mortuis nil nisi bene1 as popular belief understood it4 ,the descendants of a dead man were bound to prosecute anyone who slandered their ancestor3#aaee this also is among the religious duties owed by the living to the soul of the dead4 #c ,like all other cults1 the cult of the dead had more to do with the relations of the daimon to the living than with his nature and essence considered abstractly1 and in itself3 a dogmatic account of this nature was neither offered nor required by his worship4 ,still1 the cult was founded upon a general #aga conception1 merely evading more exact definition1 of the nature of the departed spirit4 ,men sacrificed to the souls of the dead1 as to the gods#aafe and ,heroes1 because they regarded them as invisible ,powers1#aage a special class of ,blessed ,ones1 as the dead were beginning to be called even in the fifth century4 ,they attempted to propitiate them1#aahe or at least to avert their easily awakened displeasure4#aaie ,their help was also sought in all times of need2 but most especially1 like the chthonic gods into whose realm they have entered1 they can prosper the fruits of the earth#abje and lend assistance at the entry of a new soul into life4 ,for this reason libation is made to the souls of ancestors at a marriage4#abae ,the ,tritopatores also1 who were invoked at wedding celebrations in ,attica that the marriage might prove fruitful1#abbe were nothing else than the souls of the ancestors4#abce ,we know them also to have been referred to as wind-spirits1#abde and in this there appears1 plainly or obscurely1 an isolated fragment of the most ancient belief of the people3 the departed spirits of the dead become spirits of the air2 the ghosts that travel on the winds are the liberated souls of the dead4 #d ,though it is good and profitable in one's own interest to enlist the sympathy and retain the goodwill of these invisible spirit powers by sacrifice1 yet their worship is to a much greater degree conditioned by a sentiment of piety which no longer seeks its own advantage1 but the greater honour and welfare of the dead4 ,such piety certainly takes on a curious form1 but it is this which gives its special character to the cult of the souls1 and the ideas which lie behind that cult4 ,the souls of the dead are dependent upon the cult paid to them by the members of their family who still live on in this world2 their fate is determined by the nature of this cult4#abee ,the beliefs which nourished the cult of the dead are totally distinct from the mode of thought prevailing in the ,homeric poems according to which the souls are banished into the distant realm of ,hades and cut off eternally from all attention or care that the living might pay them4 ,it differs again from the beliefs which the mysteries implanted in the minds of their worshippers2 for in this case it was not their merit--whether religious or moral--which secured to the disembodied souls their position in the future life4 ,these two streams of religious belief flowed side by side1 but never met4 ,the nearest analogue to the cult of the souls and its appropriate beliefs was undoubtedly the cult #agb of ,heroes1 but even here the difference is profound4 ,it is no longer a special privilege miraculously bestowed upon a few favoured individuals2 every soul has a right to the attentive care of its own family1 and in each case its fate is settled1 not by the character displayed or deeds done during its lifetime1 but by the relation to itself of those who survive4 ,as a consequence everybody on the approach of death thinks of the future state of his soul1 and that means the cult which he would like to make sure will be offered to his departed spirit4 ,sometimes for this purpose he makes a special foundation1 or bequest1 which is provided for in his will4#abfe ,of course1 if he leaves a son behind him1 the care of his spirit will be amply provided for2 until that son comes of age1 a guardian will offer the appropriate gifts4#abge ,even slaves to whom he has given their freedom will be sure to take part in the permanent and regular cult of their former master4#abhe ,one who has no son to leave behind him will make haste to take a son from another family into his own house1 who1 together with his property will inherit also the duty of offering a regular and enduring cult to his adopted father1 and his new ancestors1 and of caring for the needs of their souls4 ,this is the real and original meaning of all adoption2 and how seriously such provision for the proper care of the souls of the departed was taken1 can best and most clearly be seen from the testamentary speeches of ,isaeus1 in which with a completeness of art that almost conceals itself expression is given to the genuine and simple feelings of the homely ,athenian bourgeoisie whom no enlightenment had ever disturbed in the beliefs of their fathers4#abie ,all cult1 all prospect of a full life and future well-being--for so we may express the naive conception--of the soul on its separation from the body1 depends upon the holding together of the family4 ,to the family itself the souls of its former ancestors are1 in a limited sense1 of course1 gods--its gods4#acje ,it can hardly be doubted that here we have the root of all belief in the future life of the soul1 and we shall be tempted to subscribe to the belief--as a guess tending in the right direction--of those who see in such family worship of the dead one of the most primitive roots of all religious belief--older than the worship of the higher gods of the state and the community as a whole2 older even than the worship of ,heroes1 and of the ancestors of large national groups4 ,the family is older than the state1#acae and among all peoples that have not passed beyond family-organization and formed states1 we find this type of belief about the soul invariably present4 ,among #agc the ,greeks1 who in the course of their history learnt so much that was new without ever quite discarding the old1 this belief lived on in the shadow of the great gods and their cults1 even in the midst of the tremendous increase in the power and organized influence of the state4 ,but these larger and wider organizations cramped and hindered its development4 ,left to itself1 and given more freedom to grow1 such belief might possibly have elevated the souls of the family ancestors to the position of all-powerful spirits of the house under whose hearth they had once been laid to rest4 ,the ,greeks1 however1 never had anything to correspond exactly with the ,italian ,lar familiaris4#acbe ,the nearest equivalent to it would be the ,good ,daimon which the ,greek household honoured4 ,careful examination shows this ,daimon to have been originally the soul of an ancestor who has become the good spirit of his house--but the ,greeks themselves had forgotten this4#acce #e ,we cannot at this late date trace the reawakening of the cult of souls in post-,homeric times or the varying stages it may have gone through in its development4 ,still1 some of the facts are plain4 ,indications have already been noticed that point to the view that the cult of the dead was carried on in the days when the aristocratic regime still held sway in ,greece with greater pomp and seriousness than in the centuries--the fifth and sixth--beyond which our knowledge hardly extends4 ,in these earlier times1 we are forced to conclude1 there must also have been a livelier belief in the power and importance of the souls corresponding with the greater vigour of religious cult4 ,it seems as if at this time ancient usage and belief broke violently through the suppression and neglect under which they lay in the times that speak to us in the ,homeric poems4 ,there is no reason to suppose that any one member of the ,greek peoples was specially responsible for the change4 ,at the same time1 different districts in accordance with their varying natural proclivities and civilization differed in the cult they paid their dead4 ,in ,attica1 with the spread of democracy1 the ideas at the bottom of such practice tended more and more in the direction of mere affectionate piety4 ,in ,laconia and ,boeotia#acde and in other places where primitive life and customs maintained themselves for a long time1 more serious notions of the nature and reality of the disembodied spirits remained in force and a more serious cult was paid to them4 ,elsewhere1 as in ,locris and on the island of ,keos1#acee the #agd cult of the dead seems to have maintained itself only in a very much weakened form4 ,when advancing culture made individuals less dependent on the traditional beliefs of their own country many temperamental variations and gradations in belief and conception made their appearance4 ,homeric ideas on the subject1 universally familiar from poetry1 may have entered into the question and added to the confusion2 even where the cult of the dead was practised with the greatest fervour1 ideas radically incompatible with that cult--as that the souls of the worshipped dead are in ,hades#acfe--;are sometimes revealed unintentionally4 ,at quite an early period we find expressions of the view1 which goes beyond anything said in ,homer1 that nothing at all survives after death4 ,attic orators1 for example1 are allowed to speak to their audience in a tone of hesitation and doubt about hopes commonly cherished of continued consciousness and sensation after death4 ,such doubts1 however1 only affect the theoretic consideration of the soul's future life2 the cult of the souls was still carried on inside the family4 ,even an unbeliever1 if he were in other respects a true son of his city and deeply rooted in its ancient customs1 might in his last will and testament provide seriously for the perpetual cult of his own soul and those of his near relatives--as ,epicurus did in his will1 to the astonishment of after ages4#acge ,thus1 even unbelief still clung to cult as to other old established customs1 and in many an individual the cult still tended to awaken the beliefs which alone could justify it4 ,,iii ,,traces ,,of ,,the ,,cult ,,of ,,souls ,,in ,,the ,,blood-,,feud ,,and ,,satisfaction ,,for ,,murder #a ,in the renewal and development of the cult offered to the dead1 an important part was again played by that priestly association which exercised such a decisive influence on the public worship of invisible powers in the ,greek states--the priesthood of the ,delphic oracle4 ,on the occurrence of disturbing portents in the sky recourse was had to the god1 who gave orders that in addition to the gods and ,heroes sacrifice should be made to the dead also on the appointed days1 in accordance with custom and tradition1 by their relatives4#ache ,individuals in doubt as to what the sacred law #age required in the observance due to a departed soul applied at ,athens to one of the ,exegetai--probably one of that college of ,exegetai that had been founded under the influence of ,delphi4#acie ,the god protected the rights of the dead1 too2 the fact that his decisions confirmed the sanctity of the cult of the dead must have contributed a good deal to the consideration and awe in which that cult was held by the living4#adje ,the decrees of ,delphi were even more influential where they concerned a cult to be offered not to one who had died in peace1 but to a person who had been robbed of his life through an act of violence4 ,the treatment of such cases shows with striking distinctness the change which had come over the beliefs about the dead since the ,homeric period4 ,in ,homer1 when a free man has been killed1 the ,state takes no share whatever in the pursuit and punishment of the murderer4 ,it is the duty of the nearest relatives or the friends of the murdered man#adae to carry on the blood-feud against the assailant4 ,as a rule the latter puts himself out of reach of reprisals by flight4 ,he withdraws to a foreign country which is unconcerned in his action4 ,we hear nothing of any distinction between premeditated murder and unintentional or even justifiable homicide2#adbe and it seems probable that at that time1 when no regular inquiry was made into the nature of the individual case1 the relatives of the murdered man took no account of the different varieties of killing4 ,if the guilty man can escape by flight from those whose duty it is to avenge his deed1 they on their part may forgo the full toll of vengeance1 which would have required the death of the murderer1 and may be satisfied with the payment of compensation1 after which the doer of the deed is allowed to remain in his own country undisturbed4#adce ,the requirements of vengeance are thus in essence fulfilled1 but the retaliatory murder of the murderer can be bought off4 ,this decided relaxing of the ancient notion of vengeance can only be accounted for by an equally decided weakening of the belief in the continued consciousness1 power1 and rights of the murdered man1 upon which the requirement of vengeance was founded4 ,the soul of the dead is powerless2 its claims can be easily satisfied by the payment of weregild to the living4 ,in such a satisfaction as this1 the departed soul is in reality not concerned at all2 it remains a simple business transaction between living people4#adde ,in the midst of the general declension of the beliefs about the dead--amounting almost to complete extinction--which is found throughout the ,homeric poems1 this weakening of belief in one particular point is not very surprising4 ,but #agf in this case1 as in the general study of ,homeric beliefs about the dead1 it is clear that the conception of the soul as powerless1 shadowlike1 and feeble is not the primitive or original one2 it has foisted itself gradually in the course of years upon a more ancient mode of conception in which the dead had undiminished sensibility and could influence the condition of the living4 ,of this older conception we have emphatic witness in the duty--not forgotten even in ,homeric ,greece--of prosecuting the blood-feud4 ,in later times the pursuit and punishment of homicide was organized in accordance with quite different principles4 ,the ,state recognized its interest in the reprisals made for such a breach of the peace3 we may take it as certain that in ,greek cities generally the state took a share in the regular investigation and punishment of murder in its courts of justice1#adee though here1 too1 it is only in the case of ,athenian law that we have precise information4 ,at ,athens1 in accordance with the ancient code dealing with the legal prosecution of murder 7which never fell into disuse after ,drakon had established it by his penal legislation71 the exclusive right--and the unavoidable duty--of prosecuting the murderer belonged to the next of kin of the murdered man4 7,in special cases only it was extended to include the more distant relatives1 and even the members of the phratria to which he had belonged47 ,it is clear that this duty of making an accusation which fell upon the next of kin1 preserves a relic of the ancient duty of the blood-feud which has been transformed by the requirements of the public welfare4 ,it is the same narrow circle of relationship1 extending to the third generation1 united by a strict religious bond1 to which alone belonged the right to inherit property and the duty of performing the cult of the dead4 ,this circle of relatives is here again called upon to succour the unfortunate who has been violently done to death4#adfe ,the reason for this duty--a duty evidently derived from the ancient blood-feud--is easy to understand3 it1 too1 is a department of the cult of the dead which was binding as a duty upon exactly that circle of relatives4 ,it was no mere abstract right1 but a quite definite personal claim1 made by the dead man himself1 that the surviving relatives were required to satisfy4 ,at ,athens even in the fourth and fifth centuries the belief still survived in undiminished vigour that the soul of one violently done to death1 until the wrong done to him was avenged upon the doer of it1 would wander about finding no rest1#adge full of rage at the violent act1 and wrathful1 too1 against the relatives #agg who should have avenged him1 if they did not fulfil their duty4 ,he himself would become an avenging spirit2 and the force of his anger might be felt throughout whole generations4#adhe ,implacable revenge is the sacred duty of those--his representatives and executors--who are specially called upon to fulfil the needs of the dead soul4 ,the state forbids them to take the law into their own hands2 but it commands them to seek redress at the tribunals of justice4 ,it will take over the duties of judge and executioner itself2 but a decided consideration will be shown to the relatives of the murdered man at the hearing of the case4 ,in duly conducted criminal procedure the courts specially appointed for this purpose will decide whether the deed is to be considered one of wilful murder1 unintentional manslaughter1 or justifiable homicide4 ,in making these distinctions the state has struck a blow at that older code of the blood-feud in which the right of vengeance belonged entirely to the family of the murdered man4 ,according to that code1 as we cannot but conclude from ,homer1 nothing but the fact of the violent death of a relative was considered1 not the character or motive of the deed itself4 ,now1 however1 the murderer is liable to a death penalty which he can avoid before the verdict is given by going into voluntary and perpetual exile4 ,he disappears and leaves the country--at the boundaries of the country the state's authority ceases1 and so does the power of the indignant spirit of the dead1 which is bound to its native soil--like that of all local deities1 whose influence is confined to the place where they are worshipped4 ,if1 by such flight over the frontier1 the doer of the deed withdraws himself from the person injured by him--i4e4 the angry soul of the dead man#adie--;his life is thereby saved1 even if he himself is not justified4 ,this alone is meant by the permission of such voluntary exile4 ,involuntary homicide#aeje is punished by banishment for a limited period1 after the expiration of which the relations of the dead man are to grant a pardon to the murderer on his return to his native land4#aeae ,if they voted for it unanimously#aebe they could even do this before he went into banishment1 in which case this would not take place at all4 ,there can be no doubt that this pardon had to be granted by them in the name of the dead man as well1 of whose rights they were the representatives2 indeed1 the man himself lying mortally wounded could before his death1 even in the case of wilful murder1 pardon his assailant and thereby excuse his relatives the duty of prosecution2#aece to such an extent was the injured soul's wish for vengeance the only point at issue1 #agh even in the legal procedure of a constitutionally governed state1 and not in the least the lawless act of the murderer as such4 ,when there is no desire for vengeance on the part of the victim requiring to be satisfied1 the murderer goes unpunished4 ,when he suffers punishment1 he suffers it for the satisfaction of the soul of the murdered man4 ,he is no longer slain as a sacrifice to his victim2 but when the relations of the dead exact vengeance from him by legally constituted processes1 that1 too1 is a part of the cult offered to the soul of the dead4 #b ,it is true that the state directs the blood-feud required of the relatives of the dead man along constitutional channels that shall not contravene the laws of the community2 but it does not in the least intend to abolish the fundamental idea of the ancient family vendetta4 ,it reasserts the original claim to vengeance of the victim violently done to death--a claim closely bound up with the cult of the dead--by forbidding the old custom1 common in ,homeric times1 of buying off the blood-guiltiness of the murderer by a compensatory payment made to the relatives of the dead man4#aede ,it does not destroy the religious character of the whole transaction2 it uses its own processes to secure the fulfilment of the requirements of religion4 ,that is why the head of all criminal jurisdiction is the ,king ,archon1 the constitutional ,administrator of all the religious functions of the ancient royal government4 ,the religious basis of the oldest ,athenian criminal jurisdiction is particularly evident4 ,it has its seat on the ,areiopagos1 the hill of the ,curse-,goddesses1 over the sacred chasm in which they themselves1 the ,venerable ,ones1 have their dwelling4 ,the judicial office is closely bound up with the service of the goddesses4#aeee ,at the commencement of the proceedings both parties take an oath in the name of the ,erinyes4#aefe ,each of the three days at the end of the month1 upon which legal proceedings in these courts took place1#aege was sacred to one of the three goddesses4#aehe ,to them sacrifice was made by those who were acquitted in those courts2#aeie for it is the goddesses who have given them absolution just as it is the goddesses who demand the punishment of the guilty4 ,they still do it1 as once they had done in the typical case of ,orestes1 in which they themselves had been the accusers4#afje ,in this ,athenian worship the ,erinyes had not vet entirely lost their true and original character4 ,they had not become the mere guardians of law in general1 as which they were sometimes #agi represented by poets and philosophers who thus extended and weakened immeasurably their once much narrower significance4 ,they are formidable daimones1 dwelling in the depths of the earth from which they are conjured up by the curses and maledictions of those who have no earthly avenger left4 ,hence they are more particularly the avengers of murder committed within the family itself2 they punish the man who has slain the very person whom he would have been called upon to avenge1 if that person had fallen at the hand of another murderer than himself4 ,when the son has slain his father or mother1 who shall then carry out the blood-feud incumbent upon the nearest relation of the dead8 ,this nearest relation is the murderer himself4 ,it is the ,erinys of the father or the mother who sees to it that the dead shall still receive due satisfaction4 ,she breaks out from the kingdom of the dead to seize the murderer4 ,she is ever at his heels in pursuit1 leaving him no rest night or day4 ,vampire-like she sucks his blood3#afae he is her destined victim4#afbe ,even in the judicial procedure of the fully organized state it is the ,erinyes who demand revenge for murder at the courts of law4 ,their absolute power extends in widening circle to all murder1 even when it is committed outside the limits of the family2 though it was only the imagination of the poetically or philosophically minded that ever transformed them completely to champions of justice of all kinds1 in heaven and upon earth4 ,in the cult and beliefs proper to individual cities they remained the auxiliaries attached to the souls of murdered men4 ,these gruesome daimones had their origin in the worship of the dead1 and they lived on in connexion with the undying worship of which they were a part4 ,indeed1 if we examine closely the sources of information at our disposal1 we can see even through their inadequacy and obscurity that the ,erinys was nothing else but the soul itself of the murdered man1 indignant at its fate and seizing its revenge for itself--till later ages substituted for this the conception of the ghost from hell taking over to itself the rage of the dead man's soul4#afce #c ,thus1 the whole procedure at murder trials was directed rather to the satisfaction of invisible powers--the injured souls of the dead and the daimones that represent them--than of the state and its living members4 ,in essence it was a religious act4 ,as a result all was not at an end when the human verdict on the case had been given4 ,on his return from exile the man guilty of involuntary homicide1 besides receiving the #ahj pardon of the relatives of the dead man1 had still a double duty to perform2 he had to be purified and to offer propitiatory sacrifice4#afde ,purification from the blood of the slain was necessary even in the case of the unpunished agent of what the state regarded as justifiable homicide2#afee it restored the man1 hitherto regarded as unclean1 to participation in the religious gatherings of state and family which could not have been approached by an unpurified person without suffering defilement4 ,the ,homeric poems know nothing of any such religious purification of those who have incurred the stain of blood4#affe ,analogous occurrences in the religious usage of allied peoples make it1 however1 almost impossible to doubt that the notion of religious uncleanness belonging to a man who has had any dealings with uncanny powers was of primeval antiquity among the ,greeks1 too4 ,it can only have been suppressed in the ,homeric view of the matter2 just as that view also suppressed the usages of expiation4 ,these were intended to propitiate the indignant soul of the dead and the gods who protected it1 by means of solemn sacrifice2 but in the ,homeric picture of the world they never appear1 for the ideas on which they were based had themselves been swept away4 ,the details of purification and expiation--the former serving the interests of the state and its religious needs1 the latter intended as a final appeasement of the injured powers of the unseen world--were closely united in practice and are often confused in the accounts which have come down to us4 ,a hard and fast distinction between them cannot be drawn4 ,so much at all events is clear2 the expiatory rites indispensable when murder had been committed had the closest possible similarity with the ritual of sacrifice to the gods of the underworld4#afge ,and1 in fact1 the deities invoked at such rites of expiation--,zeus ,meilichios1 ,zeus ,apotropaios1 and the rest--belong to the underworld circle of gods4#afhe ,to them1 instead of the murderer himself1 a victim was offered to appease the anger felt by them as the patrons of the departed soul4 ,the ,erinyes1 too1 have sacrifice made to them at expiations#afie--;everything in these matters is connected with the kingdom of the dead and its inhabitants4 ,but it was the ,delphic ,oracle that saw to the details of purification and expiation after murder4 ,the necessity of such rights was impressed on men by the example set in the story of ,apollo's own flight and purification after the slaying of the earth-spirit at ,pytho4 ,these events were symbolically enacted over again regularly every eight years4#agje ,at ,delphi1 #aha too1 according to ,aeschylus1 ,apollo himself purified ,orestes the matricide from the pollution of his crime4#agae ,at ,athens one of the oldest propitiatory sites was called after one of ,apollo's titles1 the ,delphinion4#agbe ,the ,oracle must often have directed its inquirers to placate not merely the ,heroes1 but also the angry souls of murdered 7and not heroized7 men by means of expiatory sacrifices3 as it bade the murderers of ,archilochos and the ,spartan king ,pausanias4#agce ,propitiatory sacrifice in this sense does not belong to the ,apolline cult as an exclusive possession2 it belongs1 also1 to other1 mostly lower-world1 deities2 but it was the ,oracle of ,apollo that set the seal on its sanctity4 ,at ,athens the ,exegetai founded under the influence of the ,delphic ,oracle were the official administrators of this expiatory ritual4#agde ,plato was certainly following the customs of ,greek cities when in the ,laws he declares that his state shall take its regulations for purification and propitiation from ,delphi4#agee #d ,the ,oracle1 then1 of the omniscient ,god sanctified and recommended these rites of expiation2 the state regulated its judicial procedure in murder cases on the lines of the old family blood-feud4 ,it was natural1 then1 that the ideas on which these religious and political institutions were based--the conviction of a continued existence enjoyed by the murdered man's soul and of his consciousness and knowledge of what occurred among the living who survived1 his anger and his powers--that these ideas should attain to something like the position of an article of faith4 ,the confidence with which these beliefs were held still manifests itself to us in the speeches at murder trials in which ,antiphon1 suiting his language to his real or imagined public1 tries to arouse terror and awe1 as at the presence of indubitable realities1 by calling upon the angry soul of the dead man and the spirits that avenge the dead4#agfe ,about the souls of murdered men indeed1 regarded as more than other spirits unable to find rest1 a strange and ghostly mythology grew up1 of which we shall have some specimens later on4 ,how primitive such beliefs could be we may gather with startling clearness from occasional records of purely savage customs#agge which are derived from them--customs which cannot possibly have been freshly invented in the ,greece of this enlightened period1 and must be either primitive ,greek savagery come to light again1 or else barbarisms only too easily welcomed from less civilized neighbours4 ,in any case they imply the most materialistic view of the survival #ahb of the murdered man1 and of the revenge that might be taken by his soul4 ,it is evident that what men believed about the souls of murdered men must have had an important influence upon the general belief in a future life as it took shape in the mind of the people4 ,but the extent of such an influence can be more exactly measured in the story which ,xenophon tells about the dying ,kyros2 as the strongest grounds for the hope that an after-life will be the portion of all souls after their separation from the body1 the dying king points to the unquestioned facts which1 as all admit1 prove a special after-life for the souls of those who have suffered injustice4 ,in addition to this he lays stress on the argument that the worship of the dead would not have been preserved intact to his own time if their souls had been entirely deprived of all active power4#aghe ,thus we see how the cult of the souls of the dead was the chief source of the belief in a continued life after death4 ,,notes ,,to ,,chapter ,v ,i #ae3 ,this dual efficacy of the chtho_/nioi is explained naturally enough by their nature as underground spirits4 ,there is no reason for supposing that their influence on the fertility of the fields was a later addition 7as ,preller does1 ,dem4 u4 ,perseph4 #ahh ff41 followed by many74 ,still less have we any grounds for regarding the protection of souls and the care for the fertility of crops as a sort of allegorizing parallel 7soul grain of seed7 as has been usual since the time of ,k4 ,o4 ,mller4 #be3 ,zeus katachtho_/nios1 ,i #deg4 theou chthoni_/ou 4 4 4 iphthi_/mou ,a_/de1 ,hes4 ,th4 #gfg f4 ,evidently there is no distinction here between katachtho_/nios and chtho_/nios1 as ,preller1 ,dem4 u4 ,pers4 #ahg1 wishes to make out4 #ce3 ,hes4 ,op4 #dfe1 eu_/chesthai de ,dii chthoni_/ ,dm_/teri_/ th' hagn ktl4 ,it is impossible even by far-fetched methods of interpretation 7such as ,lehrs makes use of1 ,popul4 ,aufs4#b #bih f47 to make this ,zeus chtho_/nios into anything else than a ,zeus of the underworld4 ,the god of the lower world1 totally distinct from the ,olympian ,zeus 7,zeus a_/llos1 ,aesch41 ,supp4 #bca71 is here a dispenser of blessings to the farmer4 ,in the sacrificial regulation from ,mykonos 7,,sig4 #fae7 it is prescribed to offer3 huper karpn 7kampn on the stone7 ,dii ,chtho_/ni_/ ,g ,chthoni_/ ,,derta me_/lana et_/sia8 xe_/n ou the_/mis 7where derta hostias pelle spoliatas1 see ,prott1 ,leg4 ,sacr4 i1 p4 #ag2 though the addition of the colour of the no longer visible skin seems remarkable7--huper karpn here belongs to ,dii_/1 etc41 as the division-mark on the stone before huper shows3 see ,,bch4 #ahhh1 p4 #dfj f4 ,evidence of this sort makes it clear how unjustifiable it would be to rule out all fructifying influence from the idea of the chthonic and to regard the chthonic deities as simply the power of death and destruction in the world of nature and men1 as is done by ,h4 ,d4 ,mller 7who is met by serious difficulty in this passage from the ,op43 ,mythol4 d4 griech4 ,st4 ii1 #dj74 ,it is1 indeed1 scarcely necessary to seek for an abstractly formulated idea of the chthonic2 but if this fructifying and life-giving force does belong to the nature of the chtho_/nioi as such1 what becomes of ,h4 ,d4 ,mller's ingeniously thought-out and violently defended view according to which the chthonic only constitutes one side of the nature of certain deities who have in addition a different1 ,olympian1 side in which they are positively creative and beneficent8 #de3 ,zeus chtho_/nios at ,corinth1 ,paus4 #b1 #b1 #h2 at ,olympia1 #e1 #ad1 #h4 #ee3 ,thus ,persephone is called ,hagn_/1 ,de_/spoina1 etc4 7,lehrs1 ,pop4 ,aufs4#b #bhh71 also ,melit_/ds1 ,meli_/boia2 ,melindi_/a1 consort of ,hades1 ,malalas1 p4 #fb1 #aj1 ,di4 #hth ed41 ,bonn4 78 ,meli_/noia1 as ,hekate is ,meilino_/1 ,orph41 ,h4 #ga74 ,ari_/st chthoni_/a1 ,p4 ,mag4 ,par4 #adej4--;,hekate is ,kalli_/st1 ,eukoli_/n 7kat' anti_/phrasin h m ousa eukolos1 ,,em471 the ,erinyes ,semnai_/1 ,eumeni_/des2 their mother ,eunu_/m 7 ,g73 ,ister ap4 ,sch4 ,soph41 ,,oc4 #db 7from a similar source1 ,sch4 ,aeschin4 i1 #ahh71 etc4 ,cf4 ,bcheler1 ,rh4 ,mus4 #cc1 #af-ag4 #fe3 ,polude_/kts1 ,polude_/gmn1 ,agsi_/laos 7,epigr4 ,gr4 #aie2 see ,bentley ad ,callim41 ,lav4 ,pall4 #acj2 ,preller1 ,dem4 u4 ,pers4 #aib2 ,welcker1 ,gtterl4 ii1 #dhb71 ,eukls 7,bcheler1 ,rh4 ,mus4 #cf1 #ccb f474--,eu_/kolos 7corresponding to the ,eukoli_/n above as a title of ,hades must be rejected if ,khler's correction of ,,cia4 ii1 #c1 #aebi1 is right3 ,hdu_/los--,euko_/lou4 #ahd #ge3 ,cult of ,zeus ,eubouleu_/s at ,amorgos1 ,paros 7insc4 cit4 by ,foucart1 ,,bch4 vii1 #djb71 of ,zeus ,bouleu_/s at ,mykonos1 ,,sig4 #fae 7,zeus ,boulaios1 ,ins4 ,perg4 i1 #bdf1 l4 #di1 does not belong here72 of 9999,eu_/boulos 7original title of ,hades3 ,orph41 ,h4 xviii1 #ab7 in ,eleusis 7side by side ho theo_/s1 h thea_/73 ,,sig4 #bj1 #ci2 ,,cia4 ii1 #afbj c4d4 7,the ,athenian legend makes ,eubouleus into a mortal herdsman3 ,clem4 ,al41 ,protr4 ii1 pp4 #ad-ae ,p42 ,schol4 ,luc41 ,de ,merc41 #b1 p4 #bge1 #bg ,rabe47 ,eubouleu_/s simply ,hades3 ,nic41 ,al4 #ad2 epitaph from ,syros1 ,epigr4 ,gr4 #bgb1 #i1 and frequently4 ,so1 too1 the ,zeus ,eubouleu_/s 7,hesych4 s4 ,eub47 worshipped in ,kyrene must have been a ,zeus chtho_/nios4 ,eubouleus is also a title of ,dionysos as ,zagreus 7,iakchos71 i4e4 the ,dionysos of the underworld4--,incidentally1 what is the origin of this designation of the god of the underworld as good counsellor 7boni consilii praestitem as ,macr4 #a1 #h1 #ag1 translates ,euboula78 ,it can hardly have been because he was specially able to take counsel on his own behalf 7this is the sense in which ,d4,s4 #e1 #gb1 #b1 takes the title2 but rather because he was an oracle god1 and as such dispensed good counsel to inquirers4 ,thus the oracle-god ,nereus is called eu_/boulos in ,pi41 ,p4 iii1 #ib2 so also ,i4 vii1 #cb3 eu_/boulos ,the_/mis4 #he3 ,lasos fr4 #a 7,,plg4 iii1 #cgf71 etc4--,consecration to ,klu_/menos from ,athens3 ,,cig4 #dji4--;,hesych4 ,periklu_/menos2 ho ,plou_/tn 7it is no accident that gave the name ,periklymenos to the magically gifted son of ,neleus74 ,klymenos ,hades1 ,epigr4 ,gr4 #ebb a #b4 #ie3 ,the name ,treph_/nios1 ,troph_/nios itself also points to the fact that assistance to the fertility of the earth was expected of this ,zeus chtho_/nios4 ,in the later cult of ,trophonios not a trace of such a belief survives4 #aje3 en oudemia po_/lei ,ha_/idou bmo_/s estin4 ,aischu_/los phsi_/n2 mo_/nos then gar ,tha_/natos ou d_/rn era ktl4 7fr4 #afa ,sidg473 ,schol41 ,,ab4 on ,a #aeh4 #aae3 ,in ,elis hieros tou ,ha_/idou peri_/bolo_/s te kai nao_/s1 ,paus4 #f1 #be1 #b4 ,cult of ,demeter and ,kore and of ,hades in the very fertile ,triphylia1 ,str4 #cdd4 #abe3 ,kaukones from ,pylos1 the ,nelidai at their head1 reach ,attica3 connexion with the cult of the chtho_/nioi in ,phlya in ,eleusis3 see ,k4 ,o4 ,mller1 ,kl4 ,s4 ii1 #beh4 ,such accounts may have an historical foundation4 ,the elaborate accounts by ,h4 ,d4 ,mller1 ,mythol4 ,gr4 #a1 c4 #f1 and ,o4 ,crusius1 ,ersch-,gruber ,kaukones--operate with too many uncertain factors for the results to have any certainty4 #ace3 ,ha_/ids 4 4 4 tois entha_/de tosauta agatha ani_/sin3 ,pl41 ,crat4 #djc ,e4 ho ,ha_/ids ou mo_/non tas psuchas sune_/chei1 alla kai tois karpois ai_/tio_/s estin anapnos kai anado_/ses kai aux_/ses3 ,schol4 ,b4,l41 ,o #ahh4 #ade3 hoi polloi phobou_/menoi to o_/noma ,plou_/tna kalousin auto_/n 7ton ,ha_/idn71 ,pl41 ,crat4 #djc ,a4 #aee3 ,at the ,genesia 7,nekysia sacrifice for ,ge and the dead1 ,hesych4 ,gene_/sia4--choai ,g te kai phthitois1 ,a4 ,pers4 #bbj3 calling to ,hermes1 ,ge1 and ,adoneus in spirit-raising1 ,pers4 #fbh ff41 #fdj ff4 cf4 ,ch4 #abd ff4--appeal to ,hermes and ,g ka_/tochos on defixiones3 ,,cig4 #ech-i4 #afe3 ,gaios in ,olympia1 ,paus4 #e1 #ad1 #aj2 cf4 ,e4 ,curtius1 ,altre v4 ,olymp41 p4 #ae4 ,at ,kos it would seem to have been stated that ,ge was worshipped mo_/n then1 ,ant4 ,lib4 #ae 7acc4 to ,boios74 ,side by side with ,zeus ,chtho_/nios was worshipped ,g chthoni_/ at ,mykonos1 ,,sig4 #fae1 #bf4 #age3 po_/tnia ,g ,zagreu te1 then panupe_/rtate pa_/ntn1 ,alkmaionis fr4 #c 7,kink474 #ahe3 ,cult of ,klymenos and ,demeter ,chthoni_/a 7her festival ,chtho_/neia3 see also ,ael4 ,,ha4 xi1 #d7 in ,hermione1 ,paus4 #b1 #ce1 #d ff4 ,pausanias also thinks 7#c1 #ad1 #e7 that the cult of ,dem4 ,chthoni_/a was brought to ,sparta #ahe from ,hermione1 which may be right4 ,kore as ,meli_/boia is also mentioned in this connexion by ,lasos of ,herm4 fr4 #a1 ,,plg4 iii1 #cgf4 ,dedicatory inscriptions 7,,cig4 #aaid-abjj7 also mention1 side by side with ,demeter ,chthonia1 ,klymenos1 and ,kore as well4 ,once 7,,bch4 #ahhi1 p4 #aih1 n4 #bd7 only ,da_/matri1 ,klume_/n4 ,demeter was clearly the chief goddess3 cf4 ,,cig4 #aaic4--;,from the community of the worship of ,damater ,chthonia in both ,hermione and ,asine it may be justifiable to conclude that this cult belonged originally to the ,dryopians who combined with the ,dorians in ,hermione and were driven by them out of ,argolic ,asine4 ,there is no warrant whatever for the fanciful derivation of the ,demeter-cult of these neighbourhoods from ,pelasgians submerged by ,dryopian invaders4 #aie3 ,there was a common worship of3 ,zeus ,eubouleus1 ,demeter1 and ,kore at ,amorgos2 ,zeus ,eub41 ,demeter ,thesmophoros1 ,kore1 ,here1 ,babo at ,paros2 ,plouton1 ,demeter1 ,kore1 ,epimachos1 ,hermes in ,knidos2 ,plouton and ,kore in ,karia4 ,see the citations given by ,foucart1 ,,bch4 vii1 #djb 7with whose own pronouncements ,i cannot1 however1 agree at all74 ,in ,delos1 ,demeter1 ,kore1 ,zeus ,eubouleus3 ,,bch4 #bd1 #eje n4 #d4 ,so1 too1 in ,corinth ,plouton1 ,demeter1 and ,kore3 ,paus4 #b1 #ah1 #c2 ,hades ,demeter and ,kore in ,triphylia1 ,str4 #cdd4 ,observe also the group of divinities at ,lebadeia in the cult of ,trophonios3 ,paus4 #i1 #ci4--;,at ,eleusis side by side with ,demeter and ,kore ,plouton also was worshipped3 ,,cia4 ii1 #hcd b4 ,but there existed even there other groups of chtho_/nioi worshipped in conjunction1 t the_/ once more joined with ,triptolemos1 and a second triad3 ho theo_/s1 h thea_/1 and ,eubouleus1 ,,cia4 ,suppl4 i1 #bg;b1 p4 #ei1 ff4 ii1 #afbj bc2 iii1 #aajh-i4 ,this second triad1 which is not mentioned on the inscr4 ,,cia4 i1 #e 7from the beginning of the fifth century71 may have only been subsequently added to the ,eleusinian official cult 7see ,ziehen1 ,leg4 ,sacr41 ,dissert4 pp4 #i-aj74 ,it is a waste of time to try and identify the vague appellations theo_/s and thea_/ with the names of definite chthonic deities 7as e4g4 ,kern attempts1 ,ath4 ,mitth4 #ahia1 pp4 #e-f74 ,acc4 to ,lschcke1 ,d4 ,enneakrunosepis4 bei ,paus41 pp4 #ae-af1 these ,eleusinian divinities were imported into ,athens1 established in the chasm of the ,eumenides1 and instead of ho theo_/s1 h thea_/ and ,eubouleus1 were called ,hermes1 ,ge1 and ,plouton4 ,but the correlation of these divinities worshipped there in conjunction with the ,semnai_/ 7acc4 to ,paus4 #a1 #bh1 #f7 with the ,eleusinian group depends entirely upon the identification of the ,semnai_/ with ,demeter and ,kore4 ,this1 however1 is based on nothing more than a guess of ,k4 ,o4 ,mller's 7,aesch4 ,eum41 p4 #agf #afj f4 ,e4,t471 which would still be very much in the air even if the theories about ,demeter ,erinys with which it is connected did not rest on such insecure foundations4 7,to identify the ,eleusinian-,athenian ,eubouleus with ,plouton is impossible1 if only because of the fact that in the chthonic cult of those places ,eubouleu_/s1 originally the name of an underworld god1 has developed into the name of a ,hero who now has a place alongside the chthonic deities47--,with the cautious appelations ho theo_/s1 h thea_/ we may compare the appeal on a defixio from ,athens1 ,,cig4 #ajcd3 dai_/moni chthoni_/ kai t chthoni_/a kai tois chthoni_/ois pasi ktl4 #bje3 ,cf4 ,mannhardt1 ,mythol4 ,forsch4 #ahhd1 p4 #bbe ff4 #bae3 ,it cannot1 however1 be denied that already in ,homer ,persephone is the daughter of ,demeter and ,zeus4 ,adducing ,x #cbf and l #bag ,k4 ,o4 ,mller 7,kl4 ,sch4 ii1 #ia7 has disposed conclusively of ,preller's doubts3 in spite of which ,h4 ,d4 ,mller in his reconstruction of the ,demeter-myth clings firmly to the view that the goddess carried #ahf away by ,hades was only afterwards made the daughter of ,demeter4--,the ,homeric poems seem to know of the rape of ,persephone by ,adoneus but not the story of her periodical return to the upper world--which is the most important feature in the ,eleusinian creed4 ,what ,lehrs says on this much-discussed subject is completely convincing 7,pop4 ,aufs4#b1 p4 #bgg f474 #bbe3 ,the cult of ,demeter is old in ,phthiotis too 7--,pu_/rason1 ,d_/mtros te_/menos1 ,b #fie f4--e_/chousai ,antrna petr_/enta1 h4 ,cer4 #dij74 ,also in ,paros and ,crete4 ,that it is possible to trace the extension of the worship of ,demeter in detail 7as many have tried to do1 is one of the current illusions on this subject that ,i cannot share4 #bce3 ,aornon and nekuomanteion 7psuchopompeion ,phot4 ,theoi ,molottikoi_/ cf4 ,append4 prov4 iii1 #ah ,l4-,s42 ,eust4 k #ead1 p4 #affg7 at ,ephyre on the ,river ,acheron in ,thesprotia3 well known from ,hdt4's story of ,periander 7v1 #ib74 ,here the place of ,orpheus' descent to the lower world was localised1 ,paus4 #i1 #cj1 #f2 cf4 also ,hyg4 #hh1 p4 #hd1 #ai-bj ,schm4--,entrance to ,hades at ,tainaron1 through which ,herakles dragged up ,kerberos 7,schol4 ,d4,p4 #gia1 etc471 with psuchomanteion3 cf4 ,plu41 ,ser4 ,num4 ,vind4 #ag1 p4 #efj ,e 7cf4 ,stat41 ,th4 ii1 #cb ff41 #dh f41 etc474--,similar entrance to ,hades at ,hermione1 see below2 kataba_/sion ha_/dou at ,aigialos ,sikyon3 ,call4 fr4 #aaj4--;,at ,phigaleia in ,arcadia a psuchomanteion at which ,king ,pausanias inquired1 ,paus4 #c1 #ag1 #i4--,more famous is the psuchomanteion at ,herakleia ,pont43 see ,rh4 ,mus4 #cf1 #eef 7this also was a place where ,kerberos appeared above1 ,mela i1 #ajc74 ,hither ,pausanias came for guidance1 acc4 to ,plu41 ,ser4 ,num4 #aj1 p4 #eee ,c2 ,cimon #f4--,the ,plout_/nion and psuchomanteion at ,cumae in ,italy had a long-standing reputation 7mentioned as early as ,soph41 fr4 #fhb #gdh ,p473 cf4 ,rh4 ,mus4 #cf1 #eee 7an ,italian ,greek applies to ti psuchomanteion1 ,plu41 ,cons4 ,apoll4 #ad1 p4 #aji ,c74--,next the ,asiatic ,plout_/nia and ,char_/neia3 at ,acharaka in ,karia1 ,str4 #fdi-ej2 at ,magnesia on the ,maiander1 a_/ornon sp_/laion hiero_/n1 ,char_/nion lego_/menon1 ,str4 #fcf2 at ,myous1 ,str4 #egi4 ,this is what to en ,la_/tm o_/rugma must have been1 mentioned among other ,char_/nia by ,antig4 ,caryst4 #abc2 the ,ki_/mbros kalou_/menos ho peri ,phrugi_/an bo_/thunos also mentioned there1 may very well have been the place in ,phrygia spoken of by ,alkman ap4 ,str4 #ehj3 bo_/thunos ,kerb_/sios e_/chn olethri_/ous apophora_/s 7suggested by ,keller on ,antig74 ,perhaps the latter place--named after the ,korybantes 787 see ,bergk on ,alcm4 fr4 #hb--;is the same as the cave at ,hierapolis4--,better known than any was the oracular cavern at ,hierapolis in ,phrygia into which only the ,galli of the ,great ,mother1 the ,matris ,magnae sacerdos1 can go without being overcome by the vapours issuing from it3 ,str4 #fbi-cj1 ,plin4 ii1 #bjh4 ,there existed under a temple of ,apollo a direct kataba_/sion ha_/dou1 accessible at least to the faithful tetelesme_/noi3 see the very remarkable account of ,damasc41 ,v4 ,isid4 ap4 ,phot41 p4 #cdd;b1 #ce-cde;a1 #bg ,bk4 7,cult of ,echidna in ,hierapolis1 see ,gutschmid1 ,rh4 ,mus4 #ai1 #cih ff42 this is also a chthonic cult3 ne_/rteros ,e_/chidna1 ,eur4 ,ph4 #ajbc2 ,echidna among the monsters of ,hades3 ,ar41 ,ra4 #dgc74--,these are the mortifera in ,asia ,plutonia1 quae vidimus1 ,cic41 ,div4 i1 #gi 7cf4 ,gal4 iii1 #edj2 xvii1 #a1 #aj74--;,entrances to ,hades were regularly to be found at those places where the cave was shown by which ,aidoneus made his exit or his entrance in carrying off ,kore4 ,thus at ,eleusis1 to_/thi per pu_/lai eis' ,a_/dao1 ,orph41 ,h4 #ah1 #ae1 ,paus4 #a1 #ch1 #e2 at ,kolonos1 ,sch4 ,s41 ,,oc4 #aeij-c2 at ,lerna1 ,paus4 #b1 #cf1 #g2 at ,pheneos 7a cha_/sma en ,kull_/n3 ,conon #ae71 and probably in ,crete too 7cf4 ,bacch4 fr4 #ec ,jebb1 ap4 ,sch4 ,hes41 ,th4 #iad72 at ,enna in ,sicily a cha_/sma 9999kata_/geion3 ,d4,s4 #e1 #c1 #c2 ,cic41 ,verr4 iv1 #ajg2 #ahg at ,syracuse at the spring ,kyane1 ,d4,s4 #e1 #d1 #b2 at ,kyzikos1 ,prop4 #c 7#d71 #bb1 #d4 #bde3 ,the ,semnai_/ live there in a cha_/sma chthono_/s1 ,eur41 ,el4 #abff f41 on the eastern slope of the hill4 #bee3 ,paus4 #b1 #ce1 #aj4 ,the precinct of the temple was an ,asylon1 ,phot4 ,hermi_/on2 ,,ab4 #bef1 #ae2 ,znb4 ii1 #be 7,ar4 ,babul474--,kerberos is brought up from below at ,hermione3 ,eur41 ,,hf4 #fae4 ,an ,acheron1 and even an ,acherousias li_/mn1 was to be found in ,thesprotia1 ,triphylia1 ,herakleia on the ,pontus1 ,cumae1 and ,cosentia in ,bruttium--all sites of ancient cults of ,hades and reputed as in close proximity to the underworld4 #bfe3 ,strabo viii1 #cgc--the same is reported by ,call4 fr4 #aaj of the inhabitants of ,aigialo_/s 7prob4 ,sikyon1 where there was a cult of ,demeter1 ,paus4 #b1 #aa1 #b-c2 cf4 #b1 #e1 #h4 ,hesych4 eppi_/s2 ,dm_/tr para ,sikuni_/ois71 where1 at any rate1 there was a kataba_/sion ha_/dou4--,the name ,hermione seems almost to have acquired a generic sense4 ,in the ,orphic ,argonautica a city ,hermioneia is said to be situated in the fabulous north-west of ,europe in the neighbourhood of the gold-bearing river ,acheron1 where 7as always on the margin of the oikoume_/n7 there dwell ge_/n dikaiota_/tn anthr_/pn1 hoisin apophthime_/nois a_/nesis nau_/loio te_/tuktai1 etc4 7#aace-dg74 ,thus ,hermione in this case lies immediately in the country of souls and blessedness1 which the ancient inhabitants of the ,peloponnesian city rather supposed to be in the neighbourhood of their own country4--,hesych4 strangely3 ,hermio_/n2 kai h ,dm_/tr kai h ko_/r en ,surakou_/sais4 ,was there a place called ,hermione there too8 ,see ,lob41 ,paralip4 #bii4 ,,ii #bge3 ,if a father makes money by his son's unchastity1 the son is released from the duty of providing food or shelter for his father while the latter is alive--apothano_/nta d' auton thapte_/t kai talla poiei_/t ta nomizo_/mena3 ,solonian law ap4 ,aeschin41 ,tim4 #ac4 #bhe3 ,dem4 #dc1 #eg-h4 #bie3 ,sch4 ,soph41 ,ant4 #bee4 ,philo ap4 ,euseb41 ,,pe4 viii1 #ceh ,d2 #cei ,a4 ,see ,bernays1 ,berichte ,ber4 ,ak4 #ahgf1 p4 #fjd1 #fjf f4 #cje3 ,ps #ga ff4 #cae3 ,isoc4 #ad1 #ee4 #cbe3 ,the ba_/rathron at ,athens1 the ,kaia_/das at ,sparta4 ,but the bodies were often given up to the relatives to bury1 and in any case the refusal of burial can only have been temporary--it is incredible that they could have wished to leave the bodies to putrify in the open air4 #cce3 ,athenian law1 ,xen41 ,,hg4 #a1 #g1 #bb2 common ,greek institution at least as against temple-robbers1 ,d4,s4 #af1 #be4 ,examples of the enforcement of this law in the fifth and fourth centuries discussed by ,w4 ,vischer1 ,rh4 ,mus4 #bj1 #ddf ff4--,suicides in some places were refused burial honours 7in ,thebes and ,cyprus72 even in ,athens it was customary to cut off the hand of the suicide and bury it separately 7,aeschin41 ,ctes4 #bdd74 ,this is the punishment of auto_/cheires4 ,self-starvation was considered less shocking and that is perhaps why it occurs so frequently as a method of suicide4 ,cf4 ,thalheim1 ,gr4 ,rechtsalt4 p4 #dd f4 ,perhaps also the religious objection of the ,pythagoreans 7and ,platonists7 to taking this means of escape from an existence that has become unbearable rests upon popular feeling and belief--it was not shared at all by the enlightened of later ages4 7,there is1 however1 nothing in ancient beliefs that points to the idea that the body of the suicide should be allowed only burial1 not burning4 ,acc4 #ahh to the ,ilias mikra_/ ,aias after taking his own life was buried1 not burnt1 dia tn orgn tou basile_/s--fr4 #c3 ,apollod4 ,epit4 v1 #g4 ,there is no ground for supposing that the fable of ,philostr41 ,h4 #gba1 p4 #ahh ,k41 acc4 to which ,kalchas declared the burning of the bodies of suicides to be not ho_/sion1 is taken out of an ancient poem2 as ,welcker does ,kl4 ,schr4 ii1 #bia47 #cde3 ,cf4 the words of ,teles peri phugs ap4 ,stob41 ,fl4 #dj1 #h 7iii1 p4 #gch1 #ag ff4 ,hens471 and the answer of ,krates ,cyn4 to ,demetrius of ,phaleron ap4 ,plu41 ,adul4 #bh1 p4 #fi ,,cd4 ,it is worth remarking that in the fourth and even third centuries it was still necessary to reply to the idea ho_/ms de to epi xe_/ns taphnai o_/neidos4 ,when later on the cosmopolitanism preached by the ,cynics 7and after their model by ,teles7 becomes really common property it seems no longer necessary to introduce special grounds of consolation for having to be buried in foreign soil into pamphlets peri phugs4 ,at least this is not done by the ,stoic ,musonius or the ,platonizing ,plutarch4 ,cf4 also ,philodem4 ,mort41 p4 #cc-d ,mekl4 #cee3 ,this is the reason why so often the bones or ashes of those who die abroad are collected and brought home for burial by their relations4 ,exx4 ap4 ,westermann on ,dem41 ,eubul4 #gj2 cf4 also ,plu41 ,phoc4 #cg4 #cfe3 ,ar41 ,ec4 #ajcj4 ,origanon 7wild marjoram1 white thyme possesses apotropaic power3 it keeps away evil spirits4 ,the ancients knew of the virtue possessed by these plants of scaring snakes1 ants1 and other vermin--,aristot41 ,,ha4 #d1 #h1 #ecd;b1 #bb2 ,plin4 #aj1 #aie2 ,thphr41 ,,cp4 #f1 #e1 #d2 ,diosc41 ,,mm4 iii1 #bi i1 p4 #cge ,spr42 ,gp4 #ab1 #ai1 #i3 cf4 ,niclas ad ,gp4 #ac1 #aj1 #e4 ,modern superstition employs them against goblins and water sprites1 witches and ghosts1 ,grimm1 p4 #abad2 p4 #ahbj1 n4 #ihj4 ,if marjoram and gentian are laid by women in child-bed ghosts and devils can do them no harm for they shun such herbs3 ,j4 ,ch4 ,mnnlingen ap4 ,alwin ,schultz1 ,alltagsleben e4 d4 ,frau im #ah ,jahrh41 p4 #aie f4 ,the two purposes are closely connected4 ,the pungent odour of herbs and burning stuff keeps away snakes as do nocentes spiritus monstra noxia3 ,pall4 #a1 #ce #aa1 #c1 p4 #di ,sohn4 ,the same thing applies to monstra noxia if they try to approach the corpse in the shape of snakes or insects 7just as the ghost in ,apul41 ,m4 ii1 #be1 approaches the corpse in the shape of a weasel2 where we also read that the versipelles which threaten the corpse et aves et rursum canes et mures immo vero etiam muscas induunt3 ii1 #bb74 ,so1 too1 the marjoram has a kathartic effect on the corpse1 i4e4 it is a means of keeping off underworld spirits4 #cge3 ,ar41 ,ec4 #ajca4 ,the corpse lay on vine branches in several of the recently discovered ,dipylon graves at ,athens3 ,athen4 ,mitt4 #ahic1 pp #afe1 #ahd4 ,superstitious reasons 7as in the cases where olive leaves are used as a bed3 see below7 are to be suspected in this case1 too1 but can hardly be proved3 cf4 9999,fredrich1 ,sarkophagstud41 ,nach4 ,gtt4 ,ges4 ,wiss4 ,ph4 ,cl4 #ahie1 pp4 #ah1 #fi2 ,anrich1 ,gr4 ,mysterienw4 #ajb1 #c4 ,apart from this the a_/mpelos does not seem to have lustral effect4 #che3 l_/kuthoi1 tou_/strakon3 ,ar41 ,ec4 #ajcb f42 che_/rnips epi phthitn pu_/lais3 ,eur41 ,al4 #ih ff4 ,the bowl was called arda_/nion3 ,sch4 ,ar41 ,ec4 #ajcc2 ,poll4 viii1 #fe 7cf4 ,phot4 #cdf1 #a orda_/nion74 ,it contained water fetched from another house3 ,hesych1 o_/strakon--obviously because the water in the house where the corpse lay was regarded as polluted4 7,thus when the fire1 for example1 is polluted1 fresh fire is brought in from outside3 ,plu41 ,q4 ,gr4 #bd1 p4 #big ,a2 ,arist4 #bj47 ,those who left the house purified themselves with it3 ,hesych4 arda_/nia1 cf4 #ahi pgaion1 pgaion hu_/dr4 ,a laurel branch 7as holy-water sprinkler1 as commonly in lustrations7 was placed in it3 ,sch4 ,eur41 ,al4 #ih4 #cie3 ,serv41 ,a4 iii1 #fhj3 apud ,atticos funestae domus huius 7cupressi7 frondo velantur4 ,the object may have been to warn the superstitious against approaching the unclean house3 it is a characteristic of the deisidai_/mn1 ou_/te epibnai mn_/mati1 ou_/te epi nekron ou_/t' epi lech elthein ethelsai1 ,thphr41 ,ch4 #af4 ,this at least was the reason given at ,rome for a similar custom3 ,serv41 ,a4 #c1 #fd2 #d1 #ejg4 #dje3 ,crowning of the dead with garlands1 afterwards a general custom1 is first mentioned in the ,alkmaini_/s 7epical1 but hard to date precisely3 fr4 ii1 p4 #gf ,kink474 ,on the ,archemoros vase a woman is about to place a myrtle-wreath on the head of ,archemoros4 ,the myrtle is sacred to the chtho_/nioi1 and hence the myrtle-crown belongs to the ,mystai of ,demeter as well as to the dead3 see ,apollod4 ap4 ,sch4 ,ar41 ,ran4 #ccj2 ,ister ap4 ,sch4 ,soph41 ,,oc4 #fha4 ,grave-monuments too were crowned and planted especially with myrtles2 ,eur41 ,el4 #cbd1 #eab2 cf4 ,thphr41 ,,hp4 #e1 #h1 #c2 ,vg41 ,a4 iii1 #bc4 ,not only the dead but graves too were frequently crowned with se_/linon1 parsley3 ,plu41 ,timol4 #bf2 ,smp4 #e1 #c1 #b1 p4 #fgf ,d2 ,diogen4 viii1 #eg1 and others2 cf4 above1 chap4 iv1 n4 #ba4 ,the crowning invariably implies some form of consecration to a god4 ,acc4 to ,tertul41 ,cor4 ,mil4 #aj1 the dead were crowned quoniam et ipsi idola statim fiunt habitu et cultu consecrationis2 which at least gets nearer the real sense of the practice than the view of ,sch4 ,ar41 ,lys4 #fja3 ste_/phanos edi_/doto tois nekrois hs ton bi_/on dignisme_/nois4 #dae3 ,pl41 ,lg4 #iei ,a4 ,poll4 iii1 #fe4 ,a still stranger reason added ap4 ,phot4 pro_/thesis4 #dbe3 ,permission to attend either the pro_/thesis of the corpse 7and the funeral lamentation7 or the funeral procession 7the ekphora_/7 given only to women of kinship mechri anepsio_/ttos3 ,law ap4 ,dem4 #dc1 #fb-c3 i4e4 within the agchistei_/a1 to which alone the duty of the cult of the dead belonged in principle4 ,only these women of the immediate kin are miaino_/menai in the case of death3 cf4 ,hdt4 vi1 #eh2 this is the reason for the restrictions laid down by the funeral regulation from ,keos 7,,sig4 #hgg1 #be ff471 which makes an even narrower selection within the ranks of the agchistei_/a4 7,from l4 #bb m hupotithe_/nai1 etc41 the law speaks of the pro_/thesis1 even though at the beginning only the ekphora_/ is in question47 #dce3 amuchas koptome_/nn apheilen4 ,plu41 ,sol4 #ba4 ,the democratizing of life in ,attica after ,solon's time may have contributed to the carrying out there of provisions restricting the elaborate funeral rites of the old aristocratic period4 ,the practice of ko_/ptesthai epi tethnko_/ti appears1 however1 to have remained in use3 beating of the head at funeral lamentations is a favourite motif in ,attic vase-paintings 7the so-called ,prothesis vases72 cf4 ,monum4 dell' ,instit4 viii1 #d1 #e2 iii1 #fj1 etc4 ,see ,benndorf1 ,griech4 ,sicil4 ,vasenb4 #a4 #dde3 to thrnein pepoime_/na1 ,plu41 ,sol4 #ba3 by which is meant funeral hymns carefully prepared beforehand and perhaps ordered from professional thr_/nn sophistai_/1 not spontaneous expressions of grief breaking out as though involuntarily4 #dee3 ,plu41 ,sol4 #ba3 kai to kku_/ein a_/llon en taphais hete_/rn apheilen4 ,this must surely mean3 ,solon forbade dirges to be sung at a funeral of one person in honour of another1 different from the person actually being buried4 7hete_/rn is only used for variety after a_/llon and simply a_/lln3 as frequently by ,attic writers3 m proe_/menon a_/llon hete_/r tn allagn1 ,pl41 ,lg4 viii1 #hdi ,e3 he_/teron--a_/llon ,isoc4 #aj1 #cf1 etc474 #aij ,the tendency to extend the funeral hymns to include others besides the dead man is implied by a prohibition in a funeral ordinance of the patri_/a of the ,labua_/dai at ,delphi 7fifth-fourth century ,b4,c471 ,,bch4 '#ie1 p4 #aa1 l4 #ci ff4 tn de pro_/sta tethnako_/tn en tois sama_/tessi m thrnein md' ototu_/zen 7at the funeral of another person74 ,was ,homer thinking of something of the kind in ,t #cjb3 ,pa_/troklon pro_/phasin--8 #dfe3 ,in ,athens it had once been the custom hiereia prospha_/ttein pro ts ekphoras1 i4e4 while still in the house of the dead person3 ,pl4 ,min4 #cae ,c4 ,such a sacrifice before the ekphora_/ 7which is not described till l4 #abfa ff47 is implied by ,euripides1 ,hel4 #abee1 at the burial of the dead body found in the sea3 prospha_/zetai men haima prta nerte_/rois--where prospha_/gion is used inaccurately of sacrifice at the grave1 in which case the pro_/ is meaningless2 as also in the insc4 from ,keos 7,,sig4 #hgg1 #ba74 pro_/sphagma is also thus used1 ,eur41 ,hec4 #da4 ,plu4 7,sol4 #ba7 says of ,solon3 enagi_/zein de boun ouk ei_/asen4 ,possibly ,solon 9999forbade the sacrifice of animals before the ekphora_/1 since the author of the ,ps4-,platonic ,minos seems also to refer to such a prohibition4 #dge3 ,the ,solonian restrictions says ,plu4 7,sol4 #ba7 have been for the most part adopted in our 7i4e4 the ,boeotian7 no_/moi--as acc4 to the indubitable witness of ,cicero1 ,solon's funeral regulations had been reproduced 9999eisdem prope verbis in the tenth of the ,twelve ,tables by the ,decemviri4 ,limits set to ceremonial mourning in ,sparta3 ,plu41 ,lyc4 #bg 7whence ,inst4 ,lac41 #ah1 p4 #bch ,d71 in ,syracuse by ,gelon3 ,d4,s4 #aa1 #ch1 #b2 cf4 ,charondas1 ,stob41 ,fl4 #dd1 #dj ,m4 iv1 #b1 #bd1 p4 #aec1 #aj ,h4 ,some degree of restriction was imposed on their members 7about the beginning of the fourth century ,b4,c47 by the patri_/a of the ,labua_/dai in ,delphi in the tethmo_/s published in the ,,bch4 '#ie1 p4 #i ff4 #dhe3 ,we have a very naive expression of the ideas lying behind such violent lamentations1 self-inflicted injuries1 and other excessive demonstrations of grief in the presence of the dead body1 when e4g4 in ,tahiti people wound themselves and then call out to the soul of the dead man to witness their attachment to him 7,ratzel1 ,hist4 of ,mankind1 i1 #ccj72 cf4 ,waitz-,gerland1 ,anthrop4 vi1 #djb4 #die3 ,it is a very ancient idea common to many different nations that too violent expressions of grief for the dead man may disturb his rest and make him return3 see ,mannhardt1 ,gtter der deutschen ,vlker1 #ahfj1 p4 #bij 7for ,germany in partic4 see ,wuttke1 ,deut4 ,volksabergl4#b1 #gbh1 p4 #dca2 ,rochholz1 ,d4 ,glaube u4 ,brauch1 i1 #bjg74 ,similar superstition in ,greece is referred to in ,lucian1 ,luct4 #bd 7in which the lateness of the witness does not prevent the belief from being ancient74 ,the survivors who prolong beyond reason their laments are asked3 me_/chri ti_/nos oduro_/metha8 e_/ason anapau_/sasthai tous tou makari_/ou dai_/monas4--,in ,pl41 ,mx4 #bdh ,b1 the dead say deo_/metha pate_/rn kai mte_/rn eide_/nai ho_/ti ou thrnoutes oude olophuro_/menoi hmas hmin ma_/lista chariountai--thus violent grief is intended in ,greece1 too1 to please the dead3 see last note--alla 4 4 4 hou_/ts acha_/ristoi eien an ma_/lista3 while acc4 to ,charondas1 ,stob41 ,fl4 iv1 #b1 #bd1 p4 #aec ,h43 acharisti_/a esti pros dai_/monas chthoni_/ous lu_/p huper to me_/tron gignome_/n4 #eje3 ekphe_/rein ton apothano_/nta t husterai_/a h an prothntai1 prin h_/lion exe_/chein1 ,solonian law in ,d4 #dc1 #fb2 cf4 ,antipho1 ,chor4 #cd4 ,klearch4 ap4 ,proclus in ,pl4 ,rp4 ii1 #aad ,kroll3 ,kleonymos in ,athens1 tethna_/nai do_/xas tri_/ts hme_/ras ou_/ss kata ton no_/mon proute_/th1 i4e4 it was the morning of the third day1 immediately before the ekphora_/1 the pro_/thesis having occupied the whole of the second day 7quite differently taken by ,maass1 ,orpheus1 #ahie1 p4 #bcb1 #df2 but hardly correctly4 ,it is scarcely probable that a man tethna_/nai do_/xas1 i4e4 seeming to those #aia around him to be dead1 should be recognized by these same people and treated as merely in a trance--as in fact1 was the case74 ,so1 too1 in the analogous story of ,thespesios of ,soli in ,plutarch1 ,s4 ,num4 ,vind4 #bb1 p4 #efc ,d1 tritaios1 _/d peri tas taphas auta_/s1 an_/negke 7,philostr41 ,,va4 #c1 #ch1 p4 #aad1 #bh ,k43 the wife of the man who has just died peri tn eunn hu_/brise1 tritai_/ou keime_/nou sc4 tou andro_/s gamtheisa hete_/r3 i4e4 immediately before the ekphora_/1 while the dead man still was in the house74 ,similar customs are implied for the ,greeks in ,cyprus ap4 ,ant4 ,lib4 #ci1 #e1 p4 #bce1 #ba ,west4 p4 #abb1 #g f4 ,mart43 hme_/ra de trit to sma pro_/negkan eis emphane_/s 7eis toumphane_/s87 hoi pros_/kontes4 ,further1 acc4 to ,plato's view as given in ,lg4 #iei ,a1 there should be tritai_/a pros to mnma ekphora_/4 #eae3 ,before sunrise3 ,d4 #dc1 #fb 7more distinctly commanded by a law of ,dem4 ,phal43 ,cic41 ,lg4 ii1 #ff74 ,on the other hand1 it was considered a disgrace to be buried during the night3 kakos kaks taph_/s1 nuktos ouk en hme_/ra1 ,eur41 ,tro4 #ddh4 #ebe3 ,so in particular the funeral-law from ,keos1 ,,sig4 #hgg2 cf4 ,plu41 ,sol4 #ba2 ,bergk1 ,rh4 ,mus4 #ae1 #dfh4 ,funeral-law of the ,labyadai at ,delphi1 l4 #bi f43 strma de hen hupobale_/t kai poikepha_/laion hen potithe_/t 7for the dead74 #ece3 ,reproduced ,monum4 dell' ,instituto1 ix1 #cia and in ,rayet-,collignon1 ,cramique grecque1 ,pl4 i4 #ede3 ,the law in ,d4 #dc1 #fb 7cf4 #fd71 makes restrictions in the attendance at a funeral which are to apply to women only 7and only then for those under #fj73 men seem therefore to be granted permission indiscriminately4 ,we are told too in ,plu41 ,sol4 #ba1 that at the ekkomid_/ ,solon had not forbidden ep' allo_/tria mn_/mata badi_/zein--for men that is1 we must suppose4 ,the men went in front in procession2 the women followed3 ,d4 #dc1 #fb4 ,evidently the same applied in ,keos3 ,,sig4 #hgg1 #bj4--,pittakos as aesymnetes in ,mitylene forbade absolutely accedere quemquam in funus aliorum1 ,cic41 ,lg4 ii1 #fe4--;,funeral-law of the ,labyadai 7,delphi1 l4 #db ff43 from the burial apimen woi_/kade he_/kaston1 e_/chth homesti_/n kai patradelphen kai penthern kkgo_/nn kai gambrn1 i4e4 the next-of-kin of the dead in ascending and descending order4 #eee3 ,this is referred to as still-existing custom by ,plato1 ,lg4 #hjj ,e2 cf4 ,sch4 ad loc42 ,hesych4 ,karinai4 ,menand4 ,kari_/n1 ,mein41 ,com4 iv1 p4 #add 7,karo-phrygian funeral-flutes3 ,ath4 #agd ,f3 ,poll4 iv1 #ge-i74 #efe3 ton thano_/nta de phe_/ren katakekalumme_/non sip me_/chri epi to sma1 ,,sig4 #hgg1 #aa4 ,funeral-law of ,labyad41 l4 #dj ff4 ton de nekron kekalumme_/non phere_/t siga1 kn tais strophais 7at the street-corners7 m kattithe_/ntn mdamei1 md' ototuzo_/ntn e_/chthos tas woiki_/as pri_/g k' epi to sama hi_/knti2 tnei d' e_/nagos e_/st ktl4 7the last not yet satisfactorily explained74 #ege3 ,solon diminished 7under the alleged influence of ,epimenides7 at funerals to sklron kai to barbarikon h sunei_/chonto pro_/teron hai pleistai gunaikes1 ,plu41 ,sol4 #ab4 #ehe3 ,in the list of quotations from individual authors from the fifth century on1 given in ,becker 9999,char4#b iii1 #ih ff4 ,e4,t4#c pp4 #cij-a1 only the foll4 speak for burial as the prevailing custom3 ,plu41 ,sol4 #ba4 ouk ei_/asen 7,solon7 suntithe_/nai ple_/on himati_/n trin1 and ,plu41 ,lyc4 #bg1 suntha_/ptein ou_/den eiasen 7,lycurg47 alla en phoiniki_/di kai phu_/llois elai_/as the_/ntes to sma perie_/stellon3 cf4 ,th4 i1 #acd1 #d4 ,cremation1 on the other hand1 is implied as the more common in ,athens 7fourth century7 by ,is4 #d1 #ai3 ou_/t' e_/kausen out' stolo_/gsen2 so1 too1 the will 7third century7 of the ,peripatetic ,lykon 7,d4,l4 v1 #gj73 peri de ts ekphoras kai #aib kau_/ses epimelth_/tsan ktl4 ,cf4 ,also ,teles ap4 ,stob4 #dj1 #h1 i1 p4 #gdg1 #e ,h42 ti_/ diaphe_/rei hupo puros katakauthnai--which is here regarded as ,greek funeral usage4--,in the graves recently discovered before the ,dipylon gate in ,athens those belonging to the earliest period almost without exertion have their dead buried 7without coffin72 the following period 7into the sixth century7 generally burnt their dead2 later1 burial seems to have been more usual--see the account by ,brckner and ,pernice of the excavations before the ,dipylon gate1 ,ath4 ,mitt4 #ahic1 pp4 #gc-aia4 ,thus it appears that in the later period burial was the prevailing practice in ,attica 7,l4 ,ross1 ,archaeol4 ,aufs4 i1 #bc71 as also1 being essentially cheaper than cremation1 in other parts of ,greece as well 7a few references given in ,,bch4 '#ie1 p4 #add1 #b74 #eie3 stolo_/gsen1 ,is4 #d1 #ai4 #fje3 ,the custom of ekphora_/ on an open kli_/n is not in harmony with the intention of laying the body of the dead in a coffin1 but evidently presupposes that the body is to be placed either unenveloped in the ground or else to be burnt4 ,the practice of coffin-burial 7probably introduced from the ,east7 later became common1 but was never completely harmonized with the ancient ceremonies of the ekphora_/4 #fae3 ,coffinless burial was usual in the graves of the ,mycenaean period1 and also in the oldest times in ,attica4 ,the ,spartans were merely keeping up this ancient custom when they en phoiniki_/di kai phu_/llois elai_/as the_/ntes to sma perie_/stellon 7buried71 ,plu41 ,lyc4 #bg4 ,here everything points to the retention of primitive usage4 ,the bodies were buried in the ancient fashion1 not burnt2 they were wrapped in a crimson robe4 ,crimson is otherwise the special colour for war and festival dress 7cf4 ,mller1 ,dorians1 ii1 #bfd72 here it is used in connexion with chthonic cult3 e_/chei ga_/r tina to porphuroun chrma sumpa_/theian pros ton tha_/naton says rightly ,artemid4 #a1 #gg1 p4 #gj1 #aa ,h4 ,this can hardly be because of the red colour of blood2 any more than that is why tha_/natos is called porphu_/reos4 ,but even ,homer #gif makes ,hektor's bones wrapped purphure_/ois pe_/ploisi--the bones only in this case instead of the whole body3 clearly a vestige of an older custom which survived unchanged in ,sparta4 ,similarly ,ps #bed4 ,so1 too1 e4g4 in the ,dipylon graves at ,athens burnt bones were found wrapped in a cloth1 ,ath4 ,mitt4 #ah1 #afj-a1 #ahe4 ,the head of the murdered brother phoiniki_/di ekalupsa_/tn kai ethapsa_/tn the two other ,kabeiroi in the religious myth related by ,clem4 ,al41 ,protr4 ii1 p4 #af ,p4 ,crimson frequently occurs as a colour used in chthonic cult3 e4g4 at the ceremonial a_/rai implying consecration to the infernal deities in ,lys4 #f1 #ea2 at sacrifices to the ,plataean ,heroes3 ,plu41 ,arist4 #ba2 at the transfer of the bones of ,rhesos3 see above1 chap4 iv1 n4 #cf2 ,polyaen4 vi1 #ec2 at sacrifices to the ,eumenides1 ,aesch41 ,eum4 #ajbh4--,the custom of burial upon leaves was also retained by the ,pythagoreans3 they buried their dead 7without burning them1 ,iamb41 ,,vp4 #aed7 in myrti et oleae et populi nigrae foliis 7in fact1 the trees regularly sacred to the chtho_/nioi71 ,plin4 #ce1 #afj4 ,fauvel 7ap4 ,ross1 ,arch4 ,aufs4 i1 #ca7 found in graves by the ,melitean gate at ,athens le squelette couch sur un lit pais de feuilles d'olivier encore en tat de brler4 7,olive stones in ,mycenaean ,graves1 ,tsundas1 ,eph4 ,arch41 '#hh1 p4 #acf2 '#hi1 p4 #aeb47 #fbe3 ,thus in the letter of ,hipparchos1 in ,phlegon1 #a2 similarly ,xen4 ,eph4 #c1 #g1 #d 7see my ,griech4 ,roman1 p4 #cia n4 #b74 ,plato wished his ,euthynoi to be buried like this on stone klinai 7,lg4 xii1 #idg ,d72 and this is probably how the bodies were placed in the rock burial-chambers provided with separate couches1 such as occur at e4g4 ,rhodos and ,kos #aic 7see ,ross1 ,arch4 ,aufs4 ii1 #chd ff41 #cib73 cf4 esp4 the description given by ,heusey1 ,mission arch4 de ,macdoine 7,texte71 p4 #beg ff41 '#gf4 ,it is the regular mode of burial in ,etruria 7following ,greek models873 several skeletons have been found there lying on couches of masonry in the grave-chambers4 #fce3 ,as though the dead had not entirely departed kai ho_/pla kai skeu_/ kai hima_/tia sun_/th tois tethnko_/sin suntha_/ptontes h_/dion e_/chousin ,plu41 ,ne ,suav4 ,ep4 #bf1 p4 #aajd ,d4 ,restrictions in ,law of the ,labyad4 7l4 #ai ff47 ho_/d' ho tethmo_/s per tn entothkn2 m ple_/on pe_/nte kai tria_/konta drachman enthe_/men1 m_/te pria_/menon m_/te woi_/k4 #fde3 ,helbig1 ,hom4 ,epos4 #da4 #fee3 belti_/ones kai krei_/ttones4 ,arist41 ,eudem4 #cg #dd ap4 ,plu41 ,cons4 ,apoll4 #bg1 p4 #aae ,,bc4 #fff3 ,pl4 ,min4 #cae ,d4 ,to raise doubts on this point is mere perversity4 ,it is of no avail to advance the argument 7which is commonly used also against the similar statements about ,rome in ,serv41 ,a4 v1 #fd2 vi1 #aeb7 that this story only intends to explain the origin of the worship of the household ,lares4 ,the ,greeks did not have this particular worship1 or else it was so completely forgotten that no explanatory account of its origin was ever offered4--,beside the hearth and the altar of ,hestia the most ancient resting place of the head of the house must have been placed too4 ,when the wife of ,phokion had had the body of her husband burnt abroad entheme_/n t ko_/lp ta osta kai komi_/sasa nu_/ktr eis tn oiki_/an kat_/ruxe para tn hesti_/an1 ,plu41 ,phoc4 #cg4--;,it was wrongly believed that in the remarkable rock-graves in the neighbourhood of the ,pnyx at ,athens examples of such graves situated inside the house had been discovered4 ,see ,milchhfer in ,baumeister's ,denkm4 #aec;b4 #fge3 ,this occurs among the ,new ,zealanders1 ,eskimos1 etc42 cf4 ,lubbock1 ,prehistoric ,times1 pp4 9999#dfe1 #eaa1 etc4 #fhe3 ,in ,sparta and ,tarentum3 see ,becker1 ,char4#b iii1 #aje 7,e4,t4#c p4 #cic74 ,acc4 to ,klearch4 ap4 ,ath4 #ebb ,f certain men of ,tarentum were struck by lightning and killed2 they were then buried pro tn thurn of their houses and stlai were put up in their honour4 ,if they had really been the criminals that legend made them it would have been impossible1 even in ,tarentum1 for them to have been buried within the walls of the city1 still less before the doors of their houses--an honour given only to ,heroes2 cf4 above1 chap4 iv1 n4 #acf4 ,the violent alteration of pro tn thurn into pro tn puln in order to avoid this difficulty1 is obviously rendered untenable by the previous heka_/st tn oikin ho_/sous ktl4 ,the legend is evidently a fiction and these dio_/bltoi 7to whom it appears1 as ,heroes1 neither the funeral dirge nor the usual choai_/ were offered7 must have belonged to the class of those whom death by the flash of lightning raised to a higher and honoured rank 7see ,append4 #a74 ,thus1 too1 the graves in the market at ,megara mentioned by ,becker must have been ,hero-graves3 see above1 chap4 iv1 n4 #hc4 ,these cases where the graves of ,heroes are found in the middle of the city1 in the market place1 etc41 show very plainly the essential difference that was held to exist between the ,heroes and the ordinary dead4 #fie3 ,the mnma koinon pasi tois apo ,bouse_/lou genome_/nois was a polus to_/pos peribeblme_/nos1 h_/sper hoi archaioi eno_/mizon3 ,d4 #dc1 #gi4 ,the ,bouselidai composed not a ge_/nos1 but a group of five oikoi bound together by definitely traceable ties of kinship4 ,the members of a ge_/nos in its political sense no longer held graves in common possession3 see ,meier1 de gentil4 ,att4 #cc2 ,dittenb41 ,hermes1 #bj1 #d4 ,the ,kim_/neia #aid mn_/mata were also family-graves3 ,plu41 ,cim4 #d1 ,marcellin4 ,v4 ,th4 #ag1 ,plu41 ,x ,or41 p4 #hch ,b4 ,it was always insisted on1 for obvious reasons1 that no stranger to the family should be laid in the family grave4 ,but just as the penal clauses so often inscribed on graves of a later period were necessary to prevent the burial of strangers in those graves1 so too ,solon had to make a law in respect of graves ne quis alienum inferat3 ,cic41 ,lg4 ii1 #fd4 #gje3 ,the speaker in ,dem4 #ee1 #ac ff41 mentions the palaia mn_/mata of the pro_/gonoi of the earlier possessors of his chri_/on 7country-estate74 ,this custom of burying the family dead in the private ground of the family kai tois a_/llois chri_/ois sumbe_/bke4 ,timarchos is asked by his mother to ,alpe_/ksi chri_/on 7which lay #aa or #ab stades away from the city walls7 entaphnai hupolipein aut 7in spite of which he sold it73 ,aeschin41 ,tim4 #ii4 ,examples in ,east ,attica of walled-in family cemeteries with room for many graves3 ,belger1 ,localsage von den ,grbern ,agamem41 etc4 7,progr4 ,berl4 #ahic71 pp4 #dj-b4 ,it was thus the very general custom to keep the family graves on their own ground and soil2 and this corresponds closely enough with the oldest custom of all1 that of burying the master of the house in his own home4--,in ,plu41 ,arist4 #a1 ,demetr4 ,phal4 mentions an ,aristei_/dou chri_/on en h te_/thaptai in ,phaleron4 #gae3 ,restriction of the growing magnificence of grave columns in ,athens made by ,demetr4 ,phal41 ,cic41 ,lg4 ii1 #ff4 7,penal clauses ei_/ ti_/s ka tha_/pt epi_/stama ephista ktl4 in a law from ,nisyros ,berl4 ,phil4 ,woch4 #ahif1 pp4 #aij1 #dbj3 they probably do not refer to a general prohibition of tombstones altogether47 #gbe3 ,cf4 ,curtius1 ,z4 ,ges4 ,wegebaus ,gr41 p4 #bfb4 #gce3 ,nemora aptabant sepulcris ut in amoenitate animae forent post vitam3 ,serv41 ,a4 v1 #gfj4 ,in lucis habitabant manes piorum3 iii1 #cjb2 cf4 ad i1 #dda2 vi1 #fgc4 ,my grave is in a grove1 the pleasant haunt of birds1 says a dead man o_/phra kai ein ,a_/di terpnon e_/choimi to_/pon1 ,epigr4 ,gr4 #edf1 #e-ad4 #gde3 ,cf4 the ins4 from ,keos1 ,,sig4 #hgg1 #h-i4 ,eur4 ,,it4 #fcc ff43 xanth t' elai_/ sma son katasbe_/s1 kai 99994 4 4 ga_/nos xouths meli_/sss es puran bal4 #gee3 enagi_/zein de boun ouk ei_/asen1 ,plu41 ,sol4 #ba4 #gfe3 prosphagi_/ 7at the funeral7 chrsthai kata ta pa_/tria1 ,,sig4 #hgg1 #ac4 ,in general1 however1 the sacrifice of animals at the graves of private individuals gradually became rarer and rarer3 see ,stengel1 ,chthon4 u4 ,todt4 #dcj f4 #gge3 ,cf4 esp4 the ins4 from ,keos1 l4 #ae ff41 #cj4 ,the egchutri_/striai employed in old ,athenian usage1 ,pl4 ,min4 #cae ,c1 seem to have been women who caught the blood of the sacrificed animals in bowls and purified the miaino_/menoi with it4 ,the name itself suggests it2 to this effect is one among several other1 clearly mistaken1 explanations given by the ,schol4 to ,min41 loc4 cit4 7differently ,sch4 ,ar41 ,vesp4 #bhi74 #ghe3 peri ta pe_/nth 4 4 4 homopathei_/a tou kekmko_/tos koloboumen hmas autous t te koura tn trichn kai t tn stepha_/nn aphaire_/sei1 ,arist4 fr4 #ajh 7#aja7 ,rose4 #gie3 peri_/deipnon4 ,this is implied as universally occurring by ,aen4 ,tact4 #aj1 #e4 ,this meal shared by the relatives 7who alone are invited3 ,dem4 #dc1 #fb7 must be meant by ,heraklid41 ,pol4 #cj1 #b1 para tois ,lo_/krois odu_/resthai ouk e_/stin epi tois teleut_/sasin1 all' epeidan ekkomi_/ssin euchountai4 #hje3 h hupodoch gi_/gnetai hupo tou apothano_/ntos1 ,artemid4 #e1 #hb1 p4 #bga1 #aj ,h4 #hae3 ,cic41 ,lg4 ii1 #fc 7cf4 9999le_/gein epide_/xia epi tethnko_/ti1 ,anaxandr4 ap4 ,ath4 #dfd ,a474 ,on the other #aie hand1 mentiri nefas erat4 ,and yet ei_/thesan hoi palaioi en tois peridei_/pnois ton teleutko_/ta epainein1 kai ei phaulos n1 ,zenob4 v1 #bh1 and other ,paroemiogr4--,besides this the lamentation for the dead may have been renewed at the various commemorations of the dead2 the funeral regulation of the ,labyadai at ,delphi forbids expressly 7not the festival but7 the funeral dirge on such occasions3 l4 #df ff4 mde ta husterai_/a 7after the burial1 on which day the peri_/deipnon was held7 mde en tais deka_/tais md' en tois eniautois 7we should expect rather en t4 eniauti_/ois1 cf4 nn4 #hh-ib of this chap47 m_/t' oim_/zen m_/t' ototu_/zen4 #hbe3 ,these meals given to the dead took place at the grave itself4 ,ar41 ,lys4 #fab f4 h_/xei soi 4 4 42 ,is4 #h1 #ci1 ta e_/nata ep_/negka4 #hce3 ,the tri_/ta and e_/nata1 at any rate1 were held on the third and ninth days after the funeral1 and not after the day of death4 ,it is true the references to these sacrifices in ,ar41 ,lys4 #fab ff41 ,is41 etc41 do not make this very clear4 ,but if the tri_/ta had taken place on the third day after death it would have coincided with the ekphora_/ itself1 which is against all the evidence4 ,further1 the ,roman novemdiale1 which was clearly modelled on ,greek custom1 also occurred on the ninth day after the burial1 acc4 to the unequivocal testimony of ,porph4 on ,hor41 ,epod4 xvii1 #dh 7nona die quam sepultus est74 ,this is also deducible from ,vg41 ,a4 v1 #df ff41 and #aje2 cf4 also ,ap41 ,m4 ix1 #ca4 #hde3 ,that this was the object of the ,novemdialia festival at ,rome is shown clearly enough by the evidence2 that the same was true of ,greece is at least highly probable2 cf4 ,k4 ,o4 ,mller1 ,aesch4 ,eum41 p4 #adc #abj ,e4,t44 ,leist1 ,graecoitalische ,rechts41 p4 #cd4--,nine is evidently a round number1 esp4 in ,homer2 i4e4 the division of periods of time into groups of nine was in antiquity a very common and familiar practice4 ,cf4 now1 ,kaegi1 ,die ,neunzahl bei den ,ostariern1 ,phil4 ,abh4 f4 ,schweitzer-,sidler1 #ej ff4 ,mourning customs were really intended to ward off maleficent action on the part of the dead4 ,they lasted as a rule as long as the return of the soul of the dead was to be feared 7esp4 so in ,india3 see ,oldenberg1 ,rel4 d4 ,veda1 p4 #ehi71 and acc4 to ancient belief the soul can return once more on the ninth day after death4 ,see below1 chap4 xiv1 ii1 n4 #aed4 #hee3 ,a chro_/nos pe_/nthous of eleven days1 the mourning concluded with a sacrifice to ,demeter3 ,plu41 ,lyc4 #bg2 cf4 ,hdt4 vi1 #eh fin4 ,the ,labyadai at ,delphi celebrate the tenth day after the funeral as a feast of the dead2 see above1 n4 #ha of this chapter4 ,this mourning period is not otherwise demonstrable for ,greece 7,,sig4 #fcc1 #e1 is different71 but it is met with again among the ,indians and ,persians 7cf4 ,kaegi1 p4 #e1 #aa71 and may be primitive4 #hfe3 ,lex4 ,rh41 in ,,ab4 #bfh1 #ai ff42 ,phot4 a little differently3 kathe_/dra2 t triakost 7pr_/t ,phot43 ,a instead of ,l7 hme_/ra tou apothano_/ntos hoi pros_/kontes suneltho_/ntes koin edeipnoun epi t apothano_/nti--kai touto kathe_/dra ekaleito 7,phot4 adds3 ho_/ti kathezo_/menoi edei_/pnoun kai ta nomizo_/mena epl_/roun27 san de kathe_/drai te_/ssares 7the last clause is absent from ,phot47 ,it was a meal shared by the relatives of the dead in honour of the dead and held on the thirtieth day2 possibly nothing more nor less than the oft-mentioned triaka_/des4 ,the guests eat their food sitting after the old custom prevailing in ,homeric times and always observed by women2 as applied to men it survived in ,crete only1 see ,mller1 ,dorians1 ii1 #bhd4 ,perhaps this primitive attitude preserved in cultus is what we see in the ,spartan sculptured reliefs representing feasts of the dead where the figures are seated4 ,there were four such kathe_/drai1 i4e4 the period of mourning extended over four months3 thus it was the law in ,gambreion 7,,sig4 #hgi1 #aa ff47 that #aif mourning might last at the most three months1 or in the case of women four4 ,we often hear of monthly repetitions of the feasts of the dead3 monthly celebration of the eika_/des for ,epicurus in acc4 with his will1 ,d4,l4 x1 #ah2 cf4 ,cic41 ,fin4 ii1 #aja2 ,plin4 #ce1 #e2 kata mna sacrifice to the deified ,ptolemies1 ,,cig4 #dfig1 #dh4 7,in ,india1 too1 the sacrifices to the dead on the thirtieth of the month were several times repeated3 ,kaegi1 #g2 #aa47 #hge3 ,the ,lexicographers1 ,harp41 ,phot41 etc4 7,,ab4 #cjh1 #e1 is ambiguous1 too71 speak of the triaka_/s in a way that makes it hard to see whether they mean the traditional sacrifice of the dead taking place regularly on the thirtieth day of the month1 or a special offering on the thirtieth day after burial or after the day of death 7h triakost hme_/ra dia tou thana_/tou ,harp41 ,phot4 meta tha_/naton is the correction of ,schmann on ,is41 p4 #bai1 but dia thana_/tou is formed1 not quite correctly1 on the analogy of dia chro_/nou1 dia me_/sou even dia progo_/nn since the time of our forefathers1 ,polyb4 #ba1 #ba1 #d1 and must mean the same thing1 viz4 after death74 ,but in ,lys4 #a1 #ad1 we have the idea clearly expressed that the period of mourning should last till the thirtieth day 7see ,becker1 ,char4#b #c1 #aag ,e4,t4#c1 p4 #cih71 and in this case it is natural to suppose that the triaka_/des corresponding with the tri_/ta and e_/nata1 took place on the thirtieth day after burial4 ,so1 too1 the ins4 from ,keos1 ,,sig4 #hgg1 #ba1 epi t thano_/nti triko_/stia m poiein4 ,for ,argos see ,plu41 ,q4 ,gr4 #bd1 p4 #bif ,f4 ,it is evident that the triaka_/des were not so firmly established in ,athens 7at least in the fourth century7 as the tri_/ta and e_/nata3 e4g4 ,isaeus generally only refers to these last as the indispensable nomizo_/mena3 #b1 #cf-g2 #h1 #ci4 ,it appears also that it is wrong to regard the triaka_/des as otherwise exactly on a footing with the tr4 and e_/nata1 as is generally done4 ,the last-mentioned pair were sacrifices to the dead1 the triaka_/des seems to have been a commemorative banquet of the living4--,these fixed periods of mourning like so much else in the cult of the dead may have been handed down by tradition from a very early time4 ,the third1 ninth 7or tenth71 and thirtieth days after the funeral marked stages in the gradually diminishing uncleanness of the relatives of the dead1 and this existed1 it appears1 already in ,indo-,germanic times4 ,until the ninth day the relatives were still in contact with the departed and were consequently unclean2 the thirtieth day puts an end to this1 and is a memorial festival 7though often repeated72 cf4 ,kaegi1 pp4 #e1 #aj1 #ab 7of the separate edition72 ,oldenberg1 #egh4 ,in ,christian usage1 sanctioned by the church1 the third1 ninth1 and fortieth days after death or after burial were very early observed as memorial days 7sometimes third1 seventh1 thirtieth2 cf4 ,rochholz1 ,d4 ,gl4 u4 ,brauch1 i1 #bjc71 and survive in some cases to the present day3 see ,ac4 ,soc4 ph4 ,lips4 v1 #cjd f4 #hhe3 ta neku_/sia t triaka_/di a_/getai3 ,plu41 ,prov4 ,alex4 viii1 p4 #f1 #aj ,crus4 7,app4 prov4 ,vat4 in ,schneidewin's ,crit4 ,app4 to ,diogen4 viii1 #ci74 ,there was a festival kept by servants in honour of their dead masters 7allathea_/des1 ,,gdi4 #agca1 #aj2 #agge1 #bi2 #agif1 #f7 twice monthly1 at the noumni_/a and on the seventh3 ,,gdi4 #ahja1 #f-g ,delphi4 ,the last three days of the month are at ,athens sacred to the inhabitants of the lower world and therefore apophra_/des3 ,,em4 #aca1 #ac f42 ,e4 ,gud4 #gj1 #c ff42 cf4 ,lys41 fr4 #ec4 ,on these days banquets were prepared1 at the crossroads1 etc41 for ,hekate 7acc4 to ,ath4 #cbe ,a1 for ,hekate kai tois apotropai_/ois 7,plu41 ,symp4 #g1 #f1 p4 #gji ,a74 ,the souls of the dead were then not forgotten4 ,sch4 ,pl41 ,lg4 vii1 #hjj ,d1 apophra_/des hme_/rai en hais tois katoichome_/nois choas epiphe_/rousin4 #aig #hie3 ,the son enagi_/zei kath' he_/kaston eniauto_/n to his dead father1 ,is4 #b1 #df4 ,this sacrifice to the dead1 celebrated once every year 7thusi_/a epe_/teios offered by a pais patri_/71 is the festival of the ,gene_/sia1 in vogue acc4 to ,hdt4 iv1 #bf1 among the ,greeks1 everywhere as it appears4 ,as the name shows this festival fell on the birthday of the honoured ancestor as it recurred 7not on the day of his death as ,amm4 pp4 #cd-e ,valck4 incorrectly says72 cf4 ,schol4 ,pl41 ,alc4 i1 #aba ,c4 ,so ,epicurus in his will 7,d4,l4 x1 #ah7 provides for a yearly celebration of his birthday4 7,similar foundation1 ,,cig4 #cdag47 ,the ,koans enagi_/zousi to ,hippokrates every year on the #bgth ,agrianos as his birthday3 ,soran41 ,v4,hp41 p4 #dej1 #ac-ad ,west4 ,hero-festivals1 too1 fall on the birthday of the ,hero3 ,plu41 ,arat4 #ec4 ,gods have their feast-days and their birthdays combined2 thus ,hermes has his on the #dth of the month1 ,artemis on the #fth1 ,apollo on the #gth1 and so on4 ,these are birthday festivals repeated every month4 ,in the second century at ,sestos1 following such precedents1 there was held ta gene_/thlia tou basile_/s 7one of the deified ,attalids7 kath' he_/kaston mna3 ,,sig4#a #bdf1 #cf4 ,celebration of the e_/mmnos gene_/sios of the ruling ,emperor3 ,ins4 ,perg4 ii1 #cgd ,b1 #ad4 ,even in later times in imitation of heathen usage the ,kephallenians still honour ,epiphanes1 son of ,karpokrates1 kata noumni_/an1 gene_/thlion apothe_/sin1 ,clem4 ,al41 ,str4 iii1 p4 #eaa ,p4 #ije3 ,this is the public festival meant by ,phryn41 p4 #ajc ,lob4 #hc1 p4 #ahd ,ruth41 when1 to distinguish it from the birthday celebrations of living persons1 gene_/thlia 7which did not become common till later71 he calls the ,gene_/sia1 ,ath_/nsin heort_/ pe_/nthimos add4 ,meursius2 cf4 ,hesych4 gene_/sia2 ,,ab4 #bca1 #ai4 ,the ,antiatticista1 in his rather absurd polemic against ,phryn4 7p4 #hf1 #bj ff471 adds the still clearer statement 7taken from ,solon's a_/xones and ,philochoros7 that the heort dmotel_/s of the ,gene_/sia at ,athens was held on the #eth ,boedromion4 ,there is not the slightest reason for doubting the correctness of this statement 7as many have done74 ,in ,rome1 too1 besides the many moveable parentalia of the families there was an official and public ,parentalia held every year 7in ,feb474 ,similarly in ancient ,india3 ,oldenberg1 #eej1 #c4 #iae3 ,the ,neme_/seia is mentioned by ,dem4 #da1 #aa4 ,the context suggests a rite performed by a daughter in honour of her dead father4 ,it is a quite certainly correct conjecture 7m_/pote--7 of the ,lexicog4 that the ,nemeseia may be a festival of the dead 7see ,harp4 s4v4 ,,ab4 #bhb1 #cb3 both glosses combined in ,phot4 ,suid4 neme_/sia74 ,it is clear1 however1 that they knew nothing further about it4 ,mommsen declares 7,heort4 #bji7 the ,nemeseia to have been without doubt identical with the ,gene_/sia4 ,i see no reason at all for supposing so4--,the name neme_/seia characterizes it as a festival dedicated to the wrath of the dead1 to the ne_/mesis tn thano_/ntn1 ,soph41 ,el4 #gib2 phthime_/nn kuta_/t ne_/mesis1 ,epigr4 ,gr4 #aai2 cf4 #aie--this easily becomes a personified ,ne_/mesis3 e_/sti gar en phthime_/nois ,ne_/mesis me_/ga1 ,epigr4 ,gr4 #cfg1 #i4 ,the cult of the dead1 like the cult of the underworld in general1 is always apotropaic in character 7placantur sacrificiis ne noceant1 ,serv41 ,a4 iii1 #fc73 the ,nemeseia must then have been apotropaic in intention too4 #ibe3 ,at ,apollonia in ,chalcidice there was a yearly custom to ta no_/mima suntelein tois teleut_/sasin in early times in ,elaphebolion1 later in ,anthesterion3 ,hegesand4 ap4 ,ath4 #ccd ,f4--eniau_/sia1 a yearly festival of the dead 7but perhaps rather to be taken as sacra privata7 in ,keos3 ,,sig4 #hgh4--,there is a month called ,neku_/sios in ,knossos 7and common to the whole of ,crete acc4 to the ,hmerolo_/gion ,flor4 ,corsini1 ,fast4 ,att4 ii1 #dbh74 ,it took its name from a feast of the dead 7neku_/sia is mentioned along with peri_/deipna1 as a regular expression by ,artemid4 #aic iv1 #ha1 p4 #bdi1 #i ,h473 for this see ,treaties of ,kretan cities1 ,,bch4 #ahgi1 #bid1 l4 #ef f4--,there was a month ,agri_/nios or ,agria_/nios in ,boeotia and even in ,byzantium1 ,kalymna1 ,kos1 ,rhodos3 ,hesych4 ,agria_/nia2 neku_/sia para ,argei_/ois kai agnes en ,th_/bais 7as to the ,agon at the ,a4 see the ins4 from ,thebes1 ,ath4 ,mitt4 vii1 #cdi74--;eteleito de kai thusi_/a tois nekrois en ,kori_/nth1 di' hn ts po_/les en tois mn_/masin ou_/ss epe_/rchetai ho ,al_/ts ktl4 ,sch4 ,pi4 ,n4 vii1 #aee4 #ice3 ,hesych4 miarai hme_/rai4 ,phot4 miara hme_/ra4 #ide3 sugkleisthnai ta hiera during the ,choes3 ,phanodem4 ap4 ,ath4 #dcg ,c4 #iee3 ,phot4 miara hme_/ra2 en tois ,chousin ,anthestrinos mno_/s1 en h 7en hois87 dokousin hai psuchai tn teleutsa_/ntn anie_/nai1 rha_/mnon he_/then emasnto1 kai pi_/tt tas thu_/ras e_/chrion4 ,rha_/mnos2 phuto_/n1 ho en tois ,chousin hs alexipha_/rmakon emasnto he_/then2 kai pi_/tt echri_/onto ta s_/mata 7leg4 d_/mata72 ami_/antos gar hau_/t2 dio kai en 9999tais gene_/sesi tn paidi_/n chri_/ousi tas oiki_/as eis ape_/lasin tn daimo_/nn4--,i do not recollect having read elsewhere of pitch as a protection against malevolent spirits or of its use in ,greek superstitious practices4 7,the flame and smoke of burning pitch--and of a_/sphaltos3 ,diph4 fr4 #abf ii1 p4 #egg ,k4 ap4 ,clem4 ,al4 ,str4 #g1 #d1 #bf1 p4 #hdd ,p4--as of sulphur1 belong to the region of magic and are katharmoi_/3 but that is a different matter4--ta katha_/rsia2 tauta de_/ esti dades kai theion kai a_/sphaltos1 ,zos4 ii1 #e1 p4 #fg1 #ai ,bk474 ,better known is the magic protective power of the rha_/mnos4 ,it is of use against pha_/rmaka and phanta_/smata1 and is therefore hung up on the doors en tois enagi_/smasi3 ,sch4 ,nic41 ,th4 #hfj 7,euphorion and ,sophnon had also referred to this superstition74 ,cf4 ,anon41 de ,vir4 ,herb4 #i-ac1 #bj ff41 and the ,scholia 7p4 #dhf1 ed4 ,haupt41 ,opusc4 #b72 also ,dioscorides i1 #aai fin4 7rha_/mnos also frightens away poisonous beasts3 ,diosc4 iii1 #ab4 ,in the same way marjoram and scilla are equally available against daimones and iobo_/la47 ,at ,rome the hawthorn 7spina alba7 is specially known for these purificatory properties4 ,ovid1 ,f4 vi1 #abi 7at a wedding procession a torch made of a branch of the spina alba is used ,fest4 #bde;a1 #c ,m41 and this is purgationis causa3 ,varro ap4 ,charis41 p4 #add1 #bb ,k474--,at the ,choes the rha_/mnos 7i4e4 twigs or leaves of it7 is chewed3 this is in order that its powers may be absorbed into the chewer's own body4 ,the ,superstitious man 7like the ,pythia7 puts laurel leaves in his mouth kai hou_/t tn hme_/ran peripatei3 also at the ,choes8 ,thphr41 ,ch4 #af4 ,the laurel in addition to its other marvellous properties can also drive off spirits3 e_/ntha an h da_/phn1 ekpodn dai_/mones1 ,gp4 #aa1 #b1 #e-g4 ,lyd41 ,mens4 #d1 #d1 p4 #fh1 #i ,w4 #ife3 ,sch4 ,ar41 ,ach4 #ifa1 p4 #bf1 #h ff4 ,dbn4--,at the nekrn deipna the souls of the departed members of the family are summoned by the pros_/kontes to come and take their share 7with the single exception of those who have hanged themselves73 ,artemid4 i1 #d1 p4 #aa1 #aj f4 ,h4 7cf4 what is said of the neku_/sia in ,bithynia by ,arr4 ap4 ,eust41 i #fe1 p4 #afae74 ,the same thing must have happened at the ,anthesteria4 #ige3 ,worshippers offered the chu_/tran panspermi_/as to ,hermes hilasko_/menoi ton ,hermn kai peri tn apothano_/ntn1 ,sch4 ,ar41 ,ach4 #ajgf 7,didymus from ,theopomp47--tous to_/te paragenome_/nous 7read periginome_/nous1 viz4 from the ,flood7 huper tn apothano_/ntn hila_/sasthai ton ,hermn1 ,sch4 ,ar41 ,ran4 #bah 7after ,theop474 ,the offering was merely placed ready for the recipients 7not sent up to heaven in flames and smoke7 as was customary at the ,theoxenia 7esp4 those in honour of chthonic deities7 and in offerings made to ,heroes4 ,the ,heka_/ts deipna were similar1 and particularly the offerings to the ,erinyes3 ta pempo_/mena autais hiera po_/pana kai ga_/la en a_/ggesi keramei_/ois1 ,sch4 ,aeschin4 i1 #ahh4 #aii #ihe3 ,,em4 #ggd1 #ef3 ,hudropho_/ria2 heort ,ath_/nsi pe_/nthimos 7so far ,hesych4 too1 s4v47 epi tois en t kataklusm apolome_/nois4 ,the feast of ,chytrai was also supposed to have been a commemoration of ,deucalion's ,flood4 ,the flood was said to have subsided finally through a cleft in the earth in the ,temple of ,g ,olumpi_/a3 ,paus4 #a1 #ah1 #g4 ,pausanias adds1 esba_/llousin es auto 7the chasm7 ana pan e_/tos a_/lphita purn me_/liti ma_/xantes4 ,it is at least natural1 with ,preller1 ,dem4 u4 ,pers4 #bbi1 n41 to see in the ,hydrophoria a part of which is described by ,pausanias1 a festival related to the ,chytrai4 ,connexion of the dead with ,g in the ,gene_/sia too3 ,hesych4 s4v4--,hudropho_/ria a feast of ,apollo at ,aegina3 ,sch4 ,pi41 ,n4 v1 #ha 7fanciful remarks thereon by ,k4 ,o4 ,mller1 in ,aesch4 ,eum41 p4 #ada #aaf ,e4,t474 #iie3 ,ovid's account of the ,lemuria at ,rome1 ,f4 v1 shows the closest resemblances to the ,athen4 customs4 ,the spirits are finally driven out3 ,manes exite paterni6 7#ddc74 ,the same happens in the festivals of the dead in many places3 esp4 in ,india1 ,oldenberg1 #eec2 cf4 also the ,esthonian customs3 ,grimm1 p4 #ahdd1 n4 #db4 ,a parallel from ancient ,prussia is given 7after ,joh4 ,meletius1 #aeea7 by ,ch4 ,hartknoch1 in ,alt- u4 ,neues ,preussen1 #afhd1 pp4 #ahg-h4 ,there on the third1 sixth1 ninth1 and fortieth day after the funeral a banquet of the relatives of the dead was held4 ,the souls of the dead were invited and 7with other souls as well7 entertained4 ,when the feasting was ended the priest rose from the table and swept out the house1 driving forth the souls of the dead as though he were driving out fleas1 saying the while3 ',ye have eaten and drunk1 ,o ye ,blessed ,ones1 depart hence6 depart hence6' ,at the close of the lantern-feast to the dead in ,nagasaki 7,japan7 when the entertainment of the souls was over a great noise was made all over the house so that no single soul should remain behind and haunt the place--they must be driven out without mercy3 ,preuss4 ,exped4 nach ,ostasien1 ii1 #bb4 ,other examples of the expulsion of souls given in ,tylor1 ii1 #aii4 ,the ghosts were thought of in a thoroughly materialistic fashion1 and driven out by waving clubs in the air1 swinging torches1 etc41 as in the case of the xenikoi theoi_/ of the ,kaunians3 ,hdt4 i1 #agb4 ,compare with this the prayers addressed to ,herakles in the ,orphic ,hymns 7reproducing ancient superstitions as frequently73 elthe ma_/kar 4 4 4 exe_/lason de kakas a_/tas1 kla_/don en cheri pa_/lln1 ptnois t' iobo_/lois kras chalepas apo_/pempe 7#ab1 #ae-af74 ,it will be clear how near such personified atai and kres are to the angry souls1 from which in fact they have arisen2 cf4 besides1 ,orph41 ,h4 #aa1 #bc2 #ad1 #ad2 #cf1 #af2 #ga1 #aa4--kras apodiopompeisthai1 ,plu41 ,lys4 #ag4 #ajje3 thu_/raze ,kres1 ouk e_/t' ,anthest_/ria4 ,this is the correct wording of the formula2 ,kares the form common later and explained with mistaken ingenuity4 ,photius has it right and explains1 hs kata tn po_/lin tois ,anthestri_/ous tn psuchn perierchome_/nn4--,kres--is clearly a most primitive equivalent for psuchai_/ which has become almost completely obscured in ,homer1 though it dimly appears in ,b #cjb1 x #bjg1 where the ,kres are spoken of as those who carry away other psuchai_/ to ,hades4 ,aeschylus knew it 7presumably from old ,attic speech7 and simply substituted psuchai_/ for the ,keres in the fate-weighing scene in ,homer1 thus turning the ,kerostasia into a ,psuchostasi_/a 7to the surprise of the ,schol4 ,a1 ,th #gj2 ,a4,b4 ,ch #bji74 ,see ,o4 ,crusius in ,ersch-,gruber1 ,keren1 #b1 #ce1 #bfe-g ,aesch4 fr4 #bgi ,sidg44 #ajae3 ,cf4 the collections in ,pottier1 ,les lcythes blancs attiques reprs4 funr41 p4 #eg1 #gj ff4 #ajbe3 ,though not all of them1 some at any rate of the scenes in which #bjj lyre-playing at a grave is represented on a lekythos are to be taken as implying that the living provide music for the entertainment of the dead3 see ,furtwngler on the ,sammlung ,saburoff4 i1 ,pl4 lx4 #ajce3 ,see 9999,benndorf1 ,sicil4 u4 unterital4 ,vasenb41 p4 #cc4 #ajde3 ,how the mode of conceiving the spiritual activity of the dead and consequently the cult of the dead was at first more solemn and awestruck and completely on a par with the cult of the chtho_/nioi2 how in the course of time the relations of the living to the departed became more familiar and the cult of the dead correspondingly less awe-inspiring1 more piously protective in character than apotropaic--all this is set out in more detail by ,p4 ,stengel1 ,chthonisch4 u4 ,todtencult ,festschrift fr ,friedlnder1 p4 #dad ff4 #ajee3 ,the reliefs represent a man enthroned1 sometimes alone1 sometimes with a woman beside him1 stretching out a kantharos to receive the offerings4 ,as a rule he is approached by a group of worshippers represented on a smaller scale4 ,the earliest examples of these reliefs were found in ,sparta and go back to the sixth century4 ,since the investigations of ,milchhfer especially1 they are now generally recognised as representing the family worship of the dead4 ,they are the forerunners of the representations of similar food-offerings in which 7following later custom7 the ,hero is lying on a kline and receiving his worshippers4 7,that this class of reliefs representing banquets of the dead was also sacrificial in character is proved clearly by the presence of the worshippers who in many cases lead sacrificial victims4 ,h4 v4 ,fritze in ,ath4 ,mitt4 '#if1 p4 #cdg ff41 supposes that they are intended to represent not sacrifices but the sumpo_/sion which the dead person is to enjoy in the after life4 ,but he can only account for the presence of the worshippers in such a forced and unnatural way p4 #cef ff41 that this alone seems to refute his theory4 purami_/des and incense among the offerings made do not by any means contradict its nature as a sacrifice to the dead47 ,the same is the meaning of the reliefs found esp4 in ,boeotia in which the person worshipped is seated on a horse1 or leading a horse1 and accepting offerings 7summary by ,wolters1 ,archol4 ,zeitung1 #ahhb1 p4 #bii ff42 cf4 also ,gardner1 ,,jhs4 #ahhd1 pp4 #ajg-db2 ,furtwngler1 ,samml4 ,sab4 i1 p4 #bc74 ,the worshippers bring pomegranates1 a cock 7e4g4 ,ath4 ,mitt4 ii1 ,pl4 #bj-b71 a pig 7cock and pig on ,theban relief3 ,a4 ,mitt4 iii1 #cgg2 pig on ,boeotian rel43 ,a4 ,mitt4 iv1 ,pl4 #ag1 #b71 a ram 7rel4 from ,patras3 ,a4 ,mitt4 iv1 #abe f42 cf4 the ram's head on a grave monument from the neighbourhood of ,argos1 ,a4 ,mitt4 viii1 #ada74 ,all these gifts are of the kind proper to the underworld4 ,we know the pomegranate as food of the chtho_/nioi from the ,hymn to ,demeter2 the pig and ram are the main constituents of sacrifice made to the chtho_/nioi and burnt in cathartic or hilastic 7propitiatory7 ceremonial4 ,in such cases the cock1 of course1 does not appear because it was sacred to ,helios and ,selene 7cf4 ,d4,l4 viii1 #cd2 ,iamb41 ,,vp4 #hd71 but because it was a sacrificial animal of the chtho_/nioi 7and of ,asklepios7 and for the same reason much used in necromancy1 spirit-raising1 and magic ,dieterich1 ,pap4 mag4 #ahe1 #c4 ,as such it was forbidden food to the ,mystai of ,demeter at ,eleusis3 ,porph41 ,abs4 #d1 #af1 p4 #bee1 #e ,n4 ,sch4 ,luc41 ,d4 ,me4 #g1 #d1 p4 #bhj1 #bc ,rabe--,anyone who partakes of the food of the underworld spirits is forfeit to them4 ,on their side the reclining or enthroned spirits of the dead on these reliefs are brought into conjunction with a snake 7,a4 ,mitt4 ii1 ,pl4 #bj-b2 viii1 ,pl4 #ah1 #a1 etc471 a dog1 or a horse 7sometimes a horse's head only occurs74 ,the snake is the well-known symbol of the ,hero3 the #bja dog and the horse certainly do not represent victims as ,gardner1 p4 #aca1 thinks--their real meaning has not yet been made out4 ,the horse occurs sometimes by the side of women and therefore can hardly symbolize a knight's status4 ,i regard it as also a symbol of the departed as now having entered the spirit-world1 like the snake too 7,grimm understands it differently3 p4 #hda f41 #hdd74 ,i can form no decided opinion as to the dog3 it is not likely to be mere genre--any more than anything else in these sculptures4 #ajfe3 ,the choai_/1 ha_/per nekroisi meilikt_/ria1 of wine1 honey1 water1 or oil1 which are offered in ,tragedy by children at the grave of a father--,a4 ,pers4 #fji ff42 ,ch4 #hd ff42 ,e41 ,,it4 #aei ff4--are modelled upon the food offerings to the dead in real life4 ,honey and water 7meli_/kraton7 were always the chief ingredients3 cf4 ,stengel1 ,philolog4 #ci1 #cgh ff42 ,jahr4 f4 ,phil4 #ahhg1 p4 #fec4 ,the ritual at the pouring of an apo_/nimma--essentially a cathartic libation-sacrifice but also offered eis timn tois nekrois is described by ,kleidemos en t ,exgtik 7the quotation is not complete1 ,ath4 #dji ,e f4 7,striking similarities in ritual and language in ,indian sacrifice to the dead3 ,oldenberg1 ,rel4 d4 ,ved4 #eej4 ,something extremely primitive may be preserved in these uses47 ,the same is the meaning of the chtho_/nia loutra tois nekrois epiphero_/mena1 ,zenob4 vi1 #de1 etc4 ,these things have nothing to do with the ,hudropho_/ria1 as some have thought4 #ajge3 ,the regular animal used as victim in enagi_/smata for the dead is a sheep2 other animals occur less frequently4 ,the black colour is general2 the sacrifice was burnt completely3 cf4 the instances collected by ,stengel1 ,ztschr4 f4 ,gymnasi41 #ahhj1 p4 #gdc f41 ,jahrb4 f4 ,phil4 #ahhb1 p4 #cbb f42 '#hc1 p4 #cge4--,phot4 kausto_/n2 karpton ho enagi_/zetai tois teteleutko_/sin 7cf4 ,hesych4 kauto_/n74--,the se_/linon 7a plant sacred to the dead2 see above1 n4 #dj7 probably served as food for the dead at the tri_/ta and other banquets of the dead1 and was not used as food for the living at the peri_/deipnon2 consequently it might never be used at the meals of the living3 ,plin4 #bj1 #aac1 following ,chrysippos and ,dionysios4 7,in the mysteries of the ,kabeiroi the anaktotele_/stai had a special reason of their own for forbidding parsley auto_/rizon epi trape_/zs tithe_/nai1 ,clem4 ,al41 ,protr4 ii1 p4 #af ,p47 #ajhe3 ,the food offered is a meal for the dead3 ,a41 ,ch4 #dhc ff4 7cf4 ,luc41 ,luct4 #i2 ,char4 #bb74 ,the dead man is summoned to come and drink the offerings 7elthe d' hs pi_/s73 ,e41 ,hec4 #ece ff4 ,it was the general opinion that ho nekros pi_/etai of the drink offerings 7,,ap4 xi1 #h2 ,epigr4 ,gr4 #fdf1 #ab71 hai gar choai parapsuch_/ tis eisephe_/reto tois eid_/lois tn teteleutko_/tn ktl4 ,lyd41 ,mens4 #d1 #ca1 p4 #ij ,w4 #ajie3 ,it feels when friends or enemies approach its grave3 ,is4 #i1 #d1 #ai4 #aaje3 ,sch4 ,ar41 ,av4 #adij 7referring to the ,titano_/panes of ,myrtilos1 a poet of the ,old ,comedy74 ,phot4 krei_/ttones 7,hesych4 krei_/ttonas7 hoi h_/res2 dokousi de kaktikoi einai2 di' ho kai hoi ta hra pario_/ntes sipsin4 7h_/res and hra here1 in accordance with the usage common in later times1 simply teteleutko_/tes and mn_/mata of the usual kind47 ,since a ,hero in the higher sense was buried there it was customary to pass in silence the monument1 e4g41 of ,narkissos1 h_/rs ,siglo_/s3 ,str4 #djd 7so also the grove and chasm of ,kolonos where the ,erinyes dwell3 ,s41 ,,oc4 #acj ff474 ,the feeling underlying this is easy to understand1 and the custom therefore is widespread3 e4g4 among ,west ,african negroes1 ,rville1 ,relig4 des peuples non civil4 i1 #gc4 ,it is a ,german superstition 7,grimm1 p4 #ahaa1 n4 #hcj74 ,never call the dead by name or you may cry them up4 #aaae3 ,pl41 ,phd4 #ha ,,cd4 ,the psuch_/ 4 4 4 h_/sper le_/getai peri ta mn_/mata_/ te #bjb kai tous ta_/phous kulindome_/n2 peri ha d kai _/phth a_/tta psuchn skioeid phanta_/smata1 ktl4 #aabe3 ,see ,o4 ,jahn1 ,archol4 ,beitr4 #abh ff42 ,benndorf1 ,griech4 u4 sicil4 ,vasenb41 p4 #cc f41 p4 #fe 7on ,pl4 #ad1 #cb72 also ,pottier1 ,lcythes blancs1 p4 #fe1 #b 7who proposes a doubtful theory of a supposed ros funbre1 p4 #gf ff474 #aace3 ,we frequently on vases see the occupant of a grave represented in the form of a snake at the foot of his tomb1 etc42 e4g4 on the ,prothesis vase1 ,monum4 d4 ,instit4 viii1 #d1 #e1 and often1 see ,luckenbach1 ,jahrb4 f4 ,phil41 ,suppl4 ii1 #ejj4--,we have already met with snakes as a favourite form of incarnation chosen by chtho_/nioi of all kinds1 deities of the underworld1 ,heroes1 and the ordinary dead1 and we shall frequently meet with the same thing again4 ,here we need only refer to ,photius h_/rs poiki_/los--dia to tous o_/pheis poiki_/lous o_/ntas h_/ras kaleisthai4 #aade3 ,what falls to the ground belongs to the h_/res 7 souls of the dead73 ,ar4 ,h_/res fr4 #cje ,h4 and ,g4 tois teteleutko_/si tn phi_/ln ape_/nemon ta pi_/ptonta ts trophs apo tn trapezn 7alluded to by ,eur4 in the ,belleroph4 ,stheneb4 fr4 #ffg ,din471 ap4 ,ath4 #dbg ,e4 ,this is the origin of the ,pythagorean su_/mbolon--as usual founded on ancient belief about the soul--ta peso_/nta apo trapezs m anaireisthai1 ,d4,l4 viii1 #cd4 ,suid4 ,puthago_/ra ta su_/mbola4 ,this superstition is also the reason for the no_/mos said to have been current in ,kroton1 to peson epi tn gn klu_/n anaireisthai1 ,iamb41 ,,vp4 #abf4 ,similar belief and custom in ,rome3 ,plin4 #bh1 #bg4 ,among the ancient ,prussians it was the custom not to pick up the fragments of food that fell to the ground at meal times1 but to leave them for the poor souls that have no blood-relations or friends left behind in the world to look after them2 see ,chr4 ,hartknoch1 ,alt u4 ,neues ,preussen1 p4 #ahh4 ,similar customs elsewhere3 ,spencer1 ,princ4 of ,sociol4 i1 #bha4 #aaee3 ,solonian law3 ,d4 #bj1 #ajd2 #dj1 #di4 ,plu41 ,sol4 #ba1 ,so_/lnos ho klu_/n no_/mos ton tethnko_/ta kaks agoreu_/ein4 kai gar ho_/sion tous methestko_/tas hierous nomi_/zein4 ,this reminds us of the words of ,arist41 ,eudem4 fr4 #cg #dd given in ,plu41 ,c4 ,apoll4 #bg1 p4 #aae ,b1 to pseu_/sasthai_/ ti kata tn teteleukko_/tn kai to blasphmein ouch ho_/sion hs kata beltio_/nn kai kreitto_/nn _/d gegono_/tn 7,chilon ap4 ,stob41 ,fl4 #abe1 #ae ,m43 ton teteleukko_/ta m kakolo_/gei alla maka_/rize74 ,a very extreme form of outrage is pseu_/sasthai kata tou teleut_/santos3 ,is4 #i1 #f2 #bc2 #bf4 7,the kakolo_/gos is particularly liable to kaka eipein peri tn teteleutko_/tn1 ,thphr41 ,char4 #bh47 ,the heir of the dead man has the duty of carrying out the cult of the dead man's soul1 and this includes the legal prosecution of slanderers of the dead3 see ,meier and ,schmann1 ,att4 ,process#b1 p4 #fcj4 #aafe3 ,ar41 ,tagenist4 fr4 9999#dhe1 #ab1 says of the dead1 kai thu_/ome_/n g' autoisi tois enagi_/smasin1 h_/sper theoisin ktl4 #aage3 krei_/ttones ,hesych4 ,phot4 s4v4 ,arist4 ap4 ,plu41 ,c4 ,apoll4 #bg1 p4 #aae ,c4 #aahe3 hi_/les e_/chein 7tous teleut_/santas73 ,pl41 ,rp4 #dbg ,b4 #aaie3 ,that the h_/res duso_/rgtoi kai chalepoi tois empela_/zousi gi_/gnontai 7,sch4 ,ar41 ,av4 #adij7 applies equally to the ,heroes properly so called--see above1 chap4 iv1 #aa1 the legends of the ,hero ,anagyros1 the ,hero of ,temesa1 etc4--and to those who gradually came to be called ,heroes in later times by an extension of the term1 viz4 the souls of the dead in general--chalepous kai pl_/ktas tous h_/ras nomi_/zousi1 kai mallon nu_/ktr meth' hme_/ran3 ,chamaileon ap4 ,ath4 #dfa ,c 7and hence the precautions taken against nocturnal #bjc apparitions3 ,ath4 #adi ,c74 ,cf4 ,zenob4 v1 #fj4 ,hesych4 ,phot4 s4 krei_/ttones4--,that the h_/res do1 and are responsible for1 evil only and never good 7,sch4 ,ar41 ,av4 #adij2 ,babr4 #fc7 is a late belief2 it does not apply either to ,heroes or ordinary dead in the conceptions of earlier ages4 ,originally the gods1 just as much as ,heroes and the dead1 shared in the violent and malignant nature of the unseen4 ,this was later confined more and more to the lower classes of the krei_/ttones and came to be attached to them so exclusively that it could in the end be regarded as a sufficient ground of distinction between them and the gods 7as it certainly had not been to start with7 that malice is excluded from the nature of the gods and benevolence on the contrary from that of ,heroes and the dead4 #abje3 ,ar41 ,tagenist4 fr4 9999#dhe1 #ac3 kai choa_/s ge cheo_/menoi 7to the dead7 aitou_/meth' autous ta kala deur' anie_/nai 7intended as a paroimi_/a or at any rate imitated from a tragedian--apostrophe to a dead woman ekei ble_/pousa1 deur' ani_/ei tagatha_/1 ,sch4 ,ar41 ,ran4 #adfb--;and reproduced in this passage by the interpolator of ,aristoph474 ,this sending-up blessings from below is to be understood in the widest sense 7cf4 ,a41 ,pers4 #bbb72 but it is natural to be reminded by such a prayer to anie_/nai tagatha_/ of ,demeter ansid_/ra 7,paus4 #a1 #ca1 #d2 ,plu41 ,smp4 #i1 #ad1 #d1 p4 #gde ,a71 and of ,g ansid_/ra4 dia to karpous anie_/nai 7,hesych472 ,s41 ,,ot4 #bfi1 eu_/chomai theous m_/t' a_/roton autois gs anie_/nai tina_/4--,that the dead who dwell beneath the ground were really expected to assist the growth of the soil we may learn especially from a very interesting statement in the ,hippocratic work peri enupni_/n 7ii1 p4 #ad ,khn2 vi1 p4 #feh ,littr p4 diai_/ts iv1 #ib74 ,if a person in his dream sees apothano_/ntas dressed in white1 offering something1 that is a good omen3 apo gar tn apothano_/ntn hai trophai kai auxsies kai spe_/rmata gi_/nontai4 ,there was a custom at ,athens of strewing seeds of all kinds over the newly-made grave3 ,isigon41 ,mir4 #fg2 ,cic41 ,lg4 ii1 #fc4 ,the reason for this 7evidently religious7 is variously given 7another1 no more convincing1 is suggested by ,k4 ,o4 ,mller1 ,kl4 ,schr4 ii1 #cjb f474 ,it seems most natural to suppose that the seed of the earth is put under the protection of the souls of dead who have now themselves become spirits inhabiting the earth4 7,note besides the entirely similar custom in ancient ,india1 ,oldenberg1 ,rel4 d4 ,veda1 #ehb47 #abae3 ,electra in ,a41 ,ch4 #dhf ff41 makes a vow to the soul of her father3 kag choa_/s soi ts ems pagklri_/as oi_/s patr_/n ek do_/mn gamli_/ous2 pa_/ntn de prton to_/nde presbeu_/s ta_/phon4--,as chthonic powers the ,erinyes also send blessings on agriculture and the bringing-up of children4 ,rh4 ,mus4 #ej1 #ba4 ,prayer was also made to ,g by those who desired to have children4 #abbe3 ,phano_/dmo_/s phsin ho_/ti mo_/noi ,athnaioi thu_/ousin kai eu_/chontai autois huper gene_/ses pai_/dn1 ho_/tan gamein me_/llsin1 ,phot4 ,suid4 tritopa_/tores4 #abce3 ,the form of the word itself shows that the tritopa_/tores are simply pro_/pappoi4 tritopa_/tr is the earliest ancestor1 ho pa_/ppou t_/ths pat_/r 7,arist4 ap4 ,poll4 #c1 #ag74 ,just as mtropa_/tr is ho mtros pat_/r and patropa_/tr ho patros pat_/r 7,poll4 #c1 #af71 propat_/r the forefather1 pseudopa_/tr pseuds pat_/r1 epipa_/tr the stepfather 7mtrom_/tr mtros m_/tr7--in the same way tritopa_/tr is the third forefather1 the father of the patropa_/tr1 i4e4 the pro_/pappos4 ,the tritopa_/tores have an alternative form tritopa_/treis1 ,philoch4 ap4 ,suidas tritopa_/tores3 ,,sig4 #ddc2 ,leg4 ,sacr4 i1 p4 #di1 l4 #cb1 #eb3 in ,orphic verse this form alone1 and not tritopa_/tores1 could be used3 see ,lobeck1 ,agl4 #gfd4 ,they were in fact the tri_/toi pate_/res 7just as #bjd the trite_/ggonoi are the tri_/toi e_/ggonoi1 the e_/ggonoi of the third generation74 ,but the third forefathers are in fact the first ancestors 7,lobeck1 #gfc f471 hoi propa_/tores 7,hesych471 hoi prtoi archge_/tai 7,,ab4 #cjg1 #af7--the ancestors of the individual first of all1 his bodily goneis 7the series of whom was not generally counted beyond the pro_/pappos--,is4 #h1 #cb--;i4e4 the tritopa_/tr71 and then the ancestors of the human race in general 7acc4 to the explanation of ,philoch4 ap4 ,phot4 ,suid4 tritop42 cf4 ,welcker1 ,gtterl4 iii1 #gc74--,we cannot do more than refer here to the completely analogous ideas of the ancient ,indians about the three-fathers3 the father1 grandfather1 great-grandfather1 as the ,sapinda-fathers beyond whom the line of ancestry was not traced 7,kaegi1 ,neunzahl1 pp4 #e1 #f74 #abde3 ,the ,tritopatores are most distinctly referred to as a_/nemoi3 ,demon ap4 ,phot4 ,suid4 tritop4 cf4 despo_/tai ane_/mn ,phot4 tritopa_/tr2 ,tz4 ,lyc4 #gch4 ,orphic poetry made them thurrous kai phu_/lakas tn ane_/mn4 ,this is already a free interpretation2 the ,attic belief1 expressed by ,demon1 knows nothing about this4 ,it can only have been learned invention that limited their number to three 7as in the case of the originally unlimited number of ,horai1 ,erinyes1 etc471 and gave them definite names 7,amalkeides1 etc41 ,orph4 fr4 #bdj1 ,ab47 or identified them with the three ,hekatoncheires 7,kleidemos in the ,exg474 ,the genuine and ancient belief about them can still be discerned through all the confusion of misinterpretation and misunderstanding1 and according to this the tritopa_/tores were the souls of ancestors who were also wind-spirits4 ,people prayed for children to these spirits3 and ,lobeck1 ,agl4 #gee ff41 is right in connecting with this custom the ,orphic doctrine that the soul of man comes into him from without with the wind4 ,even this1 however1 is only a speculative embellishment of the popular belief about the ,tritopatores 7which the ,orphics cannot1 as ,welcker thinks1 ,gtterl4 iii1 #ga1 have invented3 they only explained it after their fashion and consequently must have found it already existing74 ,when we have stripped off all speculative accretions we find the ,tritopatores to have been the souls of ancestors who have become wind-spirits and travel in the wind like other psuchai_/ 7whose name even is derived from the breath of the wind74 ,from these as from real pnoiai zogo_/noi their descendants hope for aid where the entry into life of a new psuch_/ is concerned4 ,it is not hard to understand the connexion between souls and wind-spirits2 it is merely that such conceptions were rare among the ,greeks and for that reason these isolated wind-spirits surviving in popular belief were turned into individual daimones--the ,tritopatores no less than the ,harpies 7see ,rh4 ,mus4 #ej1 #c ff474 #abee3 ,the words of ,orestes in ,a41 ,ch4 #dhc1 give very naive expression to the belief4 ,he calls to the soul of his father3 hou_/t 7if thou sendest me aid7 gar a_/n soi daites e_/nnomoi brotn ktizoi_/at'2 ei de m_/1 par' eudei_/pnois e_/sei a_/timos empu_/roisi knistois chthono_/s4 ,thus we see that the belief ridiculed by ,luc41 ,luct4 #i1 was true of earlier times as well3 tre_/phontai de a_/ra 7the dead7 tais par' hmin choais kai tois kathagizome_/nois epi tn ta_/phn2 hs ei_/ t m ei_/ kataleleimme_/nos huper gs phi_/los suggen_/s1 a_/sitos houtos nekros kai lim_/ttn en autois politeu_/etai4 #abfe3 ,epicurus devotes by will certain definite pro_/sodoi to the yearly offering of enagi_/smata to his parents1 his brothers1 and himself3 ,d4,l4 x1 #ah4--,to the end of the third century belongs the ,testament of ,epikteta1 i4e4 the inscription recording the foundation by ,epikteta 7who came from ,thera as we know now for certain3 ,eph4 ,arch4 #ahid1 p4 #adb7 of a three-day sacrificial feast to be performed every year for #bje the ,muses and the ,heroes1 i4e4 for her husband1 herself1 and her sons2 and the institution for this special purpose of a koinon tou andrei_/ou tn suggenn 7together with women of the family74 ,the inscr4 gives also the rules of this sacrificial society 7,michel n4 #ajja2 ,,cig4 #bddh74--,the offerings to the dead in this case 7vi1 #f ff47 consist of a hiereion 7i4e4 a sheep7 and hiera_/1 especially ellu_/tai of five choinikes of wheaten flour and a stater of dry cheese 7ell4 are a kind of sacrificial cake specially offered to the deities of the lower world1 as for ex4 to ,trophonios at ,lebadeia3 ,,gdi4 #dac with n41 p4 #cic71 and in addition to these garlands are mentioned4 ,the following are to be sacrificed3 the customary parts of the victim1 an ellu_/ts1 a loaf1 a pa_/rax 7 ba_/rax1 b_/rx3 interchange of tenuis and media as frequently7 and some opsa_/ria 7i4e4 small fishes3 cf4 the apopuri_/s for the dead1 ,,gdi4 #cfcd ,kos74 ,the rest was probably consumed by the religious society3 these special portions the person offering the sacrifice1 we are told1 karpsei1 i4e4 7he shall offer them to the ,heroes by burning them entire4 ,cf4 ,phot4 kausto_/n2 karpto_/n1 ho enagi_/zetai tois teteleutko_/sin 7karpsai1 ka_/rpma1 holoka_/rpsis1 etc41 are frequent in the ,,lxx7 and ,phot4 holokarpou_/menon and holokautismo_/s4 karpoun holokautoun in the sacrificial calendar from ,kos1 ,,gdi4 #cfcf2 cf4 ,stengel1 ,hermes1 #bg1 #afa f4 #abge3 ,see ,is4 #a1 #aj4 #abhe3 ,in manumission records it is sometimes definitely enjoined that the freed persons shall at the death of their masters thapsa_/nt kai ta h_/ria autn poisa_/tsan3 thus on the insc4 from ,phokis1 ,,sig4 #hda4 7,instructions of this kind as esp4 frequent in the records of emancipation from ,delphi3 see ,bchsenschtz1 ,bes4 u4 ,erw41 #agh ,anm4 #c-d47 ta h_/ria when applied to the dead 7,,gdi4 #aede-f2 hrai_/n tuchein ,e41 ,sup4 #age7 means the kath' h_/ran suntelou_/mena hiera_/ 7,hesych4 hraia2 funeral ordinance of the ,labyadai1 l4 #di ff43 tas d' a_/llas thoi_/nas kat' tan h_/ran agage_/sthai71 i4e4 the sacrifices to be celebrated periodically 7tais hiknoume_/nais hme_/rais1 n4 #ach2 cf4 teletai h_/riai1 ,pi41 ,p4 ix1 #ih ff474 ,this doubtless means in particular the eniau_/sia hiera_/ 7cf4 nn4 #ha1 #hi1 #ib of this chap474 ,garlanding of graves kat' eniauton tais hri_/ois 7sc4 hame_/rais71 ,,gdi4 #agge1 #ba2 kat' eniauton hraia hiera apete_/loun 7to the ,heroes71 ,pl41 ,cri4 #aaf ,c4 #abie3 ,the foll4 are the expressions occurring in the speeches of ,isaeus which conclusively warrant what is said above4 ,the childless ,menekles esko_/pei ho_/ps m e_/soito a_/pais1 all' e_/soito aut ho_/stis znta grotroph_/soi kai teleut_/santa tha_/psoi auton kai eis ton e_/peita chro_/non ta nomizo_/mena aut poi_/soi1 #b1 #aj4 ,to be cared for in old age1 buried after death1 and to have permanent attention paid to one's soul is a single unified conception1 in which ritual burial at the hands of one's own e_/kgonoi 7thus securing the cult of the family7 does not form the least important part 7cf4 ,pl41 ,hipp4 ma4 #bia ,,de3 it is ka_/lliston for a man--according to the popular view--aphikome_/n es gras tous hautou gone_/as teleut_/santas kals peristei_/lanti hupo tn hautou ekgo_/nn kals kai megalopreps taphnai4 ,medea says to her children in ,e41 ,med4 #ajcb eichon elpi_/das pollas en humin grobosk_/sein t' eme kai katthanousan chersin eu peristelein1 zlton anthr_/poisin74 ,that he may share in this attention to the souls of the dead a man must leave behind him a son2 upon a son alone this will fall as a sacred duty4 ,hence a man who has no son takes the chosen heir of his possessions into his own family by adoption4 ,inheritance and adoption invariably accompany each other in such cases 7and even in the first speech1 where1 though nothing is actually said of adoption1 it is certainly implied throughout74 ,the #bjf motive of adoption is said in the clearest possible terms to be the desire on the part of the adopter for a permanent care of his own soul at the hands of his adopted son3 #b1 #be1 #df2 #f1 #ea1 #fe2 #g1 #cj2 #i1 #g1 #cf4 ,there is consequently a close connexion between einai klrono_/mon kai epi ta mn_/mata ie_/nai1 cheo_/menoi kai enagiounta 7#f1 #ea74 ,it is a mark of the heir ta nomizo_/mena poiein1 enagi_/zein1 cheisthai 7#f1 #fe72 cf4 also ,d4 #dc1 #fe4 ,duties towards the soul of the dead consist in the son and heir's provision for a solemn funeral1 the erection of a handsome grave-monument and in his offering of the tri_/ta and e_/nata kai talla ta peri tn taph_/n3 #b1 #cf1 #cg2 #d1 #ai2 #i1 #d4 ,after that he is responsible for the regular continuation of the cult and of sacrifice to the dead1 enagi_/zesthai kath' he_/kaston eniauto_/n 7#b1 #df71 and generally1 kai eis ton e_/peita chro_/non ta nomizo_/mena poiein 7#b1 #aj74 ,then1 just as he has to carry on for the dead man his family worships1 his hiera patra 7#b1 #df3 e4g4 for ,zeus ,ktesios3 #h1 #af72 so also he must1 as the dead man once did1 make regular offering to the pro_/gonoi of the house3 #i1 #g4 ,in this way the family cult secures its own continuity4--,everything in this reminds us in the strongest way of what is done for the continuation of the cult of the dead1 esp4 by adoption1 in the country where ancestor-worship reaches its greatest height--,china4 ,desire to perpetuate the family name1 the strongest motive with us in the adoption of male children1 could not be so strong in ,greece when only individual names were usual4 ,even this1 however1 occurs as a motive for the adoption of a son1 hi_/na m an_/numos ho oikos autou ge_/ntai1 #b1 #cf1 #df2 cf4 ,isocr4 #ai1 #ce 7and ,philodem41 ,mort41 p4 #bh1 #i ff4 ,mekl474 ,the house at any rate is called after its ancestors 7like those ,bouseli_/dai of whom ,dem4 speaks71 and if the house has no male heir this common name will disappear4 ,apart from this1 the adopted person will call himself the son of his adoptive father1 and will ensure the preservation of the latter's name1 in the well-known fashion1 by giving this name to the eldest 7,dem4 #ci1 #bg7 of his own sons4 7,a similar perpetuation of a name is probably intended in ,e41 ,,it4 #fie-h47 #acje3 ,appealing to phmai1 pollai kai spho_/dra palaiai_/1 ,plato asserts1 ,lg4 #ibg ,a1 hs a_/ra hai tn teleutsa_/ntn psuchai du_/namin e_/chousi_/ tina teleut_/sasai1 h tn kat' anthr_/pous pragma_/tn epimelountai4 ,hence the epi_/tropoi of orphaned children prton men tous a_/n theous phobei_/sthn 4 4 4 eita tas tn kekmko_/tn psucha_/s1 hais estin en t phu_/sei tn hautn ekgo_/nn k_/desthai diaphero_/nts1 kai timsi_/ te autous eumeneis kai atima_/zousi dusmeneis4 ,it is only the circle of influence belonging to the psuchai_/ which is here limited 7and the circle of worship in consequence1 not the potency of that influence4 #acae3 ,this is true at least of the ,greeks1 as ancient philosophy was already aware3 ,arist41 ,pol4 i1 #b2 ,dicaearchus ap4 ,st4 ,byz4 pa_/tra 7who apparently thinks of the pa_/tra as held together by endogamous marriage74 ,the whole development of ,greek law and politics--this much at least may be conceded to the analysis of ,fustel de ,coulanges 7,la ,cit antique7--points to the conclusion that the division into the smallest groups goes back to the beginning of ,greek life4 ,the ,greeks were even then divided into families and groups of kinsfolk1 from the combination of which the later ,greek state grew up2 they never 7as happened elsewhere7 lived the community life of the tribe or the horde4 ,and yet1 can we imagine the ,greek gods without the tribal community that worshipped them8 #acbe3 ,the idea of the ,lar familiaris can be translated into ,greek not inadequately by the words ho kat' oiki_/an h_/rs1 h_/rs oikouro_/s1 as is done by ,dionys4 ,hal41 and ,plutarch in their accounts of the story #bjg of ,ocrisia 7,d4,h4 #d1 #b1 #c2 ,plu4 ,fort4 ,rom4 #i1 p4 #cbc ,c74 ,but this was not an idea current among the ,greeks4 ,the ,latin genius generis ,lar familiaris 7,laber4 #ed ,rib47 is most nearly approached by the remarkable expression h_/rs suggenei_/as1 ,,cia4 iii1 #adfj4 ,inside the house1 at the family hearth 7in whose muchoi_/1 dwells ,hekate3 ,e41 ,med4 #cig71 the ,greeks worshipped--no longer the spirits of the ancestors--but the theoi patroi1 kt_/sioi1 mu_/chioi1 herkeioi4 ,these were compared with the ,roman ,penates 7,d4,h4 #a1 #fg1 #c2 cf4 ,hyg4 ap4 ,macr4 #c1 #d1 #ac71 but their relationship to the spirits of the house and of the family is considerably less apparent than in the case of the ,penates4 7,it is simply imitation of ,roman custom that makes the dying ,peregrinus call upon the dai_/mones patroi kai mtroi3 ,luc41 ,peregr4 #cf4 ,ste_/phanos tois tou patros hautou dai_/mosin1 ins4 from ,lykia1 ,,cig4 #dbcb ,,bch4 xv1 #eeb1 n4 #bf4 tois dai_/mosi ts apothanou_/ss gunaiko_/s1 ,philo1 ,leg4 ad ,g4 #fe1 ii1 p4 #eee ,m4 ,more in ,lob41 ,agl4 #gfi n47 #acce3 ,the agathos dai_/mn of which ,attic writers in particular often speak has very indefinite features4 ,those who used the word combined ideas--no longer fully intelligible--of a divine being of fairly definite nature and shape with this name which in itself was altogether too liable to generalization4 ,modern writers have declared that it was originally a daimon of the fertility of crops4 ,but there is just as little ground for believing this as there is for identifying it with ,dionysos1 as was done by the physician ,philonides in connexion with an absurd story which he has invented on his own account 7,ath4 #fge ,b74 ,there is much1 however1 that points to the connexion of the agathos dai_/mn with chthonic powers4 ,he appears as a snake 7,gerhard1 ,akad4 ,abh4 ii1 #bd7 like all chtho_/nioi4 7,on a snake on a talisman the words are written to o_/noma tou agathou dai_/monos3 ,p4 ,mag4 ,par4 #bdbg ff47 agathodai_/mones was the name given to a special kind of non-poisonous snake 7described after ,archigenes1 in the ,vatican iologus brought to light by myself3 ,rh4 ,mus4 #ch1 #bgh2 cf4 ,photius1 pareiai o_/pheis1 and again esp4 s4v4 o_/pheis parei_/as1 #cfd1 #a74 ,sacrifice was made to them in ,alexandria on the #beth ,tybi as tois agathois dai_/mosi tois pronooume_/nois tn 9999oikin3 ,callisth4 i1 #cb 7cod4 ,a1 or as penates dei as the words are translated by ,jul4 ,valer41 p4 #ch1 #bi ff4 7,kuebl474 ,in this instance the ag4 d4 is evidently a good spirit who protects the house4 ,only with this in mind can we understand how anyone could consecrate his house agath dai_/moni1 as ,timoleon did at ,syracuse 7agath dai_/moni1 ,plu41 ,ips4 ,laud41 #aa1 p4 #edb ,e2 tn oiki_/an hier dai_/moni kathie_/rsen1 ,plu41 ,timol4 #cf1 where hier is evidently an ancient copyist's error74 ,cf4 also the saying of ,xeniades1 ,d4,l4 vi1 #gd4 ,such guardian spirits of the house are of course familiar enough in our own popular superstition1 but in their case the transition from souls of the dead to kindly house-spirits or kobolds is still demonstrable 7,grimm1 p4 #iac74 ,at the household meal the first few drops of unmixed wine belong by right to the agathos dai_/mn 7,hug1 ,plat4 ,symp4#b1 p4 #bc72 then follows the libation to ,zeus ,soter4 ,but sometimes it was the ,heroes and not the ag4 d4 who preceded ,zeus ,soter 7,sch4 ,pi41 ,i v1 #aj2 ,gerhard1 p4 #ci73 they have taken the place of the ag4 d41 which itself reveals the connexion between the ag4 d4 and these souls4 ,another fact pointing in the same direction is the worship of the agathos dai_/mn in common with many other deities of chthonic nature in the temple of ,trophonios at ,lebadeia 7,paus4 #i1 #ci1 #e74 ,in this case it is mentioned by the side of ,tyche and these two are sometimes met with together in grave-inscriptions 7e4g4 ,,cig4 #bdfe f47 and ,tyche herself appears with such chthonic deities as ,despoina1 ,plouton1 and ,persephone 7,,cig4 #bjh #adfd ,sparta74 ,in epitaphic inscriptions daimo_/nn agathn sometimes occurs as completely equivalent to ,dis ,manibus3 e4g4 ,daimo_/nn agathn ,poti_/ou1 ,,cig4 #bgjj b4c4 7,mylasa72 daimo_/nn agathn ,arte_/mnos kai ,ti_/tou1 ,ath4 ,mitt4 '#ij1 p4 #aaj 7,mylasa72 cf4 the inscr4 from ,mylasa in ,ath4 ,mitt4 '#ij1 pp4 #bgf-g 7nn4 #bc-e1 #bg74 ,the singular is rare3 ,dai_/monos agathou ,ariste_/ou ktl4 ,,bch4 '#ij1 p4 #fbf 7,karia74 7dai_/mosin heautou te kai ,laititi_/as ts gunaikos autou ,dis ,manibus suis et ,laetitiae uxoris in the bilingual ins4 from ,beroea1 ,,cig4 #ddeb3 cf4 #dbcb and #ehbg47 ,all these have come under ,roman influence1 but it is worth noticing1 all the same1 that the agathos d4 was identified with the ,di ,manes2 which means that it was regarded as a daimon that had once been a disembodied human soul4--,the subject might be dealt with more fully than would be in place here4 #acde3 ,in ,boeotia 7and elsewhere1 particularly in ,thessaly7 the designation of the dead as h_/rs--always an indication of a higher conception of its spirit nature--is especially frequent on tombstones4 ,more will be found on this subject below4 ,the inscriptions are for the most part of late date4 ,but even in the fifth century 7at all events at the beginning of the fourth7 the custom of heroizing the ordinary dead was current4 ,to this ,plato ,com4 7i1 p4 #fbb ,k47 alludes in the ,menelaos1 ti_/ ouk ap_/gx1 hi_/na ,th_/bsin h_/rs ge_/n2 7,zenob4 vi1 #ag1 etc4 ,the ,paroemiogrr4 connect this with the ,theban custom of refusing the honours of the dead to those who committed suicide4 ,this is certainly wrong and contradicts ,pl4's intention4 ,keil shows this clearly1 ,syll4 ,insc4 ,boeot41 p4 #aec74 #acee3 ,among the ,epizephyrian ,locrians odu_/resthai ouk e_/stin epi tois teleut_/sasin1 all' epeidan ekkomi_/ssin1 euchountai1 ,heraclid41 ,pol4 #cj1 #b4 ,in ,keos the men never wear any sign of mourning1 though women mourn for a year for a son who dies young2 ib4 #i1 #d 7see ,welcker1 ,kl4 ,schr4 ii1 #ejb74 ,the funeral regulation of ,iulis 7,,sig4 #hgg7 published in imitation of ,athenian usage implies rather a tendency to exaggerated display of mourning1 at least among the common people4 #acfe3 e4g4 ,is4 #b1 #dg3 both_/sate kai hmin kai ekei_/n t en ,ha_/idou o_/nti4 ,strictly speaking no one can bothein the departed in ,hades4 ,few nations have entirely escaped such contradictions between a cult of the dead in the house or at a grave and the conception of the relegation of the soul to an inaccessible other world4 ,they arise from two simultaneously existing mental attitudes 7representing also different stages of culture7 towards these obscure subjects4 ,the naive theology of the common people reconciles such discrepancies by attributing two souls to men1 one of which goes down to ,hades while the other remains beside the still-animated body and receives the offerings of the family3 e4g4 ,north ,american ,indians3 ,mller1 ,ges4 d4 ,amer4 ,urrel4 #ff2 cf4 ,tylor1 i1 #dcd4 ,these two souls are in reality the creation of two mutually incompatible modes of thought4 #acge3--;idne testamento cavebit is qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere8 ,cic41 ,fin4 ii1 #ajb4--;,besides ,epic41 ,theophrastos seems to have made some arrangement for the regular celebration of his memory 7by the associates of the ,peripatos874 ,harp4 #aci1 #d ff43 m_/pote de hu_/steron neno_/mistai to epi tim tinas tn apothano_/ntn sunie_/nai kai orgenas homoi_/s noma_/sthai2 hs e_/sti sunidein ek tn ,theophra_/stou diathkn4 ,the will of ,thphr4 preserved by ,d4,l4 #e1 #b1 #ad1 is silent on the point4 #bji ,,iii #ache3 ,oracle ap4 ,d4 #dc1 #ff 7cf4 #fg7 tois apophthime_/nois en hiknoume_/na hame_/ra 7en tais kathkou_/sais hme_/rais1 #fg7 telein tous kath_/kontas katta hagme_/na4--ta hagme_/na ta nomizo_/mena the customary things 7,buttmann1 ,ausf4 ,gramm41 #aac n4 #g1 #a1 p4 #hd ,lob474 #acie3 ,inquiry1 at sacrifices to the dead1 of an exgt_/s3 ,is4 #h1 #ci2 of the exgtai_/ 7who give detailed instructions and advice3 ,d4 #dg1 #fh ff4 ,harp4 exgt_/s2 e_/sti de kai ha 7perh4 ho_/te ta7 pros tous katoichome_/nous nomizo_/mena exgounto tois deome_/nois4 ,tim4 ,lex4 exgtai_/2 treis gi_/nontai putho_/chrstoi 7there is no need to understand this other than literally1 i4e4 that the college of the putho_/chr4 exg4 consisted of three members3 ,schll1 ,hermes1 #bb1 #efd71 hois me_/lei kathai_/rein tous a_/gei tini enischthe_/ntas4 ,the purification of the enageis is closely connected with the cult of the souls4 ,it is true that prescriptions for such purification were to be found also en tois tn ,eupatridn 7so ,mller1 ,aesch4 ,eum4 #afc ,a4 #bj #aeb n4 ,e4,t47 patri_/ois3 ,ath4 #i1 #daj ,a1 and it may be that the college of the ex ,eupatridn exgtai_/ may have also given decisions in such cases4 ,still1 that does not prevent the statement of ,timaeus in regard to the exg4 putho_/chr4 from being true4 7,expiations belong principally if not exclusively to the ,apolline cult47 #adje3 ,plu41 ,ser4 ,num4 #ag1 p4 #fej ,c4,d4 expressly appeals for confirmation of the belief in a continued existence of the soul after the death of the body to utterances of the ,delphic god3 a_/chri tou polla toiauta prothespi_/zesthai1 ouch ho_/sio_/n esti ts psuchs katagnnai tha_/naton4 #adae3 ,that already in ,homer the circle of the agchisteis 7in the ,athenian legal sense7 was called upon to prosecute the blood-feud is certainly probable in itself2 it cannot1 however1 be proved from examples occurring in ,homer4 ,leist's statements in ,graecoital4 ,rechtsges41 p4 #db1 are not quite exact4 ,the facts are3 a father is called upon to avenge his son1 and a son his father1 and a brother to avenge his brother 7g #cjg2 ,i #fcb f42 #dcd72 once the avengers are the kasi_/gntoi_/ te e_/tai te of the murdered man1 o #bgc4 e_/tai has a very wide sense and is not even confined to kinship2 at any rate it is not simply cousins 7e_/tai kai anepsioi_/ side by side4 ,i #dfd74--;,in ,attic law1 too1 in certain cases the duty of prosecuting the murderer extended beyond the limits of the anepsiadoi to more distant relatives and even to the phra_/tores of the murdered man 7,law ap4 ,d4 #dc1 #eg74 #adbe3 ,flight1 indeed aeiphugi_/a1 on account of pho_/nos akou_/sios3 ,ps #he ff4 7,the fugitive becomes the thera_/pn of the person who receives him into his house in the foreign land3 l4 #ij2 cf4 ,o #dca f42 this must have been the rule47--,flight on account of pho_/nos hekou_/sious 7lochsa_/menos #bfh7 n #bei ff4 ,and so frequently4 #adce3 ,i #fcb ff4 kai me_/n ti_/s te kasign_/toio phonos 9999poinn hou paidos hede_/xato tethntos2 kai_/ rh' ho men en d_/m me_/nei autou po_/ll' apoti_/sas tou de_/ t' ertu_/etai kradi_/ kai thumos ag_/nr poinn dexame_/nou4 ,here it is very plainly represented that all that is required is to appease the heart and spirit of the receiver of the poin_/3 the murdered man is not considered4 #adde3 ,it is very natural to suppose that the poin_/ 7as ,k4 ,o4 ,mller suggests in ,aesch4 ,eum4 #ade #abb ,e ,t47 may have arisen out of the substitution of a vicarious sacrifice instead of that of the murderer himself1 who should strictly have been offered to the dead man4 ,in this way primitive human sacrifice has in many cases been replaced by sacrifice of animals4 ,in that case the poin_/ too must have originally been offered to the murdered man3 in ,homeric times #baj only the satisfaction of the living avenger was thought of4--,in any case it is a mistake to look upon the permission to buy off the blood-feud as a mitigation of primitive severity in the taking of vengeance due to the intervention of the ,state4 ,the ,state in this case mitigated nothing since it took no interest at all 7in ,homer7 in the treatment of murder cases4 ,of course1 legal proceedings can be taken to decide whether a stipulated poin_/ has been paid or not 7,s #dig ff471 as in the case of any other sumbo_/laion4 ,but the prosecution of the murderer in all its departments is left entirely in the hands of the family of the murdered man4 #adee3 ,we have very few details on this point4 ,in ,sparta hoi ge_/rontes 7dika_/zousi7 tas phonikas 7di_/kas71 ,arist41 ,pol4 #c1 #a1 p4 #abge;b #aj 7and in ,corinth1 too1 ,d4,s4 #af1 #fe1 #f ff474 ,involuntary homicide is punished by exile and 7in this being more severe than at ,athens7 perpetual exile as it appears4 ,the ,spartiate ,drakontios serving in the army of the ,ten ,thousand e_/phuge pais n oi_/kothen paida a_/kn 9999katakann 7like ,patroklos in fact1 ,ps #hg71 xu_/l pata_/xas1 ,xen41 ,an4 #d1 #h1 #be4 ,if his banishment had been only temporary the period must have expired long before4--,in ,kyme there are vestiges of legal prosecution of murder 7with witnesses73 ,arist41 ,pol4 #abfi;a1 #a ff4--,in ,chalkis epi ,thra_/k the laws of ,androdamas of ,rhegion were in force peri_/ te ta phonika kai tas epikl_/rous1 ,arist41 ,pol4 #b1 #h1 p4 #abgd;b #bc ff4--,in ,lokri were used the laws of ,zaleukos in combination with ,cretan1 ,spartan and ,areopagite institutions2 these last undoubtedly dealing with homicide1 which must therefore have been regulated constitutionally4 7,str4 vi1 #bfj1 following ,eph47 #adfe3 ,the limits of those qualified to inherit extends in ,athenian law me_/chri 9999anepsiadn pai_/dn 7,law ap4 ,d4 #dc1 #ea2 cf4 #bg7 as did the duty of avenging murder mechri anepsiadn3 ,d4 #dg1 #gb 7entos anepsio_/ttos1 which must mean the same thing1 ,law ap4 ,d4 #dc1 #eg74 ,the circle of persons thus united in the right of inheritance and the duty of taking vengeance for murder constituted the agchistei_/a1 the body of kinsfolk tracing their descent 7in the male line only7 from the same man1 the father1 grandfather1 or great-grandfather of them all4 ,this is the limit to which the goneis are traced3 ,is4 #h1 #cb2 cf4 above1 note #abc4 ,many nations of the earth are familiar with a similar limitation of the narrower body of kinsfolk composing a house3 as to the underlying reasons for the practice many conjectures are made by ,h4 ,e4 ,seebohm1 ,on the ,structure of ,greek ,tribal ,society 7#ahie74 #adge3 ,as to the restless wandering of the biaiotha_/natoi more details will be given below ,append4 vii4 ,in the meantime it will be enough to refer to ,a41 ,eum4 #ih1 where the still unavenged soul of the murdered ,klytaimnestra complains aischrs almai4 ,a later authority uses words that correspond well with ancient belief3 ,porph41 ,abst4 ii1 #dg1 tn anthr_/pn hai tn bi_/a apothano_/ntn 7psuchai7 kate_/chontai pros t s_/mati1 like the souls of the a_/taphoi4 #adhe3 ,in ,homeric times the injured dead becomes a then m_/nima to the evil-doer 7,ch #ceh1 l #gc74 ,later times believed that the soul of the dead man himself angrily pursued the murderer with its terrors till it drove him beyond its own boundaries3 ho thanattheis thumoutai t dra_/santi ktl41 ,pl41 ,lg4 #hfe ,,de1 appealing to palaio_/n tina tn archai_/n mu_/thn lego_/menon2 cf4 ,x41 ,cyr4 #h1 #g1 #ah3 ,a41 ,cho4 #ci ff41 #cbc ff4 ,if the next-of-kin whose duty it is to avenge the death of his relative shirks the duty incumbent on him the anger of the dead man is turned upon the latter3 ,pl41 ,leg4 #i1 #hff ,b--tou patho_/ntos prostrepome_/nou tn pa_/thn4 ,the indignant soul becomes prostro_/paios4 prostro_/paios probably #baa applies only in a derivative sense to a dai_/mn who takes the part of the dead man 7esp4 ,zeus prostro_/paios72 it is strictly speaking an epithet of the soul itself in its longing for vengeance4 ,thus in ,antiphon ,tetral4 #a1 g #aj1 hmin men prostro_/paios ho apothann ouk e_/stai4 #c1 d #aj1 ho apoktei_/nas 7or rather ho tethnks7 tois aiti_/ois prostro_/paios e_/stai4 ,so1 too1 ,a41 ,cho4 #bhg1 ek prostropai_/n en ge_/nei peptko_/tn4 ,,em4 #db1 #g1 rigo_/nn1 anart_/sasan heaut_/n1 prostro_/paion tois ,athnai_/ois gene_/sthai4 ,we can1 however1 see particularly well from this case how easily the change came about from a soul in a special condition to a similar daimonic being which takes the place of the soul of the dead4 ,the same ,antiphon speaks also of hoi tn apothano_/ntn prostro_/paioi1 ho prostro_/paios tou apothano_/ntos as something distinct from the dead man himself3 ,tetr4 #c1 a #d2 #c1 b #h2 cf4 ho ,murti_/lou prostro_/paios1 ,paus4 #b1 #ah1 #b1 etc42 cf4 ,zacher1 ,dissert4 phil4 ,halens41 iii1 p4 #bbh4 ,the injured dead himself becomes araios1 ,soph41 ,tr4 #abja ff4 7cf4 fr4 #cfg2 ,e41 ,,it4 #ggh2 ,med4 #fjh72 later his place is taken by dai_/mones araioi4 ,what terrible evils the unavenged soul can bring upon the person who is called upon to take vengeance are painted for us by ,aesch4 in ,cho4 #bgh ff4 7or else as some think an ancient interpolator of ,a474 ,sickness and trouble might be sent over several generations by such palaia mni_/mata of the dead3 ,pl41 ,phdr4 #bdd ,d 7see ,lobeck's account1 ,agl4 #fcf f474 ,true to ancient beliefs an ,orphic hymn prays to the ,titanes mnin chalepn apope_/mpein1 ei_/ tis apo chthoni_/n progo_/nn oi_/koisi pela_/sth1 ,h4 #cg1 #g f42 cf4 #ci1 #i-aj4 #adie3 chre_/n estin hupexelthein t patho_/nti ton dra_/santa tas h_/ras pa_/sas tou eniautou1 kai ermsai pa_/ntas tous oikei_/ous to_/pous xumpa_/ss ts patri_/dos1 ,pl41 ,lg4 ix1 #hfe ,e4 ,the law says in the case of the criminal convicted of murder ei_/rgein men ts tou patho_/ntos patri_/dos1 ktei_/nein de ouch ho_/sion hapantachou1 ,d4 #bc1 #ch4 #aeje3 ,when the victim was a citizen1 and also in wilful murder of a non-citizen4 ,see ,mei4 and ,sch41 ,att4 ,proc4#b1 p4 #cgi1 n4 #ebj4--,when the citizenship of a city rested upon conquest the lives of the subjects belonging to the older subject population were of less account4 ,in ,tralles 7,karia7 the murder of one of the ,leleges by an 7,argive7 full citizen might be bought off by payment of a bushel of peas 7a purely symbolical poin_/7 to the relations of the victim3 ,plu41 ,q4,gr4 #df1 p4 #cjb ,b4 #aeae3 ,on the expiry of the legally appointed period of banishment the relations of the dead man do not seem to have been allowed to refuse ai_/desis4 ,see ,philippi1 ,areop4 u4 ,epheten1 #aae f4 #aebe3 ,law ap4 ,d4 #dc1 #eg4 #aece3 ,d4 #cg1 #ei4 ,see ,philippi1 op4 cit41 p4 #add ff4 ,cf4 ,e41 ,hipp4 #adce f41 #addb f41 #addh f4 #aede3 ,such prohibition against taking a poin_/ for murder is made by the ,law ap4 ,d4 #bc1 #bh3 tous d' andropho_/nous exeinai apoktei_/nein 4 4 4 lumai_/nesthai de m_/1 mde apoinan 7cf4 #cc to de md' apoinan2 m chr_/mata pra_/ttein1 ta gar chr_/mata a_/poina no_/mazon hoi palaioi_/74 ,in spite of this ,meier and others unjustifiably conclude that murder could be indemnified by payment of money1 from the illegal practice mentioned in ,d4 #eh1 #bi3 this speaks rather for the contrary4 ,they have more appearance of justification when they appeal to ,harp4 7,phot4 ,suid41 ,e4,m4 #ghd1 #bf2 ,,ab4 #cac1 #e ff471 s4v4 hupopho_/nia2 ta epi pho_/n dido_/mena chr_/mata tois oikei_/ois tou phoneuthe_/ntos1 hi_/na m epexi_/sin4 ,on the strength of this ,hermann1 ,gr4 ,staatsalt4#e #ajd1 #f1 says1 even intentional murder could be absolutely indemnified4 ,nothing is actually said of pho_/nos hekou_/sios here nor do we anywhere learn that the payment of hupopho_/nia #bab on the occasion of a murder was ever a formally legalized proceeding4 ,it remains possible1 and even in the circumstances more probable1 that ,dinarch4 and ,thphr4 in the passages on hupopho_/nia quoted by ,harp4 referred to the practice as one forbidden by law1 though it might be1 on occasion1 an actual fact4 ,if we had only the gloss of ,suidas--a_/poina2 lu_/tra1 ha di_/dsi_/ tis huper pho_/nou s_/matos4 hou_/ts ,so_/ln en no_/mois--we might have concluded that payment of such blood-money was allowed in ,athens and mentioned in ,solon's laws as allowable4 ,this would be quite as justifiable as to argue as above from ,harp4 s4 hupopho_/nia4 ,we know1 in fact1 that the law referred to the a_/poina and apoinan as forbidden things1 from the passages already quoted from ,dem4 7#bc1 #bh-cc74 ,from these the gloss was itself probably derived4 #aeee3 ,we cannot1 however1 believe on the poor authority of ,sch4 ,dem1 p4 #fjg1 #af ff41 that the hieropoioi tais ,semnais theais were selected out of the whole ,athenian citizen body by the ,areiopagos4 7,three were chosen out of all the ,athenians3 ,d4 #ba1 #aae2 at other times ten3 ,dinarch4 ap4 ,,em4 #dfi1 #ab ff42 an indefinite number3 ,phot4 hieropoioi_/47 ,according to all analogies we should rather expect this selection to have been made by the popular ,assembly4 #aefe3 hai dimosi_/ai kai ta to_/mia1 ,antiphon1 ,herod4 #hh4 ,in more detail ,d4 #bc1 #fg-h4 ,those who had to take an oath swore by the ,semnai theai_/ and other gods3 ,dinarch41 adv4 ,demosth4 #dg4 ,both sides had to swear to the justice of their case in respect of the material facts in dispute 7,philippi1 ,areop41 pp4 #hg-ie74 ,such a compulsory oath taken by both parties could not of course in any circumstances serve as proof3 one side at least must be perjured4 ,nor can the ,athenians themselves have failed to see this4 ,it is surely doing them an injustice not to see the simple explanation of this strange sort of preliminary oath-taking and to dismiss the matter with a reference to the ,athenians as not a legally-minded people 7as ,philippi does1 p4 #hh74 ,it is much more natural to suppose that this double oath1 taken under circumstances of peculiar solemnity1 was not regarded as a juridical matter at all1 but had a purely religious sense 7as it had in the quite similar cases mentioned by ,meiners1 ,allg4 ,gesch4 d4 ,relig4 ii1 #bif f474 ,the oath-taker invokes a dreadful curse upon himself if he breaks his oath and devotes hauton kai ge_/nos kai oiki_/an tn hautou 7,antiphon1 ,herod4 #aa7 to the ,curse-,goddesses1 the ,arai_/ or the ,erinu_/es hai_/ th' hupo gaian anthr_/pous ti_/nuntai1 ho_/tis k' epi_/orkon omo_/ss 7,t #bei f47--and to the ,gods who are to punish his children and his whole kith and kin on earth 7,lycurg41 ,leocr4 #gi74 ,if the court discovers the perjured party the punishment due to his action overtakes him 7or if he is the plaintiff1 he fails in his purpose7 and at the same time the justice of heaven punishes him for his broken oath 7cf4 ,d4 #bc1 #fh74 ,but the court may make a mistake and not find out the perjurer2 in which case the perjurer is still punished for he becomes a victim of the gods to whom he has devoted himself--who do not err4 ,thus the double oath is an addition to the judicial inquiry1 and heavenly punishment stands side by side with that of men4 ,the two may coincide1 but this need not be so1 and in this way the guilty is punished whatever happens4 7,how familiar such ideas were in antiquity we see from expressions used by orators3 ,isoc4 #ah1 #c2 ,d4 #ai1 #bci-dj2 ,lycurg41 ,leocr4 #gi47 ,the oath1 being an appeal to a higher court1 supplemented human justice1 or rather the legal processes of men supplemented the oath-taking1 for in this partnership the appeal to an oath must have been the older member4 #bac #aege3 ,poll4 #h1 #aag1 kath' he_/kaston de mna trin hmern edi_/kazon 7the judges on the ,areiopagos7 ephexs1 teta_/rt phthi_/nontos1 tri_/t1 deute_/ra4 #aehe3 hoi ,areopagitai treis pou tou mnos hme_/ras tas phonikas di_/kas edi_/kazon1 heka_/st tn then mi_/an hme_/ran apone_/montes1 ,sch4 ,aeschin4 #a1 #ahh1 p4 #bhb ,sch4 ,this certainly implies that the limitation of the number of the ,erinyes to three 7and not two for example--which first appears in ,eurip41 but was certainly not his own invention--was officially current in the worship of the city4--,since these three days were sacred to the ,erinyes1 as goddesses of ,hades1 they counted as apophra_/des hme_/rai3 ,,em4 #aca1 #af f42 ,et4 ,gud4 #gj1 #e 7the thirtieth day of the month is for that reason phau_/l pasin e_/rgois acc4 to ,orpheus fr4 #bh ,ab474 #aeie3 ,paus4 #a1 #bh1 #f4 #afje3 ,the ,erinyes are the accusers of ,orestes not only in ,aeschylus 7and thence in ,eurip4 too1 ,,it4 #idj ff471 but also in the varying accounts derived from different sources1 in which the twelve gods served as judges ap4 ,d4 #bc1 #ff 7cf4 #gd1 and ,dinarch41 adv4 ,dem4 #hg74 #afae3 ,the ,erinyes are said apo zntos rhophein eruthron ek mele_/n pe_/lanon1 ,a41 ,eum4 #bfd f42 cf4 #ahc f42 #cjb2 #cje4 ,in this they closely resemble the vampires which we hear of especially in ,slav popular mythology1 and the ,tii of the ,polynesians1 etc4 ,these1 however1 are the souls of the dead returned from the grave and sucking men's blood4 #afbe3 ,the ,erinyes say to ,orestes3 emoi traphei_/s te kai kathierme_/nos kai zn me dai_/seis oude pros bm sphagei_/s1 ,a41 ,eum4 #cjd f4 ,the matricide is divis parentum 7i4e4 their ,manes7 sacer1 their sacrificial victim 7thuma katachthoni_/ou ,dio_/s ,d4,h4 #b1 #aj1 #c71 in the older belief of ,greece1 too4 #afce3 ,see ,rh4 ,mus4 #ej1 #f ff4 #afde3 ,the fact that after receiving the ai_/desis of the dead man's relatives the agent of a pho_/nos akou_/sios was still required to offer the expiatory sacrifice as well as undergo purification 7hilasmo_/s and katharmo_/s7 is alluded to by ,dem4 #bc1 #gb-c1 in the double expression thusai kai katharthnai1 hosioun kai kathai_/resthai 7cf4 ,mller1 ,aesch4 ,eum41 p4 #add #abb1 n4 #b1 ,e4,t474 #afee3 ,see ,philippi1 ,areop4 u4 ,eph4 #fb4 #affe3 ,in the ,iliad and the ,odyssey there is a total absence not only of all reference to purification from blood-guiltiness but of the necessary conditions for it4 ,the murderer goes freely among men without there being any fear of others suffering from a mi_/asma attaching to him4 ,cf4 the case especially of ,theoklymenos1 o #bga-h4 ,lobeck rightly emphasizes this1 ,agl4 #cja4 ,k4 ,o4 ,mller's attempts to prove in spite of everything that purifications from the stain of murder were a ,homeric custom1 are failures4 ,see ,ngelsbach1 ,hom4 ,theol4#b1 p4 #bic4--,the oldest examples of purifications from murder in the literature are 7,lobeck #cji73 purification of ,achilles from the blood of ,thersites in the ,aithiopi_/s1 p4 #cc ,kink42 refusal of ,neleus to purify ,herakles from the murder of ,iphitos3 ,hesiod en katalo_/gois1 ,sch41 ,il4 ,b #ccf4--,mythical exx4 of such purifications in later accounts3 ,lob41 ,agl4 #ifh-i4 #afge3 ,e g4 offering of cakes1 sacrifice of drink-offerings without wine1 burning of the materials of sacrifice2 cf4 the description of hilasmo_/s 7in this place clearly distinguished from katharmo_/s7 in ,a4,r4 iv1 #gab ff4 ,similar account 7offerings without wine1 etc47 of the hilasmo_/s 7which is1 however1 improperly called katharmo_/s1 l4 #dff7 of the ,eumenides at ,kolonos which the chorus recommends to ,oedipus1 ,s41 ,o4,c4 #dfi ff4 ,no one might eat of the expiatory sacrifice3 ,porph41 ,abst4 #b1 #dd4 ,it is burnt completely3 ,stengel1 ,jahrb4 f4 ,phil4 #ahhc1 p4 #cfi ff4--,the #bad clash of bronze was used pros pasan aphosi_/sin kai apoka_/tharsin3 ,apollod4 fr4 #cf 7and in offerings to ,hekate1 ,theoc4 ii1 #cf2 as protection against ghosts1 ,luc41 ,philops4 #ae2 ,sch4 ,theoc4 ii1 #cf2 ,tz41 ,lyc4 #gg4 ,clash of bronze in this apotropaic sense occurs1 too1 in the dance of the ,kouretes1 etc42 see below74 ,the ritual of expiation was affected in many ways by admixture of foreign superstitions from ,phrygia and ,lydia4 ,its chief source is to be found in the ,cretan worship of the 7chthonic7 ,zeus4 ,thence it seems to have spread all over ,greece assisted by the ,apolline oracle of ,delphi4 ,this is why the ram1 the peculiar victim of ,zeus chtho_/nios1 is the principal victim in expiatory sacrifices1 its fleece1 the ,dios k_/dion1 receiving the various materials of expiation1 etc4 #afhe3 ,on the chthonic character of the deities of expiation see in gen4 ,k4 ,o4 ,mller1 ,aesch4 ,eum41 p4 #aci ff4 7#aab ff474 ,chief among them is ,zeus meili_/chios 7a euphemistic title2 cf4 above1 n4 #e71 who is unmistakably a chtho_/nios4 ,hence1 like all chtho_/nioi he is represented as a snake on the votive tablet to ,z4 meil4 discovered in the ,peiraeus 7certainly the ,athenian god and not a foreign deity identified with this god whom all ,athenians knew well from the feast of the ,diasia73 ,,bch4 #g1 #ejg ff42 ,,cia4 ii1 #aegh ff4 ,on a votive insc4 from ,lykia we have1 side by side with the chthonic ,hekate1 ,dii ,meilichi_/ kai ,enodi_/a1 ,,bch4 #ac1 #cib4 ,other theoi meili_/chioi in ,lokris were worshipped with nocturnal sacrifice 7as regularly in the case of underworld deities73 ,paus4 #aj1 #ch1 #h4 ,the dai_/mones meili_/chioi as chtho_/nioi are contrasted with the maka_/ressin ourani_/ois in the oracle verses ap4 ,phlegon1 ,macr4 iv1 p4 #ic1 #e ,kel43 deis milicheis ,acta ,lud4 ,saecul4 ,tab4 ,a l4 #aa ,,cil4 vi1 #cb1 #cbc2 see ,mommsen1 ,ges4 ,schr4 viii1 #egj4--,then come the apotro_/paioi3 their nature can be guessed from the fact that they were worshipped together with the dead and ,hekate on the thirtieth day of the month 7see above1 n4 #hh74 ,after a bad dream offerings were made to the apotro_/paioi1 to ,ge and the ,heroes3 ,hp41 ,diaet4 #d1 #h1 vi1 p4 #feb ,l4 ,zeus apotro_/paios must have been a chtho_/nios1 but we have side by side with him an ,athna apotropai_/a 7and an ,apollo apotr4 too73 ins4 from ,erythrai1 ,,sig4 #fjj1 #fi2 #aae3 the provinces of ,olu_/mpioi and chtho_/nioi were not always kept absolutely distinct4--,an ancient and hereditary service of the propitiation deities belonged to the ,attic family of the ,phytalids who had once purified and offered expiatory sacrifice for ,theseus after the murder of ,skiron and others 7hagni_/santes kai meili_/chia thu_/santes73 ,plu41 ,thes4 #ab4 ,the gods to whom this family offered sacrifice were ,demeter and ,zeus ,meilichios3 ,paus4 #a1 #cg1 #b-d4--;,isoc4 #e1 #aag1 makes a clear distinction between the theoi ,olu_/mpioi and the gods to whom only an apotropaic cult1 apopompa_/s1 was offered2 these being the gods of expiation 7cf4 apodiopompeisthai in propitiatory sacrifices2 apopompaioi theoi_/3 ,apollod4 ap4 ,harp4 apopompa_/s4 ,cf4 also apopomp_/ of evil daimones in contrast to the epipomp_/ of the same3 ,anon4 ,vir4 ,herb4 xxii1 #afe4 ,see ,hemsterhuys1 ,lucian ii1 p4 #bee ,bip42 ,lob41 ,agl4 #ihd1 ii74 #afie3 e4g4 in the description of the hilasmo_/s of ,medea by ,kirke in ,a4,r4 iv1 #gab ff4 #agje3 ,k4 ,o4 ,mller1 ,dorians1 i1 #cbh1 #ccf2 cf4 the same ancient custom of flight for nine years and penance for the slaying of a man in the legend and cult of ,zeus ,lykaios2 cf4 ,h4 ,d4 ,mller1 ,myth4 d4 gr4 ,st4 ii1 #aje4 ,see below4 #agae3 ,cho4 #ajee-fj4 ,eum4 #bcg ff41 #bha ff41 #dde ff41 #dgj4 #agbe3 ,the ,delphinion1 the court for trying pho_/nos di_/kaios1 and the ancient dwelling of ,aegeus 7,plu41 ,thes4 #ab71 was at the same time #bae 7and perhaps originally7 an expiation site4 ,expiatory sacrifice was there made for ,theseus after his fights with the ,pallantidai and the highway robbers 7aphosiou_/menos to a_/gos1 ,poll4 viii1 #aai74 #agce3 ,plu41 ,ser4 ,num4 #ag1 p4 #efj ,,ef4 ,note the expressions3 hila_/sasthai tn tou ,archilo_/chou psuch_/n1 hilasasthai tn ,pausani_/ou psuch_/n4 ,suid4 ,archi_/lochos1 from ,aelian3 meili_/xasthai tn tou ,telesiklei_/ou paidos psuch_/n1 kai pranai choais4 #agde3 ,the three exgtai putho_/chrstoi1 hois me_/lei kathairein tous a_/gei tini enischthe_/ntas1 ,tim4 9999,lex4 p4 #aji ,r4 #agee3 ,pl41 ,lg4 #hfe ,b3 the agent in a pho_/nos akou_/sios 7of a special kind7 kathartheis kata ton ek ,delphn komisthe_/nta peri tou_/tn no_/mon e_/st katharo_/s4 #agfe3 ,i set down here the expressions occurring in the speeches and the 7at any rate contemporary see ,appendix iv7 ,tetralogies of ,antiphon1 which throw light on the religious ideas lying behind the procedure in trials for murder4 ,in the prosecution of the murderer the following are concerned3 ho tethne_/s1 hoi no_/moi1 and theoi hoi ka_/t1 ,or4 #a1 #ca4 ,the vigorous prosecution of the case on the part of the relations of the dead is bothein t tethneti3 #a1 #ca4 ,tetr4 #a b1 #ac4 ,the condemnation of the murderer is timri_/a t adikthe_/nti1 his personal revenge3 #e1 #hh #f1 #f4 ,the accusing relatives come before the court as representatives of the dead man1 anti tou patho_/ntos episk_/ptomen humin1 as they say to the judges1 ,tetr4 #c g1 #g4 ,the duty of accusing as well as the ase_/bma of the deed of bloodshed rests upon them until satisfaction is made for it3 ,tetr4 #a a1 #c4 ,but the mi_/asma of the deed attaches to the whole city in which the murderer lives4 ,all who sit at table with him1 or live under the same roof1 even the temples he walks in1 are polluted by his mere presence3 hence come aphori_/ai and dustucheis pra_/xeis on the city4 ,it is to the greatest interest of the judges to avert this pollution by giving a propitiatory judgment3 ,tetr4 #a a1 #aj2 ,or4 #e1 #aa1 #hb2 ,tetr4 #a a1 #c2 #a g1 #i1 #aa2 #c g1 #f1 #g4 ,above all it is necessary to find the real criminal and to punish him4 ,if the relatives of the dead prosecute some one other than the real doer of the deed1 it is they1 and not the judges 7on account of their wrong decision71 who will have to bear the wrath of the dead man and of the avenging spirits3 ,tetr4 #a a1 #c2 #c a1 #d2 #c d1 #aj2 for in this case the murdered man is deprived of his timri_/a3 #c a1 #d4 ,but perjured witnesses and unjust judges are liable to a mi_/asma1 too1 which they then introduce into their own houses3 ,tetr4 #c a1 #c2 or at least1 if they give a false condemnation 7but not a false acquittal7 of the accused1 they incur the m_/nima tn alitri_/n acc4 to ,tetr4 #c b1 #h--;i4e4 that of the falsely condemned person 7whereas the murdered man still continues angry with his own relatives74 ,if they knowingly acquit the murderer contrary to justice1 the murdered man becomes enthu_/mios to the judges and no longer to his relatives3 ,tetr4 #a g1 #aj4--,the source of the resentment is said to be the dead man himself3 prostro_/paios ho apothan_/n1 ,tetr4 #a g1 #aj2 cf4 #c d1 #aj2 where he is parallel with to m_/nima tn alitri_/n4 ,the murdered man leaves behind him tn tn alitri_/n dusme_/neian 7and this is what the mi_/asma really is--not as some modern writers have imagined1 any sort of moral pollution--as is clearly stated in this passage3 tn tn alit4 dusme_/neian1 n 4 4 4 mi_/asma 4 4 4 eisa_/gontai73 ,tetr4 #c a1 #c2 cf4 ,again #c b1 #h2 #c g1 #g4 ,in this case the avenging spirits substitute themselves for the soul of the dead man 7just as in the case where a prostro_/paios tou apothano_/ntos is spoken of3 cf4 above1 n4 #adh74 ,the prostro_/paioi tn apothana_/ntn become themselves deinoi alit_/rioi of the dilatory relatives3 #baf ,tetr4 #c a1 #d4 ,there is no essential distinction between the two 7cf4 ,poll4 #e1 #aca74 ,elsewhere we hear of to prostro_/paion as the special attribute or feeling of the murdered man himself3 ,tetr4 #b d1 #i4 ,thus also we have the alternatives enthu_/mios ho apothan_/n 7#a g1 #aj7 and to enthu_/mion 7#b a1 #b2 #b d1 #i74 ,in this connexion it is clear that enthu_/mion 7as the fixed and conventional expression for these superstitions7 means the indignant memory1 the longing for revenge of the murdered man 7--enthu_/mion e_/st ,da_/matros kai ,kou_/ras1 ,,gdi4 #ceda1 #h74 ,the proper understanding of this word will help us to see what is meant by the expression oxuthu_/mia used of the meal offered to the dead and ,hekate1 and the almost identical purificatory offerings1 that after the religious cleansing of a house were thrown out at the cross-roads 7,harp4 s4v4 ,phot4 s4v4 ,art4 #a1 #b1 #c2 ,,ab4 #bhg1 #bd1 #bhh1 #g2 ,,em4 #fbf1 #dd ff474 ,they are intended to appease the easily awakened anger of the souls 7and of their patroness ,hekate71 their oxu_/thumon1 a stronger version of enthu_/mion1 by apotropaic sacrifice4 #agge3 ,see ,appendix ii 7maschalismo_/s74 #aghe3 ,xen41 ,cyr4 #h1 #g1 #ag ff43 ou gar d_/pou touto_/ ge saphs dokeite eide_/nai hs oude_/n eimi eg e_/ti1 epeidan tou anthrpi_/nou bi_/ou teleut_/s2 oude gar nun toi t_/n g' emn psuchn herate 4 4 4 tas de tn a_/dika patho_/ntn psuchas ou_/p kateno_/sate1 hoi_/ous men pho_/bous tois miaipho_/nois emba_/llousin1 hoi_/ous de palamnai_/ous 7which means first the criminal and then1 as here1 the punishing spirit that avenges the criminal deed1 exactly like prostro_/paios1 alit_/rios1 ala_/str1 mia_/str3 see ,zacher1 ,dissert4 phil4 ,halens4 iii1 #bcb ff47 tois anosi_/ois epipe_/mpousi8 tois de phthime_/nois tas timas diame_/nein e_/ti an dokeite1 ei mdenos autn hai psuchai ku_/riai san8 ou_/toi e_/gge1 paides1 oude 9999touto p_/pote epei_/sthn1 hs h psuch_/1 he_/s men an en thnt s_/mati 1 z1 ho_/tan de tou_/tou apallag1 te_/thnken4 ,then follow other popular arguments for the belief in the continued existence of the soul after its separation from the body4 #bag ,,chapter ,,vi ,,the ,,eleusinian ,,mysteries ,the cult of the dead1 thus pursued in unhampered freedom1 preserved and encouraged certain ideas of the life of the soul after death2 of the soul as a conscious and powerful being which though separated from the body has not been parted for ever from the scene of its earthly existence4 ,to the ,greeks such ideas had become strange and unfamiliar--strange1 at least1 to the ,ionian ,greeks of the ,homeric age4 ,but from such a cult no dogmatic or distinctly outlined picture of the life of the departed soul could have been deduced1 nor ever was deduced4 ,everything in this connexion dealt with the relation of the dead to the living4 ,families by means of sacrifice and religious acts sought to nourish the souls of their own dead4 ,but the cult was in itself chiefly precautionary 7apotropaic7 in character1 and as a consequence men preferred rather to avoid investigation into the nature and condition of the dead themselves1 except in so far as they came into the life of the living4 ,this is the point at which the cult of the souls and belief in the existence of souls stopped short among many of the so-called savage peoples who have no history4 ,nor can there be much doubt that it had reached this stage of development in ,greece1 too1 before the time of ,homer2 though temporarily overshadowed1 it continued to exist for it was rooted firmly in the united life of the family and its traditional practices4 ,such traditional beliefs1 however1 left the nature of the disembodied soul vague and undefined2 they viewed it purely from the standpoint of the living and almost entirely in its relations with this world2 and resting on such foundations it is not very surprising if they yielded unresistingly and sank into insignificance once the feeling of the influence exercised by the dead upon the living began to weaken1 or if anything happened to cause the decline or discredit of the cult of the dead4 ,when the living withdrew their support and reverence from the departed soul the latter ceased to present any clear picture to the minds of men--it became a mere evanescent shadow--unsubstantial--little more than nothing4 ,this is what #bah happened in the period of ,ionic culture1 in which ,homer lived4 ,the poetry of that period1 however1 had of its own accord given rise to aspirations after a fuller and more definite picture of the long1 unbounded future in the life to come4 ,these aspirations had been given shape in the pictures of the translation of individual mortals to ,elysium and the ,islands of the ,blest4 ,such things1 however1 were1 and continued to be1 matters of poetry1 not of religious faith4 ,even the poetical fancy dealt with the marvellous past and with exceptional heroes chosen out long ago by the special favour of the gods2 such favour was not extended to include the living generations of men4 ,the desire1 once it was awakened1 for a more hopeful prospect of the life to come beyond the grave and for something more than the mere negative existence of the ancestors worshipped in family cults1 must look to other sources for its satisfaction4 ,such desires began to be felt by many1 but their originating source and the secret forces that set them going must remain for us hidden behind the obscurity that lies over the most important period of ,greek development1 the eighth and seventh centuries4 ,nor does it help us very much when historians try to stop the gaps of our knowledge with platitudes or the barren offspring of their own imagination4 ,the existence of such desires and their growing strength is shown by the fact that they were able to create for themselves a means of satisfaction 7a peculiarly limited satisfaction it is true7 in a direction that immediately occurs to everyone as soon as the subject of future blessedness or belief in immortality among the ,greeks is mentioned--the ,eleusinian ,mysteries4 #b ,wherever the cult of the gods of the earth and the lower world1 and particularly of ,demeter and her daughter1 was at its height it was not difficult for hopes of a better fate in the kingdom of souls below the earth1 where those deities ruled1 to become attached to participation in their cult4 ,the tendency to connect closely such hopes with the worship of these gods may have existed in many different localities4 ,in ,eleusis alone1 however 7and in the cults1 mostly of later origin1 affiliated to ,eleusis71 we see this connexion carried out as a fully organized institution4 ,we can follow at least in general outline the gradual advance of the ,eleusinian religious organization4 ,the ,homeric ,hymn to ,demeter tells us the origin #bai of the cult according to the national legends of ,eleusis4 ,in the country of the ,eleusinians the divine daughter of ,demeter1 after being carried down to the lower world by ,adoneus1 came up once more to the light of day1 and was restored to her mother4 ,before ascending to ,olympos and the company of the other immortals1 in accordance with the wish of ,zeus1 ,demeter fulfilled her promise1 and when the ,eleusinians had erected a temple to her outside the city1 over the spring ,kallichoros1 she founded the sacred worship whereby men should do honour to her in the future4 ,she herself instructed the princes of the land in the performance of the cult and taught them her sacred ,orgia1 which respect for the goddess does not allow them to communicate to others4#af ,this primitive ,eleusinian cult of ,demeter1 then1 is the religious service of a close corporation4 ,knowledge of the holy ritual1 carrying with it the priesthood of the two goddesses is confined to the descendants of the four ,eleusinian princes to whom ,demeter once gave her ordinances as an inheritance4 ,the cult is therefore a secret one3 not more so1 indeed1 than a great many cult-societies of ,greece1 participation in which was strictly forbidden to all unauthorized persons4#bf ,it differs from them1 however1 in the solemn promise which is made to the participants in its worship4 ,blessed is the man who has beheld these holy acts2 but he that is uninitiated and has no share in the holy ceremonies shall not enjoy a like fate after his death1 in the gloomy darkness of ,hades4 ,to those who share in the ,eleusinian worship a privileged fate is promised after death2 but even in his lifetime1 we read further on1#cf he is highly blessed whom the two goddesses love3 they send him ,ploutos1 the giver of good things1 to be a beloved partner of his hearth and home4 ,on the other hand1 whosoever honours not ,kor1 the queen of the lower world1 with gifts and sacrifice1 shall do penance everlastingly 7#cfh ff474 ,the narrow circle of those to whom such a tremendous promise was made began to be extended after the time when ,eleusis was united with ,athens 7which may have taken place some time in the seventh century71 and when the ,eleusinian worship was raised to the position of an official cult of the ,athenian state4 ,nor was it ,attica alone1 but the whole of ,greece which became interested in the ,eleusinian festival1 when ,athens became the chief centre of ,greek life4 ,a solemn truce of ,god was proclaimed which assured the peaceful and undisturbed performance of the sacred ritual1 and distinguished the ,eleusinia1 like the great games and ,fairs of ,olympia1 the ,isthmus1 etc41 as a ,pan-,hellenic festival4 ,at #bbj the height of ,athenian power 7about #ddj7df a decree of the people was passed which required the yearly offering of first fruits of the fields to the ,eleusinian temple from ,athenian citizens and allies1 and invited similar offerings from all ,greek states4 ,the decree could appeal in so doing to ancient and ancestral custom1 and to an utterance of the ,delphic god who had authorized these things4#ef ,the inner history of the development of the ,eleusinian festival is a matter of some obscurity4 ,the holy rites continued to be performed at ,eleusis2 ,eleusinian noble families still took part#ff in the worship of the goddesses1 which was yet directed by the ,athenian government4 ,on the other hand1 a good deal must have been altered in the course of time4 ,the popular decree mentioned above acquaints us with the names of two triads1 each composed of two divine personages and a ,hero1 who were worshipped at ,eleusis at that time4 ,demeter and ,kor occur together with ,triptolemos1 and also the god1 the goddess1 and ,eubouleus4#gf ,the ,homeric hymn gives no hint of the very important position here 7and in innumerable other accounts1 as well as pictorial representations7 attributed to ,triptolemos1 nor of the other addition to the ,eleusinian group of divinities4 ,it is evident that in the course of years many different local figures and modes of worship have been added to and fused with the old cult of the two goddesses2 and that in these local figures we have always the one type of chthonic godhead expressing itself anew in ever varied and differentiated forms4 ,their number is not exhausted by the six already mentioned4#hf ,the most important addition to the ,eleusinian circle of deities was ,iakchos1 the son of ,zeus 7,chthonios7 and ,persephone4 ,this god was himself an underworld deity1 quite distinct from that ,dionysos1 with whom other ,athenian cults confused him1 and with whom he was in fact commonly identified4#if ,it is a very probable supposition that this god1 who soon came to be regarded as the central figure of the group of deities worshipped at ,eleusis1#ajf was the contribution of ,athens to that circle3 his temple was situated in ,athens not ,eleusis2#aaf in the ,athenian suburb ,agrai the ,little ,mysteries were celebrated in his honour in the spring as a sort of prelude to the greater festival4 ,at the ,eleusinia itself1 the sacred procession1 in which the picture of the youthful god was borne from ,athens to ,eleusis1 formed the link between the part of the festival already performed at ,athens and that still to take place at ,eleusis4 ,the introduction of ,iakchos into the festival of ,eleusis did not merely make an external addition to the group of divinities that already shared in it2 it added #bba an act#abf to the sacred story1 the representation of which was the goal and summit of the festival2 and thereby in all probability enriched it internally in meaning and substance4 ,it is1 indeed1 quite impossible for us even to hazard a guess as to the exact meaning and essence of the change which came over the festival thus enlarged in the course of time4 ,we can1 however1 be sure of this much2 there is no ground at all for entertaining the commonly held view that it was the private mysteries of ,orphic conventicles which exercised such a transforming influence on the public mysteries of the ,athenian state4 ,those who are not content with solemn and mysterious jargon about ,orphics and the like1 but keep clearly in mind the well-known and quite distinctive features of the ,orphic doctrine about gods and the souls of men1 will easily recognize that everything points to the unlikelihood of even a single one of these having entered the circle of ideas current at ,eleusis4#acf ,they could only have shattered such ideas to pieces4 ,if the festival1 then1 grew of its own accord in inward meaning and outward circumstance1 the circle of those who came to take part in it grew as well4 ,originally this festival1 so rich in promised blessings1 admitted only the citizens of ,eleusis1 perhaps only the members of certain noble ,eleusinian families--and may have appeared to its members an even greater privilege through this very exclusiveness4 ,in this respect it changed completely1 admission to it was thrown open to all ,greeks--not merely ,athenians1 but every ,greek without distinction of race or country1 whether man or woman1 was welcomed at ,eleusis 7and even hetairai1 who were still excluded1 e4g4 from the ,demeter-festival of the ,athenian women2 to say nothing of children and slaves74#adf ,the generosity of ,athens--such was the glorious boast--wished the unexampled salvation which this festival promised to its worshippers to be made accessible to all ,greeks4#aef ,what contrast to the exclusive cult-unions into which a man had to be born in order1 as citizen of a state1 member of a phratria1 clan1 or family1 to participate in the advantages they offered6 ,the society of the ,eleusinian mystery-festival1 once just as exclusive as the rest1 had thrown open its doors so widely that this almost unconditional freedom of access became its principle and distinguishing characteristic4 ,the attraction of membership was even heightened by the fact that just by his own unhampered free will and choice the individual could enter the great society through the mediation of one of the two families to whom the highest priesthood of the festival #bbb was committed4#afe ,the only condition made was ritual purity1 and murderers1 for whom this was an impossibility--as it was even for those who were only accused of the shedding of blood--were as such excluded from the mysteries3 as1 indeed1 they were from all the religious ceremonies of the state4#agf ,religious purification of the worshippers preceded and accompanied the holding of the festival2 to many of the believers it may have appeared that the whole festival itself was principally a great purification and religious dedication of unusual solemnity1 by which the members 7the ,pure#ahf as they called themselves7 were made worthy of the favour of the goddesses4 #c ,as to the actual details of what went on at the long-drawn-out festival itself our knowledge hardly extends beyond the most external circumstances1 and is even so most incomplete4 ,a few notices in late and often untrustworthy writers give us a very inadequate picture of what took place inside the great temple of initiation and of the essential ,mystery4 ,the secret which was committed#aif to the ,mystai and ,epoptai has been well kept4 ,considering the enormous number of worshippers indiscriminately admitted to the festival1 this would1 indeed1 have been a real miracle1 if the secret to be kept had taken the form of dogma expressed in concept and words and capable of being communicated verbally to others4 ,since the labours of ,lobeck1 however1 drastically reducing to order the confusion of opinions on this subject1 no reasonable person believes that this was the case4 ,it was difficult to let out the secret for there was essentially no secret to let out4 ,profanation could only come through actions1 through the ,mysteries being acted1#bjf as they were in the year #dae in the house of ,poulytion4 ,the ,mystery was a dramatic performance1 or1 more strictly1 a religious ,pantomime1 accompanied by sacred songs#baf and formal speeches2 a representation1 as ,christian authors let us see1 of the ,rape of ,kor1 the wanderings of ,demeter1 and the final reunion of the goddesses4 ,this in itself would not have made the mysteries remarkable2 a similar dramatic reproduction of the circumstances attending the life of a god1 which had led to the foundation of the festival in question1 was a very widespread cult-practice in ,greece2 it was part of the festivals of ,zeus1 ,here1 ,apollo1 ,artemis1 ,dionysos1 and1 above all1 of other festivals in honour of ,demeter herself4 ,but the ,eleusinia was distinguished from all other such festivals1 even from the equally secret festivals of ,demeter known as the ,thesmophoria and the ,haloa1 by reason #bbc of the hopes which it inspired in the minds of the initiated4 ,the ,hymn to ,demeter tells us that the pious worshipper of the ,goddess at ,eleusis might hope for riches upon earth and a better fate after death4 ,later authorities also speak of the success in this life which initiation at ,eleusis gave good ground for expecting4 ,but far more emphatic are the statements1 made by innumerable witnesses from ,pindar and ,sophokles onwards1 that only they who have been initiated into these mysteries may entertain a joyful expectation of the life to come4 ,to them only is it granted to have real life in ,hades2 nothing but evil awaits others in that place4#bbf ,it was these promises of a blessed immortality that for centuries drew so many worshippers to the ,eleusinian festival4 ,nowhere else could such promises be obtained with such distinctness and assurance4 ,the injunction commanding secrecy must obviously have referred to quite other matters2 it cannot have applied to this1 the greatest boon anticipated from initiation at ,eleusis4 ,everyone speaks out aloud and without restraint about it4 ,at the same time1 all our information is so completely at one on the point and so free from doubt or uncertainty that we must perforce believe that the performances that were to be preserved so secret were1 in reality1 for the believers the source of an assurance which was not held as the mere probable conjecture of individuals1 but as fixed and certain truth beyond question or need of interpretation4 ,how this was brought about certainly remains obscure4 ,since the discrediting of symbolism in the sense made familiar by ,creuzer or ,schelling1 many of our modern mythologists and historians of religion have been all the more eager to assert that the performances at the ,eleusinian mysteries were in reality the true and mystic celebration of the ,greek ,religion of ,nature as discovered by themselves4 ,demeter1 in this view1 would be the earth2 ,kor-,persephone1 her daughter1 the seed of corn2 the ,rape and ,return of ,kor would mean the sowing of the seed in the earth and the rise of the young grain from beneath the soil2 or1 in a more general sense1 the yearly decay and renewal of vegetation4 ,in some way or other the ,mystai must have had revealed to them the real meaning of the nature-symbolism hidden in the mystical performances4 ,witnessing these performances they are supposed to have learnt that the fate of the seed of corn1 represented by ,persephone1 its disappearance beneath the earth and eventual rebirth1 is an image of the fate of the human soul1 which also disappears that it may #bbd live again4 ,this1 then1 must be the real content of the holy ,mystery4 ,it remains1 however1 first and foremost1 to be proved that the ,greeks#bcf themselves would have regarded such symbolistic mummery1 in which the phenomena and processes of nature appear under the guise of anthropomorphic gods1 as religious at all1 or would have recognized their own religion in such things4 ,still further--admitting for the sake of argument the possibility of such an interpretation--the identification of ,kor with the seed of corn and its fate leads at once1 if we try to get beyond the vaguest generalities1 to intolerable absurdity4 ,it is difficult to see1 however 7and this would be the main point at issue71 how such an analogy between the soul and the grain of seed could have led to a faith in immortality that was not to be had1 it would seem1 in a more direct fashion4 ,what possible effect could have been produced by such a far-fetched and arbitrary parallel between the phenomena of two such wholely different provinces of existence8 ,if a reasonably plausible deduction was to be made from the visible and unmistakable 7the condition of the grain7 to the invisible and unknown 7the condition of the soul7 surely the first and simplest requisite would be that a real causal connexion between the two should be plainly demonstrated4 ,these may seem dull and pedantic considerations where the sublimest forebodings of the heart are concerned2 but ,i should not have supposed that it would have been so easy to tempt the ,greeks with vague surmises from the path of logic and lucidity1 or that such surmises would have afforded them such extremity of bliss4 ,lastly1 the analogy1 even if it proved anything1 is false4 ,it would only hold if the soul1 like the grain1 after a temporary disappearance below the earth1 were promised a new life upon the earth--if a palingenesia in fact were promised4 ,that this1 however1 was not a belief supported by the officially conducted mysteries of ,athens1 is admitted on all hands4 ,equally untenable is the view that the dramatic presentation at the mysteries of the ,rape and ,return of ,kor 7regarded this time as a divine personage1 not as the personified grain of corn7 was intended to inspire hopes of an analogous fate for the human soul1 by virtue of a mystic unification of the life of man with the life of the godhead to whom he swears allegiance4#bdf ,even so the hope based upon the typical fate of ,kor could only have led to a hope for the palingenesia of mankind in general1 not 7what was and always remained the real belief of ,eleusis7 to the hope of a specially #bbe favoured after-life for the ,mystai in the kingdom below the world4 ,indeed1 we must not look to the ,eleusinian mysteries for the ecstatic exaltation of the soul to the recognition of its own godhead--though such exaltation was the motive force and the essential core of ,greek mysticism1 as of all mysticism and mystic religion4 ,from the mysteries of ,eleusis1 however1 it remained far removed2 the belief there fostered1 with its absolute division and distinction between the divine and the human1 never transgressed the bounds of popular ,greek religion1 over whose portals stood the universally prescriptive words3 hen andrn1 hen then ge_/nos--the race of men is one1 and the race of gods is another4 ,nor was ,eleusis any exception to this rule2 the mysteries did not point the way to mysticism4 #d ,inquiry is on the wrong track when a deeper meaning is sought for in the mimic presentation of the sacred myth at ,eleusis whereby the human soul was to obtain the blessed hope of immortality4 ,the conviction that the human soul was immortal in its own right1 by reason of its own nature1 was not a conviction that was obtained at ,eleusis4 ,that is why we may dismiss such fanciful analogies as those between the human soul and the seed of corn or the goddess of the earth's life4 ,such analogies1 if they proved anything1 would prove at most the complete indestructibility1 in spite of all vicissitude1 of the life of the human soul--of every human soul4 ,but this was not ,eleusinian doctrine4 ,the continued conscious existence of the soul after its separation from the body was not a doctrine but a presupposition of ,eleusis2 and it could be thus presupposed because it was the basic idea of the popular and widespread cult offered to the souls of the departed4#bef ,the advantage obtained by the initiated at ,eleusis was that a livelier and fuller content was given to the bare existence of the disembodied soul1 which was all that the current worship of the souls essentially contemplated4 ,we are assured that only the initiated at ,eleusis will have a real life after death2 that evil will be the fate of the others4#bff ,not that the soul1 relieved of the presence of the body1 will live hereafter1 but how it will live was what ,eleusis taught men4 ,with the calm assurance common to all close and confined religious associations1 the ,eleusinian society divided mankind into two classes3 the ,pure1 that is those who had been initiated at ,eleusis1 and the innumerable multitude of the uninitiated4 ,only for the members in #bbf communion with the mystery of ,eleusis was salvation assured4 ,salvation was theirs as a reversionary right1 but salvation such as theirs was a privilege and could only be obtained by participation in the bounteous festival of the ,athenian ,state and in its ceremonial4 ,centuries of large-minded tolerance in admitting to the mysteries extended this privilege to an immense number of ,greeks 7and of ,romans1 too1 in later times74 ,but the prospect of a blessed hereafter never became a matter of course2 not as man1 not even as a virtuous and pious man did such a privilege come to anyone4 ,it was granted solely to the member of the ,eleusinian religious society and the participator in the divine service of the goddesses4#bgf ,what were the means employed to impress this hope--this certain expectation rather--of a blessed hereafter in ,hades upon the ,mystai8 ,we must frankly admit that we cannot1 unfortunately1 say anything definite in answer to this question4 ,only to the suggestion that these hopes were grounded upon symbolic representations of any kind may we give a decided denial4 ,and yet this is the generally accepted opinion4 ,symbols there may have been1 as an assistance to the dramatic or pantomimic representation of the ,rape and ,return of ,kor2#bhf but hardly in any other sense than that of typical condensations--the part being put for the whole1 or the whole understood in the part--of scenes impossible to represent in their entirety4 ,it is true that with the lapse of centuries1 and in the absence of any official written interpretation of the inner meaning and intention of the ritual many of these symbols became unintelligible--a disadvantage which belonged to all other departments of ,greek religion as well4 ,as soon as independent reflexion on matters of religion began to arise1 many sorts of allegorical or symbolical interpretations began to be applied to the details of the performances at the mysteries4 ,does it follow from this that the mysteries of the ,earth divinities1 as some are inclined to believe1 bore a symbolical or allegorical character from the outset1 and differed in this respect from all other ,greek worship of the gods8#bif ,similar interpretations were applied by philosophers or would-be philosophers to the fables of the gods in ,homeric or popular mythology2 the mysteries did not by any means hold a peculiar position in the minds of connoisseurs of myth-interpretation in antiquity4 ,if a deeper meaning was attached by preference to the performances at ,eleusis1 that only shows that much in these performances was no longer understood1 or in its real meaning no longer satisfied the spirit of the philosophic centuries4 ,but it shows also that for this #bbg festival of unexampled splendour1 where night and the injunction of secrecy awakened awed expectancy1#cjf performed according to an archaic ritual of ever-increasing perfection and attended by the whole of ,greece1 an unusual sympathy was felt4 ,it offered something to the eye and the ear which was attractive to all men1 and they exerted themselves to find a satisfactory meaning in its sights and sounds4 ,finally1 it is likely enough that the meaning which they themselves had arbitrarily bestowed upon them was what made the mysteries specially attractive to many4 ,to this extent it is legitimate to say that symbolism was a real and historical factor in the constitution of the mysteries4 ,even supposing1 however1 that much in the presentation of this mystic festival was consciously ordered and disposed by the founders of it with a view to symbolic interpretation1 and consequently to the possibility of an ever-increasing idealization of its significance1 yet this cannot have extended to the hopes of a blessed immortality revealed to the ,mystai4 ,symbolist or allegorizing modes of interpretation must always have been the private concern of individuals and therefore liable to much uncertainty and variety4#caf ,our authorities1 however1 from the most diverse periods1 speak with far too great distinctness and unanimity about the blessed hereafter vouchsafed to the initiated in the mysteries1 for it to be credible that this can have been the outcome of any interpretation of complexities1 or of any metaphorical application of the hopes derived from events in the life of the gods to a quite different province1 the life of the human soul4 ,what every witness speaks of in the plainest and simplest language without any special mystery--the hope of future blessedness--must have been offered to the participants in the mysteries in the most unequivocal fashion4 ,it is natural1 above all1 to suppose that the exhibition of the mystic drama included particularly the final scene as it is sketched in the #bnd ,homeric ,hymn3 the foundation of the ,eleusinian festival by the goddess herself--what had once been revealed to the little city-community must have been proclaimed to the great company of those admitted to the common festival of ,eleusis3#cbf the highest reward of participation in this unparalleled act of worship is what the ,homeric ,hymn distinctly puts forth as such--the peculiar favour of the gods of the lower world and a future life of blessedness within their kingdom4 ,the statues of the goddesses were seen radiantly illuminated2#ccf at this festival of grace in remembrance of their trials1 their happiness1 and their beneficent acts1 they #bbh themselves--as it seemed to the faithful believer--were invisibly present4 ,what further need of warrant was there for the promises of future blessedness8 #e ,in spite of many extravagant statements from antiquity1 we have no means of estimating how widely participation in the ,eleusinian mysteries 7whether of those celebrated at ,eleusis itself or in the numerous associated festivals7 was extended in ,greece4 ,still1 it is probable that large numbers1 not from ,athens alone but from the whole of ,greece1 sought eagerly to enter the state of grace vouchsafed to the worshippers at ,eleusis4 ,in this way the more lively conception of the state of the soul in the hereafter may have gradually become the common property of ,greek imagination4 ,on the whole1 we must be on our guard against attributing too great an importance to these mysteries4 ,there can hardly have been any question of moral influence--the ancients themselves in their most exaggerated eulogies of the mysteries and their greatness1 say almost nothing of this4#cdf ,nor is it easy to see what part of the mysteries could have served as a vehicle of moral influence4#cef ,distinct dogma in the religious sense was never provided by the mysteries any more than by other worships of the gods in ,greece4 ,nor was there anything exclusive about the cult of the mysteries2 side by side with that cult and after it the ,mystai took part in other worships of the gods1 according to the usages prevailing in their own homes4 ,the great festival when it was over left no sting behind in the hearts of the initiated4 ,no requirement of a new manner of life1 no new and peculiar condition of conscience was theirs on its account2 no strange revaluation of values1 contradicting the general opinions of the time1 was learnt there4 ,there was a total absence of that which 7if we rightly understand the word7 gives to the doctrines of sectarian religion their force and persuasiveness--paradox4 ,even the prospect of future bliss opened to the initiated did not divert them from the normal tenor of their existence4 ,it was a genial prospect2 not a compelling demand drawing all things to itself and turning men away from ordinary life4 ,the light that fell from beyond was not so blinding that it made all things on this earth seem dark and mean4 ,if in the decadence of ,greek culture--and even among the people of ,homer--ideas hostile to this life made their appearance and in many places acquired weight and influence2 if some men began to think death superior #bbi to life1 and this life1 of which alone we can be assured1 as merely a preparation1 a land of passage to a higher life in the world invisible--for all this the mysteries were not responsible4 ,it was not they1 nor the feelings and surmises awakened by their pictures and performances1 that dulled the beauty of this earth for the enthusiasts intoxicated with other-worldliness1 or made them strangers to the instincts of life and sanity prevailing in older and unspoiled ages of ,greek life4 ,,notes ,,to ,,chapter ,,vi #af3 ,h4 ,cer4 #bgj ff4 7,demeter speaks7 all' a_/ge moi no_/n te me_/gan kai bmon hup' aut teucho_/ntn pas dmos hupai po_/lin aipu_/ te teichos1 ,kallicho_/rou kathu_/perthen1 epi prou_/chonti koln4 o_/rgia d' aut egn hupoth_/somai1 hs an e_/peita euage_/s e_/rdontes emon me_/nos hila_/sksthe4 ,building of the temple3 #bih ff41 and following that the instructions of the goddess as to the drsmosu_/n hiern and the o_/rgia1 #dgd ff4 #bf3 ,see ,lobeck1 ,agl4 #bgb ff4 #cf3 #dhg ff4 ,i will not stop to answer the attacks made on the concluding part of the hymn nor to defend the many lines which editors have rejected4 ,none of the attacks seem to me justified4 #df3 ,krte1 ,ath4 ,mitt4 #ahif1 p4 #cbj1 dates the decree in the year #dah4 #ef3 kata ta pa_/tria kai tn mantei_/an tn ek ,delphn1 ,,sig4 #bj1 l4 #e2 #bf f42 #ce ,,ig4 i1 ,supp41 p4 #ei1 #bg;b4 ,in ,sicily the ,eleusinia are already well known in the time of ,epicharmos3 ,epich4 en ,odussei automo_/l ap4 ,ath4 #cgd ,d #ajj ,kaib4 ,,em4 #bee1 #b2 cf4 ,k4 ,o4 ,mller1 ,kl4 ,schr4 ii1 #bei4 #ff3 ,we can only state this definitely of the ,eumolpidai who provided the male and female hierophants4 ,severely as the genealogy of this family has suffered on all sides through fictitious accretions and combinations there can be no doubt of its ,eleusinian origin4 ,on the other hand1 it is a striking fact that none of the ge_/n who are known to have shared in the direction of the ,eleus4 mysteries derived their origin from the ,eleusinian princes mentioned in h4 ,cer4 #dge-f as receiving with ,eumolpos the instructions of the goddess 7,triptolemos1 ,diokles1 ,keleos74 ,the ,krokonidai and ,koironidai did1 it is true1 claim ,triptolemos as their ancestor1 but their connexion with the sacred festival is obscure and dubious 7see ,k4 ,o4 ,mller1 ,kl4 ,schr4 ii1 #bee f474 ,the ,kerykes 7in whose family the posts of ,dadouchos1 ,herald of the ,mysteries1 ,priest epi bm1 etc41 were hereditary7 were only connected with ,eumolpos by a tradition which the family itself regarded as apocryphal 7,paus4 #a1 #ch1 #c72 they themselves traced their descent from ,hermes and ,herse the daughter of ,kekrops 7s4 ,dittenberger1 ,hermes1 xx1 #b71 and therefore evidently regarded themselves as an ,athenian family4 ,we know too little of these relationships to venture to say that this claim was unjustified 7as ,mller1 p4 #bej f41 is inclined to do74 ,nothing need prevent us from supposing that this is one of the many innovations introduced at and after the union of ,eleusis and its festival with ,athens--many of them are quite evident--and that in addition to the old ,eleusinian priestly families the ,athenian family of the ,kerykes was given a regular part in the drsmosu_/n hiern4 ,this would then be part of the compromise 7sunthkai1 ,paus4 #b1 #ad1 #b7 between ,athens and ,eleusis upon which the whole relationship between the two states and their religious cults rested4 #gf3 ,see above1 chap4 v1 n4 #ah4 #hf3 ,it is doubtful what part the goddess ,daeira played in the ,eleusinia3 that she played some part must be regarded as certain from the fact that among the official priesthoods of the festival a daeiri_/ts is expressly mentioned 7,poll4 i1 #ce74 ,she stands in a certain opposition to ,demeter3 but though she is nevertheless identified by ,aesch4 #bca and others with ,persephone 7,k4 ,o4 ,mller1 ,kl4 ,schr4 ii1 #bhh7 the most we may deduce from this is that she also was a chthonic deity4 7,acc4 to the sacrificial calendar of the ,attic ,tetrapolis1 ,leg4 ,sacr4 i1 p4 #dh1 ,b4 #ab4 ,dai_/ra hois kuousa was offered4 ,this does not point to the identity of this goddess with ,persephone--as the editor1 p4 #eb1 points out4 ,pregnant animals were by preference offered to ,demeter1 though occasionally to ,artemis and ,athene too47 ,daeira seems from all the indications to belong to the chtho_/nioi4 7,meaning of the name uncertain3 8 the knowing one or the 7torch7 burning one3 cf4 ,lobeck1 ,pathol4 prol4 #bfc47 ,in ,eust4 on ,z #cgh1 p4 #fdh1 #bd1 among the notices collected from the lexicographers there is one in which ,pherekydes makes her the sister of ,styx 7it is not ,pherekydes but the over-subtle scholar to whom ,eust4 owes his note1 who thinks that ,daeira signified the hugra phu_/sis to the ancients2 so also ,ael4 ,dionys4 quoting hoi peri teletas kai must_/ria in his ,lexicon1 ap4 ,eust4 #fdh1 #da4 ,this is a worthless allegorical interpretation74--,for which reason some made her the daughter of ,okeanos 7,mller1 pp4 #bdd1 #bhh 7--tines de phu_/laka ,persepho_/ns hupo ,plou_/tnos apodeichthnai_/ phasi tn ,da_/eiran 7#fdh1 #dj74 ,according to this she would be a ,hades-daimon keeping guard over the wife of ,aidoneus 7cf4 the guardian ,kkutou peri_/dromoi ku_/nes in ,ar41 ,ran4 #dgb1 quoting ,eurip474 ,in this case we can see the origin of ,demeter's hostility4 ,did this ,daeira also play a part 7as a character7 in the ,eleusinian drama mustiko_/n8 ,ap4 ,rh4 makes her the same as ,hekate1 who1 however1 in the h4 ,cer4 7and on vase-paintings7 is the helper rather than the enemy of ,demeter4 #if3 ,so also in the recently discovered ,paean 7fourth century ,b4,c47 of ,philodamos of ,skarpheia addressed to ,dionysos 7,,bch4 #ahie1 p4 #djc71 where in the third section we are told how ,dionysos1 the son of ,thyone1 born in ,thebes1 went from ,delphi to ,eleusis where he was called ,iakchos by the mortals to whom he had 7in the mysteries7 revealed po_/nn ho_/rmon a_/lupon4--,the attempt at historical synthesis1 bringing together as many as possible of the different relations and ramifications of the ,dionysos nature1 is particularly evident in the whole composition of this hymn4 ,the cult of ,dionysos was established in ,attica by the ,delphic oracle--so much is certain2 and that is enough for the poet who now makes ,iakchos1 too1 come from ,delphi to the people of ,attica4 ,such a conception has no historical significance4 #ajf3 ,i_/akchos 7there clearly distinguished from ,dio_/nusos7 ts ,d_/mtros dai_/mn is described as ho archge_/ts tn mustri_/n in ,str4 #dfh 7cf4 ,ar41 ,ran4 #cih f474 #aaf3 ,the ,iakcheion 7,plu41 ,arist4 #bg4 ,alciphr4 iii1 #ei1 #a74 #abf3 ,was the birth of ,iakchos any part of the spectacle at the mysteries8 ,it might be thought so from what we are told by ,hippol41 ,,rh4 #e1 #h1 p4 #afb ,d4-,s43 the hierophant nuktos en ,eleusini hupo poll puri teln ta must_/ria boa kai ke_/krage le_/gn2 hieron e_/teke po_/tnia kouron ,brim brimo_/n4 ,this statement1 however1 suffers from the disadvantage belonging to all information given by ,christian writers on the subject of mysteries when not confirmed by earlier evidence2 such information is admissible at most for the actual time of the writer4 7,immediately combined with this in ,hippol4 comes the remarkable assertion that the hierophant was eunouchisme_/nos dia knei_/ou4 ,of this ,epict4 for example 7#c1 #ba1 #af7 knows nothing1 but only speaks of the hagnei_/a--probably confined to the time of the festival and its preparation--of the hierophant4 ,still1 ,jerome1 adv4 ,jovin4 #a1 #di1 p4 #cbj ,c ,vall41 speaks of the cicutae sorbitionis castrari of the hierophant4 ,likewise ,serv41 ,a4 vi1 #ffa47 #bcb #acf3 ,an opportunity of speaking in more detail of ,orphic doctrine will occur later on4 ,here ,i will only point out in passing that the ancients themselves never suggested for a moment that ,orpheus--the master of every kind of mysticism--had anything in particular to do with the ,eleusinia2 as ,lob4 ,agl4 #bci shows4 #adf3 ,as to the admission of slaves to the ,eleusinian initiation ceremonies ,k4 ,o4 ,mller1 ,kl4 ,schr4 ii1 #ef1 opposes ,lobeck 7,agl4 #ai7 and suggests a doubt4 ,his main objection is that on the great inscr4 dealing with the regulation of the ,eleusinia 7,,cia4 i1 #a7 side by side with mu_/stai kai epo_/ptai there is mention also of ako_/louthoi 7but not of douloi1 ,ziehen1 ,leg4 ,sacr4 ,diss41 p4 #ad f47--i4e4 presumably slaves1 not themselves ,mystai1 belonging to the mu_/stai4 ,but if slaves were initiated that would not prevent there being other slaves1 ako_/louthoi of the mu_/stai1 uninitiated and not reckoned among the mu_/stai4 ,it is definitely stated on the official record of building expenses at ,eleusis dating from the year #cbi_/h1 ,,cia4 ii1 #hcd1 b1 col4 #b1 #ga1 mu_/sis duoin tn dmosi_/n 7the state slaves employed in the building operations7 ,d ,d ,d 7cf4 l4 #fh74 ,initiation of the dmo_/sioi also in ,,cia4 ii1 #hcd c1 #bd4 ,on this view1 when the comic poet ,theophilos 7ii1 p4 #dgc ,k47 makes someone speak of his agaptos despo_/ts by whom he emu_/th theois1 it will not be necessary to suppose that a freedman 7as ,meineke1 ,com4 #c1 #fbf7 is speaking and not a slave4--,the generosity implied was all the greater since in many of the most sacred feasts of the gods at ,athens slaves were expressly excluded3 cf4 ,philo1 ,q4 omn4 ,prob4 #bj1 ii1 p4 #dfg ,m4 ,casaubon on ,ath41 vol4 #ab1 p4 #die ,schw4 #aef3 ,isoc4 #d1 #bh1 ,d_/mtros gar aphikome_/ns eis tn ch_/ran 4 4 4 kai dou_/ss dreas ditta_/s1 hai_/per me_/gistai tugcha_/nousin ousai1 tou_/s te karpous kai tn telet_/n1 4 4 4 houts h po_/lis hmn ou mo_/non theophils alla kai philanthr_/ps e_/schen1 h_/ste kuri_/a genome_/n tosou_/tn agathn ouk ephtho_/nse tois a_/llois1 all' hn e_/laben ha_/pasi 7he means all ,greeks3 cf4 #aeg7 mete_/dken4 #aff3 muein d' einai tois ousi ,kru_/kn kai ,eumolpidn as the law appoints1 ,,cia4 i1 #a 7more exactly ,supp4 p4 #c f471 ll4 #aaj-aa4 ,thus the mu_/sis belonged exclusively to the members of the ge_/n of the ,eumolpidai and ,kerykes 7but to all the members1 not merely those serving as officers at the particular festival concerned74 ,cf4 ,dittenberger1 ,hermes1 #bj1 #ca f4 ,the ,emperor ,hadrian1 in order to be able to hold the festival in a more sumptuous manner1 had himself made a_/rchn of the ,eumolpidn ge_/nos1 having already been made a member of that ge_/nos3 ins4 from ,eleusis1 ,ath4 ,mitt4 #ahid1 p4 #agb4--,there is no reference to the ,eleusinia in what is said about the muein of a priestess belonging to the family of the ,phyllidai in ,phot4 ,philleidai3 see ,tpffer1 ,att4 ,geneal4 #ib4--,the exx4 of mu_/sis collected by ,lobeck 7,agl4 #bh ff47 do not contradict this law3 in the case of ,lysias who hupe_/scheto mu_/sein the hetaira ,metaneira ,d4 #ei1 #ba1 muein merely means defray the cost of initiation 7quite correctly explained by ,mller1 review of ,aglaoph41 ,kl4 ,schr4 ii1 #ef74 ,so1 too1 in the case of ,theoph4 7ii1 p4 #dgc ,k47 emu_/thn theois1 i4e4 at the expense of my master4 #agf3 ,the pro_/rrsis of the ,basileus and the proclamations of the hierophant and dadouchos excluded all andropho_/noi from those taking part in the mysteries3 ,lob41 ,agl4 #ae4 ,they were also1 it is true1 excluded from all other sacred rites3 ,lob4 #ag4 ,even tois en aiti_/a the ,archon gave warning ape_/chesthai mustri_/n kai tn a_/lln nomi_/mn 7,poll4 #h1 #ij73 in fact1 the person accused of murder was in any case1 as unclean1 excluded from all no_/mima3 ,antipho1 vi1 #cf 7in ,,ab4 #caj1 #h read nomi_/mn74 #bcc #ahf3 ho_/sioi mu_/stai1 ,ar41 ,ran4 #ccf4 7,so1 too1 the ,mystai of the ,orphic mysteries are called hoi ho_/sioi3 ,pl41 ,rp4 #cfc ,c2 ,orph41 ,h4 #hd1 #c47 ho_/sios is probably here used in its primitive sense clean 7ho_/siai cheires1 etc474 ,pl4 ,axioch4 #cga ,d refers to tas hosi_/ous agchistei_/as of the ,eleus4 ,mystai4 ,in the same way hosioun was used of ritual purification and expiation3 phugaisin hosioun the murder1 ,e41 ,or4 #eae2 hosioun the returned homicide1 ,d4 #bc1 #gc2 7of the ,bacchic mysteries ba_/kchos ekl_/thn hosithei_/s1 ,e4 fr4 #dgb1 #ae74 ,thus the ho_/sioi are identical with the kekatharme_/noi as the initiated are called3 ,pl4 ,phd4 #fi ,c1 and frequently4 ,it would be hazardous to suppose that the ,mystai called themselves ho_/sioi as the only pious and righteous people 7though that is what ho_/sios a_/nthrpos and the like mean elsewhere74 ,their spiritual self-satisfaction hardly went as far as that1 and indeed they did not ascribe so much personal merit to themselves at all4 #aif3 ,in a solemn announcement of the ,keryx as it seems3 the latter acc4 to ,sopater diai_/r4 ztm4 7,walz1 ,rhet4 ,gr4 viii1 #aah1 #bd f47 dmosi_/a epita_/ttei tn sip_/n at the commencement of the sacred ritual4 #bjf3 ta must_/ria poiein1 ,andoc41 ,myst4 #aa-ab4--,the more clearly descriptive expression1 exorcheisthai ta must_/ria does not seem to occur before ,aristides1 ,lucian1 and the latter's imitator ,alciphron4 ,lys4 #f1 #ea3 houtos endus stol_/n1 mimou_/menos ta hiera 9999epedei_/knue tois amu_/tois kai eipe t phn ta apo_/rrta4 ,the apor4 thus divulged were the sacred formul uttered by the hierophant4 #baf3 ,at least in later ages there was plenty to hear3 eis epha_/millon kate_/st tais akoais ta hor_/mena1 ,aristid41 ,eleus4 ,i1 #dae ,di4 ii1 #bh ,ke44 ,we frequently hear of the beautiful voices of the hierophants1 of hu_/mnoi ringing out1 etc4 #bbf3 ,the well-known statements of ,pindar1 ,sophokles1 ,isokrates1 ,krinagoras1 ,cicero1 and others are collected by ,lobeck1 ,agl4 #fi ff4 ,there is a reminiscence of ,isocr4 in ,aristid4 ,eleus4 ,i #dba ,di4 ii1 #cj ,ke4 alla mn to_/ ge ke_/rdos ts pangu_/res ouch ho_/son h parousa euthumi_/a 4 4 4 alla kai peri ts teleuts hdi_/ous e_/chein tas elpi_/das4 id4 ,panath4 ,i1 #cjb ,di4 tas arr_/tous teletas hn tois metaschousi kai meta tn tou bi_/ou teleutn belti_/ ta pra_/gmata gi_/gnesthai dokei4 ,cf4 also ,welcker's account1 ,gr4 ,gtterl4 ii1 #eai ff41 in which1 however1 there is a good deal mixed up which has nothing to do with the mysteries4 #bcf3 ,that is1 in the time of still vital religion and in the circles which still retained an unspoilt feeling for it4 ,apart from these it is true that the allegorical interpretation of myths was already familiar in antiquity1 and in learned circles the gods and the stories of the gods were transformed and disintegrated eis pneu_/mata kai rheu_/mata kai spo_/rous kai aro_/tous kai pa_/th gs kai metabolas hrn as ,plutarch complains1 ,is4 et ,o4 #ff1 p4 #cgg ,d4 ,these allegorical interpreters from ,anaxagoras and ,metrodoros onwards are the real ancestors of our modern nature mythologists4 ,no one doubts1 however1 that from their interpretations nothing can be learnt except what the real sense of ,greek belief in the gods certainly was not4 ,it is worth noticing that ,prodikos1 because he said that h_/lion kai sel_/nn kai potamous kai leimnas kai karpous kai pan to toioutdes were the real essence of the ,greek gods1 was looked upon as one of the a_/theoi 7,s4,e41 ,m4 #i1 #ea-b ,b #e ,diels74 ,quam tandem religionem reliquit8 asks the ,greek whom ,cicero is reproducing in ,,nd4 i1 #aah1 with reference to this ancient prophet of ,greek nature-religion4--,for the ancient allegorists ,persephone1 too1 is nothing but to dia tn karpn phero_/menon pneuma 7so ,kleanthes3 ,plu4 as above74 ,acc4 to ,varro ,persephone means fecunditatem seminum1 #bcd carried off by ,orcus on the occasion of some crop-failure1 etc4 7,aug41 ,,cd4 vii1 #bj74 ,in ,porph4 ap4 ,eus41 ,,pe4 #c1 #aa1 #g-i4 we actually have the very interpretation which has been recently restored to so much favour--that ,ko_/r is nothing else but a 7feminine7 personification of ko_/ros young plant1 shoot4 #bdf3 ,a hint of such an explanation occurs in ,sallustius1 de ,dis iv1 kata tn enanti_/an ismeri_/an 7i4e4 the autumnal7 h ts ,ko_/rs harpag 9999muthologeitai gene_/sthai2 ho d ka_/thodo_/s hesti tn psuchn 7from the standpoint of this ,neoplatonist at any rate the analogy might be carried through74 ,so1 too1 ,sopater diai_/r4 zt4 in ,walz1 ,rh4 ,gr4 viii1 #aae1 #c1 speaks of to ts psuchs pros to theion suggene_/s as if it were confirmed in the 7,eleusinian7 mysteries4 #bef3 ,it may be mentioned here by anticipation that a real doctrine of the indestructibility of the human soul was first traditionally attributed in antiquity to the ,greek philosophers such as ,thales or to the theosophoi such as ,pherekydes 7and ,pythagoras too74 ,in what sense this can be regarded as true we shall learn in the course of our inquiry4 ,the mysteries of ,eleusis1 from which many modern critics would like to derive the belief in immortality among the ,greeks1 are mentioned by no ancient authority as among the sources of that belief or of such a doctrine4 ,in which they were quite right4 #bff3 ,soph4 fr4 #gec ,n4 #gia ,p4 hs tris o_/lbioi keinoi brotn1 hoi tauta derchthe_/ntes te_/l mo_/ls' es ,ha_/idou2 toisde gar mo_/nois ekei zn e_/sti1 tois d' a_/lloisi pa_/nt' ekei kaka_/4 #bgf3 ,the privileged position of the initiated is exhibited with striking vigour in the well-known outburst of ,diogenes3 ti_/ le_/geis1 e_/ph1 krei_/ttona moiran he_/xei ,pataiki_/n ho kle_/pts apothann ,epamein_/ndas1 ho_/ti memu_/tai8 ,plu41 ,aud4 ,poet4 iv1 p4 #ba ,f2 ,d4,l4 vi1 #ci2 ,jul41 ,or4 vii1 #bch ,a 7p4 #cjh ,hert474--,a homiletic application of ,diogenes' saying is made by ,philo1 ,vict4 ,off4 #ab1 ii1 p4 #bfa ,m4 sumbai_/nei polla_/kis tn men agathn andrn mde_/na mueisthai1 lstas de e_/stin ho_/te kai katapontistas kai gunaikn thia_/sous bdeluktn kai akola_/stn1 epan argu_/rion para_/schsi tois teloisi kai hierophantousi4 ,cf4 ,spec4 ,leg4 #c1 #g1 i1 p4 #cjf ,m4 #bhf3 ,of this nature were the hiera_/ which the hierophant showed and the other things that were employed in the festival3 pictures of gods1 relics1 and paraphernalia of all sorts 7e4g4 the ki_/st and the ka_/lathos3 ,o4 ,jahn1 ,hermes1 #c1 #cbg f473 see ,lob41 ,agl4 #ea-fb4 #bif3 ,preller1 for example 7stimulated by ,k4 ,o4 ,mller71 is fond of dwelling on the special character and meaning of the worship of the chthonic deities as something quite distinct from other ,greek worships of the gods4 ,an example may be found in ,pauly-,wissowa#a1 s4v4 ,eleusis1 iii1 p4 #ajh3 ,the department of religion to which the ,eleusinian cult belongs is that of the chthonic deities1 which had been indigenous in ,greece from the earliest times and was a widely popular cultus4 ,in this cultus ideas of the generous fruitfulness of the earth's soil and of the fruitfulness of death--whose seat seems to be beneath the earth like the ,old ,testament ,sheol--were interwoven in a mysteriously suggestive way3 a way which essentially resisted all efforts at clear and distinct comprehension1 and could not help leading to mystical or occult suggestions and obscure symbolistic expression4 ,this and further amplifications in the same sense all rest upon the unprovable axiom that the activities of the chtho_/nioi as gods of the soil and as gods of the kingdom of the souls were interwoven3 the suggestive haze of the rest follows naturally4 ,but what in all this is ,greek8 #cjf3 h kru_/psis h mustik tn hiern semnopoiei to theion1 mimoume_/n tn phu_/sin autou pheu_/gousan hmn tn ai_/sthsin4 ,str4 #dfg4 #bce #caf3 ,in fact the ancient allegorical interpretations of the mysteries differed widely among themselves3 ,lob41 ,agl4 #acf-dj4--;,even ,galen attributed an allegorical sense to the mysteries of ,eleusis1 but he thinks amudra ekeina pros e_/ndeixin hn speu_/dei dida_/skein 7iv1 p4 #cfa ,k474 ,this cannot have been true of the assurances given to the ,mystai of a blessed future in ,hades4 #cbf3 ,such proclamations may have occurred in the hieropha_/ntou rh_/seis 7,sop4 diai_/r4 zt4 ,walz1 viii1 #abc1 #bi2 cf4 ,lob41 ,agl4 #ahi74 #ccf3 ,lob41 ,agl4 #eb1 #eh f4 #cdf3 ,no one says anything of any kind of moral obligation undertaken by the ,mystai or of any consequent moral influence of the festival3 not even ,andokides in whose warnings addressed to the college of judges composed of ,mystai 7,myst4 #ca7 the words hi_/na timr_/ste men tous asebountas ktl4 are not to be taken with the previous memu_/sthe kai hera_/kate toin theoin ta hiera_/ but with hoi_/tines ho_/rkous mega_/lous ktl41 kai arasa_/menoi ktl4 ,he speaks1 in fact1 of the moral obligation of the jury who have taken the oath1 as judges not as ,mystai4 ,in ,ar41 ,ran41 #dee ff41 the words ho_/soi memu_/metha stand loosely side by side with euseb di_/gomen tro_/pon peri tous xe_/nous kai tous idi_/tas4 7,of the ,samothrakian mysteries ,diodoros says1 #e1 #di1 #f3 gi_/nesthai de_/ phasi kai eusebeste_/rous kai dikaiote_/rous kai kata pan belti_/onas heautn tous tn mustri_/n koinn_/santas--as it seems without effort on their part by a pure act of grace47 #cef3 ,formal or verbal instruction of a theological or moral kind was not supplied at ,eleusis2 so much may be stated without fear of contradiction since the work of ,lobeck4 ,thus1 the three commandments of ,triptolemos1 which acc4 to ,xenokrates diame_/nousi ,eleusini 7,porph41 ,abs4 #d1 #bb7 cannot be regarded as moral precepts proclaimed at the mysteries3 indeed1 there is nothing to lead one to conclude that they had anything to do with the mystery festival at ,eleusis4 ,in character these very simple precepts seem related to the laws of ,bouzyges1 with whom ,triptolemos is sometimes confused 7,haupt1 ,opusc4 iii1 #eje7 and were very likely1 like them1 recited at some agricultural festival4 ,supposing further that the third law of ,triptolemos3 za m si_/nesthai was really 7as ,xenokr4 seems to have understood it7 intended to recommend a complete apoch empsu_/chn1 then it certainly cannot have been proclaimed at the ,eleusinia 7though this is what ,dieterich thinks happened1 ,nekyia1 #afe74 ,it is surely unthinkable that the ,mystai at ,eleusis were1 after the ,orphic model1 absolutely forbidden to eat flesh for the rest of their lives4 ,it remains a possibility that the precept had quite a different meaning--it does not definitely speak of the killing of animals--and that it belongs to some simple farmer's festival 7not to the great festival of ,eleusis1 but rather1 e4g4 the ,haloa7 at which the farmer was recommended to spare his live stock 7just as the third of the three laws of ,demonassa at ,cyprus forbade the farmer m apokteinai boun aro_/trion1 ,d4 ,chr4 #fd1 #c #cbi ,r41 #adh ,arn42 ,attic law ap4 ,ael4 ,,vh4 #e1 #ad1 etc474--,in any case to bring all this into connexion with the mystery festival of ,eleusis is absolutely without justification4 #bcf ,,chapter ,,vii ,,ideas ,,of ,,the ,,future ,,life ,certain allusions in ,plutarch and ,lucian#ag would lead us to suppose that the mystery-drama of ,eleusis included also a visual exhibition of the underworld and its blest1 or unblest1 inhabitants4 ,but these contemporaries of a final and luxuriant flowering of mystery-religions of every kind can serve as reliable witnesses only for their own period4 ,in their day the ,eleusinian festival1 in competition it may be with other secret worships which were invading the ,greco-,roman world in ever-increasing numbers1 seems to have undergone a considerable alteration and extension of its primitive and traditional shape4 ,we may doubt whether in earlier1 classical times the ,eleusinia can have attempted to bind the imagination with what were always petty details1 or confine within formal limits what lay beyond all human experience4 ,still the solemn promise of future blessedness made in the mystic festival may1 at any rate1 have stimulated the imagination of its worshippers and given a more definite turn to their own natural efforts to picture the life to come4 ,the ideas cultivated at ,eleusis unmistakably contributed to the process by which the picture of ,hades acquired colour and distinctness4 ,even without such stimulus1 the natural instinct of the ,greeks at all periods to give form even to what was essentially formless1 worked in the same direction4 ,the limits set by ,homeric beliefs about the future world had made the ,odyssean description of a descent to ,hades seem a risky experiment only to be undertaken with the greatest caution4 ,now1 however1 since the re-establishment of the belief in a conscious after-life of the disembodied soul1 such imaginative bodyings-forth of the invisible realm of shadows had become apparently the most natural and innocent employment of poetic fancy4 ,the story of ,odysseus' journey to ,hades and its expansion in conformity with the gradually increasing distinctness with which the life after death was conceived1 was followed at an early period in the development of ,epic poetry by further accounts of such journeys undertaken by other heroes4 ,a ,hesiodic poem described the descent of ,theseus and ,peirithos to the underworld4#bg ,a ,nekyia1 the details of which are unknown1 occurred in the poem of the ,return of the heroes #bcg from ,troy4 ,the epic which went by the name of the ,minyas seems to have given considerable space to a descent to ,hades4#cg ,the ancient fable of ,herakles' descent to ,hades and conflicts in the underworld received embellishment at more than one poet's hand4#dg ,as a result of such repeated and rival interpretations of the story the stock of characters and events associated with ,hades was gradually and continually being enlarged4 ,accident has preserved to us the fact about the little-known ,minyas that it1 too1 added to the details of the picture4 ,to what extent popular imagination and mythology1 on the one hand1 and poetic inventiveness1 on the other1 may have been responsible for all this we can hardly say4 ,it seems probable that here1 as in the development of so many ,greek myths1 on the whole the balance of invention lay on the side of the poets4 ,purely poetic visions or pictures like that of the translation of individual heroes to ,elysium may have gradually won their way to popular acceptance4 ,dearest ,harmodios1 said the ,athenian ,skolion1 thou art not dead indeed1 but livest yet1 men say1 in the ,islands of the ,blest4 ,not that there was anything fixed or dogmatic on the point4 ,in a funeral oration ,hyperides represents ,leosthenes and his companions in battle as meeting in ,hades1 among the illustrious dead1 the ,tyrannicides1 ,harmodios and ,aristogeiton4#eg ,much that may have been the invention of poets for the filling up or furnishing of the desert region so stamped itself upon the general mind that it almost seemed the natural growth of authentic popular belief4 ,everyone was familiar with the guardian of the gate of ,plouton1 the malignant hound of ,hades who admits everyone but lets no one out again4 ,he is the same creature1 long known from the adventure of ,herakles1 which is already named ,kerberos by ,hesiod4#fg ,like the gate and the gate-keeper1 the waters that divide ,erebos from the world of the living are already known to ,homer4 ,now they have a ,ferryman added to them1 the churlish old man ,charon1 who1 like a second ,kerberos1 safely transports everyone across the water1 but lets no one return4#gg ,the ,minyas is the first to mention him3 that he became a real figure of popular belief 7as he is still in ,greece to this day1 though with altered significance is shown by pictures on the ,attic vases that were put into the graves with the dead4 ,these represent the soul as it stands upon the sedgy bank and meets the ferryman who will carry it over to the other side whence no man returns4#hg ,the custom of burying the dead with a small coin fixed between the teeth was also explained as provision for the passage-money that would have to be paid to ,charon4#ig #bch #b ,the soul1 then1 being safely arrived on the other bank and ,kerberos passed by--what awaited it there8 ,those who had been initiated into the mysteries now counted upon enjoying the glad future that their hopes had formerly pictured4 ,in reality this blessed future1 vouchsafed by the grace of the deities who rule below1 was not very hard to obtain4 ,so many were initiated and recommended to divine favour that the picture of ,hades1 once so gloomy1 began to assume a more genial aspect4 ,quite early we meet with the general name of ,blessedness as applied to the future life2 while the dead without much distinction are called the ,blessed4#ajg ,of course1 anyone who had been so foolish as to neglect or despise initiation has not the same fate below1 as the ,hymn to ,demeter discreetly puts it4 ,only the initiated have life1 says ,sophokles3 the uninitiated1 with whom it goes ill in the land below1 can hardly have been thought of otherwise than as floating in the glimmering half-life of the shadows in the ,homeric ,erebos4 ,well-meaning modern efforts to read a moral meaning into things ,greek have sought to prove that the ,greeks1 too1 had a genuine popular belief in a future judgment and recompense for the past deeds and character of the dead4 ,homer makes hardly the most distant allusion to such a belief4 ,the perjurer alone suffers in ,homer the punishment at the hands of the gods of the underworld which he had invoked upon himself in his oath4 ,even the ,sinners and their punishment which later imitation added to the story of ,odysseus' ,journey to ,hades1 considered without prejudice1 do not support the opinion that ,homeric poetry knew of a belief in retribution hereafter4 ,later poets were only following this model when they made other enemies of the gods endure eternal punishment in ,hades--,thamyris1 for example1 or ,amphion 7as the ,minyas related71 and later ,ixion in particular4#aag ,all this does not1 even in the slightest degree1 suggest a general belief in future rewards and punishment4 ,of course1 there is the judgment that is given in ,hades by ,one according to ,pindar 7,ol4 ii1 #fe71 but this occurs in connexion with a description of the last things which the poet has borrowed from the teachings of mystic separatists4 ,aeschylus#abg knows of a judgment pronounced by ,hades himself2 but his thoughts about divine retribution both on earth and hereafter are derived from his own religious temperament which was entirely opposed to the popular beliefs of his day and more inclined to accept the speculative doctrines of the theologians4 ,the #bci first precise account of the three judges in ,hades1 ,minos1 ,rhadamanthys1 and ,aiakos1 who judge the deeds of men done in their lifetime upon earth occurs in ,plato in a description of the other world which reproduces anything rather than the popular beliefs of the time4#acg ,later on1 the picture of the judges in ,hades 7to whom ,triptolemos was also added71#adg like many other details of the ,platonic eschatological myths1 became a real part of popular fancy1 as allusions in later literature and even1 perhaps1 pictures of the underworld on vase-paintings from ,southern ,italy1 bear witness4 ,but the idea that in the supreme period of ,greek culture the belief in a judgment and judges in ,hades1 who passed sentence on the deeds of men done on earth1 had really any root in popular belief1 is quite unproved and can be shown to be erroneous from the argument ex silentio4 ,and where there are no judges no judgment can take place4 ,we often see it asserted that the belief in a future state of compensation for the good and evil deeds of this world was obtained by the ,greeks from the ,eleusinian mysteries4 ,in reality the opposite is true2 if and in so far as the ,greeks ever received or entertained such a belief in future rewards and punishments the mysteries of ,eleusis had nothing whatever to do with the matter4 ,we have only to remember the simple fact that the ,eleusinian mysteries admitted to initiation1 with the single exception of those stained by the crime of murder1 ,greeks of all sorts without any inquiry into their past life and actions1 or even their character4 ,the initiated were promised a blessed life hereafter2 a gloomy fate awaited the uninitiated4 ,the difference was not made by goodness or badness2 ,pataikion the thief will have a better fate after his death because he has been initiated at ,eleusis than ,agesilaos or ,epameinondas sneered ,diogenes the ,cynic4 ,not political or moral worth but spiritual merit alone is decisive4 ,nor will anyone be very surprised at that4 ,it is so in most religions4 ,but in any case1 the idea of a sentence passed on virtue or vice in ,hades had been forestalled by the system of rewards and punishments in the lower world which the mysteries had already formulated from quite a different point of view4 ,where the mysteries were seriously and conscientiously taken they would rather have thrown their weight into the scales against any such idea1 if it began to make itself felt1 of compensation for good and evil deeds in ,hades2 they certainly contained nothing that fostered such a belief4 ,no doubt in the long run1 among a spiritually alert people1 #bdj the morality inculcated by religion allied itself freely and without reluctance to the morality of the citizen in its independent development4 ,only in this way could the former maintain its ascendancy4 ,thus1 in the minds of many of the ,greeks the idea of religious justification 7through the mysteries7 may have lent its support to the idea of civic just dealing2 and1 at the same time1 the company of the unblest who had neglected the sacred mysteries and their future salvation as well1 was increased by the not unimportant body of those who receive the wages of sin in ,hades and expiate their crimes against the gods1 the family1 and the civil society of men4 ,those who have taken a false oath1 parricides1 violators of the laws of hospitality are made by ,aristophanes 7in the ,frogs7 to lie in the mud--a form of penalty originally anticipated for the uninitiated in some ,orphic private mysteries1 but now transferred by him to those guilty of moral misdemeanours4#aeg ,the inconsistency with the promises made in the mysteries themselves involved in such conceptions may have been the less observed just because the idea of a future system of compensation in accordance with the requirements of morality was never seriously or fully developed1 but remained merely a matter of vague suggestion4 ,in circumstances of real need that ideal never satisfied anyone in ,greece4 ,men expected to see the retributive power of the gods visibly active upon earth2 those in whom experience weakened this belief would not have derived much comfort from the idea of compensation hereafter4 ,everyone knows the typical case of ,diagoras1 the ,atheist4#afg #c ,the picturing of the future life1 however seriously it might be carried on by adherents of certain mystical sects1 remained for the poets and the public at ,athens in the fifth century little more than an amusement of idle fancy in which a man might indulge his own whim with perfect freedom4 ,the comic poets from ,pherekrates onwards regarded a ,descent into the ,unknown country as a suitable framework for a burlesque play4#agg ,according to their fancy a ,paradise1 like that of the golden age on earth when ,kronos still ruled1 awaited the ,blessed in the world below2#ahg a ,city of ,delight#aig such as men hoped to meet with at the ends of the world1 or even somewhere upon the real world4 ,it is from a comedy1 the ,frogs of ,aristophanes1 in connexion with the ,descent to ,hades of a typical commonplace ,athenian citizen1 who for the time being plays the part of ,dionysos1 that we get a clearer outline of the geography of the lower regions4 ,beyond #bda the ,acherousian ,sea with its cross-grained ferryman dwell snakes and monsters of all kinds4 ,having passed by the darkness and putrescence of the slough in which wallow perjurers and those who have committed crimes against father or stranger1 the way leads to the palace of ,plouton1 near which lives the chorus of those who have been initiated into the mysteries4 ,for them even in ,hades the sun dispenses a brilliant light2 they dance in myrtle groves and sing to the sound of the flute hymns of praise to the gods of the underworld4#bjg ,a separation of the inhabitants of the lower regions into two classes as taught by the mysteries1 is here also carried through3 at least clear consciousness is implied in the case of the ,mystai which in itself marks clearly the change which has taken place since the ,nekyia of the ,odyssey4 ,then there are other regions in ,hades besides the places where the initiated and the impious dwell4 ,there is a reference to the plain of ,lethe1#bag and to the place where ,oknos is plaiting the rope which his she-ass gnaws to pieces as fast as he plaits it4 ,this is a parody1 half humorous1 half pathetic1 of the ,homeric figures of ,sisyphos and ,tantalos2 a sort of bourgeois counterpart of that ,homeric aristocracy of the enemies of heaven1 whose punishment1 as ,goethe remarked1 is a type of ever-unrewarded labour4 ,but1 we may ask1 what had honest ,oknos done to deserve this fate of eternally fruitless toil8 ,he is only a man like other men1 but he typifies all human endeavour4 ,that anyone could have introduced such quaint inventions of innocent humour into the realm of ,hades shows how far all this was from theological seriousness4 #d ,we ought to be able to observe the change which had come over the conception of the future life since the days of ,homer from a consideration of the picture of the ,underworld which ,polygnotos of ,thasos painted on one of the walls of the ,hall of the ,knidians at ,delphi4 ,the details of this picture are precisely known to us from the account given by ,pausanias4 ,the first impression that we get from it is the extraordinary vagueness and undeveloped state of the mythology of the underworld at this period1 about the middle of the fifth century4 ,on the wall was represented the questioning of ,teiresias by ,odysseus2 the companies of heroes1 the men and women of poetry1 occupied the greater part of the space4 ,the divine judgment of heaven was illustrated by the figures of the ,homeric ,sinners1 ,tityos1 ,tantalos1 and ,sisyphos4 ,outside the ranks of the ,heroic company is ,oknos and his #bab she-ass4 ,but where is the reward of virtue1 the punishment of wickedness8 ,in expiation of the worst excesses1 those committed against gods and parents1 a temple-robber receives a cup of poison from a sorceress1#bbg and an undutiful son is being choked by his own father4#bcg ,apart from these evil-doers are the uninitiated1 those who have made light of the ,eleusinian mysteries4 ,because they have missed the completion of the initiation they are now forced1 men and women1 to pour water from broken pitchers into a 7perforated7 jar in ever-unavailing endeavour4#bdg ,there is no sign anywhere of a judge who should separate the souls into two classes2 and of the monsters of the underworld there only appears the corpse-devouring daimon ,eurynomos who must have been known to the artist from some local legend4#beg ,of the reward of the virtuous there is not a trace1 and even the hopes of the initiated in the mysteries are only vaguely alluded to in the casket which ,kleoboia1 as she crosses the river in ,charon's boat with ,tellis1 is holding on her knee4#bfg ,this is a symbol of the sacred mysteries of ,demeter which ,kleoboia once brought from ,paros to ,thasos1 the home of ,polygnotos4 ,with this series of pictures1 hardly altered at all from ,homer1#bgg contrast for a moment the scenes of torment represented in ,etruscan pictures of the ,underworld1 or the pedantic details of the trial of the dead on the day of judgment as the ,egyptians elaborated them in picture and writing4 ,from such gloomy severity1 from the rigid and overpowering dogmatism that a people without imagination had constructed for itself out of religious speculations and visions won by much labour and thought1 the ,greeks were fortunately preserved by their own genius4 ,their fancy is a winged god whose nature it is to pass lightly over things--not to fall heavily to earth and there remain ponderously prostrate4 ,nor were they very susceptible during their best centuries to the infectious malady of a sick conscience4 ,what had they to do with pictures of an underworld of purgatory and torment in expiation of all imaginary types and degrees of sin1 as in ,dante's ghastly ,hell8 ,it is true that even such dark fancies of the ,christian ,hell are in part derived from ,greek sources4 ,but it was only the misguided fancy of particular isolated sects that could call forth such pictures as these1 and recommend itself to a philosophic speculation which in its worst excesses violently contradicted all the most fundamental principles of ,greek culture4 ,the people and the religion of ,greece1 the mysteries which her cities organized and deemed holy1 may be freely acquitted of all such aberrations4 ,,notes ,,to ,,chapter ,,vii #ag3 ,plu4 7the ,,mss4 wrongly give ,themistios7 de ,an4 fr4 #f ap4 ,stob41 ,fl4 iv1 #eb b1 #dh ,h4 p4 #ajg1 #bg ff4 ,mein42 ,luc41 ,catapl4 #bc4 #bg3 ,paus4 #i1 #ca1 #e4 #cg3 ,the remains in ,kinkel1 ,frag4 ,epic4 i1 #bae ff4 ,this ,minua_/s was identified by ,k4 ,o4 ,mller1 ,orchom#b41 p4 #ab1 with the ,orphic kata_/basis eis ,ha_/idou1 and this suggestion has been followed1 though with hesitation1 even by ,lobeck1 ,agl4 #cfj1 #cgc4 ,it rests solely on the fact that the ,orphic kata_/basis was very doubtfully ascribed according to ,clemens to ,prodikos of ,samos1 according to ,suidas to ,herodikos of ,perinthos 7or to ,kerkops1 or to ,orpheus of ,kamarina72 while the ,minyas1 according to ,paus4 #d1 #cc1 #g1 was very doubtfully ascribed to ,prodikos of ,phokaia4 ,mller first identified ,prodikos of ,samos with ,herodikos of ,perinthos1 and then both of them with ,prodikos of ,phokaia4 ,the justification of such a procedure is by no means self-evident and the identification--entirely depending upon this quite arbitrary view--of the ,orphic kata_/basis eis ,ha_/idou with the ,minyas is in the last degree hazardous4 ,such an alternative title to an ancient narrative poem can only be defended by fictitious and quite untenable parallels4 ,the name ,minua_/s has no parallel in ,orphic literature1 and suggests rather a poem dealing with heroic adventure in which the ,nekyia would only be an episode4 ,if we are to believe in the double title we require at least to be told how the name 7,minyas7 could possibly have been given to a poem whose contents as implied by the title kata_/basis eis ,ha_/idou plainly consisted in a descent to ,hades--made by ,orpheus himself 7as ,lobeck also understands1 p4 #cgc74 ,besides1 everything we learn about the ,nekyia of the ,minyas differs widely from the temper and doctrine of ,orphism1 which should have manifested themselves very distinctly in such a vision of the life to come4 ,nor is anything from the ,minyas given elsewhere under the name of ,orpheus1 like so many of the details of underworld mythology4 ,there is nothing to suggest that it was ,orpheus who sought the atra atria ,ditis3 an unprejudiced interpretation of fr4 #a 7ap4 ,paus4 #aj1 #bh1 #b7 would suggest that it was rather ,theseus and ,peirithoos whose descent to ,hades supplied the framework for the ,hades episode in the poem4 ,there is then not the slightest justification for including the ,minyas in the list of ,orphic poems or for citing what is known of its contents as ,orphic mythological doctrine 7which last ,lobeck himself did not do3 he knew too well the real nature and meaning of ,orphism74 ,cf4 ,dmmler1 ,delphika1 p4 #ai 7,bas4 #ahid74 #dg3 ,allusions in the ,iliad and ,odyssey presuppose the existence of an old poem on the journey to ,hades of ,herakles3 how he was commissioned by ,eurystheus1 conducted by ,athene 7and ,hermes71 went down below and wounded ,hades himself and carried off the dog of ,hades4 ,many hands must subsequently have taken part in filling in the details of the adventure3 we cannot1 however1 definitely name the poet who gave its final form and character to the whole4 ,as far as the individual features of the poem are known to us 7esp4 from the survey given in ,apollod41 #b1 #ab4 ,myth4 ,gr41 #b1 #abb ff4 ,w41 combining both early and late mythological characteristics71 they are rather the features of a vigorous story of heroic adventure1 full of movement and tending to the gruesome and the extravagant--not of a static or #bdd tranquil narrative that would allow of the calm reception of pictures illustrating the quiet ordinary life and events of frequent occurrence in the mysterious world of darkness4 ,in this respect the kata_/basis of ,herakles in its traditional form must have differed noticeably from the ,nekyia in l1 as well as from the ,minyas4 ,in fact1 not one of the fabulous details current in later times about ,hades can be traced back to a description in the ,herakles adventure 7even ,kerberos seems to have got his name elsewhere4 #eg3 ,hyperides1 ,epit4 #ce-i p4 #ib f4 7,blass#c73 ,leosthenes will meet en ,ha_/idou the ,heroes of the ,trojan war1 the ,persian war1 and also ,harmodios and ,aristogeiton4 ,this is a stereotyped rhetorical idea3 cf4 ,pl41 ,ap4 #da ,a-,c4 ,an epigram from ,knossos on a ,cretan who has distinguished himself in a cavalry battle 7,,bch4 #ahhi1 p4 #fj1 ll4 #a-b1 after ,simon41 ,ep4 #ii1 #c-d ,bgk471 ll4 #i-aj3 tou_/neka_/ se phthime_/nn kath' hom_/gurin ho klutos ,ha_/ds i_/se polissou_/ch su_/nthronon ,idomenei4 #fg3 ,kerberos is first named in ,hes41 ,th4 #caa1 and he is the same hound of ,hades which ,homer knows and leaves unnamed1 as ,hesiod does1 ,th4 #gfi ff4 ,according to this account he admits everyone1 fawning about them and wagging his tail3 but anyone who tries to slip out of ,hades again he devours4 ,that ,kerberos inspires terror in those who enter ,hades is therefore a conception of later ages 7when his name was sometimes derived from the fact that he tas kras1 ho dloi tas psucha_/s1 e_/chei bora_/n3 ,porph4 ap4 ,eus41 ,,pe4 #c1 #aa1 #aa1 p4 #aaj ,a1 etc473 the superstitious are afraid t ,kerbe_/r diada_/knesthai 7,plu41 ,n4,p4 ,suav4 ,ep4 #aaje ,a2 cf4 ,verg41 ,a4 vi1 #dja2 ,apul41 ,met4 i1 #ae fin474 ,the honey cakes given to those who enter ,hades are intended to pacify him 7,sch4 ,ar41 ,lys4 #fja2 ,verg41 ,a4 vi1 #dbj2 ,ap41 ,met4 vi1 #ai74 ,it cannot be proved that this is an ancient conception 7certainly not from the absurd invention of ,philochoros1 fr4 #df1 to which ,dieterich1 ,nekyia1 #di1 appeals74 ,ar41 ,lys4 #fja1 speaks of the melitoutta for the dead without suggesting any such purpose2 and in fact honeycakes would hardly be a satisfactory bait to a dog3 they rather suggest offerings for underworld snakes 7as in the cave of ,trophonios1 ,ar1 ,nu4 #ejg2 for the ,asklepios-snake1 ,herond4 iv1 #ij-a7 and for spirits appearing as snakes 7and hence customary at offerings for the dead1 and even e4g4 according to the precepts of the rhizoto_/moi when digging up medicinal plants1 ,thphr41 ,,hp4 #i1 #h1 #g74 ,in the lines of ,sophokles1 ,,oc4 #aegd ff41 ,lschcke1 ,aus der ,unterwelt1 p4 #i 7,progr4 ,dorpat1 #ahhh7 finds an expression of the idea that there was need of pacifying ,kerb4 in his rage against souls entering ,hades4 ,in reality nothing of the kind is even suggested there4 ,the traditional text is unintelligible1 and is emended and interpreted with probable correctness by ,nauck 7do_/s instead of ho_/n74 ,adopting this correction the words express a prayer of the ,chorus addressed to a child of ,tartaros and ,ge1 who is called ho aie_/nupnos1 which must mean who sends to everlasting sleep 7not who sleeps for ever7--7or to separate pais ,gas kai ,tarta_/rou from aie_/nupnos as the ,schol4 would do1 is impossible4 ,the aie_/nupnos1 as the ,schol4 has already noticed1 can hardly be anyone else than ,thanatos 7it would be an unintelligible epithet for ,hesychos1 of whom ,l4 thinks74 ,thanatos1 however1 is nowhere else called son of ,tartaros and ,ge 7nor is ,hesychos1 while ,typhon and ,echidna are1 though the adj4 would not suit them2 who else besides ,soph41 ,,oc4 #dj1 calls the ,erinyes daughters of ,ge and ,skotos874 ,the ,chorus pray to him 7acc4 to ,nauck's correction7 to grant ,oedipus a safe passage in his journey to ,hades4 ,terrors of all kinds were to be met with on the way there1 o_/pheis kai thri_/a 7,ar41 ,ra4 #adc ff41 #bgh ff42 we may also remember ,verg41 #bde ,a4 vi1 #bgc ff41 #bhe ff41 etc473 that ,kerberos is among these terrors is suggested by ,soph4 as little as it is by ,aristoph4 in the ,frogs4 ,in fact1 ,soph4 had spoken of him a few lines before 7#aefi ff47 in words which suggest anything rather than danger to those who enter ,hades4 ,sophokles1 then1 cannot be made to serve as witness for the view that the ,greeks thought of ,kerberos after the manner of the two piebald dogs of the ,indian ,yama that terrify and drive back the dead4 ,further1 there is no good evidence for a ,greek tradition of two hounds of ,hell4 ,nor can it be proved by the case adduced by ,lschcke3 the picture on a sarcophagus from ,klazomenai of a naked boy holding a cock in each hand and standing between two 7female dogs that leap round him 7in a manner suggesting play rather than anger74 ,the picture can hardly have a mythical sense4 ,this cannot give support to the view 7as old as ,wilford7 that ,ke_/rberos is no other than one of the two piebald 7abala7 dogs of ,yama and a creation of primitive ,indo-,germanic times4 ,in any case1 the evidence is weak enough4 ,see ,gruppe1 ,gr4 ,culte u4 ,mythen1 i1 #aac-ad2 ,oldenberg1 ,rel4 d4 ,veda1 #ech #dei ,fr4 ,t44 #gg3 ,agatharch4 p4 #aae1 #ad ff4 ,mll41 says that it is a popular belief tn ouke_/ti o_/ntn tous tu_/pous en porthmi_/di diaplein1 e_/chontas ,cha_/rna nau_/klron kai kubern_/tn1 hi_/na m katastraphe_/ntes ekphoras epide_/ntai pa_/lin4 #hg3 ,cf4 v4 ,duhn1 ,arch4 ,zeit4 #ahhe1 #ai ff42 ,jahrb4 arch4 ,inst4 ii1 #bdj ff4 #ig3 ,charon's fare 7#b obols instead of the otherwise usual one--the difference not satisfactorily explained7 is first mentioned in ,ar41 ,ran4 #adj1 #bgj4 ,that this is the purpose of the money that was inserted between the teeth of the dead is frequently asserted by later authors4 ,the many different names which were given to this ,charon's penny 7karka_/dn1 cf4 ,lobeck1 ,prol4 ,path4 #cea2 katit_/rion1 dana_/k and simply naulon3 see ,hemsterh4 ,lucian1 ii1 #ead ff47 show that this idea and the symbolism underlying it was a favourite subject of speculation4 ,in spite of this we may doubt whether the custom of supplying the dead with a small coin has really arisen out of the wish to give them the fare-penny for the underworld ferryman4 ,it is extremely doubtful whether ,charon and his boat can have been figures of such clear dogmatic fixity as to have given rise to such a remarkable custom expressing itself in such a literal fashion4 ,the custom itself1 now1 it seems1 attested in ,greece only from graves of a late period 7see ,ross4 ,archol4 ,aufs4 i1 #bi1 #cb1 #eg ,anm42 ,raoul ,rochette1 ,mm4 de l',inst4 de ,fr41 ,ac4 des ,ins4 xiii1 p4 #ffe f47 must be ancient 7though no older than the use of coined money in ,greece71 and has held its own with the most remarkable tenacity in many parts of the ,roman ,empire to a late age--even through the ,middle ,ages to our own time 7cf4 among others ,maury1 ,la magie et l'astrol4 dans l'antiq4 #aeh1 #b74 ,it is not very hard to understand that it might be ingeniously connected with the poetical story of the ferryman of the dead1 and this plausible explanation of the strange custom might then become a part of popular belief4 ,the custom itself ought rather to have been brought into connexion with the practice common in many lands of satisfying the requirements of the dead by the gift of some diminutive and all but symbolical object which is offered at burial and put in the grave 7see something of the kind in ,tylor1 i1 #aic-d74 ,parva petunt ,manes3 pietas pro divite grata est munere2 non avidos ,styx habet ima deos4 ,the obol may be the last symbolical vestige of the entire property of the dead which the ancient law of the dead required to be placed undiminished in their graves4 tethn_/x 4 4 4 ek polln obolon #bdf mounon enegka_/menos3 the epigram of ,antiphanes ,maced4 7,,ap4 xi1 #afh7 expresses more nearly perhaps1 though in sentimental language1 the original and primitive intention of the gift of an obol1 than does the fable of ,charon's penny 7cf4 ,,ap4 xi1 #aga1 #g2 #bji1 #c74 ,according to ,german superstition money should be laid in the mouth of the dead man so that if he has buried a treasure he may not return1 ,grimm1 p4 #aghe1 n4 #bjg4 ,here the undoubtedly ancient conception is quite clearly betrayed3 that by giving a coin the property of the dead was bought up4 ,the evidence for this first and proper meaning of the custom has been preserved in the strangest fashion1 together with the custom itself1 even down to the eighteenth century1 when ,j4 ,chr4 ,mnnlingen voices it1 ,albertten #cec 7summarized in ,a4 ,schultz1 ,alltagsleben e4 d4 ,frau im #ah ,jh41 p4 #bcb f473 this custom1 common both to heathendom and ,christianity1 of putting a penny in the coffin of the dead means that men buy up the property of the dead1 whereby they think they will have good luck in their life4 #ajg3 ,ar41 ,tagenist4 fr4 #dhh1 #i3 dia tauta ga_/r toi kai kalountai 7hoi ne_/kroi7 maka_/rioi2 pas gar le_/gei tis1 ho makari_/ts oi_/chetai ktl41 makari_/ts1 then1 was already1 by that time1 a common expression for the dead which had lost its full sense and value1 just like the ,german selig 7which is borrowed from ,greek74 ,strictly speaking it means a condition approaching the existence of the ma_/kares theoi aien eo_/ntes4 ,the full meaning still appears in the appeal to the heroized ,persian monarch3 makari_/tas isodai_/mn basileu_/s1 ,aesch41 ,pers4 #fcc 7nun d' esti ma_/kaira dai_/mn1 ,e41 ,alc4 #ajjc72 cf4 also ,xen41 ,ages4 xi1 #h1 nomi_/zn tous eukles teteleutko_/tas makari_/ous4 ,such passages allow us to see that maka_/rios1 makari_/ts were not used of the dead in any sense kat' anti_/phrasin1 as chrsto_/s sometimes is 7,plu41 ,q4 ,gr4 v1 p4 #bib ,b2 though on grave inscr4 it is generally meant in its proper sense72 cf4 eukrin_/s1 ,phot4 ,suid4 makari_/ts frequently occurs as applied to one lately dead in late writers3 see ,ruhnken1 ,tim41 p4 #ei4 ,lehrs1 ,popul4 ,aufs#b41 p4 #cdd4 ,doric form zameri_/tas3 ,phot4 makari_/tas4 makari_/a ,blessedness1 the land of the ,blessed1 i4e4 the dead1 is only used in a humorous sense in such phrases as a_/pag' es makari_/an 7,ar4 ,eq4 #aaea71 ba_/ll' es makari_/an4 ,so1 too1 is es olbi_/an4 hs eis makari_/an2 to eis ha_/dou1 ,phot4 7makari_/a1 the name of a sacrificial cake--,harp4 ne_/lata--occurs in modern ,greek usage as a cake used at funerals1 ,lob41 ,agl4 #hgi74 #aag3 ,the punishment of ,ixion for his ingratitude to ,zeus consisted according to the older form of the story in his being fastened to a winged wheel and then being whirled through the air4 ,that ,zeus etarta_/rsen him 7,sch4 ,eur41 ,ph4 #aahe7 must then be a later story or one which did not become current till later3 not until ,a4,r4 iii1 #fa f41 is there any mention of ,ixion in ,hades1 though after him frequently2 cf4 ,klgmann1 ,annali d4 ,inst41 #ahgc1 pp4 #ic-e4 7,the analogy with the punishment of ,tantalos and its displacement from the upper world to ,hades is obvious2 see ,comparetti1 ,philol4 #cb1 #bcg47 #abg3 ,aesch41 ,eum4 #bgc f42 cf4 ,supp4 #bcj f4 ,the fact that in this passage the poet says ekei dika_/zei tamplak_/math'1 hs lo_/gos1 ,zeus a_/llos simply shows that he is not simply following his own ideas in this fancy of a judgment in the other world 7ouk emos ho muthos74 ,it does not in the least suggest 7as ,dieterich1 ,nek4 #abf1 seems to think7 that he is reproducing popular tradition or could be so doing4 ,only theological doctrines1 at that time at least1 knew anything of such a judgment in the future life upon the deeds of this3 it is their lo_/gos that ,aesch4 is following 7in this one point74 ,see below1 p4 #dbe4 #acg3 ,gorg4 #ebc ,a ff4 7whence ,axioch4 #cga ,b ff41 etc474 ,when ,plato #bdg keeps closer to popular belief1 in ,ap4 #da ,a1 he speaks of the judges in ,hades1 ,minos1 ,rhadamanthys1 ,aiakos kai ,tripto_/lemos kai a_/lloi ho_/soi tn hmithe_/n di_/kaioi ege_/nonto en t heautn bi_/4 ,he says nothing of a judgment given on the deeds done in this life1 and clearly does not imply any decision as to the good or evil deserts of those who have just left the upper world and come down to ,hades4 ,we should be much rather led to suppose that those alths dikastai_/1 hoi_/per kai le_/gontai ekei dika_/zein exercise their powers as judges among the dead1 too1 and decide between them in their disputes just as ,minos does in the ,nekyia of l #efh-ga1 and as ,rhadamanthys still does in ,pi41 ,o4 ii1 #hc ff41 on the maka_/rn nasos4 ,only the number of those who have this wide authority below is extended 7in ,plato7 almost indefinitely4 ,the process seems to have been as follows3 the allusions in the ,odyssey were taken up and in the course of the elaboration of the picture of ,hades the number was enlarged of those who like ,minos are patterns of justice among the dead and give judgment among them4 ,then philosophico-poetical speculation 7perhaps not without ,egyptian influence7 about a judgment in the next world handed over to this increased number of judges in ,hades the office of judging the conduct during their lifetime of those who have just entered ,hades4--,the selection of judges is not hard to understand4 ,aiakos1 ,rhadamanthys1 and ,minos are regarded as patterns of justice3 ,dem4 #ah1 #abg4 ,minos as judge in ,hades was taken from l #efh ff4 ,rhadamanthys is known to d #efd as dwelling among those who have been translated alive to ,elysion4 ,there he is--not judge3 there is nothing there to judge1 but--pa_/redros of ,kronos1 acc4 to ,pi41 ,o4 ii1 #hc4 ,as soon as men began to transfer ,elysion to ,hades 7of which more later7 ,rhad4 also found his place there4 ,his fame as the most just of judges 7see ,cratin41 ,chei_/rnes1 #bca i1 p4 #hc ,k42 ,pl41 ,lg4 #idh ,b1 etc42 cf4 also ,plu41 ,thes4 #af ad fin47 allowed him easily to find his place next to ,minos as judge over the dead4 ,aiakos1 too1 as a model of euse_/beia 7,isoc4 #i1 #ad1 etc471 lawgiver to ,aegina1 arbitrator among the gods themselves 7,pi41 ,i4 viii1 #bd f471 seemed naturally called to be a judge among the dead4 ,his position as judge1 however1 was never so secure as that of ,minos and ,rhadamanthys4 ,pindar1 though he often speaks of ,aiakos and the ,aiakidai gives no hint of a special position held by ,aiakos in the next world4 ,isoc4 #i1 #ae1 le_/getai para ,plou_/tni kai ,ko_/r megi_/stas timas e_/chn paredreu_/ein ekei_/nois where nothing is implied as to his office of judge but merely to the honour done to ,aiakos in being given a seat near the ruling pair 7cf4 ,pi41 ,o4 ii1 #hc1 of ,rhad42 ,ar41 ,ra4 #gfe1 there is a rule in ,hades that the best artist lamba_/nei thro_/non tou ,plou_/tnos hexs4 ,proedria of the ,mystai in ,hades1 etc474 ,aiakos is kleidouchos of ,hades2 ,apollod4 #c1 #ab1 #f1 #aj2 ,epigr4 ,gr41 #fdf1 #d2 ,p4 ,mag4 ,par4 #abfd ff42 pulro_/s 7cf4 ,hades himself as pula_/rts1 ,th #cfh7 in ,luc41 ,d4 ,mort4 #ac1 #c2 #bj1 #a1 #f2 #bb1 #c2 ,de ,luct4 #d2 ,philops4 #be and ,philostr41 ,,va4 #g1 #ca1 p4 #che ,k4 ,holder of the ,key is an office of high distinction 7suggested in the case of ,aiakos perhaps by the cult offered to him together with chthonic powers73 keys belong to many of the gods--,plouton himself1 ,paus4 #e1 #bj1 #c1 and others2 see ,tafel and ,dissen on ,pi41 ,p4 #h1 #d2 in ,p4 ,mag4 ,par4 #adjc comes the trimeter1 kleidouche ,perse_/phassa ,tarta_/rou ko_/r4 ,it is difficult to believe that the attribution of this remarkable office of distinction to ,aiakos was a later invention than the apparently commonplace office of judge4 ,it seems1 in fact1 that ,eurip4 in the ,peirithoos 7fr4 #eia ,n47 made ,aiakos the first to meet ,herakles as he entered ,hades1 i4e4 probably at the gate itself4 ,it can hardly be anything but a #bdh reminiscence of ,eurip4 that suggested 7not to ,aristoph4 himself--see ,hiller1 ,hermes viii1 #dee--;but to a well-read grammaticus7 the name ,aiakos as that of the person who meets ,herakles at the very gate of ,plouton in the ,frogs 7l4 #dfd74 ,just because the story of ,aiakos' position as holder of the key at the gate of ,hades was an old one and mentioned by respected authorities1 the belief in his position as judge never quite prevailed1 in spite of ,plato4 #adg3 ,this is obviously ,attic invention4 ,plato certainly mentions ,triptolemos in addition to ,minos and the other judges4 ,but it seems that to the ,athenians ,minos was unacceptable as a type of justice 7he was1 especially on the stage1 the object of bitter attacks as an enemy of the country2 see ,plu41 ,thes4 #af74 and they tried to substitute their own ,triptolemos for him in the triad of judges4 ,thus we find ,triptolemos not beside ,minos but in his place in a picture of the underworld on a vase from ,altamura 7,tript4 ,aiak4 ,rhad471 and in an analogous picture on an amphora at ,karlsruhe 7,aiak4 ,tript41 the left side is broken off but prob4 represented ,rhadamanthys not ,minos74 ,cf4 ,winkler1 ,darst4 d4 ,unterwelt auf unterital4 ,vasen1 p4 #cg4 ,for the rest1 nothing suggests that the three judges on these vase-pictures pass judgment on the deeds of men done in their lifetime3 in strictness nothing is implied about their giving judgments4 ,what is certain is simply that they1 as types of justice1 epi taisi tou ,plou_/tnos oikousin thu_/rais 7like the ,mystai in ,ar41 ,ra4 #afc73 they enjoy the rights of pa_/redoi of the divine pair1 and hence they are seated on thro_/noi or di_/phroi4 #aeg3 ,ar41 ,ra4 #ade ff41 #bgc ff4 ,darkness and mud1 sko_/tos kai bo_/rboros1 as manner and place of punishment for amu_/toi kai ate_/lestoi1 are derived from ,orphic teaching3 ,pl41 ,rp4 #cfc ,d2 ,olympiod4 on ,pl41 ,phd4 #fi ,c4 ,by an inaccurate extension of meaning this fate was said to threaten all ate_/lestoi without distinction3 ,plu4 p4 psuchs ap4 ,stob4 ,fl4 #abj1 #bh 7#d1 #ajh1 #b ,mein472 ,aristid41 ,eleus41 p4 #dba ,d4 ii1 #cj ,keil2 ,plot41 #a1 #f1 #f4 ,plotinos undoubtedly has the right interpretation of the reason for this strange form of punishment3 the mud in which the uninitiated lie marks them out as m kekatharme_/nous who have not shared in the purifications such as were offered by the ,orphic initiation ceremonies4 ,hence they remain fixed for ever in their original foulness 7and in darkness because of their ignorance of the theia74 ,it is1 in fact1 an allegorical punishment which has no meaning outside the range of ,orphic doctrines of katharsis and atonement4 ,aristoph4 transfers it to those who have seriously transgressed the laws of city or religion1 for whom it was unsuitable3 this only shows that an appropriate penalty in ,hades for crimes against civil society had not yet been invented4 ,it had evidently been thought sufficient to say generally that the asebeis 7or at least the more heinous offenders7 would be punished in ,hades4 ,this commonplace form of the opinion is probably to be regarded as a final echo of some definite theological doctrine which had become vulgarized and emptied of distinct meaning among the general public of the profane4 ,the author of the first speech against ,aristogeiton 7,d4 #be7 who speaks of the eis tous asebeis sthnai in ,hades 7#ec71 confesses himself an adherent of ,orpheus 7#aa74--,the memume_/noi dwell in ,hades next to the palace of ,plouton himself3 ,ar41 ,ra4 #afb f41 where they have the privilege of proedri_/a1 ,d4,l41 vi1 #ci4 ,when a distinction between a chros eusebn and a chros asebn in ,hades began to be made1 the initiated1 in order that they might not be deprived of their privileged position1 were given proedri_/a in the ch4 eusebn4 ,in this way1 e4g4 the author of the ,axioch4 #cga ,d 7who #bdi can hardly have written before the third century7 tries to reconcile the hopelessly contradictory pretensions of the eusebeis and memume_/noi to reward in ,hades4 #afg3 ,sex4 ,emp41 ,m4 ix1 #ec4 ,suid4 ,diago_/ras4 #agg3 ,descents to ,hades occurred in the ,krapa_/taloi of ,pherecr4 7i1 p4 #afg ,k472 the ,ba_/trachoi and ,gruta_/ds of ,ar42 ,pherecr4 ,metall4 7i1 p4 #agd ,k472 and probably also in the ,troph_/nios of ,cratin41 etc4--,on a vase from ,eretria1 fifth century1 there is a representation of a repulsive scene of torture2 an old woman1 naked and tied to a tree1 is being tortured by three satyrs4 ,this1 according to ,j4 ,zingerle1 ,archol4 epigr4 ,mittheil4 a4 ,oesterreich1 #ah1 #afb ff41 is a parody of some incident from a comedy of the time1 the plot of which was laid in ,hades4 ,but nothing in the picture suggests that the lower regions are the scene of this gruesome affair2 and what would the satyrs be doing there8 #ahg3 ,utopian existence in ,hades2 see in partic4 ,pherecr4 ,metall4 7i1 p4 #agd ,k474 ,a pretext for such parodies was perhaps given by the ,orphic promise of an everlasting carouse for the initiated at the sumpo_/sion tn hosi_/n in ,hades 7,pl41 ,rp4 ii1 #bfc ,c1 maka_/rn euchi_/a1 ,ar41 ,ra4 #he74 ,many details were borrowed from the descriptions of the reign of bliss upon earth in the golden age under ,kronos' rule which had long been a familiar subject of comedy 7cf4 ,pschel1 ,das ,mrchen vom ,schlaraffenland1 #g ff474 ,the golden age in the dim past and the land of ,elysion in the future always had many features in common4 7,see above1 chap4 ii1 n4 #di47 ,from these traditional pictures of a spirit-world only to be met with in the long-vanished past or in the next world1 the whole ,greek literature of imaginary ,utopias drew its sustenance 7see my ,griech4 ,roman1 ii1 #b1 #c74 ,that literature was really an attempt to transpose those early fantasies of a land of spirits into real life and on to the inhabited world4 #aig3 e_/sti g' eudai_/mn po_/lis para tn eruthran tha_/lattan1 ,ar41 ,av4 #add f4 7cf4 ,griech4 ,roman1 #bja ff474 #bjg3 li_/mn 7the ,acherousian lake3 ,eur41 ,alc4 #ddc1 and often afterwards74 ,charon3 ,ar41 ,ra4 #acg ff41 #ahb ff41 #ahe ff4--sko_/tos kai bo_/rboros #add ff41 #bgh ff41 #bhi ff4 ,abode and life of the ,mystai3 #aei1 #afc1 #caa ff41 #ded ff4 #bag3 to ,l_/ths pedi_/on1 l4 #ahf4 ,this is the earliest reference to ,lethe of which we can be quite sure2 but it is made so casually that it is obvious that ,aristoph4 is merely alluding to a story well known to his audience4 ,plato makes use of the ,l_/ths pedi_/on together with the ,ame_/ls potamo_/s 7hence #fba ,c3 ,l_/ths potamo_/s7 in the myth at the close of the ,republic1 x1 #fba ,a1 which is intended to illustrate and support the theory of palingenesia4 ,of course1 this ingenious fancy was eminently suitable for use by adherents of the doctrine of metempsychosis2 but there is nothing to show that it had been actually invented for the special benefit of this doctrine1 i4e4 by ,orphics or ,pythagoreans--as many have supposed4 ,it is probable that it was nothing more originally but an attempt to explain symbolically the unconscious condition of the amenna ka_/rna4 ,does ,theognis already 7#gjd1 #gje7 refer to it8--,persepho_/nn 4 4 4 h_/te bro_/tois pare_/chei l_/thn1 bla_/ptousa no_/oio4 ,other references to the ,l_/ths pu_/lai1 ,la_/thas do_/moi1 ,l_/ths hu_/dr are all later2 the ,l_/ths thro_/nos in the account of ,theseus' journey to ,hades in ,apollod4 ,epit4 i1 #bd1 is perhaps taken from older legendary material4 7,bergk's assertion1 ,opusc4 ii1 #gaf3 ,the conception of ,lethe's fountain and stream is certainly ancient and popular3 the well of ,lethe is nothing but the fountain of the gods3 whoever drinks of it forgets all sorrows1 etc41 #bej is entirely devoid of foundation in fact47 ,the river of ,lethe was in later times localized on earth like ,acheron and ,styx2 in the ,r4 ,limia of ,gallaecia--far away on the western sea--men rediscovered the ,oblivionis flumen 7account of the year #acg ,b4,c43 ,liv41 ,epit4 #ee2 ,flor4 #a1 #cc1 #ab2 ,app41 ,hisp4 #gb3 ,plu41 ,,qr4 #cd1 p4 #bgb ,d2 cf4 ,mela1 #c1 #aj2 ,plin41 ,,nh4 #d1 #aae4 ,absurd aetiology in ,strabo1 p4 #aec74 #bbg3 ,this is presumably the meaning of the words which ,pausanias 7#aj1 #bh1 #e7 uses3 his absurd mannerism makes him talk round the incident instead of simply describing it4 7,much too artificial explanation of the circumstance in ,dmmler1 ,delphika1 p4 #ae #ahid47 #bcg3 ,paus4 #aj1 #bh1 #d4 #bdg3 ,see ,appendix iii4 #beg3 ,eurynomos3 dark-blue body like a bluebottle1 with prominent teeth1 sitting on a vulture's skin1 ,paus4 #aj1 #bh1 #g4 ,there seems to be no mention of him in literature3 whether the statement of ,pausanias that he was a dai_/mn tn en ,ha_/idou who eats the flesh of corpses off their bones1 is anything more than a guess1 we cannot tell4 ,the vulture-skin indeed suggests that the nature of the ,daimon who sits on it was related to the vulture4 ,the fact that the vulture eats the flesh of corpses was often observed by the ancients 99997see ,plu41 ,rom4 #i1 etc43 ,leemans on ,horapollo1 p4 #agg74 ,welcker 7,kl4 ,schr4 v1 #aag7 sees in ,eurynomos nothing but the corruption of the body1 in which case he would be a purely allegorical figure4 ,on the contrary he is much more likely to be one of those very concretely imagined spirits of ,hell 7only with a euphemistic name1 like the lesser spirits ,lamia1 ,mormo1 ,gorgyra1 ,empousa1 etc4 7a word about them will be found below1 ,append4 vi74 ,the artist must have known him from some local tradition4 ,he devours the flesh of the corpse3 thus a late epigram 7,epigr4 ,gr4 #fdg1 #af7 calls the dead luprn daita ,cha_/rni4 ,even in ,soph41 ,el4 #edb1 we have2 ,ha_/ids hi_/meron te_/knn tn ekei_/ns e_/sche dai_/sasthai 7,welcker1 ,syll41 p4 #id74 #bfg3 ,paus4 #aj1 #bh1 #c4 ,cf4 ,o4 ,jahn1 ,hermes1 iii1 #cbf4 #bgg3 ,the third century vase-paintings from ,southern ,italy also as a rule keep within the limits of the epic ,nekyia4 ,in addition to the few special types of the sinners undergoing punishment in ,hades 7,sisyphos1 ,tantalos1 the ,danaids7 we have allusions to the journeys to ,hades of ,theseus1 ,peirithoos1 ,herakles1 and ,orpheus4 ,all attempts to read mystical or edifying intentions into these 7as in ,baumeister's ,denkm4 #aibf-cj7 are now regarded as completely mistaken4 7,orpheus appears there not as founder and prophet of his mysteries but simply as the mythical singer who goes down to the underworld to rescue ,eurydike with his singing4 ,this is rightly maintained by ,milchhfer1 ,philol4 #ec1 #che ff41 #ed1 #gej f41 against ,kuhnert1 ,arch4 ,jahrb4 viii1 #ajd ff42 ,philol4 #ed1 #aic47 ,nothing at all is suggested as to the fate of mankind in general4 ,on a vase from ,canosa a father and mother with a boy stand on the left of ,orpheus3 this1 too1 must belong to the region of mythology4 7,they cannot1 however1 be ,dionysos and ,ariadne as ,winkler suggests1 ,darst4 d4 ,unterw4 auf unterit4 ,vasen1 #di4 ,but it is difficult to imagine that they can be a family of ,mystai as ,milchhfer supposes47 ,,part ,,ii #bec ,,chapter ,,viii ,,origins ,,of ,,the ,,belief ,,in ,,immortality ,,the ,,thracian ,,worship ,,of ,,dionysos ,the popular conception of the continued existence of the souls of the dead1 resting upon the cult of the dead1 grew up and coalesced with a view of the soul derived from ,homeric teaching on the subject1 which was in essential1 though unrecognized1 contradiction with the cult of souls4 ,the popular conception1 unchanged in all essentials1 remained in force throughout the coming centuries of ,greek life4 ,it did not contain within itself the seeds of further development2 it did not make any demand for better and deeper ideas of the character and condition of the soul in its independent life after its separation from the body4 ,still more1 it had nothing in it that could have led beyond the belief in the independent future life of those souls to the conception of an everlasting1 indestructible1 immortal life4 ,the continued life of the soul1 such as was implied in and guaranteed by the cult of souls1 was entirely bound up with the remembrance of the survivors upon earth1 and upon the care1 the cult1 which they might offer to the soul of their departed ancestor4 ,if that memory dies out1 if the venerating thoughtfulness of the living ceases1 the soul of the departed is at once deprived of the sole element in which it still maintained its shadow of an existence4 ,it was impossible1 then1 that the cult of the souls should produce out of itself the idea of a true immortality of the soul or of the independent life of the soul indestructible by its very nature4 ,greek religion as it existed among the people of ,homer could not shape such a belief of its own accord1 and even if it were offered from outside could not have accepted it4 ,it would have meant giving up its own essential character4 ,if the soul is immortal1 it must be in its essential nature like ,god2 it must itself be a creature of the realm of ,gods4 ,when a ,greek says immortal he says ,god3 they are interchangeable ideas4 ,but the real first principle of the religion of the ,greek people is this--that in the divine ordering of the world1 humanity and divinity are absolutely divided in place and nature1 and so they must ever remain4 ,a deep #bed gulf is fixed between the worlds of mortality and divinity4 ,the relations between man and ,god promoted by religion depend entirely upon this distinction4 ,the ethical ideas of the ,greek popular conscience were rooted in the frank admission of the limitations proper to human capacity which was conditioned by an existence and a fate so different from that enjoyed by the gods2 in the renunciation of all human claims to happiness and independence4 ,poetic fancies about the ,translation of individual mortals to an unending life enjoyed by the soul still united to the body might make their appeal to popular belief2 but such things remained miracles in which divine omnipotence had broken down the barriers of the natural order on a special occasion4 ,it was but a miracle1 too1 if the souls of certain mortals were raised to the rank of ,heroes1 and so promoted to everlasting life4 ,the gulf between the human and the divine was not made any narrower on that account2 it remained unbridged1 abysmal4 ,the bare idea that the gulf did not in reality exist1 that actually in the order of nature the inner man1 the ,soul of man belonged to the realm of gods2 that as a divine being it had everlasting life--such an idea would involve further consequences about which no one can be in much doubt3 it would have contradicted every single idea of ,greek popular religion4 ,it never could have become widely held and believed in by the ,greek populace4 ,nevertheless1 at a certain period in ,greek history1 and nowhere earlier or more unmistakably than in ,greece1 appeared the idea of the divinity1 and the immortality implicit in the divinity1 of the human soul4 ,that idea belonged entirely to mysticism--a second order of religion which1 though little remarked by the religion of the people and by orthodox believers1 gained a footing in isolated sects and influenced certain philosophical schools4 ,thence it has affected all subsequent ages and has transmitted to ,east and ,west the elementary principles of all true mysticism3 the essential unity of the divine and the human spirit2 their unification as the aim of religion2 the divine nature of the human soul and its immortality4 ,the theory and doctrine of mysticism grew up in the soil of an older cult-practice4 ,greece received from abroad a deeply emotional religious cult1 accompanied by practices that stimulated mysterious and extraordinary imaginings4 ,the sparks of momentary illumination struck out by this faith were fed and fanned by mysticism till they became a vivid and enduring flame4 ,for the first time1 clearly #bee discernible through its mystical wrappings1 we meet with the belief in the indestructibility and eternal life of the soul3 we meet it in the doctrines of a mystical sect which united in the worship of ,dionysos4 ,the worship of ,dionysos must have sown the first seed of the belief in an immortal life of the soul4 ,to explain how this may have happened2 to make clear to the mind of the reader how the essence and inner reality of that worship was bound to stir up the belief in an immortal life--such is our next task4 #b ,in the spiritual life of men and nations1 it is not by any means the extravagant or1 in one sense or another1 the abnormal that is most difficult for our sympathetic understanding to grasp4 ,by clinging to a traditional and too narrow formula for the ,greek spirit we make difficulties for ourselves2 but it is not really a matter of serious perplexity1 if we reflect upon it1 to understand how ,greek religion at the height of its development regarded madness 7mani_/a7 as a religious phenomenon of wide-reaching importance4 ,madness1 in this sense1 is a temporary destruction of physical balance1 a condition in which the self-conscious spirit is overwhelmed1 possessed by a foreign power1 as our authorities explain it to us4 ,this madness which comes not from mortal weakness or disease1 but from a divine banishment of the commonplace#ah found effective application in the mantic and telestic arts4 ,its effects were so common and well recognized that the truth and importance of such religious madness 7entirely distinguishable from bodily disease was treated as a fact of experience not merely by philosophers1 but by the doctors themselves4#bh ,for us it only remains obscure how such divine mania was fitted into the regular working order of the religious life2 the sensations and experiences themselves belonging to this condition are made intelligible enough by a whole host of analogies4 ,in fact if the truth were told we should rather have to admit that it is easier for us to sympathize with such overflowing of sensation and all that goes with it than with the opposite pole of ,greek religious life1 the calm and measured composure with which man lifted up heart and eye to the gods1 as the patterns of all life and the patrons of a serenity as brilliant and unmoved as that of the clear heavens themselves4 ,but how came it that in the character of a single people such extravagance of emotion was combined with a fast-bound and regulated equilibrium of temper and behaviour8 ,the answer is that these opposing features sprang from two #bef different sources4 ,they were not originally combined in ,greece4 ,the ,homeric poems hardly give any hint of that overflowing of religious emotion which later ,greek peoples knew and honoured as a heaven-sent madness4 ,it spread among the ,greeks themselves in the train of a religious agitation1 we might almost say revolution1 of which ,homer records1 at most1 only the first faint essays4 ,it had its origin in the religion of ,dionysos1 and in company with this religion enters as something new and strange into ,greek life4 ,the ,homeric poems do not recognize ,dionysos as belonging to the gods of ,olympos1 but they are aware of his existence4 ,it is true they nowhere plainly#ch refer to him as the wine-god honoured in joyful festivals1 but we read 7in the narrative of ,glaukos' meeting with ,diomedes7 of the frenzied ,dionysos and his ,nurses who were attacked by the ,thracian ,lykourgos4#dh ,the ,mainas1 the frenzied woman of the ,dionysos-cult1 was such a well-known phenomenon1 so familiar in men's minds1 that the word could be used in a simile to explain the meaning of something else4#eh ,in this form the worship of the god first came to the notice of the ,greeks2 this was the origin of all the other festivals of ,dionysos that later ,greece developed in so many different directions4#fh ,they learnt to know ,dionysos ,bakcheios1 who makes men frenzied1#gh as he was worshipped in his own country4 ,that the original home of ,dionysos-worship was in ,thrace1 that his cult1 popular among many of the ,thracian peoples1#hh was particularly honoured among the southernmost of the ,thracian stocks who were best known to the ,greeks and lived on the coast between the mouths of the rivers ,hebros and ,axios and in the mountainous country behind--to all this the ,greeks themselves bore frequent and manifold witness4#ih ,the god whose name the ,greeks knew in its ,greek form ,dionysos had1 it appears1 among the numerous and divided ,thracian peoples various appellations of which those most familiar to the ,greeks were ,sabos and ,sabazios4#ajh ,the ,greeks must have known and remarked on the nature and worship of the god at an early period of their history4 ,they may have met with him in ,thrace itself4 ,at all periods they had an extensive and varied intercourse with this country and must in the early days of their wanderings have passed through it on their way to their future home4 ,they may have had further opportunities of knowing it from the ,thracian races or tribes who1 according to a few isolated legends1 had dwelt in primitive times in certain localities of ,central ,greece4 ,the ethnographical material of these #beg legends was regarded as founded on fact by the great historians of the fifth and fourth centuries4#aah ,the cult of this ,thracian divinity differed in every particular from anything that we know of from ,homer as ,greek worship of the gods4 ,on the other hand1 it was closely related to the cult paid by the ,phrygians1 a people almost identical with the ,thracians1 to their mountain-mother ,kybele4 ,it was thoroughly orgiastic in character4 ,the festival was held on the mountain tops in the darkness of night amid the flickering and uncertain light of torches4 ,the loud and troubled sound of music was heard2 the clash of bronze cymbals2 the dull thunderous roar of kettledrums2 and through them all penetrated the maddening unison of the deep-toned flute1#abh whose soul ,phrygian aultai had first waked to life4 ,excited by this wild music1 the chorus of worshippers dance with shrill crying and jubilation4#ach ,we hear nothing about singing3#adh the violence of the dance left no breath for regular songs4 ,these dances were something very different from the measured movement of the dance-step in which ,homer's ,greeks advanced and turned about in the ,paian4 ,it was in frantic1 whirling1 headlong eddies and dance-circles#aeh that these inspired companies danced over the mountain slopes4 ,they were mostly women who whirled round in these circular dances till the point of exhaustion was reached2#afh they were strangely dressed2 they wore bassarai1 long flowing garments1 as it seems1 stitched together out of fox-skins2#agh over these were doeskins1#ahh and they even had horns fixed to their heads4#aih ,their hair was allowed to float in the wind2#bjh they carried snakes sacred to ,sabazios#bah in their hands and brandished daggers or else thyrsos-wands1 the spear-points of which were concealed in ivy-leaves4#bbh ,in this fashion they raged wildly until every sense was wrought to the highest pitch of excitement1 and in the sacred frenzy they fell upon the beast selected as their victim#bch and tore their captured prey limb from limb4 ,then with their teeth they seized the bleeding flesh and devoured it raw4 ,it is easy enough1 by following poets' descriptions and plastic representations of such scenes1 to elaborate still further the picture of this nocturnal festival of fanatic enthusiasm4 ,but1 we must ask1 what was the meaning of it all8 ,we shall get nearest to the truth if we will exclude as far as possible all theories imported from unrelated provinces of thought and fix our attention solely on what1 for the participants1 was the result of it all--the result anticipated and consciously proposed by them1 and therefore the recognized object1 or1 at least1 one #beh of the recognized objects of these strange proceedings4 ,the participators in these dance-festivals induced intentionally in themselves a sort of mania1 an extraordinary exaltation of their being4 ,a strange rapture came over them in which they seemed to themselves and others frenzied1 possessed4#bdh ,this excessive stimulation of the senses1 going even as far as hallucination1#beh was brought about1 in those who were susceptible to their influence1 by the delirious whirl of the dance1 the music and the darkness1 and all the other circumstances of this tumultuous worship4#bfh ,this extreme pitch of excitement was the result intended4 ,the violently induced exaltation of the senses had a religious purpose1 in that such enlargement and extension of his being was man's only way1 as it seemed1 of entering into union and relationship with the god and his spiritual attendants4 ,the god is invisibly present among his inspired worshippers4 ,at any rate1 he is close at hand1 and the tumult of the festival is to bring him completely into their midst4#bgh ,there are various legends about the disappearance of the god into another world and his return thence to mankind4#bhh ,every second year his return is celebrated1 and it is just this ,appearance1 this ,epiphany of the god1 that gives the reason and the motive of the festival4 ,the ,bull-,god1 in the most ancient and primitive form of the belief1 appeared in person among the dancers1#bih or else the imitated roaring of a bull produced by hidden ,mimes of ,terror served to suggest the invisible ,presence4#cjh ,the worshippers1 too1 in furious exaltation and divine inspiration1 strive after the god2 they seek communion with him4 ,they burst the physical barriers of their soul4 ,a magic power takes hold of them2 they feel themselves raised high above the level of their everyday existence2 they seem to become those spiritual beings who wildly dance in the train of the god4#cah ,nay1 more1 they have a share in the life of the god himself2 nothing less can be the meaning of the fact that the enraptured servants of the god call themselves by the name of the god4 ,the worshipper who in his exaltation has become one with the god1 is himself now called ,sabos1 ,sabazios4#cbh ,the superhuman and the infra-human are mingled in his person2 like the frenzied god#cch he throws himself upon the sacrificial animal to devour it raw4 ,to make this transformation of their nature outwardly manifest1 the participants in the dance-festival wear strange dress3 they resemble in their appearance the members of the wild thiasos of the god2#cdh the horns they set on their heads recall the horned1 bull-shaped god himself1 etc4#ceh ,the whole might be called a religious drama1 since #bei everything is carefully arranged so as to suggest to the imagination the actual presence of the mysterious figures from the spirit world4 ,at the same time1 it is something more than mere drama1 for it can hardly be doubted that the players themselves were possessed by the illusion of living the life of a strange person4 ,the awe-inspiring darkness of night1 the music1 especially that of the ,phrygian flute1 to which the ,greeks attributed the power of making its hearers full of the god1#cfh the vertiginous whirl of the dance--all these may very well1 in suitably disposed natures1#cgh have really led to a state of visionary exaltation in which the inspired person saw all external objects in accordance with his fancy and imagination4 ,intoxicating drinks1 to which the ,thracians were addicted1 may have increased the excitement2#chh perhaps they even used the fumes derived from certain seeds1 with which the ,scythians and ,massagetai knew how to intoxicate themselves4#cih ,we all know how even to day in the ,east the smoke of hashish may make men visionaries and excite religious raptures#djh in which the whole of nature is transformed for the enthralled dreamer4 ,only when thus possessed did the ,bakchai drink milk and honey out of the rivers2 their power ceased when they came to themselves again1 says ,plato4#dah ,for them the earth flowed with milk and honey1 and the air was filled with the sweet odours of ,syria4#dbh ,hallucination was accompanied by a state of feeling in which pain itself was only an added stimulus to sensation or in which the visionary became completely insensible to pain1 as is not unusual in such states of exaltation4#dch ,every detail confirms the picture of a condition of wild excitement in which the limitations of ordinary life seemed to be abolished4 ,these extraordinary phenomena transcending all normal experience were explained by saying that the soul of a person thus possessed#ddh was no longer at home#deh but abroad1 having left its body behind4 ,this was the literal and primitive meaning understood by the ,greek when he spoke of the ekstasis of the soul in such orgiastic conditions of excitement4#dfh ,this ekstasis is a brief madness1 just as madness is a prolonged ekstasis4#dgh ,but the ekstasis1 the temporary alienatio mentis of the ,dionysiac cult was not thought of as a vain purposeless wandering in a region of pure delusion1 but as a hieromania1#dhh a sacred madness in which the soul1 leaving the body1 winged its way to union with the god4#dih ,it is now with and in the god1 in the condition of enthousiasmos2 those who are possessed by this are e_/ntheoi2 they live and have their being in the god4#ejh ,while still retaining #bfj the finite ,ego1 they feel and enjoy to the full the infinite powers of all life4 ,in ekstasis the soul is liberated from the cramping prison of the body2 it communes with the god and develops powers of which1 in the ordinary life of everyday1 thwarted by the body1 it knew nothing4 ,being now a spirit holding communion with spirits it is able to free itself from ,time and see what only the spiritual eye beholds--things separated from it in time and space4 ,the enthusiastic worship of the ,thracian servants of ,dionysos gave birth to the inspiration mantik1#eah a form of prophecy which did not 7like prophecy as it invariably appears in ,homer7 have to wait for accidental1 ambiguous and external signs of the god's will1 but on the contrary entered immediately into communion with the world of gods and spirits and in this heightened spiritual condition beheld and proclaimed the future4 ,this power belonged to men only in ekstasis1 in religious madness1 when the ,god enters into men4 ,the ,mainads are the official exponents of this mantik of inspiration4#ebh ,it is simple and intelligible enough that the ,thracian cult of ,dionysos1 which was throughout a means of stimulating men to a condition of extreme exaltation that they might enter into direct communion with the spirit-world1 also encouraged the prophesying of inspired seers1 who in their rapt exaltation and frenzy became clairvoyant4 ,among the ,thracian ,satrai there was a tribe called the ,bessoi who produced prophtai1 and these were in charge of an oracle of ,dionysos situated on the top of a high mountain4 ,the prophetess of this temple was a woman who gave prophecies like the ,pythia at ,delphi1 that is to say1 in a state of rapt ecstasy4 ,this1 at least1 is what ,herodotos says1#ech and we have many other accounts of ,thracian mantik and its close connexion with the orgiastic cult of ,dionysos4#edh #c ,the ,greek type of religion1 perhaps from its very origin1 certainly at the earliest period of its development in which it becomes accessible to our observation--the period to which the ,homeric poems belong--had no leaning to anything resembling an excited emotional worship like that practised by the ,thracians in their orgiastic cult of ,dionysos4 ,the whole movement wherever it came to their notice must have struck the ,greeks of ,homer as something strange and barbaric1 attractive only through the interest ever attached to the unknown4 ,and yet--the fact is certain--the thrilling tones #bfa of this enthusiastic worship awoke an answering chord deep in the hearts of many ,greeks2 in spite of all that was strange they must have recognized a familiar accent in it--something that1 however outlandishly expressed1 could appeal to the common nature of mankind4 ,this enthusiastic ,thracian cult was in fact only a special expression1 conforming to their peculiar national characteristics1 of a religious impulse that is to be found all over the earth1 and which breaks out in every stage of civilization4 ,it must1 indeed1 answer to an instinctive need of human nature1 and be rooted in the physical and psychical constitution of man4 ,in moments of supreme exaltation man felt the presence above him and around him of mighty powers that seemed to express themselves even in his own personal life4 ,these he was no longer to confront in pious and fearful awe1 passively confined within the limits of his own separate personality3 he was to break down every barrier and clasp them to his heart1 making them his own in unconditional surrender4 ,mankind needed not to wait for that strange product of poetry and thought1 ,pantheism1 before it could experience this instinctive need to lose its own private existence1 for a moment1 in the divine4 ,there are whole races of men1 not otherwise among the most distinguished members of the human family1 who have a special tendency and gift for such expansion of the human consciousness into the supra-personal4 ,they have an urgent impulse to such rapt and visionary states1 and they regard the enticing or horrifying visions that visit them in those states as actual experiences of another world into which their souls have for a brief while been transported4 ,in every part of the world there are peoples who regard such ecstatic exaltation as the only true religious act1 the only way of intercourse with the spirit-world available to man1 and base their religious performances principally upon such ceremonial as experience has shown to be most capable of inducing the ecstasies and visions4 ,the means most commonly adopted by such peoples to produce the desired intensity and stimulation of feeling is a violently excited dance prolonged to the point of exhaustion1 in the darkness of night1 to the accompaniment of tumultuous music4 ,sometimes whole companies of the people induce in themselves a state of religious excitement by wild and furious dancing4#eeh ,more often selected individuals1 specially susceptible to such impressions1 suffer their souls to be drawn out by music and dancing and every other sort of stimulating influence1 and made to visit the world of spirits and gods4#efh ,such magicians and priests who can place #bfb themselves in immediate contact of soul with the spirit world1 are to be found all over the globe4 ,the shamans of ,asia1 the medicine men of ,north ,america1 the ,angekoks of ,greenland1 the ,butios of the ,antilles1 the ,piajes of the ,caribbees are merely special cases of a universal type1 essentially the same in all its different manifestations4 ,africa1 ,australia1 and the island world of the ,pacific are equally familiar with them4 ,both their performances and the range of ideas that lie behind them belong to a type of religious experience that occurs with the regularity of a natural phenomenon1 and must therefore not be regarded as abnormal4 ,even among ,christian peoples of long standing1 the smouldering fires of this primitive and emotional type of religion are ever ready to burst out again in renewed flames1 and those who feel their warmth are kindled to a more than human sense of life and vigour4#egh ,conventionality and traditionalism1 even the substitution of a cold and spurious mimicry for real feeling1 are of course quite compatible with a form of religion which consists so much in the display of emotion4 ,but even so1 the most cautious observers#ehh have declared that by such violent stimulation of every sense the magicians are thrown into a state of quite unfeigned exaltation4 ,in accordance with the character and content of their normal modes of thought1 the hallucinations to which the magicians are subject differ in different cases2 but as a general rule their frenzy opens to them a way of immediate intercourse1 frequently of complete communion of being1 with the gods4 ,this is the only explanation which will account for the fact that1 like the inspired ,bakchantes of ,thrace1 the magicians and priests of so many peoples are called by the name of the divinity to whom their enthusiastic worship elevates them4#eih ,the impulse to union with ,god1 the extinction of the individual in the divine--these are what form the fundamental points of contact between the mysticism of the most highly cultivated and talented people and the emotional religion of primitive savages4 ,even the external machinery of excitement and stimulation are not always dispensed with by the mystics3#fjh they are always the same as those with which we are already familiar in the orgiastic religion of primitive peoples--music1 the giddy whirl of the dance1 narcotic stimulants4 ,thus 7to take the most striking example out of many that might be given7 the dervishes of the ,orient whirl round in their violent dances to the rattle of drums1 and the sound of flutes till the last stages of excitement and exhaustion are reached4 ,the purpose of it all is vividly expressed by the #bfc most fearless of all the mystics1 ,jelaleddin ,rumi1 in the words3 ,he that knows the power of the dance dwells in ,god2 for he has learnt that ,love can slay4#fah ,allah hu6 4 4 4 #d ,wherever a cultus of this kind1 making its aim and object the evocation of ecstatic raptures1 has taken root--whether in whole races of men or in religious communities--there we find in close alliance with it1 whether as cause or effect or both1 a peculiarly vital belief in the life and power of the soul of man after its separation from the body4 ,our comparative glance over the analogous phenomena of other lands has shown us that the exalted worship offered to ,dionysos among the ,thracians was only a single variety of a method1 familiar to more than half the human race1 of getting into touch with the divine by a religious enthousiasmos4 ,we therefore expect to find among the ,thracians a specially strong and well-developed belief in the life of the soul4 ,and in fact we find ,herodotos telling us of a ,thracian tribe1 the ,getai1 whose belief made men immortal4#fbh ,they had only one god1 ,zalmoxis by name4#fch ,to this god1 who dwelt in a cavernous mountain1 all the dead of their race1 they believed1 would one day be gathered and have immortal life4#fdh ,the same belief was held by other ,thracian tribes1 too4#feh ,this creed seems to have had in view the transplantation#ffh of the dead to a blessed life in the hereafter4 ,but1 it would seem1 this transplantation was not perhaps for ever4 ,we hear of the belief that the dead would return#fgh from the other world2 and that this idea existed among the ,getai is implied 7though the narrator does not clearly understand this7 by the absurd pragmatizing fable which ,herodotos got from the ,greek settlers on the ,hellespont and the ,pontos4#fhh ,in this story 7as often in later accounts too ,zalmoxis is actually a slave and pupil of ,pythagoras of ,samos4 ,whoever invented this fairy-tale was led to it by observing the close relationship between the ,pythagorean doctrine of the soul and the ,thracian belief4 ,in the same way later observers of the same fact reversed the positions and made ,pythagoras the pupil of the ,thracian4#fih ,in any case the fact cannot to be doubted that in ,thrace people thought they had found again the special doctrine of ,pythagoras as to the transmigration of souls4 ,the belief in the return of the soul must be interpreted as meaning that the souls of the dead return to life in new bodies and resume their life on earth1 to this extent being #bfd immortal4 ,only so interpreted could it have been held for a moment without coming into conflict with obvious appearances4 ,an allusion in ,euripides seems to regard as ,thracian such a belief in a recurrent incarnation of the soul4#gjh ,we should be justified in expecting to find an inner connexion between this ,thracian belief in immortality1 which seems to have made such an impression on our ,greek informants1 and the religion and enthousiastic worship of the same people4 ,nor are traces lacking of a close association of the ,thracian worship of ,dionysos and ,thracian cult of the ,souls4#gah ,but if we ask why the religion of the ,thracian ,dionysos was attended by a belief in the independent1 indestructible life of the soul1 a life not confined to the period of its sojourn in the body which at present envelopes it1 the answer must be sought not in the nature of the god to whom the cult was offered 7that nature being1 in fact1 insufficiently known to us7 but in the nature of the cult itself4 ,the object of that cult--we might almost say its special task--was to exalt its worshippers to a state of ekstasis in which their souls should be forcibly delivered from the normal circle of their human and circumscribed being1 and raised as pure spirits to communion with the god and his company of spirits4 ,the true ,bakchai#gbh--those who were really cast into a state of religious madness--found in the rapture of these orgies a new province of experience open before them3 they experience things of which they could give no account in the fully conscious light of ordinary day4 ,there can be no doubt that the experiences and visions that their ekstasis gave them were regarded by them as the plainest and most literally real of facts4#gch ,the belief in the existence and life of a second self distinct from the body and separable from it was already encouraged by the experiences of the separate existence and independent behaviour of that self in dreams and fainting fits4#gdh ,how much more strongly and vividly must this belief have been confirmed for those who in the intoxication of those delirious dances had experienced for themselves how the soul1 freed from the body1 could participate in the joys and terrors of the divine existence2 not indeed the whole man1 body and soul together1 but the soul by itself and in separation from the body--the spiritual being invisibly living within the man4 ,the sense of its own divinity1 its eternity1 which had been blindingly revealed to it in ekstasis1 might be developed by the soul into a lasting persuasion that it was indeed of a divine nature1 and called to a divine life which it would enjoy for ever as soon as it was freed from the body1 #bfe just as it had then enjoyed it for a moment4 ,no mere intellectual arguments could give such powerful support to a spiritualism of this kind as the personal experience itself which1 even in this life supplied a foretaste of what the individual was one day to enjoy as his own for ever4 ,in some such way as this1 the persuasion of an independent1 continued existence of the soul after the death of its body was developed into a belief in the divinity and immortality of the soul4 ,in all such cases it was almost inevitable that the naive distinction between body and soul1 natural to simple-minded peoples and individuals1 should harden into an opposition between the two4 ,the descent from the heights where the ecstatic and emancipated soul enjoyed its thrilling delights was too sudden2 the body could not but seem a burden and a hindrance1 almost an enemy of the heaven-born soul4 ,disparagement of the ordinary existence of every day1 a turning aside from this life--these are the natural results of such an advanced spiritualism1 even though it may have no speculative basis1 when it influences so profoundly the religious temperament of a people as yet untroubled by the subtleties of a scientific culture4 ,a trace of such a depreciation of the earthly life of mankind in comparison with the joys of a free spirit-existence is to be found in what ,herodotos and other narrators tell of certain ,thracian tribes#geh who receive the new-born among their kinsfolk with mourning1 and bury their dead with joyful acclamation1 for the latter are now beyond the reach of all pain1 and are living in perfect happiness4#gfh ,the cheerfulness with which the ,thracians faced death in battle#ggh was explained by the persuasion which they held that death was only an entrance into a higher life for the soul4 ,they were even credited with a real desire for death1 for to them dying seemed so fair4#ghh #e ,further than this the ,thracians--who never quite outgrew a sort of semi-animated torpor of the intellect--could not go on the way marked out for them4 ,the seed of a mystical form of religion that existed in the ecstatic dance-orgies of ,dionysos-worship never came to fruition4 ,we never feel with them that we are being taken beyond the region of vague unconscious emotion2 it is but a passing illumination that for a moment of wild excitement reveals the near presence of overwhelming spirit-forces4 ,not until the flames of such ecstatic worship were fed and nourished by a people of more independent and developed spiritual life1 could fitful suggestions be welded into deep and #bff enduring thought4 ,reflexion upon the nature of the world and of ,god1 the changing and deceptive flow of appearance with the indestructible ,one ,reality behind it2 the conception of a divinity that is ,one1 a single light that1 divided into a thousand rays and reflected from everything that is1 achieves its unity again in the soul of man2 such thoughts as these1 allied to the dim half-conscious impulse of an enthusiastic dance-worship1 might allow the pure waters of the stream of mysticism to run clear at last1 freed from the turbid and unsatisfying enthusiasm of popular religious practices4 ,thus1 for example1 among the stern and rigid-minded peoples of ,islam1 with their stiff1 uncompromising ,monotheism1 there arose1 no one knows whence1 the inspired dance-orgies of the ,dervishes1 which then spread far and wide carrying with them the mystical doctrine of the ,sfis1 that child of the profound mind of ,india4 ,man is ,god2 ,god is ,all3 such was the pronouncement of the inspired poetry--the special contribution in particular of ,persia to this religion of mystic 9999ecstasy--now in the most transparent simplicity1 now in the most gorgeous magnificence of imagery4 ,in the ecstatic dance1 which in this case remained in organic connexion with the mystical doctrine 7as the soil of the maternal earth with the flowers which she puts forth7 new strength was ever being added to the spiritual superstructure4 ,mystical theory was invigorated by the practical experience1 in heightened consciousness1 of an internal and unquenchable source of undying power and might4 ,the veil of the world was torn aside for the inspired worshipper2 the ,all-,one became sensible and intelligible for him2 it poured into his own being2 the deification of the ,mystai was realized in him4 ,who knows the power of the ,dance dwells in ,god4 4 4 ,many years before all this1 a process of development was completed on ,greek soil which has no closer parallel than the special phase of ,oriental religion just referred to4 ,greek religion never indeed 7so long at least as the independence of ,greek life lasted7 went to the extravagant lengths of ,oriental mysticism4 ,even the sense of the infinite had to be expressed by the ,greek imagination in plastic form4 ,but for all that1 on ,greek soil1 in the ecstatic ,cult of ,dionysos1 under the influence of ,greek reflexion upon ,god1 the world and mankind1 the seeds which previously lay undeveloped in the womb of that cult were unfolded in a mystical doctrine1 whose guiding principle was the divinity of the human soul and the infiniteness of its life in ,god4 ,it was from this source that ,greek philosophy found the courage to advance a doctrine of the immortality of the soul4 ,,notes ,,to ,,chapter ,,viii #ah3 ,pl41 ,phdr4 #bfe ,a4 #bh3 e4g4 ,cael4 ,aurel4 7i4e4 ,soranos71 ,morb4 ,chr4 i1 #add ff42 ,aret4 ,chron4 ,pass4 i1 #f1 p4 #hd ,khn vol4 #bd4 #ch3 ,even the late interpolated passages ,x #cbe1 #gd1 are not quite conclusive4 ,apart from these the statement of ,sch4 i #aih applies strictly throughout both poems3 to m paradido_/nai ,ho_/mron ,dio_/nuson oi_/nou heuret_/n1 ,lehrs1 ,arist4#c1 p4 #aha4 #dh3 ,z #acb ff4 ,the scene is evidently meant to be a ,bacchic festival4 ,this is shown by the thu_/sthla1 which the ,dinu_/soio tithnai let fall out of their hands4 ,all the rest is obscure4 ,even in antiquity no one knew who the tithnai of ,dionysos really were1 and hence alternative suggestions were all the more numerous3 cf4 ,nauck1 ,fr4 ,trag4#b1 p4 #ag4 ,voigt1 in ,roscher's ,mythol4 ,lex4 i1 #ajdi4 ,it can hardly be necessary 7with ,sch4 ,a on ,z #abi7 to deduce from the reference to tithnai that ,dionysos himself was regarded as n_/pios e_/ti kai pais4 ,his former tithnai follow him in the ,bacchic festival even after he has grown up1 exactly as in h4 ,hom4 xxvi1 #c1 #g-aj4 hai ,dionu_/sou trophoi_/ as the frenzied mob worshipping the god1 t the orgia_/zousai 7in ,thessaly71 come in ,d4,s4 #e1 #ej1 #d1 in a parallel narrative to the story of ,lykourgos and the ,mainads4 ,with the conception of the god as likni_/ts neither his leap into the sea 7,z #ace ff471 nor esp4 the adj4 mainome_/noio 7#acb7 are in harmony4 ,this last word does certainly give us pause4 ,the accounts provided by later ages of the madness of ,dionysos are obviously made up from the lines of ,homer and are therefore of no use to us 7already ap4 ,eumelos in the ,eurpi_/a1 ,schol4 ,,ad4 ,z #aca2 then ,pherekydes1 ,achaios en ,i_/ridi3 ,phld41 ,piet41 p4 #cf ,nauck1 ,fr4 ,trag4#b1 p4 #gea2 ,e41 ,cyc4 #c4 ,apollod4 iii1 #e1 #a1 is prob4 derived from ,pherec4 as are also ,philistos fr4 #eg1 ,,fhg4 i2 ,pl41 ,lg4 #fgb ,b2 ,nic4 ,ophiak4 fr4 #cj ,schn41 etc474 ,scholastic interpreters even thought of a hypallage3 mainome_/noio maniopoiou1 bakchei_/as paraskeuastikou1 ,schol4 ,a1 ,z #acb2 cf4 ,sch4 ,b1 p4 #ahb;a1 #dc f4 ,bk4 ,and1 indeed1 there is certainly in this case a sort of mythological or sacramental hypallage3 the state of mind brought about by the god in those who surround him is reflected back on to the god himself 7maino_/menoi ,sa_/turoi1 ,e41 ,ba4 #acj2 cf4 the mad nurses of ,dionysos1 ,nonn41 ,d4 ix1 #ch ff474 ,it would not be hard to parallel this 7e4g4 ,dionys4 who makes men drunk is represented as himself drunk1 ,ath4 #dbh ,e1 etc474 #eh3 ,x #dfj1 mega_/roio die_/ssuto maina_/di i_/s1 pallome_/n kradi_/n4 ,the evidence of this passage for the familiarity of ,homer's audience with the nature of the ,mainads cannot be set aside as ,lob41 ,agl4 #bhe1 tries to do4 ,the word could only be used as an eik_/n if the thing were often before men's eyes4 maina_/s1 indeed1 is even something different from1 and more specialized than mainome_/n 7,z #chi74 #fh3 ,the view that mai_/nesthai was primitive in the cult of ,d41 the wine1 etc41 being added later1 was definitely put forward in #ahbe by ,o4 ,mller 7,kl4 ,schr4 ii1 #bf ff47 arguing against ,j4 ,h4 ,voss4 ,but it is only in quite recent times that in tracing the origin of the religion of ,dionysos occasional inquirers have taken this view as their starting point3 cf4 esp4 ,voigt in his noteworthy treatment of ,dionysos in ,roscher's ,myth4 ,lex4 i1 #ajbi ff4 #gh3 hos mai_/nesthai ena_/gei anthr_/pous1 ,hdt4 iv1 #gi4 #bfh #hh3 ,e4g4 the ,odrysai1 who1 however1 lived further north in the ,hebros valley2 ,mela1 ii1 #ag1 mentions distinctly the mountain chains of ,haimos1 ,rhodope1 and ,orbelos as sacris ,liberi patris et coetu ,maenadum celebratos4 #ih3 ,lob41 ,agl4 #bhi ff4 #ajh3 ,sabazios3 ,saba_/zion ton ,dio_/nuson hoi ,thrakes kalousin ,sch4 ,ar41 ,ves4 #i2 cf4 ,sch4 ,ar41 ,lys4 #chh2 ,d4,s4 #d1 #d1 #a2 ,harp4 ,saboi_/2 ,alex4 ,polyh4 ap4 ,macr4 i1 #ah1 #aa 7,sebadius3 cf4 ,apul41 ,m4 viii1 #be1 p4 #aej1 #aa ,ey4 ,the original form of this name seems to have been ,savos1 ,savadios1 ,kretschmer1 ,einleitung in4 d4 9999,gesch4 d4 griech4 ,spr4 #aie f42 ,usener1 ,gtternamen #dd74 ,sabos1 ,phot4 p4 #die1 #aa-ab ,pors4 ,hesych4 s4v42 ,orph41 ,h4 #di1 #b1 etc4 ,the fact that others could call ,sabazios a ,phrygian god 7,amphitheos p4 ,hraklei_/os b' ap4 ,sch4 ,ar41 ,av4 #hgd2 ,str4 #dgj2 ,hsch4 s4v471 only serves to bring out more clearly the opinion1 unanimously held even in antiquity1 that the ,thracians and the ,phrygians were closely related4 ,sabazios 7besides being identified with ,helios3 ,alex4 ,polyh4 l4c42 cf4 ,soph4 fr4 #ebc ,n471 as the supreme and almighty god of the ,thracians1 was even called ,zeus ,saba_/zios 7,val4 ,max4 i1 #c1 #b71 esp4 on inss4 7a few are given in ,rapp1 ,dionysoscult ,progr4 p4 #ba2 cf4 also ins4 from ,peiraeus ,eph4 ,arch4 #ahhc1 p4 #bde2 ,ins4 ,pergam4 i1 #bdh1 #cc1 #di3 from ,pisidia1 ,papers of the ,amer4 ,school at ,athens1 ii1 p4 #ed1 #ef4 ,jovi ,sabazio1 ,orelli1 ,ins4 #abei74 ,we even find ,zeus ,ba_/kchos1 ,zeus ,h_/lios 7,,bch4 vi1 #ahi74--,the name ,saba_/zios was derived from saba_/zein eua_/zein1 dia ton geno_/menon peri auton euasmo_/n 7theiasmo_/n73 ,sch4 ,ar41 ,av4 #hgd2 ,lys4 #chh4 ,so1 too1 ,ba_/kchos was on this view only another way of expressing the same meaning2 since this name also was derived by the ancients from ba_/zein eua_/zein 7it is really from the root wach 7ache_/7 ,ba_/kchos1 with affrication2 a reduplicated form of it is wiwachos1 ,i_/akchos1 iache_/1 iakche_/2 cf4 ,curtius1 ,griech4 ,etym4#e1 p4 #dfj1 #egf74 ,other names of the ,thracian ,dionysos are the following3 ,bassareu_/s 7,ba_/ssaros1 ,orph41 ,h4 #de1 #b71 derived from bassa_/ra the long dress 7made of skin87 worn by the ,bassari_/des ,thra_/kiai ba_/kchai1 ,,ab4 #bbb1 #bf f42 ,hsch4 s4v4 ,bassa_/rai and ,,em4 s4v4 7the last compiled from ,orion and ,sch4 ,lyc4 #gga74 ,other accounts 7not contradicting in this point the statement of ,hsch47 made it the dress worn by the god himself3 ,sch4 ,pers4 i1 #aja4 7,the ,bassareu_/s was generally described as bearded and even senili specie1 like the representation of ,dionysos himself in the oldest ,greek art3 ,macr4 i1 #ah1 #i47 ,if ,bassareu_/s means the wearer of the long fox-skin we should be strongly reminded of the--also ,thracian--god ,za_/lmolxis 7,za_/lmoxis71 whose name was derived from zalmo_/s dora a_/rktou 7,porph41 ,,vp4 #ad1 though this comes only from ,antonius ,diogenes #f71 and probably means he who is cloaked in the bearskin 7see ,fick1 ,spracheinh4 d4 ,indog4 ,europ41 p4 #dah2 ,hehn1 ,culturpflanz4 #dbh ,e4,t474--,gi_/gn a name of ,dionysos1 ,,em4 #bca1 #bh3 perhaps a name given to the god in the city ,gigonos mentioned in the same passage1 and the a_/kra ,gi_/gnis at the western end of the ,thracian ,chalkidike4--,,em4 #ahf1 #cb1 is too short to be intelligible3 balia_/2 diapoi_/kilos4 kai ton ,dio_/nuson ,thrakes4--,du_/alos ,dio_/nusos para ,pai_/osin1 ,hesych4 #aah3 ,at any rate the people whom ,thuc41 ,ephoros1 and others call ,thracians and regarded as having been once settled in ,phokis1 ,boeotia1 etc41 are undoubtedly to be considered ,thracians--and not the impossibly honest and exemplary people1 a creation of the fancy1 the ,thracians of the ,muses1 alleged to be quite distinct from the real ,thracian peoples1 of whom we have heard so much since ,k4 ,o4 #bfi ,mller 7,orchom4 #cgi ff47 introduced the idea4 ,antiquity only knew of one kind of ,thracian4 ,in the ,homeric poems they are not so different from the ,greeks in civilization as they were in later times1 when we know them from the accounts of ,herod4 and ,xen4 ,for all that they are the same people4 ,they seem in the course of time to have degenerated1 or rather they have not shared in the progress made by others and so have remained backward 7even behind their ,phrygian relatives who wandered to ,asia ,minor and achieved a higher culture under ,semitic influence74 ,in fact1 like the ,keltoi1 they were never able to get beyond a condition of semi-civilization4 #abh3 mani_/as epaggon homokla_/n4 ,aesch4 in the dnoi_/ ap4 ,str4 #dgj-a 7fr4 #eg71 is the locus classicus for the music in the ,thracian festival of ,dionysos4 ,apart from this it is impossible to distinguish in the accounts given by our ancient authorities1 between the strictly ,thracian festival and the ideal generalized festival of ,dionysos 7not the mitigated ceremonial actually used in the festival in ,greece4 ,they merge completely into each other4 #ach3 saba_/zein eua_/zein1 ,schol4 ,ar41 ,av4 #hgd2 ,lys4 #chh4 #adh3 hai ,ba_/kchai sigsin4 ,diogen41 ,prov4 iii1 #dc4 #aeh3 ,complete revolution round one's own axis1 as in the dance of a dervish1 is known at least only in the more fanatic dance-festivals of antiquity3 strophn holos_/maton h_/sper hoi ka_/tochoi dineu_/ontes1 ,heliod4 #d1 #ag1 p4 #aaf1 #a ,bk4 di_/nsis tn theophor_/tn in ,phrygia3 ,horus ap4 ,,em4 #bgf1 #cb4 ,crusius1 ,philol4 #ee1 #efe1 compares besides ,verg41 ,a4 vii1 #cgg ff42 ,alex4 ,aphr41 ,prob41 p4 #f ,us4 ,in the ,spartan dance diamale_/as 787 ,seilenoi and ,satyrs appeared orchou_/menoi hupo_/trocha peri_/trocha acc4 to ,meineke3 perhaps better4 ,poll4 #d1 #ajd4 #afh3 ,e41 ,ba4 #aaf ff41 #ffd ff4 ,thracian3 assiduis ,edonis fessa choreis qualis in herboso concidit ,apidano1 ,prop4 #a1 #c1 #e f4 #agh3 ,bassaris3 ,thracian acc4 to ,sch4 ,pers4 i1 #aja2 worn by ba_/kchai ,hsch4 bassa_/rai4 ,lydian1 too3 ho_/stis chitnas bassa_/ras te ,ludi_/as echei pod_/reis1 ,a4 en dnois1 fr4 #ei2 cf4 ,poll4 #g1 #ei4 ,perhaps a ,phrygian word that has penetrated into ,lydia1 ,kretschmer1 ,einleitung1 #cij4 ,the worship of ,dionysos which had also presumably come from ,phrygia1 was esp4 popular in ,lydia4 #ahh3 ,familiar in the ,bacchic ceremonial of ,greece2 but occurring already in ,thrace3 ,aesch4 en dnoi_/ 7dealing entirely with ,thracian customs7 mentions the nebri_/des1 and in the same place has aigi_/das as well 7fr4 #fd74 #aih3 ,the ,ba_/kchai of ,macedonia and the ,mimallo_/nes1 in all respects resembling the ,thracian ,bacchants1 keratophorousi kata mi_/msin ,dionu_/sou3 ,sch4 ,lyc4 #abcg 7,laphusti_/as keraspho_/rous gunaikas74 #bjh3 ,mentis inops rapitur1 quales audire solemus ,threicias passis ,maenadas ire comis1 ,ov41 ,f4 iv1 #deg f4 #bah3 ,thphr4 ,ch4 #af 7#bh1 p4 #ada ,jebb72 ,artemid4 #b1 #ac1 p4 #ajf1 #i ,h4 #bbh3 ,snakes and daggers are found in the hands of the mimallo_/nes kai bassa_/rai kai ludai_/ in the train of ,ptol4 ,philad43 ,kallixenos ap4 ,ath4 #aih ,e4 ,snakes and thu_/rsoi belong to the paraphernalia of the e_/nochoi tois ,orphikois kai tois peri ton ,dio_/nuson orgiasmois gunaikes in ,macedonia1 and of the ,kl_/dnes kai ,mimallo_/nes who polla tois dni_/si kai tais peri ton ,haimon ,thr_/ssais ho_/moia drsin1 ,plu41 ,alex4 #b 7in connexion with the snake of ,olympias4 ,she was especially given to the ,thrako-,dionysian mysteries3 cf4 the letter of ,olympias to ,alexander1 ,ath4 #fei ,f74--thu_/rsoi of the ,macedonian ,mimallo_/nes3 ,polyaen4 #d1 #a2 ,sch4 ,pers4 #a1 #ii4--;,even now the thyrsos wands are decked with ivy in the ,thraciae populis sollemnibus sacris1 ,plin41 #bgj ,,nh4 xvi1 #add4--,the na_/rthx of the thyrsos is really a shepherd's staff3 ,clem4 ,al41 ,protr4 ii1 p4 #ad ,p4 #bch3 ,eur41 ,ba4 #gce ff4 and frequently4 #bdh3 katochai kai enthousiasmoi_/ in the ,thrako-,macedonian worship of ,dionysos3 ,plu41 ,alex4 #b4 7,the ,mimallones imitantur furorem ,liberi1 ,sch41 ,pers4 i1 #ii47 hoi t ,sabazi_/ ka_/tochoi3 ,porph4 ap4 ,iamb4 de ,myst4 #c1 #i1 p4 #aag1 #af4 ba_/kchos2 ho mani_/ds1 ,eust4 d #bdi2 b #af4 ,kl_/dnes is the name given to the maina_/des kai ba_/kchai apo tou kato_/chous ginome_/nas kl_/zein1 ,,em4 #eba1 #ej4 hoi ka_/tochoi tois peri ton ,dio_/nuson orgiasmois1 ,plu41 ,is4 et ,os4 #ce1 p4 #cfd ,f4 #beh3 hoi bakcheuo_/menoi kai korubantintes enthousia_/zousi me_/chris an to pothou_/menon i_/dsin1 ,philo1 ,vit4 ,cont4 #b1 ii1 p4 #dgc ,m4 #bfh3 ,so too the wild shaking and whirling-round of the head1 which acc4 to innumerable literary and pictorial descriptions was a regular feature of the ,bacchic dance and cult1 must have contributed--and was so intended--to bring about the condition of ecstasy and frenzy 7rhipsau_/cheni sun klo_/n1 ,pi41 fr4 #bjh2 krata seisai1 ,e41 ,ba4 #ahe1 etc474--,how such fanatic shaking of the head1 if kept up for along time1 is by itself sufficient1 in persons naturally predisposed to it1 to bring on complete religious e_/kstasis1 may be learnt from a remarkable account in ,moreau du hachisch1 p4 #bij ff41 derived from personal observation in the ,east4 #bgh3 ,the object of the trieteric festival of ,dionysos 7repeated every second year7 held in so many places in ,greece 7cf4 ,weniger1 ,dionysosdienst in ,elis1 ,progr4 #ahhc1 p4 #h7 was to celebrate the presence of the god4 ,this is clearly shown by ,d4,s4 #d1 #c1 #b1 who also attributes the trieteric festival to the ,thracians3 tous ,boitous kai tous a_/llous ,he_/llnas kai ,thrakas 4 4 4 katadeixai tas trietri_/das thusi_/as ,dionu_/s kai ton theon nomi_/zein kata ton chro_/non touton poieisthai tas para tois anthr_/pois epiphanei_/as4 ,at this time women and maidens celebrated tn parousi_/an tou ,dionu_/sou4 7,in the archaic song of the ,elean women the ,bull-god is thus called upon3 ,plu41 ,,qg4 #cf1 #bii ,a2 ,is4 et ,os4 #ce1 p4 #cfd ,f2 whereupon the ,eleans believed that ton theo_/n sphisin epiphoitan es tn ,thui_/n tn heort_/n3 ,paus4 #f1 #bf1 #a47--;,for ,bakchos amongst the dancers see ,e41 ,ba4 #ahe ff41 #cjf f41 and often4 ,at the trieteric festival at ,delphi ,dio_/nusos 4 4 4 ,parnason kata 9999pda choreu_/ei parthe_/nois sun ,delphi_/sin1 ,e41 ,hypsip4 fr4 #geb4 ,and so often in poetry3 see ,nauck on ,s41 ,,ot4 #bac2 ,ant4 #aabf ff4--,thracian trieteric festival3 tuo motae proles ,semeleia thyrso ,ismariae celebrant repetita triennia bacchae1 ,ov41 ,m4 ix1 #fda f42 tempus erat1 quo sacra solent trieterica ,baccho ,sithoniae celebrare nurus2 nox conscia sacris1 etc41 vi1 #ehg4 #bhh3 aphanismo_/s followed by epipha_/neia of ,dionysos represent1 as we frequently learn1 the varying relationship of the god with mankind4 ,these are alternating and periodically repeated1 and they are reflected in the trieteric period of the festivals4 ,it is customary to explain this disappearance and return of the god as an allegorical typification of the destruction and restoration of vegetation4 ,there is no reason at all to believe this1 except for those who regard the doctrines of the ,greek ,religion of ,nature as infallible axioms4 ,the god is simply1 and in the literal sense of the words1 regarded as removed for a time from the world of men1 during which period he is in the world of spirits4 ,in the same way ,apollo1 according to the ,delphic legend1 is carried away from the human world for certain periods3 he lives during that time among the ,hyperboreans1 whose land is inaccessible to mortal foot or ship4 ,we ought not to be afraid to make use of the light thrown on these matters by parallel legends of the temporary disappearance #bga of gods among uncivilized peoples 7the god may be sometimes asleep or under constraint2 cf4 ,plu41 ,is4 et ,os41 #fi fin4 #cgh ,f72 cf4 what we are told in ,dobrizhoffer's ,gesch4 d4 ,abip4 ii1 p4 #fc 7,e4,t471 about the beliefs held by the ,abipones of ,paraguay2 or1 again1 what is said of the negro races of ,west ,africa1 according to whom the god normally lives in the depths of the earth1 but at regularly recurring intervals comes up to visit men2 whereupon the members of a mystical society build him a house1 receive his oracles1 etc42 ,rville1 ,rel4 des peuples non-civil4 i1 #aaj-aa4 ,thus ,dionysos1 too1 is for a time in the underworld1 in the world of spirits and the souls4 ,this is clearly presupposed by the festival at ,lerna1 in which ,dionysos is called up out of the bottomless spring ,alkyonia by which there was an entrance to ,hades 7just as the inhabitants of ,kos every year anakalountai ,hylas out of his spring1 i4e4 from the underworld3 ,h4 ,trk1 ,de ,hyla1 p4 #c f42 ,welcker1 ,kl4 ,schr4 i1 #ab2 and see ,maass1 ,litt4 ,ztg4 #ahif1 #g-h74 ,hence also in ,lerna a lamb was offered as a victim t pulao_/ch1 i4e4 to ,hades himself1 and was thrown into the spring 7,plu41 ,is4 et ,os4 #ce1 p4 #cfh ,f1 quoting ,sokrates peri tn ,hosi_/n2 ,smp4 #d1 #f1 #b1 p4 #fga ,e2 ,paus4 #b1 #cf1 #g2 #cg1 #e-f74 ,because he is in the realm of the dead a pragmatical myth represented him as slain by ,perseus and thrown into the spring of ,lerna3 ,lob41 ,agl4 #egd4 ,in ,delphi1 too1 something was known of the death and reawakening of ,dionysos1 but we have in ,orph41 ,h4 #ec1 a quite unambiguous expression of the real conception1 acc4 to which ,d4 rested in the house of ,persephone1 and appears again in the upper world at the time of the trieteric festival when he egei_/rei his kmon1 eua_/zn kinn te chorou_/s4 ,we may be all the more certain that the same idea is to be attributed to the trieteric festival in ,thrace1 since the same belief exactly occurs again in the legend of the ,thracian 7,getic7 god ,zalmoxis 7see below7--he was believed to have disappeared into his infernal kingdom among the spirits and souls and to have made periodical returns to the world of the living4 ,the reason why ,dionysos1 as worshipped both in ,thracian and ,greek trieteric festivals1 stops for a time in the underworld of the souls1 is clear enough3 that too was his realm4 ,we can now understand why it is that ,dionysos is also ruler over the souls and can be called ,zagreus1 ,nukte_/lios1 ,isodai_/ts3 i4e4 he is simply given names of ,hades himself 7,plu41 ,e ap4 ,d4 ix1 p4 #chi ,a74 ,his real character of master of the souls and spirits 7a_/nax1 h_/rs71 as it had been originally in the ,thracian cult1 was thus 9999preserved1 in spite of much alteration in its ,greek form1 partly in ,greek local cults1 partly in the ,orphic cult of ,dionysos4--,there is a legend which is based on a reminiscence of this periodic disappearance of ,dionysos to the underworld1 viz4 the thoroughly ,greek story of his descent on a single occasion into ,hades in order to bring back ,semele4 ,elsewhere his disappearance into the realm of the spirits gave rise to the legend of his escape and flight to the ,muses2 this was spoken of in the ,agrionia at ,chaironeia 7,plu41 ,smp4 #h ,praef474 #bih3 ,cf4 ,eur41 ,ba4 #ibj ff41 #ajbj f4 #cjh3 tauro_/phthoggoi d' hupomukntai_/ pothen ex aphanous phoberoi mimoi3 ,a4 dnoi_/ describing the ,thracian worship of ,d4 7fr4 #eg74 ,this was certainly intended to increase for the participants in the festival the feeling of the god's presence and thus to add to the wildness of their orgies1 as ,rapp1 ,dionysosc41 #ai1 very rightly observes4 ,the invisible bellowing bull is the god himself4 7,dionysos appears as a bull to the insane ,pentheus3 ,e41 ,ba4 #ibj ff474--,the ,batloka1 a tribe in the ,northern ,transvaal1 hold a yearly festival of the dead in which #bgb hidden magicians make weird sounds with flutes which the people take for the voice of spirits2 they say ',modimo is there'4 ,schneider1 ,relig4 d4 ,afrikan4 ,naturv4 #adc4 #cah3 ,the women taking part in the trieteric festival of the god play the part of the maina_/des in his train2 ,d4,s4 #d1 #c1 #c4 ,imitation of the ,nu_/mphai te kai ,panes kai ,seilnoi kai ,sa_/turoi in the bakchei_/a3 ,pl41 ,lg4 #hae ,c4 ,what was afterwards merely a piece of traditional ritual was originally without doubt a real hallucination of the ka_/tochoi4--,the idea that a throng1 thi_/asos1 of wood-spirits ,satyrs and ,seilenoi danced about the ,god must also have been common in the ,thracian cult 7sugchoreuetai ,dionu_/sou1 ,ael41 ,,vh4 iii1 #dj2 ho t ,dionu_/s parepo_/menos o_/chlos1 ,ath4 #cfb ,e4 saua_/dai 7obviously related to ,saba_/zios2 cf4 ,usener1 ,gtternamen1 #dd f47 was the name given to hoi seilnoi_/ by the ,macedonians1 who in the practice of ,dionysos-worship were entirely dependent upon the ,thracians4 ,hsch4 s4v41 cf4 ,hdt4 viii1 #ach fin4 #cbh3 ,the bakcheu_/ontes t the 7i4e4 ,sabazios1 ,sabos7 are called sa_/boi kai sa_/bai kai saba_/zioi3 ,phot4 sabou_/s2 cf4 ,eust41 b #af1 p4 #adca1 #df4 ,harp4 7,phot47 s4 sa_/boi2 ,phot4 parasaba_/zein 7p4 #chc1 #af ,pors472 ,sch4 ,ar41 ,av4 #hgd4 ,this identification of the god with his ecstatic worshippers belongs to the ,phrygian cult of ,kybele as well4 ,just as the goddess is called ,kub_/b so ho katecho_/menos t mtri tn then is called ,ku_/bbos3 ,phot4 ,ku_/bbos1 ku_/bbon1 ,eust4 b #af4 ,thus the ,greeks in calling the ecstatic worshippers of ,bakchos by the name of the god were only adopting the conceptions and vocabulary of the ,thracian religion of inspiration into their ,dionysos-worship which was modelled on the ,thracian cult4 ,ba_/kchos is their name for the orgiasts tou theou 7etymologically connected is baba_/kts krau_/gasos1 ho_/then kai ,ba_/kchos ,hsch4 a ,phrygian word for the frenzied priest of ,kybele3 and therefore ,ku_/bbos2 cf4 ,ribbeck1 ,alazon1 p4 #hf74 ,it appears that the ba_/kchoi of ,dionysos were often called by the old ,thracian name sa_/boi3 sa_/bous kai nun e_/ti polloi tous ba_/kchous kalousin1 ,plu41 ,smp4 #d1 #f1 #b1 p4 #fga ,f 7,laphu_/stioi is also a name given1 after ,dio_/nusos ,laphu_/stios1 to the ,ba_/kchoi who worship him3 ,lyc4 #abcg with ,sch474 #cch3 ,dio_/nusos ma_/dios 7,porph41 ,abs4 ii1 #ee71 mst_/s 7,plu41 ,them4 #ac71 laphu_/stios1 tauropha_/gos 7,soph4 fr4 #fjg ,n474--,at other times we catch a glimpse of the idea that the god himself is the torn and devoured bull 7just as in many ancient worships the proper victim of the god is the animal most homogeneous with him73 this is evidently the most primitive form of en-thousiasmo_/s1 the primeval symbolism of a mystic worship that1 like all mysticism1 desires to take personal possession of the ,god4 #cdh3 ,dionysos himself also carries the thyrsos 7as often in sculpture73 ,e41 ,hyps4 fr4 #geb1 etc4 #ceh3 ,see above1 n4 #ai 7ho bou_/kers ,i_/akchos1 ,soph41 fr4 #hgd1 tauro_/kers theo_/s1 ,e41 ,ba4 #ajj74 ,the ,greek ,dionysos is often described as bull-shaped and horned3 this1 too1 in imitation of ,thracian belief4 ,it is ,sabazios whom they kerasti_/an pareisa_/gousi1 ,d4,s4 #d1 #d1 #b2 cf4 #c1 #fd1 #b4 ,hu_/ tauroke_/rti1 ,euphor4 fr4 #ad4--;,an allusion in ,d4,s4 #d1 #d1 #b1 seems to suggest that the god1 the murio_/morphos1 was also 7like ,attis7 regarded as a herdsman4 ,something of the sort may be referred to in the unintelligible lines quoted by ,cl4 ,al41 ,prot4 ii1 p4 #ad ,p41 apparently in connexion with the ,sabazios mysteries4 ,so ,dionysos1 too1 is sometimes thought of as a bouko_/los3 poime_/ni d' agrau_/ln tau_/rn1 ,dios aigio_/choio huie_/i kissochi_/tni are words used of him in ,orph4 ,lith4 #bfj4 ,again1 in imitation of the god himself his mu_/stai are bouko_/loi on the inscriptions from ,asia ,minor 7,ins4 ,perg4 ii1 #dhe-h7 and ,thrace1 of #bgc which ,r4 ,schll speaks1 de commun4 et coll4 ,graecis 7,satura philol4 ,saupp471 p4 #agh ff4 boukoliko_/s occurs among the cult officials in the ,iobakcheia at ,athens3 ,ath4 ,mitth41 #ahid1 p4 #bfj1 l4 #abb2 archibucolos dei ,liberi on inscriptions of the city of ,rome4 bouko_/los and boukolein occur in connexion with ,bacchic worship as early as ,kratinos1 ,aristoph41 and ,eurip43 nuktipo_/lou ,zagre_/s bou_/tas1 ,e41 ,cret4 fr4 #dgb1 #aa 7acc4 to ,diels74 ,see ,crusius1 ,rh4 ,m4 #de1 #bff f42 ,dieterich de hymnis ,orph4 7,marb4 #ahia71 p4 #c ff4 #cfh3 ,the special flute-melodies going under the name of ,olympos were called theia 7,pl4 ,min4 #cah ,b72 kate_/chesthai poiei 7,pl41 ,smp4 #bae ,c72 homologoume_/ns poiei tas psuchas enthousiastika_/s 7,arist41 ,pol4 #acdj;a #aj74 ,cic41 ,div4 i1 #aad3 ergo et ei quorum animi1 spretis corporibus1 evolant atque excurrunt foras1 ardore aliquo incitati atque inflammati1 cernunt illa profecto quae vaticinantes praenuntiant3 multisque rebus inflammantur tales animi qui corporibus non inhaerent3 ut ei qui sono quodam vocum et ,phrygiis cantibus incitantur4 ,an unmistakable description of what was meant by e_/kstasis and ,korybantic frenzy 7see below74 #cgh3 i4e4 those who are enthousiasmou katak_/chimoi1 as ,aristotle knew them2 certain manikai diathe_/seis are known to ,plato4 ,somewhat similar is the phu_/sis theia_/zousa which according to ,demokritos ,d4 ,chr4 #cf1 #a fr4 #ba ,diels1 belongs to the inspired poet4 #chh3 ,the drunkenness of the ,thracians and their ancient cultivation of the vine are well known4 ,they even brewed beer from barley3 ,ath4 #edg ,,bc 7cf4 ,hehn1 ,culturpflanzen1 p4 #aba ,e4,t474 ,the prophetai 7prophesying in enthusiasm7 of a ,thracian oracle prophesied plurimo mero sumpto1 ,aristot4 ap4 ,macr4 #a1 #ah1 #a4--;,even the women drank unmixed wine in ,thrace3 ,pl41 ,lg4 #fcg ,e4 #cih3 ,mela1 #b1 #ba 7and from him ,solin4 #aj1 #e1 p4 #ge1 #af ,mom47 says of the ,thracians epulantibus ubi super ignes quos circumsident quaedam semina ingesta sunt1 similis ebrietati hilaritas ex nidore contingit 7cf4 ,plu4 de ,flu4 #c1 #c74 ,there can be no doubt that it was hemp-seed 7ka_/nnabis7 which had this effect4 ,hdt4 iv1 #gd1 says expressly that the ,thracians knew hemp4 ,it was thus with a sort of hashish that they intoxicated themselves 7hashish is an extract of cannabis indica74 ,the ,scythians did something similar3 ,hdt4 tells of their vapour-baths in tightly closed huts 7iv1 #ge73 they produced a smoke by laying hempseeds on red-hot stones and--though ,hdt4 does not say so--must necessarily have got into a state of wild intoxication4 ,this may have been a religious performance4 ,drunkenness is generally regarded by savage tribes as a religiously inspired condition4 ,further1 the ,scythian practice has the most striking parallel in the use of vapour-huts among the ,north ,american ,indians1 in which case the religious intention is certain 7see the account in ,klemm1 ,culturg4 ii1 #age-h2 ,j4 ,g4 ,mller1 ,amerik4 ,urrelig4 #ib74 ,hdt4 i1 #bjb1 also mentions intoxication from the fumes of certain fruits among the ,massagetai2 these last1 after they had completely bemused themselves1 stood up to dance and sing4 ,the ,thracians1 too1 may very well have used intoxication through hashish-fumes as a means of exciting themselves to their ecstatic religious dances4--,the ancients were quite familiar with the practice of inhaling aromatic smoke to produce religious hallucinations3 ,galen ho_/r4 iatr4 #ahg 7xix1 p4 #dfb ,k7 enthousiasmo_/s esti katha_/per exi_/stantai_/ tines epi 7hupo87 tn hupothumime_/nn en tois hierois1 pha_/smata 7om4 edd47 horntes tumpa_/nn auln sumbo_/ln 7scr4 kumba_/ln7 akou_/ontes2 cf4 odorum delenimento potest animus humanus externari1 ,apul41 ,ap4 #dc4--;,for the use of smoke in the #bgd ,korybantic ceremonies see below4--,the gaga_/ts li_/thos hupothumiathei_/s is useful as an epilptikn e_/legchos 7,dioscor4 v1 #ade72 it brings on the convulsions of the victim of hiera no_/sos 7epilepsy7 ,orph4 ,l4 #dgh ff4 7cf4 further ,damigeron1 de ,lap4 #bj1 p4 #agi ,ab42 ,plin41 ,,nh4 #cf1 #ada2 and also ,gal4 xii1 p4 #bjc ,k474 #djh3 ,polak1 ,persien1 ii1 #bde ff4--,we have only to read the accounts derived from personal experience of the sensations and hallucinatory states accompanying hashish-smoking--such as those given1 for instance1 by ,moreau 7de ,tours7 ,du hachisch et de l'alination mentale 7,paris1 #ahde71 esp4 pp4 #bc ff41 #ea ff41 #ei ff41 #ij1 #adg ff41 #aea ff41 #cfi ff4--to have a complete parallel to the condition which underlay ,bacchic excitement4 ,there1 too1 is the complete e_/kstasis of the spirit1 a waking dream-state1 an oligochro_/nios mani_/a4 ,it only requires the special tone and character given to the hallucinations and illusions by deep-rooted religious or fanciful conceptions--and the external machinery for cultivating such illusions--to make them an exact equivalent of the delirious condition of the real ba_/kchoi at the nightly festival of ,dionysos4 7,the helpless state of impressionability to outward--e4g4 musical--and inward influences is a marked feature of the intoxication and fantasia of hashish47 ,other narcotics also have similar effects 7,moreau1 p4 #ahd ff474 #dah3 ,pl41 ,ion1 #ecd ,a 7perhaps an allusion to the words of ,aischines ,socr4 in the ,alkibia_/ds ,aristid4 ,rh4 ii1 #bc f4 ,dind474 #dbh3 ,e41 ,ba4 #adb f41 #gjf ff4 7#add ,suri_/as d' hs liba_/nou kapno_/s74 #dch3 ,anaesthesia of the ,bakchai3 epi de bostru_/chois pur e_/pheron oud' e_/kaien1 ,ba4 #geg f4--suum ,bacche non sentit saucia volnus1 dum stupet ,edonis exululata iugis1 ,ov41 ,tr4 #d1 #a1 #da f4 qualis deo percussa maenas 4 4 4 atque expers sui volnus dedit nec sensit1 ,sen41 ,troad4 #fhb ff4 ,similar insensibility to pain 7certainly not always feigned7 was shown in their ekstasis by the self-wounding galli of ,kybele1 the priests and priestesses of ,m 7,tibull4 #a1 #f1 #de ff47--something of the sort is reported of the prophets of ,baal 7#a ,kings xviii1 #bh74 ,see in general on the subject of anaesthesia and the orths katecho_/menoi hupo tn then1 ,iamb41 ,myst4 #c1 #d1 p4 #aaj ,par4 ,in the case of the shamans1 the ,indian ,yogis1 the dervishes1 and the natives of ,north ,america the existence of such states of insensibility in religious excitement has been actually observed4 #ddh3 katecho_/menos ek tou theou 7,pl41 ,men4 #ii ,d2 ,x41 ,sym4 i1 #aj4 katecho_/menoi h_/sper hai ba_/kchai1 ,pl41 ,ion1 #ecd ,a2 ,sym4 #bae ,c4 mane_/nti te kai kataschome_/n1 ,phdr4 #bdd ,e4 h d' aphron exieisa kai diastro_/phous ko_/ras heli_/ssous'1 ou phronous' ha chrn phronein1 ek ,bakchi_/ou katei_/cheto1 ,e41 ,ba4 #aabb ff4 ka_/tochoi above1 n4 #bd4 #deh3 e_/ntheo_/s te gi_/gnetai kai e_/kphrn kai ho nous ouke_/ti en aut e_/nestin1 ,pl41 ,ion1 #ecd ,b 7where it is applied to the inspired poet but properly belongs to the ,bakchai74 #dfh3 e_/kstasis1 exi_/stasthai is often used of the inspired state4 mai_/nesthai1 enthousian1 e_/ntheon gi_/nesthai1 ekstnai are all used in the same sense and apply to the inspired prophets 7,ba_/kides1 ,si_/bullai7 and the poets3 ,arist41 ,prob4 #cj1 #a1 p4 #ied;a1 #cd-i4 exi_/statai kai mai_/netai1 ,arist4 ,,ha4 #f1 #bb1 p4 #egg;a1 #ab4 ,the religious orgiasmoi_/1 eksta_/sias psuchas epa_/gonti3 ,phintys ap4 ,stob41 ,fl4 iv1 #bc1 #fa;a1 p4 #eic ,h4 e_/kstasis is a state in which the soul seems estranged from itself2 when the oikeiai kin_/seis ouk enochlountai all' aporrapi_/zontai 7,arist41 ,pa4 ,nat4 #dfd;a1 #be74 ,the word became weak and commonplace enough in later usage1 but it was evidently meant1 originally1 to express the exit of the soul from its body4 ,in the same way the phrase used of one who #bge goes off into a faint3 ton d' e_/lipen psuch_/ originally meant the same thing and was so understood1 see above 7chap4 i1 n4 #h74 ,the same idea occurs again in ,p4 ,mag4 ,par41 l4 #gbe1 p4 #fc ,wessely3 hupe_/klutos d' e_/sei t psuch kai ouk en seaut e_/sei ho_/tan soi apokri_/ntai the god conjured up4 #dgh3 e_/kstasis estin oligochro_/nios mani_/a ,galen ho_/r4 iatr4 #dhe 7xix1 p4 #dfb74 mani_/ e_/kstasi_/s esti chro_/nios ,aretaeus1 ,chr4 ,pass4 #a1 #f1 p4 #gh ,k4 #dhh3 ,dio_/nuson maino_/ln orgia_/zousi ba_/kchoi1 mophagi_/a tn hieromani_/an a_/gontes1 kai teli_/skousi tas krenomi_/as tn pho_/nn anestemme_/noi tois o_/phesin epololu_/zontes eua_/n1 ,clem4 ,al41 ,protr4 ii1 p4 #aa ,p4 #dih3 ,the enthousintes ek theou tinos become like the god1 lamba_/nousi ta e_/th kai ta epitdeu_/mata 7tou theou71 katho_/son dunaton theou anthr_/p metaschein1 ,pl41 ,phdr4 #bec ,a4 ,more boldly heautn eksta_/ntas ho_/lous enidrusthai tois theois kai enthea_/zein1 ,procl4 in ,rp4 ii1 #ajh1 #bc ,kr4--ouk e_/kstasis ha_/pls hou_/ts esti_/n1 alla 7in its positive sense7 epi to kreitton anagg kai meta_/stasis1 ,iamb4 ,myst4 #c1 #g1 p4 #aad1 #i ,parth4 #ejh3 e_/ntheoi gunaikes of the ,bakchai1 ,s4 ,ant4 #ifc4 hai ,ba_/kchai ho_/tan e_/ntheoi ge_/nntai--,aesch4 ,socr4 ap4 ,aristid41 ,rh4 7ii1 #bc ,dind474 e_/ntheos _/de h mani_/ 7the religious sort7 ,aret41 p4 #hd ,k4 ,the essential meaning of e_/ntheon einai 7plenum esse deo7 is clearly defined in ,sch41 ,e41 ,hip4 #ada3 e_/ntheoi le_/gontai hoi hupo pha_/smato_/s tinos aphairethe_/ntes ton noun1 kai hup' ekei_/nou tou theou tou phasmatopoiou katecho_/menoi kai ta dokounta kei_/n poiountes4 ,the e_/ntheos is completely in the power of the god2 the god speaks and acts through him4 ,the e_/ntheos has lost his consciousness of himself2 like the theioi a_/ndres 7which phrase in ,plato has the same meaning as e_/ntheoi a_/ndres7 esp4 the theoma_/nteis1 le_/gousi men alth kai polla_/1 i_/sasi d' ouden hn le_/gousi1 ,pl41 ,men4 #ii ,c4 7,philo1 ,spec4 ,leg4 ii1 p4 #cdc ,m41 says of the inspired prophet3 enthousia gegons en agnoi_/a1 metanistame_/nou men tou logismou 4 4 4 epipephoitko_/tos de kai enkko_/tos tou thei_/ou pneu_/matos kai pasan ts ph_/ns organopoi_/an krou_/ontos ktl42 cf4 ,iamb41 ,myst4 #c1 #d1 p4 #aji47 #eah3 e_/ntheoi ma_/nteis 7,bakides1 ,sibyllai ,arist41 ,prb4 #cj1 #b1 #ied;a1 #cg4 theoma_/nteis ,pl41 ,men4 ad fin4 mantik kata to e_/ntheon1 ho_/per estin entheastiko_/n ,plu4 ,plac4 ,phil4 #e1 #a1 #a ,dox41 p4 #dae4 #ebh3 ma_/ntis d' ho dai_/mn ho_/de 7,dionysos72 to gar bakcheu_/simon kai to manides mantikn polln e_/chei2 ho_/tan gar ho theos eis to sm' e_/lth polu_/s1 le_/gein to me_/llon tous memno_/tas poiei1 ,e41 ,ba4 #bih ff4 ,here the inner relationship of the inspiration mantik and the possession which took place in ecstatic frenzy is expressed with all possible clearness 7drunkenness is surely not referred to674 ,this is how ,plu41 ,smp4 #g1 #aj1 p4 #gaf ,b1 also understood ,eur4 ,prophesying ,mainads3 maina_/das thuosko_/ous ,e41 ,ba4 #bbd--oudeis e_/nnous epha_/ptetai mantiks enthe_/ou kai althous1 all' kath' hu_/pnon tn ts phron_/ses pedtheis du_/namin dia no_/son dia_/ tina enthousiasmon paralla_/xas1 ,pl41 ,ti4 #ga ,e4 nos_/mata mantika enthousiastika_/ make inspired ma_/nteis what they are3 ,arist4 ,prob4 #ied;a1 #ce4 ,such mantik takes place in the state of furor1 cum a corpore animus abstractus divino instinctu concitatur1 ,cic41 ,div4 i1 #ff4 ,a famous case is that of ,kassandra from whom the deus inclusus corpore humano1 non iam ,cassandra loquitur1 #fg2 cf4 the ,sibyl who prophesies mainome_/n sto_/mati 7,heraclit4 fr4 #ab ,by4 #ib ,d47 and the ,pythia at ,delphi prophesying in a state of mani_/a4 ,for the prophecy of ,korybantic ,phrygians possessed and frenzied1 see ,arrian ap4 ,eust41 on ,d4,p4 #hji4 #ech3 ,hdt4 vii1 #aaa 7for ,hdt4 the ,bssoi_/ seem to be a division1 perhaps a clan1 of the ,satrai4 ,polyb41 ,strabo1 ,pliny1 ,dio ,c41 and others know them as an independent ,thracian tribe3 pro_/mantis gun chre_/ousa kata_/per en ,delphoisi--which means that she prophesied in ecstasy1 for that is what the ,pythia at ,delphi did4 7,see ,sch4 ,ar41 ,plut4 #ci2 #bgf ,plu41 ,def4 ,or4 #ea1 p4 #dch ,b4 ,lucan vi1 #aff ff41 clearly describes the phenomena supposed to attend their religious ekstasis3 artus ,phoebados irrupit ,paean1 mentemque priorem expulit1 atque hominem toto sibi cedere iussit pectore4 bacchatur demens aliena1 etc47 #edh3 ho ,thrxi ma_/ntis ,dio_/nusos1 ,e41 ,hec4 #abfg4 ,rhesos dwelling in ,mt4 ,pangaios is ,ba_/kchou proph_/ts1 ,rh4 #igb4 aphike_/sthai tois ,leibthri_/ois para tou ,dionu_/sou ma_/nteuma ek ,thra_/ks1 ,paus4 #i1 #cj1 #i4 ,aristoteles qui ,theologumena scripsit1 apud ,ligyreos 787 ait in ,thracia esse adytum ,libero consecratum1 ex quo redduntur oracula4 ,macr4 #a1 #ah1 #a4 ,the wife of ,spartacus1 herself a ,thracian1 was mantik_/ te kai ka_/tochos tois peri tn ,dio_/nuson orgiasmois1 ,plu41 ,crass4 #h4 ,octavian in ,thrace consulted in ,liberi patris luco barbara caerimonia1 i4e4 an oracle3 ,suet41 ,oct4 #id4 ,even in #aa ,b4,c4 the ,bessoi still had a hiereus tou ,dionu_/sou1 ,vologeses1 who by means of prophesyings 7polla thei_/asas7 and t para tou theou do_/x stirred up his people to rebel against the ,odrysai3 ,d4,c4 #ed1 #cd1 #e4 ,in #bi ,b4,c4 ,m4 ,crassus had handed over to the ,odrysai the piece of land occupied by the ,bessoi en h kai ton theon aga_/llousi1 ,d4,c4 #ea1 #be1 #e4--,the spirit of the old ,thracian ecstatic cult reappeared in the character of the ,bacchic worship introduced from ,greece into ,italy whose excesses 7in #ahf ,b4,c47 are narrated by ,livy3 #ci1 #h ff43 among these being viros velut mente capta cum iactatione fanatica corporis vaticinari3 #ci1 #ac1 #ab4 #eeh3 ,compare1 for example1 what we are told of the religious dances of the ,ostiaks 7,erman1 ,travels in ,siberia1 ii1 #de f41 ,e4 ,t41 ,cooley71 the ,haokah dance of the ,dakota1 the medicine-dance of the ,winnebago in ,north ,america 7,schoolcraft1 ,indian ,tribes1 iii1 #dhg ff41 #bhf ff471 the dance of voodoo negroes in ,haiti 7,nouv4 annales des voyages1 #aheh1 iii1 p4 #ij ff474 ,for the violent religious dances of the people in ancient ,peru see ,mller1 ,amerik4 ,urrelig4 #che2 in ,australia1 ,r4 ,brough-,smith1 ,aborigines of ,victoria1 i1 #aff ff4 7#ahgh74 ,among the ,veddas of ,ceylon there was a dance of the devil's priests 7called ,kattadias7 dressed up as demons3 see ,tennent1 ,ceylon1 i1 #edj f42 ii1 #ddb4--;,in antiquity the following have the closest relationship to the ecstatic cult of the ,thracians3 the dance festivals in honour of the ,syrian ,goddess1 of the ,kappadocian ,m1 of the ,phrygian ,mountain ,mother1 and of ,attis 7the last having much the same origin as the ,thracian festival1 but being more strongly affected by ,semitic influences1 and perhaps by the religious practices of the prehistoric inhabitants of ,asia ,minor74 ,besides these we may remember the account given by ,poseidonios ap4 ,strabo1 #aih1 ,d4,p4 #egj ff41 of the excited nocturnal festival celebrated in honour of ,dionysos in an island at the mouth of the ,loire by the women of the ,namnites 7,samnites1 ,amnites7 ,dionu_/s katecho_/menai in the wildest delirium 7lu_/tta74 #efh3 ,this is regularly the meaning of such excesses practised by magicians4 ,the shaman 7with his soul7 voyages out into the spirit-world2 see the remarkably vivid account of ,radloff1 ,siberien1 ii1 #a-fg2 and also ,erman1 ,zschr4 f4 ,ethnologie1 ii1 #cbd ff42 ,a4 ,krause1 ,tlinkitindianer1 p4 #bid ff41 #ahhe4 ,so does the ,lapp magician 7,knud ,leem1 ,lappen in ,finmarken ,e4,t4 in ,pinkerton's ,voyages74 ,the ,angekok enters into communion with his ,torngak 7,cranz1 ,hist4 of ,greenland1 i1 p4 #aid1 ,e4,t41 #ahbj72 the ,butio with the ,zemen 7,mller1 ,amerik4 ,urrelig41 #aia f472 the ,piajes with the spirits 7,mller1 #bag74 ,thus1 too1 communication with the divine grandfather of the people is established by means of dances1 etc41 among the ,abipones 7,dobrizhoffer1 ,abipones1 ii1 #fd1 ,e4,t474 ,the expulsion of the soul to visit the spirit-world is also practised 7in their convulsions7 by the #bgg magicians of the ,north ,american ,indians1 the people of the ,pacific ,islands 7,tylor1 ii1 #acc71 etc4 ,such practices start out from a commonly held conception of the nature of body and soul and of their relations with the unseen4 ,the magicians believe that in their ecstatic condition they can break through the barrier between this world and the next1 ,mller #cig4 ,to facilitate this process they employ the various means alluded to of stimulating their senses4 #egh3 ,the most remarkable case of this is provided by the history of a religious sect of our own day widely spread in ,russia1 who call themselves the ,christs1 i4e4 sons of ,god4 ,the sect was founded by a holy man named ,philippov in whose body ,god one day took up his abode2 after which the man spoke as the living ,god himself and gave commandments4 ,the sect particularly stood for the idea that the divine dwells in mankind1 ,christ in men and ,mary in women1 and that the sense of their presence can be awakened in men by the action of the ,holy ,ghost1 through the force of strong belief1 by saintliness and by religious ecstasy4 ,to produce the ecstasy dances are held in common4 ,about midnight1 after long prayers1 hymns1 and religious addresses1 the participators in the secret festival1 both men and women1 dressed in strange costumes begin to dance4 ,soon the ranks and circles of the dancers and singers break up2 individuals begin to turn round and round1 revolving on their own axis with incredible speed1 balancing meanwhile on their heels4 ,the excitement of the dancing and leaping crowd grows continually greater4 ,finally one of them calls out ,he comes2 ,he is near--the ,holy ,ghost4 ,the wildest ecstasy takes hold of every one4 ,details may be found in ,n4 ,tsakni's ,la ,russie sectaire1 p4 #fc ff4 7cf4 what is said in the same work1 p4 #hj ff41 of the religious dances of the ,skopzes1 and p4 #aai f4 of the sect of the ,leapers74--,all this is true ,bacchanalia christiana and therefore mentioned here4 #ehh3 e4g4 ,mariner1 ,tonga ,islanders1 i1 #ajh 7#ahag72 ,wrangel1 ,reise in ,siberien1 i1 #bhf 7i1 #bfg f41 ,french trans472 ,radloff1 ,siberien1 ii1 #eh4 ,even the respectable ,cranz1 whose own point of view made it impossible for him to appreciate properly the ,angekok practices so clearly observed by him1 admits that many of them really saw visions that suggested something supernatural to them3 ,hist4 of ,greenland1 p4 #aig ,e4,t4 ,something similar is said about ecstatically dancing dervishes by ,lane1 ,modern ,egyptians1 ii1 #aig4 #eih3 ,magicians called by the name of the god 7,keebet7 among the ,abipones3 ,dobrizhoffer1 ii1 #bdh4 ,similar cases elsewhere3 ,mller1 #gg4 ,in ,tahiti the person inspired by the god so long as the inspiration lasted 7several days sometimes7 was himself called god or given the name of some particular god3 ,waitz1 ,anthropol4 vi1 #chc4 ,in the case of an ,african tribe dwelling on the banks of ,lake ,nyanza the chief spirit sometimes takes temporary possession of one of the magicians 7man or woman7 who then bears the name of the spirit3 ,schneider1 ,relig4 d4 ,afrik4 ,naturv4 #aea4 ,sometimes the identity of the magician with the god is expressed by the wearing of the god's distinguishing dress and imitation of his outward appearance 7in the manner of the ,thracian ,ba_/kchoi72 cf4 the devil-dancers in ,ceylon1 etc4 #fjh3 ,when it acquires a more philosophical temper mysticism seeks its unification with the highest 7the e_/llampsis ts phu_/ses ts pr_/ts7 more by means of the completest passivity of mind and body4 ,it employs the eis hautn xulle_/gesthai kai athroi_/zesthai of the soul 7,plato71 or its withdrawal from all that is finite and particular 7the recojimiento of the ,spanish mystics74 ,the profoundest quietude of spirit brings #bgh about the unification with the ,one behind all multiplicity2 cf4 the ,neoplatonic mystics1 the ,buddhists1 etc4 ,sometimes both are found together2 absorption and passivity of the spirit side by side with wild excitement4 ,both methods were practised by the ,persian ,sufis4 ,chardin1 ,voyage en ,perse1 iv1 #deh 7cd4 ,langls7 says of them1 cependant ils se servent plus communment du chant de la danse et de la musique1 disant qu'ils produisent plus srement leur extase4 ,it may be that the cult of religious exaltation is always the real origin of these ecstatic states4 ,though the cult sometimes falls into decay itself1 its offspring the e_/kstasis survives4 #fah3 ,in the language of these mystics the words mean3 he knows that the passionate longing for reunion with ,god1 the ,soul of the universe1 breaks down the individual personality and its limitations--for where ,love awakes to life the ,self dies1 that gloomy tyrant4 #fbh3 ,ge_/tai hoi athanati_/zontes1 ,hdt4 ,iv1 #ic-d 7apathanati_/zontes1 ,plato and others1 see ,wesseling on ,d4,s4 i1 p4 #aje1 #cb74 #fch3 4 4 4 oude_/na a_/llon theon nomi_/zontes ei m ton sphe_/teron 7the ,zalmoxis just mentioned7 ,hdt4 iv1 #id fin4 ,there we are told that the ,getai pros bront_/n te kai astrapn toxeu_/ontes a_/n apeileusi t the1 oude_/na ktl4 ,if it were true 7as most people seem to think7 that the god 7ho theo_/s7 threatened by the ,getai during thunder was their own god ,zalmoxis1 then it certainly is difficult1 or1 indeed1 impossible1 to understand the point of explaining the threatening of this god by the statement that they hold him for the only true god4 ,the truth is that the t the refers simply to the sky during a thunderstorm4 ,the usage is common in ,greek and is only transferred to the ,getai by a rather awkward extension4 ,this thundering theo_/s is not ,zalmoxis at all 7hence ,z4 is not as some have thought a sky-god74 ,the ,getai regarded ,zalmoxis as the only god3 the ,thunderer is no real god to them 7at the most a bad demon or a magician or something of the kind74 ,to show that they are not afraid of him they shoot arrows against him1 probably in the hope of breaking the thundercloud4 7,parallels in other countries3 ,grimm1 p4 #ajhh2 ,dobrizhoffer1 ii1 #gh4 ,in ,india1 ,oldenberg1 #dia-d4 ,excitement during an eclipse of the moon3 ,weissenborn on ,livy1 #bf1 #e1 #i4 ,reminiscence of such customs in the myth of ,herakles3 ,apollod4 #b1 #e1 #aj1 #e4 ,from ,hdt4 by indirect channels comes ,isig41 ,mir4 #db p4 #afb ,west42 cf4 also the account of ,d4,c4 #ei1 #bh1 #f about ,caligula4--,pallad41 ,,rr4 i1 #ce contra grandinem47 #fdh3 athanati_/zousi de to_/nde ton tro_/pon 4 4 4 ou_/te apothn_/skein heutous nomi_/zousi1 ie_/nai te ton apollu_/menon para ,za_/lmoxin dai_/mona 7hoi de autn ton auton touton ounoma_/zousi ,gebele_/zin71 ,hdt4 iv1 #id4 ,here1 as regularly in ,greek use of the words1 we must not understand by atha_/naton einai a mere shadowy 7if timeless7 survival of the soul after death as in the ,homeric ,hades4 ,such a belief if it had been held by the ,getai would not have struck ,hdt4 or his readers as remarkable in the slightest degree4 ,it must therefore imply an unending and fully conscious existence1 in this last respect resembling the life on earth4 #feh3 athanati_/zousi de kai ,te_/rizoi 7teretizoi ,phot47 kai ,kro_/buzoi kai tous apothano_/ntas hs ,za_/lmoxi_/n phasin oi_/chesthai1 ,phot4 ,suid41 ,,em4 ,za_/molxis4 ,the ,krobyzoi are a well-known ,thracian stock4 ,the ,terizoi are not elsewhere mentioned2 perhaps they may be placed in the neighbourhood of ,ti_/ristis1 ,ti_/rixis a_/kra ,c4 ,kaliakra 7cf4 ,c4 ,mller on ,arrian1 ,p4 ,eux4 #ce72 there we also hear of a ,ti_/ristis po_/lis1 ,ptolem4 ,with this ,tomaschek also agrees 7,d4 alten ,thraker1 ,ber4 ,wien4 ,ak4 #abh1 iv1 p4 #ig74 ,in this case they would be neighbours of the ,krobyzoi4 #bgi #ffh3 ouk apothn_/skein alla metoiki_/zesthai nomi_/zontes is what we hear of the ,getai in ,julian1 ,caes4 #cbg ,d4 animas 7putant7 non extingui sed ad beatiora transire1 ,mela1 ii1 #ah4 #fgh3 4 4 4 tous apothano_/ntas hs ,za_/lmoxi_/n phasin oi_/chesthai1 h_/xein de authis4 kai tauta aei nomi_/zousin altheu_/ein4 thu_/ousi de kai euchountai hs au_/this h_/xontos tou apothano_/ntos1 ,phot4 ,suid41 ,,em4 ,za_/molxis4 ,mela1 ii1 #ah3 alii 7among the ,thracians7 redituras putant animas obeuntium4 #fhh3 ,hdt4 iv1 #ie1 ,zalmoxis1 a slave of ,pythagoras in ,samos1 is set free and comes back a rich man to his 9999poverty-stricken country4 ,he collects together the leading men of the race in a room1 where he entertains them and seeks to persuade them of the belief that neither he nor they nor their descendants will die but that they will all come after death to a place where they will enjoy all good things in abundance4 ,thereupon he withdraws into a secret underground chamber and lives there for three years4 ,in the fourth year he comes to light again and the ,thracians are persuaded of the truth of what ,zalmoxis had told them4 ,this implies--though ,hdt4 omits to say so1 and so does ,hellan4 p4 nom4 barb4 7following ,hdt47 ap4 ,phot41 etc41 s4 ,za_/molxis--that he had also promised that he and his adherents should return to earth alive after the expiry of a definite period 7three years74 ,that such a belief in the return of the dead was actually held by the ,thracians is clear enough from the quotations given in the last note4 ,the story of ,zalmoxis' trick 7which was perhaps intended humorously by its inventors7 seemed suspicious even to ,hdt41 but it is not pure invention 7any more than the analogous stories about ,pythagoras1 ,trophonios1 and later ,empedotimos73 it is rather a euhemerist version of a miraculous legend4 ,the disappearance of ,zalmoxis into a subterranean chamber is a distortion of the belief in his permanent abode in a hollow mountain-side1 an antrde_/s ti ch_/rion in ,mt4 ,kogaionon of which ,str4 #bih speaks plainly enough4 ,in that mountain the god dwells2 just as ,rhesos kruptos en a_/ntrois ts hupargu_/rou chthono_/s of ,mt4 ,pangaios1 dwells there as an anthrpodai_/mn ,e41 ,rh4 #igj2 cf4 chap4 iv1 n4 #cf4 ,he lives there undying like the ,ba_/kchou proph_/ts1 who has become a god1 to whom the tragedy obscurely alludes in ll4 #igb f4 as living on ,mt4 ,pangaios 7this may perhaps refer to ,lykourgos--see ,g4 ,hermann1 ,op4 v1 #bc f4--surely not to ,orpheus as ,maass1 ,orpheus1 p4 #fh #ahie1 suggests74 ,the obvious parallel is ,amphiaraos and ,trophonios in their caves1 and ,orig41 ,cels4 iii1 #cd 7see above1 chap4 iii1 n4 #ac71 puts them and ,zalmoxis together4 ,we may safely complete ,hdt4's account of how the apollu_/menoi of the ,getai go away and have everlasting life para ,za_/lmoxin dai_/mona 7iv1 #id71 by saying that they reach this same hollow mountain1 a subterranean place of delight where they dwell with the god4 ,mnaseas compares ,zalmoxis with ,kronos 7,,fhg42 ,phot4 ,suid4 ,,em41 as before7 and the similarity doubtless resides in the fact that both rule over the spirits of the blest in another world4 ,but besides this the ,thracian belief must also have included the idea of a periodical appearance of the god in the upper world4 ,hdt4's story of the trick practised by ,zalmoxis shows this 7the return of the souls to which the story also points1 is a sort of counterpart of this74 ,are we to suppose that the epipha_/neia of the god was expected after the expiry of three years 7just as it was after two years in the ,dionysos festival2 see above1 n4 #bg78 ,we do not know whether these ,thracian tribes celebrated the epipha_/neia of the god with enthusiastic worship4 ,such an element in the cult of ,zalmoxis seems to be suggested by the fact that we hear of physicians of ,zalmoxis 7,pl41 ,charm4 #aef ,d7 and of mantik--which is generally closely bound up with iatrik_/--#bhj in the cult of this god4 ,this must be the meaning of calling ,zalm4 himself ma_/ntis3 ,str4 #gfb1 #big2 cf4 also the otherwise valueless account of ,ant4 ,diog4 ap4 ,porph4 ,,vp4 #ad-ae4 ,finally1 the enthusiastic character of the cult seems to be implied in the identifying of the priest with the god by the ,getai 7as in the similar cases mentioned above1 notes #cb and #ei74 ,thus1 the high priest is himself called god3 ,str4 #bih 7he has authority over both king and state3 cf4 the hiereus tou ,dionu_/sou among the ,bessoi1 above1 n4 #ec2 cf4 ,jordanes1 ,get4 #ga74 ,this made it easy for the god ,zalmoxis1 whom even ,hdt4 quite rightly regarded as dai_/mn tis ,ge_/tsi epich_/rios 7iv1 #if7 to be metamorphosed into a man of the historical past 7he is this in ,d4,s4 #a1 #id1 #b2 ,str4 vii1 #big2 cf4 ,jordanes1 ,get4 #ci74 ,if the contemporary priest was called god it might naturally be concluded that the god ,zalmoxis was once only a priest too4 #fih3 ,hermip4 ap4 ,jos41 ,ap4 i1 #bb4 #gjh3 ,in ,e41 ,hec4 7#abfe ff47 the ,thracian ,polymestor prophecies to ,hekabe that she shall become a dog after her death1 pu_/rs' e_/chousa de_/rgmata4 ,hekabe asks ps d' oistha morphs ts ems meta_/stasin2 ,pol43 ho ,thrxi ma_/ntis eipe ,dio_/nusos 9999ta_/de4 ,it looks as if ,eur4 in this allusion to a belief in metempsychosis was intending to give a realistic touch of ,thracian national character4 ,he was well informed in such matters4 #gah3 ,the connexion between ,thracian ,dionysos-worship and the belief in immortality and cult of the dead is vouched for1 acc4 to ,rapp1 ,dionysosc4 #ae ff41 by the insc4 found by ,heuzey in ,thracian districts4 ,an epitaph found at ,doxato 7near ,philippi7 says of one who has died young 7ll4 #ab ff473 reparatus vivis in ,elysiis4 ,sic placitum est divis aeterna vivere forma qui bene de supero lumine sit meritus4--nunc seu te ,bromio signatae 7see ,anrich1 ,antike ,mysterienwesen1 #abc f47 mystides ad se florigero in prato congregem uti ,satyrum1 sive canistriferae poscunt sibi ,nades aeque1 qui ducibus taedis agmina festa trahas 4 4 4 7,,cil4 iii1 #fhf74 ,it is true that this remarkable fantasy contains nothing directly alluding to specifically ,thracian worship4 ,on the other hand this is certainly suggested and both the ,thracian god and his connexion with a cult of the dead is implied in the use of the local cult-title of ,dionysos in an offering made by ,bythos and ,rufus to the thiasi ,liberi patris ,tasibasteni of #cjj denarii ex quorum reditu annuo rosalibus 7and so at the yearly festival of the dead7 ad monimentum eorum vescentur4 ,,cil4 iii1 #gjc2 cf4 #gjd4 ,even the conjunction by ,e41 ,hec4 #abfe ff41 of the belief in palingenesia with the oracle of the ,thracian ,dionysos seems to imply a connexion between that belief and the cult of ,dionysos4 #gbh3 polloi men narthkopho_/roi1 pauroi de_/ te ,ba_/kchoi ap4 ,pl41 ,phd4 #fi ,c4 ,the strict meaning of this ,orphic verse 7,lob41 ,agl4 #hac ff47 is that out of the multitudes who take part in the ,bacchic festival only a few have any real right to call themselves by the name of the god--as having become one with him through their ecstasy and exaltation4 ,a special morbid state was necessary for that3 the same state which in other circumstances made the real shamans1 ,piajes1 etc4 #gch3 ,even when their e_/kstasis had ceased the ecstatic worshippers still regarded as real the visions which they had enjoyed in that condition3 hoion sune_/b ,antiphe_/ronti t rei_/t kai a_/llois existame_/nois4 ta gar phanta_/smata e_/legon hs geno_/mena kai hs mnmoneu_/ontes1 ,arist4 p4 mn_/ms1 #a1 p4 #dea;a1 #h4 ,magicians who had subsequently been converted to ,christianity were still convinced of the reality of their earlier visions3 they thought they had seen something perfectly real4 #bha ,mller1 ,amerik4 ,urrelig4 #hj4 ,add3 ,tylor1 ii1 #aca2 ,cranz1 ,greenland1 p4 #aig4 #gdh3 ,see above1 chap4 i1 p4 #g ff4 #geh3 ,hdt4 v1 #d 7speaking of the ,trausoi_/4 ,hsch4 has the same1 s4v4 ,trauso_/s74 ,the story was then added to the regular list of no_/mima barbarika_/ used for illustrating the variability of no_/mos4 ,it was soon after told of the ,kro_/buzoi3 ,isig41 ,mir4 #bg 7they were also regarded as strong adherents of a belief in immortality2 see above1 n4 #fe72 then of the ,kausianoi_/3 ,nic4 ,dam41 ,mir4 #ah ,west4 ,zenob41 ,prov4 v1 #be1 p4 #abh1 #e ,l4-,schn4 7,kau_/sioi1 ,kausianoi_/74 ,it occurs again in a fragment of some collection of no_/mima barbarika_/ written before the third century 7there is no reason to ascribe it to ,aristotle7 given by ,mahaffy1 ,on the ,flinders ,petrie ,papyri1 ,transcript41 p4 #bi3 ,kausianois de no_/mimon tous men gignome_/nous thrnein tous de teleutntas eudaimoni_/zein hs polln kakn anapepaume_/nous 7kakn as above or po_/nn must be supplied to fill the gap2 cf4 the well-known fragment of ,eur4 ,cresph43 echrn gar hmas 4 4 4 fr4 #ddi1 which perhaps alludes to ,hdt4's account74 ,it is told of ,thracians in general1 or of some tribe not particularly named1 by ,s4 ,e41 ,p4 iii1 #bcb2 ,val4 ,max4 #b1 #f1 #ab 7both clearly drawing on collections of no_/mima barbarika_/72 ,mela1 ii1 #ah2 ,,ap4 ix1 #aaa 7,archias74 ,there were thus three sources of the story3 ,besides ,hdt4's1 two in which either the ,krobyzoi or the ,kausianoi were named as the ,thracian tribe instead of ,hdt4's ,trausoi4 #gfh3 ho_/sn kakn exapallachtheis e_/sti en pa_/s 9999eudaimoni_/1 ,hdt4 v1 #d4 #ggh3 ,see ,jul41 ,caes4 #cbg ,d1 ,mela1 ii1 #ah4 ,likewise of the ,kausianoi_/ in ,anon4 ap4 ,mahaffy 7see n4 #ge71 p4 #bi1 #aj-ab4 ,iamb41 ,,vp4 #agc3 as a result of the 7,pythagorean7 doctrine of immortality taught by ,zalmoxis e_/ti kai nun hoi ,gala_/tai 7because they had been instructed by ,zalm42 from a similar fabulous source comes ,hippol41 ,,rh4 i1 #b1 p4 #ad1 #ic ,d4-,s47 kai hoi ,tra_/leis kai polloi tn barba_/rn tous hautn huious pei_/thousin hs ouk e_/sti phtharnai 9999tn psuch_/n 4 4 4 kai ho_/ti ton tha_/naton ou phobte_/on1 alla pros tous kindu_/nous eur_/sts hekte_/on4--,tra_/lleis ,scaliger for the ,,ms4 tralis1 rightly as far as sense goes4 ,but we find the name ,,traleis given to the ,pergamene mercenaries called after the ,thracian tribes3 ,ins4 ,perg4 i1 n4 #ac1 #bc1 #ei4 ,these had already served as infantry in #cca in the army of ,alexander the ,great3 ,d4,s4 #ag1 #fe1 #a2 cf4 ,hsch4 ,tralleis4 ,they were a south ,thracian tribe3 ,plu41 ,ages4 #af2 ,ap4 ,lac4 #db2 ,str4 #fdi 7where read ,tralle_/n72 ,tralli ,thraeces1 ,liv4 #ch1 #ba1 #b1 who elsewhere calls them ,illyriorum genus1 #bg1 #cb1 #d2 #ca1 #ce1 #a4 ,it appears that a branch of the ,thracian tribe of the ,tralles reached ,illyria in their wanderings2 there ,theopompos1 too1 knew them3 ,steph4 ,byz4 ,tralli_/a2 cf4 also s4 vv4 ,bgis1 ,bo_/louros 7cf4 ,tomaschek1 ,sitzb4 ,wien4 ,ak41 #abh1 iv1 p4 #ef f474 #ghh3 ,appetitus maximus mortis1 ,mart4 ,cap4 #f1 #fef4 ,the ,thracians esp4 are meant by ,galen when he speaks of barba_/rn eni_/ois who entertained the belief ho_/ti to apothn_/skein esti kalo_/n 7xix1 p4 #gjd ,k74 #bhb ,,chapter ,,ix ,,dionysiac ,,religion ,,in ,,greece ,,its ,,amalgamation ,,with ,,apolline ,,religion4 ,,ecstatic ,,prophecy4 ,,ritual ,,purification ,,and ,,exorcism4 ,,asceticism ,the ,greeks received from the ,thracians and assimilated to their own purposes the worship of ,dionysos1 just as1 in all probability1 they received the personality and worship of ,ares and the ,muses4 ,of this assimilation we cannot give any further particulars2 it took place in a period lying before the beginnings of historical tradition4 ,in this period a multiplicity of separate tendencies and conceptions1 freely mingled with features borrowed from foreign creeds1 were welded together to form the religion of ,greece4 ,homer is already acquainted with the fanatical worship of ,dionysos2 the god is called by the name under which ,greek worshippers made themselves familiar with the stranger4#ai ,but in ,homer1 ,dionysos appears only once or twice for a moment in the background4 ,he is not the bountiful giver of wine2 he does not belong to the ,round ,table of the great gods assembled on ,olympos4 ,nowhere in the story told in either of the ,homeric poems does he influence the life and destiny of human beings4 ,there is no need to seek far for the reason of ,dionysos' subordinate position in the ,iliad and the ,odyssey4 ,homer's silence makes it quite plain that at that time the ,thracian god had not yet emerged from a position of insignificance or merely local importance in the life and faith of ,greece4 ,nor is this hard to understand2 the cult of ,dionysos only gradually won recognition in ,greece4 ,many legends tell of the battles that had to be fought by the new worship and of the opposition that met the invader4 ,we hear how the ,dionysiac frenzy and the ekstasis of the ,dionysiac dance-festival took possession of the whole female population of many districts of ,central ,greece and the ,peloponnese4#bi ,sometimes a few women would venture to join the wandering choruses of wild ,bacchants who danced upon the mountain tops2 here and there the king of the land would oppose the progress of this tumultuous worship4 ,such stories are told of the daughters of ,minyas in ,orchomenos1 of ,proitos in ,tiryns1 of ,king ,pentheus at ,thebes1 and ,perseus at ,argos2#ci their opposition to the ,dionysiac form of worship1 occurring in #bhc reality at no precise date1 assumed a deceptive distinctness in the artificial systems of the mythologists and developed the character of historical events4 ,in reality what we are told of these individuals--how the opponents of ,dionysos themselves fell into even wilder frenzy and in ,bacchic delirium slew and tore in pieces their own children instead of the victim-animal1 or 7as in the case of ,pentheus7 became themselves the victim slain and torn in pieces by the raging women--all this belongs to the class of tiological myth4 ,they are legends in which special features of worship 7for example1 the existing or dimly remembered sacrifice of human beings at the feasts of ,dionysos7 are provided with a mythical prototype in the supposed historical past of mythology1 and thus receive their justification4#di ,still1 there remains a substratum of historical fact underlying such stories4 ,they all presuppose that the cult of ,dionysos arrived from abroad and entered into ,greece as something foreign4 ,this presupposition notoriously corresponds to the actual facts of the case1 and we are bound to assume that the account which they immediately proceed to give of the violent opposition which this cult1 and only this cult1 met with in many parts of ,greece1 is not pure fiction4#ei ,we are obliged to recognize that such stories preserved a trace of real historical memory expressed in the one form which was invariably assumed by the earliest ,greek tradition1 namely mythology1 in which all the accidents and varieties of earthly experience were condensed into types of universal applicability4 ,it was then not without opposition1 it appears1 that the worship of ,dionysos1 descending from the north into ,boeotia1 spread from thence to the ,peloponnese and at an early period invaded even some of the islands as well4 ,in truth1 even if we had no evidence at all on the point1 we should have expected the ,greeks to feel a profound repugnance to this disorderly and tumultuous ,thracian worship2 a deep-seated instinct must in their case have resisted such extravagance of emotional excitement and refused to lose itself in the limitless abyss of mere feeling4 ,this unchecked roaming over the mountain sides in nocturnal revelry might be suitable enough for ,thracian women-folk1 but respectable ,greek citizens could not give themselves up to such things without a struggle--without1 indeed1 a break with all inherited propriety and decorum4#fi ,it seems to have been the women who were the first to give in to the invading worship1#gi carried away in a real frenzy of inspired enthusiasm1 and the new cult may really have owed its first success chiefly to them4 ,what we are told of the irresistible progress and widespread success#hi of the #bhd ,bacchic dance-worship and its exaltation reminds us of the phenomena which have attended similar religious epidemics such as have in more recent times occasionally burst out and overflowed whole countries4 ,we may in particular recall to mind the accounts which we have of the violent and widespread dance-madness which1 soon after the severe mental and physical shock suffered by ,europe in the ,black ,death of the fourteenth century1 broke out on the ,rhine and for centuries could not be entirely stamped out4 ,those who were attacked by the fever were driven by an irresistible impulse to dance4 ,the bystanders1 in convulsions of sympathetic and imitative fury joined in the whirling dance themselves4 ,thus the malady was spread by contagion1 and soon whole companies of men1 women1 and girls1 wandered dancing through the country4 ,in spite of the insufficiency of the surviving records1 the religious character of this dance-enthusiasm is unmistakably apparent4 ,the ,church regarded it as a heresy4 ,the dancers called upon the name of ,st4 ,john or of certain demons2 hallucinations and visions of a religious nature accompanied their ecstasies4#ii ,can it have been another such popular religious malady which attacked ,greece--perhaps in the train of the disturbance of spiritual equilibrium caused by the destructive migrations which take their name from the ,dorians8 ,the circumstances of the time must have predisposed men's minds in that direction and made them ready to accept the ,thracian ,dionysos and his enthusiastic dance-worship4 ,in any case this invasion did not1 like its medival counterpart1 break down by coming into conflict with a well-established religion and an exclusive ecclesiastical organization of a very different temper from its own4 ,in the deceptive twilight of myth we can only dimly discern the arrival and progress of the ,dionysiac religion in ,greece4 ,but so much at least is evident3 the ,bacchic cult1 though it had to overcome many obstacles1 at last established itself in ,greece and triumphantly overran both mainland and islands1 until in the course of time it obtained a profound and far-reaching importance in ,greek life of which ,homer could scarcely give a hint4 #b ,it was no longer simply the old ,thracian ,dionysos who now took his place beside the other great gods of the ,greek ,olympos as one of themselves4 ,he had become ,hellenized and humanized in the meantime4 ,cities and states celebrated him in yearly festivals as the giver of the vine's inspiring fruit1 as #bhe the daimonic patron of vegetation1 and the whole of ,nature's rich and flourishing growth4 ,he was worshipped as the incarnation of all natural life and vigour in the fullest and widest sense3 as the typical exponent of the most eager enjoyment of life4 ,even ,art1 the highest expression of the courage and pride of life1 drew much of its inspiration and its aspiration towards the infinite from the worship of ,dionysos2 and the drama1 that supreme achievement of ,greek poetry1 arose out of the choruses of the ,dionysiac festival4 ,now the art of the actor consists in entering into a strange personality1 and in speaking and acting out of a character not his own4 ,at bottom it retains a profound and ultimate connexion with its most primitive source--that strange power of transfusing the self into another being which the really inspired participator in the ,dionysiac revels achieved in his ekstasis4 ,the essential features of the god as he first arrived in ,greece from foreign lands1 in spite of much alteration and transformation of the primitive type1 were thus not entirely lost4 ,there remained also1 in addition to the cheerful festivity of the daylight worship of ,dionysos1 as it was celebrated more particularly in ,athens1 certain vestiges of the old ecstatic worship which drove men and women over the mountains in nocturnal revelry4 ,in many places there were still celebrated the trieteric festivals#aji in which at recurrent intervals the ,epiphany of ,dionysos1 his appearance in the world of men and ascent from the underworld1 was 9999solemnized by night4 ,the primitive character of ,dionysos the ,lord of ,spirits and of the ,souls of the dead--a very different figure indeed from the tender and delicate ,wine-,god of later times--was still obscurely present in many features of the ,dionysiac festivals1 in those of ,delphi especially1 but even to some extent at ,athens too4#aai ,the ecstasy and the violence1 even the dark savagery of the ancient cult did not quite die out in the midst of all the refinements of ,greek civilization2 recognizable traces of such things were preserved in the ,nuktelia and ,agrionia and in the various trieteric festivals that were offered to the god in many different localities4#abi ,in ,greece the awful god received the blood of human victims4#aci ,nor did the outward signs of delirious frenzy1 such as the eating of raw flesh1 the killing and tearing in pieces of snakes1 entirely disappear4#adi ,so little indeed1 did the ,bacchic frenzy that could exalt and lift the worshipper to communion with the god and his train1 disappear before the gentler attractions of the gracious wine-god and his festival1 that the raving and possession which characterized the cult of ,dionysos were #bhf now actually regarded by foreign peoples as the essentially ,hellenic form of the worship of the god4#aei ,thus1 a sympathetic understanding of the orgiastic cult and its tremendous capabilities lived on4 ,the ,bacchants of ,euripides still preserves for us a breath of its magic1 a trace of the enthusiasm and exaltation that overwhelmed the senses and enthralled the will and consciousness of those who gave themselves up to the powerful ,dionysiac influence4 ,like an irresistible current that overwhelms a swimmer or like the mysterious helplessness that frustrates the dreamer1 the magic power emanating from the neighbourhood of the god took complete possession of the worshipper and drove him whither it willed4 ,everything in the world was transformed for him2 he himself was altered4 ,every character in the play falls under the spell as soon as he enters into the magic circle4 ,even the modern reader who turns over the pages of ,euripides' poem feels something of that strange power to subdue the soul wielded by the ,dionysiac mysteries and experiences in his own person a faint reflexion of these extraordinary states of mind4 ,probably as a result of this profound ,dionysiac fever which had once raged through ,greece like an epidemic and was liable to periodic returns in the nocturnal festivals of the god1 there remained in the constitution of the ,greek people a certain morbid weakness1 a susceptibility to suddenly appearing and as suddenly disappearing crises in which the normal powers of perceiving and feeling were temporarily overthrown4 ,a few stray accounts have come down to us in which we read how such brief attacks of passing insanity ran through whole cities like an infectious disease4#afi ,the ,korybantic form of the malady1 which was religious in character#agi and took its name from the daimonic companions of the ,phrygian ,mountain ,mother1 was a phenomenon quite well-known to doctors and psychologists4 ,those affected by such fevers saw strange figures that corresponded to no objective reality1 and heard the sound of invisible flutes1 until at last they were excited to the highest pitch of frenzy and were seized with a violent desire to dance4#ahi ,the initiation festivals of the ,phrygian deities were specially directed to the discharge and so eventually to the cure and purgation of such emotional states2 the means employed being principally dance and music--more especially the music composed for the flute by the old ,phrygian masters2 music that could fill the soul with inspiration in suitably disposed natures4#aii ,by such methods the ecstatic element was not simply suppressed or expelled1 it was taken #bhg up as a special disciplinary process by the physician-priesthood who recognized in it a vital movement and added it to the regular worship of the god4 ,in a similar fashion ,greece in its most enlightened period accepted and practised the enthusiastic cult of ,dionysos4 ,even the tumultuous night-festivals of the ,thracian god--festivals closely related to those of ,phrygia from which they had borrowed and to which they had given so many features--were made to serve the purgation of the ecstatically exalted soul4 ,the worshipper in such festivals initiated his soul into the company of the god in holy purifications1 while he raged over the mountains in ,bacchic frenzy4#bji ,the purification consisted in this case1 too1 of violent excitement in which the soul was stimulated to the highest pitch of religious ecstasy4 ,dionysos as ,bakcheus awoke the holy madness which he himself again1 after it had reached its highest point of intensity1 stilled and tranquillized as ,lysios and ,meilichios4#bai ,the old ,thracian cult of ecstasy has here been modified in a fashion that belonged only to ,greek soil and to ,greek modes of thought4 ,legend1 allegorizing the facts1 threw back this final development of the ,dionysiac worship into the remotest antiquity4 ,even ,hesiodic poems#bbi related how the daughters of ,king ,proitos of ,tiryns wandered in the holy frenzy of ,dionysos#bci over the mountain of ,peloponnesus1 until at last they and all the 9999multitude of women who had joined them were healed and purified by ,melampous the ,seer of ,pylos famed in legend4#bdi ,the cure was effected through the intensification of the ,dionysiac frenzy with loud crying and inspired dancing1#bei and1 further1 by the use of certain special purificatory devices4#bfi ,melampous did not put an end to the ,dionysiac cult and its enthusiasm2 he rather regulated and developed it4 ,for this reason ,herodotus can even call him the ,founder of the ,dionysiac cult in ,greece4#bgi ,legend1 however1 always recognized in this founder of the ,dionysiac festival an adherent of the specifically ,apolline form of religion4 ,apollo had favoured him especially1 and bestowed upon him the ,seership which became ancestral in his family4#bhi ,legend used him as a type in which the reconciliation between the ,apolline and the ,dionysiac was figuratively expressed4 ,the reconciliation is an historical fact1 but it did not happen in the primitive past of legend4 ,it is a fact1 however1 that ,apollo did at last1 doubtless after prolonged resistance1 enter into the closest alliance with this remarkable divine brother of his1 the ,hellenized ,dionysos4 #bhh ,the covenant must have been made at ,delphi4 ,there at least on the heights of ,parnasos1 in the ,korykian ,cave1 the trieteric festival of ,dionysos was held every second year in the close neighbourhood of ,apollo the ,lord of ,delphi4 ,nay1 more1 in ,apollo's own temple the grave of ,dionysos was shown1#bii and at this grave1 while the ,thyiades of the god rushed over the mountain heights1 the priests of ,apollo celebrated a secret festival of their own4#cji ,the festal year of ,delphi was divided1 though unequally it is true1 between ,apollo and ,dionysos4#cai ,to such an extent had ,dionysos taken root at ,delphi1#cbi so closely were the two gods related1 that while the front pediment of the temple showed the form of ,apollo1 the back pediment represented ,dionysos--and the ,dionysos of the nocturnal ecstatic revels4 ,apollo1 too1 shared in the trieteric festival of ,dionysos1#cci while ,dionysos in later times at the penteteric festival of the ,pythia1 received1 as well as ,apollo1 his share of sacrifice and the contests of cyclic choruses4#cdi ,the two divinities have many of their titles and attributes in common2 in the end the distinction between them seems to disappear entirely4#cei ,antiquity never forgot that at ,delphi1 the radiating centre of his cult1 ,apollo was an intruder4 ,among the older deities whom he supplanted there1 the name of ,dionysos also occurred2#cfi but the ,delphic priesthood thought it wise to tolerate the ,thracian god and his ecstatic cult that at first seemed so opposed to that of their own deity4 ,dionysos may have been too vigorous a spirit to allow his worship to be suppressed like that of the ,earth divinity who sent the prophetic dreams4 ,apollo is the ,lord of ,delphi2 but the priesthood of the ,delphic ,apollo1 following in this the tendency to religious syncretism which is so recognizable in them1 took the worship of ,dionysos under their protection4 ,the ,delphic ,oracle in fact introduced ,dionysos into localities where he had hitherto been a stranger1 and nowhere so successfully or with such momentous consequences as at ,athens4#cgi ,it was this promoting of the ,dionysiac form of religion by the great corporation which had the leadership in ,greece in all matters of religion1 that did more than anything else to secure for the god and his worship that profound1 wide-reaching influence on ,greek religion that ,homer1 who knows little even of the ,delphic ,oracle1 completely ignores4 ,but it was a gentler and more civilized ,dionysos whom ,delphi popularized and even helped to re-shape2 the extravagance of his ecstatic abandonment was pruned and moderated #bhi to suit the more sober temper of ordinary city-life1 and the brighter1 daylight festivals of urban and countryside worship4 ,hardly a trace of the old ,thracian worship of ecstasy and exaltation is discoverable in the ,dionysiac worship of ,athens4 ,in other places1 and especially in the districts ruled over by the ,delphic ,apollo himself1 ,dionysiac worship preserved more of its primitive nocturnal wildness4 ,even ,athens1 in obedience to an oracular command1 sent a religious embassy of elected women to the ,delphic ,trieteria4 ,it is plain enough however1 that in all this there was nothing but a dim counterpart of the former tumultuous mountain-worship of the god1 and its profound soul-stirring ceremonies2 the worship of ,athens and ,delphi had reduced all that to a vague ritual traditionalism4#chi #c ,but in spite of all attempts to moderate and civilize it outwardly1 the cult of ,dionysos retained as its most enduring feature a tendency to the ecstatic and the extravagant that was continually breaking out in threatening or alluring guise4 ,so strong indeed was the ecstatic element in ,dionysiac worship1 that when the ,apolline and ,dionysiac forms of religion became united1 as at ,delphi1 it was the ,apolline worship--once so hostile to anything in the nature of ecstasy--that had to accept this entirely novel feature4 ,the prophecy of inspiration1 deriving its knowledge of the unseen from an elevation of the human soul to the divine1 was not always a part of ,greek religion4 ,homer1 of course1 knows of the prophetic art in which specially instructed seers explained such signs of the gods' will as occurred accidentally or were purposely sought out by men1 and by this means claimed to discover the will of heaven both at the moment and for the future4 ,this is1 in fact1 the sort of prophecy that ,apollo bestowed upon his seers4#cii ,but the prophecy of which there was no art and which no man could be taught#dji 7for it came in a moment by inspiration7--of this ,homer shows no trace4#dai ,in addition to professional and independently working prophets the ,odyssey1 and even the ,iliad1 too1 are aware of the enclosed oracular institutions belonging to the temple of ,zeus at ,dodona and that of ,apollo at ,pytho4#dbi ,both these used the names of the gods with whose service they were concerned to increase the effect and the credit of their utterances4 ,in the ,odyssey 7but not the ,iliad7 there is a reference to the influence wielded by the oracle of ,apollo in the more important circumstances of a people's #bij life4 ,but whether at that time it was an inspired prophetess who gave replies at ,delphi we cannot be sure from the poet's words4 ,there must have been oracles of sortilege#dci at that place from an early period under the protection of the god and it is these we should naturally expect a poet to mean who nowhere#ddi shows any knowledge of the striking phenomena of ecstatic mantik4#dei ,in any case this new mantik of inspired prophets1 which subsequently enjoyed such enormous development and gave the ,delphic oracle such peculiar power1 was a late-coming innovation in the ,apolline cult4 ,over the chasm in the rock at ,pytho1 out of which arose a strange and potent vapour from the depths of the earth1 there had once existed an oracle of ,gaia at which perhaps inquirers had received their instruction through the means of premonitory dreams by night4#dfi ,the earth-goddess was displaced by ,apollo here as at many other oracular sites4#dgi ,the accuracy of this tradition is confirmed by the ,delphic temple legend which speaks of the overthrow of the oracular earth-spirit ,python by ,apollo4#dhi ,the change may have been gradually brought about2 in any case1 where once the earth-divinity had spoken directly in dreams to the souls of men1 there ,apollo now prophesied--no longer indirectly through the intervening medium of signs and omens1 but directly answering those who1 in open-eyed wakefulness1 inquired of him1 and speaking to them out of the mouth of his ecstatically inspired prophetess4 ,this ,delphic prophecy of inspiration is as far removed from the old ,apolline art of interpreting omens as it is closely allied to the mantik which we found attached from the earliest times to the ,thracian cult of ,dionysos4#dii ,it appears that in ,greece ,dionysos but rarely obtained an official priesthood that could have organized or maintained a permanent oracular institute attached to a particular place or temple4 ,in the one ,dionysiac oracle in ,greece1 however1 of which we have certain knowledge a priest gave prophecies in a state of enthusiasm and possession by the god4#eji ,enthusiasm and ecstasy are invariably the means of the ,dionysiac prophecy just as they were the means of all ,dionysiac religious experience4 ,when we find ,apollo in ,delphi itself--the place where he most closely allied himself with ,dionysos--deserting his old omen-interpretation and turning to the prophecy of ekstasis1 we cannot have much doubt as to whence ,apollo got this new thing4#eai ,with the mantic ekstasis1 ,apollo received a ,dionysiac element into his own religion4 ,henceforward1 he1 the cold1 #bia aloof1 sober deity of former times1 can be addressed by titles that imply ,bacchic excitement and self-abandonment4 ,he is now the enthusiastic1 the ,bacchic god3 ,aeschylus strikingly calls him ivy-crowned ,apollo1 the ,bacchic-frenzied prophet 7fr4 #cda74 ,it is now ,apollo1 who more than any other god1 calls forth in men's souls the madness#ebi that makes them clairvoyant and enables them to know hidden things4 ,at not a few places there are founded oracular sites at which priests or priestesses in frenzied ecstasy utter what ,apollo puts into their mouths4 ,but the ,pythian oracle remained the pattern of them all4 ,there1 prophecy was uttered by the ,pythia1 the youthful priestess who sat upon the tripod over the earth-chasm and was inspired by the intoxicating vapour that arose from it1 until she was filled with the god1 and with his spirit4#eci ,the god1 so ran the belief1 entered into the earthly body2 or else the soul of the priestess1 released from her body1 received the heavenly revelation with spiritual sense4#edi ,what she then with frenzied mouth proclaimed1 that the god spoke out of her2 when she said ,i1 ,apollo was speaking of himself and of what concerned him4#eei ,it is the god who lives1 thinks1 and speaks in her so long as the madness lasts4 #d ,a profound and compelling tendency of the human mind must have been the source of the great religious movement that could succeed in establishing1 with the ecstatic prophecy of the ,delphic priestess1 a seed of mysticism in the very heart of ,greek religion4 ,the introduction of ekstasis into the ordered stability of the ,delphic mode of religion was only a symptom of that religious movement and not its cause4 ,but now1 confirmed by the god himself1 and by the experience which the mantic practice seemed to make so evident1 the new belief1 so long familiar to ,dionysiac religion and worship1 must have at last invaded the older and original type of ,greek religion1 and taken hold of it in spite of that religion's natural antipathy to anything of the kind4 ,and this belief was that a highly exalted state of feeling could raise man above the normal level of his limited1 everyday consciousness1 and could elevate him to heights of vision and knowledge unlimited2 that1 further1 to the human soul it was not denied1 in very truth and not in vain fancy1 to live for a moment the life of divinity4 ,this belief is the fountain-head of all mysticism1 and tradition still records a few traces of the way in which it grew and spread at that time4 #bib ,it is true that the formal and official worship of the gods in ,greece 7where their cults were not obviously affected by foreign influence7 remained as fast-bound as ever within the confines of order and lucidity4 ,we hear very little of the entrance of ecstatic exaltation into the constitution of the older cults4#efi ,the irresistible religious impulse to such things found an outlet through other channels4 ,men and women began to appear who on their own initiative began to act as intermediaries between the gods and the needs of individual men4 ,they were natures1 we must suppose1 of unusual susceptibility to enthusiastic exaltation2 having a strange capacity for projecting themselves into the infinite4 ,nothing in the organization of ,greek religion prevented such men and women1 if they could not obtain authority from any religious community of the state itself1 from acquiring a real influence in religious matters simply from their own experience of divine favour1#egi their own inward communion with divine powers4 ,in the darkness and ferment of this period of growth1 from the eighth to the sixth centuries1 we can vaguely discern many such shadowy figures2 they look uncommonly like those strange products of the earliest infancy of ,christianity when prophets1 ascetics1 and exorcists wandered from land to land1 called to their work by nothing but the immediate grace of god 7cha_/risma71 and not attached to any permanent religious community4 ,it is true that what we hear of ,sibyls and ,bakides--men and women who wandered from land to land prophesying the future1 independently of and uncommissioned by any particular oracular institute--is mostly legend2 but these are the sort of legends that preserve real historical tradition condensed into single types and pictures4 ,the nomenclature itself tells us much3 ,sibyls and ,bakides are not individual names1 but titles belonging to various types#ehi of ecstatic prophet1 and we are entitled to suppose that the types so named once existed4 ,the appearance in many places of ,greek ,asia ,minor and the old mainland of ,greece of such divinely inspired prophets is among the distinguishing marks of a clearly defined period in ,greek history2 the age of promise that came immediately before the philosophic period of ,greece4 ,the later age1 entirely given up as it was to the pursuit of philosophic enlightenment1 made so little claim to the inheritance in their own time of the divine favour that had once enabled the ,sibyls and ,bakides to see their visions and utter their wisdom1 that there actually began to appear in large numbers prophets at second-hand1 who were satisfied #bic with preserving the traditional wisdom of the inspired prophets of the past1 and with the judicious interpretation of their treasures4#eii ,the age of enthusiastic prophets was evidently a thing of the past4 ,the very literature of ,sibylline and ,bakid oracles1 which began to appear just at that time and showed itself capable of an almost indefinite extension1 was itself largely responsible for the veil of myth and legend which completely enveloped the original bearers of the prophetic title4 ,earlier and earlier became the historic events of the past which they had foretold2 further and further into the mythical past1 before the time of the events prophesied1 receded the imaginary period of the great prophets4#fji ,in spite of which the scientific chronologists of antiquity1 who were far from being imposed upon by the delusive anticipations of prophetic poems1 found reason for fixing the date of particular ,sibyls--which means for our purpose the whole prophetic age of ,greece--in the fully historical period of the eighth and seventh centuries4#fai ,we may recognize1 in what we hear of these prophets1 the shadowy representatives of a once real and living past2 they are reminiscences of a striking and therefore never quite forgotten phase of ,greek religious life4 ,the ,bakids and ,sibyls were independent agents--though not entirely without connexion with the regular worship of the gods1 they were not attached to any particular temple--who wandered from land to land according to the needs of those who sought their counsel4 ,in this respect1 at least1 they resembled the ,homeric omen-interpreters1#fbi and continued their work2 but they differed from them profoundly in the mode of their prophesying4 ,they were seized by the god and in ecstatic clairvoyance saw and proclaimed unseen things4 ,it was no academic skill that they possessed1 enabling them to interpret the meaning of signs and omens that anyone could see--they saw what was visible only to ,god and to the soul of man filled with ,god4#fci ,in hoarse tones and wild words#fdi the ,sibyl gave utterance to what the divine impelling power within her and not her own arbitrary fancy suggested2 possessed by the god1 she spoke in a divine distraction4 ,an echo of such daimonic possession1 and of the horrible reality and terror that it had for the possessed1 can still be heard in the cries and convulsions which ,aeschylus in the ,agamemnon gives to his ,kassandra--a true picture of the primitive ,sibyl1 and a type that the poets of that prophetic generation had reflected backwards into the earlier past of legend4#fei #bid #e ,the activity of the seer was not confined to foreseeing and foretelling the future4 ,we hear of a ,bakis who purified and delivered the women of ,sparta from an attack of madness that had spread like an epidemic among them4#ffi ,the prophetic age of ,greece must have seen the origin of what later became part of the regular duties of the seer3 the cure of diseases1 especially those of the mind2#fgi the averting of evil of every kind by various strange means1 and particularly the supply of help and counsel by purifications of a religious nature4#fhi ,the gift or art of prophecy1 the purification of the unclean1 the healing of disease1 all seem to be derived from one source4 ,nor can we be long in doubt as to what the single source of this threefold capacity must have been4 ,the world of invisible spirits surrounding man1 which ordinary folk know only by its effects1 is familiar and accessible to the ecstatic prophet1 the ,mantis1 the spirit-seer4 ,as exorcist he undertakes to heal disease2#fii the ,kathartic process is also essentially and originally an exorcism of the baleful influences of the spirit-world4 ,the wide popularity and elaboration given to the notion--hardly hinted#gji at as yet in ,homer--of the universally present menace of pollution1 which is only to be averted or got rid of by means of a religious process of purification--this is one of the chief distinguishing features of the over-anxious piety that marked the post-,homeric age when men could no longer be content with the means of salvation handed down to them by their fathers4 ,if we confined our attention to the fact that now we find purification required for such actions as murder and the spilling of blood which seem to imply a moral stain to the doer of them1#gai we might be tempted to see in the development of ,kathartic practices a fresh step in the history of ,greek ethics1 and to suppose that the new practices arose out of a refinement and deepening of the conscience which now desired to be free from the taint of sin by the help of religion4 ,but such an interpretation of ,katharsis 7favourite as it is7 is disposed of by a consideration of the real essence and meaning of the thing4 ,in later times the methods of ,katharsis were nearly always in competition and conflict 7rarely in friendly alliance7 with conscience1 with the independently developed ethical thought that based itself upon the unchanging requirements of a moral law transcending all personal will and feeling1 and even the will of daimonic powers4 ,in its origin and essence ,katharsis #bie had nothing whatever to do with morality or with what we should call the voice of conscience4 ,on the contrary1 it usurped the place which in a more advanced and morally developed people would have belonged to a true morality based on an inner feeling for what is right4 ,nor did it fail to hinder the free and unfettered development of such a morality4 ,kathartic practices required and implied no feeling of offence1 of personal guilt1 of personal responsibility4 ,all that we know of these practices serves to bring this out and set the matter in a clearer light4 ,ceremonies of purification accompany every step of a man's life from the cradle to the grave4 ,the woman with child is unclean and so is anyone who touches her2 the new-born child is unclean2#gbi marriage is fenced about with a series of purificatory rites2 the dead1 and everything that approaches them1 are unclean4 ,now1 in these instances of the common and almost daily occurrence of purification ceremonies1 there can be no moral stain involved that requires to be washed off1 not even a symbolical one4 ,equally little can there be any when ritual purifications are employed after a bad dream1#gci the occurrence of a prodigy1#gdi recovery from illness1 or when a person has touched an offering made to deities of the lower world or the graves of the dead2 or when it is found necessary to purify house and hearth1#gei and even fire and water#gfi for sacred or profane purposes4 ,the purification of those who have shed blood stands on exactly the same footing4 ,it was necessary even for those who had killed a man with just cause1 or had committed homicide unknowingly or unwillingly2 the moral aspect of such cases1 the guilt or innocence of the doer1 is ignored or unperceived4 ,even in the case of premeditated murder1 the remorse of the criminal or his will to amend#ggi is quite superfluous to the efficacy of purification4 ,it could not be otherwise4 ,the stain which is wiped out by these mysterious and religious means is not within the heart of man4 ,it clings to a man as something hostile1 and from without1 and that can be spread from him to others like an infectious disease4#ghi ,hence1 the purification is effected by religious processes directed to the external removal of the evil thing2 it may be washed off 7as by water from a running spring or from the sea71 it may be violently effaced and obliterated 7as by fire or even smoke alone71 it may be absorbed 7by wool1 fleece of animals1 eggs71#gii etc4 ,it must be something hostile and dangerous to men that is thus removed2 since this something can only be attacked by #bif religious means1 it must belong to the daimonic world to which alone ,religion and its means of salvation have reference4 ,there exists a population of spirits whose neighbourhood or contact with men renders then unclean1 for it gives them over to the power of the unholy4#hji ,anyone who touches their places of abode1 or the offerings made to them1 falls under their spell2 they may send him sickness1 insanity1 evils of every kind4 ,the priest with his purifications is an exorcist who sets free those who have fallen victims to the surrounding powers of darkness4 ,he certainly fulfils this function when he disperses diseases1 i4e4 the spirits who send the diseases1 by his ministrations2#hai when he employs in his purificatory ritual hymns and incantatory formul which regularly imply an invisibly listening being to whom they are addressed2#hbi when he uses the clang of bronze instruments whose well-known property it is to drive away ghosts4#hci ,where human blood has been shed and requires purification the ,kathartic priest accomplishes this by driving out murder with murder1#hdi i4e4 he lets the blood of a sacrificed animal fall over the hands of the polluted person4 ,here1 the purification is plainly in the nature of a substitution-sacrifice 7the animal being offered instead of the murderer74#hei ,in this way the anger of the dead is washed away--for this anger is itself the pollution that is to be removed4#hfi ,the famous scapegoats were nothing but sacrifices offered to appease the anger of the ,unseen1 and thereby release a whole city from pollution4 ,at the ,thargelia or on extraordinary occasions of need in ,ionic cities1 and even in ,athens1 unfortunate men were in ancient times slain or stoned to death or burnt for the purification of the city4#hgi ,even the materials of purification that in private life served to free the individual and his house from the claims of invisible powers1 were thought of as offerings to these powers3 this is proved clearly enough by the custom of removing such materials1 when they had served their purpose as purifications1 to the cross-roads1 and of making them over to the unearthly spirits who have their being there4 ,the materials of purification so treated are in fact identical with offerings to the dead or even with ,hekate's banquets4#hhi ,in this case we can see most clearly what the forces are which ,kathartic processes essentially aim at averting4 ,in them no attempt was made to satisfy a heartfelt consciousness of sin or a moral sense that has become delicate2 they were much rather the result of a superstitious fear of uncanny forces surrounding men and stretching out after them with a thousand threatening hands in the darkness4 #big ,it was the monstrous phantasies of their own imagination that made men call upon the priests of purification and expiation for much-needed aid and protection4 #f ,it is simply the invasion of human life by the sinister creatures of the daimonic world that the clairvoyant mantis is supposed to avert with his purifications4 ,among these sinister influences ,hekate and her crew are particularly noticeable4 ,this is without doubt an ancient product of religious phantasy--though it is not mentioned by ,homer--which did not till a late period emerge from the obscurity of local observance and obtain general popularity3 even then it only here and there ceased to be a private and domestic cult and reached the dignity of public city-worship4#hii ,the cult of ,hekate fled the light of day1 as did the wild farrago of weird and sinister phantoms that surrounded her4 ,she is chthonic1 a goddess of the lower world1#iji where she is at home2 but1 more easily than other lower-world creatures1 she finds her way to the living world of men4 ,wherever a soul is entering into partnership with a body--at birth or in child bed--she is at hand2#iai where a soul is separating from a body1 in burials of the dead1 she is there4 ,amidst the dwelling-places of the departed1 the monuments of the dead and the gloomy ritual of their worship1 she is in her element4#ibi ,she is the queen of the souls who are still fast bound to the upper world4 ,it shows her deep-seated connexion with the primeval worship of the dead at the household hearth1#ici when we hear of ,hekate as dwelling in the depth of the hearth1#idi and being honoured together with the underworld ,hermes1 her masculine counterpart1 among the domestic gods who were left to us by our forefathers4#iei ,this domestic cult may be a legacy from times when in familiar intercourse with the lower world men did not yet fear pollution therefrom4#ie;a#i ,to later ages ,hekate was the principal source and originator of all that was ghostly and uncanny4 ,men came upon her suddenly and to their hurt by night1 or in the dreamy solitudes of midday's blinding heat2 they see her in monstrous shapes that1 like the figures in a dream1 are continually changing4#ifi ,the names of many female deities of the underworld of whom the common people had much to say--,gorgyra 7,gorgo71 ,mormo1 ,lamia1 ,gello or ,empousa1 the ghost of midday--denote in reality so many different personifications and variations of ,hekate4#igi #bih ,she appeared most frequently by night1 under the half-light of the moon1 at the cross-roads4 ,she is not alone but is accompanied by her crew1 the hand-maidens who follow in her train4 ,these are the souls of those who have not had their share of burial and the holy rites that accompany it2 who have been violently done to death1 or who have died before their time4#ihi ,such souls find no rest after death2 they travel on the wind now1 in the company of ,hekate and her daimonic pack of hounds4#iii ,it is not without reason that we are reminded of the legends of wild hunters and the furious host1 so familiar in modern times in many countries4#ajji ,similar beliefs produced similar results in each case2 perhaps there is even some historical connexion between them4#ajai ,these night-wandering spirits and souls of the dead bring pollution and disaster upon all who meet them or fall into their hands2 they send evil dreams1 nightmares1 nocturnal apparitions1 madness and epilepsy4#ajbi ,it is for them1 the unquiet souls of the dead and ,hekate their queen1 that men set out the banquets of ,hekate at the cross-roads4#ajci ,to them men consign with averted faces the remains of the purificatory sacrifices#ajdi that they may not come too close to human dwelling places4 ,puppies1 too1 were sacrificed to ,hekate for purifications1 i4e4 apotropaic sacrifices4 ,gruesome inventions of all kinds were easily attached to this province of supernaturalism3 it is one of the sources which1 with help from other ,greek conceptions and many foreign creations of fancy1 let loose a stream of anxious and gloomy superstitiousness that spread through the whole of later antiquity and even reached through the ,middle ,ages to our own day4 ,protection and riddance from such things were sought at the hands of seers and ,kathartic priests who1 in addition to ceremonies of purification and exorcism had other ways of giving help--prescriptions and recipes of many strange sorts which were originally clear and natural enough to the fantastic logic of superstition and were still credited and handed down as magic and inexplicable formul after their real meaning had been entirely forgotten4 ,others1 again1 were driven by a fearful curiosity to attempt to bring the world of surrounding spirits--of whose doings such strange stories were told in legend#ajei--;even closer to themselves4 ,by magic arts and incantations1 they compelled the wandering ghosts and even ,hekate herself to appear before them3#ajfi the magic power forces them to do the will of the spirit-raiser or to harm his enemies4#ajgi ,it was these creatures of the spirit-world that #bii magicians and exorcists claimed to banish or compel4 ,popular belief was on their side in this1 but it is hardly possible that they never resorted to deceit and imposture in making good their claims4 #g ,the mantic and ,kathartic practices1 together with what arose out of them1 are known to us almost exclusively as they were in the time of their decay4 ,even in the brief sketch just attempted of this notable by-way of ,greek religion1 many details have had to be taken from the accounts left to us by later ages that had quite outgrown the whole idea of mantic and ,kathartic procedure4 ,compared on the one hand with science1 seriously engaged in studying the real and inward sources of being and becoming throughout the world1 together with the limitations of man's estate1 and on the other hand with the practical and cautious medical study of the physical conditions of human life in health and sickness1 the mantic and ,kathartic practices and all the myriad superstitions arising from them seemed like a legacy from a forgotten and discredited past4 ,but such things persisted in many circles of old-fashioned and primitive-minded people1 though by the emancipated and cultured they were despised as the silly and dangerous quackery of mendicant priests and wizards4 ,but this product of the religious instinct cannot always have appeared in such a light2 it certainly was not so regarded when it first came into prominence4 ,a movement that was zealously taken up by the ,delphic oracle1 which influenced many ,greek states in the organization of their religious cults1 must have had a period when its right to exist was incontestable4 ,it must have answered to the needs of a time when the dawning sense of the profound unity and interconnexion of all being and becoming in the world still contented itself with a religious explanation of what seemed mysterious1 and when a few chosen natures were seriously credited with the power to communicate with the all-embracing spirit-world4 ,every age has its own ideal of ,wisdom2 and there came a time when the ideal of the ,wise ,man1 who by his own innate powers has achieved a commanding spiritual position and insight1 became embodied in the persons of certain great men who seemed to fulfil the highest conceptions of wisdom and power that were attributed to the ecstatic seer and priest of purification4 ,the half-mythical stories in which later ages preserved the memory of the times lying just before the #cjj age of the philosophic exploration of nature tell us of certain great masters of a mysterious and occult ,wisdom4 ,it is true that they are credited with powers over nature of a magical kind rather than with a purely intellectual insight into the laws of nature2 but even in the scanty accounts of them which have come down to us there are clear indications that their work already included the first attempts at a mode of study based on theory4 ,we cannot call them philosophers--not even the forerunners of ,greek philosophy4 ,more often their point of view was one which the real philosophic impulse towards self-determination and the freedom of the soul consciously and decisively rejected1 and continued to reject1 though not indeed without occasional wavering and backsliding4 ,these men must be counted among the magicians and exorcists who so often appear in the earliest dawn of the spiritual history of civilized nations1 and1 as primitive and marvellous types of the spirit of inquiry1 precede the philosophers4 ,they all belong to the class of ecstatic seers and ,kathartic priests4 ,legend related how1 out of the country of the ,hyperboreans1 that distant ,wonderland where ,apollo hid himself in winter1 there came to ,greece one ,abaris1 sent by the god himself4 ,he was a saint and needed no earthly food4 ,carrying in his hand the golden arrow1 the proof of his ,apolline origin and mission1 he passed through many lands dispelling sickness and pestilence by sacrifices of a magic kind1 giving warning of earthquakes and other disasters4 ,even in later times prophecies and purifications1 going under his name1 were still to be read4#ajhi--,this man1 and also another like him1 called ,aristeas1 were already mentioned by ,pindar 7fr4 #bga74 ,aristeas1 a man of high rank in his native city of ,prokonnesos1 had the magic gift of prolonged ekstasis4 ,when his soul left his body behind1 being seized by ,phoibos1 it 7as his second self made visible7 was seen in distant places4#ajii ,as ,apollo's attendant he also appeared together with the god in ,metapontum4 ,a bronze statue in the market-place of that city remained to testify to his presence there1 and to the astonishment awakened by his inspired utterances4#aaji ,but among all these examples of the type1#aaai ,hermotimos of ,klazomenai is the most striking4 ,his soul could desert his body for many years1 and on its return from its ecstatic voyages1 brought with it much mantic lore and knowledge of the future4 ,at last1 enemies set fire to the tenantless body of ,hermotimos when his soul was away1 and the latter returned no more4#aabi ,the greatest master of all these magically gifted men was1 #cja according to tradition1 ,epimenides4 ,his home was in ,crete1 an ancient centre of ,kathartic wisdom1#aaci where ,epimenides was instructed in this lore as an adherent of the cult of the underworld ,zeus4#aadi ,through a mist of legend and fable we hear of his prolonged stay in the mysterious cave of ,zeus on ,mt4 ,ida1 his intercourse with the spirits of the darkness1 his severe fasting1#aaei the long ecstasy of his soul1#aafi and his final return from solitude to the light of day1 much experienced and far-travelled in enthusiastic wisdom4#aagi ,next he journeyed through many lands bringing his health-giving arts with him1 prophesying the future as an ecstatic seer1#aahi interpreting the hidden meaning of past occurrences1 and as ,kathartic priest expelling the daimonic evils that arose from specially foul misdeeds of the past4 ,the ,kathartic activity of ,epimenides in ,delos and other ,greek cities was famous4#aaii ,it was in particular never forgotten how in ,athens at the end of the seventh century he brought to a satisfactory close the expiation of the godless murder of the followers of ,kylon4#abji ,with potent ceremonies of which his wisdom alone knew the secret1 with sacrifice of animals and men1 he appeased#abai the anger of the offended spirits of the depth who in their rage were polluting and harming the city 4 4 4 ,it was not without reason that later tradition1 undeterred by questions of chronological possibility1 brought all the names just mentioned into connexion with ,pythagoras or his adherents1#abbi and was even accustomed to refer to ,pherekydes of ,syros1 the latest of the band1 as the teacher of ,pythagoras4 ,the practice1 if not the philosophy1 of the ,pythagorean sect grew up among the ideas and what may be called the teaching of these men1 and belongs to the epoch which honoured them as ,wise ,men4 ,we still possess a few scraps of evidence to show that the conceptions guiding their life and work tended to reach some sort of unification in the minds of these visionaries who were yet something more than the mere practicians of a magical species of religion4 ,we cannot1 indeed1 tell how far the fanciful pictures of the origin of the world of men which ,epimenides#abci and ,pherekydes drew were connected with the business and professional activity of these men2#abdi but when it is related of ,hermotimos that he1 like his country-man ,anaxagoras1 attempted a distinction between pure mind and matter1#abei we can see very clearly how this theory might arise out of his special experiences4 ,the ecstasies of the soul of which ,hermotimos himself and this whole generation had such ample experience seemed to point to the separability of the soul from the body#abfi--;and1 indeed1 to the superiority of #cjb the soul's essence in its separate state over that of the body--as to a fact of the most firmly established authenticity4 ,in contrast with the soul the body could hardly help appearing as an encumbrance1 an obstacle to be got rid of4 ,the conception of an ever-threatening pollution and uncleanness which was nourished by the teaching and activities of those innumerable purification-priests of whom ,epimenides is known to us as the supreme master1 had gradually so penetrated the whole of the official religion itself with purification-ceremonies that it might very well have seemed as though1 in the midst of this renovation and development of a type of religious thought that had been more than half forgotten in the ,homeric period1 ,greek religion was fast approaching the condition of ,brahmanism or ,zoroastrianism and becoming essentially a religion of purification4 ,those who had become familiar with the contrast between body and soul1 especially if they lived in the atmosphere of ,kathartic ideas and their practical exercise1 were almost bound to proceed to the idea that even the soul required to be purified from the polluting embarrassment of the body4 ,that such ideas were almost a commonplace is shown by many stories and turns of phrase which represent the destruction of the body by fire as a purification of the man himself4#abgi ,wherever these ideas--the precise opposite and contrary of the ,homeric conception of the relation between body and soul-image--had penetrated more deeply they must have led to the idea that even in the lifetime of the body the purification of the soul should be prepared by the denial and inhibition of the body and its impulses4 ,the first step was thus taken towards a purely negative system of morality1 not attempting the inner reformation of the will1 but aiming simply at averting from the soul of man a polluting evil threatening it from without--in fact to a morality of religious asceticism such as later became such an important and decisive spiritual movement in ,greece4 ,in spite of all the inadequacy of our information about these ,wise ,men of the early pre-philosophic period1 we can still dimly make out the fact that their natural bent lay in this ascetic direction 7the abstention from food practised by ,abaris and ,epimenides are distinct cases of it74#abhi ,how far1 exactly1 they went in this direction is indeed more than we can say4 ,thus1 the ascetic ideal was not absent even from ,greece4 ,it remained1 however--in spite of the influence it had in some quarters--always a foreign thing in ,greece1 having its obscure home among sects of spiritualistic enthusiasts1 and regarded in contrast with the normal and ruling view of life1 as a paradox1 #cjc almost a heresy4 ,the official religion itself is not entirely without the seeds of an ascetic system of morality2 but the ascetic ideal1 fully developed and distinguished from the simple and normal religious attitude1 was in ,greece found only among minorities who cut themselves off in closed and exclusive conventicles of a theological or philosophical temper4 ,the ,wise ,men as idealized in the legends of ,abaris4 ,epimenides1 etc41 were as individuals not far removed from the ideal of asceticism4 ,nor was it long before the attempt was made to use these ideals as the basis on which to found a society4 ,,notes ,,to ,,chapter ,,ix #ai3 ,we may safely take it for granted that ,dio_/nusos is the ,greek name of the god1 though a completely convincing etymology for the word has yet to be found4 ,recent attempts to derive it from the ,thracian language are not very convincing4 7,tomaschek1 ,sitzber4 ,wien4 ,ak4 #acj1 #da2 ,kretschmer1 ,aus der ,anomia1 #bb f42 ,einl4 #bda47 ,acc4 to ,kretschmer a ,thracian origin for the name is proved by the appearance of the form ,deo_/nuso--on inss4 found in a few ,greek towns surrounded by ,thracian influences1 e4g4 ,abdera1 ,maroneia4 ,acc4 to him the transition from i to e before a vowel is regular in ,thrako-,phrygian1 while on the other hand it is completely incompatible with all the laws of ,greek phonetics4 ,others have disagreed with this view1 e4g4 ,g4 ,curtius1 certainly an auctor probabilis1 to whom the occasional appearance of the transition from i to e before a vowel 7side by side with the much commoner reverse process7 seemed quite compatible with the laws of ,greek phonetics4 ,he even counted ,dio_/nusos--,deu_/nusos 7,anakreon7 among the examples of this vowel change within the limits of the ,greek language 7,gr4 ,etym4#e1 p4 #fjh f474 ,at any rate ,ea_/sn ,ia_/sn1 and patroue_/an patri_/an are certain cases of it 7see ,meister1 ,gr4 ,dial4 i1 #bid2 ,g4 ,meyer1 ,gr4 ,gramm4#b1 p4 #afb74 ,kretschmer himself1 ,einl4 #bbe1 supplies ,asklpeo_/dros1 ,dei_/ ,dii_/4 ,to account for these forms he postulates the influence of ,thracian surroundings on ,greek pronunciation2 but in the case of such a purely ,greek word as ,asklpio_/dros the ,thracian influence must have been a secondary phenomenon operating to cause the alteration of the old io into eo4 ,why should we not use the same explanation in accounting for the change from ,dio_/nusos to ,deo_/nusos and 7if ,thracian influence is to be presumed--by no means probable in view of the statement of ,,em4 #bei1 #cj1 ,deo_/nusos1 hou_/t gar ,sa_/mioi prophe_/rousin7 say that this ,thracian influence was a secondary one acting upon the original ,greek form of the name ,dio_/nusos8--,it is evident that the ancients had no idea that ,dio_/nusos 7,di_/nusos1 ,dio_/nnusos7 was the indigenous name of the ,thracian god1 for they would in that case have said so without hesitation4 ,they derived the conception1 figure1 and cult of the god from ,thrace but not this particular name1 which they regularly regard as the ,greek name of the daimon whom the ,thracians spoke of as ,saba_/zios or otherwise4 7,so too ,hdt4 regards ,dio_/nusos as the ,greek name of the god whose essential nature is ,egyptian47 ,this is by no means without importance2 on the contrary1 it provides cogent reason for doubting the 7otherwise insecurely founded7 derivation of the name from the ,thracian4 #bi3 ,the women in ,boeotia enthe_/tata ema_/nsan 7cf4 ,eur41 ,ba474 tais ,lakedaimoni_/n gunaixin ene_/pese_/ tis oistros bakchikos kai tais tn ,chi_/n1 ,ael41 ,,vh4 iii1 #db4 ,hdt4 ix1 #cd1 speaks inclusively of the madness of the women in ,argos 7tn en ,a_/rge gunaikn maneise_/n71 where others speak only of the frenzy attacking the daughters of ,proitos4 ,neither is incompatible with the other2 they simply represent two different stages of the story4 ,the mai_/nesthai which attacks the entire female population is not 7as later accounts generally make out7 the punishment sent by ,dionysos3 it is simply another way of expressing the general acceptance of his worship which essentially consisted in #cje mai_/nesthai 7 bakcheu_/ein in ,ant4 ,lib4 #aj74 ,the mai_/nesthai of individual women who try to resist the contagious enthusiasm of the ,dionysiac revelry going on around them 7e4g4 the daughters of ,eleuther3 ,suid4 melanaig4 ,di_/on47 is1 however1 a punishment sent by the angry god when it leads them to murder their own children4--,the regular and widespread mania of the newly introduced cult of ,dionysos is referred to also by ,d4,s4 #d1 #fh1 #d2 ,apollod4 #b1 #b1 #b1 #e2 ,paus4 #b1 #ah1 #d2 cf4 also ,nonn41 ,d4 #dg1 #dha ff4 #ci3 ,resistance of ,perseus to ,dionysos who in this account arrives with the ,mainads from the islands of the ,aegean ,sea 7so ,paus472 victory of ,perseus1 followed1 however1 by a reconciliation with the god whose worship is established and a temple built for ,dionysos ,kresios3 ,paus4 #b1 #bj1 #d2 #bb1 #a2 #bc1 #g-h4 ,so1 too1 ,nonn41 ,d4 #dg1 #dge-gda2 ,apollod4 #c1 #e1 #b1 #c2 ,sch4 ,v41 ,x #cai2 cf4 ,meineke1 ,an4 ,alex4 #ea4 7,dionysos is slain in the war with ,perseus3 ,dinarchos the poet ap4 ,eus41 ,chr4 ii1 pp4 #dd-e ,sch4 an4 #gah ,abr42 ,lob41 ,agl4 #ecg f474--,lykourgos does not properly belong to this series3 his legend1 as told by ,apollod4 #c1 #e1 #a 7apparently following the direction given to it by ,aesch471 is a late transformation of the story preserved by ,homer1 in which stories of ,pentheus or the ,minyads or the ,proitides are imitated4 #di3 ,this is esp4 clear in the legend dealing with ,orchomenos2 cf4 the account in ,plu41 ,q4,gr4 #ch1 p4 #bic ,d4 ,it is very probable that the other stories1 too1 were founded upon sacrificial ritual2 cf4 ,welcker1 ,gr4 ,gtterl4 i1 #ddd ff4 #ei3 ,cf4 also ,sch4 ,ar41 ,ach4 #bdc4 #fi3 ,cf4 ,eur41 ,ba4 #bag ff41 #dhg1 #cb ff4 ,the daughters of ,minyas epo_/thoun tous game_/tas 7see ,perizon4 ad loc47 kai dia touto ouk ege_/nonto t the maina_/des1 ,ael41 ,,vh4 iii1 #db4 ,throughout all these legends the contrast between ,dionysos and ,hera1 who is the patroness of marriage1 is very marked4 #gi3 orsigu_/naika ,di_/onuson--unknown poet ap4 ,plu41 ,exil4 #ag1 p4 #fjg ,c2 ,smp4 #d1 #f1 #a1 p4 #fga ,c2 ,e ap4 ,d4 #i1 #chi ,b4 hi_/lathi1 eiraphita1 gunaimane_/s1 h4 ,hom4 #cd1 #ag4 #hi3 ,like an infection or a conflagration4 _/d to_/d' eggus h_/ste pur epha_/ptetai hu_/brisma ,bakchou1 pso_/gos es ,he_/llnas me_/gas1 ,pentheus in ,e41 ,ba4 #ggh4 #ii3 ,see the accounts reported ap4 ,hecker1 ,epidemics of the ,m4,a41 pp4 #hh1 #aec ,babington1 esp4 those of ,petrus de ,herental 7ap4 ,steph4 ,baluz41 ,vit4 ,pap4 ,avinion4 i1 #dhc73 quaedam nomina daemoniorum appellabant4 ,the dancer cernit ,mariae filium et caelum apertum4--,the masters of the ,holy ,scripture who exorcized the dancers regarded them as being possessed by the devil4 7,limburg ,chronicle2 see ,mon4 ,germ41 ,chron4 iv1 #a1 ed4 ,tilemann3 p4 #fd1 ed4 ,wyss47 #aji3 ,details given by ,weniger1 ,dionysosdienst in ,elis1 p4 #h 7#ahhc74 #aai3 ,at ,delphi there was a festival called hr_/s in which the ,dionysiac ,thyiades took part2 a ,seme_/ls anagg_/ was the chief feature of the dr_/mena phaners 7,plu41 ,q4,gr4 #ab74 ,the name hr_/s points to a general festival of the dead 7cf4 ,voigt in ,roscher's ,lex4 i1 #ajdh72 for another general festival of ,heroes at ,delphi see chap4 iv1 n4 #hb4 ,at ,athens the great festival of the dead1 the ,choes and ,chytrai 7chap4 v1 p4 #afh7 formed part of the ,anthesteria4 ,it is precisely in these archaio_/tera ,dionu_/sia 7,thuc4 ii1 #ae1 #d7 that ,dionysos appears as he was in primitive belief1 the master of the souls4 ,thus1 too1 in ,argos one of the most ancient seats of the worship of ,dionysos1 the ,dionysiac festival of the ,agriania was at the same time a festival #cjf of the dead1 neku_/sia3 ,hsch41 agria_/nia 7it was specially epi mia tn ,proi_/tou thugate_/rn ,iphino3 ,apollod4 #b1 #bb1 #h1 ,hsch4 s4v43 even so it was a festival of the dead74--,in ,plu41 ,e ap4 ,d4 #i1 #chi ,a1 in view of the hopeless confusion shown by ,plutarch in that chapter between ,delphic cult-procedure and the opinions of certain unspecified theolo_/goi1 it is unfortunately impossible to say with certainty whether it is the ,delphians who ,dio_/nuson kai ,zagre_/a kai ,nukte_/lion kai ,isodai_/tn onoma_/zousin or whether this only applies to the theolo_/goi 7in which case they are probably ,orphics74 #abi3 ,the ,agrionia to the savage god 7msts kai agri_/nios as contrasted with the charido_/ts kai meili_/chios1 ,plu41 ,ant4 #bd7 were celebrated in ,thebes and ,argos4 agri_/nia kai nukte_/lia hn ta polla dia sko_/tous dratai are opposed to the olu_/mpia hiera_/1 by ,plu41 ,,qr4 #aab1 p4 #bia ,a4 ,bacchic din1 pso_/phos1 at the nukte_/lia1 ,plu41 ,smp4 #d1 #f1 p4 #fgb ,a4--,temple of ,d4 ,nukte_/lios at ,megara3 ,paus4 #a1 #dj1 #f4 ,nocturnal festivities 7nu_/ktr ta polla1 ,eur41 ,ba4 #dhf7 at the ,dionysia at ,lerna ,paus4 #b1 #cg1 #f1 at the festival of ,dio_/nusos ,lampt_/r in ,pellone3 ,paus4 #g1 #bg1 #c4 o_/rgia of ,d4 at ,melangeia in ,arcadia #h1 #f1 #e2 at ,heraia #h1 #bf1 #a4 ,the orgiastic cult of ,d4 seems to have been preserved particularly in ,sparta4 ,we hear of the oistros bakchiko_/s that once attacked the women of ,sparta from ,aelian1 ,,vh4 iii1 #db2 some lines of ,alkman 7fr4 #cd7 allude to the fanatical ,bacchic revels on the mountain tops 7quite misunderstood by ,welcker1 ,kl4 ,schr4 iv1 #di74 ,it became proverbial3 virginibus bacchata ,lacaenis ,taygeta1 ,vg41 ,g4 ii1 #dhg4 ,a special word is applied to the ,bacchic fury of these ,spartan ,mainads3 du_/smainai 7,philarg4 on ,vg41 ,g4 ii1 #dhg2 ,hsch4 s4v42 ,meineke1 ,an4 ,alex4 #cfj74 ,in view of these ecstatic mountain-revels we need not be surprised at the prohibition of drunken roaming about the city and countryside1 of which ,pl41 ,lg4 #fcg ,,ab speaks4 #aci3 ,welcker1 ,gr4 ,gtterl4 i1 #ddd4--;,but human sacrifice in the ,thracian worship of ,d4 is nevertheless suggested by the remarkable story of ,porph4 7,abs4 ii1 #h7 about the ,ba_/ssaroi 7whom he seems to take for a ,thracian tribe4 #adi3 ,clem4 ,al41 ,arn41 ,firm4 all speak of the mophagi_/a of the ,bakchai as a still-prevailing cult-practice4 ,bernays1 ,heraklit4 ,briefe1 #gc4 ,galen1 too1 speaks in the same way of the tearing in pieces of snakes at the ,bacchic festivals 7quoted ,lob41 ,agl4 #bga a2 to snare vipers ka_/llisto_/s esti kairo_/s1 hon kai autos ho ,andro_/machos 7#gi ff4 of his poem7 ed_/lsen1 hni_/ka kai hoi t ,dionu_/s bakcheu_/ontes ei_/thasi diaspan tas echi_/dnas1 pauome_/nou men tou hros ou_/p d' rgme_/nou tou the_/rous 7,antid4 i1 #h xiv1 p4 #de ,k474 hni_/ka--echi_/dnas are ,gal4's words not ,andromachos'4 ,cf4 also ,prud41 ,sym4 i1 #acj ff4 #aei3 ,we need only recall the remarkable story of ,hdt4 7iv1 #gi7 about the ,scythian king who in ,borysthenes was initiated into the mysteries of ,dionysos ,bakcheios hos mai_/nesthai ena_/gei anthr_/pous4 ,his ,scythian subjects took exception to this4 ,for them the religion was specifically ,greek1 ,a ,borysthenite says to the ,scythians3 hmn gar katagelate1 ,sku_/thai1 ho_/ti bakcheu_/omen kai hmas ho theos lamba_/nei4 nun houtos ho dai_/mn kai ton hume_/teron basile_/a lela_/bke kai bakcheu_/ei kai hupo tou theou mai_/netai4 #afi3 ,cf4 the remarkable account given by ,plu41 ,mul4 ,virt4 #aa1 p4 #bdi ,b2 fr4 de ,an4 ap4 ,gell4 #ae1 #aj2 ,polyaen4 #h1 #fc2 and ,lucian in ,h4,conscr4 7#be71 #a4 #agi3 ,of a different description are the attacks of temporary insanity accompanied by similar features but not religious in complexion described by ,aretaeus1 p4 #hb ,k41 and ,gal4 vii1 pp4 #fj-a ,k4 7the case of ,theophilos74 #cjg #ahi3 ,phenomena of korubantiasmo_/s3 hearing the sound of flutes ,pl41 ,crit4 #ed ,d1 ,max4 ,t41 ,diss4 #ch1 #b1 p4 #bbj ,r42 cf4 ,cic41 ,div4 i1 #aad2 seeing phantasi_/ai1 ,d4,h41 ,dem4 #bb4 ,it is this waking dream-condition1 a condition related to hypnosis1 which ,pliny probably means3 patentibus oculis dormiunt multi homines1 quos corybantiare ,graeci dicunt1 ,,nh4 xi1 #adg4 ,excitement1 beating heart1 weeping3 ,pl41 ,smp4 #bae ,e4 ,maddened dance3 hoi korubantintes ouk e_/mphrones o_/ntes orchountai1 ,ion1 #ecd ,a4 ,sober drunkenness me_/th npha_/lios of the korub41 ,philo1 ,mund4 ,op4 #bc1 i1 p4 #af ,m4--,the name shows that those attacked by the disease were regarded as possessed by the ,korybantes4 korubantian to ,koru_/basi kate_/chesthai1 ,sch4 ,ar41 ,v4 #i4 ,the ,korybantes mani_/as kai entheiasmou eisin empoitikoi_/1 ib4 #h4 e_/ntheos ek semnn ,koruba_/ntn1 ,e41 ,hip4 #adb2 ,sch4 ad loc43 ,koru_/bantes mani_/as ai_/tioi4 e_/nthen kai koruba_/ntian4--,arrian gives an unusually good account of the ,korybantic frenzy of the ,phrygians in a little noticed passage ap4 ,eust4 on ,d4,p4 #hji3 mai_/nontai t ,rhe_/a kai pros ,koruba_/ntn kate_/chontai1 _/goun korubantisi daimonntes 7i4e4 possessed by the dai_/mn1 see ,usener1 ,gtternamen1 #bic74 ho_/tan de kata_/sch autous to theion1 elauno_/menoi kai me_/ga bontes kai orchou_/menoi prothespi_/zousi ta me_/llonta1 theophorou_/menoi kai maino_/menoi4 ,the complete similarity between this condition and that of the ,bacchic worship is sufficiently obvious4 #aii3 ,use of dance and music to cure those who are attacked by ,korybantic excitement3 ,pl41 ,lg4 #gij ,,de1 #gia ,a4 ,more especially the melodies for the flute composed by ,olympos1 being theia1 were able to discover and cure those liable to ,korybantic ekstasis 7by means of the inspiring effect which they had on such persons74 ,this is shown particularly by a passage in ,plato 7,smp4 #bae ,c-,e72 where it is evident that the korubantintes of #bae ,e are not to be distinguished from the then kai teletn deo_/menoi of #bae ,c 7,c states the general rule of which ,e is a particular application74 ,this homoeopathic cure of the korubantintes by the intensification and subsequent discharge of the disorder is implied in all that we hear of the character of the ,phrygian mode as enthousiastik_/ and of the me_/l ,olu_/mpou as exciting the souls of men to enthousiasmos2 ,arist41 ,pol4 #acdj;b1 #d1 #e1 #acdb;b1 #a ff41 #acdj;a1 #h2 ,pl41 ,min4 #cah ,b2 ,cic41 ,div4 i1 #aad4 ,the korubantintes are also meant in ,arist41 ,pol4 #h1 #g1 #acdb;a1 #g ff 4 4 4 kai gar hupo tau_/ts ts kin_/ses 7i4e4 tou enthousiasmou7 katak_/chimoi_/ tine_/s eisin2 ek de tn hiern meln hormen tou_/tous1 ho_/tan chr_/sntai tois orgia_/zousi tn psuchn me_/lesi1 kathistame_/nous h_/sper iatrei_/as tucho_/ntas kai katha_/rses4 ,plato's analysis 7,lg4 #gij ,d ff47 is exactly parallel3 the cure for the manikai diathe_/seis of the ,korybantic patients is ouch hsuchi_/a alla tounanti_/on ki_/nsis1 whereby they are assisted to regain their he_/xeis e_/mphrones4 7,it is from this religio-musical procedure and not from strictly medical experience or practice that ,aristotle1 taking a hint from ,plato1 ,rp4 #fjf1 derived his idea of the ka_/tharsis tn pathma_/tn by violent discharge of the emotions and transferred it to tragedy--not1 as in the explanation to which some have recently returned1 by a tranquilization of the emotions in a final reconciliation47 ,this ka_/tharsis and iatrei_/a of the korubantintes is the object of the initiation ceremony of the ,korybantes 7whose true ba_/kchoi are the korubantintes1 i4e4 the worshippers who are in need of and capable of cure2 of the ,koruba_/ntn must_/ria which are held epi katharm ts mani_/as 7,sch4 ,ar41 ,v4 #aai-bj1 ekoruba_/ntize72 cf4 the telet tn ,koruba_/ntn 7,pl41 ,euthd4 #bgg ,d1 including thro_/nsis3 ,d4 ,chr4 #ab1 p4 #chh ,r41 #cc ,arn42 ,lob41 ,agl4 #aaf1 #cfi4 ,there is a parody of thro_/nsis in the initiation scene of ,ar41 ,nub4 #bed1 where ,streps4 sits epi ton hieron ski_/mpoda4 tethronisme_/nos tois theois initiated #cjh in ,p4 ,mag4 ,lond4 #gdg f4 ,kenyon1 ,greek ,papyri in ,b4,m4 i1 p4 #ajh72 and cf4 the mtra kai korubantika te_/l3 ,d4,h41 ,dem4 #bb4 ,at the initiation ceremony 7korubantismo_/s2 ka_/tharsis mani_/as ,hsch47 held in the ,korubanteion 7,hdn4 ,gr4 #a1 #cge1 #ae ,lentz2 ,app4 ,prov4 ii1 #bc7 the famous music of inspiration was played2 there was also chorei_/a 7,pl4 ,euthd471 choi e4g4 the sound of tu_/mpana 7,ar41 ,ves4 #abj f42 ,luc4 ,,dd4 #ab1 #a71 and also it appears incense-burning3 osmai_/1 ,d4,h41 ,dem4 #bb2 cf4 above1 chap4 viii1 n4 #ci4 ,all these stimulants intensified the pathological tendency of the korubantintes and gave them relief by the violent discharge of their emotions4--,there is no need to doubt the actual occurrence of such pathological states and their medical treatment by music1 etc4 ,it was clearly the same type of psychopathical malady that invaded ,italy in the ,middle ,ages under the name of ,tarantism1 repeating its attacks for several centuries2 in this case1 too1 music 7and even the sound of a particular melody7 served both to excite and eventually to cure the violent dance-mania2 cf4 ,hecker #agb1 #agf ff4--,there seems to be a fabulous element in other stories current in antiquity about the cure of madness1 love-passions1 and even sciatica by the music of the flute 7,pythagoras1 ,empedokles1 ,damon1 ,thphr4 fr4 #hg74 ,such belief in the curative powers of music1 esp4 of the flute1 seems to have been derived originally from actual experience of the katha_/rseis practised in ,korybantic festivals1 and then to have been exaggerated into a fable4 ,even doctors had no doubt that mani_/a was curable by the cantiones tibiarum2 see ,cael4 ,aur41 ,morb4 ,chr4 i1 #e1 #age1 #agh 7,asklepiades72 ,cael4 ,aur4 7i4e4 ,soranos71 ib4 #agf1 however1 denies it4 ,it depended entirely upon the theory1 originally derived from korubantismo_/s1 of cure by intensification and discharge of the emotional state4 #bji3 ma_/kar ho_/stis 4 4 4 thiaseu_/etai psucha_/n1 en o_/ressi bakcheu_/n1 hosi_/ois katharmoisin1 ,e41 ,ba4 #gb ff4--dicunt sacra ,liberi ad purgationem animae pertinere ,serv4 on ,vg41 ,g4 ii1 #chi2 cf4 also on ,a4 vi1 #gda4 #bai3 ,dio_/nusos lu_/sios 7like ,d4 meili_/chios eleuthereu_/s and sa_/ts7 is rightly taken as the freer from orgiastic frenzy 7and not in the ordinary political sense7 by ,klausen1 ,orpheus1 p4 #bf ,ersch-,gruber and ,voigt in ,roscher's ,lex4 i1 #ajfb4 ,that this is the proper meaning of lu_/sios is shown by its being contrasted with bakcheios1 which by common consent means the god hos mai_/nesthai ena_/gei anthr_/pous 7,hdt472 e4g4 in ,korinth1 ,paus4 #b1 #b1 #f2 ,sikyon1 ,paus4 #b1 #g1 #e-f4 ,and ,d4 bakcheu_/s and meili_/chios in ,naxos1 ,ath4 iii1 #gh ,c4 #bbi3 ,in the kata_/logos gunaikn as it seems2 fr4 #ed ,rz4 ,but perhaps also in the ,melampodia 7fr4 #ahd ,kink474 #bci3 ema_/nsan1 hs ,hsi_/odo_/s phsin1 ho_/ti tas ,dionu_/sou teletas ou katede_/chonto4 ,apollod4 #b1 #b1 #b1 #b1 and cf4 #a1 #i1 #ab1 #h4 ,the same story 7only with the name ,anaxagoras substituted for that of his grandfather ,proitos--doubtless on chronological grounds7 with the words tas ,argei_/as gunaikas manei_/sas dia tn ,dionu_/sou mnin3 ,d4,s4 #d1 #fh1 #d4 7mani_/a--in the reign of ,anaxagoras--,paus4 #b1 #ah1 #d2 ,eust41 on ,b #efh1 p4 #bhh1 #bh74--,otherwise1 it is generally ,hera who sends the mani_/a ,akousil4 ap4 ,apollod4 #b1 #b1 #b1 #b fr4 #ad ,diels4 ,pherekyd4 ap4 ,sch4 on o #bbe4 ,probus and ,serv4 on ,ecl4 vi1 #dh4 ,this is a later version of the legend depending upon a different interpretation of the insanity4 #bdi3 ,apollod4 #b1 #b1 #b4 ,acc4 to ,hdt4 ix1 #cd1 the treatment of ,melamp4 was applied generally to all the ,argeiai gunaikes 7who acc4 to ,apollod4 #e1 were also attacked by the madness72 cf4 ,d4,s4 #d1 #fh1 #d4 74 4 4 tas ,argei_/as h_/s tines mallo_/n phasi1 tas ,proiti_/das ,eustath4 kata tn histori_/an74 therapeu_/ein is ,d4,s4' word2 eka_/thren1 ,sch4 ,pi41 ,n4 ix1 #cj2 purgavit ,serv4 #cji #bei3 ,mela_/mpous paralabn tous dunatta_/tous tn neanin met' alalagmou kai_/ tinos enthe_/ou chorei_/as ek tn orn autas es ,sikuna sunedi_/xe 7i4e4 the frenzied women who had eventually become very numerous3 #e1 #f7 ,apollod4 #b1 #b1 #b1 #g4 ,the account in ,pl41 ,phdr4 #bdd ,d1 ,e1 corresponds closely with the proceedings of ,melampous and perhaps refers to them3 alla mn no_/sn ge kai po_/nn tn megi_/stn1 ha d palain ek mnima_/tn pothen e_/n tisi tn genn h mani_/a eggenome_/n kai prophteu_/sasa hois e_/dei apallagn heu_/reto1 kataphugousa pros then eucha_/s te kai latrei_/as1 ho_/then d katharmn te kai teletn tuchousa exa_/nt epoi_/se ton heauts e_/chonta pro_/s te ton paro_/nta kai ton e_/peita chro_/non1 lu_/sin t orths mane_/nti kai kataschome_/n tn paro_/ntn kakn heurome_/n4 ,this is a description of the remedial methods used in the ,bacchic and ,korybantic enthousiasmos but applied to special circumstances of the mythical past which are regarded as the standard of all later kathartic methods4 #bfi3 katharmoi_/ ,apollod4 #h4 ,the regular kathartic materials are ski_/lla1 9999a_/sphaltos1 water1 etc42 ,diphilus1 fr4 #abf ,k41 employs them all for his own purpose1 ap4 ,clem4 ,al41 ,str4 vii1 p4 #hdd ,p4 ,the black hellebore 7elle_/boros me_/las7 was popularly known as melampo_/dion because ,melampous had first gathered and employed it for the purpose 7,thphr41 ,,hp4 #i1 #aj1 #d71 esp4 when he cured and purified the ,proi_/tou thugate_/ras manei_/sas 7,gal41 ,atrabile #g v1 p4 #acb ,k42 it can only be by mistake that he calls it the white hellebore2 cf4 also ,diosc4 #d1 #adi1 where the old kathart_/s becomes ,mela_/mpous tis aipo_/los hence ,plin41 ,,nh4 #be1 #dg2 the reason may be elicited from ,thphr41 ,,hp4 #i1 #aj1 #b74 ,the place where the katharmoi_/ took place and where the katha_/rsia were thrown away differed acc4 to the natural features of the locality and the convenience they offered3 thus in ,arcadia it was at ,lousoi1 in ,elis at the river ,anigros1 etc42 ,ov41 ,m4 xv1 #cbb ff42 ,vitr4 #h1 #c1 #ba2 ,paus4 #e1 #e1 #aj2 #h1 #ah1 #g-h2 cf4 ,call41 ,h4 ,art4 #bcc f42 ,str4 #cdf1 etc4 #bgi3 ,melampous ,he_/llsin ho exgsa_/menos tou ,dionu_/sou to_/ te ou_/noma kai tn thusi_/n kai tn pompn tou phallou1 ,hdt4 ii1 #di4 ,hdt4's elaborate theory in this passage of a connexion between ,mel4 and ,egypt1 etc41 is of course historically quite worthless1 but the fact that he pitched upon ,melamp4 especially as the introducer of the ,dionysiac religion can only have been due to the existence of ancient tradition 7i4e4 legendary tradition of course74 ,there can be no doubt that he1 like ,hesiod1 regarded as ,dionysiac the frenzy in which the ,argive women were said mannai and to have been healed by ,melamp4 7ix1 #cd74 #bhi3 ,mela_/mpous phi_/ltatos n ,apo_/llni1 ,hes41 ,eoiai1 7#afh ,rz47 ap4 ,sch4 ,a4,r4 i1 #aah4 phi_/los ,apo_/llni1 ,d4,s1 #f1 #g1 #g ,dind4 ,the poet of the family tree of the ,melampodidai given in o #bdd ff4 undoubtedly regarded ,melamp4 as an ,apolline ma_/ntis 7like all ma_/nteis in ,homer74 ,this poet at least knows nothing of the ,dionysiac side of ,melampous' activities4 ,how ,mel4 met ,apollo on the banks of the ,alphaios and from him received his consecration as true ma_/ntis1 we learn from ,apollod4 #a1 #i1 #aa1 #c4 ,the same is said of ,polypheides1 a descendant of ,mel4 o #beb3 autar hupe_/rthumon ,poluphei_/dea ma_/ntin ,apo_/lln thke brotn o_/ch' a_/riston1 epei tha_/nen ,amphia_/ros4 ,another descendant of ,melamp41 ,polyeidos1 comes to ,megara to purify ,alkathos from the murder of his son1 and founds there a temple of ,dionysos3 ,paus4 #a1 #dc1 #d4 #bii3 ,see above1 chap4 iii1 n4 #cb4 #cji3 ,plu41 ,is4 et ,o4 #ce1 p4 #cfe ,a4 ,sacrifice made by ,agamemnon to ,dionysos en muchois ,delphini_/ou par' a_/ntra kerd_/ou theou1 ,lyc4 #bjg ff4 #cai3 ,plu41 ,e ap4 ,d4 ix1 p4 #chh ,f4 ,three winter months were sacred to ,dionysos 7cf4 the three chief ,dionysiac festivals at ,athens which #caj occurred in the months ,gamelion1 ,anthesterion1 ,elaphebolion74 ,only during these three months is the god on earth4 ,so1 too1 ,kore shared her rule over the underworld with ,adoneus for three months 7or six72 the rest of the year she is on earth para mtri kai a_/llois athana_/toisi4 #cbi3 ,dionu_/s tn ,delphn ouden htton t ,apo_/llni me_/testin1 ,plu41 ,e ap4 ,d4 ix1 #chd ,d4 #cci3 ta de nephn te_/ estin ante_/r ta a_/kra 7tou ,parnasou71 kai hai ,thuia_/des epi tou_/tois t ,dionu_/s kai t ,apo_/llni mai_/nontai1 ,paus4 #aj1 #cb1 #g4 ,parnasus gemino petit aethera colle1 mons ,phoebo ,bromioque sacer1 cui numine mixto ,delphica ,thebanae referunt trieterica ,bacchae1 ,luc41 v1 #gb ff4 ,we hear of a ,delphos the son of ,apollo and ,thyia the first priestess and ,mainad of ,dionysos at ,delphi3 ,paus4 #aj1 #f1 #d4 #cdi3 ,apollo himself in an oracular command ,puthia_/sin pentet_/roisin 4 4 4 e_/taxe ,ba_/kchou thusi_/an chorn te polln kukli_/an a_/millan2 so says ,philodamos of ,skarpheia in the ,paian 7second half fourth century ,b4,c47 ,,bch4 #ahie1 p4 #djh4 ,we must suppose1 too1 that this command 7i4e4 decree of the ,delphic priesthood7 was actually carried out4 #cei3 ,delphoi de dipl prosgori_/a timsin 7se_/1 i4e4 ,apollo71 ,apo_/llna kai ,dio_/nuson le_/gontes1 ,men4 ,rhet41 p4 #ddf1 #e ,sp4 #cfi3 ,arg41 ,sch4 ,pi41 ,p41 p4 #big1 ,bckh p4 #b1 #e ff4 ,drch43 4 4 4 tou prophtikou tri_/podos 7in ,delphi7 en h prtos ,dio_/nusos ethemi_/steuse4 ,and again 4 4 da_/ktulon 7a part of the no_/mos ,puthiko_/s7 apo ,dionu_/sou1 ho_/ti prtos houtos dokei apo tou tri_/podos themisteusai4 ,as it has been previously said that at the ,delphic manteion pr_/t ,nux echrsm_/dsen1 ,dionysos seems to be here regarded as pro_/mantis of ,nyx4 ,thus1 at ,megara there was a temple of ,dio_/nusos ,nukte_/lios in the immediate neighbourhood of1 and in all probability closely associated with a ,nuktos manteion3 ,paus4 #a1 #dj1 #f4 #cgi3 ,paus4 #a1 #b1 #e2 ,ribbeck1 ,anf4 d4 ,dionysoscult in ,att41 p4 #h 7#ahfi72 cf4 ,dem4 #ba1 #eb4 ,regulation of a festival of ,dionysos in ,kolone by the ,oracle3 ,paus4 #c1 #ac1 #g2 in ,alea1 ,paus4 #h1 #bc1 #a 7at which women were scourged1 a substitution for primitive human sacrifice1 as at the diamasti_/gsis in ,sparta1 of which ,paus4 is reminded74 ,introduction of the worship of ,dio_/nusos ,phall_/n at ,methymna by the oracle3 ,paus4 #aj1 #ai1 #c4--;,at ,magnesia on the ,maeander a plane-tree split by a storm revealed a statue of ,dionysos 7a true ,dio_/nusos e_/ndendros74 ,the ,delphic oracle commanded the ambassadors sent by the city to build a temple to ,dionysos 7who had hitherto been without one in ,magnesia and put a priest in charge of it2 then1 for the institution of the cult they were to introduce from ,thebes ,mainads of the family of ,ino3 ,maina_/das hai genes ,einous a_/po ,kadmei_/s4 7,the cult of ,dionysos was evidently traditional at ,thebes in this family which traced its descent from ,ino1 the foster-mother of ,dionysos47 ,the three ,mainads obtained from ,thebes 7called ,kosko1 ,baubo1 and ,thettale instituted the cult of the god and founded three thi_/asoi arranged according to locality 7there were three thi_/asoi in ,thebes1 too1 ,e41 ,ba4 #fhj ff474 ,they themselves remained in ,magnesia till their death and were buried with great ceremony by the city1 ,kosko on the ,hill of ,kosko1 ,baubo en ,taba_/rnei1 ,thettale pros t the_/atr4 ,see the archaios chrsmo_/s with explanatory notes in prose1 restored by ,apoll_/neios ,moko_/lls1 archaios mu_/sts 7of ,dionysos73 ,ath4 ,mitth4 #ae 7#ahij71 p4 #cca f4 #chi3 ,see ,rapp1 ,rhein4 ,mus4 #bg4 ,in spite of his quite correct emphasis in general upon the ritual and purely formal character of this sacred embassy and the dance-festival that followed1 ,rapp makes the mistake of underestimating the ecstatic side of the ,dionysiac festivals--a side #caa which was once predominant and was always liable to recur4 7,if this element had not been real there would have been no need for a symbolical ritualistic imitation of such e_/kstasis74 ,how even in later times a true ekstasis and self-forgetfulness seized upon the ,thyiades in their sacred night-festivals and in consequence of the numerous stimulating influences of the occasion1 we can learn very clearly from ,plutarch's description of the ,thyiads who wandered in their frenzy to ,amphissa 7,mul4 ,virt4 #ac1 #bdi ,e74 ,rapp41 p4 #bb1 tries in vain to upset the historical value of this account4 ,other points have already been mentioned incidentally4 #cii3 hn dia mantosu_/nn tn hoi po_/re ,phoibos ,apo_/lln ,a #gb4 #dji3 to a_/technon kai adi_/dakton 7ts mantiks7 toute_/stin enu_/pnia kai enthousiasmou_/s ,plu4 ,vit4 ,poes4 ,hom4 ii1 #bab4 ,the only form known to ,homer is h tn emphro_/nn z_/tsis tou me_/llontos dia_/ te orni_/thn poioume_/n kai tn a_/lln smei_/n 7,pl41 ,phdr4 #bdd ,c74 #dai3 ,the ,ps4-,plutarch of the last note does1 however1 find in ,theoklymenos' position among the suitors1 u #cde-eg 7in any case a passage added by a later hand71 a proof that he is an e_/ntheos ma_/ntis1 e_/k tinos epipnoi_/as smai_/nn ta me_/llonta4 ,but in that story the abnormal state belongs rather to the suitors than the seer4 ,see ,lob41 ,agl4 #bfd4 ,still less can we 7with ,welcker1 ,gtterl4 ii1 #aa7 deduce ,homer's knowledge of ecstatic prophecy from ,a #ia ff4 or #cd-ec4 ,the derivation of the word ma_/ntis from mai_/nesthai1 frequently repeated since the time of ,plato1 would make the ecstatic element predominant in the idea of the prophet4 ,but this derivation is quite uncertain and a connexion with manu_/ is much more probable4 #dbi3 ,pytho3 th #hj1 ,i #dje4 ,dodona3 ,p #bcd1 x #cbg f41 t #bif f4 ,an oracle is questioned perhaps in p #djb f4 ,see ,ngelsbach1 ,hom4 ,theol41 p4 #aha f4 #dci3 ,see ,lob41 ,agl4 #had f4 7even the regular use of the expressions aneilen ho theo_/s1 h puthi_/a suffice to prove it74 ,cf4 also ,bgk41 ,gr4 ,lit4 i1 #ccd4 h4 ,hom4 ,merc4 in its own fashion 7#eeb-ff7 tells how the god deserted the lot oracle at ,delphi as too unreliable and unworthy of the god4 #ddi3 ,even the case of ,helenos is no real example of this3 #dd 7,plu4 ,vit4 ,hom4 ii1 #bab1 seems to regard it as one74 ,cic41 ,div4 i1 #hi1 expressly distinguishes the prophesying of ,helenos from the enthusiastic frenzy of ,kassandra4 #dei3 ,even the h4 ,hom4 ,merc4 to the ,pythian ,apollo1 though it describes the institution of the cult and oracle of ,apollo at ,delphi1 nowhere mentions the ,pythia 7as ,lob41 ,agl4 #bfd1 very pertinently remarks74 7,acc4 to #cjf f4 we must suppose that at that time the prophesying was done exclusively by male ma_/nteis or prophtai47 #dfi3 ,see ,eur41 ,,it4 #abcd ff4 ,oracles of earth-divinities were always given by ,incubation4 ,even ,cicero 7,div4 i1 #ch1 following ,chrysippos it seems7 refers to vis illa terrae1 quae mentem ,pythiae divino afflatu 9999concitabat 7as something that has disappeared74 ,it is often referred to by later authors4 ,the placing of the tripod over the chasm from which the vapour of inspiration came1 is certainly1 with ,welcker1 ,gtterl4 ii1 #aa1 to be regarded as a reminiscence of the ancient method of the earth-oracle which was thus continued in the direct inspiration of ,apollo4 7,the enthousiasmo_/s does not exclude other stimulants4 ,the ,pythia drinks from the inspired spring--like the ma_/nteis at ,klaros3 ,ath4 ,mitth4 xi1 #dcj--;and thereupon becomes e_/ntheos3 ,luc41 ,herm4 #fj4 ,the prophetess of ,apollo ,deiradiotes at ,argos by drinking the sacrificial blood ka_/tochos ek tou theou 9999gi_/netai3 ,paus4 #b1 #bd1 #a4 ,the ,pythia chews the sacred laurel-leaves to become inspired3 ,luc41 ,bis ,acc4 #a2 also #cab the da_/phn1 hs pote geusa_/menos peta_/ln ane_/phnen aoidas autos a_/nax skptouchos3 ,h4 ,mag4 ap4 ,abel1 ,orphica1 p4 #bhh4 ,the holy plant contains the vis divina which one absorbs into oneself by chewing4 ,this is the crude1 primitive idea underlying such actions1 as plainly appears in a similar case mentioned by ,porph41 ,abs4 ii1 #dh47 #dgi3 e4g4 in ,sparta3 e_/stin eponomazo_/menon ,ga_/spton hieron ,gs4 ,apo_/lln d' huper 9999auto hi_/drutai ,malea_/ts1 ,paus4 #c1 #ab1 #h4--,the legend of ,apollo and ,daphne symbolizes the overthrow of the earth-oracle by ,apollo and his own kind of prophecy4 #dhi3 ,see above1 chap4 iii1 p4 #ig4 ,welcker1 ,gtterl4 i1 #ebj ff4 #dii3 ,see above1 p4 #bfj ff4 #eji3 ,at ,amphikleia in ,phokis there was an oracle of ,dionysos3 pro_/mantis de ho hiereu_/s esti1 chra de ek tou theou ka_/tochos1 ,paus4 #aj1 #cc1 #aa4 ,the words of ,cornutus probably refer to ,greece 7chap4 xxx1 p4 #ei1 #bj ,lang73 kai manteia e_/sth' ho_/pou tou ,dionu_/sou e_/chontos 4 4 4 cf4 ,plu41 ,smp4 #g1 #aj1 #ag1 p4 #gaf ,b3 hoi palaioi ton theon 7,dionysos7 mantiks polln e_/chein hgounto moiran4 #eai3 ,dionysos the first giver of oracles at ,delphi3 ,arg41 ,pi4 ,pyth41 p4 #b1 #g ,drch4 7see above1 n4 #cf74 ,voigt ap4 ,roscher1 i1 #ajcc-d1 regards ,apollo at ,delphi as the heir of the ,dionysiac mantik2 but he considers ,dionysos to have been in the same condition as the ,python who was overthrown and killed by ,apollo--a view that can hardly be justified4 ,my own view is that ,apollo1 after destroying the chthonic 7dream7 ,oracle adopted from the mantik of ,dionysos the prophecy by furor divinus which had been hitherto unknown to him4--,no one can seriously claim to have a clear certain insight into the intricate and kaleidoscopic changes of power and authority that finally led to the supremacy of the composite ,apolline cult in the violently disputed centre of ,greek religion4 #ebi3 4 4 4 ho_/sous ex ,apo_/llnos mannai le_/gousi 7i4e4 the ancient chrsmolo_/gous71 ,paus4 #a1 #cd1 #d4 mani_/a tou chrsmolo_/gou1 ,diogen41 ,pr4 #f1 #dg4 ,so1 too1 epi_/pnoia3 ,sittl1 ,gebrden der ,gr4 u4 ,r4 #cde4 ho enthousiasmos epi_/pneusi_/n tina thei_/an e_/chein dokei1 ,str4 #dfg4--;hoi numpho_/lptoi kai theo_/lptoi tn anthr_/pn1 epipnoi_/a daimoni_/ou tinos h_/sper enthousia_/zontes1 ,eth4 ,eud4 i1 #a1 #d1 #abad;a1 #bc4 #eci3 ,ecstatic condition of the ,pythia3 ,d4,s4 xvi1 #bf2 misconstrued in a ,christian sense1 ,sch4 ,ar41 ,plu4 #ci 7see ,hemsterh4 ad loc474 ho_/l gi_/gnetai tou theou1 ,iamb41 ,myst4 #c1 #aa1 p4 #abf1 #ae ,parthey4 ,description of a case in which the prophesying ,pythia became completely e_/kphrn3 ,plu41 ,def4 ,or41 #ea1 p4 #dch ,b4 #edi3 ,in the inspired mantik the soul becomes free from the body3 animus ita solutus est et vacuus ut eo plane nihil sit cum corpore1 ,cic41 ,div4 i1 #aac2 cf4 #gj4 7kath' heautn gi_/gnetai h psuch_/ in dreaming and manteiai3 ,arist4 ap4 ,s4,e41 ,m4 #i1 #ba fr4 #aj ,r44 e_/oike h arch 7of nous7 apoluome_/nou tou lo_/gou 9999ischu_/ei mallon in enthousiasmos1 ,,ee4 #abdh;a1 #dj2 cf4 #abbe;,a1 #bh47 ,this is e_/kstasis of the understanding itself3 see above1 p4 #bfj ff4 ,at other times it is said that the god enters into men and fills their souls2 whereupon the man is e_/ntheos3 see above1 chap4 viii1 n4 #ej2 cf4 pleni et mixti deo vates1 ,minuc4 #g1 #f4 ,the priestess at the oracle of ,branchidai de_/chetai ton theo_/n1 ,iamb41 ,m4 #c1 #aa1 p4 #abg1 #g ,par4--exoiki_/zetai ho en hmin nous kata tn tou thei_/ou pneu_/matos a_/phixin1 kata de tn metana_/stasin autou pa_/lin esoiki_/zetai ktl3 ,philo1 ,q4 rer4 div4 #ec1 i1 p4 #eaa ,m41 speaking of the e_/ntheos katochtik_/ te mani_/a1 h to prophtikon ge_/nos chrtai 7p4 #eji ,m472 cf4 also ,spec4 ,leg4 i1 p4 #cdc ,m4 ,this also was the idea prevailing at ,delphi4 ,plu41 ,def4 ,or4 #i1 p4 #dad ,e1 rejects as eu_/thes1 to oi_/esthai ton theon auto_/n1 h_/sper tous eggastrimu_/thous1 #cac enduo_/menon eis ta s_/mata tn prophtn hupophthe_/ggesthai1 tois ekei_/nn sto_/masi kai phnais chr_/menon orga_/nois4 ,but this was evidently the ordinary and deep-rooted opinion 7ton theon eis sma katheirgnu_/nai thnto_/n1 ,plu41 ,pyth4 ,or4 #h1 p4 #cih ,a74 ,the primitive idea is naively expressed by a late magic papyrus 7,kenyon1 ,gk4 ,pap4 in ,,bm4 i1 p4 #aaf #ahic1 ,no4 #abb fourth century ,b4,c4 l4 #b ff473 elthe_/ moi1 ku_/rie ,herm hs ta bre_/ph eis tas koili_/as tn gunaikn ktl4--,neither in mantik nor in e_/kstasis is any great distinction made between the out-going of the soul and the in-coming of the god3 the two ideas merge together4 ,the condition is regarded as one in which two persons are united and become one2 the human being hoion a_/llos geno_/menos kai ouk auto_/s1 theos geno_/menos mallon de _/n1 no longer experiencing a sense of division between himself and divinity metaxu gar oude_/n1 oud' e_/ti du_/o all' he_/n a_/mph 7as the subtle mysticism of ,plotinos describes e_/kstasis1 #f1 #i1 #i-aj2 #f1 #g1 #cd-e74 ,in the above-mentioned magic invocation of ,hermes the go_/s who has conjured the god into himself says to the god 7l4 #cf ff41 p4 #aag7 su 7soi ,,mss47 gar eg1 kai eg su_/ 7soi ,,mss47 2 to son o_/noma emon kai to emon so_/n2 eg ga_/r eimi to ei_/dlo_/n sou ktl4 ,cf4 ,swinburne1 ,songs before ,sunrise ii1 #gd f4 #eei3 ,so ,bergk1 ,gr4 ,lit4 i1 #cce1 n4 #eh4 ,the verses of the oracle are regarded as the god's own3 ,plu41 ,pyth4 ,or4 v1 #cif ,c ff4 ,since the god himself speaks out of her the ,pythia can properly speaking only give true oracles ouk apoda_/mou ,apo_/llnos tucho_/ntos1 ,pi41 ,p4 iv1 #e2 i4e4 when ,apollo is present at ,delphi and not 7as he is in winter7 far away among the ,hyperboreans4 ,this was why oracles were originally only given in the spring month ,bysios 7,plu41 ,q4 ,gr4 #i7 in which apparently the theopha_/nia occurred 7,hdt4 i1 #ea74 ,just as in the case of the old oracular earth-spirits 7see above1 chap4 iii1 n4 #ab7 who were confined to special localities1 so in the case of the gods who work through the enthousiasmo_/s of an inspired prophetess1 their personal presence in the temple at the time of the prophesying is requisite4 ,this presence is thought of as actual and corporeal in the primitive form of the belief 7though it was got over and reinterpreted in later times71 and therefore in the case of the gods can only be temporary4 ,when1 in summer1 ,apollo is in ,delos 7,vg41 ,a4 iv1 #adc ff471 no chrst_/rion takes place in the temple of ,apollo at ,patara in ,lykia 7,hdt4 i1 #ahb74 ,and so in general phugo_/ntn metasta_/ntn 7tn peri ta manteia kai chrst_/ria tetagme_/nn daimoni_/n7 apoba_/llei tn du_/namin 7ta manteia71 ,plu41 ,,do4 #ae1 p4 #dah ,d4 #efi3 ,the cult of ,zeus in ,crete was held met' orgiasmou3 ,str4 #dfh4 ,the same applies to the cult offered in many places to the various and very different female deities who were generally combined together under the name of ,artemis3 ,lob41 ,agl4 #ajhe ff42 ,meineke1 ,an4 ,al4 #cfa4 ,in their case ,asiatic influence was at work sometimes1 but by no means always3 ,welcker1 ,gtterl4 i1 #cia2 ,mller1 ,dorians1 i1 #djd ff4 ,the worship of ,pan was also orgiastic4 ,otherwise we find it principally in foreign worships that had made their way at an early period into private cults3 e4g4 the ,phrygian worship of ,kybele1 etc4 ,these easily combined with the ,bacchic worship and became almost indistinguishable from it2 sometimes they even allied themselves with true ,greek cults1 with that of ,pan1 for example1 which was closely assimilated both to the worship of ,kybele and that of ,dionysos4 ,it remains obscure how far the ,cretan cult of ,zeus was affected by ,phrygian elements4 #egi3 ,a remarkable example is given by ,herod4 7ix1 #id71 who tells us of the blind ,euenios in ,apollonia who suddenly became possessed of #cad e_/mphutos mantik_/ 7not acquired by learning74 ,he is a true theo_/mantis 7,pl41 ,ap4 #bb ,c74 #ehi3 ,the ancients knew quite well that ,ba_/kis and ,si_/bulla were really common nouns denoting inspired chrsmdoi_/3 thus the ,si_/bulla is the parnumi_/a of ,herophile1 ,plu41 ,p4 ,or4 #ad1 p4 #dja ,a1 and ,ba_/kis an epi_/theton of ,peisistratos1 ,sch4 ,ar41 ,pax #ajga4 ,the words are clearly used to denote whole classes of individuals by ,arist41 ,prob4 #ied;a1 #cf3 nos_/mata manika kai enthousiastika_/ are liable to attack ,si_/bullai kai ,ba_/kides kai hoi e_/ntheoi pa_/ntes4 ,and in general when the ancients speak in the singular of the ,sibyl or ,bakis1 the word is generally meant as a class-name2 just as for the most part when h ,puthi_/a1 h 9999,puthia_/s occurs it is not a particular individual ,pythia who is meant but the class-concept of the ,pythia 7or some particular member of the class actually functioning at the moment74 ,hence it is by no means certain that ,herakleitos1 etc41 when they speak simply of h ,si_/bulla1 and ,herod4 when he says ,ba_/kis were of the opinion that there was only one ,sibyl and one ,bakis4--,it must be admitted that we do not know the real meaning of these adjectival words themselves1 their etymology being quite uncertain4 ,was the ecstatic character of these prophets already expressed in their titles8 sibullai_/nein1 of course enthe_/azein 7,d4,s4 #d1 #ff1 #g71 but the verb is naturally enough derived from the name ,si_/bulla1 just as baki_/zein is from ,ba_/kis1 erinu_/ein1 from ,erinu_/s and not vice versa4 ,nor can we tell how far the personal names attached to certain ,sibyls and ,bakides have real historical significance4 ,sibyl names are ,herophile1 ,demophile 7abbreviated to ,demo1 ,phut_/ or perhaps rather ,phoit_/2 cf4 phoitas agu_/rtria1 ,a41 ,ag4 #abgc 7so ,lachmann on ,tib4 #b1 #e1 #fh73 the ,arcadian ,bakis was called ,kydas or ,aletes 7cf4 ,phoit_/7 acc4 to ,philetas ,eph4 ap4 ,sch4 ,ar41 ,pa4 #ajga4 ,it is impossible to extract from the by no means scanty materials any real element of historical fact with respect to these stories of individual ,sibyls4 ,most untrustworthy of all in this as in all he says on this subject is ,herakleides ,pont4 and his story of the ,phrygian 7or ,trojan7 ,sibyl3 we might be more inclined to believe what ,eratosthenes reported acc4 to the antiquis annalibus ,samiorum of a ,samian ,sibyl 7,varro ap4 ,lactant41 ,inst4 #a1 #f1 #i7--;if it had not included so entirely worthless a story as that preserved in ,val4 ,m4 #a1 #e1 #i4--;,clem4 ,al41 ,str4 i1 #ba1 p4 #cih ,p41 gives after ,bakis a whole list of chrsmdoi_/ with names3 they evidently do not all belong to legend1 but hardly one of them is otherwise known to us4 ,the following are possibly real persons belonging to the prophetic period3 ,melesagoras of ,eleusis who prophesied in ,athens like another ,bakis ek numphn ka_/tochos3 ,max4 ,tyr4 #ch1 #c 7there is not a shadow of a reason for identifying him with ,amelesagoras1 the author of an alleged ancient ,atthis3 ,mller1 ,,fhg4 ii1 #ba72 ,euklos of ,cyprus whose chrsmoi_/ written in the old ,cypriote language inspire a certain confidence 7,m4 ,schmidt1 ,kuhns ,ztschr4 #ahfj1 p4 #afa ff473 unfortunately he wrote before ,homer3 ,paus4 #aj1 #bd1 #c2 ,tat41 ,gr4 #da1 which makes his personality dubious again4 #eii3 ,of this description were the chrsmolo_/goi of the fifth and fourth--even of the expiring sixth--centuries 7,onomakritos belongs entirely to this class74 ,lob41 ,agl4 #igh ff41 #icb4 ,it is very rarely that we hear in these times of real prophets on their own account1 prophesying in the furor divinus1 like that ,amphilytos of ,acarnania who met ,peisistratos as he returned from ,eretria before the battle epi ,pallni_/di and prophesied to him enthea_/zn 7,hdt4 i1 #fb f42 he is an ,athenian in ,pl4 ,thg4 #abd ,d--where he is mentioned side by side with ,ba_/kis te #cae kai ,si_/bulla--and in ,clem4 ,al41 ,str4 i1 #ba1 p4 #cih ,p474 ,in the same way occasional ,sibyls occur even in late times 7,phaennis1 ,athenais3 see ,alexandre1 ,or4 ,sib4#a ii1 p4 #ba1 #dh74 #fji3 ,herakl4 ,pont4 ap4 ,cl4 ,al41 ,str4 i1 #ba1 p4 #chd ,p41 seems to have been the first to speak definitely of two ,sibyls1 ,herophile of ,erythrai and the ,phrygian ,sibyl 7whom he identifies with the ,marpessian ,sibyl or the ,s4 of ,gergis3 ,lact4 #a1 #f1 #ab1 see ,alexandre1 ii1 p4 #be1 #cb4 ,philetas ap4 ,sch4 ,ar41 ,av4 #ifb1 follows him except that he adds a third1 the ,sardian74 ,the ,phrygian-,trojan ,sibyl is dated by ,herakleides in the times of ,solon and ,cyrus 7,lact472 we cannot tell what date he assigned to the ,erythraean4 ,perhaps it was only after his times that the chrsmoi_/ of ,herophile first appeared in which she prophesied the ,trka_/4 ,from these verses it was now deduced that she lived before the ,trojan war3 so ,paus4 #aj1 #ab1 #b1 and even ,apollodoros of ,erythrai 7,lact4 #a1 #f1 #i74 ,thenceforward the name of ,herophile was associated with the idea of extreme antiquity4 7,the ,libyan ,sibyl of ,paus4 who is said to be the oldest of all is merely an invention of ,euripides and never really obtained currency3 ,li_/bussa ,si_/bulla anagrammatically4 ,see ,alexandre1 p4 #gd f47 ,herophile was identified also with the pr_/t ,si_/bulla who came to ,delphi and prophesied there3 ,plu41 ,p4,or4 #i1 #cih ,c2 expressly so by ,paus4 #aj1 #ab1 #a1 and ,bocchus ap4 ,solin4 #b1 p4 #ch1 #ba-d ,mom4 ,acc4 to ,herakleides 7ap4 ,clem4 ,al47 it was rather the ,phrugi_/a who calling herself ,artemis prophesied in ,delphi 7so1 too1 ,philetas following ,herakl4 and see also ,suid4 ,sib4 ,delphi_/s74 ,this is due to the local patriotism of the inhabitants of the ,troad4 ,their ,sibyl is the ,marpessian 7 the ,phrugi_/a of ,herakl474 ,the artificial sort of interpretation and forgery that enabled a local historian of the ,troad 7it cannot have been ,demetrios of ,skepsis7 to identify the ,marpessian ,sibyl1 who also called herself ,artemis1 with ,herophile and turn her into the true eruthrai_/a1 may be guessed from ,paus4 #aj1 #ab1 #b ff4 7,the same source as that of ,paus4 is used by ,st4 ,byz4 s4 ,mermsso_/s1 as ,alexandre1 p4 #bb1 rightly remarks47 ,the ,erythraean claim to ,herophile was also disputed from other directions4 ,the ,erythraean is distinguished from ,herophile as being later by ,bocchus ap4 ,solin4 #b1 p4 #ch1 #bd2 and in a different fashion the same is done by ,mart4 ,cap4 ii1 #aei4 ,acc4 to ,eus41 ,chr4 #acje ,abr4 7not ,eratosthenes in this case7 even the ,samian ,sibyl was identified with ,herophile--to say nothing of the ,ephesian ,herophile in the fragg4 of the enlarged ,xanthos1 ,,fhg4 iii1 #djf-h4 ,from the fable of the ,marpessian ,herophile was later invented the story of her prophecy to ,aeneas3 ,tib4 #b1 #e1 #fg2 ,d4,h4 #a1 #ee1 #d2 ,alexandre1 p4 #be4--;,in comparison with these different claimants to the name of ,herophile 7even the ,cumaean ,sibyl was said to be the same as ,herophile7 the rest of the ,sibyls were hardly able to obtain a real footing in tradition4 #fai3 ,the ,erythraean ,sibyl was dated by ,eusebius in ,ol4 #i1 #c 7the absurd addition en ,aigu_/pt belongs only to the author of the ,chron4 ,pasc4 and not to ,eus43 ,alexandre1 p4 #hj72 he dated the ,samian in ,ol4 #ag1 #a 7it is quite arbitrary to refer this view to ,eratosthenes74 ,acc4 to ,suid4 ,si_/bulla ,apo_/llnos kai ,lami_/as the ,erythraean lived #dhc years after the fall of ,troy3 i4e4 ,ol4 #bj1 #a 7#gjj ,b4,c474 ,herakleides put the ,phrygo-,trojan ,sib4 in the times of ,solon and ,kyros 7to which ,epimenides also belongs and to which ,aristeas and ,abaris were supposed to belong74 ,we can no longer discover or guess at the reasons for these datings4 ,in any case the ,chronologists to whom they go back evidently regarded the ,sibyls as later than the earliest ,pythia at ,delphi4 ,even the ,cumaean ,sibyl was not to be distinguished #caf from the ,erythraean3 ,arist4 ,mirab4 #ie1 which perhaps comes from ,timaeus2 ,varro ap4 ,serv4 ,a4 vi1 #cf2 cf4 ,d4,h4 #d1 #fb1 #f4 ,in spite of which she is a contemporary of ,tarquinius ,priscus 7this was enough to distinguish the ,cimmeria in ,italia who prophesied to ,aeneas from the ,cumaean ,sibyl3 ,naev4 and ,calp4 ,piso in ,varro ap4 ,lact4 #a1 #f1 #i74 ,naturally in these chronological straits recourse was had to the favourite device of such accounts--unnatural longevity4 ,the ,sibyl is poluchronita_/t ,arist43 she lived a thousand years or thereabouts3 ,phleg41 ,macr4 #d 7the oracle of this passage was also known to ,plu42 cf4 ,,po4 #ac1 #dja ,b2 a similar source inspires ,ov41 ,m4 xiv1 #acb-ec4 ,in this case the ,sibyl has already lived #gjj years before the arrival of ,aeneas1 and she will live another #cjj1 which would bring her--by a rather inexact calculation--to about the time of ,tarquinius ,priscus74 ,in the verses found at ,erythrae belonging to a statue of the ,sibyl 7,buresch1 ,woch4 ,klass4 ,phil4 #ahia1 p4 #ajdb2 ,ath4 ,mitt4 #ahib1 p4 #bj71 the ,erythraean ,sibyl is said to live #ijj years--unfortunately one cannot be sure that this means till the time of the inscr4 itself and of the ne_/os kti_/sts of ,erythrai in the age of the ,antonines who is referred to at the close4 ,if so the ,sibyl would have been born about the year #gjj ,b4,c4 7as in ,suid47 or a little earlier4 ,perhaps1 however1 the lengthy period refers to the life time of the long since dead ,sibyl herself1 while the authis d' entha_/de eg hmai of l4 #aa f4 only applies to the statue4 ,in which case the commencement and end of the ,sibyl's lifetime would be unknown4--,cumaeae saecula vatis became proverbial3 ,alexandre1 p4 #eg4 ,finally the ,sibyl was regarded as entirely forgotten by death1 as in the story in ,petronius #dh 7cf4 also--probably referring to ,erythrai--,ampel41 ,,lm4 viii1 #ae2 ,rh4 ,mus4 #cb1 #fci74 #fbi3 r #chc ff4 #fci3 ,the ,sibyl is overcome by the furor divinus in such a way ut quae sapiens non videat ea videat insanus1 et si qui humanos sensus amiserit divinos assecutus sit1 ,cic41 ,div4 ii1 #aaj2 cf4 i1 #cd4 nos_/mata manika kai enthousiastika_/ of ,sibyls and ,bakids ,arist4 ,prob4 #cj1 #a1 #ied;a1 #cf4 ,the ,sibyl prophesies mantik chrme_/n enthe_/1 ,pl41 ,phdr4 #bdd ,b4 mainome_/n te kai ek tou theou ka_/tochos1 ,paus4 #aj1 #ab1 #b4 deo furibunda recepto1 ,ov41 ,m4 xiv1 #ajg4 ,there is in her divinitas et quaedam caelitum societas1 ,plin41 ,,nh4 vii1 #aai4 katoch kai epi_/pnoia ,just41 ,co4 ad4 ,gr41 #cg1 #cf ,a4 ,so1 too1 in our collections of ,sibylline oracles the ,s4 often speak of their divine frenzy1 etc42 e4g4 ii1 #d1 #e2 iii1 #afb f41 #bie f42 xi1 #cag1 #cbj1 #cbc f42 xii1 #bid f41 etc4 ,frenzy of the ,cumaean ,s43 ,vg41 ,a4 vi1 #gg f4--,bakis has his prophetic gift from the ,nymphs 7,ar41 ,pa4 #ajga71 he is kata_/schetos ek numphn1 maneis ek numphn 7,paus4 #aj1 #ab1 #aa2 #d1 #bg1 #d71 numpho_/lptos 7cf4 theo_/lptos1 phoibo_/lptos1 pano_/lptos1 mtro_/lptos2 ,lymphati3 ,varro1 ,,ll4 vii1 p4 #cfe ,sp41 ,paul4 ,fest41 p4 #abj1 #aa ff41 ,placid41 p4 #fb1 #ae ff4 ,deuerl474 #fdi3 ,si_/bulla de mainome_/n sto_/mati ktl43 ,herakleitos ap4 ,plu41 ,pyth4 ,or4 #f1 p4 #cig ,a4 fr4 #ab ,by4 #ib ,diels 7the words chili_/n 4 4 4 theou are not ,h4's but ,plutarch's4 ,cl4 ,al41 ,str4 #a1 #ae1 p4 #ceh ,p4 uses only ,plu474 ,to regard ,herakleitos' ,sibyl as the ,pythia 7with ,bgk41 etc47 is absurd apart from the fact that the ,pythia is never called ,si_/bulla4 ,it is excluded by the way ,plu4 introduces the word in this passage1 and connects chap4 #i with chap4 #f4 ,it is true1 though1 that ,pl4 draws a parallel between the nature of the ,sibyl and that of the ,pythia4 #fei3 ,homer knows ,kassandra as one of the daughters of ,priam and indeed as ,pria_/moio thugatrn eidos ari_/stn1 ,n #cfe2 probably that it why she is allotted to ,agamemnon as his share of the spoil and why she is slain with him1 l #dba ff4 ,the ,ku_/pria is the first to tell of her #cag prophetic skill4 ,was it the narrative of #fii which first suggested to the ne_/teroi the idea of her knowledge of the future8 7,in reality that passage alludes rather to the sumpa_/theia of the sister and daughter and not to mantik3 ,sch4 ,b4 ad loc47 ,her prophetic gifts were elaborated later in many stories3 e4g4 ,bacchyl4 xiv1 #ej fr4 #bi ,bgk4 7,porph4 on ,hor4 ,o4 i1 #ae74 ,aesch4 represents her as the type of the ecstatic prophetess 7phrenoman_/s1 theopho_/rtos1 ,ag4 #aadj1 #abaf74 ,as such she is called by ,eur4 mantipo_/los ba_/kch1 ,hec4 #aba4 phoiba_/s #hbg4 to bakcheion ka_/ra ts thespidou ,kassa_/ndras #fgf4 ,she wildly shakes her head like the ,bacchants ho_/tan theou manto_/sunoi pneu_/ss' ana_/gkai1 ,,ia4 #gfj ff4 #ffi3 ,about the ,arcadian ,bakis 7,kydas or ,aletes by name7 ,theo_/pompos en t th' tn ,philippikn a_/lla te polla historei para_/doxa kai ho_/ti pote tn ,lakedaimoni_/n tas gunaikas manei_/sas eka_/thren1 ,apo_/llnos tou_/tois tou_/ton kathartn do_/ntos1 ,sch4 ,ar41 ,pa4 #ajga4 ,the story is closely parallel to that of ,melampous and the ,proitides1 see above1 nn4 #bb-e4 #fgi3 ,cf4 e4g4 ,hippocr4 p4 partheni_/n 7ii1 p4 #ebh ,k42 viii1 #dfh ,l474 ,upon their recovery from hysterical hallucinations the women dedicate valuable hima_/tia to ,artemis keleuo_/ntn tn ma_/nten4 ,this is the regular name for the ma_/goi1 kathartai_/1 agu_/rtai 7cf4 ,teiresias do_/lios agu_/rts1 ,s41 ,,ot4 #chh2 ,kassandra is accused of being phoitas agu_/rtria1 ,a41 ,ag4 #abgc74 ,hp4 speaks elsewhere also of their manner of healing epilepsy1 i1 p4 #ehh ,k4 7vi1 #ced ,l474 #fhi3 katharmoi 4 4 4 kata tn mantik_/n1 ,pl41 ,crat4 #dje ,,ab4 ,the ma_/nteis are able e4g4 to drive away by magic the mist that is so dangerous for the olive-trees3 ,thphr41 ,,cp4 #b1 #g1 #e4 ,the ma_/nteis kai teratosko_/poi1 hagu_/rtai kai ma_/nteis possess the arts of magganeu_/mata1 epdai_/1 katade_/seis and epaggai_/ which compel the gods to do their will1 ,pl41 ,rp4 #cfd ,,bc2 ,lg4 #icc ,,ce4 ,these ma_/nteis correspond in all essentials to the magicians and medicine men of savage tribes4 ,prophet1 doctor1 and magician are here united in a single person4 ,a mythical prototype of these ,greek medicine men is ,apis1 of whom we hear in ,aesch41 ,sup4 #bfj-gj4 7,the ma_/nteis also officiate as sacrificial priests1 esp4 where the sacrifice is combined with a special sacrificial mantik--quite unknown to ,homer--in which the will of the gods is inquired3 ,eur41 ,hcld4 #dja99991 #hai2 ,ph4 #abee ff4 and frequently4 ,hermann ,gottesdienstl4 ,alterth4 #cc1 #i47 #fii3 ,the clearest evidence for this is ,hp41 ,morb4 ,sacr4 7vi1 #ceb ,l474 ,see below1 n4 #ha4 ,assistance in the case of internal diseases is naturally sought in ancient times from magicians1 for such diseases arise immediately from the action of a god3 stugeros de_/ hoi e_/chrae dai_/mn1 e #cif 7cf4 k1 #fd71 is said of an invalid who lies dron tko_/menos4 ,cf4 nousos ,dios mega_/lou1 i #daa4 ,in such cases help is sought from the iatro_/mantis 7,a41 ,sup4 #bfc7 who is at once ma_/ntis and teratosko_/pos and kathart_/s like his divine prototype ,apollo3 ,a41 ,eum4 #fb-c4 ,in a long illness ,king ,kleomenes ,i of ,sparta resorts to kathartai kai ma_/nteis1 ,plu41 ,ap4 ,lac4 #aa1 p4 #bbc ,e4 #gji3 ,a #cac f42 ch #dha ff4 ,kathartic practices1 however much they may contain a primitive core1 were fairly late in attaining popularity in ,greece 7or in regaining a lost popularity73 as is shown esp4 by the all but total absence of any mention of such practices and the superstitions underlying them from ,hesiod1 ,op41 which otherwise preserves the memory of so much countryside superstition 7something rather like it is perhaps to be found in ,op4 #gcc-f74 #gai3 ,nothing is said in ,homer of the purification of the murderer or the homicide3 see above1 chap4 v1 n4 #aff4 #gbi3 ,thus at the amphidro_/mia all who have had anything to do with #cah the mai_/sis1 apokathai_/rontai tas cheiras 7,suid4 s4v474 ,but even the child is lustrated3 it is carried in the arms of a grown-up who runs with it round the altar and the altar fire3 clearly a vestige of the apotropiasmos kai ka_/tharsis of the child by sacred fire of which so many relics have been observed3 see ,grimm1 p4 #fbe2 ,tylor1 ii1 #dcj f4--,uncleanness of the pregnant woman until the fortieth day after the child is born3 ,welcker1 ,kl4 ,schr4 iii1 #aig-i4 ,at the birth of a child crowns of olive-branches or woollen fillets 7e_/ria7 were in ,attica hung up on the house-door2 just as cypress-branches were hung on the doors of houses where a corpse lay 7see above1 chap4 v1 n4 #ci73 for kathartic purposes strings of onions 7squills7 were suspended on house-doors2 see below73 ,hsch4 ste_/phanon ekphe_/rein4 ,both are lustral materials4 ,use of olive branches at katharmo_/s3 ,s41 ,,oc4 #dhc f42 ,vg41 ,a4 #bcj4 ,when a mother gives her child that is to be exposed a crown made of olive branches 7as in ,eur41 ,ion1 #adcc ff471 this1 too1 has an apotropaic purpose as also has the ,gorgon's head on the embroidered stuff that also accompanies the child 7l4 #adbj f473 see on this ,o4 ,jahn1 ,bs4 ,blick1 #fj4 ,the olive is also sacred to the chtho_/nioi 7hence its use as a bed for corpses3 see above1 chap4 v1 n4 #fa2 cf4 tois apothanousin elaas sunekphe_/rousin3 ,artemid4 iv1 #eg1 p4 #bcf1 #bj ,h4 koti_/n kai taini_/a the goddess crowns ,chios in his dream and points the man thus dedicated to death to his mnma3 ,chio1 ,epist4 #ag1 #b74 ,this makes the olive suitable for lustration and apotropiasmoi_/4 ,the house in which the child lay was thus regarded as needing purification4 ,the uncleanness felt to exist in this case is clearly expressed by ,phot4 rha_/mnos2 ami_/antos h pi_/tta2 dio kai en tais gene_/sesi tn paidi_/n 7tau_/t7 chri_/ousi tas oiki_/as1 eis ape_/lasin daimo_/nn 7see above1 chap4 v1 n4 #ie74 ,it is the neighbourhood of these 7chthonic7 dai_/mones that cause the pollution4 #gci3 ,a41 ,pers4 #bja ff41 #baf ff42 ,ar41 ,ra4 #acdj2 ,hp41 ,insom4 7ii1 p4 #aj1 #ac ,k4 vi1 p4 #fed ,l472 cf4 ,becker1 ,charicles1 p4 #acc1 n4 #d ,e4,t4 #gdi3 ,cf4 ,plu41 ,sept4 ,sap4 ,conv4 iii1 p4 #adi ,d1 and on this ,wyttenb4 vi1 p4 #icj f4 #gei3 ,purification of houses 7ch #dha ff472 e4g4 ,d4 #dg1 #ga4 ,it was customary to purify oiki_/as kai pro_/bata with black hellebore3 ,thphr41 ,,hp4 #i1 #aj1 #d2 ,dsc4 #d1 #adi 7hence the superstitious details of its gathering1 ,thphr41 ,,hp4 #i1 #h1 #h1 and ,dsc474 ,the touching of the house by unholy daimones necessitates purification3 ,thphr41 ,ch4 #bh 7#af71 #ae1 of the deisidai_/mn2 kai pukna de tn oiki_/an katharai deinos ,heka_/ts pha_/skn epaggn gegone_/nai4 #gfi3 ,presence of a dead body in a house makes the water and fire unclean2 clean water and fire must then be brought in from elsewhere4 ,see ,plu41 ,,qg4 #bd 7,argos71 p4 #big ,a 7see above1 chap4 v1 n4 #ch74 ,at a festival of the dead in ,lemnos all the fires were put out 7as unclean72 clean fire was sought from ,delos1 and1 after the completion of the enagi_/smata brought into the country and distributed4 ,philostr41 ,h4 #ai1 #ad1 p4 #bjf-h1 #g ,k4--,alexander was following ,greek1 as well as ,persian1 customs when at the burial of ,hephaistion he allowed to para tois ,pe_/rsais kalou_/menon hieron pur to go out1 me_/chri an tele_/s tn ekphora_/n1 ,d4,s4 #ag1 #aad1 #d4 #ggi3 ,when a ,greek saw anyone using expiatory rites1 he presumed in that person the will to amend1 ,ngelsbach1 ,nachhom4 ,theol41 #cfc4 ,if this was really so it is strange that we never see this presumption expressed in words4 ,we do indeed read that the deisidai_/mn mortifies himself and exagoreu_/ei tinas hamarti_/as hautou kai plmmelei_/as1 but in what do these hamarti_/ai consist8--hs to_/de phago_/ntos pio_/ntos badi_/santos #cai hodon hn ouk ei_/a to daimo_/nion1 ,plu41 ,superstit4 #g1 p4 #afh ,d3 merely ritual omissions in fact1 not moral transgressions at all4 ,it is the same everywhere in this domain4 ,the conceptions underlying purificatory practice certainly did not correspond to the refined morality of later ages1 but they continued in force so long as kathartik remained popular3 they are well expressed 7though disapprovingly7 by ,ovid in the well-known lines which we shall1 however1 do well to recall3 omne nefas omnemque mali purgamina causam credebant nostri tollere posse senes4 ,graecia principium moris fuit3 illa nocentis impia lustratos ponere facta putat4--a6 nimium faciles1 qui tristia crimina caedis fluminea tolli posse putetis aqua1 ,f4 #b1 #ce ff42 cf4 ,hp4 i1 p4 #eic ,k41 vi1 #cfb ,l4 #ghi3 ,we can only here allude to the remarkable parallel provided by the purificatory and expiatory ritual of ,india1 which is completely analogous to the kathartik of ,greece and had a similar origin4 ,even in details ,indian conceptions and procedure answer closely to ,greek4 ,they are both as far removed as possible from all idea of quieting a guilt-laden conscience and are directed solely towards effacing1 expunging1 or expelling an external mi_/asma1 a pollution arriving from without1 a taint arising from contact with a hostile daimo_/nion conceived as something in the nature of a daimonic fluid4 ,indian sources are on this point very rich and full3 an excellent account of them is given by ,oldenberg in his ,religion des ,veda 7esp4 ,fr4 tr4 #bdc ff42 #dag ff474 ,greek and ,indian practices illuminate each other4 ,it would be a valuable experiment to take the highly elaborated kathartic ritual of the ,avesta and compare it with the history and technique of purification and expiation in ,greek religion4 ,it would mean renewing ,lomeier's old book ,epimenides s4 de lustrat4 ,zutphen #agjj3 the materials are very scattered and the ground has never been thoroughly gone over since then4 ,by the help also of the comparative method of religious study1 which in this case is quite justified1 it would then be possible to reconstruct a most important fragment of primitive religio--a fragment which had become almost entirely forgotten in ,homeric times1 which then recovered its ancient influence and continued to develop and was even transmitted to the ritual of the ,christian church 7cf4 ,anrich1 ,d4 ant4 ,mysterienw4 #aij f474 ,we must be careful1 however1 to shut our ears to the otherwise very convincing people who are so anxious to introduce purely moral interests and conceptions into ancient religio4 ,morality is a later achievement in the life-history of the children of men3 this fruit did not grow in ,eden4 #gii3 ,see ,appendix v4 #hji3 ,what the ,greeks meant by mi_/asma can be very clearly seen1 e4g4 in the conversation between ,phaidra and her nurse in ,eur4 ,hp4 #caf ff4 ,phaidra's distress of mind is not derived from a deed of blood3 cheires men hagnai_/ she says phrn d' e_/chei mi_/asma_/ ti4 ,does the ,nurse think of any moral disgrace or defilement of the distressed woman in this phrenos mi_/asma8 ,not at all3 she only asks1 mn ex epaktou pmons echthrn tinos8 in other words by defilement of the mind she can only conceive of an enchantment1 something from without that comes1 by epagg tinn daimoni_/n 7see below1 n4 #ajh71 a stain derived from the polluting neighbourhood of such daimones4 ,this was the general and popular conception4 7,taken literally ,plato's words also give expression to the popular conception3 polln o_/ntn kai kaln en t tn anthr_/pn bi_/1 tois plei_/stois autn hoion kres epipephu_/kasin1 hai katamiai_/nousi_/ te kai katarrupai_/nousin auta1 ,lg4 #icg ,d47 #cbj #hai3 ,diseases come palain ek mnima_/tn1 ,pl41 ,phdr4 #bdd ,,de2 i4e4 from the rage of departed generations of souls or of chtho_/nioi1 ,lob41 ,agl4 #fce-g4 ,esp4 madness is a nosein ex alasto_/rn1 ,s41 ,tr4 #acbe1 a ta_/ragma tarta_/reion1 ,e41 ,,hf4 #hi4 ,cure of such diseases is undertaken not by doctors but by kathartai_/1 ma_/goi kai agu_/rtai1 expiatory priests with magic proceedings--this is well shown by the treatment of the sacred disease in ,hp41 ,morb4 ,sac41 p4 #ehg-id ,k vi1 #ceb-fd ,l4 ,such people1 introducing themselves as magicians in the strict sense 7p4 #ceh ,l471 use no regular medicinal treatment 7#cef71 but operate partly with katharmoi_/ and epdai_/1 partly with various prescriptions of abstinence hagneiai kai katharo_/ttes4 ,these last are explained by ,hp4 on dietetic grounds but the ,kathartai themselves derived them from to theion kai to daimo_/nion 7#ceh74 ,and such they were evidently in intention4 ,the account of such prescriptions given on pp4 #ced-f mostly refers to abstentions from plants and animals supposed to be sacred to the underworld4 ,noticeable also3 hima_/tion me_/lan m e_/chein1 thanatdes gar to me_/lan 7all trees with black berries or fruit belong to the inferi3 ,macr4 #c1 #bj1 #c74 ,other superstitions are found with these3 mde po_/da epi podi e_/chein1 mde cheira epi cheiri_/2 tauta gar pa_/nta klu_/mata einai4 ,the belief is familiar from the story of the birth of ,herakles4 ,see ,welcker1 ,kl4 ,schr4 iii1 #aia4 ,sittl1 ,gebrden #abf4 7,something of the kind in ,p4 ,mag4 ,par4 #ajeb ff41 p4 #ga ,wess47 ,the source of the disease was1 however1 always supposed to be the direct influence of a dai_/mn 7#cfj-b7 which must therefore be averted4 ,acc4 to popular belief it is always ,god who to anthr_/pou sma miai_/nei 7cf4 p4 #cfb74 ,for this reason the magicians purify1 kathai_/rousi1 the sick hai_/masi kai toisin a_/lloisi which are used to purify people mi_/asma_/ ti e_/chontas or on whom a curse has been laid4 ,the katha_/rsia are buried or thrown into the sea 7kai eis ha_/la lu_/mat' e_/ballon1 ,a #cad71 or carried away into a deserted mountain district 7p4 #cfb74 ,such katha_/rsia are now the resting place of the mi_/asma that has been washed off1 and so the magician drives eis ore_/n kephalas nou_/sous te kai a_/lg1 ,orph4 ,h4 #cf1 #af4 ,similarly in ,india1 ,oldenberg #die4 #hbi3 ,epdai used for stopping the flow of blood1 t #deg4 ,frequently mentioned in later times3 particularly used in the magic cure of epilepsy1 ,hp4 vi1 #ceb-d2 ,d4 #be1 #gi-hj4 ,when houses and hearths are purified by being sprinkled with hellebore sunepa_/dousi_/ tina epd_/n1 ,thphr4 ,,hp4 #i1 #aj1 #d 7comprecationem solemnem is ,pliny's trans41 ,,nh4 #be1 #di74 ,pains of childbirth prevented or alleviated by epdai1 ,pl41 ,tht4 #adi ,,cd4 7,much more of the kind in ,welcker1 ,kl4 ,s4 iii1 #fd ff47 ,the essential meaning of such epdai is regularly an appeal or exorcism addressed to the daimonic creature 7clearly an appeal when lions or snakes are appeased in this way3 ,welcker1 iii1 #gj1 #ad-ae74 ,epdai accompanying rhizotomi_/a are epikl_/seis of the dai_/mn h h bota_/n anie_/rtai3 ,p4 ,mag4 ,par4 #bigc ff4 ,the meaning of such conjurings addressed to diseases--when the daimon is exorcised--is clearly seen in what ,plotin4 says of the ,gnostics3 they claimed to heal the sick by means of epaoidai_/1 me_/l1 choi1 and kathai_/resthai no_/sn1 hupostsa_/menoi tas no_/sous daimo_/nia einai1 kai ta toiauta exairein lo_/g pha_/skontes du_/nasthai1 #b1 #i1 #ad4 #hci3 ,clashing of bronze used at apokatha_/rseis to drive away ghosts3 see above1 chap4 v1 n4 #afg2 cf4 also ,macr4 #e1 #ai1 #aa4 ,claud4 iv4 ,cons4 ,hon4 #adi3 nec te 7like ,juppiter7 progenitum ,cybeleius aere sonoro lustravit ,corybas4 ,the noise of bronze has a kathartic effect simply as averting ghosts4 ,in the process of driving out the ghosts at the ,lemuria1 ,temesaea concrepat aera1 ,ov41 ,f4 #e1 #dda4 ,hence 787 chalkou #cba audan chthoni_/an1 ,e41 ,hel4 #acdf4 ,at eclipses of the sun or moon kinousi chalkon kai si_/dron a_/nthrpoi pa_/ntes 7cf4 ,plu41 ,aem4 #ag2 ,juv4 vi1 #ddc2 ,mart4 xii1 #eg1 #af f41 etc47 hs tous dai_/mones apelau_/nontes1 ,al4 ,aphr41 ,prb4 #b1 #df1 p4 #fe1 #bh ,id4 ,this is the object of the crepitus dissonus at eclipses of the moon3 ,plin41 ,,nh4 ii1 #ed2 ,liv4 xxvi1 #e1 #i2 ,tac41 ,a4 i1 #bh1 and cf4 ,tib4 i1 #h1 #ba f42 ob strias3 ,aug4 ,sacrileg4 v1 #af1 with ,caspari's refs41 p4 #ca f4 #hdi3 pho_/n pho_/non ekni_/ptein1 ,e41 ,,it4 #abcc4 ,purgantur cruore cum cruore polluuntur 4 4 4 ,heraclit4 7p4 #cce1 #e ,schust4 #e ,d4 #acj ,b474 #hei3 ,a4,r4 iv1 #gjc ff4 katharmois choirokto_/nois 4 4 43 ,a41 ,eum4 #bhc1 #ddi1 hai_/matos katharsi_/ou2 cf4 ,mller1 ,aesch4 ,eum4 #abd4 ,representation of the katharmo_/s of ,orestes on well-known vase-paintings3 ,mon4 d4 inst4 iv1 #dh1 etc4 #hfi3 ,the purification of the stain of blood in these and similar cases really consisted in a substitution sacrifice whereby the anger of the daimones was appeased3 so much was1 on the whole correctly1 observed long ago by ,meiners1 ,allg4 ,gesch4 der relig4 ii1 #acg4 ,the mi_/asma that clings to the murderer is in fact just the indignation of the murdered man or of the underworld spirits3 this is plain in ,antiph41 ,tet4 #c;a1 #c 7see above1 chap4 v1 n4 #agf74 ,the thing that makes the son who has not avenged his father's murder unclean and keeps him away from the altars of the gods is ouch horme_/n patros mnis ,a41 ,ch4 #bic4--;,in the case of murder or homicide there is not only the contact with the sinister other-world that makes men unclean 7this applies to all cases of pollution71 but1 besides this1 there is also the anger of the murdered soul itself 7and of its protecting spirits74 ,hence in this case1 besides katharmo_/s1 hilasmo_/s as well is necessary 7see above1 chap4 v74 ,it is evident1 however1 that it would be difficult to keep the two processes distinct and that they would easily merge into each other4 #hgi3 ,the pharmakoi_/ are put to death at the ,thargelia of ,ionic cities3 ,hipponax fr4 #cg4 ,in other places on extraordinary occasions1 but regularly at the ,thargelia in ,athens4 ,this is denied by ,stengel1 ,hermes1 #bb1 #hf ff41 but in the face of definite statements from antiquity general considerations can have no weight4 ,in addition it was only a special mode of execution applied to criminals already condemned to death4 7,two men1 acc4 to ,harp4 #ahj1 #ai3 a man and a woman ,hsch4 pharmakoi_/3 the variation is explained by ,hellad4 ap4 ,phot41 ,bibl41 p4 #ced;a1 #c ff4 ,bk47 ,the pharmakoi_/ serve as katha_/rsia to the city 7,harp4 #ahj1 #ai ,bk473 ,hippon4 fr4 #d2 ,hellad4 ap4 ,sch4 ,ar41 ,eq4 #aacf4 pharmako_/s ka_/tharma1 ,phot41 ,lex4 #fdj1 #h ,pors4 ,the pharmakoi_/ were either burnt 7after being put to death7 like other propitiatory victims3 ,tz41 ,ch4 v1 #gcf1 prob4 following ,hippon4 7the burning of the pharm4 at ,athens seems to be alluded to by ,eup4 ,dm4 #abj i1 #bij ,k472 or stoned3 this form of death is implied 7in the case of ,athens7 by the legend of ,istros ap4 ,harp4 #ahj1 #bc4 ,analogous customs 7indicated by ,mller1 ,dorians1 i1 #cde7 at ,abdera3 ,ov41 ,ib4 #dfe f4 7which acc4 to the ,sch4 is taken from ,call41 who evidently transferred to ,apollonios the pious wish directed by ,hippon4 against ,boupalos72 at ,massilia 7,petr4 fr4 #a ,b41 where the pharmako_/s is either thrown down the cliff or saxis occidebatur a populo3 ,lact4 ad ,stat41 ,th4 #aj1 #gic74 ,apollonios of ,tyana was clearly following ancient custom when he made the people of ,ephesos stone an old beggar1 who was evidently nothing but the plague-daimon itself1 for the purification of the city3 kath_/ras tous ,ephesi_/ous ts no_/sou1 ,philostr41 ,,va4 #d1 #aj-aa4 ,was the stoning a sort of counter-enchantment8 ,see ,roscher1 ,kynanthropie1 #ch-i4 #cbb #hhi3 ,among the ingredients of a ,heka_/ts deipnon en t trio_/d was an on ek katharsi_/ou3 ,luc41 ,,dm4 #a1 #a2 or the testicles of a sucking pig that had been used as a victim3 ,d41 #ed1 #ci4 ,the oxuthu_/mia1 sacrifices to ,hekate and the souls of the dead 7see above1 chap4 v1 n4 #agf71 are identical with the katha_/rmata kai apolu_/mata which were thrown out at the crossroads in the ,hekataia3 ,did4 ap4 ,harp4 oxuthu_/mia2 cf4 ,e4,m4 #fbf1 #dd4 katha_/rsia is the name of the purificatory offerings3 katha_/rmata of the same when they are thrown away3 ,ammon41 p4 #gi ,valck4 ,the dead bodies of dogs which had been used as victims at the purification were afterwards thrown t ,heka_/t meta tn a_/lln katharsi_/n1 ,plu41 ,,qr4 #fh1 p4 #bhj ,c4 ,even the blood and water of the purificatory sacrifice1 the apo_/nimma1 is also dedicated to the dead3 ,ath4 #dji ,e ff4 ,the fact that the katha_/rmata are made over to the invisibly present spirits at the cross roads might be derived also from the necessity for throwing them out ametastrepti_/ 7see below1 n4 #ajd74 ,even the ,argive custom of throwing the katha_/rmata into the ,lernaean lake 7,znb41 iv1 #hf2 ,dgn41 vi1 #g2 ,hsch4 ,le_/rn theatn7 shows that these kathartic materials are intended as a sacrifice to the underground spirits since the ,lernaean lake was an entrance to the underworld 7see above1 chap4 viii1 n4 #bh74 #hii3 ,annual telet_/ to ,hekate in ,aegina reputed to have been founded by ,orpheus4 ,hekate and her katharmoi_/ were there regarded as valuable against insanity 7for she can remove what she herself has sent73 ,ar41 ,ves4 #abb2 ,lob41 ,agl4 #bdb4 ,this initiation festival lasted on into the fourth century ,a4,d4--,paus4 refers to only one other temple of ,hekate in ,argos3 #b1 #bb1 #g4--;,indications of a rigorous worship of ,hekate in ,kos3 ,,gdi4 #cfbd1 iii1 p4 #cde fin4 ,hekate was patron-goddess of the city of ,stratonikeia3 ,tac41 ,a4 iii1 #fb4 ,str41 #ffj1 and in other cities of ,karia 7as is known from inscr474 ,possibly ,hekate is there only a ,greek title of a native ,karian deity4 ,the ancient cult of the chtho_/nioi at the ,triopion in ,knidos was1 however1 ,greek3 ,bckh on ,sch4 ,pi41 p4 #cad f42 ,,cig4 i1 p4 #de4 #iji3 chthoni_/a kai nerte_/rn pru_/tanis3 ,sophr4 fr4 #g ,kaib4 ap4 ,sch4 ,theoc4 ii1 #ab4--,she is actually queen in ,hades1 sharing the throne of ,plouton it seems3 ,s41 ,ant4 #aaii4 ,she is often called chthoni_/a4 ,she is ,adm_/tou ko_/r 7i4e4 of ,hades1 ,k4 ,o4 ,mller1 ,introd4 ,scient4 ,myth4 #bde73 ,hsch4 ,she is called adm_/t herself in ,h4 ,mag4 ,hec41 ,abel1 ,orph41 p4 #bhi4 ,she is the daughter of ,euboulos1 i4e4 ,hades3 ,orph4 ,h41 #gb1 #c 7elsewhere of course she has other origins74 ,as chthoni_/a she is often confused with ,persephone 7and both1 as they are all thus united in several particulars1 with ,artemis74 ,in the transcript of a metrical inscr4 from ,budrum 7,cilicia7 in ,,jhs4 xi1 #beb4 there appears a ,g ,heka_/t4 ,this would certainly be very remarkable but on the stone itself the actual words are tn sebo_/mesth' ,heka_/tn4 ,but cf4 ,tab4 ,defix41 p4 xiii1 a #ac4 #iai3 ,hekate goddess of childbirth3 ,sophr4 fr4 #g4 worshipped in ,athens as kourotro_/phos1 ,sch4 ,ar41 ,v4 #hjd4 ,samian worship of the kourotro_/phos en t trio_/d 7i4e4 as ,hek471 ,hdt4 ,v4 ,hom4 #cj2 ,hes41 ,thg4 #dej3 thke de_/ min 7,hek47 ,kroni_/ds kourotro_/phon4 7,even as early as this kour4 is the epithet of ,hek4 and not the name of an independ4 feminine daimon which it may have been to begin with1 and in isolated cases remained47 ,genetulli_/s goddess of childbirth is said to be eoikuia t ,heka_/t3 ,hsch4 ,gen4 ,the goddess ,eileithyia to whom dogs were sacrificed in ,argos is certainly a ,hekate 7,sokr4 ap4 ,plu41 ,q4 ,rom4 #eb1 p4 #bgg ,b--she was ,artemis elsewhere74 ,a consecration to ,hekate huper paido_/s3 inscr4 from ,larisa1 ,ath4 ,mitth4 xi1 #dej4 ,hek4 is also a goddess of marriage3 as such 7ho_/ti gam_/lios h ,heka_/t1 ,sch47 she is called upon with ,hymenaios #cbc by ,kassandra in ,eur41 ,tr4 #cbc4 ,hekate is gam_/lios simply as chthoni_/a3 the chtho_/nioi frequently take part in marriage as well as birth3 see above1 chap4 v1 p4 #fd ff42 ,gaia3 see ,welcker1 ,gtterl4 i1 #cbg4 ,offering made pro pai_/dn kai gamli_/ou te_/lous to the ,erinyes3 ,a41 ,eum4 #hce4 #ibi3 ,hekate present at funerals 7rushing pros a_/ndras nekron phe_/rontas1 ,sophr4 fr4 #g7 erchome_/na ana_/ t' ri_/a kai me_/lan haima ,theoc4 ii1 #ac4 chai_/rousa skula_/kn hulak kai hai_/mati phoi_/n en ne_/kusi stei_/chousa kat' ri_/a tethn_/tn1 ,h4 ,hec4 ap4 ,hipp41 ,,rh4 iv1 #ce1 p4 #ajb1 #fd f4 ,d4-,s4--,hekate present at all infamous deeds3 see the remarkable formulae ap4 ,plu41 ,superst4 #aj1 p4 #agj ,b 7,bgk41 ,,plg#d iii1 p4 #fhj74--;,hek4 regarded as devouring corpses 7like ,eurynomos1 etc41 above1 chap4 vii1 n4 #bd73 haimopo_/tis1 kardio_/daite1 sarkopha_/ge1 arobo_/re are said of her in the ,hymn4 ,magic1 #e1 ll4 #ec-d 7p4 #bid ,ab474 phthisi_/kre should be also read1 ib41 l4 #dd 7kres psuchai_/1 see above1 chap4 v1 n4 #ajj72 cf4 mopha_/goi chtho_/nioi1 ,p4 ,mag4 ,par4 #addd4 ,heka_/t akrourobo_/r on a defixio from ,megara ap4 ,tab4 ,defix41 p4 xiiia1 l4 #g ,wnsch4 ,probably arobo_/r should be read 7,wnsch differently1 p4 xxb74 #ici3 ,see above1 chap4 v1 nn4 #ff1 #acb4 #idi3 ,medea in ,e41 ,med4 #che ff43 ou gar ma tn de_/spoinan hn eg 7as magician7 se_/b ma_/lista pa_/ntn kai xunergon heilo_/mn1 ,heka_/tn1 muchois nai_/ousan hesti_/as ems4--,d_/mtros ko_/r is addressed as puros de_/spoina1 in company with ,hephaistos1 in ,e41 ,phaeth41 fr4 #gha1 #ei4 ,probably ,hekate is meant being here as frequently combined or confused with ,persephone the daughter of ,demeter 7cf4 ,ion1 #ajdh74 #iei3 ,the pious man cleans and decorates every month ton ,hermn kai tn ,heka_/tn kai ta loipa tn hiern ha d tous progo_/nous katalipein1 ,theopomp4 ap4 ,porph41 ,abs4 ii1 #af 7p4 #adf1 #h-i ,n474 ,acc4 to this ,hekate and ,hermes belong to the theoi patroi of the house4--,shrines of ,hekate before the house-door 7,lob41 ,agl4 #accf f472 cf4 the sacella of the ,heroes in the same place3 above1 chap4 iv1 n4 #ace4 #ie;a#i3 ,the late interpolation in ,hes41 ,th4 #daa-eb1 in praise of ,hekate leaves out the uncanny side of her character altogether4 ,hekate has here become so much the universally revered goddess that she has lost all definite personality in the process4 ,the whole is a telling example of the sort of extension that might be given to a single divinity who had once been the vital cult-object of a small locality4 ,the name of this universally known daimon becomes finally of little importance 7for everything is heaped upon one personality74 ,hence there is little to be learnt of the special characteristics of ,hekate from this ,hymn4 7,in any case it is time we gave up calling this ,hymn to ,hekate ,orphic3 the word is even more than usually meaningless and conventional in this case47 #ifi3 ,hekate 7nai_/ousa at the crossroads1 ,s4 fr4 #dib ,n47 meets men as an antai_/a theo_/s 7,s4 fr4 #caa7 and is herself called antai_/a 7fr4 #caa1 #cfh2 cf4 ,,em4 #aaa1 #ej1 where what precedes is from ,sch4 ,a4,r4 i1 #aada74 ,the same adj4 applies to a dai_/mn that she causes to appear3 ,hsch4 antai_/a1 antaios1 in this as in most cases with the added sense of hostile4 ,hek4 phainome_/n en ekto_/pois pha_/smasin1 ,suid4 ,heka_/tn4 7from ,elias ,cret4 on ,greg4 ,nz4 iv1 p4 #dhg ,mg474 ,she appears or sends apparitions by night as well as by day3 ,einodi_/a1 thu_/gater ,da_/matros1 ha tn nuktipo_/ln epho_/dn ana_/sseis kai methameri_/n1 ,e41 ,ion1 #ajdh ff4 ,meilinoe1 a euphemistically 7cf4 above1 chap4 v1 n4 #e7 named daimonic creature1 either ,hekate or ,empousa1 meets antai_/ais epho_/doisi kata zophoeide_/a nu_/kta1 ,orph4 ,h4 #ga1 #i4 ,hek4 appears at midday in ,luc41 ,philops4 #bb4 ,in this midday vision she opens the earth and ta en ,ha_/idou ha_/panta become visible 7c4 #bd74 ,this reminds us of the story told by ,herakl4 #cbd ,pont4 of ,empedotimos to whom ,plouton and ,persephone appeared en mesmbri_/a stathera in a lonely spot and the whole world of the spirits became visible 7ap4 ,procl4 in ,rp4 ii1 #aai ,kroll74 ,lucian is probably parodying that story4 ,elsewhere in the same pamphlet he gives an absurd turn to a fabulous narrative of ,plutarch's 7de ,an4 fr4 #a ,bern4 ,philops4 #be74 #igi3 ,see ,append4 vi4 #ihi3 ,see ,append4 vii4 #iii3 ,hekate herself is regarded as having the head of a dog3 undoubtedly an ancient conception of her 7she has skulak_/dea phn_/n1 ,h4 ,mag4 #e1 #ag ,ab474 ,she is sometimes even a dog herself3 ,hsch4 ,heka_/ts a_/galma1 and partic4 ,,ab4 #ccf1 #ca-ccg1 #e2 ,call4 fr4 #ajj h1 #d4 ,she is identified with ,kerberos3 ,lyd41 ,mens4 #c1 #h1 p4 #db ,w4 ,she is actually invoked as a dog in ,p4 ,mag4 ,par4 #adcb ff41 p4 #hj ,w43 kuri_/a ,heka_/t einodi_/a1 ku_/n me_/laina4 ,hence dogs are sacred to her and are sacrificed to her 7earliest witness ,sophr4 fr4 #h ,kaib474 ,the hounds with whom she flies about at night are daimonic creatures like ,hekate herself4 ,porph4 7who was specially well informed about such things7 said that saphs the hounds of ,hekate were ponroi dai_/mones3 ap4 ,eus41 ,,pe4 #d1 #bc1 #g-h4 ,in ,lycophron's account 7ll4 #aagd-hj7 ,hekabe is represented exactly in this way1 i4e4 as a daimonic creature who appears to men as a hound 7cf4 ,,plg4 iii1 #gba f474 ,she is transformed by ,hekate 7,brimo7 into one of her train 7heppi_/da7 who by their nocturnal howling strike terror into men who have neglected to make offering to the goddess4--,dogs occur as symbols of the dead on grave-reliefs8--above1 chap4 v1 n4 #aje4 7,erinyes as hounds2 ,keres as ,hounds of ,hades3 ,a4,r4 iv1 #affe2 ,,ap4 vii1 #dci1 #c ,theodorid41 etc4 ,ruhnken1 ,ep4 ,cr4 i1 #id47 #ajji3 ,see ,dilthey1 ,rh4 ,mus4 #be1 #ccb ff4 #ajai3 ,the ,italian ,diana who had long become identical with ,hekate remained familiar to the ,christianized peoples of the early ,middle ,ages 7allusions in ,christian authors3 ,grimm1 pp4 #bhc1 #bhf1 #icc1 #idi1 #aafa f4 ,o4 ,jahn1 ,bs4 ,blick1 #ajh74 ,she was1 in fact1 the meeting point of the endless mass of superstition that had survived into that time from ,graeco-,roman tradition4 ,the nocturnal riding of a mob of women 7i4e4 souls of women7 cum ,diana1 paganorum dea is quoted as a popular superstition by the so-called ,canon ,episcopi1 which in the controversies on witches was so often appealed to4 ,this document1 it seems1 cannot be traced back further than ,regino 7end of ninth century74 ,he seems to have got it out of ,aug4 ,de ,sp4 et ,anima 7probably written in the sixth century74 ,it was rescued from oblivion by ,burkhard of ,wurms1 used in the ,decretals of ,gratian1 and became very well known in the ,middle ,ages4 7,the passage from ,burkhard is printed in ,grimm1 p4 #agda4 ,that the whole is a ,canon 7#bd7 of the ,council of ,ancyra1 #cad ,a4,d41 is1 however1 only a mistaken idea of ,burkhard's47 ,this belief in the nightly hunt of ,diana with the souls may be regarded as a vestige of the ancient idea of ,hekate and her nocturnal crew4 ,it was all the more likely to survive in northern countries with their native legends of wild ,hunters and the furious host with which it could so easily combine4 ,herne the ,hunter1 ,merry ,wives of ,windsor1 iv1 #d2 v1 #e4 #ajbi3 hoko_/sa dei_/mata nuktos pari_/statai1 kai pho_/boi kai para_/noiai kai anapd_/seis ek ts kli_/ns kai pho_/btra kai pheu_/xeis e_/x1 ,heka_/ts phasin einai epibolas kai hr_/n epho_/dous1 katharmoisi_/ te chre_/ontai kai epaoidais1 ,hp41 ,morb4 ,sac4 vi1 #cfb ,l42 cf4 ,plu41 ,supers41 #c1 p4 #aff ,a2 ,hor41 ,,ap4 #ded4 ,hekate is manin aiti_/a1 ,eust41 ,il41 p4 #hg1 #ca 7hence also releases men from madness in the initiations of ,aegina1 see above1 n4 #hi72 cf4 e_/ntheos #cbe ex ,heka_/ts1 ,e41 ,hip4 #ada4 ,dreams of ,hekate1 ,artemid41 #b1 #cg1 p4 #aci1 #a ff4 ,h4 ,the h_/res apopl_/ktous poiein du_/nantai3 ,sch4 ,ar41 ,av4 #adij4 ,the h_/res are also the source of nightmares1 ,rh4 ,mus4 #cg1 #dfg n4 7like ,pan as ,ephialtes3 ,didym4 ap4 ,sch4 ,ar41 ,ves4 #ajch--where ,eua_/pan should be read1 from eu_/a the noise of bleating goats and ,pan3 ,suid4 and ,,cig4 iv1 #hchb74 ,the ,lamiai and ,empousai seem also to have been night-terrors2 cf4 what is said of their amorous disposition and desire for human blood by ,apollonios ap4 ,philostr4 ,,va4 #d1 #be1 p4 #ade1 #ah2 and what is said of ,pan-,ephialtes1 ean de sunousia_/z1 ,artemid41 p4 #aci1 #ba ,h4 ,general statement3 oneir_/ssein comes apo daimo_/nn energei_/as ,suid4 oneiropolein1 p4 #aabd ,gaisf4 ,seirenes3 ,crusius1 ,philol4 #ej1 #ig ff4 #ajci3 ,the ,banquets of ,hekate1 besides the katha_/rmata referred to above 7n4 #hh71 included also the specially prepared dishes that were made and put out for ,hekate kata mna 7,ar41 ,plu4 #eif7 at the triaka_/des 7see above1 chap4 v1 n4 #hh7 or else at the noumni_/ai1 ,sch4 ,ar41 ,plu4 #eid3 kata tn noumni_/an1 hespe_/ras2 cf4 the offering to ,hekate and ,hermes at each noumni_/a3 ,theopomp4 ap4 ,porph41 ,abs4 #b1 #af1 p4 #adf1 #g ,n4 ,these banquets of ,hek4 are meant by ,ar41 ,plu4 #eid ff41 ,s4 fr4 #ffh ,n42 ,plu41 ,smp4 #g1 #c1 p4 #gji ,a4--,it is possible that at the turn of the month there was a purification of the house1 in which case the katha_/rsia and the ,heka_/ts deipna would be again combined4--,ingredients of the offerings to ,hek43 eggs and toasted cheese 7,sch4 ,ar472 tri_/gl and maina_/s ,ath4 #cbe ,b42 flame-cakes 7of cheese1 plakountes dia turou1 ,paus4 ,lex4 ap4 ,eust4 #aafe1 #ad7 amphiphntes 7see ,lob41 ,agl4 #ajfb f474 #ajdi3 ,the person katha_/rmata ekpe_/mpsas throws them away aostro_/phoisin o_/mmasin3 ,a41 ,cho4 #ih-i4 ,the vessel filled with the purificatory offerings was emptied en tais trio_/dois and ametastrepti_/3 ,schol4 ib4 ,this was regular with katharmoi_/3 ,theoc4 xxiv1 #id ff41 and at offerings to the ,erinyes3 ,s41 ,,oc4 #dij4 ,even ,odysseus is obliged at his sacrifice to the dead apono_/sphi trape_/sthai1 k #ebh4 ,medea in collecting her magic juices turns her eyes exopi_/s chero_/s3 ,s4 ,rhiz4 fr4 #dia ,n42 ,a4,r4 iv1 #acae2 cf4 also ,lomeier1 de lustrat41 p4 #dee f4 ,this remained the rule at sacrifices to chtho_/nioi and in magic ceremonies which regularly had to do with the underworld4 ,even ,marc4 ,emp4 in giving directions for the cure of phusika_/ often enjoins nec retro respice e4g4 #a1 #ed1 likewise ,plin41 ,,nh4 #ba1 #agf2 #bi1 #ia4 ,in making an enchantment poreu_/ou anepistreptei mdeni dous apo_/krisin ,p4 ,mag4 ,lond41 given in ,kenyon ,greek ,pap4 in ,b4,m41 i1 p4 #ih4 ,modern superstition agrees3 cf4 ,grimm1 p4 #aghi1 n4 #bii2 cf4 nn4 #ceg1 #eeh1 #hij1 #aacg4 ,the eye must be turned away from the furious host3 ,birlinger1 ,aus ,schwaben1 ,n4,s4 i1 #ij4 ,the precaution is1 however1 of primeval antiquity4 ,in the old ,indian cult of the dead and worship of formidable deities many of the proceedings must be performed ametastrepti_/1 ,oldenberg1 #cce f41 #dhg f41 #eej1 n4 #e2 #egg f41 #ehj4 ,the reason for the precaution is not hard to see4 ,if the person looked round he would see the spirits engaged in taking possession of the objects thrown to them1 which would be sure to bring ill-luck--chalepoi de theoi phai_/nesthai enargs4 ,hence ,odysseus1 when he is returning ,leukotho's wimple by throwing it into the sea1 must autos apono_/sphi trape_/sthai1 e #cej4 ,hence ,orpheus must not look back at ,eurydike while she belongs to the lower world4 7,cf4 ,hannibal's dream reported after ,silenus and ,cael4 ,ant4 by ,cic41 ,div4 i1 #di47 hoi entugcha_/nontes nuktos h_/rsi die_/strephon tas o_/pseis3 ,sch4 ,ar41 ,av4 #adic4 ,very clearly put by ,ov41 ,f4 #e1 #dcg2 at the ,lemuria the sacrificer throws away the beans aversus 4 4 4 nec respicit4 umbra putatur colligere et nullo terga vidente sequi4 ,at last when the ,manes are #cbf all driven out1 respicit 7#ddd74 ,one of the ,pythagorean su_/mbola1 those invaluable fragments of ,greek old wives' wisdom1 runs3 apodmn ts oiki_/as m epistre_/phou2 ,erinu_/es gar mete_/rchontai 7,iamb41 ,protr41 p4 #aad1 #bi f4 ,pist74 ,here the reason for the superstitious practice is clearly shown 7cf4 also ,grimm1 p4 #aggh1 n4 #ad2 cf4 n4 #cfj73 the underworld spirits 7wandering over the earth1 esp4 on the fifth of the month1 as in ,hes41 ,op4 #hjc7 are following the departing person3 if he were to turn round he would see them4 #ajei3 ,appearance of ei_/dla of the dead3 not as in ,homer in dreams only1 but openly before men's waking eyes4 ,stories of this go back as far as the poems of the ,epic ,cycle2 cf4 appearance of ,achilles in the little ,iliad 7p4 #cg ,ki71 in the ,no_/stoi 7p4 #cc74 ,how familiar this idea had become by the fifth century may be judged from the frequency of ghosts in the tragedians3 ,a41 ,pers4 ,eum4 ,prom4 ,psuch42 ,s41 ,polux42 cf4 fr4 #gie ,n42 ,e41 ,hec42 raising of the spirit of a dead man1 fr4 #iab2 cf4 also the stories of ,simonides and the grateful dead 7,bgk4 on ,sim4 fr4 #abi72 of ,pelops and the ei_/dlon of ,killos 7see ,a4 ,marx1 ,griech4 ,mrchen von dankbaren ,thieren1 p4 #aad f474 #ajfi3 ,spirit-raising at entrances to the underworld at definite psuchomanteia or nekuomanteia3 see above1 chap4 v1 n4 #bc4 ,there were1 however1 psuchaggoi_/ who could compel individual souls to appear at other places as well3 ,e41 ,alc4 #aabh f4 ,such psuchaggoi_/ belonging to the fifth century and to be found in ,thessaly are spoken of by ,plu4 ap4 ,sch4 ,e41 ,alc4 #aabh4 ,people tou_/s te tethnetas pha_/skontes psuchaggein kai theous hupischnou_/menoi pei_/thein1 hs thusi_/ais te kai euchais kai epdais goteu_/ontes occur in ,pl41 ,lg4 #iji ,b4 ,later literature abounds in such spirit-raisings4 ,conjuring ,hekate to appear was a favourite magic experiment3 ,a4,r4 iii1 #ajcj f41 etc41 recipe for producing this illusion in ,hipp41 ,,rh4 iv1 #ce-f1 p4 #ajb f4 ,d4-,s4 ,a ,heka_/ts epagg_/ occurs as early as ,thphr41 ,ch4 #bh 7#af74 #ajgi3 agu_/rtai kai ma_/nteis profess ea_/n ti_/s tin' echthron pmnai ethe_/l meta smikrn dapann homoi_/s di_/kaion adi_/k bla_/psein1 epaggais tisi kai katade_/smois tous theou_/s1 h_/s phasi1 pei_/thonte_/s sphisin hupretein1 ,pl41 ,rp4 #cfd ,c4 ,and esp4 from ,lg4 #icc ,,ae we get a good idea of the fear that the ma_/nteis and teratosko_/poi generally inspired with their katade_/seis epaggai_/1 epdai_/1 and other magganeiai 7we even hear of wax-figures on house-doors1 grave-stones1 epi trio_/dois1 as so frequently later1 with the same superstitious purpose4 ,plato himself does not rule out the possibility of such magic incantations3 at least they did not conflict with his own daimonic theory3 see ,smp4 #bjc ,a4 epaggai_/ are evocations of spirits or gods3 see ,ruhnk41 ,tim41 p4 #aae4 epipompai_/ have the same meaning3 see above1 chap4 v1 n4 #afh4 epipe_/mpein frequently in this sense in the ,orph4 ,h4 katade_/seis1 kata_/desmoi are the bindings whereby the spirit-raiser magically compels the unseen to do his will4 ,compulsion is regularly found to be necessary3 the spirits do not come willingly4 ,the magician by his spells and ceremonies is their master2 he exerts over them that ana_/gk 7ho epa_/nagkos is frequent in the magical books7 or peithana_/gk of which ,porph4 ap4 ,eus41 ,,pe4 #e1 #h1 specially tells us 7probably deriving it from ,pythagoras of ,rhodos74 pei_/thein is ,plato's weaker word3 the most extreme is biastikai apeilai_/ ,iamb4 ,myst4 #f1 #e i4e4 ,porph4 ,ep4 ,aneb4 fr4 #ca ,parth42 cf4 to deina pra_/xeis kan the_/ls kan m the_/ls3 refrain in a magic hymn1 ,p4 ,mag4 ,par4 #bbeb ff4--,just as in these incantations the kata_/desis affects the gods themselves so in other cases the victim is the unfortunate person whom the magician intends to harm3 in this sense we have katade_/seis1 kata_/desmoi1 ,p4 ,par4 #ccf2 ,orph4 ,lith4 #ehb1 and the #cbg devotiones or defixiones written on metal tablets which have been found in such numbers in graves2 see ,gothofred4 ad ,cod4 ,theod4 #i1 #af1 #c4 ,these are now collected and edited by ,r4 ,wnsch1 ,defixionum tabellae in ,attica repertae 7,,cia4 ,app471 #ahig1 with those found outside ,attica included in the ,praefatio4 ,here we find katad 7katadi_/dmi ton deina his tongue1 limbs1 mind1 etc4 7nn4 #fh1 #hi1 #ie1 etc471 i4e4 a magical disabling1 paralysing1 fettering of his faculties--and of all his efforts3 atel1 enanti_/a pa_/nta ge_/noito1 nn4 #fd1 #ih4 ,the carrying out of this is entrusted to ,hermes chtho_/nios or to ,hekate 7katad auton pros ton ,hermn ktl47 as the ka_/tochoi dai_/mones2 cf4 nn4 #ha1 #hd1 #he1 #hf1 #aja1 #aje1 #ajf1 #ajg4 ,sometimes the promoter of the kata_/desis says of himself katad kai kate_/ch #aji1 etc4 ,the defixio itself is called ho ka_/tochos1 ,gk4 ,pap4 in ,b4,m4 7,ken471 ,no4 #aba1 ll4 #cid1 #dbi p4 #ig-h4 katadein is therefore here kate_/chesthai poiein 7 disable him--not make him possessed7 and implies the delivery of the victim into the power of the infernal spirits4--,the ma_/nteis and kathartai_/ appear as accomplished weather-magicians in ,hp41 ,morb4 ,sac4 vi1 #ceh ,l4 ,they are claimed to be able to draw down the moon 7an old art of ,thessalian witches71 make the sun go out1 cause rain or drought at will1 etc4 ,a ge_/nos of anemokoitai at ,korinth was able tou ane_/mous koimi_/zein3 ,hsch4 ,suid4 anemok43 cf4 ,welcker1 ,kl4,s4 iii1 #fc4 ,the claims made by these kathartai_/ for themselves were made by later ages on behalf of ,abaris1 ,epimenides1 ,pythagoras1 etc42 ,porph41 ,,vp4 #bh-i 7,iamb4 #ace f472 ,empedokles promised them to his own pupils2 #dfd ff4 ,mull41 fr4 #aaa ,diels2 and cf4 ,welcker1 ,kl4,s4 iii1 #fj f4--,these are all examples of magical arts from early times3 the overwhelming mass of evidence for such proceedings in later ages cannot be mentioned here except as explaining ancient accounts4 #ajhi3 ,abaris had been mentioned by ,pindar 7,harp4 ,a_/baris72 ,hdt4 mentions him in iv1 #cf4 ,there we hear of the arrow which he bore along with him kata pasan tn gn and of his complete abstention from food 7cf4 ,iamb41 ,,vp4 #ada74 ,the arrow1 a su_/mbolon tou ,apo_/llnos 7,lycurg4 fr4 #he1 ap4 ,eudoc41 p4 #cd1 #aj7 is borne by ,abaris in his hand--the suggestion of ,wesseling1 recently revived1 that we should in ,hdt4's passage read hs ton ostos perie_/phere1 has been shown to be linguistically impossible by ,struve1 ,opusc4 ,crit4 ii1 #bfi4 ,the embellishment of the ,abaris story1 whereby he 7like ,musaios7 flew through the air on his arrow1 is later than ,hdt4 or than ,lyk4 7,the arrow is presumably the same as the one of which ,herak4 ,pont4 tells some strange things2 ap4 ,eratosth4 ,catast4 #bi47 ,the story sounds rather like ,herakleides4 ,see ,porph41 ,,vp4 #bi2 ,iamb41 ,,vp4 #ia1 #acf2 ,him41 ,o4 #be1 #b1 #d2 ,nonn4 ,d4 #aa1 #acb f42 ,proc4 ,gaz41 ,ep4 #if4 ,abaris was regarded as e_/ntheos 7,eudoc47 as kathart_/s and chrsmolo_/gos1 as driving away pestilences by magic arts 7esp4 in ,sparta1 where klut_/ria apotropaic sacrifices1 were instituted and a temple of ,ko_/r s_/teira founded3 ,apollon41 ,mir4 #d--prob4 from ,theopomp43 see ,rh4 ,mus4 #bf1 #eeh--;,iamb41 ,,vp4 #ib1 #ada2 ,paus4 #c1 #ac1 #b74 ,he is also said to have prophesied earthquakes1 pestilence1 etc4 7,apollon471 and to have given prescriptions against disease and epdai_/ 7,pl41 ,chrm4 #aeh ,,cd72 was a type of eukoli_/as kai lito_/ttos kai dikaiosu_/ns3 ,str4 #cja4--,the figure of ,abaris thus left rather vague in ancient legend was elaborated from two sources3 7#a7 the ,athenian cult-legends of the foundation of the ,prorosia3 ,harp4 ,a_/b41 ,suid4 prorosi_/a4 ,sch4 ,ar41 ,eq4 #gbi2 ,lycurg4 kata ,menesai_/chmou2 and 7#b7 the ,pythagorean legends4 ,it is in itself very probable that the story in ,iamb41 ,,vp4 #ia-c1 #adg1 of the meeting between ,abaris and ,pythagoras goes back to the fabulous ,abaris of ,herakleides #cbh 7the story in #bae-ag of ,abaris and ,pythagoras before ,phalaris evidently comes from ,apoll4 ,ty474 ,this was suggested by ,krische de soc4 ,pythag41 p4 #ch1 and has been more definitely maintained by ,diels1 ,arch4 f4 ,gesch4 d4 ,philos4 iii1 #dfh3 it cannot1 however1 be demonstrated absolutely--there is not a scrap of evidence to show that ,herakleides did actually make ,abaris meet ,pythagoras4 7,puthago_/ras en t pros ,a_/barin lo_/g1 ,procl4 in ,tim4 #ada ,d4 may very possibly1 but not necessarily1 as ,diels thinks1 refer to the ,abaris of ,herakleides47--,in any case the bringing together of ,abaris and ,pyth4 is a late invention2 it is impossible to say whether it could have occurred or did occur as early as the ,aristotelian work peri tn ,puthagorei_/n4--,in any case1 the guiding conception in all this is that ,abaris did not belong to the primeval past but came to ,greece in the daylight of historical times4 ,pindar makes this happen kata ,kroison ton ,ludn basile_/a 7prob4 about the time of the ,sa_/rden ha_/lsis1 ,ol4 #eh1 #c #edf72 others 7acc4 to ,harp47 made it earlier1 in ,ol4 #ba #fif4 ,it is impossible to tell what the reasons were for either of these particular dates4 ,abaris might still be regarded as a contemporary of ,pythagoras by those who1 with ,eusebios and ,nikostratos ap4 ,harp41 put him in ,ol4 #ec 7kata tn ng ,olumpia_/da1 for so the figure in ,harp4 should be read and not g ,ol42 the right reading is preserved from ,harp4 in ,suid4 ,a_/b474 ,this view1 however1 is not1 as ,diels thinks1 obtained by making ,abaris forty years older than ,pyth4 7,the akm_/ of ,pyth4 falls in ,ol4 #fb--see ,rh4 ,mus4 #bf1 #egj--;and that1 too1 is the date--not ,ol4 #fc--;given by ,eusebius ,chronica1 i4e4 the ,armenian1 tr4 and the ,,mss4 ,,pemr of ,jerome47 ,perhaps ,abaris was regarded as the contemporary of ,phalaris whose reign according to one of the versions given by ,eusebios began in ,ol4 #ec1 or #eb1 #c4 ,cf4 ,rh4 ,mus4 #cf1 #efg4 #ajii3 ,ekstasis of ,aristeas3 tou_/tou phasi tn psuchn1 ho_/tan ebou_/leto1 exie_/nai kai epanie_/nai pa_/lin4 ,suid4 ,ariste_/as4 ,his body lies as if dead h de psuch ekdusa tou s_/matos epla_/zeto en t aithe_/ri ktl4 ,max4 ,tyr4 #af1 #b1 p4 #bhh ,r4 7reperimus7 ,aristeae animum evolantem ex ore in ,proconneso corvi effigie1 ,plin41 ,,nh4 vii1 #agd 7very similar stories from elsewhere1 ,grimm1 p4 #ajhc and ,baring-,gould1 ,myths of ,m4,a474 ,so1 too1 the ,arima_/speia said that ,aristeas reached the ,issedones phoiba_/lamptos geno_/menos 7,hdt4 iv1 #ac72 which at least means in some strange way impossible for other men1 i4e4 in ,apolline 9999ecstasy 7cf4 above1 n4 #fc1 numpho_/lptos1 etc42 en eksta_/sei apophoib_/menos1 ,p4 ,mag4 ,par41 p4 #fc ,wess474 ,so1 too1 ,max4 ,tyr4 #ch1 #c1 p4 #bbb ff41 makes ,aristeas describe how his psuch_/1 katalipousa to sma had reached the ,hyperboreans1 etc4 ,these accounts are not derived from ,hdt4 who on the contrary says that ,arist4 died in a fuller's mill at ,prokonnesos and that his body then disappeared and was seen by a man at ,kyzikos4 ,this would be translation of body and soul together not e_/kstasis of the soul alone4 ,in this case ,hdt4 is probably inaccurate4 ,in such cases of translation the point of the story1 in fact its whole meaning1 lies in the fact that the translated person has not died but that he has vanished without his soul being separated from his body1 i4e4 without dying2 for normally in death the soul alone vanishes4 ,this applies to all the cases of translation referred to in this book 7see e4g4 the story of the ,hero ,euthymos3 above1 chap4 iv1 n4 #aaf2 of ,kleomedes1 p4 #abi1 above2 and also to the legend of ,romulus in ,plu41 ,rom4 #bg-h1 in which ,plu4 rightly finds much resemblance with the story of ,aristeas as told by ,hdt4 ,it applies to the numerous stories of translation which1 evidently after ,greek models1 were told of the ,latin and ,roman kings 7see ,preller1 ,rm4 ,mythol4#b1 p4 #hd f41 #gjd74 ,it appears then that #cbi ,hdt1 has combined two versions of the legend3 one acc4 to which ,aristeas died 7not only on this occasion but often71 i4e4 his soul separated itself from his body and had a life of its own2 another in which his body and soul were translated together without his death4 ,in either version ,aristeas might meet with the man in ,kyzikos3 if he were translated1 it would be his vanished body 7cf4 ,romulus' meeting ,julius ,proculus72 but if his soul left his body behind as though lifeless then it would be the soul as ei_/dlon of its body that appeared to the man 7as in the cases of ,pythagoras and ,apoll4 ,tyan4 who were seen at two different places at the same time74 ,this last story seems to be the real and primitive one2 it is suggested by the above-mentioned accounts of the e_/kstasis of the soul of ,aristeas and it was so understood by the authority 7apparently ,thpomp47 whom ,apollon41 ,mirab4 #b1 is following4 #aaji3 ,hdt4 iv1 #ae1 ,thpomp4 ap4 ,ath4 #ac1 #fje ,c3 the bronze laurel was set up kata tn ,ariste_/a tou ,prokonnsi_/ou epidmi_/an ho_/te e_/phsen ex ,huperbore_/n paragegone_/nai4 ,this is not said by ,hdt4 but is compatible with his account4 ,acc4 to ,hdt4 ,aristeas told the people of ,metapontum that they alone of all the ,italiots had been visited by ,apollo and that he1 ,aristeas1 had been in the god's train in the shape of a raven 7sacred to ,apollo74 ,this last feature allows us to conclude that ,hdt41 too1 knew of the wanderings made by the soul of ,aristeas while his body remained at home as though dead4 ,the raven is clearly the soul of ,aristeas3 ,plin41 ,,nh4 vii1 #agd4--,the epidmi_/a of ,aristeas in ,metapontum fell acc4 to ,hdt4's own calculation 7hs sumballo_/menos 4 4 4 heu_/riskon7 #bdj years 7not #bcj7 after the second aphanismo_/s of ,aristeas from ,prokonnesos4 ,as ,aristeas had in his poem spoken of the beginning of the ,kimmerian invasion 7,hdt4 iv1 #ac7 his first aphanismo_/s cannot have been before #fha 7the first year of ,ardys' reign1 when the ,kimmerian invasion began acc4 to ,hdt4 i1 #ae3 ,prokonnesos was1 too1 first founded under ,gyges3 ,str4 #ehg74 ,taking this as a starting point 7and it is the earliest admissible terminus7 and subtracting #bdj #g years 7,hdt4 iv1 #ad fin47 we should arrive at the year #dcd4 ,this1 however1 cannot possibly have been meant by ,hdt4 as the year of the miraculous presence of ,aristeas in ,metapontum4 ,we seem to have one of ,hdt4's errors of calculation to which he is prone4 ,we cannot indeed make out when exactly he intended to date the various scenes of the ,aristeas story4--,in any case1 ,hdt4 never intended to make ,aristeas the teacher of ,homer1 as ,bergk following others thinks4 ,he makes ,homer's flor4 about #hef3 see ,rh4 ,mus4 #cf1 #cig2 and puts the ,kimmerian invasion much later4 ,aristeas could only be regarded as teacher of ,homer 7,str4 #fci2 ,tat4 ,gr4 #da7 by those who made ,homer a contemporary of the ,kimmerian invasion1 ,thpomp4 esp43 see ,rh4 ,mus4 #cf1 #eei4--,we do not know what grounds those ,chronologists had who made ,aristeas contemp4 with ,kroisos and ,kyros and put his flor4 in ,ol4 #eh1 #c 7,suid474 ,the reason may possibly have been identification--this is hardly likely--or conjunction with ,abaris 7,gutschmid ap4 ,niese1 ,hom4 ,schiffskat41 p4 #di1 n474 ,unfortunately nothing is known of such a conjunction with ,abaris 7very problematical conjectures by ,crusius in ,myth4 ,lex4 i1 #bhad f474 ,possibly those who favoured this view held that the ,arima_/speia had been foisted upon ,aristeas2 cf4 ,d4 ,h41 ,thuc4 #bc2 p4 hu_/psous1 #aj1 #d4 ,this work was certainly regarded as having been composed at the time of the ,kim4 invasion4 ,the historical reality of ,aristeas was never doubted in antiquity and in spite of the many legends that gathered about his name there is no need for us to do so4 ,the stories of ,aristeas' extremely prolonged lifetime 7from the #ccj ,kim4 invasion to the evidently much later period in which he really lived7 appear to have been derived chiefly from fictions in the ,arima_/speia which probably also gave reasons of a mysterious kind for this marvellous extension of his existence4 ,we cannot tell whether ,aristeas himself wrote the poem and provided his own halo of marvel or whether someone else1 coming later1 made use of this name so famous in legend4 ,if there was any basis for the account in ,suid4 ,pei_/sandros ,pei_/snos fin4 we might be justified in attributing the composition of the ,arima_/speia to ,aristeas himself4 ,in any case the poem was already in existence at the beginning of the fifth century3 it can hardly be doubted that ,aeschylus modelled upon it his picture of the griffins and ,arimaspoi in ,pr4 #hjc ff4 #aaai3 ,dexikreon in ,samos1 ,plu41 ,q4 ,gr4 #ed4--,polyaratos of ,thasos1 ,phormion of ,sparta3 ,cl4 ,al41 ,str4 i1 #ba1 p4 #cii ,p4 ,phormion is better known because of his marvellous experiences3 ,paus4 #c1 #af1 #b-c2 ,thpomp4 ap4 ,suid4 ,phor43 see ,meineke1 ,com4#b1 p4 #abbg ff4--,at the end of the above-mentioned enumeration of ma_/nteis ap4 ,clem4 ,al41 a certain ,empedo_/timos ho ,surako_/sios is given4 ,varro ap4 ,serv4 on ,g4 i1 #cd1 tells of the ecstatic vision of this ,empedotimos3 after being a quadam potestate divina mortalis aspectus detersus he saw in the sky inter cetera three gates and three ways 7to the gods and the kingdom of the dead74 ,varro is evidently quoting the account of some ancient authority not a work of ,empedot4 himself2 but in any case this vision is the source of what ,empedotimos had to say about the dwelling-place of the souls in the ,milky ,way3 ,suid4 ,emped41 ,iouliano_/s3 ,rh4 ,mus4 #cb1 #cca1 n4 #a2 cf4 ,damasc4 ap4 ,philop4 in ,arist4 ,meteor41 p4 #aag1 #aj ,hayd4 ,suid4 ,emped4 calls 7probably a guess7 the work in which ,empedot4 gave an account of his visions peri phusiks akroa_/ses4 7,because ,e4 also brought back with him information about the future life1 the usual stories about the subterranean chamber1 etc41 are transferred to him by ,sch4 ad ,greg4 ,nz41 ,c4 vii1 #bhf ,eudocia1 p4 #fhb1 #ae47 ,apart from this no one gives us any information about the personality of ,emped4 except ,jul41 ,ep4 #bie ,b41 p4 #cgi1 #ac ff4 ,h41 who tells us how he was murdered but the gods avenged him upon his murderers4 ,this1 however1 rests upon a confusion 7either ,julian's or his copyist's7 with ,hermo_/timos whose murderers were punished in the next world acc4 to ,plu41 ,gen4 ,socr4 #bb1 p4 #eib ,c4 ,the above-mentioned story of the souls and the ,milky ,way was also known to ,julian 7see ,suid4 ,ioul473 his source being ,herakleides ,pont4 7who also probably supplied it to others1 e4g4 ,noumenios ap4 ,procl4 in ,rp4 ii1 p4 #abi ,kroll1 ,porph41 ,iamb4 ap4 ,stob41 ,ecl4 i1 p4 #cgh1 #ab ,w41 and even earlier1 ,cicero1 ,somn4 #ae-af74 ,no older source of this fancy is known3 ,pythagoras mentioned as its authority by ,julian1 etc41 only takes us back again to ,herakleides4 ,all that we know up to the present about it suggests the suspicion that the very existence and history of this remarkably little-known great ,empedotimos may have been a simple invention of ,herakleides'1 who may have made use of him in one of his dialogues to add interest and importance to some of his own fancies4 ,but now we come upon something more detailed about the story told by ,herakleides of the vision in which ,emped4 7meta tou s_/matos1 p4 #abb1 #b7 beheld pasan tn peri tn psuchn althei_/an3 ,procl4 in ,rp4 ii1 #aai1 #ba ,kroll4 ,from this passage it is quite clear that ,empedotimos is simply a figure in a dialogue by ,herakleides1 and no more existed in reality than ,er the son of ,armenios or ,thespesios of ,soli1 or than their prototype ,kleonymos of ,athens ap4 ,klearchos of ,soli 7,rh4 ,mus4 #cb1 #cce74 #cca #aabi3 ,apollon41 ,mirab4 #c 7prob4 from ,thpomp472 ,plin41 ,,nh4 vii1 #agd2 ,plu41 ,gen4 ,soc4 #bb1 p4 #eib ,c 7,hermo_/dros--the same copyist's error occurs in ,procl4 in ,rp4 ii1 #aac1 #bd ,kroll72 ,luc41 ,enc4 ,musc4 #g2 ,tert41 ,an4 #b2 #dd 7from ,soranos2 cf4 ,cael4 ,aur41 ,tard4 #a1 #c1 #e72 ,or41 ,cels4 iii1 #c2 #cb4 ,the same ,hermotimos of ,klazomenai is undoubtedly the person meant when a ,hermo_/timos is mentioned among the earlier incarnations of the soul of ,pythagoras1 even when the country of the person in question is not named 7as in ,d4,l4 viii1 #e f42 ,porph41 ,,vp4 #de2 ,tert41 ,an4 #bh7 or is incorrectly called a ,milesian 7e4g4 in ,hipp41 ,,rh4 #a1 #b1 p4 #ab ,d4-,s474 ,a quite untenable theory about this ,hermot4 is given by ,gttling1 ,opusc4 ,ac4 #baa4--;,acc4 to ,plin4 the enemies who finally burnt the body of ,hermot4 7with the connivance of his wife7 were the ,cantharidae--probably the name of a ge_/nos hostile to ,hermot4--,there is a remarkably similar story in ,indian tradition3 see ,rh4 ,mus4 #bf1 #eei n4 ,but ,i no longer suspect any historical connexion between this story and that of ,hermot42 the same preconceptions have led in ,india as in ,greece to the invention of the same tale4 ,similar conceptions in ,german beliefs3 ,grimm1 #ahjc1 n4 #fej4 #aaci3 ,hence the legend that ,apollo after the murder of ,python was purified not at ,tempe1 as the story generally went1 but in ,krete at ,tarrha by ,karmanor3 ,paus4 #b1 #g1 #g2 #b1 #cj1 #c2 #aj1 #f1 #g 7the hexameters of ,phemono72 #aj1 #af1 #e4 ,the katha_/rsia for ,zeus were brought from ,krete3 ,orph4 fr4 #ahc ,ab42 cf4 the oracle ap4 ,oinom4 ,eus41 ,,pe4 #e1 #ca1 #b3 ,k4 ,o4 ,mller1 ,introd4 ,scient4 ,myth4 #ih4--,krete an ancient seat of mantik3 the ,lokrian ,onomakritos1 teacher of ,thaletas1 lived in ,krete kata te_/chnn mantik_/n1 ,arist41 ,pol4 #abgd;a1 #be4 #aadi3 ,see above 7pp4 #if f74 ,as one who had been initiated into the orgiastic cult of ,zeus in ,krete 7,str4 #dfh71 ,epimenides is called ne_/os ,kou_/rs3 ,plu41 ,sol4 #ab2 ,d4,l4 i1 #aae4 ,he is called hiereus ,dios kai ,rhe_/as in ,sch4 ,clem4 ,al4 iv1 p4 #ajc ,klotz4 #aaei3 ,legend of the a_/limon of ,e43 ,h4 ,smyrn4 #ah4 ,d4,l4 i1 #aad4 ,plu4 #g ,sap4 #ad4 ,he was prepared for it by living on aspho_/delos1 mala_/ch and the edible root of a kind of ski_/lla 7,thphr41 ,,hp4 #g1 #ab1 #a74 ,all these are sacred to the chtho_/nioi 7on aspho_/delos1 see partic4 ,,ab4 #deg1 #e ff41 which goes back to ,aristarchos2 and ,hsch4 s4v471 and were only eaten occasionally by the poor3 ,hes41 ,op4 #da4 #aafi3 hou 7,epimeni_/dou7 lo_/gos hs exi_/oi h psuch ho_/poson _/thele chro_/non kai pa_/lin eis_/ei en t s_/mati1 ,suid4 ,epimen4 ,this is possibly the meaning of prospoithnai 7le_/getai7 polla_/kis anabebike_/nai1 ,d4,l4 i1 #aad4 ,epimenides like others meta tha_/naton en tois zsi geno_/menos1 ,procl4 in ,rp4 ii1 #aac1 #bd ,kr4 ,the story of his prolonged sleep in the cave is an example of a widespread fairy-tale motif2 see ,rh4 ,mus4 #cc1 #bji1 n4 #b2 #ce1 #afj4 ,in the case of ,epimenides it has been exaggerated beyond all bounds and attached to him as a sort of popular mode of expressing his long eksta_/seis4 ,this cave-sleep is interpreted as a state of ekstasis by ,max4 ,tyr4 #af1 #a3 en tou ,dios tou ,diktai_/ou 7see above1 chap4 iii1 n4 #bc7 t a_/ntr kei_/menos hu_/pn bathei e_/t suchna_/ 7cf4 the psuch_/ of ,hermot4 which apo tou s_/matos plazome_/n apodmei epi polla e_/t1 ,apollon41 ,mir4 #c7 o_/nar e_/ph entuchein autos theois ktl4 ,thus his o_/neiros became dida_/skalos to him1 ,max4 ,tyr4 #ch1 #c2 cf4 ,sch4 ,luc41 ,tim4 #f1 #aaj ,rb4 #aagi3 sophos peri ta theia 7deinos ta theia1 ,max4 ,tyr4 #ch1 #c7 tn enthousiastikn sophi_/an1 ,plu41 ,sol4 #ab4 ,epimen4 is put among the e_/ntheoi ma_/nteis1 ,bakis and the ,sibyl1 by ,cic41 ,div4 #a1 #cd4--,prolonged solitude is a preparation for the business of the ecstatic seer 7cf4 ,plu4's story of a sort of counterpart to ,epimenides1 ,def4 ,or4 #ba1 p4 #dba ,b74 ,there #ccb is still another fragment remaining from the story of ,epim4 on this head in the account given by ,theopompos 7though he makes too rationalistic a use of it73 ,epim4 did not sleep all that time alla chro_/non tina ekpatsai1 ascholou_/menon peri rhizotomi_/an 7which he needed as an iatro_/mantis72 ,d4,l4 i1 #aab4 ,we cannot help being reminded of the way in which the ,angekok of ,greenland1 after prolonged and profound solitude1 severe fasting and concentration of thought1 makes himself into a magician 7,cranz1 ,hist4 of ,greenland1 p4 #aid74 ,in the same way the ,north ,american ,indian stays for weeks in a solitary wood and consciously prepares himself for his visions4 ,at last the real world falls away from him1 the imagined world of his visions becomes the real one and seems almost palpable2 till finally in complete ecstasy he rushes out of his hiding place4 ,nor would it be hard to find analogies in the religion of civilized peoples4 #aahi3 ,epim4 is credited with prophecies of coming events3 ,pl41 ,lg4 #fdb ,d2 ,d4,l4 i1 #aad1 and also ,cic41 ,div4 i1 #cd4 ,on the other hand1 ,arist41 ,rh4 #c1 #ag1 #aj1 has peri tn esome_/nn ouk emanteu_/eto1 alla peri tn gegono_/tn men ad_/ln de_/ which at least means discovering the grounds of an event--grounds known only to the god and the seer2 e4g4 the interpretation of a pestilence as the vengeance of the daimones for an ancient crime1 etc4 ,if only rational explanation were meant there would be no need for a ma_/ntis4 #aaii3 ,delos3 ,plu41 ,sept4 ,sap4 #ad1 p4 #aeh ,a4 7,there is no need to suppose that there has been any confusion between this me_/gas katharmo_/s by ,epimenides and any other purification of ,delos that happens to be better known to us--the ,pisistratean or that of the year #dbf47 ,epimenides po_/leis eka_/thren a_/llas te kai tn ,athnai_/n1 ,paus4 #a1 #ad1 #d4 #abji3 ,the purification of ,athens from the ,kylonian a_/gos by ,epimenides is now further confirmed by the ,aristotelian ,ath4 pol4 #a fin4 ,this admittedly is not a very strong guarantee of its historical truth2 but no strong guarantee is required to dispose of the doubts recently raised as to the historical truth of the story that ,athens was purified by ,epimenides1 and even of ,epimenides' very existence4 ,there is no reason at all for such a doubt4 ,the fact that the historical figure of ,epimenides has been almost entirely obscured behind the veil of fable and romance gives us of course no right to doubt his existence 7or what would be the fate of ,pythagoras1 ,pherekydes of ,syros1 and of many others872 and further1 because some parts of the story of ,epim4 and his life are fabulous1 to doubt the truth of his entirely non-fabulous purification of the ,athenians from murder is a monstrous inversion of true historical method4--,no exact dating for the purification of ,athens is to be derived from the ,aristotelian account of the event1 as the ,english ed4 7,kenyon7 of the ,ath4 pol4 rightly observes4 ,it certainly does not follow 7as e4g4 ,bauer takes for granted in his ,forsch4 zu ,arist4 ,ath4 pol4 #da7 that the purification took place before the archonship of ,drakon 7,ol4 #ci74 ,furthermore1 it is probable that in ,plu41 ,sol4 #ab1 everything that comes before tous ho_/rous 7p4 #afe1 #ai1 ,sint4 ed4 min47 is taken from ,aristotle 7though perhaps not directly74 ,in this case ,aristotle1 too1 would be shown to have attributed to ,solon the first suggestion that led to the condemnation of the enageis4 ,in ,plu41 however1 ,solon is still far from having thoughts of his nomothesi_/a1 he is still only _/d do_/xan e_/chn c4 #ab 7not till c4 #ad does his archonship begin74 ,solon's archonship is put by ,ath4 pol4 in the year #eia_/j 7c4 #ad1 #a1 where we should be careful to avoid arbitrary alteration of the figures72 ,suid4 ,so_/ln1 ,eus41 ,chron4 also date it in ,ol4 #dg1 and the same period is implied by ,plu41 ,sol4 #ad1 p4 #afh1 #ab4 7,ath4 ,pol4 #ccc #ac1 #b1 also brings the first archonship of ,damasias to #ehb_/a ,ol4 #di1 #c3 a date to which all other reliable tradition also points74 ,the condemnation of the enageis and the purification of ,athens by ,epimenides thus took place some considerable time before #eia4 ,it is possible that ,suid4 gives the right date4 s4v4 ,epimeni_/ds2 eka_/thre tas ,ath_/nas tou ,kulnei_/ou a_/gous kata tn md ,olumpia_/da 7#fjd_/a7--that in the ,kirrhaian war there was an ,alkmai_/n general of the ,athenians offers no objection3 ,plu41 ,sol4 #aa4 ,suidas' statement has not 7as ,i once thought myself1 with ,bernhardy7 been taken from ,d4,l41 nor is it to be corrected acc4 to his text4 ,d4,l4 i1 #ajj1 only brings forward the connexion between the purification and the ,kul_/neion a_/gos as the opinion of some 7which in spite of the vagueness of expression must mean ,neanthes ap4 ,ath4 #fjb ,c71 while the real reason is said to be a loimo_/s1 and the purification 7as in ,eus4 ,chr47 is placed in ,ol4 #df2 i4e4 probably #df1 #c1 the traditional date of ,solon's legislation4--,plato1 ,lg4 #fdb ,,de1 does not conflict with the story of the expiation of the ,kul4 a_/gos by ,epimenides3 his story that ,epimen4 was present in ,athens in the year #ejj and retarded the threatened ,persian invasion for ten years is not intended to contest the truth of the tradition of the much earlier purification of ,athens by ,epimen4 7retarded3 so ,clem4 ,al41 ,str4 vi1 #ac1 p4 #gee ,p41 understood ,plato and prob4 rightly2 we often hear in legendary stories of the gods or their prophets retarding coming events which have been determined by fate2 cf4 ,pl41 ,smp4 #bja ,d2 ,hdt4 i1 #ia2 ,ath4 #fjb ,b2 ,eus41 ,,pe4 #e1 #ce1 p4 #bcc ,,bc2 ,vg41 ,a4 vii1 #cac ff42 viii1 #cih f42 and what ,serv4 ad loc4 reports from the libri ,acheruntici74 ,how the same man could be living both at the end of the seventh and of the sixth centuries would have troubled ,plato not at all--tradition attributed a miraculously long life to ,ep4 ,at any rate1 it is quite impossible to base the chronology of ,ep4's life on the story in ,plato4 7,it may have been suggested by a forged oracle made ex eventu after #dij and fathered on ,epim41 as ,schultess suggests1 ,de ,epim4 ,crete1 p4 #dg1 #ahgg47 #abai3 ,details of the expiation ceremonies3 ,d4,l4 i1 #aaa-ab2 ,neanthes ap4 ,ath4 #fjb ,c4 ,it is not the human sacrifice but the sentimental interpretation of ,neanth4 that ,polemon 7,ath4 #fjb ,f47 declares to be fictitious4 ,they are invariably sacrifices to the chtho_/nia that ,epim4 institutes4 ,thus 7as ,abaris founded a temple at ,sparta for ,ko_/r s_/teira7 he founded at ,athens1 evidently as the concluding part of the purification1 ta hiera tn semnn then1 i4e4 of the ,erinyes3 ,d4,l4 i1 #aab4 #abbi3 ,such a connexion must at least be intended when ,aristeas is brought to ,metapontum and ,phormion to ,kroton1 both important centres of the ,pythagorean society4 ,aristeas1 too1 as well as ,abaris1 ,epimenides1 etc41 is one of the favourite figures of the ,pythagoreans3 see ,iamb41 ,,vp4 #ach4 #abci3 ,it would certainly be necessary to deny to ,epimenides the ,theogony that the whole of antiquity read and quoted under the name of ,epimenides without once expressing a doubt1 if the figments of that ,theogony really contained borrowings from the teaching of ,anaximenes or1 even worse1 from the rhapsodical ,theogony of ,orpheus1 as ,kern1 de ,orphei ,ep4 ,pher4 ,theog4 #ff ff4 maintains4 ,but in the first place a few vague resemblances are not enough to show any connexion between ,epimenides and those others4 ,in the second1 supposing the connexion proved1 ,epimenides need not necessarily have been the borrower4 ,in any case1 such alleged borrowings do not oblige us to advance the period when ,ep4 lived from the end of #ccd the seventh to the end of the sixth century4 ,if they really exist then we should rather have to conclude that the ,theogony is itself a forgery of a much later date4 #abdi3 ,the possibility of theoretical activity in the case of these men is often implied in the statements of later writers2 e4g4 when the name is given to ,epimenides 7,d4,s4 #e1 #hj1 #d7 or ,abaris 7,apollon41 ,mir4 #d72 or when ,aristeas is called an anr philo_/sophos 7,max4 ,tyr4 #ch1 #c1 p4 #bbb ,r474 #abei3 ,arist41 ,meta4 #a1 #c1 p4 #idh;b1 #ai f4 #abfi3 ,see ,append4 viii4 #abgi3 ,see above1 chap4 i1 n4 #da4 ,archiloch4 fr4 #ab3 kei_/nou kephaln kai chari_/enta me_/l ,h_/phaistos katharoisin en hei_/masin amphepon_/th4 ,e41 ,or4 #dj f43 the slain ,klytaimnestra puri kath_/gnistai de_/mas and ,sch4 pa_/nta gar kathairei to pur1 kai hagna dokei einai ta kaio_/mena1 ta de a_/tapha memiasme_/na4 ,e41 ,sup4 #abaa3 4 4 4 hi_/n' autn 7those who are being buried7 s_/math' hgni_/sth puri_/2 cf4 ha_/gnison purs me_/lathron1 ,,it4 #abaf4 ,on a grave inscr4 from ,attica 7,epigr4 ,gr4 #ajd73 entha_/de ,dia_/logos kathar puri guia kath_/ras 4 4 4 _/chet' es atha_/natous--evidently modelled on ancient ideas2 cf4 also ib4 #aji1 #e 7,,cia4 iii1 #acbe74 ,those1 too1 who are struck by lightning 7see ,appendix i7 are purified from all earthly taint by the holiest sort of pur katha_/rsion 7,e41 ,,ia4 #aaab2 katharsi_/ phlogi_/1 ,e41 ,hel4 #hfi7 and go straight pros athana_/tous4 ,iamb41 ,myst4 v1 #ab1 also explains how fire ta prosago_/mena kathai_/rei kai apolu_/ei tn en t hu_/l desmn1 aphomoioi tois theois1 etc4 #abhi3 ,cf4 also ,pl41 ,lg4 #fgg ,,de2 ,plu41 ,fac4 ,orb4 ,lun4 #be1 p4 #idj ,c4 #cce ,,chapter ,x ,,the ,,orphics ,the earliest authority who mentions ,orphic sects and their practices is ,herodotos 7ii1 #ha71 who calls attention to the correspondence between certain sacerdotal and ascetic ordinances of the ,egyptian priesthood1 and the ,orphic and ,bacchic mysteries4 ,the latter1 he says1 are really ,egyptian and ,pythagorean1 or in other words they were founded by ,pythagoras or ,pythagoreans upon ,egyptian models2 and thus1 in the opinion of the historian1 they cannot have come into existence before the last decade of the sixth century4 ,herodotos then1 either in ,athens or elsewhere1 had heard during his journeys of certain private societies who by calling themselves after the name of ,orpheus1 the prototype of ,thracian song so well known to legend1 recognized the origin of their peculiar cult and creed in the mountains of ,thrace1 and did honour to ,bakchos the ,thracian god4 ,the fact that the ,greek ,orphics did indeed worship ,dionysos1 the lord of life and death1 before all other gods1 is clearly shown by the remains of the theological poems that originated in their midst4 ,orpheus himself1 as founder of the ,orphic sect1 is actually said to have been the founder also of the ,dionysiac initiation-mysteries4#aaj ,this gathering-together in the name of ,orpheus for the purpose of offering a special worship to ,dionysos was1 then1 the work of sects who1 in private association1 practised a cult which the public and official worship of the state either did not know of or disdained4 ,there were many such associations1 and of very varied character1 which kept themselves aloof from the organized religion of the community1 and were tolerated by the state4#baj ,as a rule1 they were foreign gods#caj who were thus worshipped2 and generally by foreigners who thus kept up the special worship of their own homes1 though they did not always exclude natives of their adopted country4 ,now1 ,dionysos1 the god of the ,orphic sects1 had for a long time ceased to be a foreigner in ,greek countries2 since his arrival from ,thrace he had been refined and matured under the humanizing sun of ,greece1 until he had become a ,greek god1 and a worthy associate of the ,greek ,olympos4 ,it is possible1 however1 that in this process1 the old ,thracian god may have seemed to his original worshippers to have lost his real #ccf character1 and they may on that account have joined together to offer1 in separation from the official worship1 a special cult in which all the old ideas of the national religion should be preserved unaltered4 ,a secondary wave of influence thus broke upon the long-since-,hellenized god1 the ,thracian ,dionysos in ,greece1 and this wave the official worship either had not the power or lacked the will to assimilate4 ,it was therefore left to special sects who honoured the god after their own private laws4 ,whether indeed they were ,thracians who1 as in the similar case of the unmodified worship of ,bendis1#daj or ,kotytto1 thus reinstituted their ancient and national worship of ,dionysos in ,greek countries1 we cannot with certainty tell2 but this special cult would certainly not have achieved the importance it did in ,greek life if it had not been joined by ,greek adherents brought up in the native conceptions of ,greek piety1 who under the name of ,orphics once more adapted the ,thracian god to ,greek modes of thought--though this new adaptation differed from the previous assimilation of the god by the official worship of the state4 ,we have no reason for believing that ,orphic sects were formed in ,greek states before the second half of the sixth century1#eaj that critical age of transition when in so many places primitive and mythological modes of thought were developing into a theosophy1 which in its turn was making an effort to become a philosophy4 ,the ,orphic religious poetry is itself clearly marked by this effort--for in ,orphism it never became more than an effort and never succeeded in reaching its goal4 ,the exact point of origin of this combined movement of religion and theosophy1 the various steps and manner of its development remain hidden from us4 ,athens was a centre of ,orphism2 it does not therefore follow that ,orphism had its origin there1 any more than had the multifarious tendencies and activities in art1 poetry1 and science that at about the same period flowed together1 and as though driven by an unseen intellectual current1 found their meeting place at ,athens4 ,onomakritos1 we are told1 the giver of oracles in the court of ,peisistratos founded the secret worship of ,dionysos4#faj ,this appears to refer to the first founding of an ,orphic sect at ,athens2 and we meet with the name of ,onomakritos among the authors of ,orphic poems4 ,but the real authorship of these poems is far more often ascribed to certain men of ,southern ,italy and ,sicily1 who can be more or less clearly connected#gaj with the ,pythagorean societies which were flourishing in those districts about the last decades of the sixth and the first of the fifth centuries4 #ccg ,it seems certain that in ,southern ,italy at that time1 ,orphic societies were already in existence--for whom else can these writers have intended their ,orphic poems8 ,in any case we must take it as certain that the correspondence of ,orphic and ,pythagorean doctrine on the subject of the soul is not purely accidental4 ,did ,pythagoras when he came to ,italy 7about #ecb7 find ,orphic societies already settled in ,kroton and ,metapontum1 and did he associate himself with their ideas8 ,or did the ,orphic sectaries 7as ,herodotos imagined#haj7 owe their inspiration to ,pythagoras and his disciples8 ,the various cross-currents of reciprocal influence can no longer be disentangled by us1 but if the ,pythagoreans were the sole creditors in the bargain we should undoubtedly find the whole body of ,orphic doctrine thoroughly permeated with conceptions that belong exclusively to the ,pythagorean school4 ,in the wreckage of the ,orphic poems1 however1 except for a few negligible traces of the ,pythagorean mystic theory of numbers1#iaj we find nothing that must necessarily have been derived by the ,orphics from ,pythagorean sources4#ajaj ,least of all did they need to derive the doctrine of the migration of souls and its application from this source4 ,it is possible1 therefore1 that it was the independently developed ,orphic doctrine which exerted an influence upon ,pythogoras and his adherents in ,southern ,italy2 just as it was a ready-made ,orphic teaching 7and that1 too1 perhaps1 brought from ,southern ,italy7 with which ,onomakritos1 the founder of the ,orphic sects at ,athens1 associated himself--about the same time as ,pythagoras' similar action in ,kroton4 ,it is hardly possible to interpret in any other way the various relations of the ,orphics with each other when we learn that at the court of the ,peisistratids1 in addition to ,onomakritos1 two other men who had arrived from ,southern ,italy were active and were counted among the earliest writers of ,orphic poems4#aaaj #b ,the ,orphics wherever we meet with them in ,greek countries always appear as members of a private cult-society who are held together by a specially organized and individual mode of worship4 ,the old ,thracian worship of ,dionysos in its straining after the infinite conducted its revels under the open sky of night1 seeking out deserted mountain-sides and forests where it was farthest from civilization and closest to unspoiled and untrammelled nature4 ,how this cult may have accommodated itself to the narrow limitations of ordinary #cch city-life1 it is hard to imagine2#abaj though it is natural to suppose that much of the extravagance that was literal and actual enough in the old northern festival of night was represented in the milder worship of ,greece by mere symbol4 ,we have less difficulty in discovering the side of their religious activity which the ,orphics1 apart from the private worship of the conventicle1 revealed to the outer world of the profane4 ,orpheus himself in the tradition had been not merely the inspired singer but the seer1 the magically endowed physician and purification-priest as well1#acaj and the ,orphics1 as his followers1 were active1 too1 in all these directions4#adaj ,in the composition of ,greek ,orphism the kathartic ideas which had been evolved on ,greek soil were combined in a not unnatural alliance with the old ,thracian worship of ,dionysos4 ,the ,orphic priests of purification were preferred to others of their kind by many religious people4#aeaj ,but among the inner circles of ,orphism the sacerdotal activities of purification and the removal of daimonic hindrances1 which were by no means given up1 tended rather to produce deeper and broader ideas of purity and of release from the earthly and the transitory4 ,in some such way was evolved that asceticism which in close combination with the ,thracian worship of ,dionysos gave the peculiar tone to the faith and temperament of the sectaries and gave to their lives their special direction4 ,the ,orphic sect had a fixed and definite set of doctrines2 this alone sufficed to distinguish it both from the official worships of the state1 and from all other cult-associations of the time4 ,the reduction of belief to distinct doctrinal formul may have done more than anything else to make ,orphism a society of believers--none of the other theologi of the time1 ,epimenides1 ,pherekydes1 etc41 accomplished as much4 ,without its fundamental religious doctrine ,orphism in ,greece is inconceivable2 according to ,aristotle the doctrines of ,orpheus were put into poetical form by the founder of the ,orphic sect in ,athens1 ,onomakritos4#afaj ,the uncertain accounts given us by the later authorities do not allow us to make out quite clearly#agaj what was the extent of ,onomakritos' work in the formation or collection of ,orphic doctrinal poetry4 ,what is important is the fact that he is distinctly named as the author of the poem called ,initiations4#ahaj ,this poem must have been one of the basic1 and in the strictest sense religious1 writings of the sect2 a poem of this character may very well have had for its central incident the dismemberment of the god at the hands of the ,titans--a story which ,onomakritos is said to have put into verse4#aiaj #cci ,the religious beliefs and worship of the sect were founded upon the detailed instructions of certain very numerous writings dealing with matters of ritual and theology4 ,these claimed the authority of religious inspiration1#bjaj and were as a whole supposed to be the work of the primitive ,thracian bard1 ,orpheus1 himself4 ,the anonymity which concealed the identity of the real authors of these poems was not1 however1 very thoroughly preserved2 even towards the end of the fourth century there were those who claimed to be able to give with certainty the names of the original authors of the various poems4 ,strictly canonical authority1 such as would at once have reduced to silence every conflicting view or statement1 never seems to have belonged to any of these writings4 ,in particular1 there were several ,theogonies#baaj--poems which attempted to give expression to the fundamental ideas of ,orphic speculation on religious subjects--and in spite of much harmony in general effect they differed considerably from each other in particular mode of expression4 ,they represented ever-renewed and increasingly elaborate attempts to construct a connected doctrinal system for ,orphism4 ,with unmistakable allusion to the oldest ,greek theological system--that which had been committed to writing in the ,hesiodic poem--these ,orphic ,theogonies described the origin and development of the world from obscure primordial impulses to the clear and distinct variety-in-unity of the organized kosmos1 and it described it as the history of a long series of divine powers and figures which issue from each other 7each new one overcoming the last7 and succeed each other in the task of building and organizing the world until they have absorbed the whole universe into themselves in order to bring it forth anew1 animated with one spirit and1 with all its infinite variety1 a unity4 ,these gods are certainly no longer deities of the familiar ,greek type4 ,not merely the new gods evolved by the creative fancy of ,orphism--creatures which had almost entirely lost all distinct and sensible outline under the accumulation of symbolical meaning--but even the figures actually borrowed from the ,greek world of divinities are turned into little more than mere personified abstractions4 ,who would recognize the ,zeus of ,homer in the ,orphic ,zeus who after he has devoured the ,world-,god and taken unto himself the power of ,erikapaios1#bbaj has become himself the ,universe and the ,whole8 ,zeus the ,beginning1 ,zeus the ,middle1 in ,zeus all things are completed4#bcaj ,the concept here so stretches the personality that it threatens to break it down altogether2 the outlines of the individual figures are #cdj lost and are merged into an intentional confusion of deities4#bdaj ,still1 the mythical envelope was never quite given up2 these poets could not do without it altogether4 ,their gods did indeed strive to become pure abstractions but they were never quite successful in throwing off all traces of individuality and the limitations of form and matter3 the concept never quite broke through the veil of mythology4 ,the poets of the ,orphic ,theogonies vied with one another in their attempts to make the half-seen and half-conceived accessible alike to the imagination and the reason2 and in succession gave varying expression to the same fundamental conceptions until finality was reached as it seems in a poem whose contents are better known to us than the others from quotations made from it by ,neoplatonic writers--the ,theogonical poem of the four-and-twenty ,rhapsodies4 ,into this poem was poured all the traditional material of mythological and symbolical doctrine1 and in it such doctrine achieved its final expression4#beaj #c ,this combination of religion and quasi-philosophical speculation was a distinguishing feature of the ,orphics and of ,orphic literature4 ,religion only entered into their ,theogonical poetry in so far as the ethical personalities of the divinities therein described had not entirely faded away into transparent allegories4#bfaj ,it was abstract speculation alone which really prevailed there1 little respect being paid to religion2 and as a result a much greater licence was given to speculative construction4 ,this abstract speculation1 however1 reached its climax in a religious narrative of the first importance for the beliefs and cult of the sect4 ,at the end of the series of genealogically connected deities came the son of ,zeus and ,persephone1 ,dionysos1 who was also given the name of the underworld deity ,zagreus4#bgaj ,to him1 even in infancy1 was entrusted the rule of the world by ,zeus4 ,but the wicked ,titans1 urged on by ,hera1 approached him by a stratagem4 ,they were the enemies of ,zeus1 and had already been overthrown by ,ouranos1#bhaj but had1 it seems1 been let loose again by ,zeus from ,tartaros4 ,they made ,dionysos trust them by giving him presents1 and while he was looking at his own image in a mirror#biaj that they had given him1 they fell upon him4 ,he tried to escape them by repeated transformations of shape2 finally1 in the form of a bull1#cjaj he was at last overcome and his body torn to pieces which his savage foes thereupon devoured4 ,the heart alone #cda was rescued by ,athene1 and she brought it to ,zeus who swallowed it4 ,from ,zeus there sprang the new ,dionysos1 the son of ,zeus and ,semele1 in whom ,zagreus came to life again4 ,the myth of the dismemberment of ,zagreus by the ,titans was already put into verse by ,onomakritos2#caaj it continued to be the culminating point of the doctrinal poetry of the ,orphics4 ,it occurred not only in the ,rhapsodies1#cbaj but in other versions of the ,orphic legend composed in complete independence of these4#ccaj ,it is a religious myth in the stricter sense2 its tioloqical character is most marked2#cdaj its purpose is to explain the religious implication of the ritual dismemberment of the bull-god at the ,bacchic nocturnal festivals1 and to derive that feature from the legendary sufferings of ,dionysos-,zagreus4 ,but though the legend thus has its roots in the primitive sacrificial ritual of ancient ,thrace1#ceaj in its extended form it belongs entirely to the region of ,hellenic thought2 and in this combination of the two elements it becomes truly ,orphic4 ,the wicked ,titans belong entirely to strictly ,greek mythology4#cfaj ,in this case1 as the murderers of the god1 they represent the primeval power of evil4#cgaj ,they dismember the ,one into ,many parts2 by their impiety the ,one divine being is dispersed into the multiplicity of the things of this world4#chaj ,it is reborn as ,one in the new ,dionysos sprung from ,zeus4 ,the ,titans--so the legend goes on to relate--who had devoured the limbs of the god were destroyed by ,zeus with his lightning flash4 ,from their ashes sprang the race of men in whom1 in conformity with their origin1 the good derived from ,dionysos-,zagreus is mixed with a wicked ,titanic element4#ciaj ,with the rule of the new-born ,dionysos and the origin of mankind1 the series of mythological events in the ,orphic poetry came to an end4#djaj ,with the entry of mankind into ,creation#daaj the existing period of the world begins2 the period of world-revolutions is over4 ,the poems now turn to the subject of man and the revelation of his fate1 his duty and his purpose in the world4 #d ,the mixture of the elements that make up the totality of his being in itself prescribes for man the direction that his effort shall take4 ,he must free himself from the ,titanic element and1 thus purified1 return to the god1 a fragment of whom is living in him4#dbaj ,the distinction between the ,titanic and ,dionysiac elements in man is an allegorical expression of the popular #cdb distinction between body and soul2 it also corresponds to a profoundly felt estimate of the relative value of these two sides of man's being4 ,according to ,orphic doctrine man's duty is to free himself from the chains of the body in which the soul lies fast bound like the prisoner in his cell4#dcaj ,the soul has a long way1 however1 to go before it can find its freedom2 it may not by an act of violence tear its bonds asunder for itself4#ddaj ,the death of the body only frees it for a short while2 for the soul must once more suffer imprisonment in a body4 ,after leaving its old body1 it flutters free in the wind1 but a breath of air sends it into a new body again4#deaj ,so it continues its journey1 perpetually alternating between an unfettered separate existence1 and an ever-renewed incarnation--traversing the great ,circle of ,necessity in which it becomes the life-companion of many bodies both of men and beasts4 ,thus1 the ,wheel of ,birth#dfaj seems to return ever upon itself in hopeless repetition3 in ,orphic poetry 7and there perhaps for the first time occurs the despairing thought of the exact repetition of the past2 events which have already been lived through once returning again with the convergence of the same attendant circumstances4#dgaj ,thus1 ,nature1 ever reverting to its own beginnings1 draws men with it in its senseless revolution round itself4 ,but the soul has a way open for escape from this perpetual recurrence of all things that threatens to close in upon it2 it may hope to escape from the circle and have a respite from misery4#dhaj ,it is formed for blessed freedom1 and can at last detach itself from the condition of being it has to endure upon earth--a condition unworthy of it4 ,a release is possible2 but man in his blindness and thoughtlessness cannot help himself1 cannot even1 when salvation is at hand1 turn himself towards it4#diaj ,salvation comes from ,orpheus and his ,bacchic mysteries2 ,dionysos himself will loose his worshipper from ,evil and the unending way of misery4 ,not his own power1 but the grace of the releasing gods is to be the cause of man's liberation4#ejaj ,the self-reliance of the older ,greece is breaking down2 in humility of heart the pious man looks elsewhere for help2 he needs the revelation and mediation of ,orpheus the ,ruler#eaaj in order to find the way of salvation2 he must follow his ordinances of salvation with perfect obedience if he is to continue in that way4 ,it is not only the sacred mysteries themselves1 in the form in which ,orpheus has ordained them1 which prepare for the release2 a complete ,orphic life#ebaj must be developed out #cdc of them4 ,asceticism is the prime condition of the pious life4 ,this does not mean the practice of the respectable bourgeois virtues1 nor the discipline and moral reformation of a man's character2 the height of morality is in this case the turning again towards god1#ecaj and the turning away not merely from the weaknesses and errors of earthly being but from the whole of earthly life itself2 renunciation of all that ties man to mortality and the life of the body4 ,the fierce determination with which the ,indian penitent tears away his will from life1 to which every organ in his body clings desperately--for this1 indeed1 there was no place among the ,greeks1 the lovers of life--not even among the world-denying ascetics4 ,abstention from the eating of flesh was the strongest and most striking species of self-denial practised by the ,orphic ascetics4#edaj ,apart from this1 they kept themselves in all essentials uncontaminated by certain things and situations which rather suggested to a religious symbolism than actually indicated in themselves attachment to the world of death and transitoriness4 ,the long-standing ordinances of the priestly ritual of purification were taken up and added to2#eeaj but they were also raised to a higher plane4 ,they are no longer intended to free men from the effects of daimonic contacts2 the soul itself is made pure by them#efaj--pure from the body and its polluting association1 pure from death and its loathsome mastery4 ,in expiation of guilt the soul is confined within the body1#egaj the wages of sin is in this case that life upon earth which for the soul is death4 ,the whole multiplicity of the universe1 emptied of its innocent and natural sequence of cause and effect1 appears to these zealots under the uniform aspect of a correlation between crime and punishment1 between pollution and purification4 ,thus1 mysticism enters into the closest alliance with kathartic practices4 ,the soul which comes from the divine and strives to return thither1 has no other purpose to fulfil upon earth 7and therefore no other moral law to obey72 it must be free from life itself and be pure from all that is earthly4 ,the ,orphics1 moreover1 were the only people who could venture among themselves or before strangers to greet each other with the special name of the ,pure4#ehaj ,the first reward of his piety was received by the initiate of the ,orphic mysteries in that intermediate region whither men must go after their earthly death4 ,when a man dies1 ,hermes leads the deathless soul into the underworld4#eiaj ,special poems of the ,orphic community announced the terrors and delights of the underworld kingdom4#fjaj ,what the ,orphic #cddmystery-priests vouchsafed to their public upon these hidden matters--outdoing the promises made in the ,eleusinian mysteries in coarse appeal to the senses--may have been the most popular1 but was certainly not the most original feature of ,orphic teaching4#faaj ,in ,hades a judgment awaited the soul--it was no instinctive fancy of the people1 but the sacred doctrine#fbaj of these sectaries which first introduced and elaborated the idea of compensatory justice in the world of the dead4 ,the impious suffer punishment and purgation in the depths of ,tartaros2#fcaj those who have not been made pure by the ,orphic mysteries lie in the miry ,pool2#fdaj dreadful things#feaj await the disdainer of the sacred worship4 ,by a conception that is quite unique in ancient religion1 participation in the ,orphic ceremonial enables the descendant to obtain from the gods pardon and purification for his departed ancestors who may be paying the penalty in the next world for the misdeeds of the past4#ffaj ,but for the initiate of the ,orphic mysteries himself who has not merely borne the narthex but has been a true ,bakchos1#fgaj his reward is that he shall obtain a milder fate in the kingdom of the underworld deities whom he has revered on earth1 and dwell in the fair meadows of deep-running ,acheron4#fhaj ,the blessed home of refuge no longer lies like the ,homeric ,elysium upon earth1 but below in the world of the ,souls1 for only the released soul reaches there4 ,there1 the initiated and purified will live in communion with the gods of the nether world#fiaj--we feel that we are listening to ,thracian and not ,greek conceptions of the ideal when we hear of the ,banquet of the ,pure and the uninterrupted intoxication which they enjoy there4#gjaj ,but the depths restore the soul at last to the light1 for its lasting habitation is not below2 it stays there only for the interval which separates death from its next rebirth4 ,for the reprobate this is a time of punishment and purgation--the ,orphics could not distress their hearers with the awful and intolerable idea of the perpetual punishment of the damned in ,hell2 many times over the soul rises again to the light and in continually renewed bodies fulfils the cycle of births4 ,for the deeds of its past life it is recompensed in the next life that it lives1 and each man must now suffer exactly what he has done to another4#gaaj ,so he pays the penalty for ancient guilt3 the thrice-ancient law--what thou hast done thou shalt suffer--is thus fulfilled for him in far livelier fashion than it could be in any torments of the shadow-world4 ,so surely also shall the pure be rewarded in future lives by ever-increasing happiness4 ,how exactly the ,orphic fancy filled out the #cde individual gradations in the scale of happiness is beyond our knowledge4#gbaj ,but the soul is immortal1 and even sinners and the unredeemed cannot perish entirely4 ,hades and the life on earth holds them in their perpetual round1 and this is their punishment4 ,for the soul of the blessed1 however1 neither ,hades nor earthly life can offer the highest crown of happiness4 ,if it has been made pure and spotless in the ,orphic mysteries and the ,orphic manner of life1 it is freed from the necessity of rebirth and withdrawn from the cycle of becoming and perishing4 ,the purification ends in a final redemption4 ,the soul mounts upwards from the base level of earthly life1 not to become nothing in a final death1 for it is now that it first truly begins to live2 hitherto it has lain imprisoned in the body like the corpse in the grave4#gcaj ,it was death for the soul when it entered into life--now it is free and will no more suffer death2 it lives for ever like ,god1 for it comes from ,god and is itself divine4 ,we do not know whether these theosophists went so far as to lose themselves in detailed picturing and contemplation of the blissful heights of the divine life4#gdaj ,in the remains of their poems we read of stars and the moon as other worlds1#geaj perhaps as the dwelling-place of illuminated spirits4#gfaj ,but perhaps also the poet allowed the soul to flee from its last contact with mortality without himself desiring to follow it into the unbroken radiance of divinity that no earthly eye can abide4 #e ,this1 then1 is the keystone that completes the arch of ,orphic religion--the belief in the divine1 immortal1 and abiding life of the soul for whom union with the body and its desires is a thwarting hindrance and repression--a punishment from which its one desire1 as soon as it is awakened to a full knowledge of itself is to escape in order that it may belong entirely to itself in full enjoyment of its powers4 ,the contrast between these ideas and those of the ,homeric world is complete2 there1 the soul released from the body was credited only with a poor1 shadowy1 half-conscious existence1 so that an eternity of godlike being in the full enjoyment of life and its powers was only thinkable if the body and the soul1 the twofold self of man1 were translated in undissolved communion out of the world of mortality4 ,the ,orphic legends about the origin of the human race do not tell us the real source and derivation of the very different beliefs about the soul held by the ,orphics2 those legends only give expression to the #cdf way--and only one of many ways#ggaj--;in which the already established confidence in the divinity of the soul was deducible from what might be considered the oldest historical story of mankind1 and how it might be brought into connexion with the ,orphic legend of the gods4 ,this persuasion1 the belief that a god was living in man and a god that could not be free until he had broken through the prison of the body1 was deeply rooted in the worship of ,dionysos and the ecstasies belonging to that worship2 we cannot be in much doubt that it was taken over ready-made1 together with the enthusiastic cult of the divinity1 and further developed by the ,orphic believers4 ,we have already met with traces of this belief even in the ,thracian home of the ,dionysiac cult2 and in what we know of the ,thracian form of the religion1 traces are not absolutely wanting of an ascetic tendency of living that would easily and naturally arise from such a belief4#ghaj ,even in those ,northern countries we found the belief in the transmigration of souls bound up with the religion of ,dionysos1 and that belief1 when it is naively held1 has as its essential presupposition the idea that the soul1 in order to have a complete life1 and one that can survive bodily death1 must of necessity be united to another body4 ,even this idea is1 however1 quite foreign to ,orphism4 ,the ,orphics retained1 in spite of everything1 the doctrine of transmigration1 and combined it in a strange alliance with their own belief in the divinity of the soul and its vocation to a life of perfect liberty4 ,it is evidently improbable that they invented that doctrine entirely on their own account2 the first principles of their creed by no means led necessarily to it4 ,herodotos#giaj asserts distinctly that the doctrine of transmigration came to the ,greeks from ,egypt2 and as a consequence1 that it was from ,egyptian tradition that the ,orphics received it4 ,this assertion has no more to recommend it than any other of ,herodotos' many pronouncements as to the ,egyptian origin of ,greek opinions and legends1 and it is even less likely to mislead us in view of the fact that it is by no means certain and not even probable that a belief in transmigration ever really existed in ,egypt4#hjaj ,this belief has arisen independently in many places on the surface of the earth1 without the need of transmission from one place to another2#haaj it might easily arise in a country where the belief prevailed that there existed only a limited number of souls of which each one--in order that no earthly body might be without its spiritual guest--must inhabit many perishable life-tenements1 and not be bound to any one of them by a real inner necessity4 ,this1 #cdg however1 is a conception common to popular psychology all over the world4#hbaj ,if it is still considered more probable that the idea of a migration of the soul through many temporary bodies was not spontaneously evolved by the ,orphics1 but was received by them from the hands of others1 there is yet no reason to reject the most natural assumption--namely1 that this also was one of the beliefs that the ,orphics took over with the cult of ,dionysos from ,thrace4 ,like other mystics1#hcaj the ,orphics took over the belief in transmigration from popular tradition and turned it into a serviceable member of their own body of doctrine4#hdaj ,it served them by giving a striking and physical expression to their own conception of the inevitable connexion between guilt and penance1 pollution and the refining power of punishment1 piety and future blessedness upon which all their religious ethic depended4 ,it was with an exactly similar purpose that they also retained and developed the old ,greek idea of a place of the souls in the depths below the earth4 ,but if they believed in the transmigration of souls1 that belief did not with them hold the highest place4 ,there is a realm where the ever free and divine souls have their being1 a realm to which the series of lives in earthly bodies is only transitional1 and the way to it was pointed out by the saving doctrine of the ,orphic mysteries1 by the purification and salvation afforded by ,orphic asceticism4 ,,notes ,,to ,,chapter ,x #aaj3 4 4 4 ho_/s pote kai teletas mustri_/das heu_/reto ,ba_/kchou1 ,,ap4 vii1 #i1 #e 7,damagetos74 dio kai tas hupo tou ,dionu_/sou genome_/nas teletas ,orphikas prosagoreuthnai1 ,d4,s4 #c1 #fe1 #f4 heure de ,orpheus ta ,dionu_/son must_/ria ,apollod4 #a1 #c1 #b1 #c4 7,dionysum7 ,iove et ,luna 7natum71 cui sacra ,orphica putantur confici3 ,cic41 ,,nd4 iii1 #eh2 cf4 ,lyd41 ,mens4 #d1 #ea1 p4 #ajg ,w4 ,bakchika_/ an ,orphic poem3 ,suid4 ,orpheu_/s 7cf4 ,hiller1 ,hermes1 #ba1 #cfd f471 whence fr4 #c 7,abel72 and perhaps frr4 #aeb1 #afg1 #afi1 #afh4 ta ,orphika kalou_/mena kai ta ,bakchika_/ are already reckoned as a single class by ,hdt4 ii1 #ha4 #baj3 ,this is seen in the decree of the ,council and people of ,athens dealing with the e_/mporoi ,kitieis and their temple of ,aphrodite--,,cia4 ii1 #afh 7#ccc_/b ,b4,c474--,that on the other hand such foreign mystery-cults were not always so tolerated 7or not without resistance is shown by the case of ,ninos3 ,dem41 ,,fl4 7#ai7 #bha with ,sch42 cf4 ,d4,h41 ,dinarch4 #aa4 #caj3 theoi xenikoi_/1 ,hsch41 see ,lob41 ,agl4 #fbg ff4 ,a nameless theos xeniko_/s occurs in ,,cia4 i1 #bgc f41 #ah4--,the foundation of such thi_/asoi for foreign deities 7or deities at least not officially worshipped by the city in question7 is almost invariably the work of foreigners 7many exx4 from ,rhodos in ,,bch4 #ahhi1 p4 #cfd74 ,they are all foreigners1 e4g4 whose names occur in the decree of the thiastai of the ,karian ,zeus ,labraundos1 ,,cia4 ii1 #fac 7#bih_/g ,b4,c472 cf4 ib4 #fad2 ,,sig4 #gbf4 ,merchants from ,kition found a cult of their ,aphrodite 7,astarte7 in ,athens1 just as some ,egyptians had a little while before put up to ts ,i_/sidos hiero_/n there3 ,,cia4 ii1 #afh4 ,the names of foreigners 7in addition to ,athenians7 are very numerous among the o_/nomata tn eranistn of a 9999collegium of ,sabaziastai_/ in the ,peiraeus 7second century ,b4,c473 ,eph4 ,arch4 #ahhc1 p4 #bde f4 ,the foreign worship would then begin to receive the support of natives of the host-city 7most of them being at first of the poorer classes71 and in this way the new religion would gain a footing in its adopted home4 7,pure ,athenian citizens compose the society of the ,dionysiastai in the ,peiraeus1 second century ,b4,c41 ,ath4 ,mitt4 ix1 #bhh ,,cia4 iv1 #b1 #fbc d47 #daj3 ,the ,bendideia early became a state festival in ,athens 7even fifth century1 ,,cia4 i1 #baj1 fr4 ,k1 p4 #ic74 ,an allusion in ,plato 7,rp4 #cbg ,a71 however1 shows that the ,thracians 7who must have introduced the cult of ,bendis into ,athens1 or at least into the ,peiraeus1 the home of most thi_/asoi7 still kept up a special worship of their goddess in their own manner1 side by side with the ,hellenized cult4 ,it appears at least as if the worship in its remodelled ,greek form seemed to them no longer the right one4 7,bendis1 too1 like ,dionysos1 is a divinity of both this world and the next3 see ,hsch4 di_/logchon47 #eaj3 ,alleged traces of ,orphic influence on special sections of the ,iliad 7,dios apa_/t7 or the ,odyssey are entirely illusory1 nor did the ,orphic doctrines exert any influence on the ,hesiodic ,theogony4 ,on the other hand1 ,orphism was itself strongly affected by the primitive ,greek theology the fragments of which were put together in the ,hesiodic poem4 #faj3 ,onoma_/kritos 4 4 4 ,dionu_/s sune_/thken o_/rgia1 ,paus4 #h1 #cg1 #e4 #cdi #gaj3 ,among the writers of ,orphic poems mentioned by 7#a7 ,clem4 ,al41 ,str4 #a1 #ba1 p4 #cig ,p4 7from ,epigenes7 and 7#b7 ,suidas 7from ,epigenes and another authority3 both ,su4 and ,clem4 probably got their information through the mediation of ,d4,h47--two certain ,pythagoreans are named1 ,brotinos 7of ,kroton or ,metapontum7 and ,kerkops 7not the ,milesian74 ,abel1 ,orphica1 p4 #aci4 ,from lower ,italy or ,sicily come3 ,zopyros of ,herakleia 7the same person is probably meant by ,iamb41 ,,vp4 #aij1 #e ,n41 when he counts ,zopyros among the ,pythagoreans coming from ,tarentum71 ,orpheus of ,kroton1 ,orpheus of ,kamarina 7,suid471 ,timokles of ,syracuse4 ,pythagoras himself is mentioned among the writers of ,orphic poems in the ,triagmoi_/ of ,ion 7at least as early as the beginning of the fourth century74 ,apart from these the only names of conjectured composers of ,orphic poems are3 ,theognetos ho ,thettalo_/s1 ,prodikos of ,samos1 ,herodikos of ,perinthos1 ,persinos of ,miletos2 all of whom are unknown to us except ,persinos1 whom ,obrecht not improbably identifies with the court poet of ,euboulos of ,atarneus mentioned by ,poll4 ix1 #ic 7cf4 ,lob4 #cei f4 ,bgk41 ,,plg4 iii1 #fee74 ,in this case he is an ,orphic of a much later period4 #haj3 homologe_/ousi de 7sc4 ,aigu_/ptioi7 tauta 7prohibition to bury the dead in woollen clothing7 toisi ,orphikoisi kaleome_/noisi1 kai ,bakchikoisi1 eousi de ,aigupti_/oisi kai ,puthagorei_/oisi1 ,hdt4 ii1 #ha4 ,there can be no doubt that ,hdt4 in these words meant to derive the ,orphika kai ,bakchika_/ 7the four datives are all neuters1 not masc47 from the ,aigu_/ptia kai ,puthago_/reia1 i4e4 the ,pythagorean ordinances which were themselves derived from ,egypt 7cf4 ,gomperz1 ,sitzb4 ,wien4 ,ak4 #ahhf1 p4 #ajcb74 ,if he had regarded the ,puthago_/reia as entirely independent of the ,aigu_/ptia 7and the ,orphika_/ as independent of the ,pythag47 he certainly could not have brought them in here4 7,this answers ,zeller1 ,ber4 ,berlin4 ,ak4 #ahhi1 p4 #iid1 who introduces a comma before kai ,puth47--,it is equally impossible 7with ,maass1 ,orpheus1 p4 #afe1 #ahie71 to connect the eousi de ,aigupti_/oisi with ,bakchikoisi only2 it must of necessity go with toisi ,orphikoisi as well2 for it is the whole point of ,hdt4's note to show that the religious usage which he mentions has1 like so much else of the kind in ,greece wherever it may be found1 been borrowed from ,egypt1 and is ,egyptian4 ,in this he would fail completely if he did not regard the ,orphika_/ 7and hence also the ,puthago_/reia7 as ,aigu_/ptia eo_/nta and clearly say so4 ,hdt4 certainly has no idea1 as ,maass would have us believe1 of making a generic distinction between ,orphika_/ and ,bakchika_/3 ,bakch4 is the name of the genus of which ,orph4 is the species4--the ,orphika_/1 and the ,bakchika_/ in general4 ,not all ,bakchika_/ are ,orphika_/4 ,this use of kai whereby the whole is added subsequently to the part is perfectly regular and legitimate 7it may also add the part to the whole as in the cases adduced by ,maass1 #aff n43 tas ,dionusiakas kai tas ,orphika_/s1 etc474 ,hdt4 mentions the ,puthago_/reia last in order to indicate by what intermediate step the ,egyptian element in the first-mentioned ,orphika_/ was specially assisted--he has further in ii1 #abc1 shown clearly enough that he regarded ,pythagoras as one of the pupils of the ,egyptians 7,p4 in any case is one of the teachers of immortality there referred to74 ,this is also obvious from his whole attitude4--,hdt4's opinion does not in any case oblige us to believe in it4 ,he was forced to regard ,pythagoras as the earliest author of ,orphic doctrine because his connexion with ,egypt seemed certain 7cf4 ,hdt4 ii1 #abc7 while that of the ,orphikoi_/ themselves was not so3 in this way only could ,hdt4 seem to prove the ,egyptian origin of that doctrine4--,the priority of the ,orphics is often supposed to be proved by the witness of ,philolaos 7fr4 #ad ,d47 ap4 ,clem4 ,al41 ,str4 #cej #c1 #c1 p4 #eah ,p4 7and cf4 ,cic41 ,hortens4 fr4 #he ,or472 it must be admitted1 however1 that the passage does not prove what it is supposed to do4 #iaj3 ,frr4 #adc-ea 7cf4 ,lob4 #gae ff474 ,here1 indeed1 ,orphic and ,pythagorean doctrine are mixed up inextricably4 ,fr4 #adc 7,puthagorei_/s te kai ,orphiks ,syrian47 belongs to the eis ton arithmon ,puthago_/reios hu_/mnos which is several times distinctly so called by ,proclus4 7,the frr4 are in ,nauck1 ,iamb41 ,,vp41 p4 #bbh4 fr4 iii74 ,fr4 #adg 7,lyd4 ,mens47 obviously comes from the same 7,nauck1 p4 #bcd1 fr4 ix74 ,the same is at least highly probable of the frr4 #add-f1 #adh-ea4 ,probably what ,orpheus says of the number #ab comes from the same hu_/mnos 7ap4 ,procl4 in ,rp4 ii1 #aca1 #aj ,kroll74 ,proclus1 however 7in ,rp4 #afi1 #be ,k471 also cites ll4 #b-e from the hu_/mnos 7,nauck1 fr4 iii7 but this time attributes them to an eis ton arithmon ,horphikos hu_/mnos4 ,this ,orphico-,pythagorean hu_/mnos had at any rate nothing to do with the 7,rhaps47 ,theogony of ,orpheus4 ,on the other hand1 the words tetra_/da tetrake_/raton1 which acc4 to ,procl4 in ,rp4 #afi1 #bi ,k41 occurred muria_/kis in the ,orphik theologi_/a1 come from the ,theogony4 ,they were possibly used as a title of ,zagreus the kero_/en bre_/phos 7,nonn41 ,d4 vi1 #afe73 though what is here said by ,proclus about the ,dionusiak 7i4e4 of ,zagreus7 theo_/ts1 viz4 that it tetra_/s estin1 was applied rather to the four-eyed ,orphic ,phanes by ,hermias 7fr4 #fd ,ab474 #ajaj3 ,on the other hand1 there is much in ,orphic theology and poetry that is taken immediately from the primitive ,thracian worship of ,dionysos and absent from ,pythagorean teaching4 ,this makes it very probable that even such theologoumena as are common to ,orphism and ,pythagoreanism really go back to the fanatical cult of ,dionysos1 or at least were easily thence derived by religious speculation3 in this case the ,orphics may well have got them from this original source of mystic lore that was common to both parties and not by the circuitous route of ,pythagorean teaching4 ,orphism remained more closely attached to the common source than did ,pythagoreanism1 and may for that reason be regarded as somewhat older than its rival and be supposed to have originated independently of it4 #aaaj3 ,zopyros of ,herakleia1 ,orpheus of ,kroton3 ,tz41 ,prol4 in ,aristoph4 7p4 #bj1 #bh ,kaibel1 ,com4 ,fr4 ,ritschl1 ,opusc4 i1 #bjg72 ,suid4 ,orph4 ,krotnia_/ts 7from ,asklepiades of ,myrlea74 #abaj3 ,we may not simply take it for granted that the account given in ,dem4 #ah1 #bei-fj1 of the nocturnal initiations and the processions by day through the city held by a mystical sect1 is intended to describe the secret mysteries of an ,orphic conventicle 7as ,lob4 does #fdf ff41 #feb ff41 #fie f474 ,the explanation of the apoma_/ttein t pl of that passage by reference to the specially ,orphic myth of ,zagreus and the ,titans is arbitrary in itself and hard to reconcile with the language of ,demosth4 7,harp4 and ,phot4 are responsible for this expl47 ,hardly more successful is the derivation of the call a_/tts hu_/s from the a_/t of ,dionysos 7,zagreus7 on being torn to pieces by the ,titans3 ,,em4 #afc1 #fc4 ,a definite connexion undoubtedly does exist between the ,orphika o_/rgia and the ,saba_/zia kai ,mtra 7,str4 #dga7 described by ,dem42 but the ,orphics were never called worshippers of ,sabazios nor their god ,saba_/zios1 and it seems likely that their secret worship was different from the ceremonies of the ,sabaziastai_/ that ,dem4 had in view 7the latter may have retained more of the primitive barbaric ritual3 cf4 the ins4 given in ,eph4 ,arch4 #ahhc1 p4 #bde f4 ,,cia4 iv1 ,supp4 ii1 n4 #fbf b2 from the end of second century ,b4,c474 #acaj3 ,see ,lob41 ,agl4 #bce f41 #bcg1 #bdb f4 #adaj3 ,to attribute the practical side of ,orphism to a late degeneration #cea of the once purely speculative character of the sect 7as many have done7 is a very arbitrary proceeding and quite unjustifiable on historical grounds4 ,the fact that a clear description of this activity does not occur before the fourth century 7in ,plato7 does not prove that it did not exist earlier4 ,apart from this an orpheotelest_/s named ,philippos is mentioned by ,plu41 ,apoph4 ,lac4 #bbd ,e as a contemporary of ,king ,leotychidas ,,ii of ,sparta 7reigned #dia-dfi74 ,this evidence is not to be so easily set aside1 as ,k4 ,o4 ,mller1 ,introd4 ,scient4 ,myth4 #caa ff41 would like to do4 ,the ,orphic sect from the very beginning derived its strength from its telestic and kathartic practices4 #aeaj3 ,thphr41 ,ch4 #bh 7#af74 #afaj3 autou 7,orphe_/s7 men einai ta do_/gmata1 tauta de_/ phsin 7,aristot47 ,onoma_/kriton en e_/pesi katateinai ,arist4 p4 philosophi_/as fr4 #aj #g ,rose1 ,arist4 ,pseudepig4 #agaj3 ,tatian1 ,gr4 #da 7p4 #db ,schw471 seems to speak only of redaction 7sunteta_/chthai7 of the eis ,orphe_/a anaphero_/mena among already existing ,orphic poems as the work of ,onomakritos 7in the same way ,onomakr4 is only the diathe_/ts--the arranger not the author--of the chrsmoi_/ of ,mousaios1 ,hdt4 vii1 #f74 ,traces of an external linking-together of the individual poems of ,orpheus in a redaction are not wanting 7cf4 the linking-together of the poems of the ,epic ,cycle or of the corpus ,hesiodeum73 first of all coming in all probability the greater krat_/r 7as in the enumeration of ,clem4 ,al41 ,str4 i1 #ba1 p4 #cig ,p472 see ,lob4 #cgf1 #dag1 #dfi4--;,clem4 ,al41 ,str4 i1 p4 #cig ,p4 7and ,eus41 ,,pe4 #aj1 #aa1 p4 #die ,d7 is only derived from ,tatian1 though ,onomakr4 is here definitely called the author of the eis ,orphe_/a phero_/mena poi_/mata4 ,onomakr4 seems also to have been simply regarded as the author of the ,orphika_/ in the doxographical excerpt ap4 ,s4,e4 ,p4 iii1 #cj ,m4 #i1 #cfa1 p4 #bhg ,mutschm42 cf4 ,gal41 ,h4 ,philos4 7,dox41 p4 #faj1 #ae73 ,onoma_/kritos en tois ,orphikois4--,on the other hand1 in the--admittedly incomplete--enumeration of ,orphic poems in ,clem4 ,al41 ,str4 i1 #ba1 p4 #cig ,p41 not one is attributed to ,onomakr41 and in ,suid4 ,orpheus he is only given the chrsmoi_/ 7no confusion with the chrsmoi_/ of ,mousaios is to be suspected here7 and the teletai_/4 ,paus4 7#h1 #cg1 #e7 mentions 7without naming them7 e_/p of ,onomakr4 7cf4 ,ritschl1 ,opusc4 i1 #bda74 ,some at least of the poetry going under the name of ,orpheus must have been ascribed to ,onomakr4 by ,arist4 7fr4 #aj #g ,teubn474 #ahaj3 ,suid4 ,orpheu_/s1 #bgba ,a ,gaisf4 #aiaj3 ,onomakr4 einai tous ,titanas t ,dionu_/s tn pathma_/tn epoi_/sen autourgou_/s1 ,paus4 #h1 #cg1 #e4 ,lob41 p4 #cce1 thinks this refers to the ,theogony3 but no authority attributes a single one of the several ,orphic ,theogonies to ,onomakr4 as its real author4 ,we should rather be inclined to think of the teletai_/ which is distinctly ascribed to ,onomakr4 and which at least dealt with the practical side of worship3 cf4 ,pl41 ,rp4 #cfd ,e-#cfe ,a1 lu_/seis1 katharmoi_/ adikma_/tn ktl4 has d teletas kalousin 7but it was not that the mystical bi_/bloi were called teletai_/ as ,gruppe1 ,gr4 ,culte u4 ,mythen1 i1 #fdj1 mistakenly supposes3 he is otherwise quite right in his protest against ,abel's treatment of the teletai_/74 ,they must almost necessarily have dealt with the reproduction of the pa_/th tou ,dionu_/sou 7as providing the hieros lo_/gos to the dr_/mena71 and1 as the central idea of the orgiastic cult1 must have included the most important circumstance of the ,orphic teletai_/ 7see ,d4,s4 #e1 #ge1 #d2 ,clem4 ,al41 ,protr4 ii1 #ag1 p4 #ae ,p474 #bjaj3 ,one of the poems 7perhaps indeed the poem of the rhapsdi_/ai1 and in that case the hieros lo_/gos as well7 made ,orpheus distinctly appeal to a revelation made to him by ,apollo3 fr4 #di 7see ,lob4 #dfi74 #ceb #baaj3 ,besides the three ,theogonies distinguished by ,damascius there were 7apart from other more doubtful traces7 at least two other variations of the same theme3 see fr4 #he 7,alex4 ,aphrod47 and frr4 #cg2 #ch 7,clem4 ,rom472 cf4 ,gruppe1 i1 #fdj f4--,the series of divine rulers given by ,orpheus acc4 to ,nigid4 ,fig4 ap4 ,serv4 ,ecl4 iv1 #aj 7fr4 #bdh ,ab471 conflicts with all the other ,theogonies but agrees in some particulars with ,lact4 i1 #ac 7fr4 #bdc74 ,still1 this remark need not necessarily have been taken from any ,orphic ,theogony4 #bbaj3 7,zeus7 4 4 4 prtogo_/noio chanon me_/nos rikapai_/ou1 tn pa_/ntn de_/mas eichen he eni gaste_/ri koi_/l1 fr4 #abj 7from the ,rhapsodiai4 ,we are accustomed to read here chan_/n with ,zoga 7,abh4 #bfb f473 but chan_/n does not mean catching up or devouring ,zo42 at most it might mean1 in bad late-,greek1 just the opposite of this--abandoning 7transitive74 ,lobeck's explanation 7p4 #eai n47 is also unsatisfactory4 ,the word may have been originally chad_/n4 #bcaj3 ,the line occurred in various forms in the ,theogonic poem2 frr4 #cc 7,plato872 #df ,arist4 de ,mundo72 #abc 7,rhapsod742 see ,lob4 #ebj-cb4 ,it seems certain then 7,gruppe's doubts go too far3 ,rhaps4 ,theog4 #gjd ff47 that the line appeared in the oldest form of ,orphic ,theogony and was merely borrowed thence1 like so much else that was ancient1 by the ,rhapsod4 ,theogony 7i4e4 the words1 ,zeus kephal ktl4 which would be the oldest form1 as ,gruppe rightly remarks3 kephal teleut_/2 cf4 ,pl41 ,ti4 #fi ,b74 ,even the writer of the speech against ,aristogeiton ,a 7,dem4 #be71 an ,orphic adherent1 appears1 as ,lob4 remarks1 to allude to the words in #h4 #bdaj3 ,theokrasia must have belonged to ,orphic theology from the outset3 ,lob4 #fad2 though the most extreme examples of this may perhaps come from later poems3 frr4 #afg2 #afi 7,macr472 #afh 7,d4,s472 #bja 7,rhaps471 etc41 being probably derived from the ,little ,krater 7fr4 #afj71 in which ,chrysippos seems to be imitated 7,lob4 #gce and fr4 #afd71 and from the ,diathkai1 fr4 #g 7,j4,m47 a forgery in ,judaeo-,christian interests which nevertheless made use of many ancient pieces of ,orphic literature 7the hieros lo_/gos3 ,lob4 #dej ff41 #ded74--,theokrasia is met with even in the orthodox poets of the fifth century1 though they did not invent it2 the theologoi of the sixth century ,epimenides and ,pherekydes were as familiar with it as were the ,orphics2 cf4 ,kern1 de ,theogon4 #ib4 #beaj3 ,see ,append4 ix4 #bfaj3 ,it must have been chiefly the religious significance of the gods which caused the retention of their personalities and prevented them from fading into mere personifications of abstract ideas or elementary powers with which religion could have had nothing further to do4 #bgaj3 ,in the statements of the ,neoplatonic writers this first ,orphic ,dionysos is regularly called ,dio_/nusos simply 7perhaps also ,ba_/kchos3 fr4 #aib74 ,nonnus in recounting the ,orphic legend calls him ,zagreus3 ,d4 vi1 #afe2 cf4 ,zagre_/a geiname_/n 7of ,perseph47 with clear allusion to ,callim4 fr4 #aga1 huia ,di_/nuson ,zagre_/a geiname_/n4 ,callim4 here1 as elsewhere1 seems to have in mind the ,orphic story4 ,tz4 on ,lyc4 #cee calls the god of the ,orphic legend ,dio_/nuson ton kai ,zagre_/a kalou_/menon4 ,zagreu_/s the great ,hunter is a name of the all-absorbing ,hades3 thus also the ,alkmaionis fr4 #c ,kink4 ,zagreus is identified with the ,dionysos of nocturnal revelry in ,e41 ,kret4 fr4 #dgb1 #aj 7a reference in ,ba4 #aaha ,kirchh472 and see above1 chap4 viii1 n4 #bh4 ,this ,dionysos is regarded as a chtho_/nios 7see ,hsch4 ,zagreu_/s7 and this must indubitably have been quite familiar to the poets who made him the son of ,persephone3 chtho_/nios ho ts ,persepho_/ns ,dio_/nusos 7,harp4 leu_/k74 #cec ,they were as clearly conscious as was ,herakleitos of the fact that hutos ,ha_/ids kai ,dio_/nusos1 whereas this consciousness was undoubtedly obscured in the public ceremonial of ,dionysos-worship 7to which1 however1 ,hcl4's saying refers74 ,zagreus-,dionysos was never identified with the ,i_/akchos of the ,eleusinia 7to which ,orph4 fr4 #bae1 l4 #b refers72 though ,dionysos alone was often so identified4 #bhaj3 ,ouranos casts the ,titans into ,tartaros3 frr4 #ig1 #ajj4 ,acc4 to ,procl4 7fr4 #bje7 and ,arn4 7#aif3 prob4 not from the ,rhaps47 we should be led to suppose that the ,titans after they had torn ,zagreus in pieces were cast down to ,tartaros by ,zeus4 ,in ,arn4 this is set down side by side with the statement that the ,titans were destroyed by the lightning of ,zeus 7h ,tita_/nn kerau_/nsis1 ,plu41 ,es4 ,carn4 #a1 #g1 p4 #iif ,c71 though obviously incompatible with the latter statement1 as it is also 7even more so7 with the origin of mankind from the ashes of the ,titans which is known not only to ,olympiodoros 7ad ,phd41 p4 #fh ,finckh3 ,lob4 #eff71 but also to ,proclus who got it from the ,rhapsodiai 7as also did ,olymp473 ,procl41 in ,rp4 ii1 #gd1 #bi2 i1 #ic ,kroll4 ,it seems from this that ,proclus 7and perhaps ,arn47 in error ascribed the katatarta_/rsis of the ,titans to ,zeus instead of to ,ouranos4 #biaj3 ,nonn4 vi1 #agc2 ,o41 fr4 #aie4 ,perhaps ,proclus is right in explaining this doubling of the god's figure in the mirror as meaning his entrance upon the merist dmiourgi_/a4 ,a reference to a similar explanation of this ,dionu_/sou ka_/topton occurs even in ,plot4 #d1 #c1 #ab 7,lob4 #eee7--8 also in the strange statement made by ,marsilius ,ficinus as to the crudelissimum apud ,orpheum ,narcissi fatum 7was ,zagreus another ,narcissus87 fr4 #cae2 cf4 ,plot4 #a1 #f1 #h4 ,the entry of the one origin of the universe into the multiplicity of phenomena is first clearly referred to in the dismemberment of ,zagreus1 but it would be quite like this symbol-loving poetry to introduce the same motif in a different form with a passing reference earlier in the poem4 #cjaj3 ,nonn41 ,d4 vi1 #aig ff4 #caaj3 ,paus4 #h1 #cg1 #e4 #cbaj3 ,procl41 ,o41 frr4 #aie1 #aih1 #aii4 ,in any case ,nonn4 vi1 #afi ff4 is following the ,rhapsodiai4 #ccaj3 ,callim4 and ,euphor4 knew of the dismemberment of ,dionysos by the ,titans3 ,tz4 ad ,lyc4 #bjh 7from the completer version in ,,em474 ,in any case it is not from the ,rhaps4 that this legend is also known to ,d4,s4 #e1 #ge1 #d2 ,cornut4 #cj1 p4 #fb1 #aj ,lang2 ,plu41 ,es4 ,carn4 #a1 #g1 p4 #iif ,c2 ,is4 et ,os4 #ce1 p4 #cfd ,f2 ,clem4 ,al4 7see ,orph4 frr4 #aif1 #bjj74--;,a roughly caricatured drawing on a hydria belonging to the early fourth century found at ,rhodos and made probably in ,attica appears in ,,jhs4 xi 7#ahij71 p4 #bdc2 where it is said to represent the dismemberment of ,zagreus as conceived by ,orphics4 ,the picture1 however1 does not agree at all with the meaning thus attributed to it2 the interpretation cannot be the right one4 #cdaj3 ,a true hieros lo_/gos1 i4e4 an account of the origin of ritual acts founded upon myth or legend4 7,the ,orphics had such accounts1 e4g4 of the prohibition against being buried in woollen clothing3 ,hdt4 ii1 #ha fin47 #ceaj3 ,that the tearing in pieces of the bull in the primitive ,thracian manner occurred also in the ,orphic o_/rgia may perhaps be deduced from the fact that in the legend ,orpheus himself is torn in pieces by the ,mainads4 ,the priest stands in the place of the god3 what the god suffers in the ritual dr_/mena that the priest suffers too4 ,this is frequently met with4 ,orpheus ha_/te tn ,dionu_/sou teletn hgemn geno_/menos ta ho_/moia pathein le_/getai t sphete_/r the1 ,procl4 in #ced ,rp4 i1 #age ,kr4 ,the ancients were fully aware that the bull torn in pieces in the ,bacchic orgies represented the god himself 7and this not only in ,orphic ritual but from the beginning in the ,thracian worship73 the idea is often expressed 7see e4g4 ,firm4 ,mat41 ,error4 ,p4,r4 vi1 #e71 but nowhere more clearly than in the ,orphic hieros lo_/gos4 #cfaj3 ,the introduction of the ,titans from ,hellenic mythology into the ,thracian myth is clearly described as the work of ,onomakritos by ,paus4 #h1 #cg1 #e4 #cgaj3 ,titnes kekomtai1 hupe_/rbion tor e_/chontes1 fr4 #ajb4 amei_/lichon tor e_/chontes kai phu_/sin eknomi_/n1 fr4 #ig4 ,as early as ,hesiod the ,titans are hated by their father as deino_/tatoi pai_/dn 7,theog4 #aee74 ,titanik phu_/sis is the evil character that cannot keep an oath3 ,pl41 ,lg4 #gja ,c2 ,cic41 ,lg4 iii1 #e2 impios ,titanas1 ,hor41 ,o4 #c1 #d1 #db4 #chaj3 ,this explanation of the diamelismo_/s of ,zagreus is often put forward 7though subtilized into a ,neoplatonic sense7 by those who use the ,orphic ,rhapsodiai3 see ,lob4 #gaj ff4 ,but even ,plutarch has something of the sort 7,e ap4 ,d4 #i1 p4 #chi ,a71 and it cannot be doubted that this 7apart from its ,platonist wrappings7 was the meaning of the legend in the mind of its first inventor4 ,nor can the conception that the separate existence 7multiplicity7 of things first came into the world by an act of impiety1 have been strange to the theologoi of the sixth century3 we must admit this at once on remembering the doctrine of ,anaximander that the multiplicity of things which has arisen out of the original one a_/peiron is in itself an adiki_/a for which it must pay recompense and punishment 7fr4 #b ,mull41 #i ,diels74 ,such personification of the processes of nature and the reading of an ethical sense into them1 combined as it was with a quietist tendency1 was much more likely to have arisen in the fanciful minds of semi-philosophical mystics than to have been given to them by the philosophers4 #ciaj3 ,see the accounts given in ,lob4 #efe f43 they come from the ,rhapsodiai4 ,the fact that the origin of men and the doctrine of ,metempsychosis as well were dealt with in the ,rhaps4 follows from ,procl4 in ,rp4 ii1 #cch ,kroll4 ,it must1 however1 have been from older ,orphic poetry--at any rate1 not from the ,rhaps4--that the story was derived by ,d4 ,chr4 #cj1 #aj f4 ,plutarch1 too1 does at least refer to it3 to en hmin a_/logon kai a_/takton kai bi_/aion hoi palaioi ,titanas no_/masan1 ,es4 ,carn4 #a1 #g1 p4 #iif ,c2 and possibly ,opp41 ,h4 v1 #i-aj2 ,ael4 fr4 #hi1 p4 #bcj1 #ai f4 ,herch4 7,lob4 #efg g74 ,even the words of ,xenokrates 7fr4 #bj1 p4 #aff ,heinze7 seem to allude to this ,orphic myth4 ,thus the ,rhapsodiai in this case also were following older ,orphic teaching and poetry4 ,orph4 ,h4 #cg derives from a later age4 ,what ,nic4 ,th4 #h ff4 reproduces 7mistakenly87 as ,hesiodic tradition was perhaps really an echo of ,orphic poetry4 ,was the derivation of ,man from the ,titans suggested by still earlier fancies such as e4g4 meet us in passages like h4 ,hom4 ,ap4 #cce 7#acg7 f43 ,titne_/s te theoi tn ex a_/ndres te theoi_/ te--8 ,this is not ,homeric 7for all the ,homeric patr andrn te then te71 though possibly it had a different sense from what it had for ,orpheus4 #djaj3 ,dionysos is the last of the divine rulers of the world3 frr4 #aad1 #aij4 ,hence despo_/ts hmn1 ,procl4 in ,crat41 pp4 #ei1 #aad ,boiss4 7though ,procl4 also speaks of e4g4 ,hermes as ho despo_/ts humn in ,cr41 p4 #gc ,b474 ,dionysos is the sixth ruler2 ,zeus who came before him being the fifth3 frr4 #aac 7#he1 #aba1 #abb74 ,the order given is3 #a ,phanes1 #b ,nyx1 #c ,ouranos1 #d ,kronos1 #e ,zeus1 #f ,dionysos4 ,this is definitely stated by ,syrian43 fr4 #he 7,proclus follows his master3 frr4 #he1 #aba71 and confirmed by the fragments of the ,rhapsodiai3 frr4 #hf1 #hg1 #if1 #aac4 ,it seems1 however1 as if ,plato actually found this order 7as ,syrian4 thought7 #cee in the ,orphic ,theogony which he read4 ,it is true that as their silence shows the ,neoplatonists did not find the verse cited by ,plato in the ,rhapsodiai as they knew them4 7,plato's line is he_/kt d' en gene katapau_/sate ko_/smon aoids3 ,plu41 ,e ap4 ,d4 #ae1 p4 #cia ,d1 has the meaningless thumo_/n instead of ko_/smon--did he read thesmo_/n87 ,they were right1 however1 in deducing from the line that the ancient ,orphic ,theogony referred to by ,plato also knew of six generations of the gods 7following the ,pythagorean te_/leios arithmo_/s87 and ended with the sixth generation4 ,the verse was intended doubtless by ,plato himself in rather a different sense and he only quotes it humorously 7,gruppe differs2 ,rhaps4 ,theog4 #fic f474 ,this passage therefore provides important evidence of the harmony that existed between the ,rhapsodiai and the oldest ,orphic ,theogony in the general outlines of their construction4 ,it is1 of course1 quite a different question whether the six rulers in the poem referred to by ,plato were the same as those given by the ,rhaps42 nor can we tell whether ,dionysos there occupied the last place1 though the predominance held by ,dionysos in ,orphic belief makes it very probable that he did4 #daaj3 ,the authorities who speak of the origin of mankind from the ashes 7or the blood7 of the ,titans 7,lob4 #efe ff47 express themselves in such a way that we are forced to suppose that they regarded this as essentially the first appearance of men4 ,this1 however1 cannot be reconciled with what ,proclus1 as usual following the ,rhapsodiai1 says of the golden and silver ages of mankind under ,phanes and ,kronos1 which then1 and not till then1 are followed by the third and last race1 to titanikon ge_/nos3 see fr4 #bdd and esp4 in ,rp4 ii1 #gd ,kr4 thntoi_/ in the reign of ,phanes even occurs in the line quoted by ,syrian4 7in ,ar4 ,meta4 #ice;a #bb ,us47 fr4 #he4 ,it is impossible to say whether this improvement upon the ,hesiodic legend of the ,ages of ,mankind actually occurred in an ancient ,orphic ,theogony 7the one used perhaps by ,lactant42 ,o41 fr4 #bdc1 #h2 cf4 #bdh71 and was thence taken for the ,rhapsodiai without being reconciled with the legend of the origin of men from the ashes of the ,titans2 or whether the two scarcely reconcilable accounts of the origin of men were somehow or other made to agree4 7,fr4 #bdf ,plu4 prob4 comes from a picture of the long life enjoyed by the earliest generations of men3 see ,lob4 #eac4 ,this picture does not necessarily presuppose a series of several geneai_/ before the ,titanic race47 #dbaj3 me_/ros autou 7tou ,dionu_/sou7 esme_/n1 ,olymp4 7from ,orphic doctrine7 in ,pl4 ,phd41 p4 #c ,finckh4 ho en hmin nous ,dionusiako_/s estin kai a_/galma o_/nts tou ,dionu_/sou1 ,procl4 in ,crat41 p4 #hb ,boiss4 ,the ,hellenes are accustomed to make use of the dismemberment1 re-integration and resuscitation of ,dionysos eis ton peri ts psuchs lo_/gon ana_/gein kai tropologein1 ,orig41 ,cels4 #d1 #ag1 p4 #ba ,lo4 #dcaj3 hoi amphi ,orphe_/a think that the soul has the body as a peri_/bolon1 desmtri_/ou eiko_/na1 ,pl41 ,crat4 #djj ,c4 ,certainly ,orphic1 too 7as the ,schol4 also say71 is ho en aporr_/tois lego_/menos lo_/gos hs e_/n tini phroura esmen hoi a_/nthrpoi ktl41 ,pl4 ,phd4 #fb ,b2 see ,lob4 #gie f4 #ddaj3 fr4 #bba 7,phd4 #fb ,b with ,sch474 ,the similar saying of ,philolaos is1 as ,plato's manner of recording it shows 7,phd4 #fa ,e-#fb ,b7 evidently derived from a saying of the ,orphic apo_/rrta 7and ,philolaos himself appealed to the palaioi theolo_/goi te kai ma_/nties in confirmation of the closely connected doctrine of the enclosure of the psuch_/ in the sma of the sma3 fr4 #bc ,mull4 #ad ,di474 ,the doctrine continued to be taught by ,pythagoreans3 see ,euxitheos ,pyth4 ap4 ,klearch4 in ,ath4 iv1 #aeg ,,cd2 ,cic41 ,sen4 #gc4 ,it had moreover some root in popular belief and in legal usage3 see above1 chap4 v1 n4 #cc4 #cef #deaj3 ,according to the ,orphika e_/p kalou_/mena1 ap4 ,arist4 de ,an4 #a1 #e1 p4 #daj;b1 #bh ff43 tn psuchn ek tou ho_/lou eisie_/nai anapneo_/ntn pherome_/nn hupo tn ane_/mn4 7,the ancient commentators add nothing fresh47 ek tou 9999ho_/lou means simply out of space4 ,the a_/nemoi were regarded as daimonic powers subordinate and related to the ,tritopa_/tores3 see above1 chap4 v1 n4 #abd4 ,we cannot say how this conception was made to square with the other articles of ,orphic belief 7purgation of souls in ,hades1 etc474 ,it is plainly nothing but an attempt at such reconciliation that 7following the ,rhapsodiai1 fr4 #bbd7 makes the souls that pass in death out of the bodies of men1 go into ,hades1 while those that have inhabited the bodies of animals fly about in the wind eiso_/ken autas a_/llo apharpa_/z mi_/gdn ane_/moio pnosin4 ,aristotle knows nothing of any such restriction4 ,plato 7,phd4 #ha ,d2 rather differently #ajh ,,ab7 apparently making free use of ,orphic ideas regards all the m kathars apolutheisai psuchai_/ as liable to the same fate as that allotted by the ,rhapsodiai to the beasts4 7,of course it is possible to suppose that the psuchai_/ on being released from ,hades for a new ensma_/tsis first of all fly about in the wind round the dwelling places of the living and are then breathed into a new body4 ,this would not prevent there being a predestined conjunction of a particular soul with the particular sma corresponding to its state of purification47--,the establishment in later ,orphic poetry of the theory that the psuchai_/ dwelt in the air may have been assisted by the philosophic theory of the soaring-up of the pneu_/mata into their element the aether 7of which more below74 ,this theory1 though not first put forward by the ,stoics1 was specially favoured by them3 it almost attained the status of a popularly accepted belief4 ,when the realm of the souls had thus been at least in part transferred to the air1 late ,orphic poetry began to regard one of the four rivers of the soul-world1 ,ache_/rn1 as the a_/r3 frr4 #aee1 #aef 7,rhaps474 ,there is no reason to see in all this the traces of a supposed ancient conception in which ,okeanos is really a river in the sky 7in spite of ,bergk's fanciful speculations in ,opusc4 ii1 #fia-f74 ,the elevation of the soul-kingdom to the sky is in ,greek thought invariably the result of comparatively late speculation4 ,we might even ask whether there is not ,egyptian influence at work in the transference of ,okeanos 7 the ,milky ,way87 to the sky4 ,such influence would be late of course2 but in ,egypt the idea of the ,nile in the sky was quite familiar4 #dfaj3 ku_/klos ts gene_/ses1 fr4 #bbf2 ho ts moi_/ras trocho_/s1 rota fati et generationis3 see ,lob4 #gig ff4 #dgaj3 hoi d' autoi pate_/res te kai huie_/es en mega_/roisin 7polla_/kis7 d' a_/lochoi semnai kednai_/ te thu_/gatres 4 4 4 gi_/gnont' all_/ln metameibome_/nsi gene_/thlais1 frr4 #bbe1 #bbb 7,rhaps474 ,here1 as ,lob4 #gig rightly remarks1 there is an allusion to the dogma of the recurrence of exactly the same state of things in the world4 ,the doctrine of complete paliggenesi_/a or 9999apokata_/stasis hapantn 7see ,gataker ad4 ,m4 ,ant4#a1 p4 #che7 was closely and indeed indissolubly bound up with the doctrine of the migration of souls4 7,illogicality belongs rather to the conception of the break in the circle caused by the secession of individual souls47 ,it was therefore found among the ,pythagoreans to whom it is ascribed by ,eudemos fr4 #ea sp4 7see ,porph41 ,,vp4 #ai1 p4 #bf1 #bc ff4 ,n42 used later still in a ,pythagorean sense by ,synes41 ,aeg4 #b1 #g1 p4 #fb f4 ,krab474 ,it was borrowed from the ,pythagoreans by the ,stoa 7by ,chrysippos esp471 which after its usual fashion pushed the rather bizarre fancy to pedantic extremes4 7,after the ,stoic model is ,plot4 #e1 #g1 and perhaps also the genethliaci spoken of by ,varro ap4 ,aug41 ,,cd4 #bb1 #bh47 ,it is at least #ceg probable in the extreme that these ideas were first held by the ,orphics and not borrowed by them from the ,stoics3 there are even traces in ,orphic tradition of the great ,world-year 7which is always closely connected with the apokata_/stasis tn hapa_/ntn73 ,lob4 #gib ff4 #dhaj3 ku_/klon te lxai kai anapneusai kako_/ttos were the words ,proclus probably had before him3 7fr4 #bbf7 in ,tim4 #ccj ,b4 ,the forms an l_/xai kai anapneu_/sai--thus rightly accented here by ,schneider--come from ,procl4 himself1 who accommodates the words of the original to the construction of his own sentence4 ,we must therefore not write au lxai with ,gale and ,lob4 #hjj4 ,in this case the subject of the sentence is the praying soul2 on the other hand1 in the form preserved by ,simp41 ku_/klon t' allusai kai anapsuxai kako_/ttos1 the subject is the gods to whom the soul prays2 psuch_/ being object4 ,in either form the freeing of the soul from the circle is regarded as a grace from the gods4 #diaj3 fr4 #gf4 ,the lines of the ,carm4 ,aur4 #ee ff4 7,nauck1 p4 #bjg7 are probably modelled on the ,orphic ou_/t' agathou pareo_/ntos ktl4 ,the point is3 few are they who trouble about the salvation that ,orpheus 7or ,pythagoras7 brings them2 the ho_/sioi are always a small minority4 #ejaj3 frr4 #bjh1 #bbf4 ,dio_/nusos luseu_/s1 lu_/sios1 theoi lu_/sioi2 see ,lob4 #hji f4 and cf4 fr4 #caa 7,ficinus74 #eaaj3 ,orphe_/a t' a_/nakt' e_/chn ba_/kcheue 4 4 4 ,e4 ,hp4 #iec 7,n4,b4 a_/nax not despo_/ts1 l4 #hh74 #ebaj3 ,orphikos bi_/os1 ,pl41 ,lg4 #ghb ,c2 ,lobeck1 #bdd ff4 #ecaj3 ,the ,pythagorean e_/pou the1 akolouthein t the 7,iamb41 ,,vp4 #acg1 from ,aristoxenos7 might also have been given to the ,orphics as their motto4 #edaj3 a_/psuchos bora_/ of the ,orphics3 ,e41 ,hp4 #ieb1 ,pl41 ,lg4 #ghb ,,cd2 ,lob41 p4 #bdf4 ,this1 too1 is the meaning of ,ar41 ,ra4 #ajcb1 ,orpheus men gar teleta_/s th' hmin kate_/deixe pho_/nn t' ape_/chesthai1 i4e4 using slain animals for food4 ,hor41 ,,ap4 #cia f43 silvestris homines 4 4 4 caedibus et victu foedo deterruit ,orpheus means to speak not of the ritual vegetarianism of ,orpheus1 but of the previous cannibalism of men which ,orpheus had put an end to4 ,as this is nowhere else mentioned of ,orpheus we might perhaps regard it as mistaken allusion on the part of ,horace to the passage of ,aristoph4 quoted above4 ,it is not1 however1 impossible that ,horace did in fact have in mind some ,orphic verse which really reported something like what he himself says of ,orpheus4 ,the ,orphic fragment #bdg ap4 ,s4,e41 ,m4 ii1 #ca2 ix1 #ae 7,lob41 p4 #bdf71 may have arisen in the same way2 see ,maass1 ,orpheus1 #gg4 7,the well-known lines of ,kritias ,s4,e41 ,m4 ix1 #ed fr4 #be ,di4 and ,moschion1 p4 #hac ,nauck1 can hardly have anything to do with ,orphism and should rather be connected with the theories of the ,sophists and ,demokritos--followed later by the ,epicureans--about the gradual evolution of human civilization from miserable and savage origins2 and not from a golden age of which the ,orphics too spoke47 #eeaj3 ,prohibition to bury corpses in woollen garments3 ,hdt4 ii1 #ha 7in each case in order that nothing thnsei_/dion might cling to the departed74 ,prohibition against eating eggs3 ,lob4 #bea 7eggs are part of the offering to the dead and the food of the chtho_/nioi1 and so forbidden3 so rightly explained by ,lob4 #dgg74 ,it was forbidden in ,orphic poetry1 as well as ,pythagorean1 to eat beans3 ,lob4 #bea2 ,nauck on ,iamb41 ,,vp41 p4 #bca f43 the reason here1 too1 being that beans as part of the offerings to the dead1 putantur ad mortuos pertinere 7,fest472 see ,lob4 #bed and ,crusius1 ,rh4 ,mus4 #ci1 #afe4 ,the same or similar reasons are everywhere at work to cause the eating of certain foods to be forbidden #ceh both by the ,pythagorean ordinances and in the mystical cult of the chtho_/nioi3 it is because they are used as offerings to the beings of the lower world1 pros ta peri_/deipna kai tas prokl_/seis tn nekrn1 or even because they have names which1 like ere_/binthos or la_/thuros1 recall e_/rebos and l_/th3 ,plu41 ,,qr4 #ie1 p4 #bhf ,e4 ,the purified state requires above all complete separation from anything connected with the realm of the dead and the divinities of the dead4 #efaj3 ,cf4 fr4 #bjh4 #egaj3 ,the soul is confined within the body 7according to those amphi ,orphe_/a71 hs di_/kn didou_/ss ts psuchs hn d he_/neka di_/dsin1 ,pl41 ,crat4 #djj ,c4 ,the exact nature of this guilt of the soul is not explained in our remains of ,orphic literature4 ,the point1 however1 is chiefly that the life within the body is according to their doctrine not in accordance with but contrary to the proper nature of the soul4 #ehaj3 sumpo_/sion tn hosi_/n1 ,pl41 ,rp4 #cfc ,c4 hosi_/ous mu_/stas1 ,orph41 ,h4 #hd1 #c2 see above1 chap4 vi1 n4 #ah4 #eiaj3 psuchas athana_/tas kata_/gei ,kull_/nios ,herms gai_/s es keuthmna pel_/rion fr4 #bbd 7it would be vain to look for an example of atha_/natos used as adjective to psuch_/ in ,homer74 ,hermes chtho_/nios leads the souls down into ,hades and also upwards again 7to fresh ensmat_/seis73 ,orph41 ,h4 #eg1 #f ff4 7,for the ,pythagorean ,hermes see ,d4,l4 viii1 #ca47 #fjaj3 ,especially in the kata_/basis eis ,ha_/idou 7,lob4 #cgc2 cf4 above1 chap4 vii1 n4 #c74 ,the descent lay through the chasm at ,tainaron3 see above1 chap4 v1 n4 #bc1 and cf4 ,orph41 ,arg4 #da4--,other ,orphic poems may also have dealt with such matters3 polla memutholo_/gtai peri tn en ,ha_/idou pragma_/tn t ts ,kallio_/ps1 ,jul41 ,or4 vii1 p4 #bha1 #c ,hertl4 #baf ,d4 #faaj3 lu_/seis kai katharmoi_/ of the living and even the dead carried out by ,orphic priests3 ,pl41 ,rp4 #cfd ,e4 ,reward of the initiated in ,hades3 cf4 the anecdote of ,leotychidas ,,ii in ,plu41 ,apophth4 ,lac41 p4 #bbd ,e2 and of ,antisthenes in ,d4,l4 vi1 #d4 ,those who feared the bite of ,kerberos or the water-carrying to the leaky cask 7see ,app4 iii7 sought protection against such things in teletai kai katharmoi_/3 ,plu4 ,n4,p4,q4 ,suav4 ,epic4 #bg1 p4 #aaje ,b4 ,hope of immortality for the soul rests on the ,dionysiac mysteries acc4 to ,plu41 ,cons4 ad ,ux4 #aj1 p4 #faa ,d4 #fbaj3 ,it is significant that the belief in a judgment and punishment of psuchai_/ is based in ,pl4 ,ep4 vii1 #cce ,a not on popular acceptance or the statements of poets but on palaioi_/ te kai hieroi lo_/goi2 cf4 above1 chap4 vii1 n4 #ac4 #fcaj3 fr4 #aed 7punishment in ,hades of those guilty of crimes against their own parents8 fr4 #bha74 #fdaj3 ,see above1 chap4 vii1 n4 #ae4 #feaj3 deina perime_/nei3 ,pl41 ,rp4 #cfe ,a2 cf4 fr4 #cad 7,ficinus74 #ffaj3 fr4 #bjh 7,rhaps47 o_/rgia_/ t' ektele_/sousi 7a_/nthrpoi71 lu_/sin progo_/nn athemi_/stn maio_/menoi2 su 7sc4 ,dionysos7 de toisin 7dat4 commodi71 e_/chn kra_/tos1 hous k' ethe_/lstha lu_/seis e_/k te po_/nn chalepn kai apei_/ronos oi_/strou 7of continual rebirth74 ,that this belief in the efficacy of prayers for the poor souls of the departed belonged to the earlier stratum of ,orphism follows from ,pl41 ,rp4 #cfd ,,bc1 ,e1 #cfe ,a1 where he speaks of lu_/seis te kai katharmoi_/ of the ,orphics which promised to deliver living and dead from the adik_/mata autou progo_/nn4 7,it has been wrongly attempted to fasten the same belief on ,plato himself1 in the ,phaedo47--,for ,gnostic and early ,christian ideas of the same kind see ,anrich1 ,d4 ,ant4 ,mysterienwesen1 #hg1 #d2 #abj n4 ,but even in the ,rigveda 7#g1 #ce1 #d7 we may find the thought that the pious works of the pious can help others to salvation 7,oldenberg1 ,rel4 d4 #cei ,veda1 #bhi74 ,religious pietism seems to produce the same effects everywhere4 #fgaj3 polloi men narthkopho_/roi ktl4 was an ,orphic verse4 ,lob4 #hji1 #hac4 #fhaj3 fr4 #aed4 #fiaj3 ho kekatharme_/nos te kai tetelesme_/nos ekeise 7eis ,ha_/idou7 aphiko_/menos meta then oik_/sei1 fr4 #bbh 7,pl474 #gjaj3 sumpo_/sion tn hosi_/n in ,hades1 me_/th ai_/nios their reward3 ,pl41 ,rp4 #ccf ,,cd 7cf4 ,dieterich1 ,nekyia1 #hj n474 ,plato there mentions ,mousaios and his son 7,eumolpos7 as authorities for these promises and contrasts with them1 by a hoi de_/1 others who made different promises2 perhaps referring to other ,orphic poems 7cf4 fr4 #bbg74 ,but ,mousaios1 himself always closely connected in ,plato with ,orpheus 7,rp4 #cfd ,e1 ,prot4 #caf ,d1 ,ap4 #da ,a1 ,ion1 #ecf ,b71 here simply means ,orphic poetry4 ,a literature of essentially ,orphic character went under his name4 ,so ,plu41 ,comp4 ,cim4 et ,luc4 #a seems right in substituting simply ton ,orphe_/a for the ,mousaios named in ,pl4 #gaaj3 ,pl41 ,lg4 #hgj ,,de2 then in more detail for a special case but derived from same source3 no_/m 4 4 4 t nun d_/ 7i4e4 in #hgj ,,de7 lechthe_/nti #hgb ,,de1 #hgc ,a4--,the idea of such a religio-juridical talio was popular also in ,greece3 see below 7chap4 xi1 n4 #dd74 ,frequently for instance in curses of vengeance the wish is that the doer may suffer exactly the same thing as that which he has done to his victim4 ,exx4 from ,soph4 7best is ,tr4 #ajci f47 given by ,g4 ,wolff in ,s41 ,aias1 #hci2 cf4 ,a41 ,cho4 #cji ff41 ,ag4 #adcj4--;,as a ,neoplatonic idea3 ,plot4 #c1 #b1 #ac2 ,porph4 and ,iamb4 ap4 ,aen4 ,gaz41 ,theophr41 p4 #ah ,b4 #gbaj3 ,we may1 however1 suppose that the ideas of the ,orphics corresponded with the statements of ,empedokles1 ,plato1 etc41 about the series of births4 #gcaj3 sma--sma is ,orphic3 ,pl41 ,crat4 #djj ,c4 #gdaj3 ,complete escape from the world of birth and death is distinctly anticipated for the pious ,orphic in fr4 #bbf1 ku_/klon te lxai ktl4 ,the other and positive side completing this negative promise is not clearly supplied for us by any fragment4 7,we never even hear distinctly of the return of the individual soul to the one ,soul of the ,world2 though certain ,orphic myths--probably of late origin--seem to suggest such a doctrine of ,emanation and final ,remanation47 #geaj3 frr4 #a1 #ha4 ,the moon was regarded as inhabited1 like the world1 by ,pythagoreans too 7esp4 ,philolaos7 and also by ,anaxagoras4 #gfaj3 ,this at least was the belief of ,pythagoreans and later of ,platonics3 see ,griech4 ,roman1 #bfi2 ,wyttenb4 on ,eun4 ,,vs4 #aag4 ,but the idea occurs as early as in the ,ti4 of ,plato1 esp4 in #db ,b4 ,it may have been long familiar to ,greek popular belief 7as to other peoples2 cf4 ,tylor1 ii1 #gj71 and reached ,orphics from that source4 7,similar though not quite the same is the popular belief hs aste_/res gigno_/meth' ho_/tan tis apotha_/n1 ,ar41 ,pa4 #hcc f41 which the ,greeks shared with all the nations of the earth3 cf4 ,pythagoras ap4 ,comm4 ,bern4 in ,lucan1 #i1 #i47--,no opinion can be built upon the statement of ,ficinus 7fr4 #cba74 #ggaj3 ,orphic poetry must have varied in its account of what happened to the dismembered limbs of ,zagreus-,dionysos4 ,that the ,titans tore the god limb from limb seems to have been common to all versions of the ,theogonic poem 7see nn4 #bh1 #da2 p4 #cda74 ,but whereas according to one account the ,titans then devoured the god 7except the heart7 and from the mixed ,titanic and ,dionysiac elements of their bodies after they had been destroyed by lightning the race of men had its origin 7p4 #cda72 according to others the mangled limbs #cfj of the god were brought by ,zeus to ,apollo who buried them taking them on to ,parnasos1 i4e4 at ,delphi3 see ,orph4 fr4 #bjj 7,clem4 ,al47 and so1 too1 ,callim4 fr4 #cgd4 ,the ,rhapsodiai gave the first version in detail1 but also preserved an account resembling the second 7see frr4 #bjc1 #bjd3 the heni_/zein ta meristhe_/nta tou ,dionu_/sou me_/l there refers probably to the reunion of the collected limbs for the purpose of burial and not for the restoration of the dead god to life4 ,this is also possibly the meaning of the ,dionu_/sou meln koll_/seis in ,jul41 ,chr41 p4 #afg1 #g ,neum4 ,but ,or41 ,cels4 #d1 #ag1 p4 #ba ,lom41 speaks of the reanimation of ,dionysos suntitheme_/nou after the dismemberment74 ,this second account1 where it occurs alone1 of course excludes the ,anthropogony from the ,titans' ashes4 ,the second version unmistakably connects itself with the ,delphic legend of the grave of ,dionysos at the foot of ,apollo's tripod 7see above1 pp4 #ig f47 as ,k4 ,o4 ,mller observed1 ,introd4 ,scient4 ,myth4 #bdb4 ,it does1 in fact1 accord in this instance1 but apart from this it has no connexion whatever with the real ,delphic legend about the disappearance of ,dionysos into the underworld and his periodic return to this world4 7,see above1 chap4 viii1 n4 #bh4 ,the ,orphic and ,delphic legends are elaborately compared and worked in together as though they were separate fragments of a single whole in ,lbbert's book1 de ,pindaro theologiae ,orph4 censore3 ,ind4 ,sch4 ,bonn4 ,lib4 #ahhh1 p4 xiii f4--with shocking results and no intrinsic justification47 ,whether this second version was the one put forward by ,onomakritos is uncertain4 ,in any case1 both accounts are much older than the ,rhapsodiai1 in which1 it appears1 they were included side by side and superficially harmonized 7--only the limbs of the god not devoured by the ,titans being buried acc4 to this version74 ,besides these two versions there may have been another ,anthropogony differing from that given in the first account3 the existence of something of the kind is perhaps to be deduced from what the ,rhapsodiai themselves have to tell about the golden and silver generations of mankind 7see above1 n4 #da74 #ghaj3 ,of the ,thracian ,mysoi le_/gei ho ,poseid_/nios kai empsu_/chn ape_/chesthai 7which ,pythagoras is said to have learnt from ,zalmoxis1 ,str4 #bih7 kat' euse_/beian1 dia de touto kai thremma_/tn2 me_/liti de chrsthai kai ga_/lakti kai tur1 zntas kath' hsuchi_/an2 dia de touto kaleisthai theosebeis te kai kapnoba_/tas 7perh4 kapnobo_/tas acc4 to an ancient conjecture74 einai de_/ tinas tn ,thrakn hoi chris gunaikos zsin1 hous kti_/stas kaleisthai1 aniersthai_/ te dia timv kai met' adei_/as zn1 ,str4 #bif4 ,the religious character of this asceticism is seen in the words kat' euse_/beian and the name theosebeis2 also in the word aniersthai1 which are all used of the kti_/stai as of a monastic order4 ,jos41 ,,aj4 #ah1 #a1 #e1 says of the ,essenes zsi d' ouden parllagme_/ns all' ho_/ti ma_/lista emphe_/rontes ,dakn 7i4e4 ,thrakn1 ,getn3 ,getae1 ,daci ,romanis dicti1 ,plin41 ,,nh4 iv1 #hj7 tois polistais kaloume_/nois4 ,in any case the same ,thracian ascetics are meant whom ,poseidonios 7literally translating a ,thracian word7 calls the kti_/stai4 ,thus1 they are said like the ,essence to live without women1 eat no meat1 and in the practice of various other asceticisms live together and have all things in common4--,it cannot be certainly decided how old this ,thracian asceticism was1 its exact connexion with ,dionysiac religion1 and whether it could or did give any impulse in the direction of asceticism to the ,orphics4 7,following ,hom41 ,n #d ff41 many told similar stories of the nomadic ,skythoi3 see ,ephor41 frr4 #gf1 #gh2 or of the fabulous ,argimpaioi1 ,hdt4 iv1 #bc2 ,znb41 ,pr4 #e1 #be1 p4 #abi1 #a1 etc4 ,griech4 ,roman1 #bjc4--;apoch empsu_/chn occurred also among the ,atlantes and certain ,indian races3 ,hdt4 iv1 #ahd2 iii1 #ajj47 #cfa #giaj3 ii1 #abc4 ,his words make it plain that the ,greek teachers of transmigration of souls whom he has in mind 7,pherekydes1 ,pythagoras1 ,orphics1 ,empedokles7 had no idea of the ,egyptian origin of that doctrine 7,rh4 ,mus4 #bf1 #eef1 #a74 #hjaj3 ,the ,egyptian monuments show no knowledge of a general transmigration of souls1 due to a law of nature or the decree of the gods4 ,we can see very well1 however1 what it was in ,egyptian traditions that might seem like a doctrine of transmigration to ,herodotos 7cf4 ,wiedemann1 9999,erlut4 zu ,herodots #b4 ,b4 p4 #deg f474 #haaj3 ,it is sufficient to refer to ,tylor's collections3 ii1 #c ff4--,in antiquity the ,greeks met with a doctrine of ,transmigration1 apart from ,thrace1 among the ,keltic races 7,caes41 ,,bg4 #f1 #ad1 #e2 ,d4,s4 #e1 #bh1 #f2 cf4 ,timagenes ap4 ,amm4 ,marc4 #ae1 #i1 #h74 ,this was the sole reason why ,pythagoras was made the pupil of the ,gallic ,druids3 ,alex4 ,polyh4 ap4 ,clem4 ,al41 ,str4 i1 p4 #cee_/f ,p41 etc4 #hbaj3 ,that it was not unnatural for the ,greeks also to have the conception of the migration of the soul from its first body to some other suitable second or third body 7entry of ts tuchou_/ss psuchs eis to tuchon sma acc4 to ,arist47 may be seen from the fact that in ,greek popular tales of the transformation of men into beasts the idea regularly prevails that while the body changes in such cases the soul remains the same as before4 ,thus1 explicitly in ,hom4 k #bdj 7cf4 ,sch4 there and #cbi72 cf4 also ,ov41 ,m4 ii1 #dhe2 ,nonn41 ,d4 v1 #cbb f42 ,aesop41 ,f4 #bid 7,halm73 ,luc4 ,asin4 #ac1 #ae init42 ,apul41 ,m4 iii1 #bf init2 ,aug41 ,,cd4 #ah1 #ah1 p4 #bgh1 #aa ff4 ,domb41 etc4 7,in all transformation stories this is regularly implied and gives the point to the story47 ,this is true from the earliest times onward1 down to ,voltaire's muleteer who was turned into a mule et du vilain l'me terrestre et crasse peine vit qu'elle eut chang de place47--,the beasts also have a psuch_/3 e4g4 x #dbf4 #hcaj3 ,brahmins1 ,buddhists1 ,manichaean1 etc4 #hdaj3 ,a fixed term for transmigration of souls does not seem to have been offered by ,orphic teaching4 ,it was later called paliggenesi_/a 7a term which did not exactly fit the real meaning of the idea3 this seems to have been its oldest name 7cf4 hai psuchai pa_/lin gi_/gnontai hek tn tethne_/tn1 ,pl41 ,phd4 #gj ,c71 and remained its most ceremonious one4 ,pythagoras non metempsu_/chsin sed paliggenesi_/an esse dicit3 ,serv41 ,a4 iii1 #fh4 metensma_/tsis1 is not uncommon 7frequent in ,hippol41 ,,rh41 p4 #ab1 #ec ,d4-,s42 #bff1 etc474 ,the word most commonly used among ourselves1 metempsu_/chsis1 is among the ,greeks precisely the least usual2 it occurs e4g4 in ,d4,s4 #aj1 #f1 #a2 ,gal4 iv1 #gfc ,k42 ,tertul4 de ,an4 #ca2 ,serv41 ,a4 vi1 #ecb2 #fjc2 ,suid4 s4v4 ,phereku_/ds4 metempsuchousthai occurs in ,sch41 ,a4,r4 i1 #fde4 #cfb ,,chapter ,,xi ,,the ,,philosophers ,the ,orphic teaching1 in which a protracted movement of religion in ,greece reached comprehensive expression1 might seem almost an anachronism1 appearing as it did in an age when a religious interpretation of the world and of mankind was hardly any longer admissible4 ,eastwards1 on the coasts of ,ionia1 a new view of the world had arisen which1 like a youth that has come of age1 demanded the right to pursue its course without any guidance from traditional beliefs4 ,the ,ionic maritime cities were the meeting-place of all the collected wisdom and experience of mankind2 and there all the more serious knowledge and study--both indigenous and of foreign origin--of ,nature1 the earth1 and the heavenly bodies1 was gathered together in the intelligence of those ever-memorable spirits who at that time were laying the foundations of natural science1 and of all science in general4 ,this knowledge was now attempting to turn itself into an organized and all-embracing whole4 ,observation and constructive study combined with an imaginative vision to hazard a picture of the world and reality as a whole4 ,because it was impossible anywhere in this world to find anything completely and for ever fixed and dead1 speculation inevitably pressed forward to the discovery of the undying source of ,life1 that perpetually fills1 moves1 and rebuilds this whole1 and of the laws according to which it works and necessarily must work4 ,this was the direction pursued by these earliest pioneers of philosophy2 and they pursued it unhampered by any subservience to mythical or religious modes of thought4 ,where mythology and the theology founded upon it saw a complete history of cosmic events each one of which was the result of the separate and unique action of divine personalities endowed with consciousness and the power of arbitrary choice--there the philosopher saw the play of everlasting forces which could not be completely resolved into the single events of any historical process1 for1 without beginning or end they had been ever in action1 tirelessly fulfilling themselves in accordance with unchanging laws4 ,in such a universe there seemed #cfc to be little room left for divine figures created by man after his own image1 and worshipped by him as the guiding and supreme powers of the world4 ,and in fact1 the foundations were now laid of that tremendous structure of free inquiry1 which finally succeeded in weaving out of its treasure new worlds of thought1 where even those who had quarrelled or were dissatisfied with the old religion 7now inwardly falling into decay for all its outward appearance of being at the most brilliant zenith of its powers7 might yet find a refuge if they would not fall back upon sheer nothingness4 ,and yet ,greece never saw a thorough-going opposition and conscious quarrel between science and religion4 ,in a few special cases the religion of the state was forced to recognize its incompatibility with the openly expressed opinions of individual philosophers1 and took steps to make its claims to universal supremacy respected4 ,but for the most part1 the two streams of influence flowed on side by side for centuries without ever coming into hostile contact4 ,the propagandist temper was completely absent from philosophy from the very beginning4 7,even when it appeared later as among the ,cynics it produced very little effect on the supremacy of the state religion47 ,religion on its side was not represented by any priestly caste which might have been led to take up arms for religion and for what it believed to be its own interest alike4 ,theoretic contradictions might the more easily remain unobserved when religion depended so little upon fixed dogma or upon a world-embracing whole of opinions and doctrines2 while ,theology1 wherever it accompanied the worship of the gods 7euse_/beia71 which was the real core of religion1 was1 just as much as philosophy1 the business of individuals and their adherents gathered together outside the limits of the official religion of the state4 ,philosophy 7except in a few special and unrepresentative cases7 never sought open war with religion--not even with the weakened and diluted religion of the masses4 ,in fact the juxtaposition of philosophy and religion 7with theology itself by their side7 sometimes went beyond the external conditions of the time1 and affected the private intellectual life of certain thinkers4 ,it might seem as if religion and philosophy were not merely different but dealt with different provinces of reality1 and thus even strict and philosophically minded thinkers could honestly and without imagining disloyalty to philosophy1 adopt particular and even fundamental conceptions from the creed of their fathers1 and allow them to grow up side by side and at peace with their own purely philosophical ideas4 #cfd #b ,what the ,ionic philosophers in connexion with the rest of their cosmology had to say about the soul of man did not for all its striking novelty bring them into direct conflict with religious opinion4 ,philosophy and religion used the same words to denote totally different things2 it could surprise no one if different things were said about quite different objects4 ,according to the popular view1 which finds expression in ,homer1 and with which1 in spite of their very different estimate of the relative values of body and soul1 the religious theory of the ,orphics and other theologi also agreed--according to this view the psyche was regarded as a unique creature of combined spiritual and material nature that1 wherever it may have come from1 now dwells within man and there1 as his second self1 carries on its separate existence1 making itself felt when the visible self loses consciousness in dream1 swoon1 or ecstasy 7see above1 pp4 #f f474 ,in the same way1 the moon and the stars become visible when no longer obscured by the brighter light of the sun4 ,it was already implied in the conception itself that this double of mankind1 which could be detached from him temporarily1 had a separate existence of its own2 it was no very great step from this to the idea that in death1 which is simply the permanent separation of the visible man from the invisible1 the latter did not perish1 but only then became free and able to live by and for itself4 ,this spiritual being and the obscure manifestations of its existence in the living man1 did not attract the observation of the ,ionian philosophers4 ,their thoughts were all for the universe as a whole2 they looked for the origins 7archai_/7 of all that is and becomes2 for the simple elements of multifarious appearance and for the force which turns the simple into the multifarious while controlling1 moving1 and giving life to primeval matter4 ,the power of life1 the force which can set in motion both itself and all else that without it would be fixed and motionless--this force penetrates all being2 where it manifests itself most strikingly in separate individual beings1 there it is what these philosophers call the psyche4 ,thought of in this way1 the psyche is something quite different from the old psyche of popular belief1 idly observing the life and activities of its body1 as of some stranger1 concentrated in itself1 and pursuing its own secret1 hidden life4 ,and yet the name given to these very different concepts remained the same4 ,the application of the word psyche #cfe to the power which gives life and movement to the visible body--man's power of life--might have been suggested to the philosophers by a manner of expression which1 though in the strict sense of the words conflicting with ,homeric conceptions1 is occasionally observable in the ,homeric poems1 and seems to have become more and more frequent in late times4#aaa ,in more exact language1 the psyche of these philosophers is a collective expression for all the powers of thought1 desire1 and will 7no_/os1 me_/nos1 mtis1 boul_/71 and especially for the functions denoted by the untranslatable word thumo_/s--powers which according to the ,homeric and popular partition all belong entirely to the side of the visible man and his body4#baa ,according to that view1 they are all expressions of the body's natural powers of life--though they cannot indeed be awakened to real life before the arrival of the psyche--and in ,homeric usage are almost the exact opposite of the psyche1 for they perish at death1 while the psyche leaves them behind to wander about in its separate shadow-life4 ,but the soul1 according to the view of the physiologists1 has quite a different relation to the totality of life and living1 and differs in this respect both from the ,homeric psyche and the ,homeric thumo_/s4 ,the same force which manifests itself so strongly1 as though specially concentrated there1 in the psyche of man1 works and rules in all matter as the general source of life that creates and preserves the world4 ,thus1 the psyche loses the special singularity that distinguished it from all the other things and substances in the world1 and made it incomparable and unique4 ,later reporters are wrong in attributing to these ,ionic thinkers 7for whom vital power and material substance seemed immediately and indissolubly united7 the conception of a separate1 independent ,world-,soul4 ,not as emanations from a single ,soul of the ,world did they conceive the separate souls of men2 but neither did they conceive them as simply independent1 unique1 and entirely incomparable essences4 ,they are expressions of that force which everywhere in all the phenomena of the world produces life and is itself life4 ,attributing spiritual qualities to the primeval source of things1 the physiology of the ,hylozoists naturally could not assume any profound distinction between that source and the soul4 ,deprived in this way of its separateness1 the soul acquired a new importance in exchange2 in another sense from that of the mystics and theologians it could still be thought of as something divine1 for it was a participator in the one ,force which builds and rules the world4 ,it is not the abode of a single daimonic #cff nature1 but instead1 the very nature of god is alive within it4 ,the closer its inward connexion with the universal ,whole the less1 of course1 will the soul be able to preserve its individual existence1 which was only lent to it while it gave life and movement to the body1 when that body1 the sign and support of its separateness1 is overtaken by death4 ,these earliest philosophers whose view was almost entirely concentrated on the broad outlines of the life of nature as a whole1 would hardly have regarded it as part of their task to formulate a deliberate opinion about the fate of the puny individual soul after the death of its body4 ,in no case could they have spoken of an immortality of the soul in the same sense as did the mystics who regarded the soul of which they spoke as something which has entered from without into material existence1 and as a spiritual essence quite distinct from everything material4 ,the latter were thus able to attribute to the psyche a capacity for separate and continued existence which was inadmissible in the case of a force of movement and sensation completely inhering in matter and in the shaping of matter4 ,and it was such a force which the physiologists called the soul4 ,ancient tradition1 nevertheless1 asserts that ,thales of ,miletos1 whose genius first began the philosophic study of nature1 was the first to call the soul 7of man7 immortal4#caa ,but ,thales1 who recognized a soul also in magnets and plants1#daa and thought of the material stuff and the motive force of the soul as inseparable1 can only have spoken of the immortality of the human soul in the same sense as he might have spoken of the immortality of all soul-forces in nature4 ,like the primal ,matter which works and creates by reason of its own natural powers of life1 so1 too1 the universal ,force which permeates it#eaa is imperishable and indestructible1 as it is uncreated4 ,it is entirely and essentially alive and can never be dead4 ,anaximander said of the ,unlimited from which all things have been developed by separation1 and by which all things are enveloped and directed1 that it never grows old1 but is immortal and imperishable4#faa ,this cannot be intended to apply to the human soul as a separate existence2 for like all separate creations out of the ,unlimited it must in the order of the time pay the penalty for the offence of its separate existence1#gaa and lose itself again in the one primordial matter4 ,nor could the third in this series--,anaximenes of ,miletos--have differed seriously from ,thales in the sense in which #cfg he spoke of the soul as immortal2 for him it was of the same nature#haa as the one divine#iaa primal element of ,air that is eternally in movement and produces all things out of itself4 #c ,in the teaching of ,herakleitos of ,ephesos the living power of the primal essence--the one#ajaa and universal1 out of which arises through change the many and the particular1 which manifests itself in the union1 regarded as indissoluble1 of matter and motive force--received even greater prominence than with the older ,ionians4 ,by them matter itself--described as either limited or not limited in reference to one particular quality--is regarded as self-evidently in motion4 ,for ,herakleitos the origin of all multiplicity lies rather in the creative energy of absolute ,life itself which is at the same time a definite material substance or analogous to one of the known substances4 ,the idea of life1 and that form of it which makes its appearance in man1 must have been more important for him than for any of his predecessors4 ,this never-resting force and activity of becoming that has neither beginning nor end1 is represented by the ,hot and ,dry and called by the name of that elementary condition which cannot be thought of as ceasing to move1 namely1 ,fire4 ,the ever-living 7aei_/zon7 fire1 which periodically kindles itself and periodically goes out 7,bywater1 fr4 #bj71 is formed entirely of movement and livingness4 ,living belongs to everything2 but living is becoming1 changing1 becoming something different without cessation4 ,every appearance brings forth from itself1 at the moment of its appearance1 the opposite of itself4 ,birth1 life1 and death1 and fresh birth clash together in a single burning moment1 like the lightning 7fr4 #bh74 ,that which thus moves itself in unceasing vitality and has all its being in becoming2 which perpetually changes and in backward-straining effort finds itself again--this is something endowed with reason1 creative in accordance with reason and art2 is ,reason 7lo_/gos7 itself4 ,in creating the world it loses itself in the elements2 it suffers its death 7frr4 #ff1 #fg7 when in the ,way downwards it becomes water and earth 7fr4 #ba74 ,there are degrees of value in the elements decided by the relation which they hold towards the moving and self-vivifying fire4 ,but that which in the multiplicity of the phenomena in the world1 yet preserves its godlike fiery nature--this is for ,herakleitos psyche4 ,psyche is fire4#aaaa ,fire and psyche are interchangeable terms4#abaa ,and so1 too1 the psyche of man is fire1 a part of the universal fiery #cfh energy that surrounds it and upholds it1 through the inhalation of which it maintains itself alive2#acaa a portion of the ,world-,reason by participation in which it is itself rational4 ,in men ,god is living4#adaa ,but god does not descend into man1 as in the teaching of the ,theologians1 entering as a finite individuality into the vessel of the individual human life4 ,as a united whole he surrounds men with his flood and reaches after and into them1 as though with fiery tongues4 ,a portion#aeaa of his universal ,wisdom is living in the soul of man3 the drier1 more fiery1 nearer to the universal ,fire and further from the less living elements he is1 the wiser will he be 7frr4 #gd1 #ge1 #gf74 ,if he sundered himself from the universal wisdom1 man would become nothing2 it is his business in thinking1 as in acting and in moral behaviour1 to surrender himself to the ,one ,living essence that nourishes him and is the ,mind and ,law of the world 7frr4 #ia1 #ib1 #ajj1 #ajc74 ,but the soul itself is also a portion of the universal ,fire that in the perpetual variation of its form of being has been encompassed by the body and become entangled in corporeality4 ,here we no longer have the rigid1 unmediated contrast between ,body and ,soul such as it appeared from the standpoint of the theologian4 ,the elements of the body1 water and earth1 have themselves arisen and perpetually arise out of the fire which changes into all other things1 and into which everything else changes 7fr4 #bb74 ,so it is the soul itself1 the creative fire1 which creates the body4 ,soul1 i4e4 ,fire1 unceasingly turns itself into the lower elements2 there is no contrast between them1 and it is but a continual flux of transition4 ,while it is enclosed in the body the soul is still affected by unceasing change4 ,in this it is like everything else4 ,nothing in the world can for a single moment preserve the parts which compose it unaltered2 the perpetual movement and alteration of its being constitute its life4 ,the sun itself1 the greatest fire-body1 becomes another sun every day 7fr4 #cb74 ,so1 too1 the soul1 though distinct from the body and a self-existing substance1 yet is a substance that never remains like itself4 ,in unceasing alteration of its material substance1 its contents are perpetually being transposed4 ,it loses its fire of life in the lower elements2 it absorbs fresh fire from the living ,fire of the universe that surrounds it4 ,there can be no question of the permanent identity of the soul1 of the spiritual personality1 with itself4 ,what in the unbroken process of upward and downward straining seems to maintain itself as a single person1 is in reality a series of souls and #cfi personalities1 one taking the place of another and ousting and being ousted in turn4 ,thus1 even while it is in life1 the soul is perpetually dying--but to live again2 ever supplementing the departing soul-life or supplying its place with another4 ,so long as it can recruit itself from the surrounding ,world-,fire1 so long the individual lives4 ,separation from the source of all life1 the living and universal fire of the world1 would be death for it4 ,the soul may temporarily lose its life-giving contact with the common world3 this happens in sleep and dreaming which enclose it in their own world 7frr4 #id1 #ie71 and this is already a partial death to it4 ,sometimes1 too1 the soul has a tendency to transform itself to a humidity not always made good by fresh fire2 the drunkard has a moist soul 7fr4 #gc74 ,finally1 there comes the moment when the soul of man cannot any longer repair the loss of the living fire which is taken from it in the perpetual alteration of its matter4 ,then it dies2 death carries off the last of the series of living fires which in their continuity made up the human soul4#afaa ,but in ,herakleitos' world there is no such thing as death in the absolute sense--an end followed by no beginning1 an unconditional cessation of becoming4 ,death is for him only a point where one condition of things gives way to another2 a relative not-being1 involving death for one but simultaneously bringing birth and life for another 7frr4 #be1 #fd1 #ff1 #fg74 ,death1 just as much as life1 is for him a positive thing4 ,fire lives the death of earth1 and air lives the death of fire2 water lives the death of air1 and earth the death of water 7fr4 #be74 ,the ,one that is in all things is at once dead and alive 7fr4 #gh71 immortal and mortal 7fr4 #fg72 a perpetual death and becoming agitates it4 ,so1 too1 the death of man must be the exit from one positive state of things1 and the entry into another1 also positive1 condition4 ,death occurs for man when the soul is no longer within him4 ,only the body is then left2 alone and by itself it is no better than dung 7fr4 #he74 ,but the soul--what becomes of that8 ,it must have altered2 it was fire1 but now it has descended on the ,way downwards and become water--to become earth after that4 ,so it must happen to all fire4 ,in death the fire in man goes out 7fr4 #gg74 ,it is death for the souls to become water says ,herakleitos clearly enough 7fr4 #fh74agaa ,the soul must tread this path at last1 and treads it willingly2 change is for the soul its delight and refreshment 7fr4 #hc74 ,the soul has then changed itself into the elements of the body1 has lost itself in the body4 #cgj ,but it cannot rest permanently in this transformation4 ,for the souls it is death to become water2 for the water it is death to become earth4 ,and yet from earth comes water2 and from water1 soul 7fr4 #fh74 ,thus1 in the restless up and down of becoming1 in the ,way upwards the soul reconstitutes itself out of the lower elements4 ,but not that soul which had formerly animated the particular individual and of whose complete self-identity in the midst of the influx of the ,fire-spirit there could be no question even during the life of the body4 ,the inquiry after an individual immortality or even a continued existence of the separate soul could hardly have had any meaning at all for ,herakleitos4 ,nor can he have admitted it under the form of the transmigration of the soul4#ahaa ,it is quite certain that ,herakleitos can never have distinctly asserted the changeless persistence of the individual human soul in the midst of the unbroken stream of becoming in which all fixity is nothing but an illusion of the senses4 ,but it is also incredible that1 in despite of his own fundamental principles1 he even admitted the possibility of this popular view with an indulgence quite foreign to his nature4#aiaa ,what could have tempted him to do so8 ,we are told#bjaa that it was from the mysteries that he adopted this opinion which was one of their most important doctrines4 ,herakleitos1 however1 only casts an occasional glance at the mysteries and what might be called their doctrine 7just as he glanced at other prominent manifestations of the excited religious life of his time#baaa72 and he does so in order to harmonize their teaching with his own--a result which he achieves rather by imposing an interpretation than by patiently eliciting one4 ,he demonstrates that the mysteries might be harmonized with his own doctrine1#bbaa which seemed to him able to explain all the phenomena of the world2 that contrariwise he ever sought to set his own teaching in harmony with that of the mysteries1 or that the latter had shown him the way to his thought1 or could ever have tempted him to set foot outside his own self-chosen path--of this there is not a scrap of evidence to be had4 ,the individual in its isolation has1 for ,herakleitos1 neither value nor importance3 to persist in this isolation 7if it had been possible would have seemed to him a crime4#bcaa ,the ,fire is for him indestructible and immortal as a totality1 not as divided into individual particles1 but only as the one ,universal ,mind that transforms itself into all things and draws all things back again into itself4 ,the soul of man has a claim to immortality as an emanation of this universal ,reason1 #cga and shares the immortality which belongs to it4 ,so1 too1 the soul1 even when it has lost itself in the elements1 finds itself again4 ,between want and satisfaction 7frr4 #bd1 #cf71 this process of becoming has its perpetual being4 ,a day will come when the ,fire will overtake everything 7fr4 #bf72 ,god will then be utterly by himself--all in all4 ,but that is not the purpose of this world2 here change1 becoming and passing away will never end4 ,nor should they end2 the ,strife 7fr4 #dc7 which has created the world1 and ever fashions it anew1 is the most inward nature of the ,all-living which it perpetually stirs to insatiable desire of becoming4 ,for the desire and refreshment of all things is ,change 7frr4 #gb1 #hc71 the coming and going in the interplay of ,becoming4 ,it is the precise opposite of a quietistic mood that speaks from the whole teaching of ,herakleitos4 ,his voice is a trumpet call that grows louder and louder as his lofty and majestic spirit with ever-increasing intensity proclaims prophet-like the last word of wisdom4 ,he knows well that it is only labour that can give meaning to rest1 and hunger to satisfaction2 only sickness can call forth the desire of health 7fr4 #ajd74 ,that is the law of the world which binds together the opposing contraries1 each of which is engendered from the last1 with an inward and complete necessity4 ,he bows before it and assents to it4 ,for him the fixity of the soul in a ,blessedness that was without activity and without change--even if such were thinkable#bdaa--would not have seemed a possible goal of desire4 #d ,even before the days of ,herakleitos the torch of philosophic inquiry had been borne from the coasts of ,ionia to the ,west by ,xenophanes of ,kolophon who in a life of adventure had wandered as far as ,southern ,italy and ,sicily4 ,for his fiery temperament the most subtle reflection was turned into life and experience1 and the one enduring source of ,being to which he ever directed his gaze became the universal ,divinity that is all perception and thought1 that tirelessly embraces all things in its thought and intelligence1 and1 without beginning or end1 perpetually remains the same with itself4 ,what ,xenophanes had to say about this ,god which for him is the same as the world1 became the basis for the elaborated doctrine of the ,eleatic school which1 in declared opposition to ,herakleitos1#beaa denied all possibility of movement1 becoming1 alteration1 division of the ,one into ,many1 to the one absolute ,being that completely and entirely occupies ,space1 is raised #cgb above all development1 whether temporal or spatial1 and remains perpetually enclosed in itself in absolute self-sufficiency4 ,for this view the whole multiplicity of things that presses itself upon sense-perception is an illusion4 ,deceptive also is the apparent existence of a multiplicity of animated beings1 just as the whole of nature is an illusion4 ,it was not ,nature1 the content of actual experience1 that provided the starting-point of the philosophy of ,parmenides4 ,without any assistance from experience1 simply by the pure logical deductions to be made from a single fundamental concept 7that of ,being71 which was to be grasped only by the understanding1 this philosophy claimed to arrive at the whole content of its teaching4 ,for the philosophic scientists of ,ionia the soul also had been a part of nature and the science of the soul a department of the science of nature2 and this inclusion of the psychical within the physical was the peculiarity in their doctrine of the soul which distinguished it from the ordinary popular psychology4 ,when1 however1 the whole of ,nature was to be ruled out of account as a subject of scientific knowledge1 the derivation of psychology from physiology had to be given up as well4 ,these aphysici#bfaa were logically debarred from holding any doctrine of the soul4 ,with a complaisance that is remarkable in view of the uncompromising logical vigour with which they deduced their main theory and based it on abstract1 super-sensual knowledge1 the ,eleatics conceded so much at least to the region of appearance and the pressure of sense-perception that1 although they did not deduce from their own fundamental conceptions a physical theory of multifarious appearance and its development1 yet1 side by side with their rigid doctrine of being1 in unjustified and unjustifiable relation with it1 they did in fact put forward such a theory4 ,xenophanes1 himself1 had already in the same way offered a physical theory of limited and relative validity4 ,parmenides in the second part of his doctrinal poem1 developed1 in deceptive adornment of words1 not an authoritative statement of the true nature of being1 but human opinions of becoming and creation in the world of multiplicity4 ,this1 too1 must be the standpoint of the physiological doctrines put forward by ,zeno of ,elea1 the boldest dialectician who upheld the doctrine of the motionless ,all-,one4 ,in the course of such a physiology1 and with the same implied reservations1 the ,eleatic philosophers dealt also with the nature and origin of the soul4 ,their physical doctrine was framed entirely on the lines of the older type of #cgc natural philosophy1 and they regarded the relation of the spiritual to the corporeal from exactly the same point of view as their predecessors had done4 ,for ,parmenides 7#adf ff1 ,mull4 fr4 #af ,diels7 the mind 7no_/os7 of man depends for its existence upon the mixture of two ingredients of which everything1 including its body1 is composed4 ,these ingredients are the ,light and the ,night 7the ,warm and the ,cold1 ,fire and ,earth74 ,what is intellectually active is1 even in mankind1 the nature of his limbs2 the character of his thought is determined by the one of the two elements which preponderates in the individual4 ,even the dead man 7because he still has a body7 has feeling and sensation2 but these powers are deserted by the warm and the fiery and given over to the cold1 the dark1 and silence4 ,all that is has some capacity of knowledge4#bgaa--;,it would be impossible to condemn the soul to corporeality more completely than is here done by the bold philosopher of abstract ,reason1 who at the same time denied so unconditionally all validity to sense-perception4 ,the soul is evidently no longer an independent substance but a mere resultant of material mixture1 a function of elements in composition4 ,for ,zeno1 too1 the soul in the same way was an exactly equal mixture of the four elementary properties of matter1 the ,warm1 the ,cold1 the ,dry1 and the ,wet4#bhaa ,it is1 therefore1 startling1 in the face of these utterances1 to find that ,parmenides also said about the soul that the deity that rules the world at one time1 sends it out of the ,invisible into the ,visible1 and at another time back again4#biaa ,here1 the soul is no longer a condition arising from the mixture of material elements1 but an independent being credited with pre-existence before its entry into the ,visible1 i4e4 before its entry into the life of the body1 and also with a continued existence after its separation from the realm of visibility--and indeed1 with a sojourn1 several times repeated1 in those two worlds4 ,did ,parmenides distinguish between this independently existing soul and the being that perceives in the mixture of the elements and as mind 7no_/os7 thinks1 but whose existence is bound up with the elements and the body they together compose8 ,it is obvious at any rate that in what he says of the psyche1 and its alternate life in the visible and the invisible1 ,parmenides is not speaking as a physiologist1 but as an adherent of the ,orphic-,pythagorean theosophy4 ,while reserving for himself his knowledge of ,truth and unalterable ,being1 he could select as he liked among the opinions of men when speaking only hypothetically4 ,in his doctrine as a practical teacher with an ethical purpose #cgd in view he preferred to adopt the conceptions of the ,pythagoreans with whom he lived in close association4#cjaa #e ,ionic physiology had fixed its attention on ,nature as a whole1 and on the phenomena of life displayed in every nook and corner of the universe2 man1 as a mere ripple on the surface of the ocean of becoming and taking form1 was almost entirely neglected4 ,a philosophy that made it its main effort to learn the nature of man1 and1 still further1 with the knowledge so acquired1 to show man the way and purpose of his living1 had to try other paths4 ,this is what ,pythagoras of ,samos did4 ,what he called his ,philosophy#caaa was in essence a practical effort4 ,plato#cbaa tells us that ,pythagoras was so peculiarly honoured because he discovered a special mode of directing one's life4 ,a distinct way of living1 formed on a religious and ethical basis1 was his creation4 ,how far his polymathy1#ccaa which indubitably contained already the substance of ,pythagorean science1 may have become a system in his hands1 is not distinctly known4 ,what is certain is that in ,kroton he formed a society which1 together with the strict rules in accordance with which he organized their manner of life for his associates1 eventually spread far and wide among the ,achan and ,dorian cities of the ,italian great ,greece4 ,in this society a profound conception of human life and its purposes was given practical and visible application1 and to have brought this about must be regarded as the act and the special service of ,pythagoras4 ,the fundamental conception of this way of life1 except in so far as it may have contained from the beginning a mystic philosophy of numbers1 was by no means the special invention of ,pythagoras2 the new and potent feature which he introduced was the force of personality which was able to give life and body to the ideal4 ,what was apparently lacking in similar movements in ancient ,greece was now provided by a great man who for his followers was a pattern and an example1 a leader inspiring imitation and emulation4 ,his personality became a centre to which a whole community was attracted by a sort of inward necessity4 ,before very long this founder of a community appeared to his followers as a superman1 unique and incomparable among all other men4 ,some lines of ,empedokles1#cdaa who did not himself belong to the ,pythagorean society1 bear witness to this fact1 and to his followers ,pythagoras became in memory a saint or even a god in human form1 and they related legends of the miracles he had #cge performed4 ,for us it is difficult to form a connected picture or trace the real features of the man beneath the dazzling halo of the saint4 ,the teaching which enabled him to knit together his followers in a far closer bond of fellowship in living than had been achieved by any ,orphic sect1 must still in the main have coincided with what in the ,orphic doctrine immediately related to the religious life4 ,he too pointed out the way of salvation for the soul and his doctrine of the soul formed the central feature of his philosophy4 ,so far as our scanty and dubious evidence serves us1 the substance of the ,pythagorean doctrine of the soul may be stated as follows4 ,the soul of man1 once more regarded entirely as the double of the visible body and its powers1 is a daimonic immortal being#ceaa that has been cast down from divine heights and for a punishment is confined within the custody of the body4#cfaa ,it has no real relationship with the body2 it is not what may be called the personality of the individual visible man2 any soul may dwell in any body4#cgaa ,when death separates it from the body the soul must first endure a period of purgation in ,hades#chaa and then return again to the upper world4 ,the souls invisibly swarm about the living2#ciaa in the tremulous motion of motes in the sunbeam the ,pythagoreans saw the movement of the souls4#djaa ,the whole air is full of souls4#daaa ,upon earth1 however1 the soul must seek out another body1 and this may be repeated many times4 ,so it wanders a long way1 passing through many bodies of men and beasts4#dbaa ,very ancient tradition#dcaa said that ,pythagoras himself remembered the earlier incarnations through which his soul had passed 7and of which he gave information for the instruction and warning of the faithful74 ,here1 too1 the doctrine of the soul's transmigrations took on an edificatory character in a religious and ethical sense4 ,the conditions of the new incarnations and the character of the new lifetime are governed by the performances of the past life4 ,what the soul has done in the past1 that it must suffer in its own person when it becomes a man again4#ddaa ,it is thus of primary importance both for the present life and for future incarnations to know and to follow the methods of salvation delivered by ,pythagoras to his followers4 ,the society points out the way to its company of the faithful in purifications and initiations1 in a ,pythagorean life#deaa entirely organized with the same purpose in view--to follow the god4#dfaa ,much of the old ritual symbolism that had been #cgf in use for ages must have been incorporated in this ,pythagorean asceticism4#dgaa ,the theological ethic of asceticism was essentially negative in character1 and here1 too1 it meant nothing more than a protecting of the soul against the attacks of external evil that might come and pollute it4#dhaa ,all that matters is to keep the soul pure3 no need for moral reformation--only that it be kept free from external evil4 ,the fact of immortality1 the soul's perpetuity1 stands fast and unalterable2 as it was from the beginning so it must ever be and live4#diaa ,to lift it at last altogether from this earthly existence and restore it to a free divine state of being--that1 at least1 was the final goal4#ejaa ,the practical philosophy of the ,pythagorean school is founded upon a conception of the soul as absolutely distinct from nature1 and1 in fact1 opposed to it4 ,it is thrust into the life of nature1 but it is in a foreign world where it preserves its self-enclosed individuality intact and from which it escapes into independence to undergo ever-renewed incarnations4 ,its origin is supra-mundane1 and so1 too1 when liberated from the shackles of natural life it will one day be enabled to return to a supernatural existence as a spirit4 ,not one of these ideas is achieved by a process of scientific thinking4 ,physiology1 the science of the world and all the phenomena of the world could never lead to the conception of the soul's separateness from nature and its life4 ,it was not from ,greek science1 but neither was it1 as ancient tradition would have us believe1 from foreign lands1 that ,pythagoras got his belief in the fallen nature of the soul1 descended from supra-mundane heights to this earthly nature1 and in its long pilgrimage through many bodies on the completion of which it is to be free at last1 through purifications and initiations4 ,he may have owed much to his travels2 from his stay in ,egypt1 perhaps1 he may 7like ,demokritos after him7 have derived the stimulus to his mathematical discoveries and much else besides of the learning which ,herakleitos ascribes to him4 ,his doctrine of the soul1 on the other hand1 simply reproduces in essentials the fanciful ideas of the old popular psychology1 as it had been enlarged and transformed by the theologi and the purification priests4 ,tradition was right in its estimation of his character1 when it set him in this company and made him the pupil of ,pherekydes of ,syros1 the theologos4#eaaa ,it can hardly be doubted that ,pythagoras himself laid the foundations of the ,pythagorean science--the doctrine of the creation of the world and perhaps1 too1 the interpretation of #cgg all being and becoming in the world as due to the action and relation of numbers1 as the essential basis of all things--all this1 at least in elementary outline1 must have been handed on by him to his followers4 ,after his death the two sides of his doctrine continued to develop for a period in loose conjunction side by side2 the guidance of life by the mystical and religious philosophy 7though this1 indeed1 was hardly capable of further development71 and the scientific interest which grew into a fairly elaborate system4 ,indeed1 with the break-up of the ,pythagorean society and its bifurcation in the fifth century1 the scattered members of the band now brought into touch with the scientific studies of other communities and cut off from the ideal of the ,pythagorean life which could only be realized within the limits of the society1 were forced to continue their scientific studies in solitude4 ,pythagorean science1 evolving1 as it did1 a picture of the world as a whole1 no less than ,ionian physiology deprived the soul of the unique and1 indeed1 antagonistic relation to nature that ,pythagorean theology had given it4 ,philolaos1 conceiving it in a manner strictly conforming to the mathematical and musical theory1 called the soul a ,harmony of contrary elements united together in the body4#ebaa ,if1 however1 the soul is only a binding-together of opposites to unity and harmony1 then it must1 when death breaks up the conjunction of the united elements1 itself pass away and perish4#ecaa ,it is difficult to imagine how the older ,pythagorean faith in the soul as an independent being dwelling in the body and surviving it--in the immortal soul1 in fact--could be accommodated to this conception4 ,can it be that the two conceptions were not originally intended to be brought into conjunction at all1 or were not meant to exclude each other8 ,ancient tradition spoke of different groups among the followers of ,pythagoras who had also different objects1 methods1 and aims of study2 nor shall we be inclined to deny all credibility to this tradition when we observe how little1 in fact1 ,pythagorean science and ,pythagorean faith had to do with each other4#edaa ,and yet we have to admit that the same ,philolaos1 who described the soul as a harmony of its body1 also spoke of the soul as an independent and imperishable being4 ,we may well doubt whether these two contradictory utterances can really come from the same man and apply to the same object2 though the same man might really speak in varying language about the one soul if he recognized different parts of the soul of which different truths held good2 and this was1 in fact1 first suggested by the ,pythagorean school4#eeaa #cgh #f ,empedokles of ,akragas did not belong to the ,pythagorean school 7it lost its external unity in his time72 but he approaches ,pythagorean doctrine so closely in his opinions and teaching about the soul of man1 its problems and destinies1 that there can be no doubt about ,pythagorean influence upon the formation of his convictions on these points4 ,his many-sided activities also included the study of natural science and he took up the researches of the ,ionic ,physiologists with zeal and a marked aptitude for the observation and synthesis of natural phenomena4 ,but the roots of his peculiar individuality--the pathos which moved and agitated him--lay in a practical activity far removed from scientific investigation and representing a brilliant resuscitation in a very different age of the character and practice of the mantis1 the purification-priest and magical-physician of the sixth century4 ,the introduction to his ,purifications#efaa gives a picture of his triumphal progress from city to city1 crowned with ribbons and garlands1 adored as a god and questioned by thousands3 ,where is the road to healing8 ,he intends to give his disciple ,pausanias the results of his own experience and to teach him all his remedies for disease and their virtues1 the arts of stilling the winds and stirring them up1 producing drought or rain1 raising the dead from ,hades4#egaa ,he himself boasted of being a magician and his pupil ,gorgias saw him do magic4#ehaa ,through him those efforts of the ,kathartes1 the expiation-priest and seer1 which an earlier and already distant-seeming time had honoured as the highest form of wisdom1 at last achieved a voice and literary expression--an expression given them with the fullest personal experience of the truth of their claims by one who was convinced of their power to control nature and sure of the godlike status of the man who had reached these almost superhuman heights of empire over nature4 ,as a god1 an immortal no longer subject to death1 he passed through all the land--so ,empedokles himself tells us4#eiaa ,he may have won credit in many places4 ,he did not1 indeed1 found an ordered society of disciples and adherents1 a sect3 this does not seem to have been his intention4 ,but he alone as a unique and unparalleled being1 a self-confident personality of the greatest force and weight impressed himself masterfully both as mystic and politician upon the mundane affairs of his contemporaries and pointed the way beyond time and all things temporal to a blessed and divine state as the final goal of human life4 ,he #cgi must have made a profound impression upon the men among whom he lived1#fjaa though he disappeared from their midst like a comet1 and left no permanent traces of his presence behind him4 ,many legends still witness to the astonishment that his appearance among men provoked1 more especially those legends that in varying form related his end4#faaa ,they are all expressions of the same belief3 that he1 as his own verses had foretold1 in his departure did not have to suffer death2 he had vanished1 translated body and soul together to an everlasting divine life1 as once ,menelaos had been and so many great figures of the ancient days1 and even a few ,heroes of more recent times4#fbaa ,once more the ancient conception shows in this story that it still lives on3 immortal life can only be obtained by undissolved union of the psyche with its body4 ,such a legend hardly did justice to ,empedokles' own idea4 ,when he claimed to be a god who would never die he certainly did not mean that his psyche would remain for ever bound to his body4 ,on the contrary1 he thought that in death1 as men#fcaa call it1 it would be freed from this last corporeal envelope#fdaa and never again have to enter into a body1 but would live for ever in freedom and divinity4 ,his conception of the conscious after-life of the psyche was as different as it was possible for it to be from the ,homeric conception on which that translation legend was based4 ,empedokles united in his own person to an astonishing degree the most sober attempts at a study of nature that was scientific according to its lights1 and quite irrational beliefs and theological speculations4 ,occasionally the scientific impulse passes over to influence even the world of his beliefs2#feaa but as a rule theology and natural science exist side by side in his mind quite independently4 ,as a physiologist he inherited the already extensive and variously developed stock of ideas belonging to the older generations of inquirers and thinkers4 ,he himself was able to unite conceptions derived from the most different sources into an original whole that satisfied himself at least4 ,becoming and passing-away1 all qualitative change1 were denied by him as by the ,eleatics1 but the permanent substance of ,being is for him no single indivisible unity4 ,there are four roots of things1 the four bodies of elements1 which in this division are for the first time clearly distinguished4 ,it is the mixture and separation of the essentially indivisible elements that cause the appearance of becoming and perishing2 and those two processes are caused by the two forces--clearly distinguished from the elements--of attraction and repulsion1 #chj ,love and ,hate1 which in the creative process struggle and in turn overmaster each other until at last1 in the final victory of one of the two forces1 all things are either united or divided2 in either case an organic world ceases to exist4 ,the present state of the universe is one in which ,love1 the tendency to amalgamation of differences1 is prevailing2 when this tendency is completed1 there will be an absolute levelling-out of all distinction2 a result which ,empedokles1 a quietist in his scientific studies as well1 regards as the most desirable end4 ,in this world1 then1 that experiences only mechanical movement and change1 and from whose evolution ,empedokles by an ingenious turn is able to exclude all idea of purpose1 there are also to be found souls2 or rather psychical powers which grow up entirely within it4 ,sense-perception is expressly distinguished from the capacity of thought by ,empedokles4#ffaa ,the former takes place when each of the elements1 from the mixture of which the perceiving being has its origin1 comes into contact with1 and so becomes aware of1 the same elements in the object perceived1 through the passages that connect the interior of the body with the exterior4#fgaa ,thinking has its seat in the heart's blood1 where the elements and their powers are mixed most equally4 ,or rather this blood actually is thinking and the power of thought2#fhaa the material substance and its vital functions thus also for ,empedokles completely coincide4 ,plainly1 nothing in the nature of a permanent substantial soul is here intended by the thinking-power of the mind1 but rather a capacity of bringing together and unifying the individual sense-activities2#fiaa a capacity no less than the individual powers of sensation bound up with the elements1 the senses1 and the body4#gjaa ,with the varying constitution of the body1 they too vary4#gaaa ,both capacities1 that of sense-perception1 and that of thought1 as vital expressions of the matter that is combined together in the organic creature1 are present in all organisms2 in men1 in beasts1 and even in plants4#gbaa ,if we give the name of soul#gcaa to the sum of these psychical powers--a name generally reserved for the common permanent substratum of the changing psychical activities--we cannot avoid concluding1 in accordance with the logic of this philosopher1 that the soul must be perishable4 ,with the death and destruction of the individual the elementary parts that go to compose him are disunited1 and the soul which in this case is nothing but the highest resultant of that composition1 must itself disappear with their dissolution--as it had come into being with their union4#gdaa #cha ,it might seem as if ,empedokles himself was as far as possible removed from drawing such conclusions from his own premises4 ,no one speaks more distinctly and forcibly of the spiritual1 individual beings that dwell in men and in other creatures of nature as well4 ,they are regarded by him as ,daimones fallen to the corporeal world1 who have to pass through many different forms of life till they may at last hope for release4 ,in the introduction to his poem on ,nature1 he describes1 from his own experience1 and the information of the ,daimones who had once led his soul down to this earthly ,vale of ,grief1#geaa how by an ancient decree of the gods and the compulsion of ,necessity1 every daimon that has polluted itself by drinking the blood or eating the flesh of living beings1#gfaa or has broken its oath1#ggaa is banished for a long period#ghaa from the company of the blessed4 ,it is thrust down to the ,meadow of ,disaster1 into the realm of contradiction1#giaa the cave of misery upon this earth1 and must now wander through many painful ways of life#hjaa in changing incarnations4 ,thus1 ,i myself was once a boy and also a maiden1 a bush1 a bird1 and a voiceless fish in the salty flood 7ll4 #aa1 #ab fr4 #aag74 ,this daimon that in expiation of its crime must wander through the forms of men1 beasts1 and even plants1 is evidently no other than what popular speech and that of theologians as well called the psyche1 the soul-spirit4#haaa ,in all essentials though perhaps in clearer language1 ,empedokles merely repeated#hbaa what the adherents of the doctrine of ,transmigration had long told of its divine origin1 its fall and penal banishment in earthly bodies4 ,so1 too1 when as teacher of the means that bring salvation1 he tells how more gracious forms and conditions of life may be obtained in the series of births1 till at last complete release from rebirth is achieved1#hcaa ,empedokles follows in the footsteps of the purification-priests and theologi of old4 ,it is a matter of keeping the daimon within us free from the pollutions that bind it fast to the earthly life4 ,to this end the methods of religious purification are most efficacious2 ,empedokles respects them quite as much as did the old ,kathartai4 ,it is necessary to keep the internal daimon far removed from every kind of sin1#hdaa more particularly from the drinking of blood and the eating of meat which must necessarily involve the murder of kinsmen daimones which are dwelling in the slaughtered beasts4#heaa ,by purification and asceticism 7which here again dispenses with a positive form of morality aimed at reforming the man7 a gradual process to purer and better births is achieved2#hfaa in the end the persons thus reborn in a purified condition #chb become seers1 poets1 doctors1 and are the leaders of mankind4#hgaa ,finally1 when they have emerged superior even to these highest steps of earthly life1 they return to the other immortals1 and become themselves gods released from human misery1 escaping death1 and now indestructible4#hhaa ,empedokles regard himself as one who has reached the last stage1#hiaa and points out to others the way up to it4 ,between what ,empedokles the mystic here tells us of the soul that was once living its divine life1 but has since been plunged into the world of the elements1 though it is not for ever bound to them2 and what ,empedokles the physiologist teaches of the psychical powers that dwell in the elements and are bound to the body that is composed of the elements and perish with their dissolution1 there seems to be a hopeless contradiction4 ,and yet if we are to grasp the whole truth of what ,empedokles means1 we must neither leave on one side half of what he says1#ijaa nor yet by well-meaning interpretation seek to bring the philosopher into harmony with himself1#iaaa when he clearly speaks with two different voices4 ,the two voices say different things1 and yet in the mind of ,empedokles1 there is no contradiction in what they say1 for they are dealing with totally distinct objects4 ,the psychical powers and faculties of feeling and perception which are functions of matter1 born in matter1 and determined by it1 together with the thinking faculty that is no other than the heart's blood of men--these neither make up the character and content of that soul-spirit which dwells in men1 beasts1 and flowers1 nor are they expressions of its activity4 ,they are entirely bound up with the elements and their combination1 and in man they are joined to the body and its organs2 they are the powers and faculties of this body1 and not of a special and invisible entity1 the soul4 ,the soul-daimon is not made out of the elements1 nor is it for ever chained to them4 ,it enters as a stranger into this world in which the only permanent component parts are#ibaa the four elements1 and the two forces of ,love and ,hate2 and it enters it from another world1 the world of gods and spirits1 to its detriment2 the elements cast it about from one to another and they all hate it 7fr4 #aae1 #ab1 l4 #ce ,m474 ,this living soul1 with its independent existence1 that thus enters into foreign and hostile surroundings1 only enters into such earthly creatures as already possess senses1 feeling and perception1 together with reason or the faculty of thinking1 the crowning manifestation of their material union4 ,it is1 however1 as little identical with these psychical faculties as it is with the mixture of elementary matter or1 in #chc the case of men1 with the heart's blood4 ,it exists1 unmixed and incapable of mixture1 alongside the body and its faculties which indeed only have life--what men call life--7fr4 #ae1 #b1 l4 #aag ,m47 when united with it4 ,when they are separated from it they fall into dissolution2 not so the soul1 which continues its journey and visits other dwelling places1 and does not share in their dissolution4 ,this peculiar dualistic doctrine reflects the two sides of ,empedokles' own mental activity4 ,he probably intended in this way to unite the views of both the physiologists and the theologians4 ,to the ,greeks1 such a twofold division of the inner life may have seemed less surprising than it does to us4 ,the conception of a soul that as an independent1 unique1 and self-contained spiritual being dwells within the body1 while the body does not receive its intellectual faculties of perceiving1 feeling1 willing and thinking from the soul1 but exercises these by its own power--this conception agrees at bottom with the ideas of popular psychology that are as a rule described or implied in the ,homeric poems4#icaa ,the only difference is that these ideas of poet and populace are elaborated and defined by the speculations of theologians and philosophers4 ,how deeply impressed upon the ,greek mind such conceptions1 derived eventually from ,homer1 actually were1 can be measured by the fact that a conception of the twofold origin of psychic activity1 its twofold nature and sphere of action1 closely related to that of ,empedokles1 is continually recurring in more advanced stages of philosophy4 ,it occurs not merely in ,plato1 but even in ,aristotle1 who in addition to the soul that directs and expresses itself in the physico-organic nature of man1 recognizes another being of divine descent that enters into man from without1 the mind 7nous7 which is separable both from the soul and from the body1 and is alone destined to survive the death of the man to which it was assigned4#idaa ,in the doctrine of ,empedokles1 too1 it is a stranger-guest from the distant land of gods that enters into man to give him a soul4 ,this being is indeed far below the mind of ,aristotle in philosophic importance2 nevertheless1 in the introduction of this ,stranger into the world composed of the elements and vital faculties1 a sense of the absolute uniqueness of spirit1 its unlikeness to everything material1 its essential distinctness from matter1 finds expression1 if only in a limited theological fashion4 ,in the light of such theological considerations1 the soul seems also to ,empedokles something essentially distinct from its prototype1 the ,homeric psyche1 which after its separation #chd from the body passes to the twilight of a shadowy dream-life4 ,to him1 the soul is of divine race1 too noble for this world of visibility1 and only when it escapes from this world does it seem to him to begin its real and full life4 ,though confined within the body1 it has its separate existence there2 it has no concern with the everyday business of perception and sensation--not even with that of thinking1 which is nothing else but the heart's blood4 ,but it is active in the higher mode of knowledge1 in ecstatic inspiration2#ieaa to it alone belongs the profound insight of the philosopher who is enabled to pass beyond the limits of mere experience and sense-perception1 and behold the totality of the universe in its true nature4#ifaa ,to it alone apply all the requirements of ethical and religious systems--duties in this higher sense belong only to the soul2 it is something in the nature of a conscience4 ,its highest duty is to free itself from the unhallowed union with the body1 and the elements of this world2 the rules of purification and asceticism refer solely to it4 ,between this soul-daimon that yearns after its divine home1 and the world of the elements1 there exists no inward bond or necessary connexion4 ,and yet1 since they have become implicated in each other's existence1 a certain parallelism exists between them in character and destiny4 ,in the mechanically moved world1 too1 the separate and particular phenomena tend back again towards their starting point1 the inwardly coherent ,unity from which they once took their origin4 ,a day will come when1 after all struggle has been done away1 ,love alone will have absolute rule2 and this means for the poet--who in his description even of this world of mechanical attraction and repulsion interpolates half-realized ethical concepts#igaa--;a state of absolute goodness and happiness4 ,if there is no longer any world1 then1 until another one is created1 no soul-daimon can be bound any more to the individual organisms of a world4 ,have they then all returned to the blessed communion of the immortal gods8 ,it appears that not even the gods and daimones 7and so not the spirits enclosed in world as souls7 are regarded by ,empedokles as having everlasting life4 ,long-living is the name he repeatedly applies to them2 he never distinctly ascribes eternal life to them4#ihaa ,they1 too1 shall for a period enjoy the happiness of profoundest peace until1 just as the elements and forces are drawn into the unity of the ,sphairos1 they1 too1 come together in the unity of the godlike ,universal ,mind1 thence at a new world-creation to appear once more as individual separate being4#iiaa #che #g ,empedokles took a fully developed hylozoic system 7which in itself1 with its introduction of the motive forces of ,conflict and ,love1 already betrayed a latent dualism7 and attempted to combine with it an extreme form of spiritualist teaching4 ,his attempt illustrates very clearly the observation that a philosophic science of nature in itself could never lead to the establishment of the axiom that the individual soul after its separation from the body continues to exist1 still less that it is indestructible4 ,any one who still felt it necessary to assert that axiom could find support for it only by allowing physiology to be either overwhelmed by theological speculation1 or else supplemented by it in the manner attempted by ,empedokles4 ,such an attempt to reconcile the irreconcilable can have found few adherents among those who were accessible to scientific ideas1 nor was it likely to tempt the physiological philosophy from the path which it had hitherto followed4 ,soon after ,empedokles1 and in essentials hardly influenced by him1 ,anaxagoras and ,demokritos developed those doctrinal systems which were the last products of the independent speculation of ,ionia4 ,demokritos was the founder and completer of the atomic doctrine according to which there exist in reality only the indivisible1 minutest material bodies--which1 while qualitatively indistinguishable1 yet differ in shape1 position1 and arrangement in space as well as in bulk and weight--and empty space4 ,he was obliged to seek for the soul 7which to the materialist may easily present itself as being a separate1 substantial1 self-existent thing7 among those minutest bodies out of which the whole fabric of the world of appearance is built up4 ,the soul is that which confers movement upon the inherently motionless collections of bodies4 ,it is composed of the round and smooth atoms which1 in the universal condition of unrest that keeps all the atoms in agitation1 are the most easily moved1 for they offer least resistance to change of position1 and can most easily penetrate others4 ,these atoms compose fire and the soul4 ,it is the soul-atom--one being inserted between every two of the other atoms#ajjaa--which gives these their movement2 and it is from all the soul-atoms uniformly disposed throughout the whole body that the body gets its movement1 whence also 7though it must be admitted in an unintelligible manner7 comes the power of perception1 which equally depends on movement1 and the thought arising thence1 of this same body4 #chf ,during the life-time of the individual body1 the continuance of the soul-atoms is secured by the breathing which continually replaces the smooth soul-particles that are as continually being expelled from the whole atom-complex by the pressure of the surrounding atmosphere4 ,the breathing is always drawing in fresh soul-stuff from the air which is full of floating soul-atoms1 and supplies it to the body4 ,a time comes1 however1 when the breathing refuses this function1 and death occurs1 which is simply the insufficient supply of these moving and animating atoms4#ajaaa ,with the coming of death1 there is an end to the union of the atoms1 whose amalgamation had formed the particular living organism4 ,neither the soul-atoms nor any of the other atoms are destroyed2 they do not alter in kind2 but from the loose state of aggregation which even in the living body hardly amounted to an absolute unity to which a single common name could be applied--from this they now escape entirely4 ,it is scarcely possible to see how1 on this view of what essentially constitutes mental and vital phenomena1 as a mere resultant of the separate and individual activities of individual and disconnected bodies1 the unity of the living organism and the spiritual entity could ever come into being4 ,it is even more evident that a unified soul could not possibly continue to exist after the dissolution which takes place at death of the atoms that in their union made up the organism4 ,and1 in fact1 the soul-atoms disperse2#ajbaa they return whence they came into the restless mass of world-stuff4 ,the human individual1 in this view of the case1 perishes in death entirely4#ajcaa ,the materials out of which he was shaped and composed are indestructible1 and reserved for future construction2 but his personality--the invisible personality1 the soul1 just as much as the visible--has but a single existence strictly limited to its one appearance in time4 ,the continued existence of the soul after death1 an immortality in whatever manner the thing may be conceived1 is here for the first time in the history of ,greek thought1 expressly denied4 ,the ,atomist1 with the candid precision that distinguishes him1 draws the necessary consequences of his premises4 ,anaxagoras strikes out a path almost directly opposed to this materialist doctrine4 ,as the first decisive and conscious dualist among ,greek philosophers1 he takes the material substratum of being1 the inexhaustible many of distinctly characterized and distinctly separate ,seeds of things--which are nevertheless indistinguishably intermingled with each other--and sets over against them a force which he #chg obviously did not mean to derive from them1 to which he gives a name usually attached to the faculty of thought in man1 and which in any case he thought of as analogous to that faculty4#ajdaa ,this ,mind1 simple1 unmixed and unchangeable1 is given such titles and adjectives that it is impossible to mistake the effort of ,anaxagoras to think of it as something distinct from everything material1 and in fact1 absolutely immaterial and incorporeal4#ajeaa ,it is at once power of thought and force of will2 at the creation of the world it gives the first circular impulse to the intrinsically motionless lump of matter2 the creation of distinct forms in accordance with a conscious purpose is begun by it--though the carrying out of this purpose is indeed to be completed in accordance with pure mechanical laws without the interference of ,mind4 ,this ,mind that plans and orders but does not make the world1 that with the conscious insight of its omniscient wisdom#ajfaa influences matter without being influenced in turn1 that moves without being moved2#ajgaa set over against the multiplicity of things as an indivisible unity1#ajhaa having nothing in common with anything outside itself#ajiaa but entirely self-contained#aajaa--;how shall we conceive of it otherwise than as an almost personified1 transcendent divine power confronting the world of matter as something foreign to it1 ruling the world from without by magical1 not mechanical1 means8 ,but this transcendent is also completely immanent4 9999,wherever in this world life and independent movement are found1 there1 too1 the mind as the source of life and movement must be active4 ,mind rules all that has soul says ,anaxagoras4#aaaaa ,in saying this he has not indeed asserted the presence of ,mind within the animated being nor yet identity of nature as between soul and mind4 ,but when we hear that ,mind goes through all things1#aabaa that in everything there is a part of all things1 except of mind1 and in some things of mind also1#aacaa that must imply the penetration of many associations of matter by mind 7hardly any longer to be thought of as immaterial7 whereby the previously asserted transcendency of mind seems to be given up4 ,at any rate1 as such associations in which is ,mind1 living and animated beings are regarded4 ,it is in them that ,mind is present in continual1 equal creativeness1 though in different degrees2#aadaa indeed1 ,mind is or constitutes that very thing that we call the soul of a living being4#aaeaa ,among these living beings1 which exist upon the moon1#aafaa as well as on earth1 are not only men and beasts1 but also plants4#aagaa ,in all these ,mind is active2 without losing any of its purity or unity1 it is mixed with them4#aahaa #chh ,how we are to conceive the omnipotent ,mind1 whose oneness and self-containedness has been so emphatically asserted1 as nevertheless entering simultaneously into the infinity of individual being--that certainly remains obscure4 ,it is clear1 however1 that having thus derived all animated being from the single ,world-,mind1 ,anaxagoras could not speak of the continued existence of individual1 self-existent souls after the dissolution of the material concretions in which moving and animating soul-force had once lived4 ,the view is definitely ascribed to him that separation from the body is also the soul's death4#aaiaa ,nothing1 indeed1 of the component parts that belong to the whole perishes1 and no change in its nature takes place4 ,so ,mind1 whose manifestations the souls were1 maintains itself unaltered and undiminished2 but after the dissolution of the united1 which the ,hellenes regard as its destruction1#abjaa though the component parts of the individual remain1 yet not that particular mixture in which the peculiarity of the individual was inherent--,mind remains1 but not the soul 4 4 4 ,thus1 the first distinct separation of the intellectual thinking principle from the material substance with which it was--not fused1 much less identified1 but--contrasted in sovereignty and independence1 did not lead to the recognition of the indestructibility of the individual spirit4 ,shall we say that the mental1 self-moved1 life-giving principle1 whether set over against the material and corporeal or indivisibly united with it1 is for the physiologist always something universal--that the essentially real is impersonal8 ,for him the individual1 the personality conscious of itself and of the outer world1 can be nothing but a manifestation of the universal1 whether the latter is regarded as fixed and at rest1 or as a living process that untiringly develops itself1 recruits itself1 and reconstructs itself in ever renewed creations4 ,the only permanent1 unchanging reality is the universal1 the essential and fundamentally real ,nature which appears in all individual things1 speaks out of their mouth1 and1 in reality1 only works and lives in them4 ,the individual human soul has its indestructibility only in its identity with the universal that represents itself in it4 ,the individual forms of appearance1 having no independence of their own1 cannot permanently abide4 ,the view that imperishable life belongs to the individual soul could only be reached by a line of thought that took as a fact and held fast to it as something given that the individual spirit is a reality4 7,its appearance and disappearance in the #chi midst of the one universe was indeed for the physiologists the true miracle1 the problem never satisfactorily solved47 ,such a belief in individuality1 the belief in an independently existent individual substance that had never had a beginning and could therefore never have an end1 was the contribution1 however fancifully it might be expressed1 of the theologians and the mystics4 ,for them immortality1 the power of substantive duration unlimited by time1 was extended also to include the individual4 ,the individual soul is for them a self-existent1 individual1 divine being1 indestructible because it is divine4 ,greek philosophy underwent many changes in the course of its speculations during the following ages2 but exactly in proportion as it1 to a greater or lesser degree1 accepted theological elements or on the other hand rejected such elements1 did it give fundamental support to the view of the soul's immortality1 or grudgingly admit it1 or absolutely reject it4 ,,notes ,,to ,,chapter ,,xi #aaa3 psuch_/ life1 concept of life1 in ,homer 7though not indeed used to denote psychical powers during lifetime73 see above1 pp4 #cj1 #ca4 ,so1 too1 occasionally in the remains of the ,iambic and ,elegiac poets of the earliest period3 ,archil4 #bc2 ,tyrt4 #aj1 #ad2 #aa1 #e2 ,sol4 #ac1 #df2 ,thgn4 #efh f41 #gcj2 7,hippon4 #dc1 #a874 psuch_/ life in the proverbial phrase peri psuchs trechein 7see ,wessel4 and ,valck4 on ,hdt4 vii1 #eg2 ,jacobs on ,ach4 ,tat41 p4 #hif999974 psuch_/ frequently life in the idiom of the ,attic orators 7see ,meuss1 ,jahrb4 f4 ,philol4 #ahhi1 p4 #hjc74 #baa3 ,see above1 pp4 #e1 #cj4 ,even the ,homeric poems in one case show a slight uncertainty of language and of psychological conception when they use thumo_/s1 the highest and most general of the powers of life dwelling within the visible and living man1 in the sense of psuch_/1 the double of the man who dwells as a lodger in his body1 separate and taking no part in the ordinary business of his life4 ,the thumo_/s 7see above1 chap4 i1 n4 #eg7 is active during the man's lifetime1 is enclosed in the midriff 7en phresi thumos7 and when that is overtaken by death is itself overwhelmed 7,ps #ajd73 on the arrival of death it leaves the body and perishes--while the psuch_/ flies away intact4 ,the distinction is clearly maintained1 e4g4 in l #bbj f43 fire destroys the body epei_/ ken prta li_/p leu_/k' oste_/a thumo_/s1 psuch d' u_/t' o_/neiros apoptame_/n pepo_/ttai4 thumo_/s and psuch_/ therefore leave the body of the slain man simultaneously 7thumou kai psuchs kekad_/n ,l #ccd1 ph #aed72 but in very different ways4 ,the relation between them becomes1 however1 interchangeability in the single case when it is said of the thumo_/s that it in death will enter apo me_/le_/n do_/mon ,a_/idos ei_/s-- #aca2 in reality this could only be said of that very different being1 the psuch_/4 7,when a fainting-fit has passed over we do indeed hear1 not that the psuch_/--though this it was that had left the man3 see above1 chap4 i1 n4 #h--;but that es phre_/na thumos age_/rth1 ,ch #dge1 e #deh1 #cdi4 ,this1 however1 is not a case of thumo_/s instead of psuch_/1 but thumo_/s is merely an abbreviated form of the whole statement which would be in full3 both thumo_/s and psuch_/ have now returned into the man2 cf4 ,e #fif4 ,it is a kind of synecdoche47 ,in the line #aca we really1 then1 do have thumo_/s instead of psuch_/ either as the result of a misunderstanding of the real meaning of the two words or merely through an oversight4 ,but never 7and this is the most essential point7 do we have a case in ,homer of the opposite exchange of significance3 i4e4 of psuch_/ used in the sense thumo_/s 7no_/os1 me_/nos1 tor1 etc471 as meaning the mental power and its activity in the living and waking man4 ,just this1 however1 and more than this1 the sum and substance of all the mental powers in general1 is what the word psuch_/ means in the language of the philosophers 7except those affected by religious tendencies74 ,they left out of account altogether that spiritual double of mankind whom the popular psychology called the psuch_/1 and were thus free to use the word to express the whole psychical content of the human individual4 ,from the fifth century onwards we find the word psuch_/ used commonly1 and even regularly1 in this sense in the vocabulary of non-philosophical poets and prose writers4 ,only theologians and poets1 or philosophers of a theological tendency1 continued to use the #cia word in its ancient and primitive sense4 ,indeed1 when the separation of a spiritual being from the body of a man in death was being spoken of1 psuch_/ always continued to be the proper word for this sense even in popular language4 7,an extremely rare example of thumo_/s in this sense1 comparable with #aca1 is ,arist4 ,pepl4 #fa ,bgk42 thumo_/n 4 4 4 aithr lampros e_/chei4 ,in the corresponding epigram1 ,epigr4 ,gr4 #da1 we have psuch_/n47 #caa3 e_/nioi1 among them ,choirilos of ,samos3 ,d4,l4 i1 #bd 7from ,favorinus73 ,vors4#d1 i1 p4 #a1 #ba4 #daa3 ,arist41 ,an4 #a1 #b1 p4 #dje;a1 #bj f4 ,aristotle and ,hippias ap4 ,d4,l4 i1 #bd2 ,vors41 p4 #b1 #a4 ta phuta e_/mpsucha za1 ,dox4 #dch;a1 #f1 b1 #a4 #eaa3 ,metaphorical language3 ,thals _/th pa_/nta pl_/r then einai1 ,arist41 ,an4 #a1 #e1 p4 #daa;a1 #h4 ton ko_/smon 7e_/mpsuchon kai7 daimo_/nn pl_/r1 ,d4,l4 i1 #bg2 ,dox4 #cja;b1 #b2 ,vors4 p4 #b1 #bj4 ,pl41 ,lg4 #hii ,b1 is an allusion to the then pl_/r pa_/nta 7as ,krische remarks1 ,theol4 ,lehr4 d4 ,gr4 ,denker1 p4 #cg74 ,there is perhaps a half-mocking reference to the words in the saying attributed by anecdotal tradition to ,herakleitos3 einai kai entautha theou_/s 7i4e4 in his own hearth7 ,arist41 ,,pa4 #a1 #e1 p4 #fde;a1 #ag ff4 ,hence ,herakleitos himself was credited with the opinion of ,thales in slightly altered form3 pa_/nta psuchn einai kai daimo_/nn pl_/r1 ,d4,l4 ix1 #g 7,vors41 p4 #fh1 #bi71 in the first 7and valueless7 of the two lists of the doctrines of ,herakl4 there given4 #faa3 ,arist41 ,phys4 #c1 #d1 p4 #bjc;b1 #aj-ad4 ,dox4 #eei1 #ah4 ,vors41 p4 #ag1 #ce4 #gaa3 ,anaximander1 fr4 #b ,mull4 ,vors41 p4 #ae1 #bf4 ,that ,anaximander declared the soul to be like air is an erroneous statement of ,theodoret43 see ,diels1 ,dox4 #chg;b1 #aj 7,vors4 #ba1 #e74 #haa3 ,anaximenes in ,dox4 #bgh;a1 #ab ff42 b1 #h ff4 fr4 #b ,diels4 #iaa3 ,anaxim4 calls ton ae_/ra theo_/n1 i4e4 it has divine power3 ,dox4 #cjb;b1 #e2 #eca;a1 #ag1 b1 #a-b4 ,vors4 #bd1 #ah4 ,this at least is to be understood in the same sense in which ,anaximander is said to have called to a_/peiron1 to theion 7,arist41 ,phys4 #c1 #d1 p4 #bjc;b1 #ac2 ,vors41 p4 #ag1 #ce74 #ajaa3 hen pa_/nta einai1 fr4 #a 7,byw472 #ej 7,diels74 #aaaa3 ,arist41 ,an4 #a1 #b1 p4 #dje;a1 #be ff4 ,vors4 #gd1 #cj4 ,hkl4 is also meant in p4 #dje;a1 #e4 ,dox4 #dga1 #b 7,arius ,didymus72 #chi;a1 #c ff4 #abaa3 ,arist41 p4 #dje;a4 #be ff4 ,hkl4 fr4 #fh 7#cf ,d474 #acaa3 ,s4,e41 ,m4 #g1 #abg1 #abi-ca4 ,vors4 #ge1 #ad ff4 #adaa3 ho theo_/s is both the ,universal ,fire1 that transforms itself into the world1 and at the same time its power 7and lo_/gos3 frr4 #b #a1 #ib #b73 fr4 #cf 7#fg74 to pur theon hupei_/lphen1 ,herakl43 ,cl4 ,al41 ,prot4 #e1 #fd1 p4 #ee ,p4 ,vors4 n4 #h ,a #h4 pur noeron ton theon 7einai ephthe_/gxato71 ,hippol41 ,,rh4 i1 #d1 p4 #aj1 #eg ,mill4--,zeus as metaphor for this universal fire 7hence ouk ethe_/lei kai ethe_/lei71 the only wise one2 fr4 #fe 7#cb74 #aeaa3 h epixentheisa tois hmete_/rois s_/masin apo tou perie_/chontos moira 7perie_/ch4 the universal ,fire7 is said of the soul and its reasoning faculty ap4 ,s4,e41 ,m4 vii1 #acj2 ,vors41 p4 #ge1 #ai2 7cf4 aporro kai moira ek tou phronountos1 ,plu41 ,is4 et ,o4 #gg1 p4 #chb ,b74 ,this is fully ,herakleitean in thought if not also in actual form of expression4 #afaa3 ,that ,herakleitos drew the conclusions affecting also the ,soul--the spiritual man--freely paraphrased in the text1 arising necessarily out of his doctrine of the perpetual change in the material substance that excludes all possibility of lasting self-identity in any object 7frr4 #dj1 #da1 #db1 #ha #ia1 #ab1 #di a71 is proved especially by the words of ,plutarch in the eighteenth chapter of his treatise de ,e ,delph4 p4 #cib--;a chapter which is entirely based on ,herakleitos1 who is twice actually cited in it4 ,not only does ho ne_/os die eis ton akma_/zonta ktl41 but ho chthes 7a_/nthrpos7 eis ton s_/meron te_/thnken1 ho de s_/meron eis ton #cib au_/rion apothn_/skei4 me_/nei d' oudei_/s1 oud' e_/stin heis1 alla gigno_/metha polloi peri hen pha_/ntasma ktl42 cf4 ,cons4 ad ,apoll4 #aj1 p4 #ajf ,e4 ,herakl4 is also the origin of what is said in ,plato1 ,smp4 #bjg ,d ff43 each man is only apparently one and the same2 in reality1 even while he is still alive1 he continually suffers a new and different man to take the place of the old and departing one--and this applies1 just as much to the soul as to the body4 7,only from the standpoint of ,herakleitean doctrine--here adopted in passing by ,plato as suiting his chosen method of argument--is the conclusion he reaches justified2 the conclusion is that it is only by the perpetual substitution of a new being like the old one that man has immortality1 and not by the eternal preservation of his own proper being2 for this advantage belongs peculiarly to the divine4 ,this1 of course1 cannot possibly be understood as the serious teaching of ,plato himself47--,the ,herakleitean denial of personal identity in men is alluded to by ,epicharmos 7or a pseudo-,ep487 ap4 ,d4,l4 iii1 #aa1 ll4 #ac-ah2 ,vors41 p4 #aah-ai 7cf4 ,wytt4 ad ,plu41 ,ser4 ,num4 ,v4 #eei ,a vii1 p4 #cig f4 ,ox42 ,bernays1 ,rh4 ,mus4 viii1 #bhj ff472 and cf4 ,sen41 ,ep4 #eh1 #bc4--;,it is instructive to compare with ,herakl4's doctrine of the instability of the psychic complex the very similar theory of the influx and reflux of the elements of the soul as described in the ,indian doctrine of ,jainism4 ,the soul 7in the ,indian doctrine7 continually transforms1 re-arranges1 and restores itself1 just like the body4 ,see ,deussen1 ,system d4 ,vednta1 #ccj4 #agaa3 ,the apparently contradictory statement psuchsi te_/rpsin1 m tha_/naton1 hugrsi gene_/sthai ap4 ,porph41 ,antr4 ,nymph4 #aj 7#gb ,by41 #gg ,d471 does not represent the words or real opinion of ,hkl41 but only of ,numenios' 7fr4 #ce ,thedinga7 arbitrary and personal interpretation of ,hkl4 doctrine 7see ,gomperz in ,sitzb4 d4 ,wien4 ,ak4 #aac1 #ajae ff474 #ahaa3 ,a doctrine of transmigration of souls is attributed to ,hkl4 by ,schuster1 ,heraklit1 p4 #agd ff4 7#ahgc74 ,the utterances of ,herakleitos there quoted to prove this thesis 7frr4 #gh1 #fg1 #abc #hh1 #fb1 #fc7 do not1 however1 imply anything of the kind and there is not the slightest indication in the whole of ,hkl's doctrinal system upon which a theory of the transmigration of the soul might be founded4 #aiaa3 ,to prove that ,herakleitos spoke of a continuation of the life of the individual soul after its separation from the body1 appeal is made partly to the statements of later philosophers1 partly to actual utterances of ,herakl4 7cf4 in particular ,zeller1 ,greek ,phil4 to ,socr4 ii1 #hf2 ,pfleiderer1 ,philos4 d4 ,heraklit im ,lichte der ,mysterienidee1 p4 #bad ff474 ,platonist philosophers do1 of course1 attribute to ,herakleitos a doctrine of the soul which taught the pre-existence of the individual soul1 its fall in birth1 and its departure into a separate life of its own after death 7cf4 ,numenios ap4 ,porph41 ,ant4 #aj2 ,iamb41 ap4 ,stob41 ,ecl4 i1 #cge1 #g2 #ch1 #ba ff4 ,w42 ,aen4 ,gaz41 ,thphr41 pp4 #e1 #g ,boiss474 ,these accounts1 however1 are plainly but private and arbitrary interpretations of ,herakleitean sayings 7metaba_/llon anapau_/etai1 ka_/mato_/s esti tois autois aei mochthein kai a_/rchesthai7 in the light of the conceptions current among those philosophers themselves2 they are homiletic1 fancifully conceived expositions of very short and ambiguous texts1 and can so much the less serve as witnesses of ,herakleitos' real opinions since ,plotinos 7#d1 #h1 #a7 openly admits that ,herakl4 in this matter has omitted saph hmin poisai ton lo_/gon4 ,others read into certain ,herakleitean utterances the ,orphic doctrine of sma--sma1 the entombment of the soul in the body 7,philo1 ,leg4 ,alleg4 #a1 #cc1 i1 p4 #fe ,m42 ,s4,e41 ,p4 iii1 #bcj71 which cannot1 however1 be seriously supposed to be his teaching4 ,the soul did not for ,hkl41 any more than for the ,pythagoreans or ,platonics1 #cic come into existence at birth 7substantially7 out of nothing 7which was the popular idea72 it rather1 as a portion of the universal fire 7the universal psyche7 is in existence from eternity4 ,but it certainly does not follow1 because later writers insisted on finding in him the idea so familiar to themselves1 that ,hkl4 himself accepted the pre-existence of disembodied separate souls possessing complete and absolute individuality4 ,a few enigmatic and highly picturesque expressions--typical of this philosopher's favourite manner of expressing abstract ideas by clothing them in symbolic imagery--might tempt to such an interpretation4 atha_/natoi thntoi_/1 thntoi atha_/natoi1 zntes ton ekei_/nn tha_/naton ton de ekei_/nn bi_/on tethnetes 7fr4 #fg #fb7--that certainly does sound as if ,hkl4 had meant to speak of the entrance into the human life of individual divine beings 7and this was simply substituted in inaccurate quotations of the saying3 theoi thntoi_/1 a_/nthrpoi atha_/natoi1 etc42 cf4 ,bernays1 ,heraklit4 ,briefe1 #ci ff474 ,and yet ,herakleitos can only have meant1 in conformity with his whole position1 that eternal and perishable1 divine and human are alike and interchangeable2 he has for the moment personified to theion 7also called ho theo_/s fr4 #cf #fg2 cf4 fr4 #fa #ajb7 as individual atha_/natoi1 but he only means what he says in another place3 tauto to zn kai tethnko_/s 7fr4 #gh #hh71 bi_/os and tha_/natos are the same 7fr4 #ff #dh74 ,it seems to me impossible to extract from these words of this #fgth fragment 7#fbnd71 or from no4 #dd 7 #ec71 a doctrine of the ascent to divinity of special great men 7with ,gomperz1 ,sitzb4 ,wien4 ,ak4 #ahhf1 p4 #ajaj1 #ajda f474 ,nor would anything be asserted by such a doctrine about the immortality of such men4 ,the striking phrase anthr_/pous me_/nei teleut_/santas ha_/ssa ouk e_/lpontai 7fr4 #abb #bg7 is certainly understood by ,cl4 ,al4 as referring to the punishment of the soul after death4 ,but the same ,cl4 ,al41 ,str4 9999v1 #i1 p4 #fdi ,p41 is capable of explaining the ,herakleitean ekpu_/rsis 7in which ,herakl4 actually speaks of a kri_/sis by fire3 fr4 #bf #ff7 as a dia puros ka_/tharsis tn kaks bebiko_/tn4 ,in fact1 he is giving to statements torn from their context a meaning that accords with his own knowledge and comprehension4 ,the same sentence 7fr4 #abb #bg7 is given a quite different and consolatory sense by ,plu4 ap4 ,stob41 ,fl4 #abj1 #h fin42 cf4 ,schuster1 ,heraklit1 p4 #aij1 n4 #a4 ,herakl4 himself need have meant nothing more than the perpetual process of change that awaits men after death4--,other utterances are no more conclusive for a doctrine of immortality in ,hkl4 7fr4 #g #ah belongs to quite another context74 ,those who have fallen in war are honoured both by gods 7whose existence was not denied by ,hkl4 nor was it necessary that he should7 and men1 fr4 #ajb #bd2 that their reward was anything else but fame--for example1 blessed immortality--is not suggested even by ,cl4 ,al4 7,str4 iv1 #af1 p4 #ega ,p471 and is certainly not to be extracted from ,h4's words1 fr4 #abf #e 7the fool7 hou_/ti gin_/skn theous oud' h_/ras hoi_/tine_/s eisin simply shows that ,hkl4 did not share the popular ideas about gods and ,heroes1 but supplies nothing positive4--,in fr4 #ch #ih we have hai psuchai osmntai kath' ha_/dn4 ,are we really to deduce from this that ,herakl4 believed in a regular ,homeric ,hades8 ha_/ds is a metaphorical expression for the opposite of the life on earth 7just as it is used metaphorically for the opp4 of pha_/os by the ,herakleitean ,hippocr4 de ,victu1 #a1 #d1 p4 #fcb ,khn vi1 #dgf ,lit474 ,for the souls ha_/ds means the ho_/dos ka_/t and the sense of the dictum is3 after disappearing in death the souls when they have travelled on the way downwards through water and earth will at last rise up again through water1 and drawing in to themselves pure1 dry fire will become souls again1 7osmntai is remarkable #cid but not to be altered4 hosiountai ,pfleiderer2 but the connexion in which ,plu4 quotes the saying of ,herakl4 ,fac4 ,o4 ,l4 xxviii1 p4 #idc ,e shows that there is no reference to the purification of the souls in ,hades1 but merely of their nourishment and strengthening by the anathumi_/asis of the fiery aether2 cf4 also ,s4,e41 ,m4 ix1 #gc1 following ,poseidonios4 ,this anathumian--and the becoming fiery again--is what ,hkl4 calls osmasthai47--,from the hopelessly corrupt fr4 #abc #fc nothing intelligible can be extracted4--,nowhere can we find clear and unambiguous statements of ,herakleitos witnessing to his belief in the immortality of the individual soul2 and it would require such statements to make us attribute to ,herakleitos a conception that1 as everyone admits1 is in hopeless contradiction with the rest of his teaching4 ,he says perfectly plainly that in death the soul becomes water2 and that means that it1 as the soul fire1 perishes4 ,if his belief had been anything like that of the mystics 7as the ,neoplatonists supposed7 he must have regarded death--the liberation of the soul from the fetters of corporeality and the realm of the lower elements--as a complete issue of the soul into its proper element1 the fire4 ,whereas1 what he teaches is the opposite of this3 the soul perishes1 becomes water1 then earth1 and then water again1 and finally soul once more 7fr4 #fh #cf74 ,only in this sense is it indestructible4 #bjaa3 e4g4 by ,pfleiderer1 ,philos4 d4 ,heraklit1 etc41 p4 #bji1 and frequently4 #baaa3 ,the ,sibyl fr4 #ab #ib2 the ,delphic ,oracle #aa #ic2 ,kathartic practices #acj #e2 ,bakchoi1 etc41 #abd #ad4 #bbaa3 hutos ,ha_/ids kai ,dio_/nusos fr4 #abg #ae 7and to that extent--as being reconcilable with the doctrine of ,hkl4--may the ,dionysiac mysteries be considered valid3 this must be the meaning of the sentence74 ,on the other hand1 we have disapproval of the must_/ria carried out aniersti_/ by men3 fr4 #abe #ad 7for the worshippers do not perceive the real meaning of the ceremonies74 #bcaa3 ,in contrast to the ,neoplatonic writers who attributed to ,hkl4 a doctrine of the soul like the ,orphico-,pythagorean1 the ,plutarchian account in the ,placita ,philos4 is again much nearer the real meaning of ,herakleitos2 cf4 #d1 #g 7where the name of ,herakleitos has fallen out1 as can be seen from ,theodoret2 see ,diels1 ,dox41 p4 #cib2 ,vors4 #gf1 #a7 4 4 4 exiousan 7tn anthr_/pou psuchn7 eis tn tou pantos psuchn anachrein pros to homogene_/s4 ,even this is not quite correct as expressing what ,hkl4 really thought as to the fate of the soul but it does at least show once more that the contrary views of the ,neoplatonists are also only interpretations1 not evidence4 #bdaa3 ,hra_/kleitos remi_/an kai sta_/sin ek tn ho_/ln an_/rei2 e_/sti gar touto tn nekrn4 ,dox41 p4 #cbj2 ,vors4 #gc1 #aj4 sta_/sis and remi_/a could never make a real life--not even a blessed life far removed from the world--but are signs of what is dead1 i4e4 of what is nowhere to be found in this world1 in fact1 ,nothing4 #beaa3 ,parmenldes' polemic against ,herakleitos3 l4 #df ff4 ,mull42 fr4 #f1 #d ff4 ,diels2 see ,bernays1 ,rh4 ,mus4 vii1 #aae 7cf4 ,diels1 ,parm4 #fh74 #bfaa3 ,aristotle 7acc4 to ,s4,e41 ,m4 x1 #df2 ,vors4 #adb1 #cc ff47 aphusi_/kous autous ke_/klken1 ho_/ti arch kinse_/s estin h phu_/sis1 hn aneilon pha_/menoi mden kineisthai4 #bgaa3 ,thphr41 ,sens4 #d2 ,vors4 #adf1 #ac f4 #bhaa3 gegensthai tn tn pa_/ntn phu_/sin ek thermou kai psuchrou kai xrou kai hugrou1 lambano_/ntn eis a_/llla tn metanol_/n1 kai psuchn krama hupa_/rchein ek tn proeirme_/nn kata mdenos tou_/tn epikra_/tsin1 ,zeno ap4 ,d4,l4 ix1 #bi2 ,vors4 #aff1 #ad4 ,the composition out of four elements instead of two as with ,parmenides may have been arrived at by ,zeno #cie in imitation of the four roots of ,empedokles1 each of which was distinguished by possessing one of the four qualities thermo_/n ktl4 ,the statement that the psuch_/ arises from the equal mixture of the four qualities reminds us of ,empedokles' account of phronein 7,vors4 #bah1 #a #bbj1 #bc2 ,thphr41 ,sens4 #aj1 #bc74 ,on the other side1 ,zeno takes over and applies to the psuch_/ what the ,pythagorean physician ,alkmaion said about hugi_/eia 7,vors4 #acf1 #a2 ,dox41 p4 #ddb2 cf4 ,arist41 ,an4 #djh;a1 #a73 his point of view is almost identical with that of those ,pythagoreans who regarded the soul as made up out of a harmoni_/a of the ,cold1 the ,warm1 etc4 7see below74 ,he may have actually got his views from the acquaintance of ,pythagorean physiologists 7he was regarded as a ,pythagorean3 ,str4 #beb74 #biaa3 ,simpl4 ad ,arist41 ,ph41 p4 #ci ,d42 ,vors4 #afb1 #aa2 cf4 ,diels1 ,parm4 #aji f4 7#ahig74 #cjaa3 ,parmenides pupil of ,diochaites the ,pythagorean and of ,ameinias1 also as it appears a ,pythagorean3 ,sotion ap4 ,d4,l4 ix1 #ba2 ,vors4 #ach4 ,he was counted a ,pythagorean by tradition which1 however1 was very free with its attributions of this kind4 ,call4 fr4 #ajj;d1 #ag2 ,str4 #beb2 ,v4 ,pyth4 ap4 ,phot41 ,bibl4 #bdi1 p4 #dci;a1 #cg ,bk42 ,iamb41 ,,vp4 #bfg 7with ,sch41 p4 #aij ,n474 ,the ,pyth4 influence on ,parmenides may have been essentially of an ethical nature3 eis hsuchi_/an proetra_/p hupo ,ameini_/ou1 ,d4,l4 ix1 #ba4 ,parmeni_/deios kai ,puthago_/reios bi_/os as equivalent3 ,ceb4 ,tab4 #b fin4 ,str41 p4 #beb1 connects the good government of ,elea with the ,pythagorean influence of ,parmenides 7and of ,zeno74 ,parmenides law-giver of ,elea3 ,speus4 p4 philoso_/phn ap4 ,d4,l4 ix1 #bc4 #caaa3 philosophi_/an de prtos no_/mase ,puthago_/ras kai heauton philo_/sophon3 ,d4,l41 ,proem4 #ab 7though the rest is from the fictitious dialogue of ,herakl4 ,pont4 see ,cic41 ,,td4 v1 #h-i74 #cbaa3 ,pl41 ,rp4 #fjj ,,ab4 #ccaa3 polumathi_/1 histori_/ of ,pythag42 ,herakl4 frr4 #af1 #ag #dj1 #abi4 pantoi_/n ta ma_/lista sophn epi_/ranos e_/rgn is said of ,pythag4 by ,emped4 7#dbi ,mull47 fr4 #abi1 #c4--,the ,pythagorean account of the construction of the world was known to ,parmenides at the beginning of the fifth century and imitated by him in several points3 ,krische1 ,theol4 ,lehren d4 gr4 ,d4 #ajc ff4 7,to what extent ,parmenides in other respects controverted ,pythag4 doctrine--as has been recently asserted of him--may be left undecided47 ,fanciful speculations about numbers are attributed to ,pythag4 himself by ,aristot41 ,,mm4 #aahb;a1 #aa ff42 ,vors4 #cdg1 #c4 #cdaa3 ,emped4 #dbg ff4 ,mull42 fr4 #abi ,diels4 ,that this praeconium does really refer to ,pythag4 7as ,timaeus and others supposed7 and not to ,parmenides 7as the undefined hoi de_/ of ,d4,l4 viii1 #ed1 thought7 appears to be proved by l4 #d ff41 which allude to a remarkable power of ana_/mnsis which was certainly attributed by legend to ,pythag41 never to ,parmenides4 #ceaa3 psuchai_/ filling the whole air1 not distinguished from dai_/mones and h_/res1 ,alex4 ,polyh4 ap4 ,d4,l4 viii1 #cb2 ,vors4#d i1 xliv 7who in this section of his account--#ca ff4--is giving older ,pythagorean ideas4 ,poseidonios expresses the same ideas2 but it does not therefore follow that he got them from the ,stoics4 ,poseid4 borrowed and elaborated many ,pythagorean views74 ,more subtly expressed3 the soul is atha_/natos because it is eternally in motion like ta theia pa_/nta1 the moon1 sun1 stars1 and heaven2 ,alkmaion ap4 ,arist41 ,an4 #dje;a1 #bi ff42 ,vors4 #acc1 #dj2 cf4 ,krische1 #ge f4 ,the perpetual movement of the psuchai_/ was one of the older ,pythag4 beliefs3 it is expressed in the old fable 7known already to ,demokritos7 of the motes in the sunbeam1 #cif which1 in their continual agitation1 are1 or enclose1 swarming souls 7see below1 n4 #dj74 ,in ,alkmaion's treatment of the doctrine there is the additional idea that the soul of man e_/oike tois athana_/tois4 ,the derivation of its immortality and divinity from its origin in the ,world-soul 7this is often said to be a ,pythagorean doctrine3 ,cic41 ,,nd4 i1 #bg2 ,sen4 #gh2 ,d4,l4 viii1 #bh2 ,s4,e41 ,m4 ix1 #abg7 does indeed suggest ,stoic pantheism in the form of its expression but in substance it may very well go back to the older ,pythag4 teaching4 7,the genuineness of the frag4 #ba ,d4 of ,philolaos ap4 ,stob41 ,ecl4 i1 #bj1 #b ff42 ,vors4 #cah1 #ac1 remains1 however1 dubious47 ,the idea that the soul and nous of man came to him from an impersonal theion1 an all-pervading en t panti phro_/nsis1 must have been widespread even in the fifth century4 ,it finds expression in ,xen41 ,m4 #a1 #d1 #h-ag2 #d1 #c1 #ad1 where it is certainly not an original fancy of ,xenophon's1 but must have been derived by him from somewhere or other 7not from ,socrates1 however1 nor ,plato74 #cfaa3 en phroura1 ,pl41 ,phd4 #fb ,b4 ,this is traced back to ,pythag4 belief 7though he misinterprets the meaning of the word phroura_/7 by ,cic41 ,sen4 #gc2 cf4 the ,pythagorean ,euxitheos ap4 ,ath4 #aeg ,c2 ,vors4 #cae1 #ai4 ,see ,bckh1 ,philol4 #agi ff4 7,philolaos fr4 #ae #af ,mull4 speaks of the ,world-soul or ,god who holds and contains all things en phroura without mentioning the human soul3 see ,bckh1 p4 #aea47 ,the comparison of life in the body to a phroura_/ may very well be ,pythagorean2 nor is this 9999prevented by the fact that it is also ,orphic 7see above1 chap4 x1 n4 #dc74 ,this comparison implies the conception of the earthly life as a punishment4 dia_/ tinas timri_/as the soul is enclosed in the body3 ,philolaos fr4 #ad 7#bc7 appealing to palaioi theolo_/goi te kai ma_/nties 7cf4 ,iamb41 ,,vp4 #he1 agathon hoi po_/noi 4 4 4 epi kola_/sei gar eltho_/ntas dei kolasthnai74--,espinas in ,arch4 f4 ,ges4 d4 ,philos4 viii1 #deb1 interprets the en phroura of ,pl41 ,phd4 #fb1 as in the cattle-pen or sheep-fold2 the idea of ,god as the ,shepherd of man would then be vaguely present even here 7cf4 ,plt4 #bga ,e2 ,criti4 #aji ,b74 ,it remains1 however1 to be proved 7to begin with7 that phroura_/ is ever used in the sense of sko_/s or heirkt_/4 #cgaa3 ,arist41 ,an4 #a1 #c1 p4 #djg;b1 #bb ff4 #chaa3 hoi en t tarta_/r terrified by thunder acc4 to ,pythag4 belief3 ,arist41 ,an4 ,po4 #id;b1 #cb ff42 su_/nodoi tn tethne_/tn in the depths of the earth1 ,ael41 ,,vh4 iv1 #ag 7perhaps from ,arist4 p4 tn ,puthagorei_/n74 ,description of the condition of things in ,hades given in the ,pythagorean ,kata_/basis eis ha_/dou4 ,as in the case of the ,orphics this purgation and punishment in the spirit-world must have belonged to the parts of the ,puthago_/reioi muthoi that were quite seriously believed4 #ciaa3 ekriphtheisan 7out of the body7 autn 7tn psuchn7 epi gs pla_/zesthai en t ae_/ri homoi_/an t s_/mati 7being a complete ei_/dlon of the living73 ,alex4 ,polyh4 ap4 ,d4,l4 viii1 #ca4 #djaa3 ,arist41 ,an4 #a1 #b1 #d1 p4 #djd;a1 #af ff42 ,vors4 #ceg1 #a2 many called the en t ae_/ri xu_/smata themselves souls1 others to tauta kinoun4 ,this may rest on a real popular belief which1 however1 has already been partially elevated to a philosophical standing3 the souls are compared to what is evidently itself in perpetual agitation 7,arist41 l4 #ai f474 ,this was undoubtedly ,pythagorean 7and old ,ionic7 teaching3 see ,alkmaion ap4 ,arist41 ,an4 #dje;a1 #bi ff42 ,vors4 #acc1 #dj4 7,statement of ,dox4 #chf;a1 #ac ff41 b1 #h ff41 is more doubtful47 #daaa3 ,d4,l4 viii1 #cb2 ,vors#d4 i1 p4 xliv4 #dbaa3 ,that the ,pythagoreans believed in the entry of the soul into the bodies of animals also is implied in the satirical verses of ,xenophanes #cig 7fr4 #f7 ap4 ,d4,l4 viii1 #cf4 ,all probability suggests that this was the reason for the injunction to abstain from flesh food among the older ,pythagoreans themselves 7and with ,empedokles74 7,s4,e41 ,m4 ix1 #abg ff41 however1 drags in the ,world-,soul in a moment of untimely ,stoicism4 ,s4,e4's own quotation from ,empedokles shows that the latter at any rate derived the apoch empsu_/chn simply from the fact of ,metamorphosis1 and not at all from the psuchs pneuma which rules in all life2 though this last is attributed to him by ,s4,e47 #dcaa3 ,see ,appendix x4 #ddaa3 ,according to the ,pythagoreans to di_/kaion is nothing else than to antipepontho_/s1 i4e4 ha tis epoi_/se taut' antipathein3 ,arist41 ,,en4 #e1 #e1 p4 #aacb;b1 #ba ff42 ,,mm4 #aaid;a1 #bi ff4 7also given with fanciful numerical expression1 ,,mm4 #aahb;a1 #ad2 ,sch4 ,arist4 #edj;a1 #ai ff42 #eda;b1 #f ,br42 ,iamb4 ,theol4 ,arith41 p4 #bh f4 ,ast74 ,this definition of justice was simply taken over by the ,pythagoreans from popular sayings such as the verse of ,rhadamanthys ap4 ,arist41 ,,en4 about the dra_/santi pathein and similar formulae3 see collection in ,blomfield's ,gloss4 in ,a41 ,cho4 #cjg2 ,soph4 fr4 #bbi ,p4 ,compensatory justice of this kind we may suppose was manifested in the rebirths of men 7in this respect the ,p4 went beyond the commonplace sense of that trige_/rn muthos73 we may assume this without further hesitation if we remember the completely analogous application of this conception by the ,orphics 7above1 chap4 x1 n4 #ga74 #deaa3 ,puthago_/reios tro_/pos tou bi_/ou1 ,pl41 ,rp4 #fjj ,b4 #dfaa3 akolouthein t the1 ,iamb41 ,,vp4 #acg 7following ,aristoxenos72 ,vors4 #cfb1 #cb2 he_/pou the ,pythagoras ap4 ,stob41 ,ecl4 ii1 p4 #di1 #af ,w4 ,see ,wyttenb4 on ,plu41 ,ser4 ,num4 ,vind4 #eej ,d4 #dgaa3 ,ancient testimony ascribes to the ,pythagoreans3 abstinence from flesh-food or at least from the flesh of such animals as are not sacrificed to the ,olympians 7the anthr_/pou psuch_/ does not enter into the thu_/sima za in transmigration3 ,iamb41 ,,vp4 #he2 ,vors4 #cei1 #ac72 from eating fish1 particularly tri_/glai and mela_/nouroi1 and beans2 from using linen clothing 7or being buried in it3 ,hdt4 ii1 #ha72 and a few other forms of abstinence and measures assuring ritual purity4 ,the whole apparatus of ritual hagnei_/a is ascribed to the older ,pythagoreans by ,alex4 ,polyh4 ap4 ,d4,l4 viii1 #cc4 ,this1 as a general statement is certainly correct4 ,it is customary to say that it began among the degenerate ,pythagoreans after the break up of the ,italian society 7so esp4 ,krische1 ,de ,soc4 a ,pythag4 cond4 scopo politico1 ,gtt41 #ahca74 ,but when ,aristoxenos1 the contemporary of the later1 scientifically-minded ,pythagoreans1 denies all such superstitious ideas and regulations to the original ,pythagoreans1 his evidence really applies only to those ,pythagorean scholars with whom he was acquainted and who seemed to him to have preserved the real spirit of the older ,pythagoreanism much more truly than the ascetic 7and in any case degenerate7 ,pythagoreans of the same period4 ,everything1 however1 goes to show that the strength of the surviving community as it had been founded by ,pythagoras lay in the religious and mystical elements of its doctrine2 and that what was oldest in ,pythagoreanism was what it had in common with the faith and religious discipline of the ,orphics4 ,to this side belongs what we learn from tradition of the older ,pythagorean asceticism4 ,much1 then1 that is of early ,pythagorean origin 7though certainly combined with other and later elements7 is to be found in many of the akou_/smata or su_/mbola of the ,pythagoreans1 esp4 in those of them 7and they are numerous7 that give directions of a ritual or merely superstitious kind4 ,a fresh collection1 arrangement and #cih explanation of these remarkable fragments would be very useful3 ,gttling's purely rationalist treatment of them does them less than justice4 7,corn4 ,hlk1 ,de acusmatis s4 symbolis ,pythag41 ,diss4 ,kiel4 #ahid47 #dhaa3 ,efforts in a more positive direction may perhaps be seen in the practice of the musical form of ka_/tharsis which ,pythag4 and the ,pythagoreans used in accordance with an elaborate system3 cf4 ,iamb41 ,,vp4 #fd ff41 #aaj ff42 ,sch4 ,v4 on ,ch #cia2 also ,quint4 #i1 #d1 #ab2 ,porph41 ,,vp4 #cc1 etc4--,what ,aristoxenos has to say about ,pythagorean ethics1 moralistic parainesis and edification--most of it of a purely rationalist kind--can scarcely be said to have historical value4 #diaa3 ,good formulation of ,pythag4 belief ap4 ,max4 ,tyr4 #af1 #b1 i1 #bhg ,r43 ,puthago_/ras prtos en tois ,he_/llsin eto_/lmsen eipein1 ho_/ti haut to men sma tethn_/xetai1 h de psuch anaptasa oich_/setai athans kai ag_/rs4 kai gar einai autn prin h_/kein deuro4 i4e4 the life of the soul is not only endless but without beginning2 the soul is immortal because it is timeless4 #ejaa3 ,the withdrawal of the soul from the ku_/klos ana_/gks and its return to an emancipated existence as a bodiless spirit was never so clearly held in view for the ,pure by the older ,pythagorean tradition as it was among the ,orphics 7and ,empedokles74 ,it is1 however1 hardly thinkable that a system which regarded every incarnation of the soul as a punishment and the body as its prison or its tomb should never have held out to the true ba_/kchoi of its mysteries the prospect of a full and permanent liberation of the soul1 at last1 from corporeality and the earthly life4 ,only so could the long chain of deaths and rebirths reach a final and satisfactory conclusion4 ,eternally detained in the cycle of births the soul would be eternally punished 7this is e4g4 the idea of ,empedokles3 #dee f41 fr4 #ade ,d472 and this cannot have been the real conclusion of the ,pythagorean doctrine of salvation4 ,claud4 ,mamertus1 de ,an4 #b1 #g ,vors4 #cbj1 #ab1 gives it as a doctrine of ,philolaos fr4 #bb that the 7pure soul after its separation from the body leads a bodiless life in the ,universe 7the ko_/smos situated above the ourano_/s73 see ,bckh1 ,philol4 #agg4 ,apart from this the only evidence for the withdrawal of the soul is late3 ,carm4 ,aur4 #gj f4 7making use of the ,empedok4 verses1 fr4 #aab1 #d f4 #djj ,mull471 ,alex4 ,polyh4 ap4 ,d4,l4 viii1 #ca 7a_/gesthai tas katharas psuchas epi ton hu_/psiston in altissimum locum ,cobet3 but an ellipse of to_/pon is hardly admissible4 ho hu_/psistos the highest ,god would be a ,hebraic form of expression1 nor can it be a possible one here for ,alex4 ,polyh4--we should also1 with this meaning of hu_/psistos1 expect pros t4 hu_/4 ad superiores circulos bene viventium animae1 secundum philosophorum altam scientiam1 ,serv41 ,a4 vi1 #abg--should we then supply epi ton hu_/psiston ku_/klon8 ,or perh4 epi to hu_/psiston87--,an escape of the souls after the expiry of their peri_/odoi must have been known as a ,pythagorean belief to ,luc41 ,,vh4 ii1 #ba4 7,vergil1 too1 is speaking in a ,pythagorean sense1 ,a4 vi1 #gdd1 pauci laeta arva ,elysii tenemus4--i4e4 for ever without renewed ensma_/tsis--see ,serv41 ,a4 vi1 #djd1 #dbf1 #gac4 ,it is true the line is out of its right place1 but there can be no doubt that it reproduces the words and the--in this section ,pythagorean--opinion of ,vergil47 ,the idea that the cycle of births is never to be broken cannot be regarded as ,pythagorean nor even as ,neopythagorean4 7,a few isolated later accounts of ,pythag4 doctrine2 e4g4 ,d4,l4 viii1 #ad 7from ,favorinus71 ,porph41 ,,vp4 #ai1 and also the cursory description in ,ov41 ,m4 xv--with a good deal of foreign matter added--speak of the ,pyth4 doctrine of soul-transmigration without also referring to the possibility of ku_/klou lxai2 but they are not meant to deny that #cii possibility but merely leave it unmentioned as unnecessary in the context47 ,there seems to be no example of a ,greek doctrine of transmigration that did not also include a promise to the ho_/sioi or the philo_/sophoi that they would be able to escape from the cycle of births 7at least for a world-period3 as ,syrian4 took it1 though probably not ,porph474 ,such a promise1 as the consummation of the promises of salvation therein made1 could only be dispensed with in the case of a doctrine of transmigration in which being born again was itself regarded as a reward for the pious 7as in the teaching which ,jos41 ,,bj4 #b1 #h1 #ad1 attributes to the ,pharisees74 ,by ,greek partisans of the doctrine of ,metempsychosis rebirth upon earth is always regarded as a punishment or at any rate a burden1 not as a desirable goal for the life of the soul4 ,we must therefore presume that the promise of escape from the cycle of rebirth was made also by the oldest ,pythagorean teaching as the final benefit of its message of salvation4 ,without this completing touch ,pythagoreanism would be like ,buddhism without the promise of a final attainment of ,nirvna4 #eaaa3 ,pythagoras is called the pupil of ,pherekydes as early as ,andron of ,ephesos 7before ,theopompos73 ,d4,l4 i1 #aai2 ,vors4 ii1 #aii1 #ah4 ,pherekydes was regarded as the first who taught the immortality of the soul 7,cic41 ,,td4 i1 #ch7 or more correctly metempsychosis 7,suid4 ,pherek472 cf4 ,preller1 ,rh4 ,mus4 7,n4,f471 iv1 #chh f4 ,a hint of such teaching must have been found in his mystical treatise 7cf4 ,porph41 ,antr4 #ca2 ,vors4 ii1 #bjd1 #ab--;,gomperz is rather too sceptical1 ,gk4 ,thinkers1 i1 #edb74 ,this teaching seems to have been the chief reason which tempted later writers to make the old theologos into the teacher of ,pythagoras1 the chief spokesman of the doctrine of the soul's transmigrations4--,it is1 however1 an untenable theory that ,pherek4 illustrated his doctrine of transmigration by the example of ,aithalides4 ,what the ,sch4 on ,a4,r4 i1 #fde ,vors4 ii1 #bjd1 #bd1 quotes from ,pherekydes about the alternate sojourn of the psuch_/ of ,aithalides in ,hades and on earth1 does not come from ,pherekydes the theologos 7as ,gttling1 ,opusc4 #baj1 and ,kern1 de ,orph4 ,epim4 ,pherec41 pp4 #hi1 #ajf1 think7 but without the slightest doubt from the genealogist and historian2 this is the only ,pherekydes who is used by the ,sch4 of ,ap4 ,rh41 and he is used frequently4 ,besides this1 the way in which the different statements of the various authorities used in this ,scholion are distinguished1 shows quite clearly that ,pherekydes had only spoken of ,aithalides' alternate dwelling above and below the earth1 but as still being ,aithalides1 and not as metamorphosed by the series of births into other personalities living upon earth4 ,pherekydes was obviously reproducing a ,phthiotic local-legend in which ,aithalides as the son of 7the chthonic87 ,hermes alternately lived on and below the earth1 as an heter_/meros--like the ,dioscuri in ,lacedaimonian legend 7l #cja ff43 in that passage and generally in the older view--as held by ,alkman1 ,pindar1 etc4--both the ,dioscuri change their place of abode together3 it is not till later that the variant arose acc4 to which they alternate with each other3 see ,hemst4 ,luc4 ii1 p4 #cdd ,bip474 ,it was ,herakleides ,pont4 who first turned the alternate sojourning of ,aithalides into death and resurrection 7he also made ,aithalides one of the previous incarnations of ,pythagoras2 see ,appendix x72 but as a different person1 so that ,a4 thus became an example of metempsychosis4 ,it is not hard to see why ,aithalides was chosen as one of the previous incarnations of ,p41 nor how the old miracle-story1 preserved to literature by ,pherekydes1 was thus transformed to suit its new purpose4 ,plainly ,pherekydes did not say that ,hermes #djj also gave ,aithalides the power of memory after his death 7otherwise the statement to this effect in ,sch4 ,a4,r4 would have stood under the name of ,pherek472 and the privilege was rather meaningless until after ,herakleides' narrative4 ,perhaps it was ,her4 who first added this touch to the story4 ,ap4 ,rh4 follows him in this point 7i1 #fdc ff471 but not--or not plainly1 at least3 #fdf ff4--in what ,herakleides had invented about the metempsychosis of ,aithalides4 #ebaa3 ,macr41 ,som4 ,scip4 #a1 #ad1 #ai1 attributes this view to ,pythagoras and ,philolaos1 being certainly correct in the case of the latter2 since the opinion that the soul is a krasis and harmoni_/a of the warm and the cold1 the dry and the wet1 which go to make up the body1 is given by ,simmias in ,pl41 ,phd4 #hf ,b1 as a tradition that he has received and not an invention of his own4 ,but what else can this mean than a tradition handed down in ,thebes by his teacher ,philolaos 7,phd4 #fa ,d78 7,hence ,harmoni_/as ts ,thbaks1 #ie ,a47 ,it is true that ,claud4 ,mam4 de ,an4 ii1 #g1 only attributes to ,philolaos the doctrine that the soul is bound up with the body in eternal and incorporeal harmony 7convenientiam73 which would imply an independent substance of the soul side by side with that of the body4 ,but this must have been a misunderstanding of the real meaning of ,philolaos4 ,aristoxenos1 too1 can only have got his doctrine of the soul as a harmony from his ,pythagorean friends4 ,perhaps1 too1 this was the influence which suggested to ,dikaiarchos his view that the soul is a harmoni_/a tn tessa_/rn stoichei_/n 7,dox41 p4 #chg71 and indeed tn en t s_/mati thermn kai psuchrn kai hugrn kai xrn1 as ,nemes41 ,nat4 ,hom41 p4 #fi ,matth41 tells us--thus exactly resembling ,simmias in ,plato 7unless indeed the passage in ,nemes4 is a mere reminiscence of ,plato strayed here by accident74 ,see also chap4 x1 n4 #bg4 #ecaa3 ,see ,pl41 ,phd4 #hf ,,cd4 ,pre-existence of the soul impossible if it is only an harmoni_/a of the body3 #ib ,,ab4 #edaa3 ,it was in itself almost unavoidable that a community founded like the ,pythagorean mainly on a mystical doctrine but not ill-disposed to scientific studies1 should1 as it was extended 7and still followed practical aims7 split up into two parties3 an inner circle of qualified teachers and scholars1 and one or more groups1 outside and attached to them1 of lay members for whom a special teaching suited for popular comprehension would be provided4 ,thus the inner circle of ,buddhism1 the ,bikshu1 was surrounded by the common herd of worshippers2 and the same can be seen in ,christian monastic organisations4 ,a division1 then1 of the followers of ,pythagoras into ,akousmatikoi and ,mathematikoi--,pythagoreioi and ,pythagoristai--etc41 is not in itself at all incredible4 #eeaa3 ,the division of the soul1 or the duna_/meis of the soul1 into the logiko_/n and the a_/logon was made1 before ,plato1 by ,pythagoras--so we might have learnt1 autou tou ,puthago_/rou suggra_/mmatos oudenos eis hmas szome_/nou1 from the writings of his followers1 acc4 to ,poseidonios ap4 ,galen1 de ,plac4 ,hipp4 et ,pl4 #e1 p4 #dei ,mll4 v1 #dgh ,k42 cf4 also #dbe ,k4 7,vors4 #cd1 #bc74 ,from ,poseidonios evidently comes the same opinion in ,cic41 ,,td4 iv1 #aj4 ,and1 in fact1 a fragment of ,philolaos p4 phu_/ses1 fr4 #ac ,diels 7,theol4 ,ar41 p4 #bj1 #ce ,a471 gives a division of the archai tou z_/ou tou logikou1 which depends upon the idea that the highest living organism contains within itself and makes use of all the lower organisms as well 7nous in the head1 anthr_/pou archa_/--psucha kai ai_/sthsis in the heart1 z_/ou archa--rhi_/zsis kai ana_/phusis in the navel1 phutou archa--spe_/rmatos metabola_/ and ge_/nnsis in the aidoion1 xunapa_/ntn archa_/74 ,then in the psychical region we have a division between the logiko_/n #dja and the a_/logon according to their nature and seat in man 7logiko_/n being made up of reasoning power1 nous1 specific to man1 and sense-perception1 ai_/sthsis1 which also belongs to the other za1 while the a_/logon rhi_/zsis kai ana_/phusis and resembles the ai_/tion tou tre_/phesthai kai au_/xesthai1 or the phutiko_/n1 a part of the a_/logon ts psuchs in ,arist41 ,,en4 #a1 #ac1 p4 #aajb;a1 #cb ff474 ,this evidently represents an attempt at a division of the soul into logiko_/n and a_/logon1 such as ,poseidonios must have found carried out by other ,pythagoreans4 ,a clear distinction between phronein 7xunie_/nai and aistha_/nesthai was made by the ,pythag4 physician ,alkmaion1 whose division was at least different from and more profound than that of ,empedokles 7with whom he is contrasted by ,thphr41 ,sens4 #be2 ,vors4 #acb1 #bj74 ,empedokles did indeed distinguish between thinking and perceiving1 but thinking 7noein7 was only a smatiko_/n ti h_/sper to aistha_/nesthai and to this extent tauto_/n with it 7,arist41 ,an4 #c1 #c1 p4 #dbg;a1 #ba74 ,alkmaion cannot1 therefore1 have made xunie_/nai smatiko_/n4 ,these ,pythagoreans were on the way to separating from the soul as a whole a separate1 thinking soul that required no sense-perception for its thought1 the nous4 ,to this latter alone would divinity and immortality be ascribed1 as in later philosophy 7and thus ,dox4 #cic;a1 #aj1 though unhistorically and prematurely1 gives to logikon ts psuchs a_/phtharton as a doctrine of ,pythagoras74--,it is certainly difficult to see how ,philolaos' doctrine of the distinction between the anthr_/pou archa_/1 the nous--an element of the soul belonging exclusively to men--and the z_/ou archa_/ 7confined to ai_/sthsis and psucha_/1 power of life7 could possibly be reconciled with the older ,pythagorean doctrine of the soul's transmigration4 ,acc4 to that belief the soul wanders through the bodies of animals as well as men1 and the idea implies the view that the same soul could inhabit animals as well as men2 that1 in fact1 pa_/nta ta geno_/mena e_/mpsucha are homogen 7,porph41 ,,vp4 #ai2 cf4 ,s4,e41 ,m4 ix1 #abg74 ,philolaos1 on the contrary1 holds that the soul of man is differently constituted from the souls of animals--the latter lack nous 7it is not merely that its efficacy is hindered in animals by the duskrasi_/a tou s_/matos as is said wrongly to be the opinion of ,pythag4 by ,dox4 #dcb;a1 #ae ff474 ,the same difficulty arises again in the case of ,plato's doctrine of transmigration4--,alkmaion who ascribes xunie_/nai to man alone seems not to have held the transmigration doctrine4 #efaa3 #dja ff4 ,mull42 fr4 #aab1 #e ,diels4 #egaa3 #dfb ff4 fr4 #aaa4 #ehaa3 ,satyros ap4 ,d4,l4 viii1 #ei2 ,vors4 #aie1 #bf4--;,especially famous was his feat of driving away adverse winds from ,akragas 7cf4 fr4 #aaa1 #c72 see also ,welcker1 ,kl4 ,schr4 iii1 #fj-a4--,the asses' skins with which ,emped4 kept the north winds away from ,akragas were at any rate intended as apotropaic materials--magic means of driving away spirits4 ,in the same way protection against hail and lightning is obtained by hanging up the skin of a hyena1 a seal1 etc4 7see ,geop4 i1 #ad1 #c-e2 i1 #af1 and ,niclas' notes there74 ,these skins e_/chousi du_/namin antipath3 ,plu41 ,smp4 #d1 #b1 #a1 p4 #ffd ,c4--,other magic charms against hail--the chalazophu_/lakes1 ,plu41 ,smp4 #g1 #b1 #b1 p4 #gjj ,f2 ,sen41 ,,nq4 #d;b1 #f4 #eiaa3 4 4 4 eg d' humin theos a_/mbrotos1 ouke_/ti thnto_/s1 pleumai meta pasi tetime_/nos ktl4 #djj f4 7fr4 #aab1 #d f474 #fjaa3 ,a late echo is to be found in the inspired lines of ,lucretius in praise of ,empedokles1 i1 #gag ff4 #faaa3 ,the well-known story of ,empedokles' leap into the crater of ,mt4 ,aetna--intended by his complete disappearance to call forth the belief that he had not died 7,luc41 ,,dm4 xx1 #d71 but had been translated #djb alive--is a parody of a serious translation legend and presupposes the existence of one4 ,the parodists' version was contradicted early by ,empedokles' follower1 the physician ,pausanias3 ,d4,l4 viii1 #fi 7this does not come from the fabulously conceived narrative of ,herakleides ,pont4 ,it does not follow1 from the epigram quoted by ,d4,l4 viii1 #fa1 fr4 #aef2 ,,ap4 vii1 #ejh1 that ,paus4 died before ,emped42 the authorship of that ep4 is uncertain and in any case it is not very worthy of credit74 ,the seriously intended legend must then have arisen soon after the disappearance of ,empedokles3 it was founded upon the fact that no one did know where ,emp4 had died 7tha_/natos a_/dlos1 ,timaeus ap4 ,d4,l4 viii1 #ga71 or could point to the grave which covered his remains4 7,this is expressly stated by ,timaeus1 who1 in other respects1 contradicts the translation-fable as well as the story of the leap into ,mt4 ,aetna3 ,d4,l4 viii1 #gb4 ,in the face of this no importance need be attached to what some one--,neanthes apparently--states ap4 ,d4,l4 viii1 #gc2 that there was a grave of ,emped4 at ,megara47 ,free elaboration was given to the translation story by ,herakleides ,pont4 p4 no_/sn3 ,d4,l4 viii1 #fg-h 7in return1 his philosophic rivals contemptuously applied a malicious story of feigned translation to ,herakleides himself1 who in this way wished to legitimize his own claim to be god or ,hero3 ,d4,l4 v1 #hi ff4 ,from other sources comes ,suid4 ,hrakl4 ,euthu_/phronos2 cf4 ,marx1 ,griech4 ,mrchen v4 dankb4 ,thieren1 p4 #ig ff474 ,all kinds of stupid variations of the story of ,empedokles' end ap4 ,d4,l4 viii1 #gd4 #fbaa3 ,see above1 chap4 ii1 and p4 #abi4 #fcaa3 ,cf4 #aac ff42 fr4 #i4 #fdaa3 sarkn chit_/n1 #dad1 fr4 #abf4 #feaa3 ,his treatment of the woman who seemed to be dead 7a_/pnous1 ,d4,l4 viii1 #fj7 has quite the appearance of a psychophysical experiment2 one1 however1 that was intended to prove the correctness of precisely the irrational side of his doctrine of the soul4 #ffaa3 gui_/n pi_/stis is distinguished from noein in v1 #eg 7fr4 #d1 #ac71 and no_/ de_/rkesthai from de_/rkesthai o_/mmasin in #hb 7fr4 #ag1 #ba72 cf4 ou_/t' epi_/derkta ta_/d' a_/ndrasin ou_/t' epakousta_/1 ou_/te no_/ peri_/lpta1 #db f4 7fr4 #b1 #g74--;,elsewhere it is true that ,emped4 7who throughout avoids prosaic exactitude in the use of technical terms7 uses nosai as simply sense-perception following epic idiom3 e4g4 #ef 7fr4 #d1 #ab2 but it is not quite correct to say that ,emped4 to phronein kai to aistha_/nesthai tauto_/ phsi1 as ,arist4 declares3 ,an4 #dbg;a1 #bb74 #fgaa3 #cgh ff42 fr4 #aji3 gai_/ men gar gaian op_/pamen1 etc4 7horan is here used in its widest sense1 eidos anti ge_/nous1 and aistha_/nesthai4 ,thus1 no_/ de_/rkesthai in #hb #ag1 #ba aistha_/nesthai1 and very commonly words denoting one of the modes of perception are used instead of those of another eidos1 or for the whole ge_/nos of ai_/sthsis4 ,lob41 ,rhemat4 #ccd ff474 #fhaa3 #cgb ff4 ,mull42 fr4 #aje3 hai_/matos en pela_/gessi 4 4 4 t te no_/ma ma_/lista kukli_/sketai anthr_/poisin2 haima gar anthr_/pois perika_/rdio_/n esti no_/ma4--,the blood is the seat of to phronein2 en tou_/t gar ma_/lista kekrasthai ta stoicheia1 ,thphr41 ,sens4 #aj1 #bc f4 #fiaa3 ,a kind of suggumnasi_/a tn aisth_/sen as the physician ,asklepiades defines the idea of the psuch_/ 7,dox4 #cgh;a1 #g74--;,it resembles what ,arist4 calls the prton aistht_/rion4--,this function which ,emped4 calls phronein would probably be the henopoioun of the perceptions which ,aristot4 found wanting in ,emp4 7,an4 #dji;b1 #cj ff42 #daj;a1 #a-aj2 b1 #aj74 #gjaa3 to noein is smatikon h_/sper to aistha_/nesthai1 ,arist41 ,an4 #dbg;a1 #bf4 #gaaa3 ,arist41 ,metaph4 #ajji;b1 #ag ff4 #gbaa3 #bih ,mull42 fr4 #aaj1 #aj3 pa_/nta gar i_/sthi phro_/nsin e_/chein kai n_/matos haisan4 ,the pa_/nta must be understood quite literally2 for it is the #djc elements in which the powers of perception inhere 7he_/kaston tn stoichei_/n psuchn einai is the opinion attributed to ,emped4 by ,arist41 ,an4 #djd;b1 #ab74 ,but elements are present in the mixture of all things1 and thus stones1 etc41 have phro_/nsis and a portion of mind in them 7though the statement that it is hai_/ma that first produces phro_/nsis will not square with this3 ,thphr41 ,sens4 #bc74 ,emped4 attributed complete sensation and perception to plants1 and even gave them nous and gnsis 7without blood873 ,arist4 ,plant4 #hae;a1 #af ff42 b1 #af f4 ,that is why they1 too1 are capable of harbouring fallen daimones4 #gcaa3 ,emped4 himself does not use the word psuch_/ at all in the fragments that have been preserved to us2 and it is hardly probable that he himself would have used the term of the psychical faculties of the body even if he regarded these as gathered together to a substantive unity4 ,later authorities1 on the other hand1 in their accounts of the doctrine of ,emped4 give the name of psuch_/ precisely to these somatic intellectual faculties2 thus ,arist41 ,an4 #djd;b1 #i ff42 #dji;b1 #bc ff43 haima phsin einai tn psuch_/n1 ,gal41 ,hipp4 et ,pla4 #b v1 #bhc ,k42 cf4 ,cic41 ,,td4 i1 #ai2 ,tert41 ,an4 #e4 #gdaa3 #aac-ai ,mull42 frr4 #aa1 #ae1 do not 7as ,plu41 adv4 ,col4 #ab1 p4 #aaac ,d1 understood them7 teach the pre-existence and persistence after death of the psychic powers within the world of the elements1 but merely speak of the indestructibility of the elements that are the component parts of the human body1 even when the latter has suffered dissolution4 #geaa3 a_/ts leim_/n1 fr4 #aba1 #d 7#ba ,mull42 cf4 #af7 is the name given by ,empedokles to the earth2 and not to ,hades 7as has been supposed71 of which--as an intermediate place of purgation between two births--there is nowhere any mention in his verses4 ,that the aterps chros 7fr4 #aba1 #a7 to which ,emped4 is cast down1 the realm of ,pho_/nos ktl4 7fr4 #aba7 and the ,a_/ts leim_/n1 all refer to the earth1 ho e_/ggeios to_/pos1 ta peri gn1 is expressly stated by ,themistios1 ,or4 #ac1 and ,hierocl4 in ,c4 ,aur4 #bd 7fr4 #aba71 p4 #dgj ,mull4 ,,fpg4 i2 ,synes4 also implies it 7,ep4 #adg1 p4 #bhc ,c2 ,prov4 i1 #hi ,d72 the same is distinctly implied for fr4 #aba1 #d1 and by ,jul41 ,or4 vii1 #bbf ,b2 ,philo1 ii1 p4 #fch ,m4--,procl41 in ,crat41 p4 #ajc ,boiss41 connects fr4 #aba1 #c1 auchmrai_/ te no_/soi kai s_/psies e_/rga te rheusta_/ immediately with fr4 #aba1 #b1 and both lines acc4 to him apply to ta hupo tn sel_/nn2 i4e4 not to any kind of underworld but to the region of the earth 7cf4 ,emp4 ap4 ,hippol41 ,,rh4 i1 #d2 ,vors4 #baj1 #bg2 ,dox4 #eei74 ,the idea that ,hades is being spoken of in these lines is a view peculiar to moderns who have misunderstood the poet and set aside the clear testimony of ,themistios and the rest4 ,maass1 ,orpheus1 #aac1 speaks as though the interpretation in favour of ,hades rested upon a tradition which ,i contradicted4 ,on the contrary1 that interpretation is itself contradicted by definite tradition and by common sense 7for ,emp4 falls from ,heaven to earth and not1 please ,god1 to ,hades674 ,the view is quite baseless 7though ,maass himself finds in the e_/rga rheusta_/ of fr4 #aba #bj ,m4--the inconstant1 transitory works of men upon earth--a support for his ,hades-view3 these fluid works or things are1 he thinks1 nothing else but the stream of filth1 the skr aei_/nn1 in ,hades of which pious invention rumoured3 certainly an ingenious interpretation74 ,emp4 is1 in fact1 the first to regard this earthly sojourning as the real ,hell--the asun_/ths1 aterps chros 7fr4 #aah1 #aba1 #a1 the latter a parodying reminiscence of l #id7-- an a_/ntron hupo_/stegon 7fr4 #abj7 filled with all the plagues and terrors of the original ,hades 7#aba74 ,stoics and ,epicureans 7see below7 took up the idea after him and elaborated it in detail4 ,the daimones that are shut up in this life here below--a z a_/bios 7fr4 #b1 #c7--;are as if dead3 #djd frr4 #abe 7871 #ce1 #ad4 ,the ,orphic idea of the sma--sma 7see above1 p4 #cde7 was thus thoroughly and energetically carried out4 7,macr41 in ,s4 ,scip4 #a1 #aj1 #i ff41 attributed the idea that the inferi are nothing else but the material world of earth to the old theologi 7 #ag7 who1 he says1 lived before the development of a philosophic science of nature47 #gfaa3 #c ,mull42 fr4 #aae1 #c3 eute_/ tis 7tn daimo_/nn7 amplaki_/si pho_/n phi_/la guia min4 ,he means brsis sarkn kai alllophagi_/a as ,plu4 paraphrases it1 ,es4 ,carn4 #a1 p4 #iif ,b 7for this must always imply acc4 to ,emp4 the murder of a spirit of the same race3 fr4 #acf74 ,even for ,god it is a crime to taste of a meat 7blood7-offering and1 in fact1 there were only bloodless offerings made in the ,golden ,age 7which was described by ,emp4 not in the ,phusika_/--the principle of which work denied that there had ever been such a period--but in some other poem in which he left his philosophic doctrine out of account2 perhaps the ,katharmoi_/73 #dbj ff4 ,m2 fr4 #abh1 #c ff4 #ggaa3 fr4 #aae1 #d4 ,the earth then becomes the place of their banishment and punishment for gods that have broken their oath4 ,this is a version of the impressive picture in ,hes41 ,th4 #gic ff4 ,dei peierantes were punished for nine years 7cf4 ,hes41 ,th4 #hja7 in ,tartaros3 ,orpheus 7not ,lucan in his ,orpheus7 ap4 ,serv41 ,a4 vi1 #efe4 7,to this also alludes the poet from whose elegiac verses came the frag4 ap4 ,serv41 ,a4 vi1 #cbd3 tou sc4 ,stugos hu_/datos stugnon pma kai athana_/t3 this is probably how the words should be read47 ,so that instead of the underworld or ,tartaros1 the world is for ,emp4 the worst place of sorrows4 ,from ,emp4 is derived the conception that the realm of the inferi is our world1 that inhabited by men1 and that there is no other1 nor any need of another ha_/ds--a conception often alluded to and improved upon by ,stoic and other semi-philosophers 7esp4 clear in ,serv41 ,a4 vi1 #abg1 often only in allegorical sense3 ,lucr4 iii1 #igh ff4 ,see also ,bevan1 ,stoics and ,sceptics1 p4 #ajg474 #ghaa3 #cj1jjj hrai3 which means probably years 7hardly seasons as ,dieterich1 ,nekyia1 #aai1 takes it74 ,the figure #cj1jjj has no special meaning 7e4g4 #cjj periods of a life-time each73 it is merely a concrete phrase for innumerable 7and is frequent3 ,hirzel1 ,ber4 schs4 ,ges4 d4 ,wiss4 #ahhe1 p4 #fd ff474 ,this enormous period of time is the divine counter-part1 as measured by divine standards of time1 of the me_/gas eniauto_/s1 the ennateris during which the earthly murderer had to fly from the land of his violent deed4 ,the fiction of ,emp4 clearly shows the influence of this expiation of murder by apeniautismo_/s4 #giaa3 fr4 #aba 7#bb ff474 #hjaa3 argale_/as bioi_/toio keleu_/thous 4 4 4 fr4 #aae1 #h 7#h74 #haaa3 ,emp4 does not even use the word psuch_/ of these dai_/mones confined within corporeality4 ,they are so named1 however1 regularly and without qualification by the later authors who quote verses from the ,prooimion of the ,phusika_/1 ,plutarch1 ,plotinos1 ,hippolytos1 etc4 #hbaa3 ,peculiar to ,emp4 is the attempt to give actual details of the crimes for which the spirits are condemned to ensma_/tsis2 and also the extension of metempsychosis to plants 7which is occasionally attributed1 but by late authorities only1 to the ,pythagoreans as well74 #hcaa3 ,the entirely unpurified seem not to have been condemned to everlasting punishment in ,hades1 of which in general he shows no knowledge1 by ,emp4 7as by the ,pythagoreans sometimes74 ,he merely1 it seems1 threatens them with ever-renewed rebirth upon earth and the impossibility of to ku_/klou lxai 7until the complete ascendency of phili_/a74 ,this appears to be the meaning of fr4 #ade 7#dee f47 from the way in which ,cl4 ,al41 ,protr4 ii1 #bg1 p4 #bc ,p41 cites the lines4 #dje #hdaa3 ,as we may paraphrase--though indeed here1 too1 only with reservations--the kako_/ts and kako_/ttes of ,emp4 fr4 #ade 7#ded f474 #heaa3 frr4 #acf-g1 #abh1 #i f4 7#dbd1 #ddj74 ,very remarkable in a thinker of such an early period is what is said 7fr4 #ace7 about the pa_/ntn no_/mimon which forbids ktei_/nein to e_/mpsuchon4--,apart from this we have other vestiges of kathartic rules3 purification with water drawn from five springs3 fr4 #adc 7see ,append4 v72 abstention from the eating of beans 7fr4 #ada7 and of laurel leaves 7fr4 #adj74 ,the laurel is sacred as a magic plant1 together with the ski_/lla 7see ,app4 v7 and rha_/mnos 7see above1 chap4 v1 n4 #ie74 ,cf4 ,gp4 #aa1 #b1 etc4 ,its special sacredness gives the laurel its importance in the cult of ,apollo4 ,emp4 7like ,pythagoras7 seems to have paid special honour to ,apollo3 it appears from something that is said ap4 ,d4,l4 viii1 #eg1 that he wrote a prooi_/mion eis ,apo_/llna3 the exalted conception of a divinity that is pure phrn hier_/ in abstraction from all sense-perception1 elaborated by ,emp4 in frr4 #acc-d1 was regarded by him as applying particularly peri ,apo_/llnos 7,amm4 in ,arist41 ,interpr4 #bdi1 #a ed4 ,brand4 #ace;a1 #bc74 #hfaa3 ,in fanciful ways3 fr4 #abg 7lion1 laurel71 #ddh ,mull4 #hgaa3 fr4 #adf 7#deg7 pro_/moi being used probably with intention as a vague term3 regal power would hardly have seemed to possess special merit to the democratically minded ,emp4 ,he hardly knew it in any form but the tyrannis and to this he showed himself an energetic opponent 7even though the violent language of ,timaeus1 the enemy of tyrants1 is not to be taken quite literally74 ,he himself was offered royal power1 but he refused it with contempt as one who was pa_/ss archs allo_/trios3 ,xanthos and ,arist4 ap4 ,d4,l4 viii1 #fc2 ,vors4 #aif1 #aj4 ,he might all the same 7and rightly7 regard himself in political matters1 too1 as one of the pro_/moi2 it is plain that in the enumeration of those who were eis te_/los born as ma_/nteis te kai humnopo_/loi kai itroi_/1 kai pro_/moi anthr_/poisin epichthoni_/oisi pe_/lontai1 and were never to be born again1 he includes himself especially1 and1 in fact1 takes himself as the model of this last and highest stage upon earth4 ,he himself was all these things simultaneously4 #hhaa3 frr4 #adf-g 7#dei ff47 e_/nthen anablastousi theoi timsi phe_/ristoi1 athana_/tois a_/lloisin home_/stioi1 e_/n te trape_/zais 7read e_/n te tra_/pezoi--a tmesis1 entra_/pezoi_/ te72 eu_/nies andrei_/n ache_/n1 apo_/kroi1 ateireis4 #hiaa3 ,emped4 perhaps described himself as god also in fr4 #bc1 #aa 7#add7 alla tors tout' i_/sthi 7he is speaking to ,pausanias71 theou pa_/ra muthon akou_/sas4 ,see ,bidez1 ,biogr4 d',emp41 p4 #aff 7#ahid7--unless these words would be better taken as an abbreviated comparison 7with omission of hs73 as certainly as if you had received these words from a god4 #ijaa3 ,as ,plu4 is inclined to do3 ,exil4 xvii1 p4 #fjg ,d4 #iaaa3 ,as several modern critics have attempted to do4 #ibaa3 fr4 #ag1 #cj 7#ib74 #icaa3 ,see above1 chap4 i1 pp4 #d ff4 #idaa3 ,as late again as ,plotinos1 who speaks of the ditton en hmin3 the sma which is a thri_/on zthe_/n and the alths a_/nthrpos distinct from it1 etc4 7#a1 #a1 #aj2 #f1 #g1 #e74 #ieaa3 ,at any rate ,emp4 spoke of the ekstasis1 the furor which is an animi purgatio and to be entirely distinguished from that which is produced by alienatio mentis 7phronein alloia1 fr4 #ajh73 ,cael4 ,aur41 ,morb4 ,chron4 i1 #e1 p4 #be ,sich4 ,vors4 #bbc4 ,a special enthousiastiko_/n in the soul as its theio_/taton 7part73 ,stoics 7and ,plato7 acc4 to ,dox4 #fci1 #be4 ,a special organ of the soul which effects the union with the divine1 being the a_/nthos ts ousi_/as hmn1 is mentioned in ,proclus 7,zeller1 ,phil4 d4 ,griech4#b iii1 #b1 #gch74 #djf #ifaa3 to ho_/lon1 the whole reality of ,being and ,becoming in the world1 cannot be comprehended by man through his senses nor even with nous3 fr4 #b 7#cf-dc74 ,but ,empedokles has in his own persuasion grasped it2 he is situated sophi_/s ep' a_/kroisi 7fr4 #d1 #h71 autn epagge_/lletai d_/sein tn al_/theian 7,procl41 in ,ti4 #ajf ,e4 ,proclus declares that the words sophi_/s ep' a_/kroisi--and this is a further point--are meant to apply to ,emped4 himself4 7,i do not quite understand ,bidez' doubts about what is said here1 and in what follows3 see ,archiv4 f4 ,gesch4 d4 ,phil4 ix1 #bjc1 #db47 ,whence1 then1 did the poet obtain this knowledge of the truth since it is revealed neither to the senses nor to the nous8 ,at any rate1 the psuchopompoi duna_/meis 7,porph41 ,antr4 #h71 who conducted his soul-daimon out of the region of the gods1 say to the soul 7fr4 #b1 #h73 su d' oun epei hd' elia_/sths 7i4e4 since you have been cast up here--on the earth--not since you have so desired it1 as ,bergk1 ,opusc4 ii1 #bc1 explains3 which would be a distorted idea expressed in distorted language7--peu_/seai ou ple_/on e brotei_/ mtis ho_/ppen 7thus with ,panzerbieter1 for o_/rre74 ,according to this we must suppose that his more profound knowledge 7insight into the mixi_/s te dia_/llaxi_/s te mige_/ntn of the elements1 together with knowledge of the destiny and purpose of the soul-daimones1 etc471 which he cannot have got on earth or in his earthly body must have been brought with him out of his divine past-life4 ,this knowledge is then peculiar to the daimon 7or psuch_/ in the older sense7 that is buried in the body2 and ,emp4 presumably owes it to an ana_/mnsis of his earlier life 7a faculty that is only rarely active74 ,from what other source could he have got his knowledge of his previous ensmat_/seis 7fr4 #aag78 ,he has even farther and more profound knowledge than he dares communicate--fr4 #d 7#de-ea71 and says quite plainly that he is keeping back in piety a last remnant of wisdom that is unsuited for human ears 7to this extent the authorities--a_/lloi d' san hoi le_/gontes--of ,s4,e41 ,m4 vii1 #abb--;have rightly understood him74--,the belief in a miraculous power of ana_/mnsis that goes beyond the present life of the individual may have been derived by ,emp4 from ,pythagorean doctrine or mythology4 ,emp4 himself follows the legend of the ,pyth4 school and attributes such a power of recollection to ,pythagoras3 ho_/ppote gar pa_/ssi 4 4 4 fr4 #abi #dcj ff44 ,see ,append4 x4 ,the eager development--indeed1 the cult--of the mn_/m in ,pythagorean circles is well known4 ,the invention of the myths describing the fountain of ,mnemosyne in ,hades may also be ,pythagorean 7see below74 ,throughout the various ensmat_/seis of the soul it is the undying mn_/m that alone preserves the unity of personality which 7as the psuch_/7 lives through all these transformations and is bound together in this way4 ,it is evident how important this idea was for the doctrine of transmigration 7it occurs also in the teaching of ,buddha74 ,plato1 like ,empedokles1 seems to have got the idea of an ana_/mnsis reaching beyond the limits of the present life from the ,pythagoreans3 he1 then1 it is true1 developed the idea in connexion with his own philosophy to unexpected conclusions 7cf4 further1 ,dieterich1 ,nekyia1 #abb74 #igaa3 phili_/a is for him 7not indeed in his words but in his intention as ,arist4 understood him73 aiti_/a tn agathn1 to de neikos tn kakn1 ,metaph4 #ihe;a1 #d ff42 #ajge;b1 #a-g4 ,hence the pio_/phrn ,philo_/ttos amemphe_/os a_/mbrotos horm_/ 7fr4 #ce7 is contrasted with ,neikos maino_/menon 7#aae1 #ad71 oulo_/menon 7#ag1 #ai71 lugro_/n 7#aji74 ,the sphairos in which only phili_/a prevails while neikos is completely vanquished1 is called moni_/ peri_/rge gai_/n1 fr4 #bg1 #bh4 #djg #ihaa3 theoi dolichai_/nes 7frr4 #bj1 #ab1 #bc1 #h74 ,exactly the same is said of the dai_/mones hoi_/te bi_/oio lelo_/gchasi makrai_/nos 7#aae1 #e74 ,in the face of these expressions1 so definitely setting a period to the lifetime of the gods1 we must suppose that the epithets which ,emp4 applies to himself--he is to be in the future theos a_/mbrotos ouk e_/ti thnto_/s1 #aab1 #d--;are merely intended to assert that he shall not die any more in his incarnation as a man 7the same thing must be meant when those who are delivered from the circle of rebirth are called apo_/kroi1 a_/teireis 7#adg72 the gods are only called a_/thanatoi by traditional convention74 ,plutarch also1 ,def4 ,or4 #af1 p4 #dah ,e1 distinctly states that the dai_/mones of ,emp4 eventually die4 ,that the gods 7but not to theion itself7 were liable to extinction had already been the opinion of ,anaximander and ,anaximenes4 ,acc4 to ,emp4 the individual dai_/mones would be reabsorbed into the universal divinity1 the sphairos 7just as the individual deities of the ,stoics are reabsorbed at the world-conflagration into ,zeus who is alone indestructible74 ll4 #aca1 #ada1 #dfa1 #dfj ,m4 #iiaa3 ,emp41 frr4 #acc1 #acd 7#chi-if71 speaks of a supersensual divinity that is entirely phrn hier_/3 he gives to this divinity the name of ,apollo1 but the description is said to apply peri pantos tou thei_/ou4 ,hipp41 ,,rh4 vii1 #bi1 p4 #chf ,d4-,s41 refers the description to the sphairos4 ,the sphairos1 in which no neikos is left was called by ,emp4 ho theo_/s1 ho eudaimone_/statos theo_/s 7,arist41 ,an4 i1 #e1 #daj;b1 #e-f2 ,metaph4 ii1 #d1 #ajjj;b1 #c74 ,it is1 however1 certain that ,emp4 would not have 9999regarded the sphairos as pure phrn hier_/4 ,it appears1 in fact1 that in the sphairos1 in which everything is together and united1 even the divine power thought of as supersensual is brought to a close4 ,in the world-state of multiplicity caused by neikos divinity seems to be regarded as separate from the elements and the forces4 ,furious conflict 7#aae1 #ad7 then attacks even the divinity and divides it against itself2 hence the origin of individual dai_/mones as a self-caused division of the divine1 a desertion from the ,one theion--the individual dai_/mones are phuga_/des1 theo_/then 7#aae1 #ac74 ,these individual dai_/mones are entangled in the world from its origin until at last1 having become purified1 they rise again to the heights of divinity2 and when all individuality is again fused into one by phili_/a they return once more into the universal divinity in order with it to enter into the sphairos4--,thus we may perhaps reconstruct the ,empedoklean fantasy4 ,his lines do not supply sufficient evidence for the complete reconstruction of his picture of the perpetually recurring process4 ,we should naturally expect a certain obscurity to cling to this attempt to fuse together physiology and theology4 #ajjaa3 ,lucr4 iii1 #cgj-c4 #ajaaa3 ,all that is essential on the subject of ,demokritos' doctrine of the soul is to be found in ,arist41 ,an4 i1 #b1 p4 #djc;b1 #ca-djd;a1 #af2 #dje;a41 #g-ac2 i1 #c1 p4 #djf;b1 #ae-bb2 ,resp4 iv1 p4 #dga;b1 #cj-dgb;a1 #ag4--,the air is full of the particles which ,demokritos calls nous and psuch_/3 ,resp4 #dgb;a1 #f-h ,vors4 ii1 #cf4 ,the atoms hovering in the air become visible as motes in the sunbeam2 of these some are the soul-atoms 7this must be the meaning of ,an4 #djd;,a1 #c ff42 ,iamb4 ap4 ,stob41 ,ecl4 i1 p4 #chd1 #ae ,w41 is only drawing upon ,arist474 ,this is a modification of the opinion held by the ,pythagoreans 7mentioned also by ,arist4 #djd;a1 #af ff47 that the motes in the sunbeam are souls 7see above1 chap4 x1 n4 #cd74 ,inhalation of the world-stuff as a condition of life in the individual is imitated from ,herakleitos 7see ,s4,e41 ,m4 vii1 #abi74 #ajbaa3 ,the soul acc4 to ,dem4 ekbai_/nei men tou s_/matos1 en de t ekbai_/nein diaphoreitai kai diaskeda_/nnutai1 ,iamb4 ap4 ,stob41 ,ecl4 i1 p4 #chd1 #af f4 ,w4 #djh #ajcaa3 ,dem4 phthartn 7einai tn psuchn7 t s_/mati sundiaphtheirome_/nn1 ,dox4 #cic;a1 #h ,vors4 ,a #aji4 ,since the disruption of the soul-atoms is not effected at a single blow death may1 in consequence1 sometimes be only apparent2 i4e4 when many but not all the soul-particles have escaped4 ,for this reason also1 with the possible re-assemblage of the soul-atoms1 anabi_/seis of the apparently dead may occur4 ,cases of this kind seem to have been treated in the work peri tn en ,ha_/idou3 see ,procl41 in ,rp4 ii1 #aac1 #f ,kr42 ,d4,l4 ix1 #df2 it is counted among the most famous1 or at least the most popular of ,dem4's writings in the anecdote ap4 ,ath4 #afh ,b2 cf4 ,hp4 ,ep4 #aj1 #c1 p4 #bia ,hch4 ix1 #cbb ,lit42 ,vors4 #ee ,c1 #b4 ,this view of the retention of vitality1 of course1 only applies to the period immediately following the 7apparent7 death 7it is fairly correctly represented by ,plu4 ,plac4 ,ph4 #d1 #d1 #d ,dox4 #cij1 it was probably attributed to ,dem4 on account of a similar observation made by ,parmenides2 see above1 p4 #cgc74 ,nevertheless1 out of it grew up the assertion1 which was then attributed to ,dem41 that in fact ta nekra tn sma_/tn aistha_/netai3 e4g4 ,alex4 ,aph4 in ,arist41 ,top4 #ba1 #ba2 ,vors4 ii1 #ch1 #h2 ,stob41 ,ecl4 i1 p4 #dgg1 #ah ,w4 ,in the case1 at least1 of those that are really dead1 i4e4 of bodies that have been deserted by all the soul-atoms1 ,dem4 certainly never taught the presence of ai_/sthsis3 against the vulgarization of his opinions that would attribute such a view as this to him 7as ,epicurus himself did7 the ,democritici spoken of by ,cic4 7,,td4 i1 #hb7 made their protest4--,the work peri tn en ,ha_/idou can certainly not have confined itself to considerations of a purely physical nature2 otherwise ,thrasyllos 7,d4,l4 ix1 #df7 could not have classified it among the thika bibli_/a of ,dem4 ,vors4 ii1 #ai4 ,it is1 indeed1 difficult to imagine what from ,dem4's point of view there could have been to say about the things in the ,underworld4 ,it is hardly possible to suppose 7as ,mullach1 ,dem4 fr41 pp4 #aag-ah1 and ,heyne do7 that ,dem4 would think himself obliged either to answer or to parody the fabulous inventions of the poets about the realm of shadows4 ,it is difficult to be certain that ,dem4 was really the author of the work3 the forgery of later times was particularly fond of turning the most clear-headed of materialists into a mage and a jack-of-all-trades4 7,dem4's observations of the possibility of anabioun is in part at least the origin of the writing p4 t4 en ha_/dou2 it is also responsible for the anecdote that makes him promise to the ,persian king that he will restore his dead wife to life again1 etc4--a variation of an ingenious story widely spread both in the ,east and the ,west4 ,see my ,lecture on ,greek ,novel-writing3 ,verh4 der ,philologenvers4 zu ,rostock1 #ahge1 p4 #fh f47--,the fragmenta moralia of ,dem4 are with rare exceptions 7e4g4 ,mull4 frr4 #g1 #bc1 #dh1 #di1 etc4 #adf1 #aei1 #adg1 #abg ,d47 wholesale fabrications of the feeblest kind4 ,one of them1 however 7#aai ,mull41 #big ,d471 agrees at least with what ,dem4 may very well have said about the punishments in ,hell 7though in rather different words--he was incapable of quite such a monstrosity as muthoplaste_/ontes1 which sounds very late ,greek4 ,vain efforts have been made to justify this muthoplaste_/ by reference to the older muthopla_/sts4 ,but muthopoio_/s1 odophu_/lax1 arguroko_/pos1 etc41 are also old1 and it is no secret that verbs derived by further extension from such composite verbal nouns are mostly late formations3 thus muthopoie_/1 odophulake_/1 argurokope_/1 and again petrobole_/1 hierophante_/1 teknoktone_/1 etc474 ,in another of these falsa no echo even of ,dem4's thought is to be found3 fr4 moral4 #a ,mull4 #aga ,d4 psuch oikt_/rion dai_/monos4 #ajdaa3 ,dem41 whose inquiries set out from the study of inorganic nature1 #dji was led to predicate a mechanical obedience to law in organic nature as well4 ,anaxagoras starting from the study of organic nature and in particular of man1 its highest development1 derived from that study the concept of purpose--purpose consciously undertaken and carried out--and this idea affected his outlook upon the whole of nature1 including inorganic nature4 ,this teleological system1 regarded as of universal application1 is made by him to depend on a ,being modelled upon the human mind1 the only source1 in fact1 from which he could have derived his experience of action carried out in accordance with pre-arranged purpose4 #ajeaa3 ,cf4 here and on what follows1 ,heinze1 ,ber4 d4 ,schs4 ,ges4 d4 ,wiss4 #ahij1 pp4 #a ff4 #ajfaa3 nous must be omniscient if it gn_/mn peri pantos i_/schei 7fr4 #f ,m4 #ab ,d474 ,it has organized 7dieko_/smse7 not only what was and is but also what is to be3 frr4 #f1 #ab #ab1 #ad ,d44 #ajgaa3 ,arist41 ,ph4 #bef;b4 #bd ff4 #ajhaa3 ho gar nous 7of ,anaxag47 heis3 ,arist41 ,metaph4 #ajfi;b1 #ca4 ,on the other hand1 chr_/mata a_/peira plthos3 ,anaxag4 fr4 #a4 #ajiaa3 ,anaxago_/ras phsi ton noun koinon outhen outheni tn a_/lln e_/chein4 ,arist41 ,an4 i1 #b1 p4 #dje;b1 #ai ff42 cf4 iii1 #d1 p4 #dbi;b1 #bc f4 #aajaa3 ,anaxag4 fr4 #f #ab3 ta men a_/lla pa_/nta pantos moiran mete_/chei1 no_/os de_/ esti a_/peiron kai autokrates kai me_/miktai oudeni chr_/mati1 alla mounos autos eph1 heutou esti4 7a_/peiron does not seem to supply the required opposition to what proceeds3 8 haplo_/on4 ,anaxag4 used the word of nous acc4 to ,arist41 ,an4 #dje;a1 #af2 #dbi;b1 #bc4 ,zeller also suggests haplo_/on1 ,archiv f4 ,g4 d4 ,philos4 v1 #dda47 #aaaaa3 ho_/sa psuchn e_/chei1 kai ta me_/z kai ta ela_/ss1 pa_/ntn no_/os krate_/ei2 kai ts perichr_/sios ts sumpa_/ss no_/os ekra_/tse1 _/ste perichrsai tn arch_/n1 fr4 #f #ab4 ,this kratein at the beginning of the perich_/rsis cannot at any rate take place by the inter-mixture of nous in the spe_/rmata or by the entry of nous into these4 ,because nous is both apath_/s and amig_/ss1 it kratoi_/ an amigs _/n1 ,arist41 ,ph4 #bef;b1 #bg2 cf4 #dbi;a1 #ah4 ,does this also apply to nous when it tn psuchn echo_/ntn krate_/ei8 ,and yet in this case it appears to be divided1 as mei_/zn or ela_/ttn in each case1 in the za4--,no one can help being reminded here of the insoluble aporiai raised in ,aristotle's own doctrine of the active nous which1 in this case too1 is apath_/s1 amig_/s1 christo_/s from the body2 is also deprived of all attributes of individuality 7which reside entirely in the lower psychical powers7 and thus appears as a common divine spirit4 ,and yet it is said to be a mo_/rion ts psuchs1 present en t psuch1 dwelling inside the body yet having nothing in common with it1 and in any case is thought of as an individual mind4 ,in the case of ,anaxagoras the same aporiai apply also to the nourishing1 feeling1 desiring1 and moving soul 7as it is called by ,arist472 for all the parts of the soul are included almost indistinguishably by him under the conception of nous4--,the difficulty of reconciling the unity and inward continuity of the spiritual 7immaterial1 that cannot be thought of as divided7--with its individuation and distribution into the multiplicity of souls1 is one which repeatedly occurs in ,greek philosophy4 #aabaa3 dia pa_/ntn io_/nta1 ,pl41 ,crat4 #dac ,c4 #aacaa3 en panti pantos moira e_/nesti pln no_/ou2 e_/sti hoisi de kai no_/os e_/ni1 fr4 #e #aa4 #aadaa3 no_/os de pas ho_/moio_/s esti kai ho me_/zn kai ho ela_/ssn1 fr4 #f #ab4 #aaeaa3 ,arist41 ,an4 i1 #b1 p4 #djd;b1 #a-g3 ,anaxag4 often gives ton noun as to ai_/tion tou kals kai orths2 hete_/rthi de 7he says7 touton einai tn psuch_/n2 en ha_/pasi gar hupa_/rchein auton tois z_/ois1 kai mega_/lois kai mikrois #daj kai timi_/ois kai atimote_/rois 7in which case the nous that dwells within all the za cannot be any longer regarded as ho kata phro_/nsin lego_/menos nous74 ,anaxag4 had expressed himself indistinctly3 htton diasaphei peri autn 7i4e1 the relation between nous and psuch_/74 ,cf4 #dje;a1 #ac f4 ,in the sense of the words as used by ,anaxagoras nous and psuch_/ were simply identified by ,plato3 ,crat4 #djj ,a4 #aafaa3 ,d4,l4 ii1 #h ,vors4 #cge4 ,acc4 to ,anaxag4 the moon has oik_/seis 7alla kai lo_/phous kai pha_/raggas74 ,fr4 #aj #d probably refers to the men and other za in the moon 7to whom yet another moon gives light74 ,anaxag4 tn sel_/nn gn phsin einai 7i4e4 an inhabitable heavenly body like the earth71 ,pl41 ,ap4 #bf ,d2 cf4 ,hippol41 ,r4,h4 i1 #h1 #aj1 p4 #bb1 #dj ,d4-,s4--,we are reminded of the ,orphico-,pythagorean fantasies about life on the moon 7see above1 chap4 x1 n4 #gf74 #aagaa3 ,anaxag4 counted the plants as za and ascribed emotions to them3 h_/desthai kai lupeisthai ,arist4 ,plant4 #hae;a1 #ah4 ,like ,plato and ,demokritos ,anaxag4 also regarded plants as za e_/ggeia3 ,plu41 ,,qn4 #a1 #iaa ,d4 #aahaa3 ,in spite of its entry into chr_/mata1 nous is yet said to remain unmixed and unaffected by them3 autokra_/tora gar auton o_/nta kai oudeni memigme_/non pa_/nta phsin auton kosmein ta pra_/gmata dia pa_/ntn io_/nta1 ,pl41 ,crat4 #dac ,c4 ,we thus have at the same time dia pa_/ntn io_/nta and denial of mixture which is reiterated in stronger and stronger language4 ,thus nous even so remains still eph' heutou 7ei m gar eph' heutou n1 a_/ll te_/ eme_/mikto a_/n2 meteiche de an hapa_/ntn chrma_/tn ei eme_/mikto_/ te2 en panti gar pantos moira he_/nesti ktl4 ,so perhaps we should read fr4 #f #ab restoring a completed syllogism4 ,in the traditional text the clause ei eme_/mikto_/ te is superfluous and in the way74 ,it takes no particle of the others into itself4 #aaiaa3 ,plu4 ,plac4 ,phil4 #e1 #be1 #b 7,at41 ,dox4 #dcg2 ,vors4 #cig1 #ah71 in the chap4 pote_/rou estin hu_/pnos kai tha_/natos psuchs s_/matos2 ,anaxag4 taught3 einai de kai psuchs tha_/naton ton diachrismo_/n4 ,nothing else can be meant by the words--the theme of the chapter alone shows it--than3 the death of the soul 7as well as of the body7 occurs with its separation 7from the body74 ton diachrismo_/n is subject and einai ts psuchs tha_/naton predicate of the sentence 7not the other way round as ,siebeck seems to think3 ,ges4 d4 ,psychol4 i1 #bhe74 ,the violent alteration proposed by ,wyttenbach 7de immort4 animi1 9999,opusc4 ii1 #eig f47 has not the smallest justification3 einai de kai ton tha_/naton psuchs diachrismon kai s_/matos4 ,there could have been no reason at all in appealing specially to ,anaxagoras for a confirmation of the popular conception of death 7it would be nothing more74 ,further1 in this particular connexion such a definition of death is quite out of place2 since the theme of the chap4 is only to ask the question whether death also affects the soul1 not what it is4 psuch_/ here must mean the individual soul1 not the nous which is the basis of the individual souls4 ,anaxag4 made the individual soul perish at death--so much is certain4 ,it must be admitted that we cannot say for certain whether the ,placita are referring to an actual utterance of ,anaxag4 or are only drawing conclusions from his teaching4 #abjaa3 fr4 #ag #ag4 #daa ,,chapter ,,xii ,,the ,,lay ,,authors ,theology and ,philosophy1 each in its own way attempting to go beyond inadequate popular belief1 could only very gradually transcend the limits of those narrow communities within which their influence was first felt and reach the circles in which that popular belief held sway4 ,during the earliest successes of the theological and philosophical spirit hardly a voice was raised that might have suggested that the belief in the imperishability and divine nature of the human ,soul1 of the inherence of all things spiritual in one imperishable1 fundamental substance1 might become something more than a mystery known to the wise and illuminated1 and enter into the convictions of the people and the unlearned4 ,after the death of the body1 the ,image of ,life remains alive2 for that alone is descended from the gods--such is the announcement of ,pindar4 ,but for all the confidence with which1 as though anticipating no contradiction1 he here proclaims the view of the soul's immortality and bases it upon its divine nature1 such an opinion can at that time have been no more than the persuasion of isolated communities formed and instructed in that particular doctrine4 ,it cannot be merely accidental1#aab that in the fragments which have come down to us of the lyric and semi-lyric 7elegiac and iambic7 poetry--poetry intended for a wide and unspecialized public and expressing feelings and ideas in language that all could understand--hardly a trace appears of that enhanced conception of the worth and nature of the ,soul4 ,reflexion does not linger over such dark subjects2 whenever they are illuminated for a passing moment1 we discern the outlines of those figures from the spirit world just as the ,homeric imagination had given them shape4 ,life and light are only to be found in this world2#bab ,death1 to which we are all owing1#cab leads the soul into a realm of nothingness4#dab ,inarticulate1 voiceless1 the dead man lies in the grave like a statue4#eab ,upon earth1 and not in any shadowy hereafter1 is completed that judgment#fab which divine ,justice passes upon the criminal himself1 or upon his descendants in whom something of him still lives on4 ,it is the lack of such descendants that forms the bitterest pang1 as he goes down to ,hades1 of the man who passes childless out of this life4#gab #dab ,more distinctly and bitterly1 in this age of advancing civilization and growing sensibility1 sounds the wail over the pain and affliction of life1 the obscurity of its ways1 and the uncertainty of its outcome4#hab ,silenos1 the prophetic wood-spirit1 so went the ancient legend1 when captured by ,king ,midas in his rose-gardens at ,bermios earned his release with the judgment of melancholy wisdom that the ,greek was never tired of repeating in ever-varying forms--not to be born is the best thing for men1 but having been born1 let him pray that he may return as soon as possible to the kingdom of ,night1#iab and of ,hades4#ajab ,the cheerful enjoyment of life is no longer so sure of itself as once it had been in the days of its nave confidence3 and yet there is no substitute attempted1 no compensatory hereafter in a next world of justice and untroubled happiness4 ,we rather hear the opinion expressed that rest is the greatest of all earthly blessings2 and rest is brought by ,death4 ,nevertheless there is little demand for consolation2 a robust and virile sense of life that can put up with whatever may befall of evil or hardship in healthy indifference1 is in the air1 and speaks to us from many a page of this poetic legacy with unpretending veracity4 ,no attempt is made to smooth over the hardship and cruelty of life4 ,man's power is small1 his efforts go unrewarded1 one necessity after another besets his short life3 over all alike hangs the shadow of inevitable death4 ,all things come at last to the awful chasm--the bravest virtue and the highest authority in the world4#aaab ,yet life is good and death an evil2 else1 why do the blessed gods not die8 asks ,sappho#abab with feminine naivet2 though indeed1 her life's path had lain through the deepest valley of the shadow4 ,even the dead man1 if he wishes to be preserved from utter nothingness1 must depend upon the world of the living as the only place of reality2 the fame of his virtues and his deeds is all that outlasts his death4#acab ,perhaps some dim perception of that fame reaches even to the dead4#adab ,they themselves are for the living as though they had passed into nothingness2 we should not1 thinks a poet1 give them another thought after we have buried them4#aeab ,here even the time-honoured conventions associated with the cult of souls seem to be perversely cast aside4 ,in general1 the poet with his wide-ranging observation of mankind had small occasion to be reminded of the cult of the soul that the narrow circles of family or city offered to their dead1 or of the conceptions thereby encouraged of the continued life enjoyed by the departed4 ,the omission is supplied by the ,orators of the fifth and fourth centuries and by what they say--and do #dac not say--of the state of things hereafter4 ,the greatest period of lyric poetry was by that time already fading into the past1 and yet whoever wished in speaking before a citizen assembly to meet with general agreement and understanding was still obliged to refrain from speaking of the blessed immortality1 the eternity and divinity of the soul4 ,the ,orators#afab never pass beyond the conceptions of the survival1 power1 and rights of the souls of the departed which were called forth and maintained in existence by the cult of the soul4 ,the continued existence of the souls in the next world is not called in question2 but the opinion that the souls still preserve their consciousness and have any knowledge of what happens on this earth is only expressed with the most cautious avoidance of definiteness4#agab ,what--apart from the sacrificial offerings of their relatives--still binds the dead to the life upon earth1 is little more than the fame accorded to them among the living4#ahab ,even in the elevated language of solemn funeral orations the consolations offered to the survivors omit all mention of any enhanced state of being1 any thought of immortal life in fully-conscious blessedness1 that might belong now to the glorious departed4#aiab ,such high visions and hopes for the future were still1 it appears1 as little necessary or demanded for the comfort of the people as they had been in the times of the great wars of liberty4#bjab ,the beloved dead who had given their lives for their country in those wars1 as well as many others of the time whom death had overtaken1 were the recipients of the epitaphs composed by ,simonides the master of brilliant and condensed inscriptions4 ,nevertheless1 not once does he vouchsafe a word that might point forward to a land of blessed immortality for the departed4 ,there is a vestige of life still remaining for the dead--but it is in this world2 the memory of the living and their own great name honoured by after generations is all that can prolong their existence4 ,it seems like an echo from another world when 7about the middle of the fifth century7 ,melanippides the dithyrambic poet addresses a god in the words3 ,hear me ,father1 marvel of all mortal men1 ,thou that rulest over the everliving ,souls4 ,the words must be addressed to ,dionysos2#baab for such as entered into the magic circle of his nightly festival those visions of the imperishability of the human soul and its divine power acquired reality4 ,such wisdom received but partial assent from those who lived unaffected by the conceptions of isolated sects of the theologically or philosophically minded4 #dad #b ,a peculiar position is taken up by ,pindar4 ,two contrasted views of the nature1 origin1 and destiny of the soul seem to be combined in his mind with equal claim to authority4 ,in the ,victory ,odes allusions predominate which imply an agreement with the popular view expressed in the sayings of poets and the presuppositions of the cult of souls and the worship of ,heroes4 ,after its separation from the body1 the soul disappears into the underworld4#bbab ,the piety and affectionate memory of relatives and descendants remains as a link between the dead and the living2#bcab whether the soul itself is still conscious of any connexion with the world of the living seems uncertain4#bdab ,its power is over and done with--it is certainly no condition of blessed happiness into which it has entered4 ,only the glorious name1 the fame that is honoured in song1 rewards the great deeds of the virtuous after death4#beab ,an exalted state of being1 after their departure from this earth1 is attributed to the ,heroes alone4 ,the belief in the existence1 importance1 and power of these illuminated spirits holds complete sway2#bfab it emerges in lively reality from the words and narrations of the poet throughout all his work4 ,moreover1 the ancient conception--in reality rendered untenable by the belief in ,heroes--that only with the undivided union of body and soul is complete life imaginable1 is discernible in many allusions and stories of ,translation that imply that conception4 ,amphiaraos1 the most illustrious of those who have been translated to everlasting life1 is specially dear to the heart of the ,theban poet1 and is glorified more than once in the language of unaffected faith in such miracles4#bgab ,but1 further1 even when death has occurred in the meantime1 elevation to a higher life remains possible--even beyond the heights of the ,hero4 ,semele lives for ever1 though she died under the crash of the thunder-bolt4#bhab ,the barrier between men and gods is not insuperable2 we can distantly approach the immortals not only in greatness of mind1 but in bodily vigour4#biab ,one mother gave birth to both races1 though the gulf between them is indeed a deep one2 man is nought--a shadow's dream-image2 for the gods the brazen heavens remain for ever as an unconquerable stronghold4#cjab ,only a miracle of divine interference with the lawful and normal course of nature1 can raise the individual soul to the everlasting life of the gods and ,heroes4 ,such visions as these could be indulged in by one who still #dae kept his feet firmly fixed upon the ground of popular belief4 ,and yet side by side with them in ,pindar's works are to be found descriptions of quite another order in which is expressed1 with elaborate fullness and dogmatic exactitude1 a complete doctrine of the nature1 destiny1 and fate of the soul2 passages in which1 in spite of some little poetic licence in detail1 a well ordered and1 in the main1 consistent whole is pictured4 ,the ,soul1 the ,image of ,life1 the other ,self of the living and visible man1 sleeps while the limbs of man are active2 when the individual is asleep it shows him dream-visions of the future4#caab ,this psyche#cbab which during the waking and conscious hours of the man is itself lying in the darkness of unconsciousness1 is far from being the totality of mental powers gathered together in a single creature1 or at any rate1 in a single concept1 such as the philosophers as well as the everyday use of the word at that period understood by the name psyche4 ,here1 again1 the name once more denotes the double of mankind dwelling within the living man such as it was known to primeval popular belief and to the ,homeric poems4 ,a theological meaning has1 however1 been added to it4 ,this ,image of man1 we are told1 is alone descended from the gods1 and with this the reason also is discovered why the soul-image alone after the destruction of the body by death remains alive4#ccab ,derived from the gods and therefore eternally exempt from destruction1 everlasting and immortal1 the soul is none the less condemned to finiteness2 it dwells within the mortal body of man4 ,this is the result of the ancient guilt of which1 quite in the manner of theological poetry1 ,pindar also speaks4#cdab ,after the death of the body it is to await in ,hades the stern sentence that ,one shall pronounce over its earthly deeds4#ceab ,for the condemned there is in store affliction past beholding#cfab in deep ,tartaros1 where the slow rivers of murky night spit out endless darkness1 and forgetfulness encloses the victims4#cgab ,the just enter into the subterranean places of bliss where the sun gives them light when he has set upon earth4#chab ,in flowery meadows they enjoy an existence of resplendent idleness1 such as only the ,greek imagination1 nourished amid the artistic surroundings of ,greek life1 could describe without falling into emptiness and futility4 ,but the soul has not even so found its last resting place4 ,it must again give life to a body and not until it has completed upon earth a third faultless life can it hope for an end of its earthly course of being4#ciab ,the conditions of each new life #daf upon earth depend upon the degree of purity that the soul has achieved in its previous lifetimes4 ,when at last the ,queen of the ,underworld considers that its ancient guilt has been atoned for1 she sends forth the souls after the ninth year#djab of their last sojourn in ,hades once more to live in the upper world1 this time in happiness4 ,here they pass through one more lifetime as kings1 mighty men of valour1 and ,wise ,men4#daab ,then at last they escape from the necessity of earthly rebirth4 ,as ,heroes they are honoured among men2#dbab and they have therefore entered into a state of higher being which the popular belief of ,pindar's time ascribed not only to the souls of the great ancestral figures of the past1 but also to many who had departed hence in more recent times after a life of valour and service4#dcab ,now they are beyond the reach of ,hades as much as of the world of men4 ,faith seeks them in ,islands of the ,blest far out in ,okeanos2 thither1 to the ,citadel of ,kronos they travel on the ,way of ,zeus#ddab and enjoy1 in company with the great ones of the past1 under the protection of ,kronos#deab and his assessor ,rhadamanthys1 a life of bliss for ever undisturbed4 ,such conceptions of the origin1 fortunes1 and ultimate destiny of the soul1 the more they diverge from commonly held opinions1 the more certainly must they be regarded as being part of the private and real persuasion of the poet himself4 ,the poet1 who on other occasions when he makes passing and casual reference to the things of the next world accommodates himself to the traditional view1 gives himself up willingly to such hopes and aspirations where the circumstances of his song provided an opportunity of dealing at length with such matters--especially in hymns of mourning for the dead4 ,he may have paid attention in such poems to the special opinions of those who were to be the first hearers of his song4 ,theron1 the ruler of ,akragas1 to whom was dedicated the second ,olympian ,ode of ,victory that deals so fully with the hope of bliss to come1 was an old man whose thoughts might well be occupied with the life after death4#dfab ,in this case1 therefore1 we may presume perhaps the special interest of the person whose praises are sung in these reflections that lead so far away from the commonly accepted view of the ,soul4#dgab ,but that ,pindar1 proud and self-willed1 conscious of specific knowledge and proud of that consciousness1 should have given expression to strange doctrine so foreign to popular ideas simply out of complaisance to another's will1 and in 9999subservience to another man's belief--that is quite unthinkable4 ,it is rather the substance of what he believes himself #dag and has achieved by his own struggles that in a solemn hour he reveals for a moment to like-minded friends4 ,the different elements out of which ,pindar has composed his special view are not hard to distinguish4 ,he is following theological doctrine in what he tells of the divine origin of the soul1 its wanderings through several bodies1 the judgment in ,hades1 the special place assigned to the just1 and that of the wicked4 ,but it is layman's theology that he is propounding2 it does not bind itself to a single unalterable formula1 and betrays throughout that its exponent is a poet4 ,pindar1 throughout the whole of his poetic activity1 combines the office of singer with that of professional teacher1 more especially where he has to speak of the things of an invisible divine world4 ,but for all his didactic professionalism he remains the poet1 for whom as depository and trustee of the ,myth it is out of the question to abandon the traditional1 whether in legend or belief4 ,his task is to keep pure what has been handed down to him1 to make it more profound1 perhaps to supplement and complete it1 but with all this to justify it4 ,thus1 poetic legend and popular belief enter even into his theologian's doctrine of the ,soul2 the ,islands of the ,blest1 the elevation of man to ,hero--these were things he could not give up4 ,from what particular direction ,pindar's theological interests may have come to him we cannot say with precision or certainty4 ,orphic as well as ,pythagorean doctrines may have come to his notice in ,sicily whither he made repeated visits after #dgg ,b4,c4#dhab ,for both sects this country was the original nursery and breeding ground4 ,there1 too1 the poet may perhaps have 7even at that date7 met with certain varieties of the ,orphic mystical doctrine which1 like his own views1 were intermingled with elements taken from conventional mythology4 ,examples of this type of ,orphic mysticism allied with foreign elements are the verses which1 inscribed upon gold tablets1 were found not long ago in graves near the ancient ,sybaris4#diab ,three of these poems begin with phrases that are common to them all1 and imply the same underlying conceptions2 after that they part company and represent two different views4 ,the soul of the dead person#ejab thus addresses itself to the ,queen of the lower world1 and the other gods of the depths below3 ,i draw near to you purified and born of pure parents4#eaab ,it belongs then to a mortal who1 like his parents before him1 has been purified in the sacred mysteries of a religious association4#ebab ,it claims also to be descended from the blessed race of the deities of the lower #dah world4#ecab ,lightning robbed me of life1 so one of the versions goes on1#edab and so ,i escaped from the ,circle1 the burdensome1 the grievous4 ,in these words purely ,orphic belief is expressed3 the ,soul has now at last escaped entirely from the ,circle of ,births1#eeab and it enters as it tells us with speedy feet into the wished-for precinct1#efab and buries itself in the bosom of the ,queen of the ,underworld4#egab ,it is the latter1 probably1 who at the end greets the liberated soul with the words3 ,fortunate and to be called ,blessed art thou2 now shalt thou be1 instead of a mortal--a god4 ,much less exalted are the hopes expressed in the other two versions of the mystic document--two versions that resemble each other in most essentials4 ,here the soul asserts that it has done penance for unrighteous deeds2 now it appears before the revered ,persephoneia to implore her graciously to send it to the dwelling places of the pure and the holy4#ehab ,how are we to explain the discrepancy8 ,it would indeed be possible to explain the more restrained version as that of a sect whose members were less confident of their own divine origin and of the necessary return of the soul at last to its enfranchised divine state4 ,it is much more probable1 however--since in fact the presupposition of the divine nature of the soul and its kinship with the divine is really made in both cases and with the same words--that we here have to do with the beliefs of one and the same sect1 and that the varying heights of felicity aspired to correspond to different stages of the process of redemption4 ,he who through participation in the sacred mysteries has atoned for the ancient guilt1 can be admitted by the goddess into the paradise of the blest in the midst of ,hades4 ,but he must still1 in subsequent rebirths upon earth first complete the cycle before he can be fully released from rebirth and become once more what he was at the beginning1 entirely a god4 ,the dead man of the first tablet has reached the final goal of his pilgrimage2 the other two have only reached an intermediate resting place4#eiab ,another inscription1 found in a grave of the same neighbourhood1#fjab by its use of a mystic formula#faab appended also to the first version of the above-mentioned poems1 reveals itself as an expression of faith deriving from the same sect4 ,among a variety of disconnected instructions and appeals to the dead1#fbab strung together with no particular arrangement1 it contains the following statement3 a god hast thou become instead of a mortal1 ,this then always remained the crowning point of the salvation promised by the sect4 #dai ,in the cult and beliefs of this sect which thus with divided voice speaks to us in these verses1 the worship of the ancient ,greek divinities of the ,underworld 7among whom ,dionysos is not this time included7 was fused with the boldest conception belonging to the ,dionysiac mysteries3 the confident assurance that the divine nature of the soul must in the end break through1 purified and triumphant over the earthliness that obscured it4 ,pindar in another1 but not very different1 way has brought the same elements into conjunction4 ,one would indeed like to be able to estimate the influence which his doctrine1 which lay so close to his own heart1 may have exercised on the hearers and readers of his poems4 ,he was at once something more and something less than a theological teacher4 ,never again among the ,greeks did the blessed life of the sanctified soul receive such majestic expression1 clothed in such ample and resplendent diction1 as that which poured so freely from the heart of this richly gifted poet4 ,but though the poet may have touched the heart of his hearer and tempted his imagination to stray along the path laid out for him1 yet it cannot have been easy 7and perhaps the greatness of the poet's triumph almost made it harder7 permanently to mistake the magic gleam of poetry for the sunlight of reality4 ,one may doubt whether the poems in which ,pindar recounted his dreams of future blessedness can have found many hearers in whom they awakened not merely sthetic satisfaction1 but belief in the literal truth of the teaching1 in the reality of those beautiful1 dim1 haloed figures4 #c ,but perhaps by the expression of such doubts we do less than justice to the influence which a ,greek poet might exercise upon the minds and dispositions of his hearers4 ,greek popular opinion was very much inclined to place the poet on a pedestal to which his modern representative would hardly care to aspire1 and to which at any rate he could never attain4 ,the purely artistic value and importance of a poem did not seem to be impaired by the demand that it should at the same time instruct and edify4 ,the poet was to be the teacher of his people in an age when1 in the conditions of ,greek life1 the people had no other instructor4 ,he was to be a teacher in the highest sense of all when1 speaking in the language of the most exalted poetry1 he dealt with the doubts and certainties of religion and the relationship between religion and morality4 ,in these matters he could supplement out of the wealth of #dbj his own far-reaching reflection what was lacking in the public morality of the time through the absence of an official1 authoritative religious ,book4 ,by giving them intelligible and memorable expression1 together with greater cohesion and unity1 he could strengthen the foundations of the common stock of moral ideas that had been evolved in the course of social and city life4 ,he might also expand and give greater depth to the ideas of popular morality1 tempering them in the fire of his own more rigorous thought and interpreting and refining them from the heights of a more elevated understanding of the divine4 ,what he thus gave back to the people stamped with the impress of his own very personal temperament and outlook1 no longer remained the casual opinion of a single individual1 but took root in suitably constituted minds and became for many a valued possession1 an enduring addition to their consciousness4 ,it was not until the rise in later times of a fully developed philosophy extending its range of interpretation to the whole of life that poetry was deprived of its special office of instructress to the aspiring minds among the people4#fcab ,poetry had always been willing to exercise this function1 but never so decidedly or with such fully conscious purpose as in the times of transition at the beginning of which ,pindar lived--the transition from an unsophisticated faith in the traditional view of all things visible and invisible to a fresh stabilization of belief secured by1 and resting upon1 philosophic conviction4 ,the need felt for the readjustment or verification of the ancestral or traditional forms of belief was vividly awakened1 and it was still only poetry that could extend the light of its teaching to illuminate the minds of whole classes of the population4 ,the influence of the poets must have increased in proportion as the numbers increased of those who were ready to receive the special bounty which they were able to offer4 ,but if the influence wielded by ,pindar1 the ,pan-,hellenic poet of the great ,festivals1 as the teacher of his people was1 as we have seen1 considerable1 a very wide field indeed for the propagation of fruitful ideas lay open to the ,attic tragedians in the huge concourse of the people which flocked together to hear their creations--a multitude which seemed all the greater for being confined within a narrower space4 ,the poets themselves frequently allow it to be seen how seriously they regarded themselves as the teachers of their public1 and the people admitted their claims4 ,all men expected and demanded instruction from the word of the poet--the highest instruction from the highest poetry4#fdab ,we shall not be much mistaken #dba if we believe that the opinions and reflections to which ,aeschylus1 ,sophokles1 and not least ,euripides1 gave utterance in their tragic drama did not remain the sole property of those in whose minds they had first arisen4 #d ,the ,attic ,tragedy of the fifth century must of its own accord1 even if the conscious purpose of the dramatists had not tended in the same direction1 have developed into an artistic product based on psychological interest4 ,the real theatre of that drama must inevitably have become the interior of its hero's mind4 ,the tragic poet attempted something hitherto unknown4 ,the characters and events of ancient legend or history which had passed shadowlike before the minds of the hearers or readers of all earlier poetry1 at the mercy of those hearers' own private and variously limited imagination--these same events and characters were now to take form and body and appear visibly before the eyes of all beholders alike in equal clearness4 ,what had hitherto seemed a dream-vision of the imagination now visibly presented itself to the eyes of the beholder1 unchanging1 precise1 independent of the limitations of intellect among the audience1 a concrete and self-moving object of waking perception4 ,thus reawakened to a palpable and fully realized life1 the myth was seen in a new light4 ,what in it was mere incident became subordinated to the personality of the man who plays his part in these events before our eyes1 and whose importance and content is not exhausted in the single particular action4 ,the old legend in becoming drama has undergone an extension both spatial and temporal1 and even in externals the plot that unfolds itself in a series of momentary acts plays the least part in the story4 ,the speeches and counter-speeches of the hero and the other actors who take part in the story were bound to take up the greater part of the time4 ,motives of action1 expressed1 debated and fought out in words1 become more important than their eventual outcome in passionate deed or mortal woe4 ,with the advance of artistic skill the intellect seeks to grasp the permanent outlines of the character that in the given circumstances can be moved by particular motives to particular acts4 ,thus1 the complete materialization of the myth leads to its complete spiritualization4 ,the eyes and mind of the beholder are directed less to the external events--these1 being familiar from the ancient legend1 could #dbb awaken little curiosity--and more to the inward meaning and import of what the hero does and suffers4 ,and it was here that the dramatic poet was faced with his special and peculiar problem4 ,what was to happen in his drama was settled out of hand by the course of the ancient legend 7in a few cases by the course of historical events7 and the lines along which his invention must move were planned out for him in advance4 ,to give life to the personages of the drama1 motivation and justification to the events of the drama--that was his particular business4 ,but in this he was thrown entirely upon his own resources4 ,even if he could he was not permitted to derive the inner motive forces of the action from the real modes of feeling and thinking that had belonged to the distant past in which the myth had first been conceived4 ,such motives would have remained unintelligible to the audience1 and his play would have been stillborn4 ,but on the other hand1 how was he to make plausible and intelligible to the vastly different mentality and changed feelings of the age in which he lived actions which really sprang from the habits and moral ideas of a long since vanished age8 ,it is open to him 7if he is not content to be a mere annalist simply stringing together bare events7 to take the actual incident given him by the mythical legend and set over against it the actor in the story whose emotions are those of a modern man1 and upon whose shoulders the burden of the event is laid2 he may represent this opposition as beyond reconciliation1 and so lead to the most simple and overwhelming of tragic conflicts4 ,this simple opposition of character and destiny which places both the poet and his hero--another ,hamlet--in a position of direct hostility to the mythological background can1 however1 never become the rule4 ,it is the business of the poet as far as possible to assimilate and make his own the spirit that actually called forth the dark and cruel legend of the past1 while yet remaining true to the mode of perception proper to his own time4 ,he must manage to leave undisturbed the full primitive sense of the mythical story and bring it about that by its marriage with the spirit of a later age its meaning is not destroyed but deepened4 ,he is committed to the search for an adjustment between the mental attitudes of an older and a newer age4 ,such an adjustment came most easily to ,aeschylus and satisfied the needs of his temperament4 ,as one who had grown to manhood in the ,athens of the period before the ,persian wars his own character had its roots in ancient and traditional modes of thought4 ,these he built up under the guiding #dbc influence of his own special ways of thinking and feeling into a new and loftier whole3 to corroborate this whole1 which appeared to him as a law of the moral world1 by reference to typical examples taken from mythology--examples chosen by him with deliberate care to serve as subjects of his dramatic poetry--this was one of the chief aims of his art4 ,to the plot in its moral--nay1 its religious--sense1 all his thoughts are directed2 the characters of the actors themselves are only illuminated from the standpoint of this special interest2 their wider1 independent existence outside the life of the drama which completely 9999envelops them is not meant to draw attention to itself4 ,he himself gives us the right1 in studying his plays1 to leave out of sight for a moment the representational aspect of the particular and the personal--all that in fact makes them essentially works of art--in order to observe more closely the under-current of generalized belief which we may reasonably call the ethic and theology of the poet4 ,behind the living tissue of his artistic creation ,aeschylus allows us to perceive pretty clearly the firm outlines of his own ethical and religious convictions4 ,he fuses together elements prescribed to him from without with that which was dictated by his own spirit4 ,what is prescribed to him by legend--which he allows to run its full course1 in strictly dramatic form and by preference as a trilogy1 a form in this case uniquely adapted to the subject--is a history that deals with the continued operation of the forces of evil and suffering upon several generations of a family1 persisting from father to son and from son to son's son4 ,the belief also in such interconnexion of human destinies is prescribed to him from without4 ,that the sins of the ancestors were visited upon their descendants here upon earth was an ancient article of faith especially strong in ,attica4#feab ,what ,aeschylus contributes on his part is the unswerving conviction that the son and grandson of the sinner are punished for their own sin too4 ,suffering is punishment1#ffab and suffering would not have overtaken ,oedipus1 nor the sons of ,oedipus1 if ,laos had been the only guilty one--if their own sin had not deserved punishment4 ,and yet it does not lie within their power to choose whether the guilt shall be theirs or not3 they cannot escape the deed of sin4 ,how1 we may ask1 can a guilty deed be necessitated1 imposed upon the guilty one by the decree of a higher power1 and yet at the same time the fault of the doer of the deed1 as though he had acted of his own free will8 #dbd ,the question is a perplexing and a formidable one1 and it was by no means unnoticed by the poet4 ,behind the external apparatus of myth he finds himself faced by the problem of the freedom or determination of man's will1 which1 as civilization and culture advance1 feels itself morally responsible for every decision4 ,he finds a way out of the difficulty in the view that it is not merely the deed of wickedness itself1 but the conscious decision that leads up to the deed that arises out of the family inheritance of crime4 ,the conscious choice and decision1 though regarded as necessary1 seemed to demonstrate fully the personal guilt and responsibility of the doer4#fgab ,the cloud of evil that proceeds from the deed of the ancestor casts a dark shadow also over the minds of his son and his son's son4 ,not from his own mind or character does the will to do wrong take its origin4 ,the noble1 pure and resolute ,eteokles1 the model of intelligent manhood1 the shield and protection of his people1 falls in a moment1 a victim to ominous destiny2 his clear-sighted spirit is darkened1 he gives himself up--his better self--for lost1#fhab and rushes upon his doom with awful resolve4 ,the sins derived from his ancestors#fiab drive him on4 ,then1 and not till then1 is the full measure of penance at last paid for the crime done by the ancestor2#gjab his descendants are his representatives1 and become guilty on his behalf and then1 for their own guilt as well as his1 they suffer retribution4 ,divinity1 or a spirit of vengeance sent with a divine mission1 drives the victims burdened with the inheritance of crime to the criminal deed4 ,the divine guidance is actuated no longer1 as in ancient and undying popular belief1 by personal desire of vengeance1 anger or malice1#gaab but by divine justice1 acting with just deceit1#gbab that the measure of guilt may be fulfilled1 and that the divine will to justice may have a means to complete satisfaction4 ,the evil ,spirit of the ,house assists ,klytaimnestra to conceive the thought of murdering her husband2#gcab ,god himself guides and urges forward ,orestes to the act of matricide which he plans and carries out with fully conscious purpose--a crime that is also a duty4 ,to the poet the old ideas of the duty of avenging murder are a very living reality4 ,the right to worship and cult possessed by the souls1 their claim to vengeance when they have been violently done to death1 their ghostly influence exerted upon the life and destinies of their immediate kinsfolk upon whom the duty of taking vengeance rests--all these things are for him not the obsolete fancies of an older generation but true and awful realities4#gdab ,whole dramas1 the 9999,choephoroi and the ,eumenides1 for #dbe instance1 would appear as a meaningless beating of the air if they were not animated and made significant by unaltered faith in the right and the might of the souls1 the reality and potency of the daimonic counsel1 the ,erinyes1#geab who appear on behalf of the murdered mother4 ,and now at last light breaks through the dark and clouded sky of awful imagination3 where ,duty and ,crime have become inextricably confused1 divine grace1 though yielding nothing of its rights1 finds at last a solution4 ,all these things1 however--conflict and solution1 crime and its expiation in ever-renewed crime and the suffering that arises thence--fulfil themselves in this world4 ,guilt is avenged always upon earth4 ,the other world is by no means an indispensable link in this chain of conceptions and fancies2 the poet's view is rarely turned in that direction4 ,speculation upon the state of the soul after death1 upon a blessed life in the kingdom of the spirits1#gfab does not interest him4 ,only such portions of the eschatological imaginings of the theologians as might serve the purposes of moral inspiration or support1 found favour with the poet4 ,there are occasional allusions to the judgment that1 in ,hades1 another ,zeus holds over the deeds of earthly life1#ggab but they remain dark and vague4 ,it is not explained in what relation this judgment in ,hades stands to the complete equivalence of guilt and destiny that1 here upon earth1 ,zeus and ,moira bring to completion in the person of the criminal himself and1 after his death1 of his descendants4 ,side by side with the allusions to the judgment in the underworld implying the complete consciousness of the dead1 stand expressions that call up a picture of the senseless1 twilight existence of the souls in ,hades like that described in ,homer4#ghab ,the poet1 to whom every feature of the beliefs derived from the cult of the souls about the relations of the departed to the life of the dwellers on earth was intensely and vividly real1 never cared to fix his attention for long upon the nature and condition of the dead in their separate other-world existence4 ,in fact his chosen work of giving a moral significance and deeper meaning to popular and ancient faith was wholly derived from this faith itself2 and so also was the lofty and consistent idea of divinity which fills the background of his picture of life4 ,the generation which had fought at ,marathon1 in spite of a profounder and even more sombre meditation upon life and destiny1 could still dispense almost entirely with the assistance of the theological doctrines of the sects who sought refuge from the dark and austere #dbf realities of this unsatisfying world in thoughts of an imagined hereafter4 #e ,towards the great problems of dramatic philosophy--the problems of the freedom or compulsion of the will1 the guilt and destiny of man--,sophokles took up a position that differed essentially from that of his great predecessor4 ,a maturer and calmer self-abandonment to the observation of life and its difficulties made him less able to rest content with simple or sweeping solutions of the complexities2 made him seek out other and more various modes of understanding4 ,the individual man1 stamped with the unique impression of his peculiar being1 with him becomes more fully detached from the background of omnipotent might and universal law4 ,the individual finds within himself the rules of his behaviour1 the causes of his success1 or his tragic failure4 ,no petty1 egotistical motive inspires the action of ,antigone or ,elektra3 they are obedient to the old1 unwritten laws of the gods4 ,but the force that leads them to obey is derived solely from the special fashion and impulse of their own hearts4 ,no one else could do what they do1 suffer what they suffer4 ,we realize the necessity and justification of what they do and suffer solely from the contemplation of the strength and weakness of their own characters as displayed for us in the action that takes place upon the stage4 ,indeed1 the length to which ,sophokles1 in the ,elektra1 goes in the suppression of such universally recognized and binding motives as those derived from the duty of vengeance and the rights of injured souls1 may well cause surprise4 ,the special and individual case must for him carry its own justification within itself1 and in fact it receives such justification so completely from the character and behaviour of the actors in the drama that1 unlike the hero of ,aeschylus' tragedy1 ,orestes needs to have no qualm of doubt in the performance of his deed1 and suffers no remorse after the murder of the wicked murderess4 ,once again as in the ,homeric story1 with ,orestes' righteous deed of blood1#giab the circle of calamity is complete3 no ,erinys rises from the earth to demand his overthrow4#hjab ,so1 too1 when the suffering and calamity that befalls the mortal hero comes not from his own conscious decision and exercise of will1 but from obscure decrees of fate it is still the special character of the hero which not only demands the greater part of our attention1 but entirely conditions and sufficiently explains the course of events4 ,the same #dbg misfortune might overtake another man1 but neither its inward nor its outward effects would be the same as they are for ,oedipus or ,aias4 ,only tragically extreme characters can have a tragic fate4 ,and yet1 in these as in other tragedies1 what gives the first impulse and direction to the course of the story does not arise from the will or character of their heroes4 ,the mind of ,aias is not free but subject when he performs the deed that sends him to his death4 ,oedipus1 ,deianeira take vengeance upon themselves for the deeds of horror that they have brought about without knowing what they did4 ,notwithstanding the fact that the interest of the ,philoktetes centres so completely round the vividly contrasted characters of ,philoktetes1 ,neoptolemos1 and ,odysseus1 yet the situation which brings them into opposition is one which it was beyond the power or the purpose of man to bring about or to hinder4 ,an obscure destiny plunges man into suffering1 drives him to actions in the face of which easy and ready-made judgments about guilt and the relation between suffering and desert are silenced4 ,it is not inherited family crime that here forces the son and the grandson to deeds that can hardly be called their own4 ,the poet1 it is true1 knows of these conceptions#haab that play so large a part in the poetry of ,aeschylus1 but they are mere historical tradition to him1 not vital motives of his drama4 ,nor is it mere irrational chance1 or impersonal fate working by necessity and without passion that directs the mind and guides the hand of the actor in his bondage4 ,clearly or obscurely moving about in the background of events the will of a divine power can be discerned that1 inevitable as fate1#hbab guides the deeds and the fate of men in accordance with its own purpose4 ,the divine purpose brings to maturity a plan in which the individual man and his destiny are mere instruments4 ,to make plain the premeditated character of this purposeful direction of human affairs is the object of the prophetic anticipations of the future1 the divine oracles and prophecies of seers of which we hear so much in the plays4 ,if this divine purpose should involve the fatal act1 the undeserved suffering of the individual1 then that purpose will be fulfilled though human happiness may be destroyed in the process1 and though pain1 crime1 agony1 and violent death may overwhelm the mortal individual4 ,the well-being of the individual does not enter into the question where the intentions of a divinity that sees far beyond this puny existence are concerned4 ,an honest1 simple-minded1 good-hearted man1 without #dbh deceit or fault1 like ,philoktetes1 is abandoned for many long years to every kind of suffering in order that he may not interfere prematurely in the development of the war against ,troy with the magic weapons that are in his possession4#hcab ,he is an involuntary martyr for the good of the whole community4 ,in order that ,herakles may be released from this life at the precise moment of time that has been fixed by divine foreknowledge1#hdab ,deianeira1 the most devoted and womanly character in the whole of the ,attic drama1 must out of the goodness of her heart and the love she bears to her husband send him to the most awful of deaths and then perish herself4 ,simply because such is the will of heaven#heab must ,oedipus1 unknowing and blameless1 slay his father1 marry his mother1 and plunge himself into the deepest depth of misery4 ,thus1 out of the darkness1 the hand of divine superiority guides the destinies of humanity1 the will and behaviour of men1 according to its own purposes4 ,the problematical in human life1 the disparity between personal guilt and personal suffering1 which daily experience brings before our eyes1 seemed to the poet to be rendered more intelligible by this conception4 ,he preaches dutiful submission to these dispensations of a higher power4 ,he himself is one of the pious1 in the specific sense of the word1#hfab for whom to perceive the will of the gods is sufficient to call forth adoration of the gods2 who feel no need that this mighty will should justify itself to human ideas of morality and goodness4#hgab ,it may be right to call this will a holy will2 but there is no need for it to prove itself such at the bar of human judgment4 ,nor does such piety find itself disturbed in its worship when1 in order to assert the divine prerogative over humanity 7whose first duty it is to recognize the limits of what is allowed and possible for it71 divine inhumanity and cold lust of vengeance manifest themselves so clearly as in the ,athene of the ,ajax4#hhab ,it gives the measure of the peculiar and unique character of ,sophoklean art and the ,sophoklean attitude to life--a quite personal character not to be explained on abstract grounds--that this attitude of awed submissiveness in matters of religion could exist side by side with the strong appreciation and justification of the unfettered action of free individuality4 ,rarely--only once or twice in the plays--is a cry of pain wrested from the lips of one of these uncomplaining victims of a purpose not their own4#hiab ,as a rule1 the eye shuns to behold1 the judgment to criticize1 the ultimate reasons of divine action4 ,it is partly artistic restraint no doubt1 but religious discretion1 too1 makes the poet leave #dbi such things in semi-obscurity4#ijab ,the majesty of divine power remains for the most part in the background and does not mingle familiarly with men or too notoriously interfere with human destiny4#iaab ,but the individual who with his sufferings must serve a purpose that is not his own1 ,humanity that lives under such bitter laws--what elevating and consoling thoughts are awakened by the contemplation of their fate4 ,the poet employs all the resources of his overwhelming art to secure the profoundest sympathies of his hearers for the undeserved sufferings of the victim1 for the delusions of well-intentioned but limited vision that must always stray from the goal at which it aims4 ,the moral of the play is not lost even on the sufferer's foe as he beholds the error and guilt of the noble but misguided heart4#ibab ,what thus overwhelms the strong and the wise1 the good and the well-meaning1 through no fault of their own1 may descend upon any member of the human family4 ,thus the destinies of men are allotted4 ,the lament over the vanity and the sorrow of life1 its brief happiness1 and the uncertainty of its joy1 is poured forth in memorable lines4#icab ,they end on a note of resignation which gives the keynote of the poet's own character2 but there is a bitterness which remains behind4 ,it might have been supposed that one who thus abandoned all attempt to reconcile the worth and actions of men with their fate upon earth1 would feel all the more need1 for his own satisfaction and that of others1 to prove the existence of a divine justice that should restore the balance in a future state of being4 ,but the poet shows little sign of any such need4 ,thoughts of what may happen after death are never of very great moment to him4 ,they never distinctly affect the behaviour of those whose deeds or suffering fill his plays4#idab ,when1 however1 light is thrown for a passing moment on the unknown land beyond the grave the scene that imagination reveals hardly differs at all from the picture that had once been present to the minds of the ,homeric singers4 ,the place that is in store for the departed is ,hades1#ieab the unlovely country of the dead1#ifab whither the ,soul flits powerless1 shadowlike1 little more than a nothing1#igab feeling no joy but no pain either2#ihab where it enters upon a state of insensibility that the grief-stricken sufferer on earth often longs for as a much-desired haven of rest4#iiab ,plouton1 ,persephone1 all the deities of the earth below1#ajjab there rule over the departed4 ,but it is not grace nor kindliness that prevails there--only ,justice3 ,hades demands equal justice for all4#ajaab #dcj ,pious veneration of the gods continues also in the other world1#ajbab and for the rest we hear nothing of either reward or punishment or of a final supplementing in the land of the ,souls of the inadequacy of the justice that fulfils itself on earth4 ,but though departed into ,hades the dead have still a claim upon the upper world and on those who still are living there4 ,together with the ,homeric picture of the lower world is united the cult of the souls and the ideas1 connected with that cult1 of the continued life of the dead4 ,the next of kin owe to the departed the ceremonious burial that is the first expression of their pious solicitude for his soul's welfare4#ajcab ,in two plays the ,ajax and the ,antigone1 the love and loyalty of the survivors is obliged to fight for this right of the dead in desperate encounter with earthly authority and even with the sacrifice of their own devoted lives4 ,such instances serve to bring out clearly the fact that it is no empty convention or tradition that is thus defended and carried through to the end4 ,nor does the completion of the burial mark the end of the dead man's relations with the upper world3 even after that he may be benefited by offerings made at his grave4#ajdab ,information of what happens on earth may penetrate to the dead2#ajeab and he himself1 under the protection of the underworld spirits and of their assessor ,dik1 who take cognizance of his claims1#ajfab may interfere in the affairs of the living as a ,curse-spirit upon those who disregard his wishes1#ajgab by sending threatening dream-visions upon his foes1#ajhab and as a very present help and unseen ally to his friends in their hour of need4#ajiab ,as to an eternity of bliss awaiting the soul1 the god in man1 after its final release from the shackles of the body1 the poet knows as little of such as he does of an eternity of damnation for the wicked4 ,only the quite special state of grace which is enjoyed by those who have been purified in the mysteries of the goddesses at ,eleusis receives mention by him#aajab3 he is frequently disposed to think of this supreme expression of ,attic worship with patriotic pride4#aaaab ,but it is only a minority of the good who thus achieve by the grace of the goddesses a privileged life in the kingdom of shadows4 ,one and only one is lifted by the divine grace clear of the human fate of annihilation1 and in the ,grove of the ,erinyes the sorely-tried ,oedipus is translated without seeing death out of this earthly life4#aabab ,so living a reality to this poet of ancient piety is the conviction that the divine miracle of translation#aacab is a literal truth1 that he is even ready #dca to make this strange circumstance serve as the sole aim and purpose of a whole drama3 a miracle which all the other scenes serve not so much to prepare as simply to postpone1 and thus heighten the expectancy with which the event is awaited4 ,it is not supreme virtue that secures an immortality for ,oedipus which others also who showed an equal degree of goodness might possibly attain4 ,he reveals himself to us as an innocent sufferer indeed1#aadab but also as obdurate in his rash and violent nature1 vindictive1 stubborn1 and self-willed1 not ennobled but rather brutalized by his sufferings4#aaeab ,nevertheless1 divine power elevates him to the state of immortal ,hero less almost for the sake of the satisfaction and bliss to himself as in order that he may be the saviour of the ,attic land1 the country of humanity and kindness that has taken into its protection#aafab the unfortunate one1 and desires to preserve for ever his power of blessing4#aagab ,just as once it had pleased divine power to overwhelm the innocent victim in a sea of crime and suffering1 so now it pleases the same divine power to raise the sufferer1 without any new or special merit on his side1 to a fate of superhuman bliss4#aahab ,in his case a divine miracle occurs1 into the ultimate reasons for which it is not profitable to inquire4 ,in his views1 so far as he allows us to see them1 of the things of the next world1 ,sophokles differs not at all from those who still saw life and worshipped the gods as their fathers had done before them4 ,the great poet of human1 tragic destiny1 the profound student of the divine government of this mournful world1 was unwilling to set by the side of it a brighter and more comforting picture of a spirit world of the imagination4 ,in this1 too1 he is modest and will not say much--he knows no more of these matters1 and in no other fashion1 than any other honest citizen of ,athens4#aaiab #f ,in the course of a long life ,sophokles was able to make himself complete master of his art and grow up into strong and generous manhood without the guidance or support of either theological or philosophical learning4 ,theology he did not care to seek out in its hiding place1 the obscurity of isolated sects4 ,philosophy1 in the period of his impressionable youth1 had not yet reached ,athens1 and when he had attained riper years his noble simplicity of temper had little to gain or to fear from the meditated wisdom or folly of the younger generation4 ,in serene detachment he passed on his way through all the press and clamour of the market place4 #dcb ,the moving impulse which since the end of the sixth century had collected together at ,athens all the intellectual forces of ,greece for a final expansion of their capacity now began1 in the middle of the fifth century1 to take hold of philosophy as it had long since done literature and the fine arts4 ,athens saw the last representatives of ,ionian physiology gathered together within her walls4 ,some1 like ,anaxagoras1 took up their residence there for a long period1 and left the impress of their teaching upon the foremost minds of the city4 ,the others who paid briefer visits were those who in conscious opposition to the recent trend of thinking1 stoutly upheld the older principles of philosophic ,monism or ,hylozoism1 such as ,diogenes of ,apollonia or ,hippon of ,samos2 or who sought like ,archelaos to reconcile the old and the new ,ionic doctrine4 ,besides these1 ,athens was a headquarters of the wandering exponents of the newest wisdom1 the ,sophists4 ,nowhere did unfettered discussion find such cultivated appreciation of its daring2 nowhere was such an eager welcome given to the dialectical word-play that1 seeming to be an end in itself1 was destined to become the most fruitful nursery of native ,athenian philosophy4 ,all traditional beliefs and customs that had not their origin or their justification in reflexion were already doomed as soon as they1 together with every conventional view of life and the world1 were deprived of their natural protection of unchallenged self-evidence by the cold scrutiny of the sovereign tyrant ,dialectic4 ,the ,sophists1 those skirmishers of a new and as yet unrecognizable philosophy1 scattered and put to flight the old guard of positive and doctrinal wisdom1 but to the individual1 who was bidden to depend upon his own resources1 they offered stimulus to reflection in abundance but no permanent foothold in the shifting sands of opinion4 ,it would be but a final assertion of the principle that there are no principles if by any chance the ,sophists themselves should for a moment speak in the language of edification and1 for example1 lend the support of their eloquence to certain articles of doctrine that provided a positive teaching as to the nature and life of the soul4#abjab ,if ,sophokles remained quite unaffected by this whole movement which reached its flood tide in ,athens1 ,euripides was drawn completely into its current4 ,he sought out philosophers and sophists personally and in their writings4 ,his was a spirit that urgently desired to know the truth and he followed every available guide to knowledge and wisdom for a stage upon their journey4 ,but he was never able to continue permanently in any one direction2 in the restlessness #dcc and bewilderment of search and experiment he is the true son of his age4 ,his philosophical and sophistical leanings were sufficiently marked to make it impossible for him to accept any part of the belief or tradition of his countrymen without trial4 ,so far as it is possible within the limits of dramatic art1 he instituted an unsparing and unhesitating criticism of all accepted things1 and in the process felt himself immeasurably superior to the wit and wisdom of the past4 ,and yet he never satisfied himself4 ,he could never rest content with a merely negative position1 for all onesidedness was foreign to his nature4 ,the tremendous honesty of his nature made it impossible for him to admit that element of frivolity which made the sophistic movement and the dialectical negation of all certainty so simple and attractive1 and at the same time took away half its sting4 ,but he could take nothing easily2 and so with all his sophistic enlightenment he was never happy4 ,the pupil of the ,sophists would hear every other side as well2 there were even moments when he longed to take refuge in the restful narrowness of old and traditional piety4 ,but it was not given to him to settle down in any fixed set of opinions2 all his convictions were provisional1 mere hypotheses adopted for the purposes of experiment4 ,afloat on a changeful sea1 he let himself be driven hither and thither by every wind of intellectual excitement or artistic necessity4 ,when all convictions were involved together in a state of perpetual change and instability1 the conception of the nature and being of the soul and its relation to the powers of life and death could not alone remain in fixed and dogmatic certainty4 ,where the content and character of the fable chosen as the subject of his drama demand it1 the poet frankly adopts the popular view of the nature and destiny of the departed soul1 its power and claim upon the worship of the survivors upon earth4 ,in the fairy-tale play of the ,alcestis the whole apparatus of popular belief plays its part2 the ,god of ,death and his awful office1 the dwelling of the dead in the underworld1 are spoken of as facts and creatures of experience and reality4#abaab ,the elaborate funeral ceremonies owed to the dead are treated with the utmost seriousness and precision4#abbab ,a whole drama1 the ,suppliant ,women1 has as its real subject1 or at least as its ostensible motive1 the religious importance of a ritual burial1#abcab nor is there any lack of isolated passages in which the importance of burial and the honour paid to graves is stressed4#abdab ,the survivors on earth give pleasure to the dead by offerings at their graves1#abeab #dcd and in this way obtain their goodwill and can count upon their support4#abfab ,power and honour belong not only to the great ones of antiquity translated to a higher state of being2#abgab not only ,heroes can extend their influence beyond their graves and affect the course of earthly events3#abhab from the soul of his murdered father1 the son expects assistance and succour in his time of need4 ,the dread creatures of antique faith1 the ,erinyes1 exact vengeance for the murdered mother4#abiab ,but at this point it becomes apparent that the poet only associates himself for his own purposes with this circle of ancient and sanctified popular fancy--so long in fact as it suits the tone that he wishes to give to the drama and its characters4 ,the ,erinyes are excellent material for the play--that in reality their horrid figures only exist in the imagination of the mentally diseased is clearly asserted in the ,orestes4#acjab ,the whole series of beliefs and demands--murder ever calling forth fresh murder in accordance with the sacred duty of vengeance1 the ,erinyes1 the bloodthirsty patrons of the murdered victim who leaves no proper avenger behind him--all these have ceased to have any validity for him4 ,the animal and bloodthirsty part of these figures of ancient belief call forth the loathing of the poet living in the days of organized justice and humaner manners4#acaab ,he does not believe in the souls' right to blood2 the ancient legends which depend on this right are an abomination to him4 ,in fact1 he only seems to have written his plays about them in order1 by the manner of his presentation1 to have his revenge upon this material that was almost unavoidably thrust upon him by the tradition of the tragic stage4 ,the duty of the living to offer a cult to the departed souls becomes doubtful in its turn4 ,the seriousness with which that cult is sometimes handled in the plays is compromised by such reflections as these3 it is certain that it matters little to the dead whether rich offering are placed in their graves or not2 such things only satisfy the idle vanity of the living2#acbab honour and dishonour are of no further consequence to the dead4#accab ,how should they be1 if the departed no longer feel either pleasure or pain1 are nothing at all1 as is repeatedly declared even in the middle of the ,alcestis8#acdab ,it is evident that only from an arbitrarily adopted point of view do the picturesque creations of popular belief in the soul and of the cult of souls seem real to the poet2 apart from this they disappear from his mind like the creatures of a dream4#aceab ,the teachings of the theologians supplied him with no real substitute for popular faith2 at the most they were a #dce momentary and passing stimulus4 ,no doubt he did not shut his eyes completely to these manifestations of the spiritual life of his time4 ,his plays contain allusions to ,orphic poetry and he joins the asceticism of the ,orphics to the cold virtue of his ,hippolytos4#acfab ,the thought that the soul has fallen from a higher state of being and is enclosed within the body like the dead man in his coffin takes captive his imagination for a moment4 ,who knows then whether life is not a kind of death1 so that in death the soul awakes to its real life8#acgab ,the gloomy view of human destiny upon this earth to which the poet so often gives expression1 might seem to hint at a consolation to come in a more satisfactory hereafter2 but the poet has no longing for the consolation offered by the theologians4 ,among the many and various reflections of the poet upon the reality that may reveal itself when the curtain is drawn aside by death1 we never meet with the conception that lies at the bottom of the assurances made by the theologians--the conception that the spiritual individual is certain of its immortality because in its individuality it is of divine nature and is itself a god4#achab ,true1 he is the author of the bold saying so often quoted and varied in later times1 that ,god is nothing else but the mind that dwells in men4#aciab ,but this makes no allusion to the theological doctrine of the multiplicity of individual gods or daimones banished into the life of men2 it rather implies a semi-philosophic doctrine of the soul in which one may perceive for the first time the expression of a permanent conviction on the part of the poet4 ,in quite inapposite contexts ,euripides sometimes introduces passing allusions to a philosophical view of the world and humanity1 that is the more certainly to be regarded as the private conviction of the poet himself as the utterances fail to correspond fully with the character of the person in the play who makes them1 and do not arise necessarily from the dramatic situation4 ,everything in the world has had its origin from ,earth and the ,aether of ,zeus2 the ,earth is the maternal womb from which the ,aether brings everything to birth4#adjab ,both constituents combine to produce the multiplicity of appearance2 they are not fused together nor are they to be derived from a single common original element2#adaab they remain in dualistic contrast side by side4#adbab ,it was probably the dualism of this cosmological fancy that reminded the ancients of ,anaxagoras2 but these statements cannot be regarded as simply a poetical version of the doctrine of ,anaxagoras2#adcab for they derive the multiplicity of matter and things from the simple element of ,earth from which #dcf they arise only by a process of change and transformation1 while in the seedmixture of ,anaxagoras1 the unchangeable seeds of all things only separate themselves out from the whole and give rise by mechanical reassemblings to all the perceived appearances of the world4 ,the ,aether of ,euripides in its relations with the ,earth is besides being the active partner also the intellectual and animated element4 ,the isolation of such an element from the rest of matter does indeed remind us of the procedure of ,anaxagoras4 ,but the poet's ,aether is still an element though it may be penetrated by mind and animated by spirit2 it is not a mental being standing over against all the other elements in essential distinctness like the ,nous of ,anaxagoras4 ,the fact that it is the element of the ,aether1 i4e4 the dry and hot air1 in which intellectual capacity is said to inhere1 may be regarded as having been borrowed from ,diogenes of ,apollonia1 a philosopher who was held in considerable estimation at ,athens at that time1 and who was well known to ,euripides4#addab ,in his doctrine1 the air 7which indeed1 in contrast to the view of ,euripides1 produces all other things simply out of itself7 is expressly identified with the ,soul and is itself described as having understanding4#adeab ,this view of the elementary forces and constitution of the universe1 made up as it is from philosophical suggestions of a scarcely reconcilable character1 in which the dualistic tendency is in fact finally predominant1 suggests itself to the poet whenever in an exalted mood he speaks of the final destiny of the human soul4 ,the soul on its separation from the body will depart to join the ,aether4 ,but in such conceptions it is not always the imagination of the philosopher-poet that finds expression4 ,on this subject it is accompanied or replaced by a more popular view that only distantly resembles it1 but which led to the same result4 ,when we hear now and again of the ,aether1 the luminous atmosphere above the clouds1 as being the dwelling place of the departed souls1#adfab the view--more theological than philosophic in its character--seems to be implied that after death the liberated soul will float upwards to the seat of the gods#adgab which has long ceased to be situated upon ,olympos1 but is in heaven or in this same ,aether4 ,this1 too1 was the meaning of a saying traditionally ascribed to ,epicharmos the comic-poet of ,sicily who was himself versed in philosophy4 ,in this saying the pious man is assured that for him death will bring no evil for his mind will dwell permanently in heaven4#adhab ,this conception1 which appears so frequently in later epitaphs1 #dcg must have been familiar to popular imagination at ,athens at an early period2 at least in the grave-epigram officially dedicated by the state to the memory of the ,athenians who fell in the year #dcb before ,poteidaia1 we find the belief expressed 7as a commonly received opinion7 that the souls of these brave men have been received by the ,aether just as the earth has received their bodies4#adiab ,such official use implies a commonly accepted opinion and the fundamental ideas of the popular cult of the souls might have led to similar results4 ,from the beginning popular belief had regarded the psyche1 which got its name from the air or breath1 as closely akin to the winds1 the mobile air and its spirits4 ,it would not be difficult for the idea to arise that the soul1 as soon as it was free to decide for itself what should become of it1 should go to join the elemental spirits that are its kinsfolk4 ,perhaps this1 too1 is what ,epicharmos means when on another occasion he says that in death when the united are parted asunder each returns whence it came1 the body to earth1 but the soul up to the heights--its name1 in which allusion is made to its perpetual mobility1 being now after the example of ,xenophanes derived from the breath of the wind1 the moving air 7pneuma71 a usage which became very common in later times4#aejab ,but perhaps the use of such a name is an indication that this poet also regards the soul as standing in a close relation and kinship with the ,aether that is destined to receive it after its release from the body2 so that from this side1 too#aeaab--;in addition to the more popular conception just mentioned--,euripides may have received a hint for his peculiar version of the physiological theory of ,diogenes4 ,in his view the soul participates in the nature of the ,aether4 ,but it is more important to notice that the ,aether participates in the nature and true reality of the soul2 it possesses life1 consciousness and power of thought4 ,they both belong to one family4 ,the ,aether according to the poet--and here the speculations of ,anaximenes as revived by ,diogenes are unmistakable#aebab--;is a true vital atmosphere1 an all-embracing psychic element1 so that it becomes1 not a mere vehicle of mind1 but the ,all-,mind itself4 ,the concept is even condensed and half-personified1 it is called by the name of the highest divine power1 ,zeus1#aecab and the poet as though speaking of a personal god1 calls it immortal4#aedab ,the human mind1 too1 as akin to the universal god and the ,all-,mind1 appears1 as it had been in the teaching of ,diogenes1#aeeab as a part of this ,god1 this universal ,mind4 ,god is the mind1 and the mind and understanding in us is ,god--so the poet clearly asserts4#aefab ,in death1 when #dch the separation of the mind from its earthly elements takes place1 the ,pneuma of man will not indeed live1 as it had done in the separate existence of the individual man1 but it will preserve an immortal consciousness1 entering into the immortal ,aether and fusing itself with the ,all-living and the ,all-thinking4#aegab ,none of the physiologists who conceived the same idea of an immortality excluding the personal immortality of the individual1 of the universal spirit of life in mankind1 has expressed his meaning with such distinctness as this philosophic layman4 ,the poet may have wished to remain permanently upon the sublime heights of this ,pantheistic vision2 but he must1 in his peculiar all-embracing spirit that never held fast to any one view with enduring persistence1 have experienced too often the truth of the saying of ,protagoras that every statement calls forth its equally legitimate opposite1#aehab to have become an unswerving adherent of any single opinion4 ,death1 and whatever may reveal itself after death1 is beyond the experience of any man4#aeiab ,it may be that complete disappearance into nothingness follows death2 that the dead man becomes simply nothing4#afjab ,it may be that in the permanence of the human race the great name and the renown of glorious deeds lives on undying4#afaab ,whether there may remain besides a vestige of life in a spirit world1 who can tell8 ,perhaps such a thing is hardly even to be wished4#afbab ,it is just what makes death such a comforting thing1 that it puts an end to all feeling and therefore to all pain and every care4 ,we should not lament over our fate if1 like the harvests that follow each other in the course of the years1 one generation of men after another flowers1 fades1 and is carried off4 ,so it is ordered in the course of ,nature1 and we ought not to be dismayed by anything that is rendered inevitable by her laws4#afcab ,,notes ,,to ,,chapter ,,xii #aab3 ,the learned and more particularly the philosophers of later ages paid special attention to utterances of the older poetry that gave expression to belief of a spiritualist tendency4 ,just as they selected and preserved passages from ,pindar 7and from ,melanippides in the case soon to be mentioned71 which bore witness to an advanced view of the soul1 so they must also have given us similar passages from other melic or from iambic and elegiac poets--if such passages had existed4 ,they must1 for example1 have been absent from the thrnoi of ,simonides which were famous as the models of this kind of poetry4 ,and so with all the rest4 #bab3 ,hades puts an end to all pleasure for every man2 hence the warning that man should enjoy his youth upon earth3 ,thgn4 #igc ff42 cf4 #hgg f41 #aaia ff41 #ajji f42 ,sol4 #bd2 ,thgn4 #gai ff4 #cab3 thana_/t pa_/ntes opheilo_/metha--an ancient saying often repeated2 cf4 ,bergk on ,simon4 #abb1 #b2 ,nauck on ,soph41 ,el4 #aagc ,blaydes ad loc44 #dab3 ,hades himself plays the part of ,thanatos and carries off the souls to the lower world4 ,thus as early as ,semon4 i1 #ac f41 tous d' ,a_/rei dedme_/nous pe_/mpei melai_/ns ,a_/ds hupo chthono_/s4 ,in metaphorical language ,ha_/ids for tha_/natos is quite regular from the time of ,pindar onwards4 ,this1 in turn1 lent support to the use of the name of ,ha_/ids instead of the personified ,tha_/natos4 ,so esp4 in ,pi41 ,o4 ix1 #cc-e2 cf4 besides1 ,epigr4 ,gr4 #hi1 #c-d4 to_/nde 4 4 4 ma_/rpsas ,ha_/ids hoi skoti_/as amphe_/balen pte_/rugas2 cf4 #bja1 #b2 #beb1 #a-b4 7,and therefore in ,eur41 ,alc4 #bfa1 we should not alter the ptertos ,ha_/idas who is named instead of ,thanatos--not even in favour of the otherwise ingenious ble_/pn 4 4 4 ha_/dan47 #eab3 dron e_/nerthen gs ole_/sas psuchn kei_/somai h_/ste li_/thos a_/phthoggos ,thgn4 #efg f4--the condition of things in ,hades is regarded exactly as in the ,homeric pictures3 ,thgn4 #gjd-aj4 #fab3 ,see esp4 ,sol4 #ac1 #bi ff43 ,thgn4 #gca-db2 #bje ff4 #gab3 ,mimn4 ii1 #ac3 a_/llos d' hau pai_/dn epideu_/etai1 hnte ma_/lista himei_/rn kata gs e_/rchetai eis ,a_/dn4 ,without children there can be no assurance that the cult of the soul will be carried on4 ,but we may well believe that the attaching of so much importance to offspring was assisted by the natural human belief that the man who left children behind him on earth did not completely perish in death 7hence aeigene_/s esti kai atha_/naton hs thnt h ge_/nnsis as in ,plato1 ,smp4 #bjf ,e74 ,this alone gives a meaning and a reason for the widespread belief among the ,greeks that the wicked man who is punished after his death in his children and children's children himself feels that punishment4 #hab3 ,semon4 #a2 #c4 ,mimn4 #b4 ,sol4 #ac1 #fc ff42 #ad4 ,thgn4 #afg f42 #dbe ff4 ,we may also add here the expressions of resignation1 ,hdt4 vii1 #df2 i1 #ca4 #iab3 ,nuktos tha_/lamos ,ion fr4 #h1 #b4 #ajab3 ,on the story of ,midas and ,silenos see ,griech4 ,roman1 p4 #bjd f4 ,as to the ancient and often repeated maxim archn 7or pa_/ntn7 men m phunai epichthoni_/oisin a_/riston ktl41 see ,bgk41 ,opusc4 ii1 #bad2 ,,plg#d4 ii1 p4 #aee f4 ,nietzsche1 ,rh4 ,mus4 xxviii1 #bab ff4 7whose view that the #ddj beginning archn 4 4 4 is old and original--but not his involved explanation of this--has been fully confirmed by the finding of the primitive form of the ag_/n3 ,mahaffy1 ,on the ,flinders ,petrie ,papyri1 i1 p4 #gj74 #aaab3 ,simon1 fr4 #ci2 #ch4 #abab3 fr4 #acg4--,usener1 ,gtternamen1 #bbi1 #ac1 says of ,sappho that she was possessed by the belief that as a poetess she would live again after her death among the gods1 and would therefore become a heroine2 see frr4 #fh and #acf4 ,but from these fragments of ,sappho no such belief can be extracted without first reading into them a good deal that they do not say4 #acab3 ,of the man who has fallen in glory on the battlefield ,tyrtaios says1 #ab1 #ca f43 oude_/ pote kle_/os esthlon apo_/llutai oud' o_/nom' au_/tou1 all' hupo gs per en gi_/gnetai atha_/natos 7i4e4 in renown upon earth74 ,thgn4 says to his ,kyrnos1 #bdc ff41 in your lifetime my songs will make you famous kai ho_/tan dnophers hupo keu_/thesi gai_/s bs polukku_/tous eis ,ai_/dao do_/mous1 oude_/pot' oude thann apoleis kle_/os alla mel_/seis a_/phthiton anthr_/pois aien e_/chn o_/noma 4 4 4 cf4 ,aesch41 ,epigr4 iii1 #c 7#bda ,bgk4 #ddi ,di471 zon de phthime_/nn pe_/letai kle_/os4 #adab3 ,even in ,hades the dead perceive chthoni_/a phreni_/ if they themselves or the aretai_/ of their descendants upon earth are praised3 ,pi41 ,p4 v1 #ih3 cf4 ,o4 viii1 #ha ff42 xiv1 #bj ff42 ,ion ,anth4 ,pal4 vii1 #dc1 #c 7to ,eurip471 i_/sthi d' hupo chthonos _/n1 ho_/ti soi kle_/os a_/phthiton e_/stai ktl4--,in the expressions collected by ,meuss1 ,jahrb4 f4 ,philol4 #ahhi1 p4 #hab f41 from the fourth century orators there only remains a very faint recollection of such a belief4 #aeab3 ,semon4 #b1 tou men thano_/ntos ouk an enthumoi_/metha1 ei_/ ti phronoimen1 pleion hme_/rs mis4--,stes4 #ea1 atele_/stata gar kai ama_/chana tous thano_/ntas klai_/ein4 #eb1 thano_/ntos andros pas' apo_/llutai pot' anthr_/pn cha_/ris4 #afab3 ,this emerges at once if we review the material collected by ,h4 ,meuss upon the conceptions appearing in the ,attic orators of existence after death3 ,jahrb4 f4 ,philol4 #ahhi1 pp4 #hja-ae4 ,for the cult of the soul and all that attaches to it the orators are our most authoritative witnesses and as such are frequently examined in the sections of this book that deal with the subject4 #agab3 ei_/ tines tn teteleutko_/tn la_/boien tro_/p tini tou nun gignome_/nou pra_/gmatos ai_/sthsin and frequently in this style3 cf4 the passages quoted by ,westermann on ,d41 ,lept4 7#bj71 #hg2 cf4 also ,lehrs1 ,pop4 ,aufs4 #cbi ff4 ,the question is always whether the dead are capable in any way of apprehending what goes on in this world4 ,the continued life of the dead is never doubtful but rather implied throughout1 for without such implication no possibility whatever would be left for that ei--4 #ahab3 ,see ,ngelsbach1 ,nachhom4 ,theol4 #dbj4 ,meuss1 p4 #hab4 #aiab3 ,this is well brought out by ,lehrs1 ,pop4 ,aufs4 #cca4 ,but the statement holds good in an even more precise and exclusive sense than he there gives it4 ,the words of ,hyper41 ,epit4 xiii1 #ci1 deal simply with the existence in ,hades of those who have died for their country 7with some traditional embellishments2 see above1 chap4 vii1 n4 #e7--this much can hardly ever have been expressly doubted or denied by any orator4 ,but it is wrong to say 7as ,lehrs does3 p4 #cca7 that ,hyp4 expresses1 though in other words1 what was afterwards laid down by ,d4,h4 ,rhet4 vi1 #e1 as proper for such funeral speeches 7no1 only for private funerals--which is quite another matter74 ,it is true that the advice there given is to say that the soul is atha_/natos and now dwells #dda with the gods4 ,but it never enters into the head of ,hyp4 to say any such thing 7nor in the frag4 of the speech preserved by ,stob41 ,fl4 #abd1 #cf74 ,in fact1 the precept of this sophistic writer 7still more the advice given by ,men4 ,rhet41 de ,encom4 #dad1 #af ff42 #dba1 #af ff4 ,sp47 rather reveals the enormous contrast between the style of the sophistic funeral oratory of a later period and the real characteristics of the old ,attic funeral orations3 a difference founded upon the difference of sentiment manifested by the public that listened to such speeches in two different ages4 ,even the statements of ,dem4 ,epit4 7#fj7 #cd 7pa_/redroi tois ka_/t theois together with the agathoi a_/ndres of earlier times en maka_/rn n_/sois7 betray sophistic colouring though falling far short of the excesses of ,ps4-,d4,h4 and ,men4 ,rhet4 #bjab3 ,the only thing ag_/rantos about those who have fallen in the wars of freedom is their eulogi_/ ,simon4 #ajj1 #d2 cf4 #ajf1 #d 7with ,bgk4's note74 #ii1 #c-d oude tethnasi thano_/ntes epei_/ sph' aret kathu_/perthen kudai_/nous' ana_/gei d_/matos ex ,a_/de 7which is imitated in the epitaph of ,thrasymachos the ,kretan oude thann aretas o_/num' le_/sas1 alla se ,pha_/ma kudai_/nous' ana_/gei d_/matos ex ,a_/da1 ,,bch4 #ahhi1 p4 #fj74 #baab3 kluthi_/ moi pa_/ter1 thauma brotn1 tas aeiz_/ou mede_/n psuchas1 ,melanipp4 #f4 ,the words thauma brotn 7modelled on the thauma brotoisi of ,homer7 can refer only to ,dionysos 7of the gods who enter into the question here73 ,di_/nusos1 cha_/rma brotoisin1 ,x #cbe4 ,further1 it is natural to think of ,dionysos in the work of a dithyrambic poet4 #bbab3 ,the dead man amph' ,ache_/ronti naieta_/n1 ,pi41 ,n4 iv1 #he4 ,this is the general assumption3 e4g4 ,p4 xi1 #ai-bb2 ,o4 ix1 #cc-e2 ,i4 viii1 #ei f42 fr4 #bjg ,bgk4 #bcab3 e_/sti de kai_/ ti thano_/ntessin me_/ros kan no_/mon erdo_/menon2 katakru_/ptei d' ou ko_/nis suggo_/nn kednan cha_/rin1 ,o4 viii1 #gg ff4 #bdab3 ,something of the kind is adopted for the moment1 e4g4 in ,o4 xiv1 #bj ff42 viii1 #ha ff4 ,a real belief in such a possibility appears perhaps most clearly in ,p4 v1 #ih ff4 #beab3 ,for him who dies fighting for his country there is in store--not blessedness but only ,fame1 ,i4 vii1 #bf ff4 ,he who comes kala e_/rxais aoidas a_/ter eis ,a_/da stathmo_/n has little reward for his pains 7his reward would1 in fact1 have been just the praise given in the aoida_/71 ,o4 x1 #ia ff41 cf4 ,n4 vii1 #cj-b4 #bfab3 ,a strange expression is the dai_/mn gene_/thlios of ,o4 xiii1 #aje 7in the same poem we also have ,xenophntos dai_/mn #bh1 which in this case at least is something more than destiny1 otherwise the normal meaning of dai_/mn in ,pindar1 cf4 ,p4 v1 #abc1 ,i4 vii1 #dc74 ,it almost seems as if it were intended to describe the ancestor spirit that brings good luck to the house like the genius generis or h_/rs suggenei_/as 7see above1 chap4 v1 n4 #acb74 #bgab3 ,amphiaraos1 ,o4 vi1 #ad2 ,n4 ix1 #bd ff42 x1 #h f4 7,amph4 from his underground cavern sees the fighting in the war of the ,epigonoi1 ,p4 viii1 #ci-ef4 ,there is no suggestion that the ,epi_/gonoi inquire at his oracle--as ,dissen supposes2 with this the hd' eipe marname_/nn #dc is inconsistent47--,ganymedes translated to eternal life1 ,o4 i1 #dd2 x1 #ajd f4 ,apart from this there are temporary translations to the gods or from one place on earth to another1 ,o4 i1 #cf ff42 ix1 #ei2 ,p4 ix1 #e;ff42 ,i4 viii1 #bj f4 #bhab3 ,o4 ii1 #bg ff4 #biab3 alla_/ ti prosphe_/romen e_/mpan me_/gan no_/on _/toi phu_/sin athana_/tois1 ,n4 vi1 #d f4 #cjab3 skias o_/nar a_/nthrpos1 ,p4 viii1 #ie4 hen andrn hen then ge_/nos1 ek mias de pne_/omen matros ampho_/teroi2 diei_/rgei de pasa kekrime_/na du_/namis1 #ddb hs to men oude_/n1 ho de chalkeos asphales aien he_/dos me_/nei ourano_/s1 ,n4 vi1 #a ff4 #caab3 fr4 #aca ,bgk4 #cbab3 ,pindar in these lines speaks only of the ainos ei_/dlon2 but that by this he means the psuch_/ is obvious in itself and is stated by ,plutarch1 who preserves the lines1 ,cons4 ad ,apoll4 #ce1 p4 #abj ,d 7peri psuchs le_/gn2 cf4 ,rom4 #bh74--psuch_/ in ,pindar sometimes stands for what is otherwise called kardi_/a or phr_/n1 heart or disposition e4g4 ,p4 i1 #dh2 iv1 #abb2 ,n4 ix1 #ci2 ,i4 iv1 #ec;b1 and ,o4 ii1 #gg1 and prob4 also ,p4 iii1 #da2 disposition1 ,n4 ix1 #cb4 ,the word is sometimes 7as in ,homer7 equivalent to z_/1 ,p4 iii1 #aja1 psuchan lip_/n4 ,it simultaneously life and the alter ego dwelling within the living man1 ,o4 viii1 psuchas ba_/lon2 cf4 ,n4 i1 #dg4 ,but the poet knows also the full meaning of psucha_/ in the older idiom and belief4 ,entirely in the manner of ,homeric usage psucha_/ denotes the spiritual double of mankind1 which survives the man himself1 in those instances where the psuch_/ of the dead is said to be still in existence3 psuchan komi_/xai1 ,p4 iv1 #aei2 ,n4 viii1 #dd f42 sun ,agamemnoni_/a psucha 7is ,kassandra sent into ,hades71 ,p4 xi1 #bj f4 ,persephone anadidoi psuchas pa_/lin 7out of ,hades71 fr4 #acc1 #c 7,bgk472 ,i4 i1 #fh1 psuchan ,a_/da tele_/n 7in death74--psuchai_/ is also used in the old idiomatic sense in fr4 #acb1 #a3 which is1 however1 spurious4--psucha_/ in ,pindar never denotes the psychical powers of the living man inclusive of the intellect1 much less the intellect1 nous1 alone4 #ccab3 kai sma men pa_/ntn he_/petai thana_/t peristhenei1 zon d' e_/ti lei_/petai ainos ei_/dlon2 to gar esti mo_/non ek then1 fr4 #aca 7#if ,boeckh74 #cdab3 oisi de ,phersepho_/na poinan palaiou pe_/ntheos de_/xetai--fr4 #acc4 ,what is meant is undoubtedly the ancient guilt of the soul for which ,perseph4 receives satisfaction4 ,this guilt can only be called a pe_/nthos if she who accepts the satisfaction is regarded as herself grief-stricken by the guilty dead2 if1 in fact1 the deed has been the occasion of mourning for ,persephone4 ,that this can apply to the goddess of the underworld is startling1 but it cannot be got rid of by artificial interpretation 7as ,dissen would like to get rid of it74 ,pindar follows throughout the analogy of the ancient procedure of expiation in the case of blood-guiltiness4 ,but this procedure seems to be familiar with the idea that1 apart from the agchistei_/a of the murdered man1 the underworld gods themselves 7as guardians of the ,souls7 are immediately injured by the deed and stricken by grief and must receive satisfaction on their own account4 ,hence in certain legends 7typificatory of ritual7 the murderer not only has to fly from the land but to undergo servitude to the chtho_/nioi3 ,apollo1 especially after the slaying of ,python1 has to serve ,a_/dmtos1 i4e4 ,hades for an ennateris 7more on this subject below1 n4 #dj74 ,thus1 the guilty soul banished from its proper home serves a great year under ,persephone1 and this is the poina_/ that it pays4 #ceab3 ,o4 ii1 #fc-e4 ,everything here refers to judgment and compensation in ,hades4 ,in the words thano_/ntn men entha_/d' auti_/k' apa_/lamnoi phre_/nes poinas e_/tisan the entha_/de cannot possibly belong to the poinas e_/tisan1 as ,aristarchos supposed1 so that the words should refer to the punishment in the course of a new birth upon earth of crimes committed in ,hades 7in itself a remarkable conception74 thano_/ntes alone would not be put for thano_/ntes kai anabebiko_/tes1 and we can only understand by the word those who after a life-time upon earth have died and are now spending their time below in the underworld4 ,moreover1 it is hardly likely 7as ,ty4 ,mommsen reminds us adnot4 crit4 ad ,olymp4 #bd7 that the exposition of the knowledge of the future 7#fb7 on the part of #ddc a man still living upon earth would begin with what may happen to man1 not after his death1 but in a second appearance upon earth that is to fall to his lot later on4 ,we must first of all be told what happens after the conclusion of the present condition of life1 viz4 that upon earth4 ,finally1 the use of auti_/ka is quite satisfactory if it refers to the judgment in ,hades that follows immediately after death2 while it is meaningless in ,aristarchos' interpretation 7hence ,rauchenstein writes autis--a mere conjecture and a superfluous one74 ,the view that the men--de_/ of #fc-d necessitates ,aristarchos' explanation is not convincing 7as ,lbbert thinks1 ,ind4 ,schol4 ,bonn4 hib4 #ahhg1 p4 xviii--incidentally he quite unjustifiably introduces specifically ,platonic fancies into ,pindar1 p4 xix74 ,the thano_/ntn me_/n of #fc is not answered till ho_/soi d' eto_/lmasan 4 4 4 #ge1 just as the auti_/ka of #fc does not receive its contrast till we come to what happens much later--after the life on earth has been thrice repeated--described in #ge ff4 ,the de_/ of #fd and #fg are subordinate 7not adversative7 to what is introduced by the me_/n of #fc and they continue the thought4 ,the entha_/de of #fc might indeed1 in accordance with an otherwise correct usage1 be connected with apa_/lamnoi phre_/nes1 as it is by one of the ,scholiasts3 the phre_/nes which have committed crimes here upon earth4 ,but apa_/lamnos does not mean sceleratus1 impius 7nor does it in the passages adduced for this meaning by ,zacher1 ,diss4 ,halens4 iii1 #bcg3 ,thgn4 #bha2 ,sim4 v1 #c74 ,the apa_/lamnoi phre_/nes are simply equivalent to the amenna ka_/rna of ,homer1 and are a very suitable expression for the psuchai_/ of the dead 7though not indeed for the psuchai_/ of the reborn as ,aristarchos would have it74 ,no alternative remains save to connect thano_/ntn and entha_/de3 simulac mortui sunt hic1 s4 decedunt hinc 7,dissen74 ,the sentence ta d' en tade 4 4 4 must then either be a more exact description of what has been stated generally just before in poinas e_/tisan 7and this is ,mommsen's view supported by one ,schol471 or else be subordinated--together with its contrasted i_/sais de 4 4 4 #fg ff4--to poinas e_/tisan4 poina_/ in ,pindar means regularly compensation1 whether expiation for evil deeds or reward for good 7cf4 ,p4 i1 #ei2 ,n4 i1 #gj;b74 ,if we might suppose that by a brachylogy not beyond possibility in ,pindar poinas e_/tisan is put for poinas e_/tisan kai ede_/xanto1 then the sense might be3 after death the souls receive at once recompense for their actions--and then follows the division of the bad #fd ff41 and the good #fg ff4 ,but we may perhaps rest content with ,mommsen's explanation4 #cfab3 ,o4 ii1 #gd4 #cgab3 ,plu41 de ,lat4 ,viv4 #g1 p4 #aacj ,c after citing the lines of ,pindar fr4 #acj 7#ie7 adds3 7the rivers of ,erebos7 decho_/menoi kai apokru_/ptontes agnoi_/a kai l_/th tous koazome_/nous4 ,this might possibly be an addition made by ,plu4 on his own account--he had frequently spoken of eis a_/gnoian auton embalein1 etc41 in his war against the ,epicurean la_/the bi_/sas and here the same thing appears again from ,erebos4 ,but the words are more probably a paraphrase from ,pindar4 ,at any rate1 what is said in ,plu4 about the mnmai kai lo_/goi of the eusebeis in clear contrast with the l_/th of the asebeis1 comes from ,pindar3 this is shown by the allusions of ,aristid4 i1 p4 #adf1 #a ,dind4 ,from this parallel it is also clearly proved that the l_/th does not refer 7as ,lehrs1 ,pop4 ,aufs4 #cac thinks7 to the forgetfulness of the kolazo_/menoi in the minds of the living1 but forgetfulness of their previous life by the kolazo_/menoi themselves4 ,accordingly we are to suppose that ,pindar assigns retention of memory and complete consciousness only to the good in ,hades1 as their special privilege 7cf4 the position of ,teiresias in k #did71 while the punishment #ddd of the wicked is enhanced by l_/th 7cf4 above1 chap4 vii1 n4 #ba 74 ,not to have fallen a victim to l_/th in ,hades--not to have drunk the waters of ,lethe--is occasionally alluded to in poetico-religious utterances of later times as a special privilege of the good1 e4g4 ,epigr4 ,gr4 #bjd1 #aa 7first century ,b4,c472 #dad1 #aj4 ,l_/ths and ,mnmosu_/ns p_/g in ,hades 7as in the sanctuary of ,trophonios at ,lebadea1 ,paus4 #i1 #ci1 #h72 ,epigr4 #ajcg 7cf4 above1 chap4 vii1 n4 #ba2 chap4 xi1 n4 #if2 and see also below74 #chab3 toisi la_/mpei me_/n me_/nos aeli_/ou tan entha_/de nu_/kta ka_/t fr4 #abi4 ,in this naive conception1 what ,helios only threatens to do in ,homer1 du_/somai eis ,a_/dao kai en neku_/essi phaei_/n1 he does in reality and regularly during the earthly night4 ,the same idea must be referred to in ,o4 ii1 #fa ff41 i_/son de nu_/ktessin aiei i_/son en hame_/rais ha_/lion e_/chontes 7so ,boeckh7--the esthloi_/ live in the chros eusebn in ,hades3 they have by night and day the same sun 7as we3 the apone_/steron of #fb also implies this71 that is to say1 just as much of the sun as we have on earth only in reverse order of time4 ,the sun only shines upon the eusebeis below2 mo_/nois gar hmin h_/lios kai phe_/ggos hilaro_/n esti sing the initiated in ,hades in ,ar41 ,ran4 #ded f4 7but it is the same sun which shines upon them as shines on us1 phs ka_/lliston h_/sper entha_/de #aee4 solemque suum sua sidera norunt is a subtlety of later excogitation74 ,helios shining by night in ,hades occurs again in the late ,greek ,hymn eis ,h_/lion 7,orph41 p4 #bia ,ab471 v1 #aa1 n gai_/s keuthmna mo_/ls neku_/n t' epi chron4 ,epigr4 ,gr4 #bbh;b1 #g-h1 ,ltogene_/s1 su de paidas en hr_/essi phula_/ssois1 eusebe_/n aei chron epercho_/menos4 #ciab3 ,o4 ii1 #ge ff4 #djab3 fr4 #acc ena_/t e_/te4 ,what is meant is beyond all question after the expiration of an ennateris 7period of #ii months1 i4e4 #h years and #c intercalary months71 a period which besides being familiar as a cycle of religious festivals 7,apolline specially but not exclusively7 also occurs in the ancient procedure of atonement for murder as the period of self-banishment and servitude in a foreign land undergone by the murderer4 ,apollo after slaying ,python serves me_/gan eis eniauto_/n 7i4e4 an ennateris7 in the house of ,admetos 7i4e4 the god of the lower world7 and then returns purified 7,mller1 ,dorians1 i1 #cch72 in the same way ,herakles serves ,eurystheus 7at least a trace of this is found in ,apollod4 #b1 #e1 #aa1 #a2 see ,mller1 ,dorians1 i1 #dde74--;,after the murder of ,iphitos ,herakles has to serve as bondsman to ,omphale 7peculiar in this case is the combination of this species of atonement for murder with the buying-off of the relatives of the murdered man ,apollod4 #b1 #f1 #b1 #e2 ,d4,s4 #d1 #ca1 #e74 ,at the end of this period of service he is once more pure 7hagnos n ,s41 ,trach4 #beh74--,kadmos after slaying the dragon and the ,spartoi_/ serves ,ares 7the chthonic87 for an eniauto_/s of eight years ,apollod4 #c1 #d1 #b1 #a2 ,mller1 ,orchomen4 #bac4--;,hippotes after the murder of ,mantis has to fly the country de_/ka e_/t ,apollod4 #b1 #h1 #c1 #c4--,on the analogy of this custom the gods1 too1 who have broken an oath sworn by the ,styx are banished nine years from the rest of the ,olympians 7and confined to ,hades1 since menial service of the chtho_/nioi is the essential idea of all such apeniautismo_/s71 ,hes41 ,th4 #gic ff43 ,orph4 fr4 #aeg4 ,with a reminiscence of this expiatory banishment ,pindar makes the souls at the conclusion of their earthly pilgrimage 7which is itself a banishment7 undergo a final period of penance in ,hades for an ennateris1 at the end of which the poin_/ for the ancient crime is regarded as completely paid off4--,the life on earth and the period in ,hades which follows is regarded as an exile of the souls 7on account of serious crime74--,such an idea was most natural if the real home of the soul was thought of as being #dde a divine 7not earthly7 country2 the idea occurs quite clearly in ,empedokles 7certainly uninfluenced by the brief allusions of ,pindar72 see above1 chap4 xi1 n4 #ge4 #daab3 fr4 #acc4 ,the similarity to the promises made by ,emped4 fr4 #adf 7#deg f47 is immediately apparent1 but is not to be explained by imitation of ,pindar by ,emped41 but simply by the similarity of imaginative outlook which led to similar results in the two cases4--,elevation to the rank of ,hero is the reward which next awaits the man who is born a king1 according to this view4 ,very remarkable is the manner in which ,pindar1 ,o4 ii1 #eh-fb1 effects the transition to his eschatological statement3 the man who possesses ploutos aretais dedaidalme_/nos knows the future1 viz1 what we are then told about the fate of the soul hereafter4 ,this assertion1 which seems to attribute to the virtuous ,great ,man at once a higher and a profounder knowledge1 is perhaps best explained by the allusions of fr4 #acc4 ,he who has reached this highest stage of earthly happiness must deduce from that very circumstance that for him now it is fated after another death to become a ,hero4 ,he therefore knows that everything1 indeed1 happens that is related in ll4 #fc-gd1 but that before him in particular lies that which follows in ll4 #ge ff42 and this is to be regarded as the real import of what the man in question knows1 #fb1 while the rest1 #fc-gd1 is only added for the sake of completeness4 ,theron1 therefore--for it is he who is alluded to throughout--may be assured beforehand that after death he will be gathered to the ,heroes4 ,this is what ,pindar means to say here1 or at least to give the sunetoi_/ to understand #ia ff4 ,as a matter of historical fact ,theron was worshipped with hrkai timai_/ after his death1 ,d4,s4 xi1 #ec1 #b4 #dbab3 fr4 #acc4 ,there is according to ,dissen a contradiction between fr4 #acc and ,o4 ii1 #ge ff43 in the latter three periods of life on earth are necessary before the final departure1 in fr4 #acc only two4 ,this variation would be got rid of if we could adopt the interpretation given by ,ty4 ,mommsen1 adnot4 crit4 ,olymp4 #cj1 and assert that in ,o4 ii also ,pindar only speaks of two earthly lives with a single residence in ,hades intervening4 ,but the words es tris hekate_/rthi mei_/nantes1 #ge-f1 can hardly bear any other interpretation than three times on each of the two sides 7not3 on both sides--once on that side1 twice on this side3 total three times74 ,at the same time there is nothing in fr4 #acc to prevent us taking the same number of lives 7three as a minimum7 to be implied there too4 ,we are not there told that the birth as kings1 etc41 must always be the one to follow the first birth3 in this case also two earlier lives may have gone before4 #dcab3 ,see above1 chap4 iv1 #h4 #ddab3 e_/teilan ,dios hodon para ,kro_/nou tu_/rsin1 ,o4 ii1 #gg4 ,what exactly is to be understood by the way of ,zeus was presumably clearer to the sunetoi_/ versed in the mythology of mysticism for whom ,pindar is here writing1 than it is to us4 ,it must mean 7as ,boeckh supposes7 the way which ,zeus treads in order to reach that ,island1 far to the ,west in ,okeanos1 inaccessible as the ,land of the ,hyperboreans to ship or traveller on foot2 it is a special athana_/tn hodo_/s like that which leads to ,homer's grotto of the ,nymphs1 n #aab4 ,acc4 to ,bergk1 ,opusc4 ii1 #gjh1 it is certain that ,pindar means the ,milky ,way4 ,along this the gods travel to the house of ,zeus1 ,ovid1 ,m4 i1 #afh2 and ,orpheus in the same way fr4 #abc1 #ag ,ab41 speaks of the then hodoi ourani_/nn in the heavens4 ,but the souls could only be made to travel along the ,milky ,way if their habitation was placed in the sky as it often was later4 ,so1 as ,bergk points out1 following ,lob41 ,agl4 #ice1 #ddf the ,empedotimos of ,herakld4 ,pont4 calls the ,milky ,way hodos psuchn tn hadn ton en oura_/n diaporeuome_/nn ap4 ,philop4 in ,arist41 ,mete41 p4 #aag1 #aj ,hayd42 see above1 chap4 ix1 n4 #aaa4 ,but ,pindar situates his maka_/rn nsos in the ,ocean 7#gh73 it is difficult to see how the souls could arrive there on the ,milky ,way from the place where they find themselves after death4 7,we may surely acquit ,pindar of the later fancies about an ,okeanos in the heavens47 ,q4,s4 iii1 #gfa ff4 7cited by ,tafel7 knows of a special way belonging to the gods which leads from heaven down to the lu_/sion pedi_/on4 ,but the way by which the souls reach the maka_/rn nsos does not1 like that way1 begin in heaven4 ,we should rather think of some way only passable for gods and spirits leading from the inhabited world over the pathless ,ocean to the latter's sources far in the ,west4 #deab3 ,in ,o4 ii1 #hd-e1 it is certainly ,kronos who is meant 7as ,didymos took it1 though he gave an absurd interpretation of the passage7 and not ,zeus as ,aristarchos imagined4 ,the exceedingly corrupt and 7owing to the intrusion of glosses7 unmetrical lines are beyond certain restoration3 the emendations of the ,byzantine scholars give the required sense4--,what happened to the incorrigibly wicked8 ,in accordance with the theory of the soul's ,transmigration two alternative views as to their fate were possible3 they might be regarded as passing from body to body unceasingly 7,empedokl47 or as doing penance by suffering eternal punishment in ,hell 7as with ,plato and others74 ,the circumstances in which he alludes to these matters do not give ,pindar any special occasion to declare himself for either view4 ,he has only to speak of the final condition of the just2 the fate of the asebeis is left in semi-obscurity4 ,something about the matter is1 however1 said in fr4 #acb2 psuchai asebe_/n hover under the vault of heaven that covers the earth 7gai_/a either corrupt or grammatically bad ,greek71 while the pious above the vault of heaven 7epoura_/nioi7 sing to the ,great ,blessed ,one4 ,everything in this is un-,pindaric1 the inadequacy and even incorrectness of the language 7molpais en hu_/mnois71 the unconcealed monotheism of the phrase ma_/kara me_/gan1 the conception of the souls as having nothing else to do than sing to the ,one ,god1 the whole idea that these blessed ones dwell in heaven4 ,this last is an idea familiar to ,greeks of a later period1 nor is the division of souls into hupoura_/nioi and epoura_/nioi unknown to them2 cf4 ,epigr4 ,gr4 #fej1 #i ff4 ,but ,pindar cannot have written anything of the kind4 ,it is even doubtful whether ,clem4 ,al4 who1 ,str4 iv1 #fdj ,p41 names as the author of the lines ton melopoio_/n1 meant ,pindar by the words3 ,theodoret4 7,gr4 ,aff4 ,c4 viii1 #eii ,c71 who attributes the second half of the frag4 to ,pindar1 had no other source but the same ,clem4 ,al4 ,but it may be doubted whether the whole is to be attributed to any ,greek of the older faith4 ,it has quite the appearance1 as ,zeller1 ,socr4 and ,socratics1 p4 #bd1 n4 #c1 strikingly suggests1 of one of those ,jewish forgeries in which ,jewish monotheism and the ideas connected with it were to be fathered upon ,greek antiquity4 ,welcker1 ,kl4 ,schr4 v1 #beb ff42 ,gtterl4 i1 #gda f41 defends the fr4 7and most unconvincingly connects the psuchai hupoura_/nioi and epoura_/nioi of the fr4 with the quite different dai_/mones epichtho_/nioi and hupochtho_/nioi of ,hes41 ,op4 #abc and #ada74 ,he thinks he can defend the genuineness of the lines 7which had already been declared spurious by ,dissen7 by pointing to the words of ,horace about ,pindar's thrnoi 7,o4 iv1 #b1 #ba73 flebili sponsae iuvenem raptum plorat1 et vires animumque moresque aureos educit in astra nigroque invidet ,orco4 ,even supposing that this referred to the transport of the souls to the stars the witness of ,horace thus given would only #ddg remove a single difficulty from a passage that has other overwhelming difficulties in profusion4 ,but ,horace says nothing of the transport of the ,soul to the heavenly regions1 vires1 animus1 mores1 all these together refer not at all to the psuch_/ but to the thos and the aretai_/ of the dead4 ,pindar1 ,horace means1 rescues the memory of the nature and merits of the youth from decay3 only the fame which the poet secures for him is under discussion4 educit in astra and invidet ,orco mean nothing more than3 he rescues the memory of the dead from oblivion1 exactly as in the epitaph quoted above1 n4 #bj3 houde thann aretas o_/num' _/lesas alla_/ se ,pha_/ma kudai_/nous' ana_/gei d_/matos ex ,a_/da4 ,thus1 it is least of all to be concluded from ,horace's words that ,pindar transported the souls of the eusebeis into the heavens 7rather that in the thrnoi--as much as anywhere else3 see above1 n4 #be--,pindar sometimes only recognizes the immortality of fame3 of that alone does ,horace speak74 #dfab3 ,o4 ii celebrates the victory which ,theron had won at ,olympia in ,ol4 #gf1 but was probably written some time after that victory4 ,theron died ,ol4 #gg1 #a1 or #gf1 #d4 #dgab3 ,sicily was rich in cults of chtho_/nioi1 in which ,gelon1 ,hieron and their ancestors were hierophants1 ,hdt4 vii1 #aec2 ,pi41 ,o4 vi1 #ie4 ,so1 too1 ,akragas the city of ,theron 7and the home of ,empedoldes which also is not without its importance7 was ,phersepho_/nas he_/dos1 ,pi41 ,p4 xii1 #b1 having been given by ,zeus to ,persephone on her marriage1 ,sch4 ,pi41 ,o4 ii1 #af 7as also had1 in addition to other cities1 ,pindar's native city ,thebes1 ,euphorion1 fr4 #dh2 cf4 ,eur41 ,phoen4 #fhd ff4 ,theron's family traced its descent from ,eteokles the son of ,oedipus74 ,it is very possible that the hopes of a blessed immortality of the soul such as were fostered in many ways in the cult of the chtho_/nioi and particularly in that of ,persephone1 should have been familiar to ,theron from such a cult and attractive to him4 #dhab3 ,the theological character of much of ,pindar's work makes knowledge of mystic doctrine not surprising in him4 ,in fr4 #acg he speaks of the ,eleusinia 7to which he otherwise owes nothing74 ,in fr4 #aca1 though the words are unfortunately most corrupt and probably contain lacunae as they have been transmitted1 he speaks of the releasing ,initiations1 olbi_/a d' ha_/pantes aisa lusi_/ponon teleta_/n--this is the form of the words required by the metre 7dactylo-epitritic71 and thus 7not teleuta_/n7 they appear in ,plu41 ,cons4 ,apoll4 #ce1 p4 #abj ,d1 and also in cod4 ,vatic4 #aci 7which ,i have collated74 #diab3 ,,ig4 xiv ,,ig4 ,sic4 et ,it41 #fda1 #a-b-c4 ,harrison-,murray1 ,prolegom4 #ffa ff42 ,vors4 #ff ,b1 #ah1 #ai4--,the inscription of the oldest of these poems belongs to the fourth century ,b4,c4 ,the verses can1 however1 be cited here because the original or rather the two originals upon which the poems are modelled were older than the oldest of the three surviving inscr4 7which itself shows serious corruption of the primitive text72 and nothing prevents us from supposing that the original forms of these verses go to the fifth century4--,the common ancestor of versions #b and #c is not derived from version #a1 even in the parts in which it agrees with that version1 but from a still older original4--,acc4 to ,dieterich1 ,nekyia #abh f41 #ace f41 the lines are taken from a poem of ,orpheus' descent to ,hades2 but of this they themselves offer not the slightest suggestion4 #ejab3 ,the feminine e_/rchomai ek katharn kathara_/--and also nun d' hike_/tis hk 7though this indeed is metrically impossible7 ,,ig4 xiv1 #fda1 #b1 l4 #f--refers probably to the psuch_/ and not to the sex of the dead person as though a woman were speaking in all three cases4 ,moreover1 in #ddh ,no4 #a1 #i1 ,persephone speaks as though to a man o_/lbie kai makariste_/1 theos d' e_/s anti brotoio4 #eaab3 l4 #a1 e_/rchomai ek katharn kathara_/1 chthoni_/n basi_/leia4 ,this is certainly the right punctuation 7and is given by the editors71 and not ,hofmann's ek katharn1 kathara chth4 b4 ,pure and born of the pure 7referring to the immediate parents of the dead3 more distant ancestry would be expressed by apo_/72 cf4 ka_/kistos kak kakn1 etc4 7,nauck on ,soph41 ,,ot4 #acig2 ,ph4 #hgd72 agathoi ex agathn o_/ntes1 ,andoc41 ,m4 #aji4 #ebab3 ,the parents are katharoi_/1 the soul of the dead kathara_/1 simply as being purified1 sanctified1 in teletai_/ of the chtho_/nioi4 ,in the same way1 elsewhere1 the ,mystai are ho_/sioi the pure3 see above1 chap4 vi1 n4 #ah4 #ecab3 kai gar egn humn ge_/nos o_/lbion eu_/chomai eimen--so in all three versions4 #edab3 alla_/ me moir' eda_/masse kai asteropta keraunn 7particip473 so in the original to which the readings of three versions point1 as restored by ,o4 ,hofmann in ,,gdi4 #afed4 asteroblta is in ,no4 #a--this might simply asteropoblta1 but it may only have been substituted by mistake for asteropta 7 asteropt_/s of ,homer74 ,the line in this form occurs in ,no4 #a1 #d4 ,versions #b and #c have ei_/te me moir' eda_/mass' ei_/t' astropta keraunn4 ,but the dead had no choice between natural death 7for this is what moira must mean as contrasted with death by the thunderbolt7 and death by being struck by lightning2 one or other of the two 7or more7 forms of death must in actual fact have occurred4 ,in this embarrassment--for death by lightning is not a very frequent occurrence--the ancient verse was altered in such a way that it might refer also to one who had died a natural death4 ,the attempt was indeed not a great success4 ,originally death by lightning can alone have been mentioned 7as in ,no4 #a7 and the original form of the lines must have referred to someone who had actually perished in this way4 ,the dead person was then immediately regarded as sanctified simply on account of the method of his death2 he became a hieros nekro_/s translated to a higher and continued life3 see above1 chap4 ix1 n4 #abg1 and ,appendix i4 ,this is the only interpretation of the lines which gives any point to the introduction here of this peculiar manner of death--one who has been thus translated out of life will certainly now be theos anti brotoio4 #eeab3 ku_/klos ts gene_/ses1 rota fati1 etc4 ,lob41 ,agl4 #gih ff4 #efab3 himertou d' epe_/ban stepha_/nou posi karpali_/moisi1 ,despoi_/nas d' hupo ko_/lpon e_/dun chthoni_/as basilei_/as1 ,no4 #a1 #f-g4 ,the ste_/phanos will probably be the sacred precinct1 the enclosure that surrounds the realm of ,persephone1 as ,dieterich1 ,de hymn4 ,orph4 #ce1 very plausibly suggests4 #egab3 ,see ,appendix xi4 #ehab3 h_/s me pro_/phrn pe_/mps he_/dras es euage_/n4 ,the he_/drai euage_/n correspond to the chros eusebn of other poets and mythologists4 ,but the strange phrase does also contain an allusion to the fact that this paradise of the pure is specially reserved for the initiates of the mysteries4 ,the euag_/s1 the man untouched by any a_/gos1 is ho_/sios 7ho_/sios e_/st kai euag_/s law ap4 ,and41 ,m4 #if73 euagein hosioun in an ins4 from ,ialysos in ,rhodes1 ,,igm4 ,aeg4 i1 #fgg4 ,ordinary non-religious language also preserves the original meaning of the word3 it frequently means 7in contrast to skot_/ds and the like7 bright1 pure1 clean 7and in places1 too1 where it is customary to insert without good reason euaug_/s1 following the ex4 of ,hemsterh4 on ,eur41 ,suppl4 #ffb74 #eiab3 ,the similarity with the stages of the reward given to the good in ,pindar is obvious3 chros eusebn in ,hades2 then and not till then #ddi escape from the underworld and from human life as well4 ,the only difference is that in ,pi4 the soul's final end is to become a h_/rs while here it becomes theo_/s4 #fjab3 ,,ig4 xiv1 #fdb4 #faab3 id4 #fda1 #a1 v1 #aj1 e_/riphos es ga_/l' e_/peton4 #fdb1 #d1 theos ege_/nou ex anthr_/pou4 e_/riphos es ga_/la e_/petes4 ,the conjunction of the two phrases in #fdb shows that ,as a kid ,i fell into the milk is a condition of ,i became a ,god4 ,we may certainly recognize in the phrase a su_/nthma or su_/mbolon of the ,mystai like those usual in other secret initiatory rites--ek tumpa_/nou ephagon ktl41 ,lob4 #bc ff4--which refer to performance of symbolical actions in the initiation ceremonies4 ,the precise sense of this su_/nthma cannot be made out 7,dieterich's efforts1 ,h4 ,orph41 p4 #ce1 have not succeeded in clearing up the matter74 #fbab3 ,worth remarking is the instruction all' hopo_/tam' psuch proli_/p pha_/os aeli_/oio1 dexion eisie_/nai pephulagme_/nos eu ma_/la pa_/nta 7this or something like it may have been the original form of the lines which have been thrown into confusion by the intrusion of the explanatory words dei tina74 ,then at the conclusion 77 chaire chaire1 dexian hodoiporn leimna_/s te hierous kai a_/lsea ,phersephonei_/as4 7kai_/3 this and nothing else is probably concealed by the ,,kat of the inscription--kai_/ long before a vowel in #crd thesis is even in ,homer not unheard of47 ,here at a comparatively early date we meet with the legend of the ,two ,ways at the entrance to the underworld1 of which that to the right leads to the chros eusebn1 the left to the place of punishment of the a_/dikoi4 ,it may derive from the fancies of ,south ,italian mystic sects4 dexio_/n and aristero_/n in the ,pythagorean table of ,opposites--and in oionistike for a long time before that--mean the same as agatho_/n and kako_/n 7,arist41 ,metaph4 #a1 #e1 p4 #ihf;a1 #bd2 cf4 ,iamb41 ,,vp4 #aef74--,the ,u ,pythagoreum denoted the parting of the ways of life to the right 7to virtue7 and to the left 7vice73 ,serv41 ,a4 vi1 #acf2 cf4 ,o4 ,jahn1 ,pers41 p4 #aee f4 ,plato transferred the ,two ,ways to the underworld probably following ,pythagorean example1 ,rp4 #fad ,c2 cf4 t hod_/1 ,gorg4 #ebd ,a2 divorso itinere1 ,cato ap4 ,sall41 ,c4 #eb1 #ac1 in a ,platonist passage4 ,to the right the fountain of ,mnemosyne1 to the left that of ,lethe--grave-tablet from ,petelia3 ,epigr4 ,gr4 #ajcg ,,ig4 xiv4 #fch4 ,the ,two ,ways in the underworld 7of which that to the right hand regularly leads to salvation7 are also spoken of by the pot_/s whose lines are quoted by ,hippol41 ,,rh4 #e1 #h1 p4 #afd1 #hj ,d4-,s4 7perhaps ,orpheus as ,dieterich1 ,nek4 #aic thinks72 cf4 also ,verg41 ,a4 vi1 #edj ff41 ,hegesipp41 ,,ap4 vii1 #ede1 and the ,jewish forgery under the name of ,philem41 ,mein4 #d1 #fg1 #f f4 7ii1 p4 #eci ,k474--,three ,ways in the world of the spirits1 which he takes as being in the sky1 are seen by the ,empedotimos of ,herakld4 ,pont4 7see above1 chap4 ix1 n4 #aaa73 ,serv41 ,g4 i1 #cd4 ,plutarch also alludes to three ,ways in the underworld1 ,lat4 ,viv4 vii1 p4 #aacj1 for in giving his quotation from ,pindar's thrnos fr4 #abi-cj he suddenly1 without having previously said anything about the other two ,ways1 speaks of the tri_/t tn anosi_/s bebiko_/tn kai para_/nomn hodo_/s which leads into ,erebos4 ,we should suppose that he found these three ,ways in ,pindar whom he is making use of throughout the passage4 ,three ,ways would seem natural to one who knew of three classes of souls2 the eusebeis and the asebeis having in between them those who have not strayed seriously from either side of the middle way of ordinary morality and deserve neither reward nor severe punishment4 ,to these then was probably allotted1 instead of the bliss or sorrow of the two other classes1 the indifferent state of the ,homeric ei_/dla kamo_/ntn4 ,so at least it appears from ,lucian1 ,luct4 #g-i4 ,a similar triple #dej division occurs in a popular form ap4 ,d4,h4 viii1 #eb ad fin43 7#a7 a place of punishment1 a kind of ,tartaros3 7#b7 to l_/ths pedi_/on 7which is here the indifferent state72 7#c7 the aith_/r which is the dwelling-place of the ,blessed4 ,verg41 too1 has three classes1 but he places the middling characters in the limbus infantium1 beyond which the road first divides towards ,elysium and ,tartarus4 ,did ,pindar then anticipate these and incidentally--he need not have been logically consistent about it--introduce such a triple division of the souls8 #fcab3 ,plato's violent attacks on poets and poetry--in which nevertheless acc4 to his own account ouden spouds chari_/n1 alla paidias he_/neka pa_/nta dratai--show once more clearly enough that in his time the old ,greek view of the poets as the true teachers of their age was by no means a thing of the past4 ,it was precisely as teachers1 whether rightly or wrongly so regarded1 that they seemed to him dangerous and worth opposing4 #fdab3 ,aristophanes is only formulating popular opinion--and in unusually naive language--when he says ,ran4 #ajcj tauta gar a_/ndras chr poitas askein2 ske_/psai gar ap' archs hs phe_/limoi tn poitn hoi gennaioi gege_/nntai ktl4 ,and again #ajec ff4 where he is referring particularly to tragic dramatists1 apokru_/ptein chr to ponron to_/n ge poit_/n1 kai m para_/gein mde dida_/skein4 tois men gar paidari_/oisin e_/sti dida_/skalos ho_/stis phra_/zei1 tois hbsin de poitai_/4 #feab3 ,this idea is alluded to as early as ,d #afj ff4 ,then ,hes41 ,op4 #bhb ff4 ,it is established for ,hdt42 cf4 i1 #ia1 vi1 #hf4 ,further examples collected by ,ngelsbach1 ,nachhom4 ,theol4 #cd f4 ,thgn4 #bje ff41 #gca ff41 is particularly definite4 ,among ,attic authors2 cf4 ,sol41 fr4 #ac1 #bi 7anai_/tioi e_/rga ti_/nousin72 ,e41 ,hipp4 #hca ff41 #acgh ff4 7where note ton ouden o_/nt' epai_/tion71 fr4 #ihj2 ,lys4 #f1 #bj2 ,lycurg4 #gi4 ,it is briefly alluded to as a commonly held opinion by ,isoc4 #aa1 #be2 cf4 ,lys41 fr4 #ec ,th4 ,the case of ,diagoras of ,melos the a_/theos may also be remembered2 cf4 above1 chap4 vii1 n4 #af4--,this idea of the punishment of the son for the deeds of the father receives its justification acc4 to ,plu41 ,ser4 ,nu4 ,vi4 #af1 #eei ,d 7quite in accordance with primitive ideas7 in the unity that belongs to all the members of the same ge_/nos--so that in the person of the son it is the father himself1 though he may be dead1 who is also punished4 ,the idea arises from the deeply ingrained feeling of the unity1 solidarity1 and continuity of the ancient family cult-circle pre-supposed by the cult of souls4 7,this is primitive and meets us1 e4g4 in ,india as well3 release us from the wrongs that our fathers have done2 take away the sins of that we ourselves have committed is the prayer to ,varuna in the ,rigveda1 #g1 #hf1 #e4 ta ek prote_/rn aplak_/mata are transferred also to the next generation like a pestilence-breeding substance1 ,oldenberg1 ,rel4 d4 ,v4 #bhi4 ,elsewhere the conception emerges that the guilty ancestor lives again in the descendant and is punished in his person3 ,robinsohn1 ,psychol4 d4 ,naturv4 #dg47 #ffab3 ,it is precisely on this point1 namely1 that evil does not befall men without their own fault1 that the ,chorus1 i4e4 the poet1 of the ,agamemnon 7#geg71 acknowledges di_/cha d' a_/lln mono_/phrn eimi_/4 #fgab3 ,in this way1 too1 the ,stoics saved the responsibility of men for their own deeds in spite of the unavoidable eimarme_/n4 ,the deeds would not have come to fruition if the personal sugkata_/thesis of the man had not been added to the original necessary cause conditioning the acts4 ,the sugk41 though not itself free1 yet always remains eph' hmin and makes us responsible3 ,cic41 ,fat4 #ah2 ,nemes4 ,nat4 ,hom41 p4 #bia ,matth4 #dea #fhab3 ,clearly so from l4 #fhi onwards4 #fiab3 ta gar ek prote_/rn aplak_/mata_/ nin pros ta_/sd' 7tas ,erinu_/as7 apa_/gei1 ,eum4 #icd4 #gjab3 ,only when ,eteokles and ,polyneikes have fallen in single combat e_/lxe dai_/mn1 ,sept4 #ief4 #gaab3 ,this idea is quite common in ,homer 7,ngelsbach1 ,hom4 ,theol4 #gj f41 #cbj f471 and in later times reappears frequently in the case of such authors as always1 or on occasion1 express popular ideas3 ,thgn4 ,hdt4 esp4 ,eur4 7cf4 ,fr4 ,trag4 ,adesp4 #d1 #ee ,n471 and the orators3 see ,ngelsbach1 ,nachhom4 ,th4 #ed ff41 #ccb f41 #cgh4 #gbab3 apa_/ts dikai_/as ouk apostatei theo_/s1 fr4 #cja ,s4 ,this1 too1 must be the meaning of other expressions in which the poet refers less plainly to the righteous purpose of divine deception3 ,pers4 #ic ff41 #gdb2 frr4 #aef1 #cjb 7cf4 also ,suppl4 #djc f474--,aristoph4 makes his ,clouds speak quite in accordance with the ,aeschylean ideas1 ,nub4 #adeh ff4 ,this grim idea must1 in fact1 have had considerable success and spread beyond the stage4 ,falsehood and deception for a good end presented no difficulty to the mind of the ,greeks 7even as applied to their gods74 ,hence ,sokrates 7in ,xen471 ,plato1 and certain ,stoics could quite openly approve of and recommend such falsehoods 7and the author of the ,diale_/xeis1 c4 #c in defending the same theory also appeals to the lines of ,aesch474 #gcab3 ,ag4 #adig-aejh4 ,here there is a clear opposition between the popular view which attributed all guilt to an ala_/str tempting to crime 7a reminiscence of which appears in ,soph41 ,el4 #aig ff471 and the more elevated conception of the poet who holds fast to the view that though the ala_/str may contribute to the result the agent of the evil deed is not anai_/tios4 #gdab3 ,the dead man stands in need of the cult paid by his surviving kinsfolk1 ,cho4 #dhd 7his grave a bmo_/s1 ,cho4 #ajf2 choai gam_/lioi for him1 #dhf f474 ,as an appeasement of his easily aroused wrath choai nerte_/rn meili_/gmata1 ,cho4 #ae4 ,the dead man is still conscious of events both past and present upon earth3 phro_/nma tou thano_/ntos ou dama_/zei puros malera gna_/thos1 ,cho4 #cbd f4 ,in the song of awakening addressed to the departed and the invocations sung by ,electra and the ,chorus in ,cho4 the soul of ,agamem4 is similarly regarded as fully alive and accessible to the callers 7though1 indeed1 ex amauras phreno_/s #aeg7 and addressed accordingly 7cf4 #aci1 #adg f41 #aef f41 #dgi ff42 ,pers4 #fcf74 ,it is even expected that his soul1 invisibly present in the upper world1 will take an active share in the work of vengeance3 a_/kouson es pha_/os mol_/n1 xun de genou pros echthrou_/s1 ,cho4 #dei2 cf4 #dhi4 ,so1 too1 ,orestes1 ,eum4 #eih1 hopes in his extremity of need that argas ek ta_/phou pe_/mpsei pat_/r4 ,more especially the murdered man has a right to be avenged by his agchisteis 7oud' ap' a_/lln1 ,cho4 #dgb7 and ,apollo himself has commanded ,orestes to take such vengeance1 ,cho4 #bfi ff41 etc4 ,dread results of neglecting this duty1 ,cho4 #bgh-if 7possibly an interpolated passage1 but still an extension of the words of ,a4 himself #bga ff4 in a sense thoroughly in consonance with popular belief74 #geab3 ,the ,erinyes only avenge the murder of a blood-relation and not therefore when one of a married pair is murdered by the other1 ,eum4 #baj-ab1 #fjd ff4 ,but the opinion emerges that they are particularly charged with the vengeance of a mother who has been murdered by her son 7rather than a father who has suffered the same fate71 #feh ff41 #gcf ff4 7,reminiscences of such a view in ,s41 ,el4 #cda ff41 #ceb ff42 ,e41 ,orest4 #eeb ff41 fr4 #ajfd47 ,this may possibly be an old popular belief 7not fully understood by ,a4 himself7 which need not1 however 7as is often #deb supposed71 depend upon an ancient system of matriarchy for which there is no other evidence in ,greece4 ,it is simply explained by the fact that the father has plenty of men still living among his kinsfolk who will avenge him 7even against his own son71 whereas the mother who is separated from her own family can expect no avenger from that side1 while in the family of her husband there will be nobody yet old enough to take vengeance on her own son4 ,for this reason it is for her most particularly and necessarily that the daimonic avengers of murder must intervene1 and they are the ,erinyes1 who are always thought of as only active where no earthly avenger is available4--,of course1 it could never be denied that there exists also patros euktai_/an ,erinu_/n1 ,sep4 #ghc4 #gfab3 dai_/mn1 theo_/s1 dios ana_/ktr1 isodai_/mn basileu_/s are titles given only to the dead ,persian king1 ,pers4 #fbj1 #fcc1 #fdd1 #fea4 ,they are1 however1 probably intended to characterize ,persian and not ,greek beliefs 7the ,greek king1 too1 is still a king in ,hades1 but not a dai_/mn1 ,cho4 #cee-fb74 #ggab3 kakei dika_/zei tamplak_/math'1 hs lo_/gos1 ,zeus a_/llos 7cf4 ,zna tn kekmko_/tn #aeh7 en kamousin husta_/tas di_/kas1 ,suppl4 #bcj f42 cf4 #dad ff4--me_/gas gar ,ha_/ids estin eu_/thunos brotn e_/nerthe chtho_/nos1 deltogra_/ph de pa_/nt' eppa phreni_/1 ,eum4 #bgc ff4 ,not even in ,hades do the ,erinyes let the murderer go1 ,eum4 #cdj4 ,the punishment in ,hades seems to be regarded as merely supplementary to the 7perhaps delayed7 punishment of crime on earth rhop d' episkopei di_/kas tacheia tous men en pha_/ei1 ta d' en metaichmi_/ sko_/tou me_/nei chroni_/zontas a_/ch1 tous d' a_/kratos e_/chei nu_/x1 ,cho4 #fa ff4 #ghab3 tous thano_/ntas ei the_/leis euergetein ei_/t' oun kakourgein1 amphidexi_/s e_/chei t m_/te chai_/rein m_/te lupeisthai nekrou_/s1 fr #bff4 ,this does1 not1 however1 agree with ,cho4 #cbd f41 or with the frequently occurring expressions which presuppose consciousness and feeling 7and so also chai_/rein and lupeisthai7 in the dead4 ,consistency in such matters must not1 in fact1 be looked for in a non-theological poet4 ,the psuch_/ of the dead man a shadow without the sap of life1 fr4 #bbi4 ,death a refuge from earthly suffering1 fr4 #bee4 ,the speedy death which the ,chorus wish for themselves1 ,ag4 #addi ff41 brings with it ton aei ate_/leuton hu_/pnon and therefore a condition of unconsciousness if not of complete nothingness4--,the shadow of ,dareios takes his leave of the ,persian nobles in the foll4 words3 humeis de_/1 pre_/sbeis1 chai_/ret'1 en kakois ho_/ms psuchn dido_/ntes hdon kath' hme_/ran1 hs tois thanousi ploutos ouden phelei1 ,pers4 #hdj ff4 ,this view of life is perhaps intended to have an ,oriental colouring 7like the epitaph of ,sardanapalus which is rightly quoted in illustration of this passage72 the reason given hs tois thanousi ktl4 is perhaps to be similarly explained4 #giab3 e_/ndikoi sphagai_/1 #cg4 ,orestes is to his father's house di_/k katharts pros then hrmme_/nos #gj4 #hjab3 ,one reason why no ,erinys pursues ,orestes after he has murdered his mother is1 indeed1 the fact that ,sophokles is treating the ,elektra in isolation as an independent drama and could not therefore introduce a fresh thread of interest at the end1 if he was to bring it to a satisfactory conclusion4 ,but the mere fact that he could so arrange matters shows that for him1 in contrast with ,aeschylus1 the belief in the veritable reality of the ,erinys and the necessary perpetuation of the idea of vengeance in the family was already obscured and almost obsolete4 ,the ancient family blood-feud is less important to him than the rights of the separate and independent individual4 #haab3 ,casual allusions1 ,el4 #ejd ff42 ,,oc4 #ife2 ,ant4 #hef2 and cf4 #ehd ff41 #eid ff4 #dec #hbab3 ou gar i_/dois an athrn broton ho_/stis an1 ei theos a_/goi1 ekphugein du_/naito1 ,o4,c4 #beb4 ho_/tan de_/ tis then bla_/pt1 du_/nait' an oud' an ho sthe_/nn phugein1 ,el4 #fif f4 ai_/sch me_/n1 gunaikes1 oud' an heis phu_/goi brotn poth' h kai ,zeus 7as the one who rules and ordains everything1 cf4 ,el4 #age2 ,o4,c4 #ajhe7 ephorm_/s kaka_/2 no_/sous d' ana_/gk tas thela_/tous phe_/rein1 fr4 #fai ,n4 #hcab3 ,phil4 #aia-bjj4 #hdab3 ,it is fixed long before by an oracle3 #hba ff42 #aaei ff4 ,it is not exactly overpowering violence or heaven-sent madness that drives ,deianeira to carry out the prophecy2 it is rather an obscure force that transforms her purest intentions to an evil result4 ,she herself is completely innocent3 h_/marte chrsta mme_/n4 #heab3 ,the reason for this will of the gods is not revealed to us1 either in ,,ot4 or in the subsequent treatment given in ,,oc4 ,the only thing that is made quite clear there is the complete innocence of ,oedipus2 as to the meaning of the divine purpose that has plunged him into such deeds of horror the sufferer can only say theois gar n hou_/t phi_/lon1 ta_/ch' a_/n ti mni_/ousin eis ge_/nos pa_/lai 7#ifd f474 ,this is a passage in which modern interpretation of the ancients finds the upholding of the moral order in the world clearly expressed as a motive of divine will4 #hfab3 kai gar n tn theosebesta_/tn1 ,sch41 ,el4 #hca4 #hgab3 fr4 #bbf ,n41 sophos gar oudeis pln hon an tima theo_/s4 all' eis theo_/n s' horta1 kan e_/x di_/ks chrein keleu_/1 keis' hodoiporein chre_/n4 aischron gar ouden hn huphgountai theoi_/4 #hhab3 ,aias has angered the goddess because he has boasted that he could do without her help4 ,thus he has drawn upon himself asterg theas org_/n1 #ggf4 ,the goddess makes him insane that he may recognize tn then ischun 9999ho_/s1 #aah4 ,thus1 her superior power is shown and the folly of men who despise that power4 ,but as for showing that the revengeful act of the goddess has any sort of moral purpose or meaning behind it1 the pious poet makes no such attempt4--,the interpolation of ideas more familiar in modern times does not make it any easier to understand the peculiar character of such antique euse_/beia and deisidaimoni_/a4 ,the same kind of fearful awe of the gods which we find here1 runs through the whole of ,herodotos' historical writing 7,hdt4 was not without reason a friend of ,sophokles7 and meets us again in the character of ,nikias and to a large extent in ,xenophon1 too4 ,thuc4 and1 on the whole1 ,eurip4 7for he varies7 calmly ignore it or else violently reject it4 ,its nature is shown 7better than in the more usual euse_/beia7 by the phrase h pros tous theous eula_/beia which also occurs3 ,d4 #ei 7,neaer47 #gd4 #hiab3 ,trach4 #abff f42 #abgb 7where1 however1 there remains a suspicion that the traditional text may be unsound72 fr4 #ajc ,n4 ,parallels occur also in ,phil4 #ijab3 ,there exists a region of divine mystery that is not to be fathomed3 ou gar an ta theia krupto_/ntn then ma_/thois a_/n1 oud' ei pa_/nt' epexe_/lthois skopn1 fr4 #hcc2 cf4 ,,ot4 #bhj f4 and polla kai lathein kalo_/n1 fr4 #hj ,n4 #iaab3 ,the behaviour of ,athene in the prologue of the ,aias is an exception4 #ibab3 ,odysseus beholding the insane ,aias3 epoikti_/r de_/ nin du_/stnon o_/nta kai_/per o_/nta dusmen1 hothou_/nek' a_/t sugkate_/zeuktai kak1 ouden to tou_/tou mallon toumon skopn2 hor gar hmas ouden o_/ntas a_/llo pln ei_/dl' ho_/soiper zmen1 kou_/phn skia_/n1 ,ai4 #aba ff4 #icab3 i geneai brotn ktl4 ,,ot4 #aahf ff42 ho_/stis tou ple_/onos me_/rous chr_/zei 4 4 4 ,,oc4 #abaa-ch2 cf4 frr4 #ab1 #ece1 #ecf1 #ehh1 #hei1 #hfj4 #idab3 ,nor is ,antigone affected by such motives as might appear from a casual or isolated study of such lines as ,ant4 #gc ff4 ,the whole play #ded shows that ,antig4 throughout follows the a_/grapta kasphal then no_/mima and the instincts of her own nature1 without paying any attention to what may happen to her on earth and without a side glance at what may be the result in the world below of her pious crime4 #ieab3 ,we often have en ,ha_/idou kekeutho_/tn 7,ant4 #iaa7 muchous kichein tou ka_/t theou 7,ai4 #ega7 and other phrases be dead 7cf4 to be an oik_/tr of ,erebos1 ,ai4 #cie ff4 ,hades seems to be called pando_/kos xeno_/stasis fr4 #beb74 ,the confusion of the idea of a kingdom of ,hades with that of the grave is shown in the not infrequent expression en ,ha_/idou1 par' ,ha_/id keisthai1 ,el4 #dfc2 ,,ot4 #igb2 ,ph4 #hfa2 phi_/l met' autou kei_/somai phi_/lou me_/ta1 ,ant4 #gc2 cf4 fr4 #eah4 #ifab3 ton apo_/tropon ,ha_/idan1 ,ai4 #fjh2 fr4 #eah4 #igab3 ,the dead man is a skia_/1 ,ai4 #abca4 spodos kai skia anphel_/s1 ,el4 #aaei;a4 mde_/n1 ,el4 #aaff2 ,ai4 #abca4--;,in spite of this1 in the ,homeric manner1 a definite shape and a measure of semi-conscious existence is presumed in the shades in ,hades3 ,,ot4 #acga ff4--,doubt3 ei_/ tis e_/st' ekei cha_/ris1 ,el4 #cef4 #ihab3 thano_/ntn ouden a_/lgos a_/ptetai1 ,,oc4 #iee4 tois gar thanousi mo_/chthos ou prosgi_/gnetai1 ,tr4 #aagc4 tous gar thano_/ntas ouch hor lupoume_/nous1 ,el4 #aagj4 7,all three lines are denied to ,soph4 by the latest criticism47 #iiab3 ,ph4 #gig f42 ,ai4 #hed2 ,,oc4 #abbj ff42 fr4 #fca 7cf4 ,a41 fr4 #bee2 ,fr4 ,tr4 ,adesp4 #cfj4 limn kakn ho tha_/natos1 a commonplace of later moralists3 see ,wyttenb4 ,plu41 ,mor4 vi1 p4 #gbj1 was taken over from tragedy74--,the converse fr4 #fd1 #bge4 #ajjab3 ,collectively hoi ne_/rteroi1 hoi ne_/rteroi theoi_/1 ,,oc4 #affa2 ,ant4 #fjb4 ,hades in particular is often mentioned1 and also ,plou_/tn3 ,ha_/ids stenagmois kai go_/ois plouti_/zetai1 ,,ot4 #cj2 fr4 #bea4 ho para ton ,ache_/ronta 7tan ,ache_/rontos akta_/n1 ,ant4 #hab4 aktan hespe_/rou theou1 ,,ot4 #agg7 theos ana_/ssn1 ,el4 #ahd4 ,persephone and ,aidoneus1 ,,oc4 #aeef ff4 ,erinyes1 ,thanatos1 ,kerberos3 ,,oc4 #aefh ff4 pompaios ,herms chtho_/nios1 ,ai4 #hcb2 and see ,el4 #aaj ,b41 etc4--,ha_/ids 7here as often ,tha_/natos7 desires to devour men3 dai_/sasthai1 ,el4 #edb1 f4--a popular conception or at least popular language3 see above1 chap4 vii1 n4 #be4 #ajaab3 ,hades hos ou_/te toupieikes ou_/te tn cha_/rin oiden1 monn d' e_/sterxe tn hapls di_/kn1 fr4 #gjc1 i4e4 the justice of absolute equality 7for all earthly distinctions have passed away73 ho_/ g' ,ha_/ids tous no_/mous i_/sous pothei1 ,ant4 #eai4 #ajbab3 h gar euse_/beia sunthn_/skei brotois 7it dies when the man dies to whom it belonged3 i4e4 it follows him1 or his psuch_/1 into the lower-world4 ,no textual corruption need be assumed here1 kan zsi kan tha_/nsin ouk apo_/llutai1 ,ph4 #addc f4 #ajcab3 ,without ritual burial the dead man is tn ka_/tthe then a_/moiros akte_/ristos ano_/sios ne_/kus1 ,ant4 #ajgj f4 #ajdab3 enta_/phia hoia tois ka_/t nomi_/zetai1 ,el4 #cbf4 kteri_/smata1 #dcd1 #ica4 loutra_/1 #hd1 #dcd 7cf4 above1 chap4 v1 nn4 #ajf1 #ajg71 e_/mpura1 #dje4 choai_/1 #ddj4--;,el4 #deb1 prayer is made to the dead that he shall help us and ,orestes ho_/ps to loipon auton aphnete_/rais chersin ste_/phmen ta nun drou_/metha 7at present only a lock of hair and a girdle1 #ddh ff474--,offerings to the dead made by foes and even the approach of such persons to the neighbourhood of the grave is displeasing and hateful to the departed who lies therein3 ,el4 #dca ff41 #ddb ff42 ,ai4 #acid f4 7cf4 above1 chap4 v1 n4 #aji74 ,in this case as in the cult of the soul generally the presence of the dead man in the grave1 or else in its immediate neighbourhood1 is presupposed--not his departure into an inaccessible land of the dead4 ,the latter view1 retained from ,homeric #dee poetry1 is generally allowed to remain incongruously side by side with the former4 #ajeab3 ,el4 #ajff ff4 #ajfab3 ,the god of the underworld is ouk aperi_/tropos of the murdered man3 ,el4 #ahb f4 ,hence all the gods and spirits of the lower world are summoned to take vengeance for the murder of ,agamemnon3 ,el4 #aaj-af4 ,we hear of ,di_/k h xu_/noikos tn ka_/t then as the patron of the dead in their claim to justice3 ,ant4 #dea4 #ajgab3 ,herakles in giving his last commands to ,hyllos finally threatens the latter3 ei de m_/1 men s' eg kai ne_/rthen _/n1 araios eis aei baru_/s1 ,tr4 #abja f42 cf4 fr4 #cfg2 see above1 chap4 v1 n4 #adh4 #ajhab3 ,elektra thinks that ,agamemnon himself may have sent the duspro_/sopt' onei_/rata to ,klytaimnestra3 ,el4 #dei f4 7,there is no reason for altering the traditional text here--with ,nauck--to make the gods the senders of the dreams instead of the dead man4 h_/res1 too1 can send nocturnal visions of terror3 see above1 chap4 ix1 n4 #ajb47 ,here ,elektra supposes that by sending such harbingers of his wrath the unavenged victim of murder has signified his readiness to assist in the taking of vengeance4 ,this makes perfectly good sense and is the only interpretation that suits the context of ,elektra's admonitions to her sister4 #ajiab3 argo_/s1 ,el4 #ded4 zsin hoi gas ka_/t kei_/menoi4 pali_/rruton gar haima hupexairousi tn ktano_/ntn hoi pa_/lai thano_/ntes1 ,el4 #adai f4 ,the dead man brings death to the living1 ,nauck on ,tr4 #aafc4 #aajab3 frr4 #gec1 #hje4 #aaaab3 ,,oc4 #ajdi ff41 #fhj2 fr4 #gcf4 #aabab3 ,oedipus does not die but vanishes 7is seen no more1 #afdi72 the depths of the earth open and receive him3 #affa f41 #afha4 ,what is meant is translation without death as in the case of ,amphiaraos1 etc4 ,the poet only hints at the miracle in intentionally vague words--but they cannot refer to anything but translation4 _/leto #afef1 and e_/thane are therefore only inaccurate expressions to describe his departure 7see also above1 chap4 iii1 n4 #b74 ,the ,messenger of #aehc f4 refuses1 however1 to give a distinct answer to the question of the ,chorus o_/lle gar du_/stnos2 he will only hint that ,oedipus has indeed o_/lle 7#aehj71 but has not simply died--he has instead been translated out of earthly life4 ,the corrupt hs leloipo_/ta keinon ton aei 7this was already what the ,alexandrians read7 bi_/oton exepi_/staso may not therefore be altered simply into ton aino_/n1 ton a_/bion bi_/oton4 ,it may perhaps have originally been something like ton e_/ntha1 ton en g1 ton andrn bi_/oton 7cf4 ,medea to her children es a_/llo schm' aposta_/ntes bi_/ou1 ,e41 ,med4 #ajci4 ,a dead woman hupokech_/rke aiphni_/dion tou kath' hmas bi_/ou4 ,ins4 from ,amorgos1 ,,bch4 #ahia1 p4 #egf1 ll4 #i-aj74 #aacab3 ,a distinct act of precaution against disbelief in such a miracle3 ,,oc4 #affe f4 7cf4 e_/rrei de ta theia1 ,,ot4 #ijf ff42 which refers esp4 to the belief in the ,oracle of ,loxias1 a matter of great importance to ,soph474 #aadab3 ,the innocence of ,oedipus and the fact that the awful crimes committed by him have been done in ignorance and against his will then ago_/ntn1 is stressed in order that his elevation to the position of ,heros may not seem to be an honour done to a guilt-stained criminal4 ,but the poet does not attribute positive virtues to him even in ,,oc4--far less in fact than in ,,ot4 #aaeab3 ,one has only to read the play without preconceived ideas to see that this passionate and savage old man1 pitilessly heaping dreadful curses on his sons1 gloating vindictively over the coming misfortunes #def of his own country1 is quite ignorant of the deep peace from the gods or the illumination of the pious sufferer which conventional literary interpretation has been anxious to ascribe to him4 ,the poet is not one to gloss over the harsh realities of life with trite phrases of vapid consolation1 and he has clearly perceived that the usual effect of unhappiness and misery upon men is not to illuminate but to enfeeble and vulgarize them4 ,his ,oedipus is pious 7he was that from the beginning in ,,ot4 as well71 but he is made savage1 gri_/tai1 exactly like ,philoktetes in his misery 7,ph4 #acba74 #aafab3 ,humanitarianism of ,athens and her king3 #efb ff41 #aabe ff4 #aagab3 ,it is emphasized over and over again that the settlement of ,oedipus on ,attic soil is meant to bring about the salvation of the ,athenians and the discomfiture of the ,thebans 7,apollo's oracle has thus decreed it73 #ib f41 #bhg f41 #djb1 #dji ff41 #egf ff41 #fba ff4 ,the whereabouts of the valuable possession must therefore be kept secret 7as frequently with the graves of ,heroes3 see above1 chap4 iv1 n4 #ch72 #aebj ff4 ,this elevation of ,oedipus to be the st_/r of ,attica 7#dei f47 is evidently what makes the interest and importance for the poet of the whole mystery which he relates4 #aahab3 nun gar theoi_/ s' orthousi1 pro_/sthe d' _/llusan1 #cid4 ,the gods now feel _/ran tina_/ for ,oedipus1 #chf4 ,after many p_/mata pa_/lin sphe dai_/mn di_/kaios au_/xoi 7a_/n71 #aefe f4 ,it is1 in fact1 an act of kindness after a long period of ill-usage2 there is a reversal of fortune1 but there is no reward or indemnification given in recognition of a just claim4 ,it is all grace4 #aaiab3 ,in this1 too1 hs a_/n tis heis tn chrstn ,athnai_/n 7,ion ap4 ,ath4 #ac1 #fjd ,d74 #abjab3 ,prodikos is1 acc4 to ,welcker1 ,kl4 ,schr4 ii1 #dig ff41 responsible for most of the theories propounded in the ,ps4-,platonic ,axiochus on the subject of the athanasi_/a ts psuchs1 ,ax4 #cgj ,b ff41 the tendency of the soul to the heavenly aith_/r 7#cff ,a1 and even of the ,platonizing fantasy at the end about the fate of the departed 7#cga-b74 ,prodikos1 if we adopted this attribution1 would become less the forerunner of ,sokrates 7as ,welcker calls him7 than the forerunner of ,plato4 ,there is1 however1 no real reason to attribute to him any more share in that document than is asserted distinctly in it4 ,the brief and carelessly composed pamphlet consists of a medley of the conventional ingredients of the usual lo_/goi paramuthtikoi_/ loosely strung together4 ,to ,prod4 is assigned3 the disquisition on the troubles of life in all its stages #ccf ,d-#cfg ,e2 and the saying ho_/ti ho tha_/natos ou_/te peri tous znta_/s estin ou_/te peri tous metllacho_/tas ktl41 #cfi ,b 7cf4 ,buresch1 ,leip4 ,stud4 ix1 #h-i74 ,these two passages put together would establish as the opinion of ,prodikos just the opposite of what ,welcker wishes to ascribe to him4 ,he would show himself as a true peisitha_/natos 7--ex ekei_/nou thanata mou h psuch_/1 #cff ,c71 who would make death a mere exit into a state of unconsciousness after the troubles of life1 and thus seem an absolute nonentity4 ,but the piece is in reality quite without authority3 it apparently puts forward the name of ,prodikos1 who is so often stated in ,plato to have been the teacher of ,sokrates1 merely in order to have a definite authority 7like the fabulous ,gobryes later on7 for what the author does not wish to represent ,sokrates as saying on his own account4 ,one of the sayings attributed to the imaginary ,prodikos1 ho_/ti ho tha_/natos 4 4 4 is1 however1 only too clearly a simple appropriation of ,epicurus' aphorism1 ho tha_/natos ouden pros hmas ktl4 7p4 #fa1 #f ,usen42 cf4 p4 #bbg1 #cj2 #cia4 ,heinze also points this out1 ,ber4 schs4 ,ges4 d4 ,wiss4 #ahhd1 p4 #ccb74 ,the other passage 7#cff ,d ff47 agrees suspiciously #deg with what ,teles 7p4 #ch ,hens47 has to say on the same subject apparently in entire dependence on ,krates the ,cynic4 ,it seems extremely probable that the author of the ,axiochus also had ,krates before him or even ,teles 7as ,wyttenbach already suggested1 ,plu41 ,mor4 vi1 p4 #da72 and that he attributes what he has thus borrowed from extraneous sources to ,prodikos by a fiction that never came amiss to the composers of such dialogues4--,it follows then that what ,prodikos really said about the soul and its destiny is unknown to us2 cf4 on this recently much-discussed subject3 ,brinkmann1 ,rh4 ,mus4 #ea1 #ddd ff4 #abaab3 ,in the ,prologue ,thanatos at once describes his claims and his office4 ,he has to receive the departed and cut off the lock of hair from the forehead 7#ge f4 probably as a sign that the dead enter into the possession of the underworld deities3 in ,verg41 ,a4 iv1 #fih f4 ,proserpina in the same way dedicates the dead to ,orcus74 ,he then leads them to ,hades1 #hga4 ,he comes in person to the grave and enjoys the offerings laid there1 #hdd ff41 #hea f4 7like the dead man himself on other occasions1 see above1 chap4 v1 n4 #ajh74 ,properly speaking he is only the servant of ,hades2 but just as the word ha_/ds was already common as tha_/natos1 so ,thanatos himself is also actually called ,ha_/ids 7#bfh1 see above1 n4 #d72 only as identical with ,hades can he be called a_/nax nekrn1 #hdc2 cf4 daimo_/nn koi_/ranos1 #aadj4--;,in the underworld are ,charon ho psuchopompo_/s1 #cfa1 #bed ff41 #deh f41 and ,kerberos1 #cfj4 ,hades and ,hermes chtho_/nios receive the dead4 ei de_/ ti kakei ple_/on e_/st' agathois ,alkestis will have the seat of honour next to ,persephone3 #gdd ff4 ,by the living who survive she is regarded on account of her incomparable virtue as ma_/kaira dai_/mn and her grave is not the abode of a dead woman but a place of worship1 #iie-ajje4 ,such facile elevation to the rank of ,heroine was supposed to be characteristic of ,thessaly and ,eurip4 may in this also have intended to give his poem a touch of ,thessalian local colour4 7dai_/mn as an intermediate stage between theoi_/ and a_/nthrpoi2 so frequently in ,eur41 e4g4 ,tro4 #ee-f2 ,med4 #acia2 is this the meaning of the me_/son in ,hel4 #aacg87--,thoroughly in keeping with popular belief is chaire kan ,ha_/idou do_/mois eu soi ge_/noito1 #fbf f4 7such a chaire is the last word with which hs nomi_/zetai one addresses the dead exiousan husta_/tn ho_/don1 #fji f474 ,similar also 7but really implying the conception of the dead as resting in the grave and not in ,hades7 is3 koupha_/ soi chthn epa_/nthe pe_/soi1 #dfc4 #abbab3 ,the funeral dirge1 #hf ff42 ko_/smos buried with the dead1 #fah ff42 mourning ceremonies3 the manes of the horses are cut short2 no sound of flute or lyre is to be heard in the town for twelve months1 #dbh ff4 7pe_/nthos et_/sion is usual1 #ccf74 ,these extreme observances are probably taken from the mourning customs of the ,thessalian dynastic families4 #abcab3 ,burial of the dead in accordance with no_/mos palaios daimo_/nn1 ,suppl4 #efc2 no_/mima then1 #ai2 a general ,hellenic custom1 #ebf f4--,burial of ,polyneikes in spite of ,kreon's prohibition3 ,phoen4 and probably ,antigo_/n4 #abdab3 tois gar thanousi chr ton ou tethnko_/ta timas dido_/nta chtho_/nion eusebein theo_/n1 ,ph4 #acbj f4 en eusebei goun no_/mima m kle_/ptein nekrn1 ,hel4 #abgg4 ,the honour of the grave more important even than good fortune upon earth1 ,hec4 #cag f4 ,lament over the dishonouring of the grave of ,agamem41 ,el4 #cbc ff4 ,request for the burial of ,astyanax1 ,tro4 #aacc ff41 of ,orestes1 ,,it4 #gjb ff41 of ,makaria1 ,hcld4 #ehh ff4 ,the shade of the murdered ,polydoros prays especially for burial1 ,hec4 #dg ff4 7#ca f41 #gif f474 ,he is an example of the wandering of the a_/taphoi upon the upper earth2 he a_/thaptos alai_/nei1 ,tro4 #ajhd 7see above1 p4 #afc1 and ,append4 vii74--,funeral ceremony for those who have #deh been drowned at sea1 ,hel4 #ajeg ff41 #abec ff42 though there the idea is only used as an excuse for the intrigue4 #abeab3 choai_/ for the dead1 e4g4 ,or4 #aab ff41 ,el4 #eaa ff42 ,,it4 #aei ff4 #abfab3 choai_/ make the dead eumen towards the givers of the offering1 ,or4 #aai4 ,the children call upon the soul of the murdered father to help them1 ,el4 #fgf ff41 in the belief that pa_/nt' akou_/ei ta_/de pat_/r1 #fhd4 ,the soul of the dead man hovers above the living observing everything1 ,or4 #fgd ff4 ,invocation of the dead 7striking both hands on the ground3 see above1 chap4 iii1 n4 #aj71 ,tro4 #acje f4 ,expectation that the dead thus called on will ssai his friends1 ,or4 #gig1 or help them1 ,el4 #fgi4 ,calling upon the departed in ,hades a_/rxon1 elthe kai skia pha_/nthi_/ moi1 ,,hf4 #did 7though with the qualification ei_/ tis phtho_/ggos eisakou_/setai thntn par' ,ha_/id1 #dij74 #abgab3 ,translation miracles are touched upon by the poet with obvious pleasure2 cf4 transl4 of ,kadmos and ,harmonia1 ,bac4 #accj ff41 #acch ff43 of ,peleus1 ,andr4 #abeg ff42 of ,helen1 ,or4 #afbi ff43 of ,herakles1 ,hcld4 #iaj2 of ,menelaos 7in unmistakable sarcasm71 ,hel4 #afgf ff4 ,so1 too1 in the spurious conclusion to the ,,ia4 there is a translation of ,iphigeneia1 #aehc ff4 7pros theous aphi_/ptato1 #afjh74 #abhab3 ,eurystheus buried in the temple of ,athene ,pallenis will bring safety to ,athens and evil to her enemies3 ,hcld4 #ajbf ff4 ,eurysth4 says soi men eu_/nous kai po_/lei st_/rios me_/toikos aei kei_/somai kata chthono_/s1 #ajcb f42 i4e4 he will become a h_/rs st_/r of the land 7just as ,oedip4 was to become st_/r for ,attica4 ,s41 ,,oc4 #dfj1 and ,brasidas ,heros st_/r of the ,amphipolitans1 ,thuc4 #e1 #aa1 #a74 ,heroic cult of ,hippolytos1 ,hip4 #adbc ff41 fr4 #ddf4 #abiab3 ,the ,erinyes are spoken of 7apparently with real belief7 in ,,it4 #gi ff4 and elsewhere4 #acjab3 ,or4 #beh f41 not very different1 ,,it4 #bhh-id4 #acaab3 to thrides touto kai miaipho_/non1 ,or4 #ebd4 ,orestes instead of committing murder himself should have brought his father to justice1 ,or4 #ejj f4 ,agamemnon himself if he could have been asked would not have desired this bloody vengeance1 ,or4 #bhh ff4 ,it is only ,apollo's unwise counsel that has led ,orestes to the murder of his mother1 ,el4 #iga ff41 #abif f42 ,or4 #bgf ff41 #daf1 #eia4 ,after the deed ,orestes does indeed feel remorse but no religious terrors1 ,el4 #aagg 7in spite of which there is much about the pursuing ,erinyes of his mother74 ,how completely this whole series of ideas1 the duty of vengeance1 etc41 has lost its meaning for the poet1 is to be felt more especially in the sophistical frigidity with which the subject is treated in an ag_/n between ,tyndareos and ,orestes1 ,or4 #dia-fjd1 and in the hair-splitting of the speech of ,orestes himself1 #icb ff4 #acbab3 dok de tois thanousi diaphe_/rein brachu_/1 ei plousi_/n tis teu_/xetai kterisma_/tn2 kenon de gau_/rm' esti tn z_/ntn to_/de1 ,tro4 #abdh ff4 #accab3 fr4 #agf4 #acdab3 ouden e_/sth' ho katthan_/n1 ,alc4 #cha4 ,the dead are hoi ouke_/t' o_/ntes #cbb4 tois 7the dead7 men gar ouden a_/lgos a_/psetai_/ pote1 polln de mo_/chthn eukles epau_/sato1 #icg f4 ,but even fame is nothing to the dead4 ,admetos says to his father in the scurrilous dialogue thanei ge me_/ntoi duskle_/s1 ho_/tan tha_/ns4 ,to which the old man unconcernedly replies kaks akou_/ein ou me_/lei thano_/nti moi 7#gbe f474 #aceab3 ,it might seem simpler to regard all the utterances of persons in the plays which correspond to conventional beliefs as being merely dramatic expressions of the character's own 7orthodox7 view1 and in no sense put forward by the poet as his own opinion4 ,and certainly the separate and independently acting persons of the drama can only #dei speak and act in accordance with their own proper conceptions and springs of action--not in accordance with the poet's4 ,but in the antique drama this complete detachment of the creatures of the dramatic imagination from their creator1 the poet of the drama1 only holds good in a limited sense4 ,the ancient dramatists exercised their office of judge much more vigorously than the greatest of the moderns4 ,the course of his play showed clearly what acts and characters the poet disapproved of1 but also which opinions he sanctioned and which he did not4 ,we have only to remember the attacks of ,oedipus and ,iokaste upon the judgments of the gods in ,,ot4 7or the story of ,sen41 ,ep4 #aae1 #ad3 ,eur4 fr4 #cbd74 ,accordingly we may take it that such utterances of dramatic characters as are not supplied with practical or spoken corrective are among those of which the poet did not disapprove4 ,euripides so very frequently puts words into the mouth of his characters which can only express his own moods or opinions that we may also assume that when their language harmonizes with traditional belief then1 too1 the most subjective of the tragedians is for the moment expressing his own view4 ,thus1 for example1 we cannot doubt that the strain of piety running through the whole of the ,hiketides 7subjection of phro_/nsis to ,god's wisdom1 #baf ff41 submission to the guidance of the gods1 #eib ff41 and to ,zeus' government of the world1 #gcd ff471 and especially the whole-hearted elaboration of the picture of ,theseus as a model of euse_/beia represent the actual opinion of the poet at that particular period 7he clearly speaks of himself1 #ahj-c74 ,at other times1 too 7apart from the ,bacchae71 though generally for a short time only1 he shows vague aspirations towards orthodoxy4 #acfab3 ,alc4 #ifh ff42 ,hipp4 #ieb ff4--,asceticism of the mystai of ,zeus and ,zagreus of the ,mountain ,mother and the ,kouretes3 ,krtes1 fr4 #dgb4 #acgab3 ,polyid4 fr4 #fch2 ,phrixos1 fr4 #hcc4 ,it is usual 7cf4 ,bergk1 ,gr4 ,litt4 #c1 #dge1 #cc7 to see here a reminiscence of ,herakleitos4 ,but the latter's atha_/natoi thntoi_/1 thntoi atha_/natoi1 zntes ton ekei_/nn tha_/naton1 ton de ekei_/nn bi_/on tethnetes 7fr4 #fg ,byw4 #fb ,d47 is clearly intended to express the view that death and life are purely relative concepts2 that death 7of the one1 i4e4 ,fire7 and life 7of the other1 i4e1 ,water or ,earth7 are simultaneously present in the same object 7see also frr4 #fh1 #gh #cf1 #hh74 ,according to this view it would be strictly true that life on earth is not more life than it is death2 but that is certainly not what ,eurip4 means to say4 ,philo and ,sext4 ,emp4 are mistaken in attributing to ,herakl4 the ,orphic doctrine of the death of the soul which takes place when it is enclosed in the sma1 as its sma 7see above1 chap4 xi1 n4 #ai74 ,but it is precisely this ,orphic doctrine that is present to the mind of ,eurip4 7and ,plato1 ,gorg4 #dib ,e1 #dic ,a1 brings it into immediate connexion with the verses of ,e474 ,he is speaking of the true death of the soul in the life of the body and of its release to a real 7and not a merely relative7 life after death2 and thinks that life has no claim to the distinguishing name 7cf4 ho d bi_/oton kale_/ousi ,emped4 #aag ,mull4 fr4 #ae ,d474 #achab3 ,palingenesia is alluded to once only and in jest as a desirable reward for the virtuous1 ,,hf4 #fee-fh2 cf4 ,m4 ,ant4 xii1 #e4 #aciab3 ho nous gar hmn estin en heka_/st theo_/s1 fr4 #ajah4 #adjab3 fr4 #hci 7,chrysipp47 fully physical in fr4 #hih1 #g ff4--fr4 #ajbc ,aithe_/ra kai ,gaian pa_/ntn gene_/teiran aei_/d4 ,cf4 fr4 #ajjd4 #adaab3 fr4 #dhd 7,melan4 h soph_/7--hs ourano_/s te gaia_/ t' n morph mi_/a ktl4 ,here1 too1 the poet is speaking of a mere initial association of the elements afterwards to be parted1 but thought of as always from the #dfj beginning independent--there is no derivation of both from a single common original element1 or of one out of the other4 ,eurip4 may really have been thinking here of the ho_/mou pa_/nta chr_/mata n of ,anaxagoras 7as the ancient authorities supposed71 esp4 as1 with ,anax4 also1 out of the general conglomeration two masses1 a_/r and aith_/r1 first emerge 7though in this case nous is not included in the aith_/r as it is with ,eurip474 ,here1 too1 then the usual dualism of the ,euripidean cosmogony is preserved4 ,for the rest this fr4 #dhd allows us to perceive that in spite of all his physiological tendencies ,eurip4 can never quite get rid of the mythical element in his cosmogonical events4 ,the reason why ,ouranos and ,gaia in particular recommend themselves to him as elemental forces 7and koinoi hapa_/ntn goneis1 fr4 #ajjd7 was that these figures had long been set at the beginning of the world and of the gods by cosmogonical poetry 7aith_/r is simply the more physiological term for what is half-personified as ,ourano_/s74 ,this probably explains why matter 7or at least the more solid forms of matter as distinguished from the aith_/r the lepto_/taton pa_/ntn chrma_/tn7 is for him included in the description earth4 ,in this he is not following the old physiologists1 none of whom had called earth the original matter--at least not earth alone 7see ,ilberg1 ,quaest4 ,pseudohippocrat41 p4 #af ff41 #ahhc74 ,earth as describing the merely material1 matter deserted by spirit1 may have come to him from popular usage4 ,as early as #ed the body deserted by soul and life is called kph gaia 7cf4 ,eur4 frr4 #ecb2 #geg1 #e74 ,thus for the poet the contrast between g and aith_/r almost amounts to that between matter and mind1 except that he either could not or would not think of a mind without any material substratum and that for this reason his aith_/r still preserves a remnant of matter4 #adbab3 ,this is esp4 clear in fr4 #hci1 #h ff4 ,in the disruption of the elements out of which pa_/nta are composed each of the two1 g and aith_/r1 preserves itself undiminished and unmixed4 thn_/skei d' ouden tn gignome_/nn diakrino_/menon d' a_/llo pros a_/llou morphn idi_/an ape_/deixen 7restores itself in its independent being74 ,whereupon we feel ourselves irresistibly reminded of the saying of ,anaxagoras--ouden gar chrma gi_/netai oude apo_/llutai1 all' ap' eo_/ntn chrma_/tn summi_/sgetai_/ te kai diakri_/netai1 kai hou_/ts an orths kaloien to_/ te gi_/nesthai summi_/sgesthai kai to apo_/llusthai diakri_/nesthai1 fr4 #ag ,mull4 and ,d44 #adcab3 ,that it was not ,anaxagoras1 or at least not he alone1 who gave the decided direction to the philosophic ideas of ,eurip4 has rightly come to be held of late4 ,we do not find a trace in ,eurip4 of the separation of nous from matter1 at least not in the form in which ,anaxagoras understood it4 ,for ,e4 the mind is bound to one of the two primal elements and quite foreign to the other1 the earth4 ,thus he arrives at a dualism indeed1 but in quite a different sense from that of ,anaxag4 ,dmmler1 ,proleg4 zu ,platons ,staat 7,progr4 ,basel1 #ahia71 p4 #dh1 points out reminiscences in ,eurip4 of ,diogenes of ,apollonia--but it is not true to say that the poet's views show the closest kinship with the monistic system of ,diog41 or with any ,monism4 #addab3 ,tro4 #hhd ff4 ,the air1 called by the name of ,zeus1 and identical with the nous brotn1 can only be taken from the doctrine of ,diog43 ,diels1 ,rh4 ,mus4 #db1 #ab4 #adeab3 ,diog4 ,apoll41 frr4 #c1 #d1 #e ,mull4 7 #h1 #c1 #d ,d474 ,the soul is ar thermo_/teros tou e_/x1 en h esmen1 though it is colder than the air which is para t hli_/1 fr4 #f #e4 ,the soul is therefore more akin to the aith_/r than to the a_/r 7aith_/r and a_/r were at that time often confused3 e4g4 in ,e41 fr4 #idd1 aith_/r instead of a_/r74 #dfa #adfab3 ,suppl4 #aadj aithr e_/chei nin _/d ktl4 ,elektra expects to find her dead father in the ,aither1 ,el4 #ei4 ,of a dying man1 pneum' apheis eis aithe_/ra1 fr #iga 7differently1 ,or4 #ajhf f472 cf4 also ,suppl4 #eca-f 7imitated from ,epicharm471 where again the aith_/r is only spoken of as the abode1 and not as the original and consubstantial element of the soul4 #adgab3 aithr oi_/ksis ,dio_/s1 ,eur41 fr4 #dhg 7,melanip474 #adhab3 ,epich41 fr4 #g1 p4 #beg ,lor4 fr4 #bfe ,kaibel4 #adiab3 ,,cia4 i1 #ddb1 aithr men psuchas hupede_/xato1 s_/mata de chthn tnde4 4 4 4 #aejab3 sunekri_/th kai diekri_/th1 kaplthen ho_/then lthen pa_/lin1 ga men es gan1 pneum' a_/n2 ti_/ tnde cha_/lepo_/n8 oude he_/n1 ,epich4 ap4 ,plu41 ,cons4 ad ,apoll4 #ae1 #aaj ,a2 ,epich41 fr4 #h #bde ,kaib44 pneuma as a general name for the psuch_/ occurs also in ,epich41 fr4 #g #bfe4 ,no earlier authority is to be found for this usage that became so common later 7under ,stoic influence7 than ,xenophanes who prtos apeph_/nato ho_/ti h psuch pneuma 7,d4,l4 ix1 #ai74 ,epicharm4 may have been actually following ,xenophanes 7whose writings he knew3 ,arist41 ,meta4 iii1 #e1 #ajaj;a1 #f7 in this use of the word4 ,eurip4 then did the same1 ,suppl4 #ecc4 pneuma is the name given to the a_/r in so far as it is in motion4 7hupolpte_/on1 einai sma ton ae_/ra7 gi_/netai de pneuma kinthei_/s4 outhen gar he_/tero_/n esti pneuma kinou_/menos a_/r3 ,hero1 mchan4 su_/st41 p4 #aba 7ed4 ,diels i1 p4 #f4 ed4 ,schmidt7 after ,straton4 ,the soul is called a pneuma just because the soul is that which has continual movement from its very nature 7and is the principle of movement72 as such it had already been regarded by ,alkmaion 7and later by ,plato71 and even before that by ,pythagoras 7see above1 chap4 xi1 n4 #dj72 in a different way by ,herakleitos and ,demokritos also4 ,the universal a_/r and the ,soul-pneuma1 if we give the terms their proper meaning1 are to be thought of as being of the same nature1 so that the a_/r1 too 7still more the aith_/r as a higher a_/r71 is psychical and animated by soul4 ,that at least was how ,diogenes of ,apollonia regarded it4 7a_/r the outer air1 pneuma the air which is inside men's bodies3 ,hp4 de ,flatib4 #c vi1 #id ,l41 a section taken from ,diog4 ,ap47 #aeaab3 ,numerous references in ,eurip4 to verses of ,epicharm4 are pointed out by ,wilamowitz1 ,eurip4 ,herakles1 i1 #bi4 ,the fact that ,eurip4 knew the poems of ,epich4 and valued them for their philosophic contents is clearly made out by ,wilamowitz' study4 ,but he goes on to assert that all the allusions of ,eurip4 refer only to the 7or one of the7 forgeries in the name of ,epicharm41 of which many were known in antiquity4 ,the reason alleged for this statement--,euripides never quotes comedies--is merely a petitio principii4 ,it may be that ,eurip4 does not quote contemporary ,attic comedy1 but whether he maintained the same attitude to the brilliantly original comic poet of ,sicily1 whom ,aristotle and even ,plato 7,gorg4 #eje ,e and esp4 ,tht4 #aeb ,e7 were not ashamed to notice1 is the very point at issue2 nothing is gained by unproved denial of this main premiss4--,moreover1 it would be a most unusual species of forger that preferred to publish gems like naphe kai 4 4 4 7imitated by ,eurip47 or no_/os hor--under another man's name4 ,the fragments of the ,politei_/a1 which is really a forgery fathered on ,epicharmos 7ap4 ,clem4 ,al41 ,str4 v1 p4 #gai ,p4 ,lor41 p4 #big71 are of a very different character4 #aebab3 ,archelaos makes a less satisfactory model for ,eurip4 here4 ,arch4 in his reconciliation of the doctrines of ,anaxagoras and ,diogenes did not separate nous from the mixture of the material elements 7or from the a_/r71 but he distinguished between them1 while for the poet aith_/r and mind are the same4 #dfb #aecab3 aith_/r ,zeus1 fr4 #ida4 aith_/r4 4 4 4 ,zeus hos anthr_/pois onoma_/zetai1 fr4 #hgg4 ,hence the aith_/r is koruph then1 fr4 #iai4--;,in the same way for ,diog4 ,ap4 the air is god 7,cic41 ,,nd4 i1 #bi7 and ,zeus 7,philod41 ,piet4 c4 #f;b1 p4 #gj ,gomp42 ,dox4 #ecf74--;,in ,e41 fr4 #ida3 ton hupsou to_/nd' a_/peiron aithe_/ra kai gn pe_/rix e_/chonth' hugrais en agka_/lais the aith_/r is not put instead of a_/r 7for ton hupsou only suits aith_/r in its proper sense71 but the two are combined under the one word 7hugrais en agka_/lais could not be said of the aith_/r in the strict sense71 just as the a_/r of ,diogenes includes the aith_/r 7for the hot ar para t hli_/1 fr4 #f #e ,diels is1 in fact1 the aith_/r1 and so1 too1 essentially1 is the warm a_/r in our bodies74 #aedab3 --eis atha_/naton aithe_/r' empes_/n1 ,hel4 #ajaf4 #aeeab3 ho entos ar 7which alone aistha_/netai--not the senses7 mikron mo_/rion n tou theou1 ,diog4 ap4 ,thphr41 ,sens4 #db4 #aefab3 ,the living air1 or ,zeus1 is nous brotn1 ,tro4 #hhf4 ,and vice versa1 the nous in each one of us is no other than ,god1 fr4 #ajah4 #aegab3 ho nous tn katthano_/ntn z men ou_/1 gn_/mn d' e_/chei atha_/naton1 eis atha_/naton aithe_/r' empes_/n1 ,hel4 #ajac ff4--,ambiguity attaches to the passages in which a dying person is said to depart eis a_/llo schma bi_/ou 7,med4 #ajci71 es a_/llas bio_/tou morpha_/s 7,ion1 #ajfh71 to he_/teron aina kai moiran 7,,ia4 #aejh74 ,it is possible that in each case a personal existence continued in a land of the dead is understood--but if they mean no more than that they are remarkably pregnant in form4 ,in reading them 7esp4 ,med4 #ajci7 one is reminded of the remarkable lines of ,philiskos 7pupil of ,isocr47 ap4 ,plu4 ,vit4 ,x ,or41 p4 #bdc1 #fj ,west4 t gar es a_/llo schma metharmosthe_/nti kai a_/llois en ko_/smoisi bi_/ou sma labo_/nth' he_/teron--said of the dead ,lysias4 ,but here the idea of metempsychosis seems really to be involved1 which it can hardly be in the case of ,eurip4 #aehab3 ,eur4 adopts it for himself1 fr4 #ahi 7,antiope71 and confirms it by so many lo_/gn ha_/millai in which he allows the most contradictory opinions about a single subject to be given equally plausible expression4 #aeiab3 apeirosu_/n a_/llou bio_/tou1 etc4 ,hip4 #aia-g4 to zn gar i_/smen1 tou thanein d' apeiri_/a pas tis phobeitai phs lipein to_/d' hli_/ou1 fr4 #haf1 #aj f4 7,phoinix74 #afjab3 ,the dead man is g kai skia_/--to mden eis ouden rhe_/pei1 fr4 #ecb2 cf4 #ecc1 #ecd4 to m gene_/sthai t thanein i_/son2 h_/sper ouk idousa phs the dead woman knows nothing of herself or her sufferings1 ,tro4 #fcf-dd 7a locus often initiated in consolations3 ,axioch4 #cfe ,d1 ,plu41 ,cons4 ad ,apoll4 #ae1 p4 #aaj ,a74 #afaab3 ph_/m ton esthlon kan muchois dei_/knusi gs1 fr4 #hfe4 aret de kan tha_/n tis ouk apo_/llutai1 z d' ouket' o_/ntos s_/matos1 fr4 #gcd2 cf4 ,andr4 #ggb4 ,at the sacrifice of ,makaria the chorus in ,hcld4 #fba ff4 can only offer as consolation the fame which awaits her--oud' akle_/s nin do_/xa pros anthr_/pn hupode_/xetai4 #afbab3 ,makaria voluntarily going to meet her death--ei_/ ti d kata chthono_/s2 ei_/ ge me_/ntoi mde_/n4 ei gar he_/xomen kakei meri_/mnas hoi thanou_/menoi brotn ouk oid' ho_/poi tis tre_/psetai2 to gar thanein me_/giston pha_/rmakon nomi_/zetai1 ,hcld4 #eib ff42 cf4 fr4 #iaf4 #afcab3 fr1 #geg 7the metaphor of ll4 #e ff4 is employed for homiletic purposes by ,epictet4 ii1 #f1 #aa-ad72 ,andr4 #abgj ff4 #dfc ,,chapter ,,xiii ,,plato ,the belief in human immortality1 construed in a theological or philosophical sense1 had at this time hardly penetrated to circles of ordinary lay folk4 ,socrates himself1 when it came to such inquiries into the unknowable1 never claimed to provide an answer that differed from that which would be given by the majority of his fellow citizens out of the accumulated wisdom of their ancestors4 ,where in the pages of ,plato he is allowed to give undisguised expression to his natural and homely vigour--in the ,apology--he shows little anticipation of an immortal life of the soul4 ,death1 he thinks1 either brings complete unconsciousness to men1 like a dreamless sleep1 or else it means the transition of the soul to another life in the realm of the ,souls--a realm which1 to judge by his allusions1 has much more resemblance to the ,homeric ,hades than to any of the visionary countries imagined by theologians or theologically minded poets4#aac ,both possibilities he accepts with complete equanimity1 trusting in the righteousness of the controlling gods1#bac and he looks no further4 ,how should he know with certainty where everyone was ignorant8#cac ,with a like absence of concern it is possible that the majority of the cultured 7who were just beginning to separate themselves from the rest of the community7 left unsettled the problem of the ,unknown4#dac ,plato assures us that it was in his time a widespread belief of the populace that the outgoing soul-breath of the dying was caught up by the winds--especially if its exit took place in stormy weather--and was dispersed1 blown away1 into nothing4#eac ,in other ways1 too1 we may suppose that the orthodox ,greek1 when death approached1 allowed his fancy to picture what might await his soul on the other side of death's threshold4#fac ,but it is certain that the belief in an unending life of the soul--a life with no end because it had no beginning--was not among these thoughts4 ,plato himself lets us see how strange such a conception was even to those who were capable of following and understanding a philosophical discussion4 ,towards the end of the long dialogue upon the best kind of ,state his ,sokrates asks ,glaukon with apparent irrelevance are you not aware that #dfd our soul is immortal and never perishes8 ,whereupon1 we are told1 ,glaukon looked at him in astonishment and said1 ,no1 in truth1 of that ,i was not aware3 can you then assert any such thing8#gac ,the idea that the soul of man may be everlasting and imperishable seemed thus a paradoxical freak to one who was no adept in the theological doctrine of the soul4 ,if in later times the case was altered1 no one contributed more effectually or more permanently to bring that change about than the great thinker and poet who established the theological conception of personal immortality in the very heart of philosophy and then gave back the idea strengthened and made more profound to its parent theology1 while he himself extended the influence of that idea far beyond the bounds of school or sect by the far-reaching power of his own unaging writings which belong1 not to the schoolroom1 but to the greatest achievements of literature whether of ,greece or of mankind4 ,it is beyond calculation what power has been wielded since their first appearance by the ,platonic dialogues in the confirmation1 dissemination1 and precise definition of the belief in immortality--a power that with all its alteration in the passage of the centuries has maintained itself unbroken into our own times4 #b ,plato had not always given his assent to the belief in immortality4 ,at any rate1 it must have remained very much in the background of his thoughts and his belief in the days when he still regarded the world from the point of view of a slightly more developed ,socraticism4 ,not only at that period 7in the ,apology7 does he make his ,sokrates go to his death without the most distant approach to a belief in the undying vitality of his soul1 but also in the first sketch of his ,ideal ,state--a sketch made while the influence of the ,socratic view of life still prevailed with him--the belief in immortality is omitted and even excluded4#hab ,it seems as if ,plato did not reach the higher conception of the nature and value of the soul1 its origin and destiny reaching out beyond all temporal limitation1 until the great change which came over his philosophy had been completed4 ,the world of ever-changing ,appearance manifesting itself to the senses in perpetual flux and efflux--this in its inessential1 unseizable unreality he abandoned to the criticisms of ,herakleitos4 ,but above it1 in accordance with his own deepest longings and1 as it seemed1 implied as its real object by the ,socratic search itself after #dfe conceptual knowledge1 stood a world of unchangeable ,being without beginning or end1 to which all the appearances of this lower world owed such reality as they possessed4 ,being itself1 the totality of the ,ideas1 remained uncontaminated with ,becoming and passing away2 remained the highest goal and supreme aim standing high above all that aspired to it1 or felt a longing for its complete and unlimited fullness4#iac ,this everlasting reality holds itself aloof from the stream of appearance and is not to be grasped within that stream2 it is not manifested in the deceitful ever-changing perception of the senses1 nor yet in the ,opinion that is based upon them2 it can only be apprehended1 without any assistance from the senses1 by the pure intuition of the ,reason4#ajac ,this world of everlasting self-identical ,being exists outside the thought and knowledge of man1 but it first reveals itself to man in the activity of his own thinking2#aaac and at the same time there is revealed to him a higher power than the mere capacity to abstract the unsubstantial general conceptions from the multiplicity of experience--a power that is the highest capacity of the soul1 enabling it to voyage out beyond all experience and with infallible knowledge#abac to soar of its own independent power upwards to a transcendental world of permanent and essential reality4 ,the highest capacity that belongs to man1 the soul of his soul1 is not enclosed within this world that surrounds his senses in its restless flood4 ,like the objects that are the last goal of its study the soul itself is raised to where it can for the first time find a form of activity worthy of its natural powers4 ,it achieves a new distinction1 a priestlike dignity1 as an intermediary between the two worlds to both of which it belongs4 ,the soul is a pure spiritual essence2 it contains nothing within it that is material1 nothing of the place where ,becoming is shaped into a distant resemblance to ,being4#acac ,it is incorporeal and belongs to the realm of the invisible1 which in this immaterialist doctrine counts as the most real of all1 more real than the most solid matter4#adac ,it is not one of the ,ideas2 on the contrary it seems to partake in one of the ,ideas--that of ,life--only as other appearances share in their ,ideas4#aeac ,but it stands nearer to the whole world of the everlasting ,ideas than anything else that is not itself an ,idea2 of all the things in the world it is most like to the ,idea4#afac ,but it has also a share in ,becoming4 ,it cannot simply remain with the ,ideas in unaltered other-world transcendence4 ,it has its origin indeed in that other world beyond ,appearance4 ,it was from the beginning1 uncreated#agac like the ,ideas and like #dff the ,soul of the ,world to which it is akin4#ahac ,it is older than the body#aiac to which it must link itself2 it does not come into being at the same time as the body1 but is only drawn down from its spiritual state of being into the realm of matter and becoming4 ,in the ,phaedrus this fall into birth appears as the necessary result of an intellectual fall which takes place within the soul itself4#bjac ,in the ,timaeus1 however1 with its study of the general life of the whole world-organism1 the animation of the living creature has now to be explained as arising out of the plan--not from a failure of the plan--of the ,creator4#baac ,the soul thus seems to be destined from the beginning to give life to a body4 ,it is not only the knowing and thinking element in a world of inanimate things1 it is also the source of all movement4 ,itself in motion from the beginning it bestows the power of movement upon the body with which it is associated2 without it1 there would be no movement in the world1 and no life either4#bbac ,but though enclosed within the body it remains a stranger to the body4 ,on its side it has no need of the body and is not conditioned by it4 ,it remains independently associated with it as its mistress and leader4#bcac ,even in their united existence there is a great gulf fixed between the soul and all that is not soul2#bdac body and soul never fuse into one1 however closely they may be bound up with each other4 ,and yet the body and its impulses have the power to influence profoundly the immortal being that dwells within it4 ,by its union with the body the soul can be made unclean2 diseases such as folly and unrestrained passion come to it from the body4#beac ,it is not beyond the reach of change like the ,ideas1 to which it is akin without being of their nature2 on the contrary1 it can degenerate entirely4 ,the evil influences of the body penetrate to its inmost being2 even in its everlasting1 immaterial1 spiritual nature it can derive something corporeal#bfac from such a sinister partnership4 ,it is bound to the body by influences of a lower kind which attach themselves to the pure power of knowledge that alone is proper to it4 ,at the outset of his speculations ,plato1 like other thinkers before him1#bgac had thought of the different capacities of the soul1 alternately in conflict or alliance with each other1 as parts of unequal rank and value1 bound up together within the soul of man4#bhac ,even in the previous life of the soul1 in the other world1 the reasoning power of the soul is1 according to the ,phaedrus1 already coupled with ,temper and ,desire2 it is these in fact which drag down the soul into the realm of the material2 and the three parts still #dfg remain indissolubly united in the everlasting life which awaits the soul after its release from the body4 ,but in proportion as the philosopher extends and elevates his conception of the soul1 and as he becomes more convinced of its eternal destiny and vocation to a life of unending blessedness in a realm of unchangeable being1 the more impossible does it seem to him that this candidate for immortality in the realm of the everlasting ,forms can be a composite amalgam of elements capable of being resolved again by division and analysis#biac--that the reasoning faculty can be for ever united with ,effort and ,desire1 which perpetually threaten to drag it downwards into materiality4 ,the soul in its true and original nature is now for him simple and indivisible4#cjac ,only with its enclosure in the body does the everlasting1 thinking soul1 whose tendency is towards the eternal1 acquire impulses and desires#caac that have their origin in the body and belong to the body1#cbac that only adhere to the soul during the period of its earthly life1 that with their separation from their immortal associate will pass away1 since they are themselves mortal and such as perish with the body4 ,the soul1 to which sense-perception1#ccac feeling1 emotion1 and desire are only added from outside1 is in its own imperishable nature nothing but pure capacity of thought and knowledge--with which indeed the power to will that which is conceived in thought1 seems to be directly associated4 ,it is destined for the other world1 for the intuition and undistorted reflection in its consciousness of the immaterial essences4 ,banished to this earth amid the restless change and alteration of all being1 and not uninfluenced by the forces of bodily life1 it must endure a brief exile here4#cdac ,not unscathed does it leave behind it1 in death1 its ill-assorted companion1 the body4#ceac ,then it goes into an intermediate region of bodiless existence in which it must do penance for the misdeeds of its life on earth1 and free itself from their effects4#cfac ,after that it is driven away once more into a body and transported to a fresh life upon earth1 the character of which it chooses for itself in accordance with the special nature that it had evolved in its earlier incarnation upon earth4#cgac ,though no organic connexion exists between them1 yet there is a certain symmetry#chac between the individual soul and the body that is lent to it4 ,thus1 the soul lives through a series of earthly lives#ciac of the most varied character2 it may even sink so low as the animals in the course of its incarnations4#djac ,its own merits1 the success or failure of its conflict with the passions and desires of the #dfh body1 decide whether or not its lives shall lead it upwards to a nobler type of existence4 ,its task is plain3 it must free itself from its impure companions1 sensual ,lust and the darkening of the powers of ,reason4 ,if it can succeed in this it will find once more the way upwards#daac which at last leads it into complete immunity from renewed incarnation and brings it home again into the kingdom of everlasting untroubled ,being4 #c ,it is evident that in what he thus1 clothing philosophy in the language of poetry1 says of the origin1 destiny1 and character of the soul1 which though beyond time is yet placed within time1 and though beyond space is yet the cause of all movement within space--that in all this ,plato is following in the track of the theologians of earlier times4 ,only in the poetry and speculative thought of theologi1 not in any physiologists' doctrine1 did he find the conception1 imaginatively expressed and pointing in the direction which he also followed1 of a multiplicity of independent souls whose existence had been from all time and was not first begun in the material world with the creation of a living organism2 of souls enclosed in the corporeal as though in a foreign1 hostile element1 which survive their association with the body1 passing through many such bodies and yet preserving themselves intact after the destruction of each of those bodies1 immortal1 endless 7for they are without beginning71#dbac and alive from the very beginning of ,time4 ,the souls1 moreover1 have life as distinct1 complete1 and indivisible personalities1 not as mere dependent emanations of a simple common ,source of all life4 ,the theory of the eternity and indestructibility of the individual souls1 of the personal immortality of the souls1 is difficult to reconcile with more specifically ,platonic doctrine--with the doctrine of the ,ideas4#dcac ,and yet it is undeniable that from the moment that he first adopted this theory--and adopted it1 too1 precisely in connexion with the philosophy of the ,ideas--he adhered to it steadfastly and without deviating from its essential meaning4 ,the process by which he arrived at it is not to be found in the proofs by which he attempts in the ,phaedo to establish the truth of the soul's immortality in which he himself already believed4 ,those proofs in reality do not prove what they are intended to prove 7and what considered as a fact of experience is unproved and as an axiom necessary to thought is beyond proof72 they cannot therefore be the reasons that led the philosopher to #dfi hold his conviction4 ,he has in fact borrowed this article of his faith from the creeds which already contained it4 ,he himself scarcely conceals the fact4 ,as authority for the main outlines of the soul's history as given by himself he refers us almost apologetically1 and as though excusing himself for not providing a philosophical proof1 to the theologi and priests of the mysteries4#ddac ,and he himself becomes the philosophical poet1 completely and without concealment1 when in imitation of the poetry of edification he1 too1 gives a picture of the soul's sojourn in an intermediate station of its pilgrimage or describes the stages of its earthly existence#deac that lead the soul down even to the animal4 ,for such mythological expressions of the inexpressible the philosopher himself claims no more than symbolical truth4#dfac ,he is fully in earnest1 however1 with the fundamental conception of the soul as an independent substance that enters from beyond space and time into the material and perceptible world1 and into external conjunction with the body1 not into organic union with it2 that maintains itself as a being of spiritual essence in the midst of the flux and decay of the material world1 though at the same time its pure brightness is overshadowed through this conjunction and must purify itself from the effects2 that can disentangle itself1#dgac even to the extent of complete severance from the embrace of the material and the perceptible4 ,all that is essential in this conception he derives from the theologians1 but he brings it into close relationship with his own philosophy which depends upon a conviction of the absolute opposition between ,being and ,becoming1 and upon the dualistic division of the world into matter and mind--a dualism that applies also to the relations of soul and body and throughout the whole realm of ,appearance4 ,the soul which stands half-way between the unity and unchangeability of ,being and the ever-varying multiplicity of matter has in this realm of fragmentary and subordinate validity1 into which it is temporarily exiled1 the power to reflect the ,ideas and represent them in its own consciousness clear and unfalsified4 ,the soul in its complete independence of sense-perception and of concepts derived from the senses is alone able to pursue the ,quest of ,reality4#dhac ,in this pursuit the body with which it is associated is nothing but a hindrance and a serious one4 ,the soul has a hard struggle against the tendencies of the body in spite of its independence and aloofness4 ,just as1 in the creation of the universe1 matter1 though not a cause is at least a subordinate cause which by its influence and exigencies gives #dgj various hindrances#diac to the ,mind that shapes and orders the world1 so1 too1 the soul finds in this ephemeral and inconstant ,matter1 with its stirring and tumultuous unrest1 a serious obstacle to its own proper activity4 ,this is the evil1 or the cause of evil1#ejac which must be overthrown in order that the mind may win its way to freedom and final rest and security in the realm of pure ,being4 ,plato often speaks of the katharsis1 the purification1 after which man must strive4#eaac ,he takes both the word and the idea from the theologians1 but he gives it a higher meaning while yet preserving unmistakably the analogy with the katharsis of the theologi and mystery-priests4 ,it is not the pollution which comes from contact with sinister daimones and from all that belongs to them1 that is to be avoided1 but rather the dulling of the power of knowledge and of willing what is known 7regarded as a simultaneously created power7 due to the world of the senses and its fierce impulses4#ebac ,man's effort must be directed not so much to ritual purity1 as to the preservation of his knowledge of the eternal from eclipse through the deceptive illusions of the senses2 towards the concentration and gathering together of the soul within itself2#ecac its withdrawal from contact with the ephemeral as the source of pollution and debasement4 ,thus1 even in this philosophic reinterpretation of ritual abstinence in terms of a spiritual release and emancipation1 the effort after purity retains its religious sense4 ,the world of the ,ideas1 the world of pure ,being1 to which only the pure soul can attain1#edac is a world of divinity4 ,the ,good as the highest of the ,ideas1 the loftiest pattern1 the supreme aim to which all ,being and ,becoming tend1 which is at the same time more than all the ,ideas--the first cause of all ,being and all knowledge--is also ,god4#eeac ,the soul for which1 in its desire and longing for the full being of the ,idea1 the knowledge of the ,good is the supreme science1#efac enters hereby into the closest communion with ,god4 ,the turning away of the soul from the many-coloured image to the sun of the highest ,idea1 is itself#egac a turning towards the divine1 towards the luminous source of all ,being and ,knowing4 ,thus exalted1 philosophic inquiry turns to enthousiasmos4#ehac ,the way which leads upwards from the lower levels of ,becoming to ,being1 is discovered by means of dialectic1 which in its comprehensive view#eiac is able to unite the distracted ever-moving flood of multifarious ,appearance into the ever-enduring unity of the ,idea which is reflected in ,appearance4 ,dialectic travels through the whole range of the ,ideas1 graduated one above the other1 till it reaches the last and #dga most universal of the ,ideas4 ,in its upward course it passes by an effort of sheer logic through the whole edifice of the highest concepts4#fjac ,plato is the most subtle of dialecticians2 he almost carries subtlety to excess in his eager pursuit of every intricacy of logic--and of paralogism4 ,but he combined to a remarkable degree the cold exactitude of the logician with the enthusiastic intensity of the seer2 and his dialectic1 after its patient upward march step by step from concept to concept1 at last soars to its final goal in a single tremendous flight1 in which the longed-for realm of the ,ideas reveals itself in a moment of immediate vision4 ,so the ,bacchant in his ecstasy saw divinity suddenly plain1 and so too in the nights consecrated by the mysteries the epopts beheld the vision of the ,goddesses in the torch-lit glare of ,eleusis4#faac ,to this loftiest height whence a view is obtained of colourless1 formless ,being1 beyond the reach of every contact1 inaccessible to sense-perception1 it is dialectic that shows the way2 and dialectic now becomes a way of salvation in which the soul finds once more its own divine nature and its divine home4 ,the soul is closely akin to godhead and like it#fbac--;it is itself something divine4 ,the reason in the soul is divine1#fcac and comprehends everlasting ,being immediately by its power of thought4 ,if the eye were not sunlike1 it could never see the sun2#fdac if the mind were not akin by nature to the good1#feac the highest of the ,ideas1 it could never comprehend the ,good1 the ,beautiful1 and all that is perfect and eternal4 ,in its power of recognizing the eternal the soul bears within itself the surest proof that it is itself eternal4#ffac ,the purification by means of which the soul gets rid of#fgac the defacement that has overtaken it during its earthly life reveals again the divine in man4 ,even on earth the philosopher is thus rendered immortal and godlike4#fhac ,as long as he can continue in a state of pure intellectual knowledge and comprehension of the everlasting1 for so long is he living1 already in this life1 in the ,islands of the ,blest4#fiac ,by expelling all traces of the corruptible and the mortal in and about himself1 he is more and more to become like ,god2#gjac so that when it is at last set free from this earthly existence1 his soul may enter into the divine1 the invisible1 the pure1 the eternally self-identical1 and as a disembodied mind remain for ever with that which is its kin4#gj;a#ac ,at this point1 language that can only make use of physical imagery becomes totally inadequate4#gaac ,a goal is set before the soul that lies outside all physical nature1 beyond time and space1 without past or future1 an ever-present now4#gbac #dgb ,the soul can escape out of time and space and find its home in eternity1 without at the same time losing its own self in the ,general and ,universal that stands above time and space4 ,we must not inquire what sort of personality and individual distinctness can yet remain with the soul when it has cast off all effort1 desire1 sense-perception1 and everything related to the world of change and multiplicity1 to become once more a pure mirror of the eternal4 ,nor must we ask how it is possible to think of a spirit removed above space and time and all the multiplicity of matter and yet personal and separate in its personality4#gcac ,for ,plato the ,souls live on as they had been in the beginning--individual beings conscious of themselves in a time that has no end and is beyond all time4 ,he teaches a personal immortality4 #d ,there is an other-worldly tone in this philosophy1 and its doctrine of the soul4 ,far beyond the world in which life has placed man lies the realm of pure ,being1 the good1 the perfect1 and the unspoilt4 ,to reach that realm at last1 to free the mind from the unrest and illusion of the senses1 to be rid of the desires and emotions that would nail#gdac it down here below1 to sever its connexion#geac with the body and bodily things--that is the soul's highest duty4 ,the only reason why it is banished into this world is that it may all the more completely separate itself from the world4 ,to die--to be dead inwardly to all that is visible1 material1 physical--that is the goal and the fruit of philosophy4#gfac ,to be ready and fit to die is the hall-mark of the complete philosopher4 ,for such1 philosophy is the deliverer that frees him for all time from the body#ggac--;from its desires1 its restlessness1 its wild passions#ghac--;and gives him back again to the eternal and its silence4 ,to be pure1 to be free from evil1 to die already in this temporal world--these are the oft-repeated exhortations which the philosopher addresses to the immortal soul4 ,ascetic morality here again demands from man what is essentially a quite negative proceeding4 ,but this denial of the world is only a step leading on to the most supremely positive behaviour4 ,katharsis is only the gateway to philosophy2 and it is philosophy which teaches man how to reach what alone is positive1 the only true and unconditional ,being2 instructs him how to reach the clear and perfect understanding of the only permanent good and how to merge himself utterly in that good4#giac ,the soul of the thinker yearns after ,reality2#hjac #dgc death is for it not merely the annihilation of the chains of the body that impede it1 but a very positive acquisition of intellectual knowledge#haac to which it is urged on by its proper nature--which is therefore also a fulfilment of its proper task4 ,so the turning aside from the physical and the ephemeral is at the same time and without transition a turning towards the eternal and the divine4 ,the flight from the things of this world is in itself an entry into that other world1 and a becoming like to the divine4#hbac ,but the true realities are not to be found in this world4 ,to grasp them plainly in its thought--to recover the untroubled vision of its spiritual eye--the soul must divest itself entirely of all the stress and distraction of the earthly4 ,for this mundane world1 the mirage that encompasses the senses1 the philosopher has nothing but denial4 ,because it gives no foothold for true knowledge the whole world of ,becoming has no independent value for his science4 ,the apprehension of that which is never more than relative1 which simultaneously manifests contrary qualities in itself1 can only serve as stimulus and invitation to the search for what is absolute4#hcab ,in this realm of doubtful shadows the soul finds nothing but obscure reminders of that which it had once beheld plainly4 ,the beauty of the physical world which is apprehended by the noblest of the senses1 the eye1 serves indeed to recall to the soul's memory the ,beautiful-in-itself1 of which that other is but a pale copy1 and to disclose to the soul what is really its own property1 what it had brought with it ready made from an earlier existence beyond the bounds of all matter4#hdac ,but the observation of beauty here below must lead beyond itself at once and conduct the mind out of the world of mere appearance to the pure forms of the ,ideal world4 ,the process of ,becoming tells us nothing about the nature of ,being2 the thinker learns nothing from this source--in fact he learns no new knowledge or wisdom of any kind in this world2 he only recovers what he had before and always possessed in latent form4#heac ,the treasure1 however1 lies beyond the limits of this world4 ,he must turn away his gaze from the shadow-figures upon the wall of the cave of this world1 and direct it towards the sun of eternity4#hfac ,he is placed in this world of perpetual change2 to it his senses and his understanding are directly referred2 and yet he must disdain and rise superior to1 and flee from1 all that this world offers1 giving himself up immediately and entirely to the unseen1 and taking flight from this world to that where he will become like ,god1 and be purified and justified by the power and might of his knowledge4#hgac #dgd ,earthly life as it actually is will remain strange to him1 and he a stranger in earthly life1#hhac despised as a fool for his inaptitude in earthly affairs by the great majority of those who are so versed in such things4#hiac ,he has something higher to think about--the salvation of his own soul4 ,he will not live for the community1 but for himself1 and his real task4#ijac ,human interests seem to him hardly worth troubling about1#iaac the state itself hopelessly corrupt1 founded as it is upon deception and passion and injustice4 ,at the same time1 he himself of course would be the real statesman1#ibac the leader who could guide his fellow citizens to their true salvation--acting not as the servant of their lusts1 but as a doctor who gives help to the sick4#icac ,it is not ships and harbours and walls and taxes and such trivialities#idac that he would give the city1 but justice and health and everything else which after this life can stand before the stern judgment of the other world4#ieac ,this would be the best mode of life1#ifac and he could show them the way to it2 no worldly power or greatness can do as much--none of the great statesmen of the past1 ,themistokles1 ,kimon1 and ,perikles1 understood anything of all this2 all their efforts were nothing but blind error and wandering4#igac ,at the climax of his life and of his philosophical development ,plato completed an ideal picture of the ,state1 drawn in accordance with the principles and the requirements of his own philosophy4 ,it rests upon a broad foundation--the multitude of its inhabitants divided strictly into classes that in themselves and their manner of life are to display1 like a beacon that can be seen afar1 the virtue of ,justice4 ,at one period this had seemed to include all that was necessary for the completion of the ideal ,state2 but now1 far above that level1 pointing upwards into the lofty aether above the earth1 a final consummation reveals itself to him1 to which all mere mundane things serve but as support and furtherance4 ,a small minority of the citizens1 the philosophers1 form this last pinnacle of the building4 ,here on earth and in this state that is organized in conformity with justice1 they will serve the state1 as in duty bound and not for their own satisfaction1 and take part in government4#ihac ,as soon as duty is fulfilled they will return to the supramundane contemplation which is the aim and content of their whole life's activity4 ,to provide a place where these contemplatives may live1 where they may be educated for their vocation1 the highest there is2 to allow dialectic as a form of living to take its place in the activity of worldly civilization as an object of men's effort#iiac--to bring about all this the ,ideal ,state is built up step by step4 ,the #dge bourgeois social virtues and their firm establishment and interconnexion1 which had once seemed the real and sufficient reason for the erection of the whole edifice of the state--seen from this elevation1 these no longer retain their independent importance4 ,the so-called virtues all pale before the highest capacity of the soul1 which is the mystic beholding of the eternal4#ajjac ,the chief mission of the perfect wise man is no longer to fulfil his obligations to the others that stand without4 ,to make his own inner life fit and ready for self-emancipation is now his real and immediate task4 ,mysticism aims at a personal salvation such as the individual can only obtain for himself4 ,good works are no longer necessary when the mind has no further connexion with earthly life and conduct4 ,when it comes to dealing with practical earthly affairs he who possesses the highest virtue will have all these others added unto him4#ajaac ,virtue belongs to him2 it is his real condition of being2 but the particular virtues he will rarely need to use4 ,this lofty pinnacle is accessible to but a few4 ,god alone and a small#ajbac company of mortals are able to approach in pure thought to the everlasting ,reality1 the sole object of certain1 plain and unchanging ,knowledge4 ,the majority of men can never become philosophers4#ajcac ,and yet1 according to this philosophy1 the crown of all life belongs to the philosopher4 ,this is no religion for the poor in spirit4 ,science--the supreme knowledge of the highest ,being--is a pre-condition of salvation4 ,to know ,god is to become like ,god4#ajdac ,it is easy to see why such a message of salvation could not attract a wider community of believers4 ,it could not have done so without being false to its own nature4 ,to a few lofty spirits among mankind1 it offers a reward that beckons from eternity4 ,freedom from life in the corruptible body is the prize it offers2 that and a never-ending union with true ,reality--a return to what is everlasting and divine4 ,a symbol of what the philosopher has achieved after his death will be provided by the community by whom the departed will be honoured as a ,daimon4#ajeac ,such then is the ideal vision of a civilization in which the belief in the soul's immortality and its vocation to an everlasting life in the kingdom of the gods was held with profound and serious conviction4 ,the belief in immortality here becomes the corner-stone of a building1 the architect of which regards all earthly things as only valid for the moment1 and therefore of profound unimportance4 ,for him only the ,heaven of the spiritual world with its everlasting laws and #dgf patterns seriously matters4 ,he discards without a regret the whole of ,greek culture as it had expressed itself in state and society1 custom and art--an art that will last as long as humanity itself4 ,he demands an aristocracy1 and an aristocracy measured by a standard of what is the best that was quite beyond the reach of any possible human society even though it were as deeply impregnated with aristocratic ideas as ,greek society always was4 ,and the final aim and ideal sought by this organization of life on earth was to be the superseding of all earthly life 4 4 4 ,the mind of ,plato1 equally ready to receive as to give1 was not likely to become immobilized for ever in a mystic rapture of vision4 ,even when he had finished the ,republic he did not cease to reshape his system at many points and in many directions1 while some special problems were taken up again for further and repeated study4 ,even a second sketch of a political system was left behind by him in which he sought to lay down rules for the guidance of life among the multitude who are still regarded as completely shut out from the realm of the everlasting ,forms4 ,to this end the highest aims of human endeavour are almost left out of sight and practical rules for reaching the attainable better are supplied for the benefit of the majority4 ,he had learnt resignation at many points4 ,nevertheless1 the profound conviction of all his thoughts remained unchanged2 the claims that he put before the world and mankind remained essentially the same4 ,for this reason after generations have not been mistaken in seeing in him the priestly man of wisdom1 who with warning finger points the immortal spirit of man on its way from this feeble world upwards to the everlasting life4 ,,notes ,,to ,,chapter ,,xiii #aac3 ,pl41 ,ap4 c4 #cb f4 7#dj ,c ff474 #bac3 ,ap4 #da ,c ,d4 #cac3 ,ap4 #bi ,a ,b1 #cg ,b4 #dac3 ,xen4 ,cyrop4 #h1 #g1 #ag1 makes the dying ,kyros justify his faith that the soul survives the body rather on the lines of popular belief and the cult of souls than from would-be-philosophical considerations 7 #bj2 see above1 chap4 v1 n4 #agh74 ,in spite of this he allows the question to remain undecided--as though of little importance--whether1 in fact1 the soul then leaves the body and lives on or whether me_/nousa h psuch en t s_/mati sunapothn_/skei1 #ba4 ,in either eventuality he will after death mden e_/ti kakon pathein1 #bg4--;,arist41 ,,se4 xvii1 p4 #agf;b1 #af1 po_/teron phthart atha_/natos h psuch tn z_/n1 ou di_/ristai tois pollois--in this question they amphidoxousi4 #eac3 ,pl41 ,phd4 #gj ,a1 #gg ,b1 #hj ,d4 ,this belief of the polloi_/ and paides looks indeed much more like a piece of superstition than a denial of the continued life of the psuch_/ 7in which light ,pl4 represents it74 ,we have already met with the soul as a wind-spirit more than once3 when it leaves the body the other wind-spirits carry it off and away with themselves 7cf4 above1 chap4 i1 n4 #aj71 esp4 when a high wind is blowing 7cf4 the ,german popular belief that when a man hangs himself a storm arises3 ,grimm1 p4 #fce3 cf4 ,mannhardt1 ,germ4 ,myth4 #bgj n4 ,in other words1 the furious host1 the personified storm-spirits--,grimm1 p4 #fcb2 cf4 ,append4 vii--come and carry away with them the poor unquiet soul74 #fac3 ,cf4 ,pl4 ,rp4 #ccj ,d ,e4 ,there is more about these matters in the speech against ,aristogeiton1 ,d4 #be1 #eb-c4 ,in spite of the popular form in which it is put such an opinion is not to be claimed at once as a popular and generally held belief3 the author of this speech is a follower of ,orpheus1 a fact which he himself betrays in #aa4 #gac3 ,pl4 ,rp4 #fjh ,d4 #hac3 ,it is probable that in the ,politei_/a two essentially distinct stages of ,platonic doctrine are found side by side with only an external bond of union1 and that in particular what is said in ,bk4 v1 #dga ,c ff41 to the end of ,bk4 vii about the philo_/sophoi1 their education and position in the state 7and outside politics71 is an extraneous addition to the completed picture of the kalli_/polis which is given in ,bks4 ii--v1 #dga ,c3 an afterthought not originally included in the plan of the whole book and not anticipated in the beginning of it4 ,this seems to me to emerge unmistakably from a careful and unprejudiced study of the whole work and to have been completely demonstrated by ,krohn and ,pfleiderer4 ,that ,plato himself regarded the first sketch of an ideal state as a separate work 7which may even have been actually published separately3 ,gellius1 #ad1 #c1 #c71 is shown by the beginning of the ,timaeus4 ,here--with the implication of quite a different staging of the dialogue and a different introduction from what we now read in ,rp41 ,bk4 i1 c4 #a--;ii1 c4 #i--we have an exact recapitulation of the subject of the inquiry in the ,politei_/a from ii1 #aj1 #cfg ,e1 to v1 #dfj ,c1 with the definite statement 7#ai ,,ab7 that thus far and no farther had the discussion gone yesterday4 ,the stages in which the whole work was composed seem then to be divisible as follows3 7#a7 ,sketch of the state of the #dgh phu_/lakes 7in brief7 embodied in a dialogue between ,sokrates1 ,kriton1 ,timaios1 ,hermokrates1 and another companion3 in subject matter agreeing 7apart from the introduction7 substantially with ,rp4 ii1 #aj1 #cfg ,e1 to v1 #dfj ,c4 7#b7 ,continuation of this sketch in the story of ancient ,athens and the people of ,atlantis4 ,its completion is transferred elsewhere because in the meantime the ,politei_/a itself has been extended and into the empty framework of the ,ti_/m4 thus left available the account of the creation of the world given by ,timaios is very loosely inserted3 the frame-narratives of the ,ti_/maios and ,kriti_/as never being completed4 7#c7 ,continuation of the first sketch 7still virtually along the lines originally laid down7 in ,rp4 v1 #dfj ,d-#dga ,c 7in which #dff ,e ff4 is a brief account of the behaviour of the state in time of war--a substitute for the longer and more detailed statement on the same subject in ,tim4 #bj ,b f471 and in viii1 ix 7the greater part71 and x1 second half 7#fjh ,c ff474 7#d7 ,finally the whole work receives its crown and completion in a section that was1 however1 not foreseen in the older parts of the design1 for it disturbs part of that original design's independence and validity and does more than merely supplement it--the introduction of the philo_/sophoi and their special type of virtue1 v1 #dga ,c-vii fin42 ix1 #ehj ,d-#ehh ,a2 x1 part #a 7to #fjh ,b74--,then came the final editing of the whole3 insertion of the new introduction1 i1 #a-;ii1 #i 7not necessarily left until the completion of the whole2 necessary bringing into harmony of the divergent elements by a few excisions1 qualifications1 etc42 and probably a literary revision and polishing of the whole book4--,the whole thus finally produced reveals its origin clearly enough in the outgrowing of a first plan and its replacement by a second that has naturally suggested itself in the course of the author's own continued development4 ,at the same time ,plato could claim that the whole edifice1 in spite of much extension and rebuilding in a different style of architecture1 should be considered as a unity in the form in which he finally left it 7as a noteworthy monument1 too1 of his own alteration of view74 ,he himself in the sublimest moments of his mystic flight in ,bks4 vi and vii in no sense rejects the groundwork of the kalli_/polis of ii-v 7though not1 indeed1 designed originally as such71 but merely reduces it to the position of a substructure which remains a necessary and sole foundation even for the mystic pinnacle and preserves its absolute validity for the great majority of the citizens who inhabit the kalli_/polis 7for the philo_/sophoi are still regarded as very few in number7 for whom it is a school for the exhibition of political virtue4--,in the first sketch1 then1 there is no trace of a doctrine of immortality that can be properly so called1 and the popular belief in a continued life of the soul after death has for ,plato1 at this stage at least1 no serious weight or importance4 ,the phu_/lakes are not to trouble about what may follow death 7iii1 #a ff472 the main purpose in view is to show that dikaiosu_/n is its own reward1 and the rewards which are anticipated for it after death are only ironically alluded to 7ii1 #cfc ,,cd2 cf4 #cff ,,ab72 ,sokrates means to do without such hopes 7#cff ,e ff474 ,the athanasi_/a psuchs is only introduced as a paradox in x1 #fjh ,d 7in the continuation of the first sketch7 for which proof is sought2 whereupon the importance of the question as to what may await the soul after death emerges 7#fad ,a ff47 as well as the necessity of taking thought not for this short life but huper tou ha_/pantos chro_/non 7#fjh ,c71 of which nothing had been said or could have been said in iii-v4 ,finally in vi-vii the indestructibility of the soul is implied in its sublimest form4 ,it is evident that ,plato's own views on these matters had undergone changes in the course of time1 and that these #dgi changes are reflected in the various strata of the ,politei_/a even after its final editing4 7,cf4 ,krohn1 ,platon4 ,staat1 p4 #bfe2 ,pfleiderer1 ,platon4 ,frage1 p4 #bc f41 #ce ff41 #ahhh47 #iac3 ,the ,appearance bou_/letai1 ore_/getai1 prothumeitai einai what its ,idea is3 ,phd4 #gd ,d1 #ge ,,ab4 ,the ,ideas are thus teleological causes like the divine nous of ,aristotle which1 unmoved itself1 kinei hs er_/menon 7just as matter has a desire for form1 potentiality for actuality74 ,plato it is true did not keep to this method of illustrating rather than explaining the relation between the ,appearance and the unmoved ,idea4 #ajac3 no_/sei meta lo_/gou perilpto_/n1 ,tim4 #bg ,d4 hou ou_/pot' an a_/ll epila_/boio t ts dianoi_/as logism1 ,phd4 #gi ,a4 aut di' hauts h psuch ta koina phai_/netai peri pa_/ntn episkopein1 ,tht4 #ahe ,d4 #aaac3 ,the prius in the case of man is really the perception of his own mental activity in no_/sis meta lo_/gou as being a process essentially different from do_/xa met' aisth_/ses alo_/gou4 ,it is inference from the former alone that leads to the conclusion that the noou_/mena exist3 ,tim4 #ea ,b-#eb ,a4 ,it is the ,ideas that we grasp in abstract thought3 aut h ousi_/a hs lo_/gon di_/domen kai ertntes kai apokrino_/menoi1 ,phd4 #gh ,d4 #abac3 ,the epist_/m which dialektik_/ alone can give 7,rp4 #ecc ,,de is anama_/rttos 7,rp4 #dgg ,e4 #acac3 ,of the three ei_/d or ge_/n--the o_/n1 the gigno_/menon and the en h gi_/gnetai 7the ch_/ra7 of ,tim4 #dh ,e f41 #eb ,,abd7--the third at any rate is quite foreign to the soul4 ,like the ,world-,soul 7,tim4 #ce ,a1 along with which it is mixed 7#da ,d71 the individual soul also is a middle term between the a_/meres of the ,idea and the kata ta s_/mata meristo_/n1 having a share in both4 #adac3 ,true1 unalterable ,being belongs only to the aeide_/s and therefore also to the soul3 ,phd4 #gi ,a f4 #aeac3 ,phd4 c4 #ed-f 7#aje ,b-#ajg ,b74 #afac3 homoio_/teron psuch s_/mato_/s esti t aeidei 7and that t aei hsau_/ts e_/chonti71 ,phd4 #gi ,b4 t thei_/ kai athana_/t kai not kai monoeidei kai adialu_/t kai hsau_/ts kata tauta e_/chonti heaut homoio_/taton psuch_/1 #hj ,,ab4 #agac3 age_/nton1 ,phdr4 c4 #bd1 #bde ,d 7a_/dios simply1 ,rp4 #faa ,b74 ,the creation of the souls in ,tim4 is only intended to represent the origin of the spiritual from the dmiourgo_/s 7not the coming into being of the soul in time73 see ,siebeck1 ,ges4 d4 ,psychol4 i1 #a1 #bge ff4 ,still1 it remains impossible to say whether ,plato whenever he speaks of the pre-existence of the soul always means that the soul existed without beginning4 #ahac3 ,as to the relation of the individual soul to the soul of the universe1 neither the mythical account in ,timaeus nor the briefer allusion in ,phileb4 #cj ,a allows us to conclude that the soul of our body is taken from the soul of the sma tou panto_/s4 ,in reality the fiction of a ,world-,soul is intended to serve quite other purposes than the derivation of the individual soul from a single common source4 #aiac3 ,tim4 #cd ,c2 ,lg4 #hia ,a-#hif ,c4 #bjac3 ,acc4 to the account in ,phdr4 #bdf ,c1 the soul suffers its downfall into the earthly existence if ho ts ka_/ks hi_/ppos1 i4e4 the epithumi_/a in the soul1 tends towards the earth--#bdg ,b4 ,it must1 therefore1 be the result of the preponderance of the appetitive impulses4 ,this1 however1 can only happen if the logistiko_/n of the soul has become too weak to drive the soul-chariot any longer as its duty was4 ,hence the supporting wings1 i4e4 the no_/sis1 of the soul-horse fall off4 ,it is thus a weakening of the cognitive part of the soul that causes its downfall into materiality 7just as it is the measure of their capacity for knowledge that determines #dhj the character of the ensma_/tsis of the souls1 and their return to the to_/pos huperoura_/nios is equally determined by their recovery of the purer form of knowledge3 #bdh ,c ff41 #bdi ,,ac74 ,thus it is not1 as in ,empedokles1 a religio-moral transgression that leads to the incarnation of the souls1 but a failure of intellect1 an intellectual fall in sin4 #baac3 ,the soul is1 acc4 to the account in ,tim41 created in order that by animating and governing a body1 it may complete the sum of creation3 without the za the ourano_/s 7the universe7 would be atel_/s1 ,tim4 #da ,b ff4 ,acc4 to this teleological motivation of the being and the ensma_/tsis of the soul1 this latter1 the ensma_/tsis1 would have belonged to the original plan of the dmiourgo_/s and there would be no purpose in the creation of the souls 7by the dmiourgo_/s and the inferior gods7 unless they were destined to the animation of the za and conjunction with s_/mata4 ,but it is obviously inconsistent with all this that the object of the soul's endeavour should be to separate itself as soon as possible and as completely as possible from the body and everything material in order to get back again to immaterial life without any body--#db ,,bd4 ,this is a relic of the original theological view of the relation between body and soul4 ,in ,phd4 7and usually in ,plato7 it displays itself unconcealed2 but it was far too closely bound up with the whole of ,plato's ethic and metaphysics not to make its illicit appearance even when as in ,tim4 he wished to keep the physiological side to the fore4 #bbac3 ,phdr4 #bde ,c-#bdf ,a4 ,the soul is to hauto kinoun1 and indeed continually1 aeiki_/nton1 it is tois a_/llois ho_/sa kineitai pg kai arch kin_/ses 7the body only seems to move itself1 but it is really the soul within which moves it--#bdf ,c74 ,if the soul were to perish1 pas ouranos pasa_/ te ge_/nesis would be at a standstill4 ,the conception of the soul as the aeiki_/nton was already well and long established in ,plato's time 7see above1 chap4 xii1 n4 #aej74 ,in the form in which he introduces it here 7as a proof of the imperishability of the soul7 he may have modelled his conception on that of ,alkmaion 7,arist41 ,an4 #dje;a1 #bi73 see ,hirzel1 ,hermes1 xi1 #bdd4 ,but ,plato here and throughout ,phdr4 is speaking of the individual soul 7psuch_/ collective singular74 ,so too in ,lg4 #hid ,e ff41 #hif ,a ff4 7lo_/gos of the soul3 h duname_/n aut hautn kinein ki_/nsis4 ,it is the aiti_/a and the issue of all movement in the world1 the source of life2 for life belongs to that which auto_/ hauto kinei #hie ,c47 ,as distinguished from the psuch enoikousa en ha_/pasi tois kinoume_/nois we do not hear of the 7double ,world-,soul until #hif ,e4 ,there is in fact ki_/nsis in plenty in the world besides that of the animated organisms4 #bcac3 ,phd4 #ic ,b 7c4 #dc7 and often4 #bdac3 psuch_/ on the one side1 pan to a_/psuchon on the other4 ,phdr4 #bdf ,b and so generally4 #beac3 ,tim4 #hf ,b ff4 7c4 #da74--;,in brief3 kakos hekn oudei_/s1 dia de ponran he_/xin tina tou s_/matos kai apai_/deuton trophn 7education of the soul7 ho kakos gi_/gnetai kako_/s1 #hf ,e4 #bfac3 to smatoeides ho t psuch h homili_/a te kai xunousi_/a tou s_/matos 4 4 4 enepoi_/se xu_/mphuton ktl4 ,phd4 #ha ,c1 #hc ,d4 #bgac3 ,pythagoreans1 see above 7chap4 xi1 n4 #ee72 hardly ,demokritos 7,dox41 p4 #cij1 #ad74 ,the trichotomy can exist very well side by side with the dichotomy 7which also appears7 into logistiko_/n and alo_/gistikon1 the last being simply divided again into thumo_/s and epithumi_/a4 #bhac3 ,in the first sketch of the ,republic 7ii-v74 ,here it is admittedly bound up with the three classes or castes of the state1 but it has not been invented for the benefit of these classes4 ,on the contrary1 the #dha trichotomy of the soul is original and the division of the citizen body into three parts is derived and explained from it2 cf4 #dce ,e4--,the view that ,plato was never quite serious about the threefold division of the soul but always spoke of it as something semi-mythical or as a temporarily adopted hypothesis1 will not appear plausible on an unprejudiced study of the passages in the ,platonic writings that deal with the threefold division of the soul4 #biac3 ,rp4 x1 #faa ,a-,e 7c4 #aa71 shows clearly that the reason which made ,plato abandon his conception 7given in the first sketch of the ,rep4 and still maintained in the ,phaedrus7 of the natural trichotomy of the soul into parts or divisions was the consideration of its immortality and vocation to intercourse with the theion kai atha_/naton kai aei o_/n4--,the emotions and passions by which the soul is fettered hupo tou s_/matos1 explain its tendency to clothe itself in another body after death1 ,phd4 #hc ,c ff4 ,if the emotions and passions were indissolubly linked to the soul the latter could never escape from the cycle of rebirths4--,on the other hand1 if only the logistiko_/n1 as the only independently existing side of the soul1 goes into the place of judgment in the other world there would seem to be no reason that should tempt this simple uncompounded soul to renewed ensma_/tsis1 a process which implies materiality and desire4 7,this difficulty troubled ,plotinos too47 ,plato takes into view the possibility of an inner corruption of the pure and undivided intellectual soul which makes a future state of punishment and purgatory possible and intelligible and explains the existence 7until a complete return to purity is achieved7 of a tendency or constraint to renewed ensma_/tsis even without a permanent association with the thumoeide_/s and the epithumtiko_/n4 #cjac3 t althesta_/t phu_/sei the soul is monoeide_/s1 ,rep4 x1 c4 #aa 7#faa ,b1 #fab ,a74 ,hence it is to para_/pan adia_/lutos eggu_/s ti tou_/tou1 ,phd4 #hj ,b4 #caac3 ,the intellect-soul atha_/naton archn thntou z_/ou is the creation of the dmiourgo_/s2 the other faculties of the soul1 thumo_/s1 epithumi_/a 7and ai_/sthsis therewith71 psuchs ho_/son thnton 7,tim4 #fa ,c71 are all added to the soul at the moment of its union with the body by the subordinate deities3 ,tim4 #da ,d-#dd ,d2 #fi ,a-#gj ,d 7c4 #ad1 #ae1 #ca74 ,the same idea appears in ,rp4 x1 #faa ,,bc4 to aeigenes me_/ros ts psuchs is distinguished from the zogene_/s3 ,polit4 #cji ,c4 #cbac3 to sma kai hai tou_/tou epithumi_/ai1 ,phd4 #ff ,c4 ,the soul moved by passion suffers hupo s_/matos1 #hc ,,cd4 ,in death the soul is kathara pa_/ntn tn peri to sma kakn kai epithumin1 ,crat4 #djd ,a4 #ccac3 ,tim4 #dc ,c4 ,it is only as a result of this violent and contradictory excitement through the physical perception of ,becoming that the soul becomes a_/nous 7which is 9999originally foreign to it7 ho_/tan eis sma endeth thnto_/n1 #dd ,a4 7,it will in time become e_/mphrn once more and can become wise1 #dd ,,bc4 ,in the case of the animals1 which can be inhabited by the same soul1 it will remain always a_/phrn--one may suppose47 #cdac3 4 4 4 smikron chro_/non1 ouden men oun pros ton ha_/panta 7chro_/non74 ,rp4 #dih ,d4 #ceac3 ,in accordance with popular thought 7but obviously also in perfect seriousness and without any special concession7 death is regarded as ts psuchs apo tou s_/matos apallag_/1 ,phd4 #fd ,c2 ,gorg4 #ebd ,b4 ,hence1 it usually happens that the soul mde_/pote eis ,ha_/idou kathars aphike_/sthai1 all' aei tou s_/matos anaple_/a exie_/nai1 ,phd4 #hc ,d4 7--aei1 i4e4 with the exception of the few complete philo_/sophoi that do not need further purification in ,hades1 and this is1 in fact1 the doctrine of the ,phd4 itself2 cf4 #aad ,c1 #hj ,e1 #ha ,a47 #cfac3 ,purgatory1 punishment and rewards in the other world3 ,gorg4 #dhb #ebc ff43 ,rp4 x1 c4 #ac ff41 #fad ,a ff4 7vision of ,er1 son of ,armenios in the continuation of the first version of the politei_/a72 ,phd4 #aaj ,b-#aad ,c4 ,we must not here go into the details of the individual myths in which it is still perhaps possible to distinguish what parts ,plato has taken out of ancient poetry and popular legend and what comes from theological and particularly ,orphic doctrinal poetry--or even 7,rp4 x7 from ,oriental fables--and how much he has added independently on his own account4 7,a few remarks will be found in ,g4 ,ettig1 ,acherunt41 ,leipz4 ,stud4 xiii1 #cje ff42 cf4 also ,dring1 ,arch4 ,ges4 ,phil4 #acic1 p4 #dge ff42 ,dieterich1 ,nekyia1 #aab ff47 ,he usually distinguishes three classes among the souls 7only apparently two in ,phdr4 #bdi ,a73 those who are affected with curable faults1 the hopelessly and incurable guilty 7who are condemned to eternal punishment in ,tartaros without rebirth3 ,gorg4 #ebe ,c ff42 ,rp4 #fae ,d2 ,phd4 #aac ,e72 and1 thirdly the hosi_/s bebiko_/tes1 di_/kaioi kai ho_/sioi4 ,this is the system of ,gorg4 #ebe ,,bc1 #ebf ,c2 ,rp4 #fae ,,bc4 7,with these come also the a_/roi1 #fae ,c1 who neither deserve punishment nor reward--of them ,er said a_/lla1 ouk a_/xia mn_/ms4 ,perhaps older theologians had already concerned themselves with these1 not being satisfied with the fate assigned by popular mythology to the a_/roi--see ,append4 vii--it would have been a natural subject for the professional attention of these ,schoolmen of popular superstition47 ,in ,phd4 #aac ,d ff4 the question is even more minutely dealt with4 ,here we have 7#a7 hoi me_/ss bebiko_/tes 7che visser' senz' infamia e senza lode71 7#b7 hoi ania_/ts e_/chontes1 7#c7 hoi ia_/sima hmartko_/tes1 7#d7 hoi diaphero_/nts hosi_/s bebiko_/tes1 and 7#e7 the lite of these ho_/sioi1 the real philosophers1 hoi philosophi_/a hikans kathera_/menoi--these are not born again4 ,to the other classes are assigned their appropriate purgation1 reward or punishment4 ,here classes #b1 #c1 and #d correspond to the three classes of ,rp4 and ,gorg4 7which may perhaps be modelled on the divisions popularized by older theological poetry--see above1 chap4 xii1 n4 #fb74 ,novelties are the me_/ss bebiko_/tes and the true philosophers4 ,for these last the abode upon the maka_/rn nsoi 7,gorg4 #ebf ,c71 or1 what comes to the same thing1 upon the surface of the earth 7,phd4 #aad ,,bc71 is no longer sufficient4 ,they go es maka_/rn tinas eudaimoni_/as 7#aae ,d71 which means that they are really freed entirely from temporal existence and enter into the unchanging ,now of eternity4 7,as far as the complete escape of the philo_/sophoi is concerned the account in ,rp4 x1 c4 #ac #fad ,a-#fae ,c does not contradict that of ,phd4 ,the only reason why this is not mentioned in ,rp4 is that these absolutely enfranchized souls could not appear upon the leim_/n there mentioned3 #fad ,e47--,of these various accounts that of ,phd4 seems to be the latest4 ,in ,lg4 there is yet another indefinite allusion to the necessity of undergoing a judgment after death3 #ijd ,c ff4 #cgac3 ,choice of their new state of life by the souls in the other world1 ,rp4 #fag ,e ff42 ,phdr4 #bdi ,b4 ,the purpose of this arrangement is made clear by ,rp4 #fag ,e2 aiti_/a helome_/nou2 theos anai_/tios 7cf4 ,tim4 #db ,d74 ,it is1 in fact1 a theodicy and at the same time secures the complete responsibility of every man for his own character and deeds 7cf4 #fai ,c74 ,there is no idea of founding a determinist theory upon it4--,the choice is guided by the special character of the soul 7which it has developed in its previous life7 and its tendencies 7cf4 ,phd4 #ha ,e2 ,lg4 #ijd ,,bc74 ,for the same reason there is no choice on the occasion of the soul's first ensma_/tsis 7,tim4 #da ,e73 after that1 in later births1 a definite descent in well-marked stages in peius1 can be observed1 each conditioned by the degree of corruption attaching to the soul 7,tim4 #db ,b ff474 #dhc ,all of which can very well co-exist with a choice of its own fate by the soul conditioned by its own nature4 #chac3 xummetri_/a1 ,tim4 #hg ,d4 #ciac3 ,at least three 7as in ,pi41 ,o4 ii1 #ge ff471 acc4 to ,phdr4 #bdi ,a4 ,between each two births there is an intervening period of #a1jjj years 7,rp4 #fae ,a2 ,phdr4 #bdi ,,ab74 ,this cuts away the ground from such myths as that of the various lives of ,pythagoras 7see ,append4 x74 #djac3 ,incarnation in animals1 ,phdr4 #bdi ,b2 ,rp4 #fah ,a1 #fbj ff42 ,phd4 #ha ,e2 ,tim4 #db ,,bc4 ,that this part was any less seriously meant than any other part of his doctrine of metempsychosis is not in the least suggested by ,plato himself4 ,acc4 to ,tim4 #ia ,d-#ib ,b1 all the animals have souls that had once inhabited the bodies of men 7see ,procl41 in ,rp4 ii1 #ccb ,kroll2 he is trying to harmonize ,tim4 and ,phdr474 ,in fact1 the idea that a man's soul might inhabit an animal was precisely the great difficulty in ,plato's doctrine of the soul4 ,if1 as is said in ,phdr4 #bdi ,,bc1 a real animal-soul cannot enter into a human body because it does not possess no_/sis or the power of dialectic which constitutes the essential part of the human soul's activity1 how can a real human soul enter into an animal's body when it is obvious that as an animal it can make no use of its no_/sis8 7,for this very reason many ,platonists--those who were not satisfied with ingenious or artificial interpretations3 cf4 ,sallust41 de ,dis #bj2 ,procl41 in ,tim4 #cbi ,,de--denied the entrance of the human soul into animals2 cf4 ,aug4 ,,cd4 ,x1 #cj1 and partic4 ,nemes41 p4 #aaf ,matth4 ,lucr4 iii1 #gfj1 already seems to have such ,platonists in mind47 ,the logistiko_/n of the soul seems to be absent from animals or to be present but undeveloped as in children3 ,rp4 iv1 #dda ,a ,b 7or does it remain permanently bound in aphrosu_/n8 see above1 this chap41 n4 #cc4 ,just such a theory put forward by exponents of metempsu_/chsis who would make the psuch_/ always the same but not always equally active1 is attacked by ,alex4 ,aphr41 de ,an41 p4 #bg ,br474 ,but acc4 to the later doctrine of ,plato the logistiko_/n comprises the whole contents of the soul before it enters a body2 if the animals do not possess it then they do not strictly speaking possess a soul 7thumo_/s and epithumi_/a in themselves are not the soul2 they are only added to the soul when it first enters into a body74 ,it seems certain that ,plato adopted the view that the soul migrates into the bodies of animals from the theologians and ,pythagoreans1 while he still believed that the soul was not pure power of thought but also 7as still in ,phdr47 included thumo_/s and epithumi_/a in itself4 ,later1 because it was difficult to do without the migration-theory of the soul on account of its ethical importance1 he allowed the idea to remain side by side with his reorganized and sublimated doctrine of the soul4 7,on the other hand1 metempsychosis into plants--which are certainly also za1 though they only have to to epithumtiko_/n1 ,tim4 #gg ,b--was never adopted by him from ,empedokles2 cf4 ,procl41 in ,rp4 ii1 #ccc ,kr41 and for the same reason3 this idea was unimportant and indifferent from an ethical point of view47 #daac3 tn eis ton noton to_/pon ts psuchs a_/nodon1 ,rp4 #eag ,b4 #dbac3 epeid de age_/nto_/n esti1 kai adia_/phthoron auto anagk einai1 ,phdr4 #bde ,d--the ancient argument from the fact that the individual soul 7and of this ,plato is speaking7 has no beginning to the conclusion that its life can have no end4 #dcac3 ,this much may be conceded to ,teichmller's observations4 ,the individual1 and the individual soul1 is not an independent principle but only a resultant of the compounding of the ,idea and the principle of ,becoming--though this is not how ,plato regards the #dhd matter2 hence in ,plato--the individual is not eternal 7i4e4 not necessarily71 and the eternal ,principles are not individual1 ,stud4 z4 ,ges4 d4 ,begr41 p4 #aae1 #adb 7#ahgd74 ,but all that ,teichmller has to say under this head is in reality only a criticism of the ,platonic doctrine of the soul and does not help us to determine what exactly that doctrine was4 ,plato speaks always of the immortality1 i4e4 the eternity1 of the individual soul2 nowhere does he confine indestructibility to the common nature of the soul2 and this fact is not even remotely explained by appealing as ,teichmller does to an alleged orthodoxy to which ,plato is supposed to be accommodating his words4 ,if from no other passage we should be obliged to conclude definitely from ,rp4 #faa ,a that ,plato believed in the existence of a plurality of souls and in their indestructibility3 aei an eien hai autai_/ 7psuchai_/74 ou_/te gar a_/n pou ela_/ttous ge_/nointo mdemias apollume_/ns1 ou_/te hau plei_/ous4 ,here the predicate of the first sentence is indubitably eien only2 it is affirmed that always the same souls will exist1 not that hai autai eien 7the souls are always the same ones7 as ,teichmller supposes1 ,platon4 ,frage1 #g ff41 and it is asserted with all possible plainness that the plurality of individual souls1 of which a definite number exist1 is indestructible4 #ddac3 ,e4g4 appeal made to teletai_/1 palaioi lo_/goi en aporr_/tois lego_/menoi1 and particularly to ,orphic doctrine1 in those places where he is speaking of the inward difference between the soul and all that is corporeal1 of the soul's death in earthly life1 of its enclosure in the sma as its sma in punishment of its misdeeds--of punishment and purification after death in ,ha_/ids1 of the migration of the soul1 its imperishability1 dwelling of the pure in the neighbourhood of the gods 7,phd4 #fa ,,bc1 #fc ,c1 #gj ,c1 #ha ,a1 #ajg ,d ff42 ,gorg4 #dic ,a2 ,crat4 #djj ,,bc2 ,men4 #ha ,a2 ,lg4 #hgj ,,de1 #hgb ,e74 ,this also is the origin of the tendency to compare the highest philosophical activity1 or the beholding of the ,ideas before all time1 with the epopteiai of the mysteries3 ,phdr4 #bej ,b2 cf4 ,lob41 ,agl4 #abh4 #deac3 ,nine 7an ancient sacred number7 stages from the philo_/sophos downwards to the tu_/rannos1 ,phdr4 #bdh ,,de4 #dfac3 ,this is frequently stated in individual myths2 cf4 also ,phd4 #he ,,cd4 #dgac3 ,phdr4 #bej ,c 7o_/streon73 ,rp4 #faa ,,cd 7,glaukos74 #dhac3 tn tou o_/ntos th_/ran1 ,phd4 #ff ,c 7ho_/tan aut kath' hautn pragmateu_/tai h psuch peri ta o_/nta1 ,tht4 #ahg ,a4 aut t psuch theate_/on auta ta pra_/gmata1 ,phd4 #ff ,d74 #diac3 xunai_/tia1 ,tim4 #df ,c ff4 nous kai ana_/gk1 #dg ,e ff4 7ho theo_/s is polln anai_/tios1 namely tn kakn1 ,rp4 #cgi ,,ac74 #ejac3 ,the sma with which the soul is bound up is a kako_/n1 ,phd4 #ff ,b 7desmoi_/ of the soul1 #fg ,d74 ,the kaka_/ in the world are regularly said to come from matter until in ,lg41 side by side with the 9999euerge_/tis psuch_/ of the world1 there appears an evil ,world-,soul that works evil4 #eaac3 ,particularly in ,phd41 kathareu_/ein--ka_/tharsis--hoi philosophi_/a hikans kathra_/menoi in contrast with the aka_/thartoi psuchai_/1 #fg ,a ff41 #fi ,,bc1 #hj ,e1 #hb ,d1 #ajh ,b1 #aad ,c4 ,katharsis of the soul through dialectic ,soph4 #bcj ,c ff4 ,express allusion to the analogous requirement of ka_/tharsis by hoi tas teletas hmin katast_/santes1 ,phd4 #fi ,c4 #ebac3 ka_/tharsis einai touto xumbai_/nei1 to chri_/zein ho_/ ti ma_/lista apo tou s_/matos tn psuchn kai ethi_/sai autn kath' hautn pantacho_/then ek tou s_/matos sunagei_/resthai_/ te kai hathroi_/zesthai1 kai oikein kata to dunaton kai en t nun paro_/nti kai en t e_/peita mo_/nn kath' hautn1 ekluome_/nn h_/sper ek desmn ek tou s_/matos1 ,phd4 #fg ,c4 ,thus dikaiosu_/n and #dhe andrei_/a1 and more particularly phro_/nsis1 are katharmo_/s tis1 #fi ,,bc4 lu_/sis te kai katharmo_/s of philosophi_/a1 #hb ,d4 #ecac3 philosophi_/a teaches the soul eis hautn xulle_/gesthai kai hathroi_/zesthai and to anachrein from the apa_/t of the senses ho_/son m ana_/gk autois chrsthai1 ,phd4 #hc ,a4--ean kathara h psuch apalla_/tttai 4 4 4 pheu_/gousa to sma kai sunthroisme_/n aut eis haut_/n1 #hj ,e1 #gf ,c4 #edac3 4 4 4 katharoi apallatto_/menoi ts tou s_/matos aphrosu_/ns 4 4 4 gnso_/metha di' hmn autn pan to eilikrine_/s1 m kathar gar katharou epha_/ptesthai m ou themiton 1 ,phd4 #fg ,,ab4 #eeac3 ,for the agatho_/n1 h tou agathou ide_/a1 aiti_/a both of al_/theia and of epist_/m but identical with neither 7they are only agathoeid7 and e_/ti meizo_/ns timte_/on--cause of the gignsko_/mena and not only of gign_/skesthai1 of both einai and ousi_/a1 ouk ousi_/as o_/ntos tou agathou all' e_/ti epe_/keina ts ousi_/as presbei_/a kai duna_/mei hupere_/chontos--see ,rp4 vi1 c4 #ai 7#ejh ,a ff471 #eag ,,bc4 ,here to agatho_/n1 as the reason and active cause of all ,being is itself placed beyond and above ,being 7as it is regularly with the ,neoplatonics7 and identified with ,godhead 7the theios nous1 ,phil4 #bb ,c72 this last is1 however1 in ,tim4 set side by side with the ,ideas1 of which to agatho_/n is now the highest4 #efac3 h tou agathou ide_/a me_/giston ma_/thma1 ,rp4 #eje ,a4 #egac3 ,the periagg_/ of the soul1 ,rp4 vii init4 #ehac3 ,the philosopher1 exista_/menos tn anthrpi_/nn spoudasma_/tn kai pros t thei_/ gigno_/menos1 enthousia_/zn le_/lthe tous pollou_/s1 ,phdr4 #bdi ,d4 #eiac3 ho gar sunoptikos dialektiko_/s1 ,rp4 #ecg ,c4 eis mi_/an ide_/an sunornta a_/gein ta pollach diesparme_/na 7and again kat' ei_/d te_/mnein what is unified7--this is the business of the dialektiko_/s1 ,phdr4 #bfe ,d4 ek polln aisth_/sen eis hen logism xunairou_/menon 7ie_/nai1 ,phdr4 #bdi ,b4 #fjac3 ,gradual ascent of dialectic upwards to auto ho e_/stin agatho_/n1 ,rp4 #ecb ,a f41 #eaa ,,bc1 #ecd ,b ff4 to auto to kalo_/n1 ,smp4 c4 #bh-i 7#baa ,b74 ,its aim is epanagg tou belti_/stou en psuch pros tou ari_/stou en tois ousi the_/an1 ,rp4 #ecb ,c4 #faac3 ,the philosophic ertiko_/s at the end of the dialectic ascent exai_/phns kato_/psetai_/ ti thaumaston tn phu_/sin kalo_/n ktl41 ,smp4 #baj ,e--exactly as in the te_/lea kai epoptika must_/ria1 #baj ,a4 holo_/klra kai hapla kai eudai_/mona pha_/smata muoumenoi_/ te kai epopteu_/ontes en aug kathara1 ,phdr4 #bej ,c4--it is a visionary and a suddenly acquired apprehension of the world-order1 not one obtained in discursive thought4 ,we may compare the way in which ,plotinos1 with a recollection of such ,platonic passages1 describes the arrival of e_/kstasis--ho_/tan h psuch exai_/phns phs la_/b ktl4 7#e1 #c1 #ag2 cf4 #e1 #e1 #ag74 #fbac3 ,the soul e_/oike t thei_/1 ,phd4 #hj ,a4 ,it is xuggens t te thei_/ kai athana_/t kai t aei o_/nti1 ,rp4 #faa ,e--sugge_/neia thei_/a of men2 ,lg4 #hii ,d4 ,the eternal and immortal is1 as such1 divine4 ,the real ,ego of man1 the atha_/naton1 psuch eponomazo_/menon1 after death goes para theous a_/llous1 ,lg4 #iei ,b4 #fcac3 ,the theion1 athana_/tois hom_/numon1 part of the soul is atha_/natos arch thntou z_/ou1 ,tim4 #da ,c1 #db ,e4 ,the phro_/nsis of the soul 7its wing ,phdr4 #bdf ,d7 t thei_/ e_/oiken1 ,alc4#a #acc ,c4--,in ,tim4 #ij ,a ,c this kuri_/taton ts psuchs eidos is actually called the dai_/mn which man has xu_/noikon en haut4 #fdac3 ,the eye is hlioeide_/staton tn peri tas aisth_/seis orga_/nn1 ,rp4 #ejh ,b4--,goethe is alluding either to these words or to the phrase of ,plotinos taken from them1 #a1 #f 7peri tou kalou71 #i4 #feac3 epist_/m kai al_/theia are both agathoeid1 ,rp4 #eji ,a--the soul something theoeide_/s1 ,phd4 #ie ,c4 #dhf #ffac3 ,from the philosophi_/a of the soul and from the question hn ha_/ptetai kai hoi_/n ephi_/etai homilin its real nature can be discerned as one which is xuggens t thei_/ kai athana_/t kai t aei o_/nti1 ,rp4 #faa ,,de2 ,phd4 #gi ,d4 ,with the xuggene_/s of the soul we achieve contact with the o_/nts o_/n1 ,rp4 #dij ,b4 ,if the ,ideas are everlasting1 so must our soul be1 ,phd4 #gf ,,de4 ,by its power of phronein atha_/nata kai theia the anthrpi_/n phu_/sis has itself a share kath' ho_/son ende_/chetai 7i4e4 with nous7 in athanasi_/a1 ,tim4 #ij ,,bc4 ,this thinking part of the soul pros tn en ouran xugge_/neian apo gs hmas ai_/rei1 hs o_/ntas phuton ouk e_/ggeion all' oura_/nion1 ,tim4 #ij ,a4 #fgac3 lu_/ein tn psuchn from the body and from sense-perception1 ,phd4 #hc ,,ab1 #fe ,a1 #fg ,d4 lu_/sis and katharmo_/s of the soul by philosophi_/a1 ,phd4 #hb ,d4 lu_/sis kai i_/asis tn desmn 7of the body7 kai ts aphrosu_/ns1 ,rp4 #eae ,c4 #fhac3 theios eis to dunaton anthr_/p gi_/gnetai--said of the true philosopher1 ,rp4 #ejj ,d2 atha_/natos1 ,smp4 #bab ,a4 ,the philo_/sophos is perpetually in contact with the on aei and the theion1 which last is with difficulty recognizable by the eyes of ts tn polln psuchs1 ,soph4 #bed ,a4--kai_/ moi dokei theos men 7as e4g4 ,empedokles called himself7 anr oudams einai1 theios m_/n2 pa_/ntas gar eg tous philoso_/phous toiou_/tous prosagoreu_/ ,soph4 #baf ,b 7where theios is used in quite a different sense from that it has in other passages where ,plato speaks of chrsmdoi kai theoma_/nteis as theioi1 ,men4 #ii ,c1 and of the insight and virtue of the unphilosophic as coming thei_/a moi_/ra a_/neu nou74 #fiac3 ,rp4 #eai ,c1 #edj ,b4--ts tou o_/ntos the_/as1 hoi_/an hdonn e_/chei1 adu_/naton a_/ll gegeusthai pln t philoso_/ph1 ,rp4 #ehb ,c 7cf4 ,phileb474 #gjac3 ,the flight enthe_/nde ekeise produces homoi_/sin the kata to dunaton1 ,tht4 #agf ,b4 homoiousthai the1 ,rp4 #fac ,a 7to katanooume_/n to katanooun exomoisai1 ,tim4 #ij ,d74 #gj;a#ac3 ,the soul that has through philosophy become completely pure is withdrawn from the cycle of ,rebirth and from the whole material world4 ,even as early as ,phdr4 the souls of the philosoph_/santes after a third ensma_/tsis are exempt for the remainder of the peri_/odos of #aj1jjj years1 while the real and unwavering 7aei_/7 philosopher remains for ever free from the body4 ,that at least must be the meaning of #bdh ,c-#bdi ,a4 ,the subject is then treated in more detail in ,phd43 ,release of the philosophi_/a hikans kathra_/menoi for ever from life in the body 7a_/neu sma_/tn zsi to para_/pan eis ton e_/peita chro_/non1 #aad ,c7--entry of the pure soul to its kin 7eis to xuggene_/s1 #hd ,b7 and its like 7eis to ho_/moion aut1 to aeide_/s1 #ha ,a71 and eis then ge_/nos1 #hb ,b--and to the tou thei_/ou te kai katharou kai monoeidous xunousi_/a1 #hc ,e4 ,still more mythologically expressed--,tim4 #db ,,bd 7ho tn kakn katharos to_/pos ,tht4 #agg ,a74 ,throughout we have the release theory of the theologians re-expressed in a philosophical and more elevated manner 7,orphic3 memume_/noi1 ,phd4 #ha74 #gaac3 4 4 4 ou rha_/dion dlsai 4 4 4 1 ,phd4 #aad ,c4 #gbac3 ,to the a_/dios ousi_/a1 to e_/sti mo_/non kata ton alth lo_/gon pros_/kei ,tim4 #cg ,e4 #gcac3 ,it is true that not until it becomes associated with the body does the soul1 by obtaining ai_/sthsis1 epithumi_/a1 thumo_/s1 and all the other faculties that bring it into touch with ,becoming and ,changing1 obtain what can strictly be called its individual personality4 ,the perfectly adequate comprehension in thought of the ever-,unchanging by the bodiless and free soul would have no individualized content4 ,we must not1 however1 7with ,teichm41 ,pl4 ,fr4 #dj71 conclude from this that ,plato knew nothing of an immortality of the individual and of #dhg individuality4 ,he did not distinctly raise the question of the seat and origin of individuality in the soul4 ,he is content to suppose that a plurality of individual souls was living before their entanglement with ,becoming1 and to conclude from this that in eternity1 too1 after their last escape from ge_/nesis1 the same number of individual souls will still be living4 ,numerical distinctness 7which affects in a scarcely intelligible manner the spaceless and immaterial7 has to do duty with him for qualitative distinctness which would alone be able to account for the self-consciousness of this plurality4 ,acc4 to the picture given in ,tim4 c4 #ad 7#da ,d ff47 the souls created by the dmiourgo_/s are evidently all alike 7hence also is ge_/nesis pr_/t tetagme_/n mi_/a pasin1 #da ,e71 and only when they are in the sma1 and bound up with mortal portions of soul1 do they react in different ways to what affects them from without--and so become different4 7,this is so1 however1 in the pre-existent period1 too1 acc4 to ,phd43 but in that account thumo_/s and epithumi_/a are also bound up with the soul in pre-existence47 ,the influence of the lower soul-partners and of the troph paideu_/ses 7,tim4 #dd ,b7 makes the logistika_/ also of the souls differ among themselves4 ,this acquired individual characterization1 the fruit of differing paidei_/a kai troph_/--something quite the reverse of the common nature of soul in general which ,teichmller supposes to be meant here3 ,stud4 #adc--;is taken with it by the soul to the place of judgment1 i4e4 ,hades1 ,phd4 #ajg ,d4 ,when1 however1 by the best troph paideu_/ses it has become completely pure and free from all the trammels of the physical and perishable and departs into bodiless existence in the aeide_/s--then in truth all individual distinctness has been dissolved out of it4 ,still1 it must endure for ever as a self-conscious personality2 for that this is what ,plato meant cannot be doubted4 #gdac3 ,phd4 #hc ,d4 #geac3 chri_/zein ho_/ti ma_/lista apo tou s_/matos tn psuchn1 ,phd4 #fg ,c4 anachrein1 #hc 7quite in the manner of genuine mysticism--it is the separateness of the man who is to behold god1 of which ,eckhart speaks74 #gfac3 ,phd4 #fd ,a ff41 #fg ,e4 #ggac3 ,phd4 #aad ,c4 #ghac3 tou s_/matos pto_/sis kai mani_/a1 ,crat4 #djd ,a4 #giac3 t xuggenei plsia_/sas kai migeis t o_/nti o_/nts1 ,rp4 #dij ,b4 #hjac3 ,the soul esa chai_/rein to sma kai kath' ho_/son du_/natai ou koinnousa ore_/getai tou o_/ntos1 ,phd4 #fe ,c4 ,in the same way the ,appearance yearns after the ,idea2 see above1 this chap41 n4 #i4 #haac3 ts phron_/ses ktsis1 ,phd4 #fe ,a ff4 #hbac3 peirasthai chr enthe_/nde ekeise pheu_/gein ho_/ti ta_/chista4 phug de homoi_/sis the kata to dunato_/n1 ,tht4 #agf ,,ab4 #hcac3 ,rp4 #ebc ,a-#ebd ,d4 #hdac3 ,beyond all other things it is the ka_/llos of the world of ,appearance that awakes the memory of that which has once been seen in the world of ,ideas3 ,phdr4 #bej ,b1 #bej ,d ff42 ,smp4 c4 #bh ff4 7#baj ,a ff474 ,plato gives a peculiar reason for this1 but in reality it is due to a vigorous re-emergence of the fundamental artistic sense--the aesthetic element in his philosophic speculation and enthusiasm--which the thinker had so violently suppressed in obedience to his theory that the aisth_/seis and all the arts are merely imitations of deceptive imitations of the only true ,reality4 #heac3 ,not ma_/thsis--only ana_/mnsis1 ,phdr4 #bdi ,,bc2 ,men4 c4 #ad ff4 7#hj ,d ff472 ,phd4 c4 #ah ff4 7#gb ,e ff474 7,this theory occurs regularly in ,plato in close connexion with the theory of the soul's migrations2 #dhh and it appears that he did as a matter of fact derive it from the anticipations and suggestions of earlier teachers of metempsychosis3 see above1 chap4 xi1 n4 #if47 #hfac3 ,rp4 vii init4 #hgac3 homoi_/sis de the di_/kaion kai ho_/sion meta phron_/ses gene_/sthai1 ,tht4 #agf ,b4 #hhac3 eis agoran ouk i_/sasi tn hodo_/n ktl41 ,tht4 #agc ,d ff4 #hiac3 ,tht4 #agb ,c-#agg ,c4 ,the philosopher is unskilled in the life of the everyday world and its arts1 and is quite indifferent towards them4 ,commonplace people1 if he is at any time drawn into the affairs of the market place or the law courts1 regard him as eu_/ths1 ano_/tos1 geloios4 ,sometimes do_/xan para_/schoint' an 7hoi o_/nts philo_/sophoi7 hs panta_/pasin e_/chontes maniks1 ,soph4 #baf ,d2 ,rp4 #eag ,a--passages from the later writing of ,plato4 ,even as early as ,phdr4 #bdi ,d exista_/menos tn anthrpi_/nn spoudasma_/tn kai pros t thei_/ gigno_/menos noutheteitai hupo tn polln hs parakinn ktl4 #ijac3 iditeu_/ein alla m dmosieu_/ein is the injunction made to the philosopher1 ,ap4 #cb ,a2 at least1 in po_/leis as they are1 ,rp4 #ebj ,b4 ,after death comes the reward andros philoso_/phou ta hautou pra_/xantos kai ou polupragmon_/santos en t bi_/1 ,gorg4 #ebf ,c4 h_/sper eis thri_/a a_/nthrpos empes_/n the true philosopher will hsuchi_/an e_/chein kai ta hautou pra_/ttein1 ,rp4 #dif ,d4 #iaac3 ta tn anthr_/pn pra_/gmata mega_/ls men spouds ouk a_/xia1 ,lg4 #hjc ,b4 #ibac3 ,gorg4 #eba ,d4 ho hs alths kuberntiko_/s1 ,rp4 #dhh ,e 7cf4 also ,men4 #ii ,e1 #ajj ,a74 #icac3 ,not dia_/konos kai epithumin paraskeuast_/s but rather an iatro_/s1 ,gorg4 #eah ,c1 #eba ,a2 cf4 #dfd ,b ff4 #idac3 ,gorg4 #eai ,a4 ,all these worldly matters seem to him phluari_/ai3 just as all the ,appearances in the world of ,becoming are for him but phluari_/ai1 ,rp4 #eae ,d4 #ieac3 ,gorg4 c4 #gh ff4 7#ebb ,b ff474 #ifac3 houtos ho tro_/pos a_/ristos tou bi_/ou1 ,gorg4 #ebg ,e--7this is the real subject of the ,gorg41 viz4 ho_/ntina chr tro_/pon zn1 #ejj ,c1 and not the nature of rhtorik_/--and it is this which gives its special emotional tone to the dialogue74 #igac3 ,gorg4 #eae ,c ff41 #eai ,a ff4 ,summary3 oude_/na hmeis i_/smen a_/ndra agathon gegono_/ta ta politika en tde t po_/lei1 #eag ,a4 #ihac3 ouch hs kalo_/n ti all' hs anagkaion pra_/ttontes1 ,rp4 #edj ,b4 #iiac3 ,it is now the skopos en t bi_/--inaccessible to the apai_/deutoi--hou stochazome_/nous dei ha_/panta pra_/ttein1 ,rp4 #eai ,c4 #ajjac3 ,the a_/llai aretai kalou_/menai 7even including sophi_/a regarded as practical shrewdness3 ,rp4 #dbh ,b ff47 as eggus ousai tn tou s_/matos become of secondary importance compared with the virtue of phro_/nsis1 i4e4 of dialectic and the contemplation of the ,ideas1 ,rp4 #eah ,,de4 ,this alone is theio_/teron1 something meizon than those bourgeois virtues1 ,rp4 #ejd ,d--philosophy stands high above dmotik_/ te kai politik aret_/1 ex e_/thous te kai melets gegonuia a_/neu philosophi_/as te kai nou1 ,phd4 #hb ,,bc4--,this1 too1 rightly understood1 is the real point of the inquiry in ,meno4 ,explicitly1 indeed1 the dialogue only concerns itself with that aret_/ which is commonly so regarded and is based on alths do_/xa1 coming into existence by instinct 7thei_/a moira72 which1 however1 to the philosopher is not aret_/ in the proper sense of the word2 that name he would only give to epist_/m1 the only sort of knowledge that can be learnt and acquired as a permanent possession1 depending as it does upon the doctrine of ,ideas4 ,to epist_/m he this time only makes distant allusion4 #dhi #ajaac3 ,rp4 vii1 c4 #ae 7#ece ,a1 #ecf ,d72 cf4 vi1 c4 #b1 #e 7#dhe ,b1 #dhg ,b2 #dhi ,d1 #dij ,e4 #ajbac3 kai tou men 7do_/xs althous7 pa_/nta a_/ndra mete_/chein phate_/on1 nou de theou_/s1 anthr_/pn de ge_/nos brachu_/ ti1 ,tim4 #ea ,e4 #ajcac3 philo_/sophon plthos adu_/naton einai1 ,rp4 #did ,a4 phu_/seis of a completely philosophical kind1 pas hmin homolog_/sei oliga_/kis en anthr_/pois phu_/esthai kai oli_/gas1 ,rp4 #dia ,b4 #ajdac3 ,that into which ,i sink myself--that becomes one with me3 when ,i think on ,him ,i am as ,god that is the ,fount of ,being--the true mystic note4 ,for the mystics1 knowledge of an object is real oneness with the thing known2 knowledge of ,god is union with ,god4 #ajeac3 ,rp4 #edj ,b4 #dij ,,chapter ,,xiv ,,the ,,later ,,age ,,of ,,the ,,greek ,,world ,,part ,i ,,philosophy ,plato and the ,platonic account of the nature1 origin1 and destiny of the soul closes a period4 ,it marks the end of that theological and spiritualist movement to the force and significance of which nothing bears clearer witness than the fact that it could have such a conclusion4 ,after this point its development ceases--at least it disappears from the surface of ,greek life3 like one of those ,asiatic torrents with which the ancients were familiar it buries itself underground for a long stretch of its course1 only to reappear eventually1 with all the greater effect1 far away from the place of its origin4 ,even ,plato's own school almost immediately after the death of its master and directing spirit turned its attention in a direction quite other than that which he had given it4#aad ,to have retained the ,platonic outlook would have made his pupils even more isolated in their very different age than ,plato himself had been in his own4 ,greece entered upon a new and final phase of her development4 ,the ominous breakdown of the older political fabric at the end of the fourth century might have seemed likely to put an end to the natural vitality of the ,greek peoples4 ,with the conquest of the ,east by ,macedonians and ,greeks1 however1 new tasks were set before that people and with the new task they acquired new faculties4 ,the polis1 indeed1 the purest expression of ,greek constructive ability1 could not be restored to life4 ,such of the old and narrow city-republics as had not perished completely in that stormy period only languished in a stagnant peace4 ,rare1 indeed1 are the exceptions in which 7as particularly in ,rhodos7 a more vigorous and independent life asserted itself4 ,the new and swollen cities of the ,macedonian ,empire1 with their motley populations drawn from many nationalities1 could not make good the loss4 ,the ,leagues in which ,greece seemed to be making an effort to find a political organization of a wider compass soon broke down under the effects of inward #dia corruption and external violence4 ,even in its deepest and most essential character the old national spirit of ,greece1 which had drawn its strength from its clear-cut individuality1 seemed to be suffering damage through the unlimited extension eastwards and westwards of ,greek life4 ,it did not cease to be an immeasurable advantage to be a ,greek1 but a ,greek now meant anyone who had a share in the one thing that still distinguished and characterized the ,greeks1 namely1 ,greek culture--and ,greek culture was no longer confined to a single nation4 ,it was no fault of this ,greek humanism that not a single one of the vast populations of the ,east 7and in the ,west at last ,rome stood alone7 was able to make their own this culture so generously offered to the whole world1 so that there1 too1 all should become ,greek who were capable of becoming free human beings4 ,nevertheless1 from all countries and nationalities uncounted multitudes of individuals entered into the circle of this extended ,hellenism4 ,the way was open for all who could live without the need of a way of life and thinking modelled strictly upon national lines3 for the culture which now united all ,greeks and ,greek communities was based upon science--and science knows nothing of national frontiers4 ,the science which could thus present itself as the guiding principle of such a large and heterogeneous mass of cultured people1 must at any rate have reached a condition of stability if not of completely rounded finality4 ,after all the stir and controversy of the previous centuries it had at last arrived at a period of contented enjoyment of its own resources3 the long drawn-out struggle1 the restless years of search were now held to have borne fruit4 ,in philosophy at least there was a distinct slackening of the insatiable zeal and boldness of individual thinkers in posing new questions and wresting answers or in seeking for fresh solutions to old problems4 ,a few great systems1 formulated in accordance with the fixed tenets of the various schools of thought1 still offered a refuge to those who demanded fixity and definition in their opinions2 for centuries they kept up their special traditions without serious alteration until they1 too1 fell in pieces at last4 ,a greater measure of independence and variety was displayed by the special sciences which since they had now been completely released for the first time from the leading-strings of philosophy proceeded to develop freely in accordance with their own principles4 ,art1 too1 was by no means devoid as yet of originality and attractiveness1 and in spite of the overwhelming achievements of the past refused to be driven #dib into a position of subservience and imitation4 ,but it was no longer1 in conjunction with the peculiar customs and manners of a people1 the mistress and dispenser of wisdom and knowledge of the world4 ,art becomes a plaything and an incidental diversion3 it is science that determines the general character and content of culture4 ,but this scientifically minded culture shares in the natural temper of all science4 ,science has its feet firmly planted in life itself3 it keeps men's minds actively employed in this world2 it has small temptation to leave the firm ground of what is knowable and can never be too well known1 to voyage out into the region of the intangible which can never be a subject of scientific inquiry4 ,a cool rationalism1 a calm adherence to the intelligible and thinkable1 without any leanings to the gloomy terrors of a mysterious world of the unknown--such is the temper that marks the science and culture of the ,hellenistic age and marks it more distinctively than any other period of ,greek culture4 ,such mysticism as was still vigorous and effective kept itself timidly in the background at this time2 in the everyday world it is rather the direct contrary of mysticism that we are made aware of2 the unlovely results of the prevailing rationalism1 a bleak reasonableness1 a knowing and prosaic common sense such as stares dully at us from the pages of ,polybios' ,history as the point of view of the narrator himself and of those of whom he writes4 ,it was no age of heroes or of the heroic4 ,a weaker and more delicate generation holds the field4 ,the breakdown of political life and the disappearance of its obligations made it more possible than it had ever been before for the individual to lead his own life in his own way4#bad ,and he makes the most of his freedom1 his culture1 the treasures of an inward1 private life enriched with all the brilliance and charm of an old and perfected civilization4 ,all the past had thought and laboured on his behalf2 he is not idle1 but he is busy without ever being in a hurry1 enjoying his heritage and taking his ease in the cooling sunlight of the long drawn-out autumn of ,greek life4 ,and he is little concerned to inquire what may follow when this brilliant1 many-coloured world that surrounds him shall have vanished from his gaze4 ,this world is all in all to him4 ,the hope or fear of immortality has little effect upon the educated people of the age4#cad ,philosophy to which in one form or another they are all more or less closely attached teaches them according to its particular mood to cherish that hope or calmly to set it to one side3 in none of the popular sects #dic had the doctrine of the eternity or imperishable nature of the soul any serious significance as the central doctrine of a system4 ,natural science ruled the day1 while theology remained in the background and could only obtain a doubtful hearing 7if it was even listened to at all7 for its proclamation of the divine origin and everlasting life of the souls4 #b ,at the outset of this period1 and illuminating a long stretch of it with the light of his genius1 stands the figure of ,aristotle4 ,in what this master di color' che sanno had to say of the soul's nature and destiny two voices are distinctly audible4 ,the soul1 he instructs us1 is that which in a living and organic physical body brings the potentially existing to actual existence4 ,it is the form to the body's matter1 the culmination of the capacities of independent life residing in the particular body4 ,bodiless and immaterial itself1 it is not the outcome of the mixture of the various parts of the body2 it is the cause1 not the resultant1 of the vital functions of its body which exists for the soul's benefit as its instrument4#dad ,it dwells within a natural organism and though it is itself unmoved it moves that organism as the source of its growth and nourishment1 of its desires and locomotion1 of its feeling and perceiving2 while in the higher organisms it acts as the combination of all these faces4 ,it is as little to be thought of as separate from the body--its own body--as the power of vision is in separation from the eye or as its shape from the moulded waxen image4#ead ,theoretically1 indeed1 it is possible to distinguish between body and soul1 but actually and in the animated organism they cannot be distinguished4 ,when the living creature dies the matter of which it was composed loses it special adaptation to a purposeful organism1 and this adaptation was its life2 without it there can be no independent ,substance 7ousi_/a74#fad ,the ,form1 the functional power of the once living organism1 its soul1 has no longer any independent existence4 ,this is the voice of ,aristotle the physicist when he is speaking from the standpoint of a physical doctrine which includes the study of the soul in so far as it occurs not without matter4#gad ,aristotle the metaphysician takes us further4 ,in the soul of man1 besides the vital powers of the organized individual1 there lives a spiritual being of more than natural character and origin1 the ,mind--that in us which thinks and conceives4#had ,this thinking mind is not bound to the body and its life4#iad ,it does not come into being with the creation of the human organism which is completed by the addition of ,mind4 ,it has no beginning and was uncreated from eternity3#ajad it enters into man at his creation from without4#aaad ,even while it lives within the body it remains unmingled with the body and its powers and uninfluenced by them4#abad ,enclosed within itself it lives its separate life as something quite other than the soul 7of which it is nevertheless called a part#acad7 and separated from it by a gulf4 ,comparable with the ,god of ,aristotle's world it transcends what might be called its little world1#adad the living human organism4 ,it influences that organism without being influenced in turn4 ,it is akin to ,god2 it is called the divine in man4#aead ,its activity is the same as that of ,god4#afad ,god--pure substance1 unlimited1 highest1 everlasting actuality--is absolute and perpetually operant thinking4#agad ,all practical activity1 doing and creating1 is far removed from ,god4#ahad ,so1 too1 the ,mind is entirely occupied in thinking 7though here there is some alternation perhaps between the potential and the actual74#aiad ,it grasps1 in an intuition of the intellect that is beyond failure and error1#bjad the unmediated first principles1 the first and highest concepts1 immediately certain and not deducible from still higher concepts1 from which all knowledge and philosophy is derived4#baad ,in its association with the body and its soul this thinking ,reason lives as the ruling#bbad element over both--not1 however1 as the realization of this particular individual creature4 ,the ,mind is indeed said to be that which the individual man is1#bcad and without the addition of ,mind the man could not exist1 but the special and personal character belonging to the individual is not to be found in this reasoning ,mind4#bdad ,mind is totally devoid of distinguishable qualities and is identical in every case where it appears2 it is invariably foreign to the separate and individual character of the man to whom it is added1 and hardly seems to be his peculiar property4 ,when death occurs the thinking ,mind is not involved in the destruction which overtakes the human organism with which it was associated4 ,death does not affect it4 ,like everything that is without beginning it is indestructible4#bead ,it returns again to its separate existence4 ,like the great ,world-,mind1 ,god1 and in company with it--for it has not sprung from ,god and does not merge again into ,god--the individual ,mind of man continues in unending life4#bfad ,it #die disappears now into impenetrable darkness4 ,the separate existence of the ,mind is beyond not merely our perception but our conceiving as well--persisting for itself alone1 ,mind has no mental activity1 no memory and no consciousness2 indeed1 it is impossible to say what special qualities or activity can be attributed to it beyond the simple predicate of existence1 of being4#bgad ,in the doctrine of this thinking ,mind which is associated with the human soul from without and never merges into it1 of its pre-existence from eternity1 its kinship with ,god and its imperishable life after its separation from the human organism--in all this ,aristotle preserves a mythological element taken from the dogmatic teaching of ,plato4 ,there was a time when he had been a complete ,platonist precisely in his doctrine of the soul4 ,in his youth1 like other members of the ,academy1 he had yielded#bhad to the fascination of clothing in artistic and perfected language brilliant fantasies about the origin1 nature1 and destiny of the soul--the divine daimon#biad inhabiting the mortal frame of man4 ,later1 however1 it seemed inconceivable to him that any soul may inhabit any body4#cjad ,he could only conceive of the soul of the individual man as a realization of the life of this entirely distinct and physical organism1 to which it is indissolubly bound as the purpose and form of the particular instrument4 ,all the vital powers as well as appetite1 perception1 memory1 and reflective thought1 appeared to him merely as the modes of activity manifested by the animated body which is itself unthinkable apart from its soul4 ,and yet he still preserved a relic of the old dualistic opposition between the body and the independent substantial soul--the same conception of the soul1 in fact1 as that which ,plato had himself1 in the later period of his philosophical development1 alone retained4 ,this was as the contemplative ,mind which is occupied in apprehending the highest truths in intellectual intuition2 and this mind is1 according to ,aristotle1 not to be included in the soul1 but to be separated from it as a special being that has descended from the heights of divinity and has been coupled with the soul from without and for its limited period of life4 ,the origin of this conception of a reduplicated soul is plain3 it is derived from memories of ,plato and beyond that from theological doctrine which was itself in the last resort but a spiritualized restatement of primeval popular fancies of the psyche that dwells in the living body4 ,but though he took over the doctrine he did not take over the special sense that #dif the theologians had given to it3 he omitted both the conclusions they drew and the exhortations they based upon it4 ,we hear no more of the purification of the divine ,mind within mankind4 ,it has nothing impure or evil in it nor can any breath of pollution affect it from without4 ,the effort towards the other world of purity1 the denial and rejection of its earthly partner the living body1 are foreign to the ,mind of ,aristotle4#caad ,it has no impulse to deliverance or self-emancipation2 it knows of no peculiar task that points beyond this world4 ,the presence of this separable ,mind in the living man is an assured fact1 and nothing more3 no purpose in life is deducible from it4 ,the fact itself seemed to be evident from the power that man possesses of grasping immediately a highest form of knowledge that is beyond demonstration1 not as the result of the mental activity of his soul1 for the apprehension is prior to the soul1 but by means of a higher spiritual faculty1 a special intellectual being that seemed to proclaim its presence and existence within man in this way4 ,it is thus by way of a theory of knowledge not of a theological doctrine that we arrive at the distinction between ,mind and ,soul4 ,but the doctrine thus reasserted was in reality nothing but the old doctrine of the theologians4 ,this ,mind1 too1 seems to the thinker to be a being akin to ,god4 ,the pure contemplative existence1 a life consisting in the contemplation of the final objects of intuition is counted as a privilege of the divine and of all divine beings1 as the true purpose of vital energy and of its manifestation2 and in the description of this state the sober reserve of his lecture style seems to be uplifted and almost illuminated with the warmth and brilliance imparted by a genuine glow of personal experience4#cbad ,this pure activity of contemplation1 finding its deepest satisfaction in itself1 belongs to the divine in man--to the ,mind2 its whole life lies in this4 ,this activity1 however1 the ,mind performs and finishes in this life1 while it is united with the body and the body's soul4 ,there is nothing left that can be thought of as forming the content of the life and activity of the ,mind in its separate existence after the completion of its period of life on earth4 ,mind and the man with whom it is associated can hardly have a very urgent desire for that emancipation in another world which is thus left blank and without content for our thought4 ,the thought of immortality cast in this form could no longer possess any real value or ethical significance for man4#ccad ,it arises from a logical deduction1 from metaphysical considerations1 not #dig from a demand of the spirit4 ,it lacks not only the distinctness that might have appealed to the senses and given direction to the imagination1 but the power 7or the intention7 of playing a leading part in the conduct or direction of life on this earth4 ,there is no inspiration in this doctrine--not even for the philosopher1 though it was to him and his activity and his efforts that the picture and panegyric of ,mind1 the philosopher in man1 had really referred4 ,it was quite possible to abide by the teaching and philosophy of ,aristotle1 directed as it was to the observation and interpretation of the things of this world1 while abandoning the advanced post of the doctrine of ,mind--that ,being which has sunk to the level of this world from the other world of divinity1 which separates itself1 with the death of man1 once more to everlasting divine life though hardly to a continuation of individual existence4 ,on this point in particular free discussion of the master's teaching maintained itself in his school3 some1 and by no means the weakest1 of ,aristotle's successors denied altogether and in every form the doctrine of immortality4#cdad #c ,the dogmatic teaching of the ,stoics on the subject of the human soul is closely bound up with the materialistic pantheism by means of which they explained all the phenomena of life1 of being and becoming upon earth4 ,god is ,all1 and divinity is nothing outside this all1 which forms the world3 the ,universe is ,god4 ,god is thus not only the matter but the form1 the life and the power of the world4 ,divinity is the original matter1 the etherial ,fire1 the fiery breath which maintains itself or changes and in innumerable metamorphoses creates the world4 ,god is also what supplies a purpose to this world and is the purposeful force--the reason and law of the world4 ,the universal deity which is thus at once matter1 mind1 and formative principle sends out from itself at varying periods the multiplicity of ,appearance and then again at another time takes back the multifarious and the divided into the fiery unity of its own breath of life4 ,thus1 in everything that has shape1 in everything that lives and moves1 the content and the unifying form is ,god3 he is and works as their state in inorganic things1 as nature in plants1 as irrational soul in the other living things1 as rational and thinking soul in man4#cead #dih ,the soul of man1 thus endowed with reason1 is a fragment of the divine1#cfad and is itself divine like everything else in the world but in a purer sense than all other things4 ,it has remained closer to the first and original essence of the divine1 conceived as creative fire 7pur technik_/n71 than the earthly fire which has lost much of its original purity and refinement4 ,it is closer#cgad than the lower matter that in all its changeful forms degenerates progressively as it gets farther and farther away from the divine fire by gradual loss of the tension 7to_/nos7 that had once been living and active in the primeval fire2 closer even than the material of its own body in which it dwells and rules4 ,as something essentially distinct from the body1 then1 the individual soul comes into being among the elements of its body when that body is conceived1 and it develops its full nature after the birth of the individual4#chad ,but even in its individual1 separate existence it remains incompletely detached from the universal life that is present in it2 it remains subject to the universal ,law of the world1 which is ,god1 and fast bound by fate1 the destiny 7peprme_/n1 heimarme_/ne7 which decrees the course of their existence for the totality of all ,life and the individual lives4#ciad ,nevertheless1 the soul has its special gifts and special task--it is capable of self-determination and is responsible for its own decisions and acts4 ,though it is a pure emanation from the universal ,reason and bound down to no irrational elements1 it has the power of irrational choice and can resolve upon what is evil4 ,though they have all sprung from one and the same original source the individual souls are of very different character1 intellect1 and propensity of will4 ,unreason in thought1 will1 and conduct is common in the world2 those who have real insight are few2 in fact1 the ,wise ,man1 the man who keeps his own will in complete harmony with the universal and divine direction of the world1 is but a picture of imaginary perfection1 natur human exemplar1 never fully and perfectly realized in actual life4 ,ethical interests demanded the freedom and independence of the moral personality and its will1 which can only fulfil the requirements of duty by self-mastery and the overthrow of base impulses2 but this independence was in conflict with the essential principles of ,stoic metaphysics4 ,the ,stoics taught that the world 7and the soul included in it7 is only the necessary self-development of a single and absolute ,being that excludes all independent and separate multiplicity4 ,nor could they recognize any principle of ,evil1 an anti-rational principle answering to the purity of divine power1 working #dii evil and suggesting it1 and making the individual capable of wilful disobedience to the laws of all-embracing divinity4 ,pure pantheism1 uniting ,god and the world in indissoluble unity1 cannot imagine a real conflict between humanity and divinity2 it cannot postulate a principle of ,evil through the overthrow of which a lost unity with ,god is to be restored4 ,pantheism makes no claims of an ethical or religious kind4 ,the ingenuity of the ,stoic doctors was exercised in vain in the attempt to find a way out of this dilemma4#djad ,from the very origin of the school two tendencies were discernible in the teaching of the ,stoa1 derived as that teaching was from such different sources4 ,on the one hand1 the ethical doctrine of the ,cynics1 to whom the ,stoics owed the greater part of their practical teaching1 threw the individual back upon his own resources and made everything depend upon the determination of his own will4 ,it thus pointed in the direction of the most self-sufficient individualism--to an ethical atomism4 ,the physical doctrine derived from ,herakleitos1 on the other hand1 merged the individual completely into the omnipotence and omnipresence of the ,all-,one2 and therefore1 as its ethical counterpart1 demanded that this relation of the individual to the universal ,logos of the world should find expression in a life lived completely ex ductu rationis1 in unconditional abandonment of the individual will to the ,universal ,mind that is the ,world and ,god4#daad ,in actual fact it was ,cynicism that had the profounder influence in ethical matters4 ,the universal ,law and order of the world1 embracing both universe and individual in its absolute decrees1 threw its net too widely to be able to answer closely enough to the needs of narrow and individual existence4 ,no practical ethics could possibly unite this distant and final aim with the individual man in a single nexus of ordered self-determination4 ,the intermediate link between the universe and its laws1 on the one hand1 and the individual with his private will1 on the other1 had formerly been the ,greek polis with its law and custom4 ,but it was a cosmopolitan age1 and for the ,stoics as well as for the ,cynics before them the city-state had lost most of its educative force4 ,the individual saw himself more and more left to his own devices and forced to depend upon his own strength--his life had to be ordered on self-erected standards and guided by self-found rules4 ,individualism1 which gave its tone to the age more decisively than in any past period of ,greek life1 began to win a footing even in this pantheistic system4 ,the ,wise ,man who is a law to himself in perfect #ejj self-determination1#dbad and feels himself bound only to those like himself1#dcad is individualism's fairest flower4 ,but the soul1 thus elevated to a height where it was capable of much that was impossible for or only incompletely within the reach of its weaker sisters1 began more and more to seem like something rather different from a mere dependent offshoot of the ,one divine power that is the same everywhere4 ,it is1 in fact1 regarded as an independent1 divine1 and self-enclosed creature in those passages where in ,stoic literature1 as in the older literature of the theologians1 the soul is called a daimon--the daimon dwelling within the individual man1 and given to him as his associate4#ddad ,death1 too1 is regarded by this professedly monist system as a separation of soul from body#dead in accordance with what was really a naive or a conscious spiritualism4 ,in death1 then1 this soul-essence whose independence had been so marked even in life1 does not perish with the body--it does not even lose itself again in the ,one from which it had taken its origin4 ,an infinitely extended individual life is indeed not attributed to the individual souls3 only ,god1 the one ,soul of the ,world1 is eternally indestructible4#dfad ,but the souls which have arisen by separation from the one and all-embracing divinity1 survive the destruction of their bodies3 until the final dissolution1 in the ,conflagration that will make an end of the present period of world-history1 they persist in their independent life2 either all of them 7as was the older teaching of the school7 or1 as ,chrysippos1 the master of ,stoic orthodoxy1 taught the souls of the ,wise only1 while the others have been lost in the general life of the ,whole some time previously4#dgad ,the stronger ethical personality is held together in itself for a longer time4#dhad ,from the point of view of physical science and materialist doctrine#diad it was also hard to see why the soul1 composed of pure fire-breath1 which even in life had held the body together and had not been held together by the body1#ejad should disappear at once when that body was disintegrated4 ,as it had once held the body together1 so it might well and all the more easily hold itself together now4 ,its lightness carries it upwards into the pure air under the moon1 where it is fed by the breath that rises upwards and where there is nothing that can put an end to it4#eaad ,an underworld region like that of popular imagination and theological teaching1 was expressly denied by the ,stoics4#ebad ,their imagination preferred to exercise itself in an imaginary extension of life in the ,aether1 which was their region of #eja the souls2#ecad but as a rule it appears that such flights of fancy were avoided4 ,the life of the souls after death--that of the wise as well as of the unwise--remained indistinct and without content#edad in the imagination of those whose life was still upon earth4 ,thus1 the doctrine of the soul-personality and its continued existence 7never simply expanded into personal immortality71 which was in reality not required by the metaphysical principles of ,stoicism1 and could indeed hardly be reconciled with them1 had in fact no serious significance for the general intention and substance of ,stoicism--least of all for ,stoic ethics and conduct of life4 ,the philosophy of ,stoicism is directed to the study of life1 not of death4 ,in this life on earth and only here can the purpose of human endeavour--the reproduction of divine wisdom and virtue in the human spirit--be fulfilled in manful contest with contrary impulses1 fulfilled1 that is1 in so far as such a thing is possible for lonely and isolated fragments of divinity4#eead ,but virtue is sufficient in itself for the attainment of happiness--a happiness which loses nothing through the brevity of its duration and to which nothing would be added by the prolongation of its span4#efad ,nothing in the doctrine of ,stoicism points man1 or the ,wise ,man1 to another world beyond the life of the body and outside this earthly theatre of conflict and duty1 for the fulfilment of his being and his task4 #d ,the limited doctrine of immortality which1 as we have seen1 was not an essential part of the teaching of ,stoicism1 began to be called in question as soon as the rigid dogmatism of the school was subjected to the too-searching criticism of other schools of thought4 ,in the clash of opinions ,stoicism began to be doubtful of the absolute validity of its own teaching4 ,the boundaries of orthodox doctrine once so firmly drawn now became more fluid2 exchange and even compromise became common4 ,panaitios1 the first writer among the pedantic professors of ,stoicism to achieve a wider popularity for his writings1 became the teacher and friend of those aristocratic ,romans who found in ,greek philosophy the impulse to a humanism that the barren soil of ,rome could never have produced unaided4 ,and ,panaitios differed in more than one point from the strict orthodoxy of the older ,stoicism4 ,for him the soul is formed of two distinct elements#egad--;it is no longer simple and undivided1 but #ejb compounded of ,nature and ,soul 7in the narrower sense74#ehad ,in death these two elements separate and change into other forms4 ,the soul having had its origin at a particular point in past time now perishes in time4 ,being capable of grief and subject to the destructive influence of the emotions it falls a victim at last to its own pains4 ,panaitios1 while remaining a ,stoic1 taught the dissolution of the soul1 its death and simultaneous destruction with the death of the body4#eiad ,his pupil ,poseidonios1 who as a writer possessed an even greater influence than ,panaitios with the great majority of cultivated readers who belonged to no special school of thought1 returned to the older ,stoic doctrine of the simple and undivided nature of the soul as fiery breath4 ,he distinguished three faculties but not three separate and independent elements in the human soul1 and as a consequence of this view had no further need to believe in the dissolution of the soul into its component parts at death4 ,he also denied the origin of the individual soul in time1 from which the doctrine of its destruction in time had seemed to follow by a logical necessity4 ,he returned to the old theological idea of the pre-existence of the soul1 its life since the beginning of the created world2 and could therefore go on to assert its continued existence after death--at least till the time of the next destruction of the ,world at the hands of omnipotent ,fire4#fjad ,it was not an inward and private necessity that led to this transformation of the old teaching of the ,school4 ,doubts and criticisms levelled at it from outside--from the ,sceptics in particular--had necessitated the change4 ,while some gave up the struggle1 others sought refuge in a re-arrangement of the figures of the dialectical game and by the introduction of fresh characters4#faad ,immortality might be abandoned to criticism or reaffirmed in either case with equal indifference4 ,the ,platonic and poetic version of ,stoicism provided by ,poseidonios may have found a wider response among the readers of a highly cultivated society who felt the need of a doctrine of immortality more as a satisfaction to the artistic fancy than from any deeper or more temperamental causes4 ,cicero1 the most eloquent representative of the ,hellenized ,roman culture of the time1 may perhaps give us a picture of the refined and sthetic partiality with which these ideas were taken up4 ,in the ,dream of ,scipio and the first book of the ,tusculans1 he gives an account1 mainly based on ,poseidonios1 of the belief then held of a continued life of the soul in the divine element of the ,aether4#fbad #ejc #e ,stoicism had a long and vigorous life4 ,more than ever during the first and second centuries of our era did it fulfil its real task of acting as a practical guide to conduct1 not as a mere museum of dead erudition4 ,it made good its claim to provide its adherents with the autonomous freedom and independence of a mind at peace with itself1 whose virtue was proof against the tribulation and failure of life1 and not corrupted by its plenty4 ,it was not always blind imitation of a literary fashion or the love of displaying virtuous paradoxes that attracted the noblest of the higher ,roman aristocracy to the doctrines of ,stoicism4 ,not a few of them guided their lives in accordance with its principles and even died for their convictions4 ,not entirely without tragic emotion1 as the ,stoic ,emperor would prefer it1 but at any rate with conscious and deliberate purpose--not in mere unreasoning 9999stubbornness#fcad--;did these ,stoic martyrs go to their death4 ,nor was it the unquestioned certainty of a continued life in a higher existence that made them so ready to give up life upon this earth4#fdad ,each in the special manner dictated to him by his own temperament and the circumstances of his life1 they still speak to us1 these leaders of ,roman ,stoicism--,seneca the philosophic director of the world's conscience1 ,marcus ,aurelius the ,emperor1 and those instructors and patterns of the aspiring youth of ,rome1 ,musonius and ,epictetus4 ,the eager and unswerving effort of these wise men to educate themselves to the attainment of freedom and peace1 of purity and goodness of heart1 wins our admiration--not least in the case of ,seneca in whom the struggle for self-mastery and philosophic calm must have been a continual war with his own too-receptive and imaginative nature4 ,but just as they looked for no supernatural helper and redeemer but trusted to the power of their own spirit for the assurance of success1 so they required no promise of a future crowning of their labours in an after-life of the soul4 ,the whole scope of their endeavour lies within the limits of this world4 ,the old ,stoic belief in the continued life of the individual soul until the annihilation of all separate creation in the ,world ,conflagration#fead is regarded at the best as one possibility among many#ffad--;it is perhaps but a beautiful dream4#fgad ,but whether death is a transition to another form of being or a complete termination of individual life--to the wise man it is equally welcome1 for he measures the value of life not by the number #ejd of its years but by the richness of its content4 ,at bottom ,seneca is inclined to the view that death is the end of all things for man1 after which everlasting peace awaits the restless spirit4#fhad ,the ,stoic ,emperor is uncertain whether death is a dissipation of the elements of the soul 7as the atomists teach7 or whether the mind survives in a conscious or an unconscious existence that must yet disappear eventually in the life of the ,whole4 ,all things are in perpetual flux--so the ,law of the universe has willed it--nor shall the human personality maintain itself untouched and unchanged4 ,but even supposing that death is a putting out of his small individual candle1 the wise man is not afraid3 to the melancholy that is the prevailing mood of his gentle1 pure1 and high-strung character ,death1 the annihilator1 seems to beckon like a friend4#fiad ,the tougher spirit of the ,phrygian slave and freedman needed no conviction of personal survival to enable him to face the battle of earthly life with courage and intrepidity4 ,what has been made must be unmade3 without hesitation and without regret the wise man gives himself up to the laws of the rationally-ordered universe in which the present must make way for the future--not indeed to be lost entirely1 but to be changed and to merge its individuality1 its unimportant self in new manifestations of the creative stuff of ,life4 ,the ,whole does not perish1 but its parts change and alter their relations among themselves4#gjad ,the pantheistic principles of the school which had been taken over from ,herakleitos and which made it permanently inconceivable that the diminutive individual spark of life could achieve a lasting separation from the central fiery mass1 had become a settled conviction4 ,the passionate abandonment of the personal1 short-lived self to the everlasting ,whole and ,one had become a fixed habit of mind4 ,no longer did it seem intolerable that the individual existence should pass away after a brief span of life2 it was possible to remain a ,stoic and yet assert expressly1 like ,cornutus the teacher of ,persius1 that with the death of its body there is an end1 too1 of the individual soul4#gaad #f ,the atomist doctrine renewed by ,epicurus demanded in the most emphatic manner of its adherents that they should abandon the belief in personal survival4 ,for the atomist the soul is corporeal1 a compound made #eje up of the most mobile of the atoms which form the plastic elements of air and fire4 ,it occupies all parts of the body1 and is held together by the body1 while at the same time1 and in spite of this1 holding itself in essential distinctness from the body4#gbad ,epicurus also speaks of the ,soul as a special and enduring substance within the body1 a part of the corporeal1 not a mere harmony resulting from the association of the parts of the body4#gcad ,he even speaks of two parts or modes of manifestation in the soul2 the irrational1 which holds the whole body in its sway as its vital force1 and the rational1 situated in the breast1 which exercises will and intelligence and is the last and most essential source of life in living things1 without the undivided presence of which death occurs4#gdad ,anima and animus 7as ,lucretius calls them71 distinct but not separable from one another1#gead come into being in the embryo of man and grow to maturity1 old age and decay1 together with the body4#gfad ,if death occurs it means that the atoms belonging to the body are separated and the soul-atoms withdrawn--even before the final dissolution of the body1 the separable soul disappears4 ,no longer held together by the body1 it is blown away in the wind1 it disappears like smoke in the air4#ggad ,the soul1 this soul that had animated the individual man1 is no more4#ghad ,the material elements of which it was composed are indestructible2 it is quite possible that they may at some future time combine together with the life-stuff to produce new life and consciousness of exactly the same kind as had once been joined together in the living man4 ,but1 if so1 it will be a new creature that thus comes into being3 the original man has been annihilated by death2 there is no bond of continuous consciousness uniting him with the fresh creation4#giad ,the vital forces of the world are continuous1 undiminished1 indestructible1 but in the formation of the individual living creature they are only lent temporarily1 for this occasion and for a brief period1 after which they are withdrawn for ever from the particular creature4 ,vitaque mancipio nulli datur1 omnibus usu4 ,after his death the individual is unaffected by the fate of his inanimate body2#hjad nor should he be troubled by the thought of what may happen to the atoms of his soul4 ,death does not concern him at all2 for he only is when death is not2 where death is1 he is no longer there4#haad ,sensation and consciousness have left him at the dissolution of body and soul2 what he cannot possibly feel affects him no longer4 ,epicurean maxims are never tired of driving home #ejf this proposition3 death is nothing to us4#hbad ,from every possible direction1 from abstract principle and practical experience in actual life1 ,lucretius labours to demonstrate the truth of this view#hcad as ardently as other philosophers seek to prove its opposite4 ,physical science has no more valuable service to render than that of convincing us of its truth4#hdad ,just as the wisdom of ,epicurus has no other purpose than to protect man1 of all creatures the one most sensitive to pain1 from distress and anguish--and even pleasure is but the removal of pain--so more particularly1 in putting an end to the fear of death and the craving after unceasing life1 it serves this finite life itself1#head that is committed to us once and for all and never repeated4#hfad ,if a man has once succeeded in realizing that he will cease to be in the moment of death's coming1 he will neither be oppressed with terror at the threatened loss of self-consciousness nor will the terrors of eternity#hgad or the fabulous monsters of the spirit-world below the earth#hhad darken his existence by casting their dark shadow over all his life4#hiad ,he will devote himself to life without repining1 neither fearing death nor seeking it4#ijad ,he alone--the ideal ,wise ,man of the ,epicurean faith--will know how to live as the true artist of his own life2#iaad he will not waste the precious time in vain preparations for the future1#ibad but will cram every moment to the full so that his brief span of existence will have all that a long life could give4 ,long life1 in fact1 even life without an end1 would not make him any happier or any richer4 ,what life has to offer it has already offered--anything further must only be a repetition of what has gone before3 eadem sunt omnia semper4#icad ,the ,wise ,man has no reason even to look for an eternity of life4#idad ,in his own personality1 in this present now1 he possesses all the conditions necessary to happiness4 ,the very transience of this supreme happiness to which mortality can attain makes it seem the more valuable to him4 ,to the development and the enjoyment of this1 the only life that belongs to him he will devote himself exclusively4 ,in ethical matters1 too1 the atomist doctrine holds good4 ,there is no such thing in nature as an essential community of human beings--still less of humanity--there are only individuals4#iead ,in associations entered into by free and unforced choice the individual may attach himself to the individual as one friend to another2 but the political societies that men have invented and set up among themselves have no obligations for the ,wise ,man4 ,he is himself the centre and indeed the whole circumference of the world surrounding #ejg him4 ,state and society are valuable1 and indeed only exist for the protection of the individual and to make it possible for him under their enfolding care to develop his own personality in freedom4#ifad ,the individual1 on the other hand1 does not exist for the state1 but for himself4 ,it is no longer necessary to save the ,hellenes or to win crowns of victory from them in contests of wisdom4#igad ,such is the decision reached with a sigh of relief by a civilization that has attained the highest point of its development and is now overcome by a lassitude in which it no longer sets itself new tasks1 but takes its ease as age may be permitted to do4 ,in its lassitude it no longer hopes1 and in all honesty no longer cares1 to extend the period of its existence beyond the limits of this earthly life4 ,calm and untroubled it sees this life1 dear though it may once have been1 fade away1 taking its leave and sinking into nothingness without a struggle4 ,,notes ,,to ,,chapter ,,xiv ,,part ,i #aad3 ,at first the philosophy of ,plato's old age lived on in spirit in the ,academy4 ,just as his pupils carried on his ,pythagorean speculations about numbers1 reduced his imaginative suggestions as to a daimonic nature intermediate between that of ,god and man to pedantic system1 and elaborated the theological strain in his thought to a gloomy and burdensome deisidaimonia 7witness esp4 the ,epinomis of ,philippos of ,opos and in addition all that we know of ,xenokrates' speculations7--so too they retained and respected for a time the ,platonic doctrine of the soul and the ascetic tendency in his ethical teaching4 ,for ,philippos of ,opos the aim of all human endeavour is a final and blessed emancipation from this world 7which1 however1 is only possible for a few of those who are1 in his special manner1 wise--#igc ,c ff41 #iib ,c74 ,he is a mystic for whom this earth and its life fall away into nothing3 all serious interest is confined to the contemplation of divine things such as are revealed in mathematics and astronomy4 ,again1 the ,platonic doctrine of the soul1 in its mystic and world-renouncing sense1 lies at the bottom of the fabulous narratives of ,herakleides ,pontikos 7in the ,a_/baris1 ,empedo_/timos1 etc474 ,this1 too1 accounts for the youthful attempts in this direction of ,aristotle himself 7in the ,eu_/dmos and probably also in the ,protreptiko_/s74 ,this side of his doctrine was as it seems systematized from the standpoint of the latest stage of ,platonism by ,xenokrates in particular4 ,it may be merely accident that we do not hear very reliably of anything indicating an ascetic tendency or an other-worldly effort after 9999emancipation of the soul in connexion with ,xenokrates4 ,krantor 7in his much-read book peri pe_/nthous7 was already capable of employing the ,platonic doctrine of the soul and the imaginative fancies that could be attached to it simply as a literary adornment4 ,and before him his teacher ,polemon betrays a turning aside from the true ,platonic mysticism4 ,with ,arkesilaos the last vestige of this whole type of thought disappears completely4 #bad3 tois eleuthe_/rois h_/kista e_/xestin ho_/ ti e_/tuche poiein1 alla pa_/nta ta pleista te_/taktai1 ,arist41 ,meta4 #ajge;a1 #ai 7in maxima fortuna minima licentia est1 ,sall41 ,c4 #ea1 #ac74 ,freedom in this sense indeed was a thing of the past4 #cad3 ,not that such hopes or fears were entirely absent4 ,the reader will remember the case of ,kleombrotos of ,ambrakia 7,call41 ,ep4 #be71 who by reading the ,phaedo of ,plato 7and completely misunderstanding the meaning of the prophet1 as not unfrequently happens7 was led to seek an immediate entrance into the life of the other world by a violent break with this one--and committed suicide4 ,this is an isolated example of a mood to which ,epiktetos bears witness as common in his own much later time--the desire felt by many young men of ardent temperament to escape from the distracted life of humanity and return as quickly as possible to the universal life of ,god by the destruction of their own individual existence3 ,epict4 #a1 #i1 #aa ff4 ,but in the earlier period such violent manifestations of other-worldly fanaticism were of rare occurrence4 ,hedonism was #eji capable of leading to the same result as we may see from the ,apokartern of ,hegesias the ,cyrenaic1 called ho peisitha_/natos1 whom ,cicero mentions together with this same ,kleombrotos3 ,,td4 i1 #hc-d4 #dad3 to sma_/ ps ts psuchs he_/neken 7ge_/gonei71 as ho pri_/n ts pri_/ses he_/neka--and not vice versa3 ,,pa4 #a1 #e1 #fde;b1 #ai4 #ead3 ,the psuch_/ is related to the body as o_/psis is to the eye1 i4e4 as the effective power residing in the o_/rganon 7not like ho_/rasis1 the individual act of vision74 ,it is the pr_/t entele_/cheia of its body de ,an4 ii1 #a1 #dab;a1 #bg4 ,there is no su_/nthesis of sma and psuch_/3 they are simply together like the wax and the ball formed out of the wax3 ,top4 #aea;a1 #bj ff42 ,,ga4 #gbi;b1 #i ff42 de ,an4 #dab;b1 #g4 #fad3 apelthou_/ss goun 7ts psuchs7 ou_/keti zo_/n estin1 oude tn mori_/n ouden to auto lei_/petai1 pln t sch_/mati mo_/non katha_/per ta mutheuo_/mena lithousthai1 ,,pa4 #fda;a1 #ah4 #gad3 ,meta4 #ajbf;a1 #e3 peri psuchs eni_/as thersai tou phusikou1 ho_/s m a_/neu ts huls esti_/n4--oude gar pasa psuch phu_/sis1 alla_/ ti mo_/rion auts1 ,,pa4 #fda;b1 #i4 ,the subject of to kechrisme_/non of the soul is studied by ho prtos philo_/sophos3 de ,an4 #djc;b1 #af4 #had3 le_/g de noun1 h dianoeitai kai hupolamba_/nei h psuch_/1 de ,an4 #dbi;a1 #bc4 #iad3 ,the nous and its thertik du_/namis e_/oike psuchs ge_/nos he_/teron einai kai touto mo_/non ende_/chetai chri_/zesthai1 katha_/per to a_/dion tou phthartou1 ta de loipa mo_/ria ts psuchs ouk e_/sti christa_/ ktl41 de ,an4 #dac;b1 #be4 #ajad3 ,there can be no doubt that ,aristotle's opinion was that nous was uncreated and existed without beginning from eternity3 see ,zeller1 ,sitzb4 ,berl4 ,ak4 #ahhb1 p4 #ajcc ff4 #aaad3 thu_/rathen epeise_/rchetai into the man as he is being made1 ,,ga4 #gcf;b1 #bh2 cf4 ho thu_/rathen nous1 #gdd;b1 #ba4 #abad3 nous is apath_/s1 amig_/s1 ou me_/miktai t s_/mati--it has no physical o_/rganon1 de ,an4 iii1 #d4 ouden autou 7tou nou7 t energei_/a koinnei smatik ene_/rgeia1 ,,ga4 #gcf;b1 #bh4 #acad3 mo_/rion ts psychs1 de ,an4 #dbi;a1 #aj ff4 psuch ouch ho_/l1 all' h notik_/1 #dbi;a1 #bh4 h psuch 4 4 4 m pasa all' ho nous1 ,meta4 #ajgj;a1 #bf4 #adad3 ,the zon a mikros ko_/smos1 ,phys4 #beb;b1 #bf4 #aead3 nous1 theio_/tero_/n ti kai apathe_/s1 de ,an4 #djh;b1 #bi4--ton noun theion einai mo_/non1 ,,ga4 #gcf;b1 #bh 7#gcg;a1 #aj74 ei_/te theion ho_/n ei_/te tn en hmin to thei_/otaton1 ,,en4 #aagg;a1 #ae4 nous is to suggene_/staton to the gods1 #aagi;a1 #bf4--to anthr_/pn ge_/nos mo_/non mete_/chei tou thei_/ou tn hmin gnri_/mn z_/n ma_/lista pa_/ntn1 ,,pa4 #fef;a1 #g4 #afad3 e_/rgon tou theiota_/tou to noein kai phronein1 ,,pa4 #fhf;a1 #bh4 #agad3 ,meta4 ,l #g1 #i4 #ahad3 ,,en4 #aagh;b1 #g-bb2 ,cael4 #bib;b1 #d ff4 #aiad3 ,so too epikalu_/ptetai ho nous eni_/ote pa_/thei no_/s hu_/pn1 de ,an4 #dbi;a1 #g4 #bjad3 thigga_/nein is the term often applied to the activity of nous1 i4e4 a simple and indivisible act of apperceiving the asu_/ntheta4 ,this act not being composite 7of subject and predicate71 like judgment1 leaves no room for error3 the act simply occurs or does not occur--althe_/s or pseudos does not enter into the question with it4 ,meta4 #ajea;b1 #af-bf 7thigein1 #bd-e71 #ajbg;b1 #ba4 #baae3 ta alth kai prta kai a_/mesa kai gnrim_/tera kai pro_/tera kai ai_/tia tou sumpera_/smatos1 ,an4 ,po4 i1 #b1 ,this ame_/sn epist_/m anapo_/deiktos 7#gb;b1 #ai7 belong to nous4 ,there is only a nous--not an epist_/m 7as being a he_/xis apodeiktik_/1 ,,en4 #aaci;b1 #ca7--tn archn1 ts archs tou episttou1 ,,en4 vi1 #f4 ,thus also nous is epist_/ms arch_/1 ,an4 ,po4 #ajj;b1 #e-ag4 tn akin_/tn ho_/rn kai pr_/tn nous esti kai ou lo_/gos1 ,,en4 #aadc;b1 #a 7cf4 ,,mm4 #aaig;a1 #bj ff474 #eaj #bbad3 to ku_/rion1 ,,en4 #aagh;a1 #c1 and frequently4 nous dokei archein kai hgeisthai1 #aagg;a1 #ad4 ,it rules esp4 over o_/rexis 7as h psuch_/ does over the sma71 ,pol4 #abed;b1 #e 7cf4 ,,en4 #aajb;b1 #bi ff474 #bcad3 ,a man is called egkrat_/s or akrat_/s1 t katein ton noun m_/2 hs tou_/tou heka_/stou o_/ntos1 ,,en4 #aafh;b1 #ce4 do_/xeie d' a_/n kai einai he_/kastos touto 7nous71 #aagh;a1 #b4 t anthr_/p d 7kra_/tiston kai _/diston7 ho kata ton noun bi_/os1 ei_/per touto ma_/lista a_/nthrpos 7here only in so far as the possession of nous distinguishes men in general from the other za71 #aagh;a1 #f4 #bdad3 ,cicero makes a distinction of this kind between ratio and animus4 ,off4 i1 #ajg 7after ,panaetius73 intellegendum est1 duabus quasi nos a natura indutos esse personis2 quarum una communis est ex eo quod omnes participes sumus rationis 4 4 4 2 altera autem quae proprie singulis est tributa4 #bead3 ha_/panta ta gino_/mena kai phtheiro_/mena phai_/netai1 ,cael4 #bgi;b1 #bj4 to geno_/menon ana_/gk te_/los labein1 ,ph4 #bjc;b1 #h4 ,but ha_/pan to aei o_/n hapls a_/phtharton4 homoi_/s de kai age_/nton1 ,cael4 #bha;b1 #be4 ei to age_/nton a_/phtharton kai to a_/phtharton age_/nton1 ana_/gk kai to a_/dion hekate_/r akolouthein1 kai ei_/te ti age_/nton1 a_/dion1 ei_/te ti a_/phtharton1 a_/dion ktl41 ,cael4 #bhb;a1 #ca ff4 ,thus too nous 7apath_/s7 as uncreated is everlasting and imperishable 7see ,zeller1 ,sitzb4 ,b4 ,ak4 #ahhb1 p4 #ajdd f474 ,it belongs to the imperishable ousi_/ai1 which as such are ti_/miai kai theiai1 ,,pa4 #fdd;b1 #bb ff4 #bfad3 ho nous hupome_/nei at the separation1 ,meta4 #ajgj;a1 #be-f4 ,more strictly this applies to the nous apath_/s 7poitiko_/s74 ,while the nous pathtiko_/s 7whose relation to the nous poitiko_/s remains most obscure7 is phtharto_/s1 we hear of the nous poitiko_/s that it is christheis mo_/non touto ho_/per eti_/1 kai touto mo_/non atha_/naton kai a_/dion1 de ,an4 #dcj;a1 #aj-be4 #bgad3 de ,an4 #djh;b1 #ah ff43 nous ou phthei_/retai1 nor hupo ts en t g_/ra amaur_/ses 4 4 4 to noein kai to therein marai_/netai 7in old age7 a_/llou tinos e_/s phtheirome_/nou 78 nothing perishes within to noein--read en h as in l4 #bc and understand3 a_/llou tinos en h to noein ho nous1 e_/nesti1 i4e4 the whole living man71 auto de apathe_/s estin 7just as nous is always analloi_/ton1 even its no_/sis is no ki_/nsis1 and the lpsis ts epist_/ms makes no alloi_/sis for it3 de ,an4 #djg;a1 #cb2 ,ph4 #bdg;a1 #bh2 b1 #a ff42 #bj ff471 to de dianoeisthai 7thinking and judging7 kai philein misein ouk e_/stin ekei_/nou pa_/th1 alla toude tou e_/chontos ekeino1 h ekeino e_/chei4 dio kai tou_/tou phtheirome_/nou ou_/te mnmoneu_/ei ou_/te philei1 ou gar ekei_/nou n1 alla tou koi_/nou 7that which had once been associated with the nous71 ho apo_/llen2 ho de nous i_/ss theio_/tero_/n ti kai apathe_/s estin4 ,in its separate existence nous has no memory--this at least is meant by ou mnmoneu_/omen1 de ,an4 #dcj;a1 #bc1 however we may be inclined to interpret the rest of the sentence4 #bhad3 ,particularly in the ,eu_/dmos 7frr4 #ca-dj #cg-dd71 probably also in the ,protreptiko_/s4 #biad3 ,for this must be the meaning of fr4 #cf #dd 7,eu_/d47--the dai_/mn is the soul itself2 cf4 #ce #da4 #cjad3 de ,an4 #djg;b1 #ac-bf2 #dad;a1 #ai-bg4--;,and yet it must be admitted that the nous of ,aristotle is itself a tucho_/n within another tucho_/n--not indeed as a separate entity with any qualities set in a fortuitous vessel of perhaps discordant qualities that do not fit it 7which acc4 to the ,puthago_/reios muthos was true of the psuch_/ in the sma7--but at any rate set within an animated individual with quite definite qualities as a stranger1 itself devoid of all definite quality and therefore not capable of having a character specially fitting that individual in which it is placed4 ,thus1 after all1 the ,aristotelian muthos about the nous betrays its origin from the muthoi of old theology4 #eaa #caad3 ,it is only as an argumentum ad hominem that the view is suggested on one occasion1 that be_/ltion t n m meta s_/matos einai 7katha_/per ei_/the_/ te le_/gesthai kai pollois sundokei71 de ,an4 #djg;b1 #d4 #cbad3 ,,en4 x1 #g-i4--;dokei h philosophi_/a thaumastas hdonas e_/chein kathario_/tti kai t bebai_/4 eu_/logon de tois eido_/si tn ztou_/ntn hdi_/ tn diaggn einai1 #aagg;a1 #bf4 ,the sopho_/s requires no su_/nergoi 7as the s_/phrn and the andreios do1 and is autarke_/statos in himself4 ,the activity of nous is the most valuable as being thertik_/ and because par' hautn oude_/nos ephi_/etai te_/lous4 ,a sufficiently long life of the theoretic activity of nous is telei_/a eudaimoni_/a anthr_/pou--indeed1 this is no longer an anthr_/pinos bi_/os1 but rather krei_/ttn kat' a_/nthrpon--a theios bi_/os as nous theio_/n ti en anthr_/p hupa_/rchei4 ,therefore man must not anthr_/pina phronein but eph' ho_/son ende_/chetai athanati_/zein 7be immortal already in this life7 kai pa_/nta poiein pros to zn kata to kra_/tiston tn en haut 7#aagg;b1 #ca ff474 ,this telei_/a eudaimoni_/a1 as a thertik ene_/rgeia1 brings the thinkers near to the gods whose life does not consist in pra_/ttein 7not even virtuous7 or poiein but in pure theri_/a1 and this can be so with the life of man 7alone among the za7 eph' ho_/son homoi_/ma_/ ti ts toiau_/ts 7thertiks7 energei_/as hupa_/rchei 7#aagh;b1 #g-cb74 ,nowhere do we meet with so much as the shadow of an idea that the eudaimoni_/a of the thertikos bi_/os can only become telei_/a in another world1 or is conceivable as existing elsewhere than in the life on earth4 ,the only condition for telei_/a eudaimoni_/a that is made is mkos bi_/ou te_/leion 7#aagg;b1 #be7--nothing lying outside or beyond this life4 ,the thertikos bi_/os has its complete and final development here upon earth4--te_/leios bi_/os is mentioned as necessary for the obtaining of eudaimoni_/a1 ,,en4 #aajj;a1 #e2 #aaja;a1 #af4 ,but eudaimoni_/a is completely confined within the limits of earthly life3 to call a dead man eudai_/mona would be pantels a_/topon1 for he lacks the ene_/rgeia which is the essence of eudaimoni_/a--only a mere shadow of sensation can belong to the kekmko_/tes 7almost the ,homeric conception7 #aajj;a1 #aa-bi2 #aaja;a1 #bb-;b1 #i4--,since it is impossible for the individual to enjoy an unending permanence and share in to aei kai theion1 it follows that the continuation of the individual after death consists only in the continuance of the ei_/dos--not of the auto_/ 7which perishes7 but only of the hoion auto_/ which persists in the series of creatures propagated on earth3 de ,an4 #dae;a1 #bh-;b1 #g2 ,,ga4 #gca;a1 #bd-;b1 #a4 7,borrowed from the observations of ,plato1 ,smp4 #bjf ,c-#bjg ,a2 cf4 also ,lg4 #gba ,c1 #ggc ,e2 ,philo1 ,incor4 ,mund4 #h1 ii1 p4 #die ,m41 after ,kritolaos47 ,it was much easier for ,aristotle to take this conception seriously than it was for ,plato with his particular outlook3 only for the passing requirements of his dialogue does ,plato adopt the ,herakleitean view and expand it3 see above1 chap4 xi1 n4 #af4 #ccad3 oimai de tou gin_/skein ta o_/nta kai phronein aphairethe_/ntos ou bi_/on alla chro_/non einai tn athanasi_/an1 ,plu41 ,is4 et ,os4 i1 fin41 p4 #cea ,e4 ,origen 7,cels4 iii1 #hj1 p4 #cei ,lom47 draws a clear distinction between the athanasi_/a ts psuchs of ,platonic doctrine and the ,stoic epidiamon ts psuchs on the one hand--and this ,aristotelian doctrine of the tou nou athanasi_/a3 hoi peisthe_/ntes peri tou thu_/rathen nou hs athana_/tou 7thana_/tou ,edd47 kai mo_/nou 7kainou ,edd47 diaggn 7 bi_/on7 e_/xontos 7--this is how the passage should be read74 #cdad3 ,theophrastos discussed 7by the method of apori_/ai fashionable with the school7 the obscurities and difficulties inherent in the doctrine of nous1 particularly of the reduplicated nous1 the poitiko_/s and the pathtiko_/s4 ,true to his character1 however1 he adheres to the fixed dogma of his school of the nous christo_/s which e_/xthen n kai h_/sper #eab epi_/thetos is ho_/ms su_/mphutos with man and being age_/nntos is also a_/phthartos3 ,frag4 #ec;b1 p4 #bbf ff42 #ec1 p4 #agf ,wim4 7theri_/a belongs to nous1 thigo_/nti kai hoion hapsame_/n1 and is therefore without apa_/t1 fr4 #ab1 #bf4 ,the nous is kreitto_/n ti me_/ros ts psychs kai theio_/teron1 fr4 #ec4 ,to the nous and its theri_/a we must suppose the kata du_/namin homoiousthai the to refer--for this is the teaching of ,thphr4 also3 ,jul41 ,or4 vi1 p4 #ahe ,a47 ,nowhere is there any indication that for him the immortality of nous had the slightest importance for this life and its conduct4 ,nor has it any in the ethical doctrine of the very theologically inclined ,eudemos4 ,here the aim of life--the aret te_/leios which is kalolagathi_/a--is said to be h tou theou theri_/a which is carried on by the nous1 to en min theion1 #abdh;a1 #bg2 in this process it is best h_/kista aistha_/nesthai tou a_/llou me_/rous ts psuchs1 #abdi;b1 #bb4 ,for the sake of to gnri_/zein man wishes zn aei1 #abde;a1 #i--;but upon earth and in the body3 there is no thought of the other world4 7,this would have been quite natural and to be expected of this semi-theological thinker who1 e4g4 speaks quite seriously of the separability of nous from the lo_/gos--the a_/llo me_/ros ts psuchs--in bodily life and of its higher intuition in enthousiasmos and veracious dreaming3 #abad;a1 #bc2 #abbe;a1 #bh2 #abdh;a1 #dj47--,to this first generation of ,peripatetics belong also ,aristoxenos and ,dikaiarchos who did not recognize any peculiar substance of the soul apart from the harmony brought about by the mixture of bodily material4 ,dik4 an_/rke tn ho_/ln hupo_/stasin ts psuchs3 ,atticus ap4 ,eus41 ,,pe4 xv1 #haj ,a4 ,aristox4 and ,dik4 nullum omnino animum esse dixerunt ,cic4 ,,td4 #a1 #ea3 #ba2 #da1 etc42 ,dik4 7in the ,lesbiakoi lo_/goi7 expressly controverted the doctrine of immortality1 ,,td4 i1 #gg4 7,it remains very remarkable that ,dik4 who naturally knew nothing of a separabilis animus1 ,,td4 i1 #ba1 nevertheless1 believed not merely in mantic dreams--that would be just intelligible1 e_/chei ga_/r tina lo_/gon1 ,arist41 ,p4 ,nat4 #dfb;b ff4--but also in the prophetic power of enthousiasmo_/s1 ,cic41 ,div4 i1 #e2 #aac2 ,dox4 #daf;a1 which invariably presupposes the dogma of a special substance of the soul and its separability from the body47--,straton the naturalist 7d4 #bgj71 for whom the soul is an undivided force1 inseparable from the body and the aisth_/seis1 gave up completely the belief in the nous christo_/s of ,aristotle3 he cannot possibly have held any doctrine of immortality in any form or under any limitations4--,then follows the period of pure scholarship when the ,peripatetic school almost gave up philosophy4 ,with the return to the study of the master's writings 7from the time of ,aristonikos7 they gained a new lease of life4 ,the problems of the parts of the soul1 the relation of nous to the soul 7and to the nous pathtiko_/s7 were discussed once more4 ,it became more and more common1 however1 to set aside the nous thu_/rathen epeisi_/n 7cf4 the definition of the soul given by ,andronikos ap4 ,galen p4 t4 ts psuchs thn1 iv1 #ghb f41 ,k42 ,themist41 de ,an4 ii1 #ef1 #aa2 #ei1 #f ,sp474 ,this meant the denial of immortality 7which belonged to nous only73 e4g4 by ,bothos3 ,simp41 de ,an4 p4 #bdg1 #bd ff4 ,hayd4 ,sto4 ,vet4 iii1 #bfg ,arn44 ,a different view again1 and one which even went beyond ,aristotle1 was held by ,kratippos1 the contemporary of ,bothos3 ,cic41 ,div4 i1 #gj2 cf4 #e2 #aac4 ,alexander of ,aphrodisias the great exgt_/s absolutely banished the nous poitiko_/s from the human soul4 7,this is the divine nous1 which is perpetually nous and noton energei_/a1 and that1 too1 already pro tou noeisthai by the hulikos nous of man4 ,it enters into the latter thu_/rathen--though not locally1 for it is incapable of change of place1 p4 #aac1 #ah f4--with the individual act of noein by the nous huliko_/s1 but it never becomes a mo_/rion kai du_/nami_/s tis ts #eac hmete_/ras psuchs3 ,alex4 de ,an41 p4 #ajg-i2 p4 #ij ,br474 ,for him nous is christo_/s and atha_/natos1 apath_/s1 etc41 whereas the human soul exactly like the eidos of its sma from which it is achristo_/s perishes at death together with its nous huliko_/s1 completely3 sumphthei_/retai t s_/mati1 de ,an41 p4 #ba1 #bb f42 p4 #ij1 #af f4 ,the individual soul thus perishes3 the imperishable nous had not communicated itself to the individual4--,the indestructibility of the individual nous of man 7and this was indubitably what ,aristotle himself taught71 a doctrine derived not from experience but from pure logical inference1 had in reality no serious significance for the general teaching of the ,peripatetics so long as they preserved their independence4 ,finally1 indeed1 they too were swallowed up in the ferment of ,neoplatonism4 #cead3 he_/xis1 phu_/sis1 a_/logos psuch_/1 psuch lo_/gon e_/chousa kai dia_/noian1 ,plu41 ,virt4 ,mor4 #dea ,,bc and ,a4 ,through all these and all things in which these are--di_/kei ho nous1 ,d4,l4 vii1 #ach f4 ii1 p4 #aib ,arn44 #cfad3 ,our soul an apo_/spasma of the e_/mpsuchos ko_/smos1 ,d4,l4 vii1 #adc ii1 #aia ,arn44 ,we often find the soul of man called an apo_/spasma tou theou 7,dio_/s71 thei_/a apo_/moira1 apo_/rroia 7see ,gataker on ,m4 ,ant41 pp4 #dh1 #baa2 ,ed4 #afeb7--;and often even theo_/s 7see ,bonhffer1 ,epiktet u4 d4 ,stoa1 p4 #gf f474 #cgad3 7h psuch7 araio_/teron pneuma ts phu_/ses kai leptome_/resteron 4 4 4 ,chrysipp4 ap4 ,plu41 ,stoic4 ,rep4 #da1 p4 #ajeb ,f ii1 #bbb ,arn44 ,nature is pneuma that has become moist1 soul the same pneuma which has remained dry 7,galen1 iv1 #ghc f4 ,k4 p4 #bah ,arn474 #chad3 ,the bre_/phos is created as a phu_/ton1 and only afterwards becomes a zon by peri_/psuxis 7derivation of psuch_/ hence674 ,chrysipp4 ap4 ,plu41 ,stoic4 ,rep4 #ajeb ,f p4 #bbb ,arn44 ,thus comes ek phu_/ses psuch_/1 ,plu41 ,prim4 ,frig4 ii1 p4 #idf ,c4 #ciad3 ,it would almost be possible to employ the semi-,stoic language of ,philo to describe the soul as conceived by this ,stoic ,pantheism3 ts thei_/as psuchs apo_/spasma ou diaireto_/n 7te_/mnetai gar ouden tou thei_/ou kat' apa_/rtsin1 alla mo_/non ektei_/netai71 ,q4 ,det4 ,pot4 ,insid41 #bd1 i1 p4 #bji ,m4 ,but in orthodox ,stoic doctrine the idea prevails that the individual apospa_/smata are completely detached from the universal theion--but at the same time without denial of ultimate connexion with the ,all and the ,one4 #djad3 ,acc4 to the older ,stoical doctrine as systematized by ,chrysippos the soul is absolutely simple and unified1 having sprung from the universal ,reason of ,god which contains no a_/logon4 ,its impulses 7hormai_/7 must on this view be rational just as much as its willed decisions 7kri_/seis73 it is affected from without by phu_/sis1 which1 being itself a development of the highest reason1 ,god1 can only be good and rational4 ,it is quite impossible to conceive how1 on the principles of the older ,stoicism1 erroneous judgment or excessive and evil impulses could arise4 h ts kaki_/as ge_/nesis is rendered unintelligible as ,poseidonios maintains in opposition to the subtle observations of ,chrysipp4 on this head 7see ,schmekel1 ,phil4 d4 mittl4 ,stoa1 p4 #cbg ff474 #daad3 akolou_/ths t phu_/sei zn 7but our phu_/seis are me_/r ts tou ho_/lou71 i4e4 in harmony with the koi_/nos no_/mos ho_/sper estin ho orthos lo_/gos ho dia pa_/ntn ercho_/menos1 ho autos n t ,dii_/1 kathgemo_/ni tou_/t ts tn ho_/ln dioik_/ses o_/nti1 ,chrysipp4 ap4 ,d4,l4 vii1 #hg-h iii1 #c ,arn44 ,this obedience to the rational order and governance of the world--the deum sequere1 ,sen41 ,,vb4 #ae1 #e2 ,ep4 #af1 #e2 he_/pesthai theois1 ,epict4 i1 #ab1 #e1 etc4--is more often regarded as a passive attitude of self-abandonment adopted consciously and with sugkata_/thesis3 chr moi loipon eis ho an the_/ls4 homognmon soi1 so_/s eimi ktl41 ,epict4 ii1 #af1 #db4 the_/le gi_/nesthai ta #ead gino_/mena hs gi_/netai1 kai euro_/seis 7this sounds very like make ,god's will your own will71 ,ench4 #h4 ,much the same idea occurs already in the lines of ,kleanthes a_/gou de_/ m' h ,zeu kai su_/ g' h ,peprme_/n ktl4 i1 #aah ,arn44 ,but such affirmation of the universe1 understood in the full pantheistic sense 7cf4 ,kleanthes tn koinn mo_/nn ekde_/chetai phu_/sin h dei akolouthein1 ouke_/ti de kai tn epi me_/rous1 ,d4,l4 vii1 #hi i1 #abf ,arn471 could not lead to an ethical teaching of active character and concrete substance4 #dbad3 ,the sopho_/s is eleu_/theros2 einai gar tn eleutheri_/an exousi_/an autopragi_/as1 ,d4,l4 vii1 #aba4 ,laws and constitutions do not apply to him3 ,cic41 ,ac4 ,pri4 ii1 #acf4 #dcad3 ,enemies and strangers are m spoudaioi to one another--politai kai phi_/loi kai oikeioi hoi spoudaioi mo_/non4 ,zeno1 en t ,politei_/a1 ap4 ,d4,l4 vii1 #cb-c i1 #ed ,arn44 #ddad3 ho par' heka_/st dai_/mn which one must keep in harmony pros tn tou tn ho_/ln dioiktou bou_/lsin1 ,d4,l4 vii1 #hh1 after ,chrysipp4 iii1 #d ,arn44 ,in the later ,stoic literature1 the only part of it which has come down to us1 we often hear of this dai_/mn of the individual--sacer intra nos spiritus 7,sen41 ,epict41 ,m4 ,ant43 see ,bonhffer1 ,epiktet1 #hc74 ,it is generally spoken of in language that seems to regard it as something separable from the man or his soul1 including the hgemoniko_/n2 ,zeus pare_/stsen epi_/tropon heka_/st ton heka_/stou dai_/mona kai pare_/dke phula_/ssein auton aut ktl41 ,epict4 i1 #ad1 #ab4 ho dai_/mn on heka_/st prosta_/tn kai hgemo_/na ho ,zeus e_/dken1 ,m4 ,ant4 v1 #bg4 ana_/krinon to daimo_/nion1 ,epict4 iii1 #bb1 #ec 7one can ask questions of it1 as ,sokrates did of his daimo_/nion1 as something other and different from oneself74 ,this dai_/mn then does not seem to be simply identifiable with the soul of man like the daimon in man of which the theologians speak4 ,it is conceived and spoken of in language that suggests rather the protecting spirit of a man as known to popular belief 7cf4 now ,usener1 ,gtternamen1 #bid ff474 ha_/panti dai_/mn andri sumpari_/statai euthus genome_/n mustaggos tou bi_/ou1 ,menand4 #eej ,k4 7where the idea of two daimonic partners in the life of man is already rejected3 ,eukleides ,socr4 had spoken of such1 cf4 ,censor41 ,,dn4 iii1 #c1 and in a different way again ,phocyl41 fr4 #ae74 ,plato himself speaks 7with a le_/getai7 of the dai_/mn ho_/sper znta eil_/chei 7and guides the departed soul into ,hades73 ,phd4 #ajg ,d4 ,the idea1 however1 must have been much older3 it appears fairly clearly expressed in ,pindar's words1 ,o4 xiii1 #bh 7,zeu pa_/tr71 ,xeno_/phntos eu_/thune dai_/monos ouron1 where the transition to the meaning fate for the word dai_/mn has not yet been completed4 ,later 7with the ,tragedians and other poets7 this use became very common1 but even then still presupposes the belief in such personal daimonic partners in the life of man3 the use would have been quite impossible otherwise4 7dai_/mn po_/tmos1 ,pi41 ,p4 v1 #aba f41 and already in ,thgn4 #afa1 #afc4 ,when ,herakleitos says thos anthr_/p dai_/mn1 fr4 #aba ,by41 #aai ,d4 he uses dai_/mn in the sense of fortune in life4 ,the word means both thos and condition of life at the same time in ,pl41 ,rp4 #fag ,e1 ouch humas dai_/mn l_/xetai1 all' humeis dai_/mona hair_/sesthe1 where the derivation of the metaphorical use of the word dai_/mn from a belief in a special daimon belonging to the individual man can still be seen plainly4 ,see also ,lys4 ,epit4 7#b71 #gh4 ,but the metaphorical use comes as early as ,th #aff1 pa_/ros toi dai_/mona d_/s po_/tmon eph_/s47--,the personal existence of the daimon is still far removed from all danger of such abstraction in a very remarkable case3 in ,halikarnassos ,poseidonios and his e_/kgonoi decide that on the first day of the month they will offer ,dai_/moni agath ,poseidni_/ou 4 4 4 krio_/n 7,gr4 ,ins4 in ,br4 ,mus4 #eae iv1 #a1 n4 #hif1 p4 #gj1 l4 #ce4 ,the inscr4 seems to date from the third century ,b4,c474 ,here then offering is made to the agathos dai_/mn 7see above1 chap4 v1 n4 #acc7 of the living1 just as offering was made on birthdays1 and at other times also1 to the genius of ,romans2 ag4 d4 is here clearly equivalent to genius4 ,apollo whose advice had been sought at his oracle had expressly enjoined 7ib41 l4 #i7 4 4 4 timan kai hila_/skesthai kai agathon dai_/mona ,poseidni_/ou kai ,go_/rgidos 7the latter1 ,p4's mother1 seems to have been already dead3 l4 #cd74--,this special dai_/mn attached to individuals with whom it can be contrasted 7as ,brutus can be with his dai_/mn kako_/s3 ,plu41 ,brut4 #cf7 is distinct from the individual's psuch_/1 though it is natural to suppose that it may have arisen from the projection of the psuch_/--conceived as very independent--outside the man himself1 in which it would again resemble the ,roman genius4 7,the daimonic phu_/lakes of ,hesiod cf4 above1 p4 #fg ff41 belong to quite a different range of ideas47 ,at any rate the ,stoics had this analogous popular conception in mind when they spoke of the par' heka_/st dai_/mn as something different from the man himself and his hgemoniko_/n4 ,they use it1 however1 only as a figure of speech4 ,the dai_/mn of the individual really means for them the original1 ideal personality as contrasted with the empirical personality 7as ,bonhffer very rightly puts it3 ,epikt4 #hd7--the character the man already is ideally but must become actually 7ge_/noi' hoios essi_/ 4 4 474 ,thus the dai_/mn is distinct from the psuch_/ 7dia_/noia7 and yet identical with it4 ,it is a semi-allegorical play upon the idea of the dai_/mn as individual genius and at the same time as crown or summit of the human personality--just as ,plato had used the word already incidentally1 ,tim4 #ij ,a4 ,finally--for the ,stoics did not seriously wish to establish the existence of an independent protecting deity that enters man from without and rules over him--the hgemoniko_/n is the same as the dai_/mn4 ,thus in ,m4 ,ant4 iv1 #bg1 the dai_/mn is completely identical with the apo_/spasma ,dio_/s1 and the heka_/stou nous kai lo_/gos 7cf4 also iii1 #c fin42 ii1 #ac2 #ag2 iii1 #g1 ton heautou noun kai dai_/mona74 ,the fact1 however1 that this apo_/spasma tou theou can be called a dai_/mn bears witness to a tendency to conceive the soul-spirit as something independent and more cut off and separated from the common and original source of divinity than was possible for ,stoic pantheism of the stricter sort 7to which the terms apo_/spasma1 apo_/rroia tou theou were more apt74 ,a decided approximation was thus made to the theological idea of the soul as an individual daimon which persists in its separate existence4 ,to this view ,poseidonios went over completely3 he regards the individual dai_/mn that lives in man as suggens n t ton ho_/lon ko_/smon dioikounti 7,pos4 ap4 ,gal4 v1 #dfi71 and no longer as the dependent apo_/spasma of the latter1 but as one of many independent and individually characterized spirits that have lived from all time in the air and enter into man at birth4 7,see ,bonhffer1 ,epikt4 #gi-hj1 and also ,schmekel1 ,phil4 d4 mittl4 ,stoa1 #bdi ff41 #bef47 #dead3 ho tha_/natos esti chrismos psuchs apo s_/matos 4 4 4 ,chrysipp4 ap4 ,nemes41 ,,nh41 p4 #ha ,matth42 ,zeno and ,chrysipp4 ap4 ,tert41 ,an4 #e ii1 #bai ,arn44 #dfad3 ,everything comes into being and perishes1 including the gods1 ho de ,zeus mo_/nos a_/dio_/s esti1 ,chrysipp4 ap4 ,plu41 ,sto4 ,rep4 #ch1 p4 #ajeb ,a2 ,comm4 ,not4 #ca1 p4 #ajge ,a ff4 ii1 #cji ,arn44--epidiamon but not athanasi_/a of the human soul ib41 #bbc4 #dgad3 ,klea_/nths men oun pa_/sas 7tas psuchas7 epidiame_/nein 7le_/gei7 me_/chri ts ekpur_/ses1 ,chru_/sippos de tas tn sophn mo_/non1 ,d4,l4 vii1 #aeg4 #eaf ,a statement often repeated without mention of the two authorities3 ,arius ,did4 ap4 ,eus41 ,,pe4 #ae1 #bj1 #f1 p4 #hbb 9999,a-,c 7the psuchai tn aphro_/nn kai alo_/gn 9999z_/n perish immediately with the death of the body1 ,c7 and others ii1 #bbc ,arn44 ,chrysippos' doctrine comes also in ,tac41 ,agr4 #df1 si ut sapientibus placet non cum corpore extinguuntur magnae animae 7hai mega_/lai psuchai_/1 ,plu41 ,def4 ,or4 #ah1 p4 #dai f472 cf4 omnium quidem animos immortalis esse sed fortium bonorumque divinos1 ,cic41 ,leg4 ii1 #bg1 not quite accurately put4 #dhad3 ,the astheneste_/ra psuch_/ 7hau_/t de_/ esti tn apaideu_/tn7 perishes sooner1 h de ischurote_/ra1 hoia esti peri tous sophou_/s remains me_/chri ts ekpur_/ses1 ,plu4 ,plac4 ,phil41 #d1 #g ap4 ,dox4 #cic;a4 #diad3 ,the predominance of the materialistic point of view is remarkable in those ,stoici who acc4 to ,seneca1 ,ep4 #eg1 #g1 existimant animum hominis magno pondere extriti permanere non posse et statim spargi1 quia non fuerit illi exitus liber 7which reminds us of the popular belief that the soul of one who has died in a high wind euthus diapephu_/stai kai apo_/llen1 ,pl41 ,phd4 #gj ,a1 #hj ,d1 see above1 chap4 xiii1 n4 #e74 #ejad3 ou ta s_/mata tas psuchas sune_/chei all' hai psuchai ta s_/mata1 h_/sper kai h ko_/lla kai heautn kai ta ektos kratei1 ,poseidon4 ap4 ,ach4 ,tat41 ,isag41 p4 #acc ,e ,petav41 borrowed from ,arist4 7de ,an4 #a1 #e1 #daa;b1 #g71 but a thoroughly ,stoic idea as contrasted with ,epicurean doctrine 7see ,heinze1 ,xenokrates1 #ajj f474 #eaad3 ,s4,e41 ,m4 ix1 #ga-c4 ,the naive but quite plain statements go back to ,poseid4 as has often been pointed out 7e4g4 by ,corssen1 de ,pos4 ,rhod41 p4 #de1 #ahgh1 and others74 ,so1 too1 do the similar remarks in ,cic41 ,,td4 i1 #db4 ,poseid4 does not appear to be uttering heterodox opinions in this case1 so far as we can see4 #ebad3 --kai gar oude tas psuchas e_/nestin huponosai ka_/t pherome_/nas4 leptomereis gar ousai eis tous a_/n mallon to_/pous kouphophorousin1 ,s4,e41 ,m4 ix1 #ga4 ,this physical reason was in itself enough to make it impossible for the ,stoics to believe in a subterranean region of the souls3 oudeis ,ha_/ids1 oud' ,ache_/rn1 oude ,kkuto_/s ktl41 ,epict4 iii1 #ac1 #ae4 ,it is the regular ,stoic doctrine3 see ,bonhffer1 ,epikt4 #ef f42 cf4 ,cic41 ,,td4 i1 #cf f42 ,sen41 ,c4 ad ,marc4 #ai1 #d4 ,when ,stoics speak occasionally of inferi or ha_/ds as the abode of the souls1 they are only using metaphorical language4 ,when the word is not a mere conventionalism1 they mean the regions nearer the earth1 the cloud regions and lower levels of the air1 ho pachumere_/statos kai prosgeio_/tatos a_/r 7,corn41 ,,nd4 #e1 p4 #d1 #ag ,l2 other exx4 in ,heinze1 ,xenokr4 #adg1 #b74 ,here the unwise souls 7the moister1 less buoyant ones7 are supposed to remain after death 7circa terram as ,tert41 ,an4 #ed says1 alluding to ,stoic doctrine--and this is obviously where the inferi mentioned at the end of the same chapter are situated74 ,this a_/r 7distinguished from the higher regions of the air7 ha_/ds1 must have been what ,zeno referred to when he spoke of the loca tenebrosa where the souls of the unwise have to expiate their folly 7quoted and varied by ,lact41 ,inst4 #g1 #g1 #ac1 in a ,platonic sense i1 #dj ,arn474 #ecad3 ,abode of the souls in the air3 ,s4 ,e41 ,m4 ix1 #gc2 ,cic41 ,,td4 i1 #db-c1 both probably after ,poseid4 ,cf4 sapientum animas in supernis mansionibus 9999collocant 7,stoici71 ,tert41 ,an41 #ed4 ,generally3 eis ton ae_/ra methi_/stasthai said of the departed souls1 ,m4 ,ant4 iv1 #ba4 en t perie_/chonti 4 4 4 diame_/nein tas tn apothano_/ntn psucha_/s1 ,ar4 ,did4 ap4 ,eus41 ,,pe4 xv1 #hbb ,a ii1 #bbe ,arn44 7,gradual ascent to ever higher regions1 ,sen41 ,c4 ad ,marc4 #be1 #a--;hardly orthodox ,stoic doctrine4--,the conception may possibly belong to the older ,stoicism1 and may underlie the opinion of ,chrysipp43 sphairoeideis--as fiery mete_/ra--tas psuchas #eag meta tha_/naton gi_/nesthai1 ap4 ,eust41 ,il4 #abhh1 #aj f4 #bbd ,arn44 ,poseid4 seems to have worked it out further1 probably making use also of ,pythagorean and ,platonic fancies to which he was distinctly inclined4 ,the ,pythagoreans had fancies about the souls hovering in the air 7see above1 chap4 xi1 n4 #ce71 of the sun and moon as places where the souls lived 7chap4 x1 n4 #gf74 ,acc4 to ,poseid4 the souls inhabit ton hupo sel_/nn to_/pon 7,s4,e41 ,m4 ix1 #gc7 as suitable for divine but not perfect creatures4 ,it is the souls who are meant when people speak of dai_/mones 7,s4,e4 #gd71 or h_/res 7,stoic in this use ,d4,l4 vi1 #aea ii1 #cbj ,arn472 cf4 heroes et lares et genii1 ,varro using ,stoic language 7ap4 ,aug41 ,,cd4 vii1 #f1 p4 #bhb1 #ad ,domb474 ,the whole air is full of them3 ,pos4 ap4 ,cic41 ,div4 i1 #fd4 ,something very similar given as ,pythag4 doctrine by ,alex4 ,polyh4 ap4 ,d4,l4 viii1 #cb2 see above1 chap4 xi1 n4 #ce4 ,but ,poseidonios 7esp4 if he is really the source of the ,ciceronian ,somn4 ,scip47 seems to have emulated more particularly the imaginative efforts of ,herakleides ,pont4 and his story of ,empedotimos' vision 7see above1 chap4 ix1 n4 #aaa74 ,herakl4 contributed largely to popularizing the idea that the souls inhabit the air and giving it shape2 the interest with which his fancies were studied is shown by the quotations from his book so common from ,varro down to ,proclus and ,damascius4 ,he must have been led to make the souls1 on being freed from the body1 float upwards 7and occupy the stars or the moon--which are inhabitable heavenly bodies3 ,dox4 #cdc1 #g ff42 #cef;a1 #aj7 by the view--just as the ,stoics after him were--that the soul is an aithe_/rion sma 7,philop47--phtoeid_/s1 a lumen1 ,tert41 ,an4 #i4 ,in this he is following an idea that had been common in the fifth century 7held by ,xenophanes1 ,epicharmos1 ,eurip43 see above1 p4 #dcf ff471 and had even attained popular vogue4 ,this idea from the very first led to the conclusion that the soul1 when ready for it1 enters eis ton ho_/moion aithe_/ra and ascends to the upper regions 7of the aether74 ,herakleides carried this idea further and embellished it with philosophical and astronomical fancies4 7,on another occasion he seems to have denied substance and consistency to individual souls3 ,plu41 ,mor4 v1 p4 #fii ,wytt4--a view to which his doctrine of the o_/gkoi might easily have led him47 ,poseidonios then took up this idea of ,herakl4 ,in this way1 or at least not uninfluenced by this semi-philosophical literature1 the belief in the abode of the souls in the aether attained the popularity that grave inscriptions witness for it 7see below1 ch4 xiv1 #b1 n4 #ace74 #edad3 ,cicero1 following ,poseid41 imagines a blissful observation of the earth and the stars by the souls in the air3 ,,td4 i1 #dd-g 7cf4 ,sen41 ,c4 ad ,marc4 #be1 #a-b72 and similarly in ,somn4 ,sci42 in both cases the idea certainly comes from ,herakl4 ,pont4 #eead3 apo_/spasma tou theou i1 #cf ,arn44 #efad3 ,a frequently repeated ,stoic dogma 7stated with particular fullness by ,senec41 ,ep4 #ic73 see ,gataker on ,m4 ,ant4 7iii1 #g71 p4 #ajh-i4 ,the happiness of the 7,stoic7 wise man does not require mkos bi_/ou te_/leiou as ,aristot4 had maintained 7see above1 n4 #cb74 ,in this point ,stoic and ,epicurean doctrine fully agreed3 magni artificis est clusisse totum in exiguo3 tantum sapienti sua1 quantum deo omnis aetas patet 7,sen41 ,ep4 #ec1 #aa1 and see below1 n4 #ib74 #egad3 ,acc4 to ,panaitios there are duo genera in the soul which he calls inflammata anima 7,cic41 ,,td4 i1 #db74 ,it is at any rate very probable that ,panaitios 7and ,bothos--roughly contemporary with ,pan43 see ,comparetti1 ,ind4 ,stoic41 p4 #gh f4--acc4 to ,macr41 in ,s4 ,scip4 #a1 #ad1 #bj7 regarded the soul as compounded of two elements1 aer et ignis1 not #eah as a single and uncompounded pneuma e_/nthermon as the older ,stoa had taught 7see ,schmekel1 ,philos4 d4 mittl4 ,stoa1 #cbd f474 #ehad3 phu_/sis and psuch_/3 ,pan4 ap4 ,nemes41 ,,nh41 p4 #bab ,matth4 ,this clearly shows a tendency to a psychological dualism3 ,zeller1 ,stoics and ,epicureans1 p4 #edb f4 ,what further suggestions were made by ,pan4 about the division of the soul remains very problematical4 ,the only more precise statement is ,cicero's1 ,,td4 i1 #hj 7speaking of ,pan471 aegritudines iras libidinesque semotas a mente et disclusas putat4 #eiad3 ,panaitios denied not merely the immortality but even the diamon_/ of the soul after death3 ,cic41 ,,td4 i1 #gh-i4 ,two reasons are there given3 everything that has come into being 7like the soul of man at birth7 must also perish--the ,aristotelian principle3 see above1 n4 #be2 what can feel pain 7as the soul does7 must become diseased and what is diseased must eventually perish4 7,here the 9999destruction of the soul from its own inward decay is asserted--not from the effect of external force at the world conflagration1 the periodic occurrence of which ,pan4 at least called in question47 ,acc4 to ,schmekel 7mittl4 ,stoa1 p4 #cji7 it follows from ,cic41 ,,td4 i1 #db1 that ,panaitios also added a third argument3 that the soul being composite must suffer the dissolution of its parts in death which change into other elements4 ,this does not indeed at all follow from the passage1 but such a view would almost have been inevitable with ,panaitios' doctrine of the soul and had already been suggested by ,karneades in his polemic against the indestructibility of the divine and of every zon--an argument to which ,pan4 on the whole yielded4 #fjad3 ,poseidonios distinguished in the human soul not three parts but three duna_/meis mias ousi_/as ek ts kardi_/as hormme_/ns 7,gal4 v1 #eae71 namely1 the ,platonic three1 the logistiko_/n1 thumoeide_/s1 epithumtiko_/n 7,gal4 v1 #dgf74 ,the last two are the duna_/meis a_/logoi 7they only give phantasi_/ai the special forms taken by their impulses3 ,gal4 v1 #dgd1 #cii74 ,the pa_/th are not judgments nor the consequences of judgment but the motions 7kin_/seis7 of these duna_/meis a_/logoi 7,gal4 v1 #dbi2 cf4 #cgh74 ,in this way alone is it possible to understand how passion or wrong-doing can arise in man2 it is because soul is not 7as ,chrysipp4 had taught7 pure reasoning power 7cf4 also ,gal4 iv1 #hbj74 ,there exists then in man an a_/logon kai kako_/daimon kai a_/theon in addition to the dai_/mn suggens t ton ho_/lon ko_/smon dioikounti3 ,gal4 v1 #dfi f4 ,how1 indeed1 this is possible when the soul is a single ousi_/a and in its nature nothing but divine pneuma it is difficult to say4--,pos4 too was quite ignorant of an evil principle in the world1 not the divine or contrary to the divine principle4 ,the ethical teaching of ,stoicism had always contained a dualism which is here transferred to the physical doctrine where it was originally unknown4 ,from the time of ,pos4 there is an ever growing tendency to emphasize the contrast 7which was1 however1 always familiar to the older ,stoics as well7 between soul and body1 the inutilis caro ac fluida1 ,pos4 ap4 ,sen41 ,ep4 #ib1 #aj4 ,in view of this contrast the soul too is no longer said to come into being with the body or with the physical conception of the individual 7cf4 gegone_/nai tn psuchn kai metageneste_/ran einai tou s_/matos1 ,chrysipp4 ap4 ,plu41 ,sto4 ,rep4 #ajec ,d ii1 #bbb ,arn471 but rather to have been living before that1 in the separate life of the divine4 ,it is nowhere expressly or authoritatively stated that ,poseidonios held the pre-existence of the soul2 but that view has been rightly attributed to him1 fitting in as it does with his other ideas1 and because it is often introduced and taken for granted in those passages where #eai ,cicero or ,seneca are following ,pos4 7see ,corssen1 de ,pos4 ,rhod41 p4 #be ff4 ,but we may not read the doctrine of pre-existence into ,s4,e41 ,m4 ix1 #ga1 as ,heinze1 ,xenok4 #acd1 #b1 does74 ,if the soul-dai_/mn was in existence before its incarnation it can presumably only enter the body with the conception of the individual life thu_/rathen1 tractus extrinsecus as ,cic4 puts it1 ,div4 ii1 #aai2 a passage obviously related 7as ,bonhffer1 ,epikt4 #gi remarks7 to the statement in ,div4 i1 #fd1 where he is speaking of the immortales animi of which the air is full--and there ,pos4 is mentioned by name as the authority4 ,from its pre-existent life in the air the soul enters into man4 ,the multitude of individual bodiless souls--not only the one impersonal soul-substance of the world--were thus living before their ensma_/tsis1 and the ,stoic pantheism thus turns into a rather questionable pandaemonism4 ,on the other hand1 ,poseidonios in opposition to his teacher1 ,panaitios1 adheres to the doctrine of the periodic extinction of all life in the one ,soul of the ,world1 the original ,fire3 cf4 ,dox4 #chh;a1 #ah2 b1 #ai4 ,holding this view he cannot very well have put the origin of each of the individual soul-daimones before the beginning of the particular world-period in which they live4 ,nor can the survival of the souls after their separation from the body be prolonged beyond the next ekpu_/rsis 7which makes ,cicero's immortales animi inexact3 ,div4 i1 #fd1 after ,pos474 ,thus1 although the survival which ,panaitios had denied is reaffirmed it does not go beyond the qualified doctrine of immortality which the older ,stoics had held4 ,at the same time ,pos4 could hold1 with ,chrysipp4 and other ,stoics1 that there was a periodik paliggenesi_/a 7,m4 ,ant4 xi1 #a7 after the world-conflagration and even that each individual man of the previous world-period would be restored again in precisely the same place 7,chrysipp4 ap4 ,lact41 ,inst4 #g1 #bc1 #c1 etc42 ii1 #ahi ,arn42 cf4 the ,orphico-,pythagorean fantasy3 above1 chap4 x1 n4 #dg74 ,but this would not amount to an athanasi_/a for the individual3 the individual life has been interrupted and is separated from its apokata_/stasis by a long interval of time4--,there is no satisfactory reason for assigning to ,pos4 the belief in a series of metensmat_/seis of the soul--as ,heinze does1 ,xen4 #acb ff4--though such an idea would not have been hard to arrive at1 even while holding fast to the doctrine of the final ekpu_/rsis4 ,but the dubious accounts given by many doxogra_/phoi of ,stoic teaching on the question of the metaggismos psuchn need not necessarily refer to ,poseidonios3 nor are we bound to draw this conclusion because they reappear in ,plutarch4 ,plu4 does indeed here and there follow ,poseidonios1 but he never hesitates to add ,platonic ideas or fancies of his own invention1 a fact which makes it most risky to attempt to fix an exact source for any particular detail in his variegated mosaic4 #faad3 ,schmekel 7,phil4 d4 mittl4 ,stoa1 #ahib7 maintains convincingly that ,panaitios was led to his view of the nature and fate of the soul chiefly by the polemic of ,karneades against the dogmatic philosophers and particularly the ,stoics4 ,it is less certain that ,poseidonios and his heterodox views are influenced by respect for ,karneades4 ,it is certain1 however1 that ,pos4 differs from ,chrysipp41 and still more from ,panaitios4 ,there is thus an indirect connexion between him and ,karneades1 to whose criticisms ,panaitios had in the most essential points given way4 #fbad3 ,that ,pos4 is being used in the first book of ,tusc4 ,disp4 is admitted on all hands 7as to the extent of that use conjecture may indeed be various74 ,it is at least very possible in the case of ,somn4 ,scip4 7see ,corssen1 ,pos4 #dj ff474--,the attraction of such theories of immortality #ebj remained an aesthetic one with ,cicero 7and probably among all the cultured of his age and social circle74 ,where he is not speaking rhetorically or in pursuance of a literary pose--in his letters esp4--he shows no trace of the conviction that he defends at other times with so much ardour 7see ,boissier1 ,rel4 rom4 d',aug4 aux ,ant4 i1 #eh f474 #fcad3 ou kata psiln para_/taxin1 alla lelogisme_/ns kai semns though not always quite atrag_/ds 7,m4 ,ant4 xi1 #c74 #fdad3 ,julius ,kanus when condemned to death by ,gaius only attempts to enquire whether there is any truth in the belief in immortality3 ,sen41 ,tr4 ,an4 #ad1 #h-i4 ,de natura animae et dissociatione spiritus corporisque inquirebat ,thrasea ,paetus1 before his execution1 with his instructor ,demetrius the ,cynic3 ,tac41 ,a4 xvi1 #cd4 ,they have no firm conviction in these matters that might serve to explain or account for their heroism 7,cato reads the ,phaedo before his suicide3 ,plu41 ,cat4 min4 #fh1 #gj74 #fead3 nos quoque felices animae et aeterna sortitae says the soul of her father to ,marcia3 ,sen41 ,c4 ad ,marc4 #bf1 #g1 in antiqua elementa vertemur at the ekpu_/rsis4 #ffad3 ,sen41 ,ep4 #hh1 #cd4 #fgad3 bellum somnium1 ,sen41 ,ep4 #ajb1 #b4 #fhad3 ,where ,seneca admits more positive conceptions of a life after death he never goes beyond a fortasse1 si modo vera sapientium fama est 7,ep4 #fc1 #af72 a deliberate concession to the consensus hominum 7,ep4 #aag1 #f7 or the opiniones magnorum virorum rem gratissimam promittentium magis quam probantium 7,ep4 #ajb1 #c74 ,following the conventional style of consolatory discourses he gives such expressions a more vivid turn in the ,consolationes3 e4g4 ,marc4 #be1 #a ff42 ,helv4 #aa1 #g2 ,polyb4 #i1 #h4 ,but even there the idea of personal immortality hardly seems to be taken seriously4 ,in the same pieces death is commended simply as putting an end to all pain1 and1 in fact1 to all sensation3 ,marc4 #ai1 #d-e4 ,in death we become again as we were before being born1 ,marc4 #ai1 #e2 cf4 ,ep4 #ed1 #d1 mors est non esse1 id quale sit iam scio4 hoc erit post me quod ante me fuit2 and ,ep4 #gg1 #aa1 non eris3 nec fuisti4 ,so that whether death is a finis or a transitus1 7,prov4 #f1 #f2 ,ep4 #fe1 #bd71 it is equally welcome to the wise man who has made the most of his life1 however short it may have been4 ,whether he goes then to the gods or whether on the other hand nothing is left of the mortal creature after death aeque magnum animum habebit 7,ep4 #ic1 #aj72 cf4 nunquam magis divinum est 7pectus humanum7 quam ubi mortalitatem suam cogitat1 et scit in hoc natum hominem ut vita defungeretur cet41 7,ep4 #abj1 #ad72 ipsum perire non est magnum1 anima in expedito est habenda 7,,qn4 #f1 #cb1 #e72 to be ready is everything4--,of the old ,stoic dogmas the only one that seems to remain certain for ,seneca is that of paliggenesi_/a at the new creation of the world1 ,ep4 #cf1 #aj-aa3 mors intermittit vitam1 non eripit3 venit iterum qui nos in lucem reponat dies2 but that is not in any way a consolation3 multi recusarent nisi oblitos reduceret4 ,consciousness ceases with the coming of death in this world-period4 #fiad3 ,it is very rarely that the utterances of the ,emperor on the subject of what happens after death resemble those of a convinced ,stoic of the old school4 ,the souls are all parts of the one noera psuch_/ of the world which though extended over so many individual souls yet remains a unity 7ix1 #h2 xii1 #cj74 ,after death the individual soul will survive for a period in the air until it is merged into the universal soul eis ton tn ho_/ln spermatikon lo_/gon 7iv1 #ba74 ,this implies the survival of the personal self for an undefined period1 but it is #eba not a fixed conviction of ,m4 ,ant4 ,as a rule he allows the choice between sbe_/sis meta_/stasis1 i4e4 immediate extinction and merging of the individual soul 7,panait47 or its removal into a temporary abode of the souls in the air 7hai eis ton ae_/ra methista_/menai psuchai_/1 iv1 #ba2 cf4 v1 #ec74 ,or else the choice is between sbe_/sis1 meta_/stasis 7both in agreement with the ,stoic doctrine of the he_/nsis of the soul7 or skedasmo_/s of the soul-elements1 in case the atomists are right 7vii1 #cb2 viii1 #be2 vi1 #bd7--;a dilemma which really comes down to skedasmo_/s or sbe_/sis 7 lphthnai eis tous ko_/smou spermatikous lo_/gous72 and meta_/stasis falls out4 ,this is probably the meaning also of x1 #g3 _/toi skedasmos stoichei_/n trop_/ 7in which to pneumatiko_/n disappears eis to aerdes7 and trop_/ only of the last pneumatiko_/n that man preserves in himself3 for here 7at the end of the chapter7 the identity of the individual soul with itself is given up in the ,herakleitean manner 7see above1 p4 #cgj74 ,sometimes the choice is presented between anaisthsi_/a or he_/teros bi_/os after death 7iii1 #c7 or ai_/sthsis heteroi_/a in an alloion zon 7viii1 #eh74 ,this is no allusion to metempsychosis 7in which the envelope into which the soul goes is another but its ai_/sthsis does not become heteroi_/a73 it means the turning of the soul-pneuma1 exhaled in death1 to new forms of life united to the previous forms by no identity of soul-personality4 ,in this case we can indeed say tou zn ou pau_/s3 but there can be no idea of the survival of the personal ego4 h tn ho_/ln phu_/sis exchanges and redistributes its elements2 all things are changing 7viii1 #f2 ix1 #bh74 ,the ,emperor never seriously thinks of the survival of personality2 he seeks rather to inquire why things are as they are2 but he never doubts that as a matter of fact even the noblest of mankind must also go out completely with death 7xii1 #e74 ,everything changes and one thing perishes to make way for another 7xii1 #ba72 and so each man must say to himself met' ou polu oudeis oudamou e_/s 7xii1 #ba2 viii1 #e74 ,the wise man will say it with calmness3 his soul is he_/toimos ean _/d apoluthnai de_/ tou s_/matos 4 4 4 xi1 #c4 ,living among men to whom his way of thought is strange 7en t diaphni_/a ts sumbi_/ses7 he sighs at times thatton e_/lthois1 tha_/nate 4 4 4 ix1 #c2 cf4 ,bonhffer1 ,epikt4 u4 d4 ,stoa1 #ei ff4 #gjad3 ,i shall die without resisting ,god eids ho_/ti to geno_/menon kai phtharnai dei4 ou ga_/r eimi ain all' a_/nthrpos1 me_/ros tn pa_/ntn hs h_/ra hme_/ras2 enstnai_/ me dei hs tn h_/ran kai parelthein hs h_/ran1 ,epictet4 ii1 #e1 #ac4 ,the present must make way for the future hi_/n' h peri_/odos anu_/tai tou ko_/smou1 ii1 #ag-ah2 iv1 #a1 #ajf4 ,death brings with it not complete destruction1 ouk ap_/leian1 but tn prote_/rn eis he_/tera metabola_/s1 iii1 #bd1 #ia-d4 ,but the personality of the now living individual does indeed perish completely in death4--,cf4 ,bonhffer1 ,epiktet1 #fe f42 cf4 also the same author's ,ethik des ,epiktet1 p4 #bf ff41 #eb 7#ahid74 #gaad3 ,cornutus ap4 ,stob41 ,ecl4 i1 #chc1 #bd-chd1 #b ,w4 #gbad3 ,the psuch_/ a sma 7the only as_/maton is empty space which is merely a passage way for the s_/mata71 ,d4,l1 x1 #fg p4 #ba ,us44 ,it is a sma leptomere_/s1 par' ho_/lon to a_/throisma 7i4e4 of atoms to a body7 paresparme_/non1 prosemphere_/staton de pneu_/mati thermou tina krasin e_/chonti1 ,d4,l4 x1 #fc4 ,cf4 ,lucr4 iii1 #abf ff42 more precise is iii1 #bca-df4 ,it is the a_/throisma which tn psuchn stega_/zei1 ,d4,l4 x1 #fd4 vas quasi constitit eius1 ,lucr4 iii1 #ddj1 #eee4 #gcad3 ,lucr4 iii1 #id ff41 #aag ff4 #gdad3 ,the a_/logon ho en t loip pare_/spartai s_/mati1 to de logikon en t th_/raki1 ,sch4 ,d4,l4 x1 #fg 7p4 #ba ,us471 fr4 #cab1 #cac ,us4 anima and animus1 ,lucr4 iii1 #acf ff4 ,the anima1 though it is diminished #ebb when the man loses his limbs 7in which it inheres71 yet allows him to remain alive4 ,the animus1 however1 vitai claustra coercens1 must not be diminished otherwise the anima escapes as well and the man dies3 ,lucr4 iii1 #cif ff4 ,the animus with its perceptions is more independent of anima and corpus than they are of it3 ,lucr4 iii1 #ade ff4 #gead3 ,lucr4 iii1 #dba-d4 #gfad3 ,lucr4 iii1 #dde ff4 #ggad3 ,the soul diaspei_/retai1 luome_/nou tou ho_/lou athroi_/smatos and cannot retain any ai_/sthsis apart from its a_/throisma1 ,d ,l4 x1 #fe-f4 ,the winds disperse it3 ,lucr4 iii1 #ejf ff4 kapnou di_/kn ski_/dnatai1 ,epicur4 fr4 #ccg4 ceu fumus1 ,lucr4 iii1 #ddf-ehc4 #ghad3 radicitus e vita se tollit et eicit1 ,lucr4 iii1 #hgg4 #giad3 ,lucr4 iii1 #hed-fj2 #hdg-ec4 #hjad3 oude taphs phrontiein 7ton sopho_/n7 fr4 #egh4 ,cf4 ,lucr4 iii1 #hgj ff4 ,the way in which the body1 deserted by its soul1 is buried or disposed of is of no consequence3 ,phld41 ,mort41 p4 #da-b ,mekl4 #haad3 ,d4,l4 x1 #abd-e4 #hbad3 ho tha_/natos ouden pros hmas1 to gar dialuthen anaisthtei1 to de anaisthtoun ouden pros hmas1 ,ep41 ,sent4 ii2 ,d4,l4 x1 #aci 7p4 #ga ,us474 ,frequently repeated3 see ,usen41 p4 #cia f4 #hcad3 dolor and morbus1 leti fabricator uterque1 affect the soul too1 ,lucr4 iii1 #dei ff41 #dgj ff41 #dhd ff4 ,nothing that can be broken up into parts can be eternal2 #fdj ff41 #ffg ff4 ,the chief argument3 quod cum corpore nascitur1 cum corpore intereat necesse est1 ,ep41 fr4 #ccf4 7,they are identical in part with the arguments which ,karneades directed against the theory of the eternity and indestructibility of the highest zon1 ,god4 ,karn4 must have got them from ,epicurus47 #hdad3 ,cf4 ,ep41 ,sent4 xi1 p4 #gc f4 ,us4 #head3 ,to be able to see mden pros hmas einai ton tha_/naton1 apo_/lauston poiei to ts zs thnto_/n1 ouk a_/peiron protitheisa chro_/non alla ton ts athanasi_/as aphelome_/n po_/thon1 ,d4,l4 x1 #abc2 cf4 ,metrod4 7871 ed4 ,krte1 p4 #ehh1 col4 xvi4 #hfad3 gego_/namen ha_/pax1 dis de ouk e_/sti gene_/sthai ktl4 hence carpe diem6 fr4 #bjd2 see also fr4 #dij-d4 ,metrod4 fr4 #ec ,k4 #hgad3 ,d4,l4 x1 #ha4 #hhad3 ,against the fear of torment and punishment in the underworld3 fr4 #cdj-a1 cf4 ,lucr4 iii1 #ajaa ff4 7torments such as those fabled of ,hades exist in this world3 iii1 #igh ff474 ,cf4 the letter of the ,epicurean ,diogenes1 ,rh4 ,mus4 #dg1 #dbh 4 4 4 phoboumai gar ouden 7sc4 ton tha_/naton7 dia tous ,tituous kai tous ,tanta_/lous hous anagra_/phousin en ,ha_/idou tine_/s1 oude phri_/tt tn mu_/dsin 7m_/dsin the stone7 ktl4 #hiad3 metus ille foras praeceps ,acheruntis agendus1 funditus humanam qui vitam turbat ab imo1 omnia suffundens mortis nigrore neque ullam esse voluptatem liquidam puramque reliquit1 ,lucr4 iii1 #cg ff4 #ijad3 ,d4,l4 x1 #abf4 ridiculum est currere ad mortem taedio vitae1 fr4 #dif4 #iaad3 artifex vitae1 ,sen4 ,ep4 #ij1 #bg4 #ibad3 --su de ts au_/rion ouk n ku_/rios anaba_/ll ton kairo_/n2 ho de pa_/ntn bi_/os mellsm parapo_/llutai 4 4 4 fr4 #bjd4 #icad3 ,negat ,epicurus ne diuturnitatem quidem temporis ad beate vivendum aliquid afferre1 nec minorem voluptatem percipi in brevitate temporis quam si sit illa sempiterna1 ,cic41 ,fin4 ii1 #hg2 cf4 ,ep41 ,sent4 xix 7p4 #ge ,us474 chro_/non ou ton m_/kiston alla ton h_/diston karpi_/zetai 7ho sopho_/s73 ,d4,l4 x1 #abf4--quae mala nos subigit vitai tanta cupido1 ,lucr4 iii1 #ajgg4 eadem sunt omnia semper1 #ide4 #ebc #idad3 h dia_/noia 4 4 4 ton pantel bi_/on pareskeu_/asen kai ouden e_/ti tou apei_/rou chro_/nou prosede_/th1 ,sent4 xx 7p4 #ge ,us474 #iead3 ouk e_/sti phusik koinni_/a tois logikois pros all_/lous4--sibi quemque consulere1 fr4 #ebc4 ,aloofness from tais tn plthn archais frr4 #eed1 #eeb1 #i4 #ifad3 hoi no_/moi cha_/rin tn sophn keintai1 ouch ho_/ps m adiksin1 all' ho_/ps m adikntai1 fr4 #ecj4 #igad3 ouke_/ti dei s_/zein tous ,he_/llnas1 oud' epi sophi_/a stepha_/nn par' autois tugcha_/nein 4 4 4 ,metrod4 fr4 #da4 #ebd ,,chapter ,,xiv ,,part ,,ii ,,popular ,,belief ,philosophic teaching and the philosophic outlook were at this time by no means confined exclusively to the narrow circles dominated by particular schools4 ,never more widely or more effectively than in this ,hellenistic period did philosophy in one shape or another provide the basis and common medium of a culture that no one of moderate wealth and leisure would willingly be without4 ,such ideas as educated people of the time generally possessed1 dealing in a more connected and definite form with the things of this life and existence that lie beyond the scope of immediate perception1 were all drawn from the teaching of philosophy4 ,to a certain extent this is true also of the current views as to the nature and destiny of the soul4 ,but in the region of the unknowable philosophy can never entirely replace or suppress the natural--the irrational beliefs--of mankind4 ,such beliefs were in their natural element in dealing with such subjects4 ,they influenced even the philosophically enlightened and their authority was supreme with the many who in every age are incapable of understanding the disinterested search for knowledge4 ,even in this supreme period of universal philosophic culture1 popular beliefs about the soul still remained in force1 unmodified by the speculations or the exhortations of philosophers4 ,they had their roots--these beliefs--not in any form of speculative thought but in the practice of the ,cult of ,souls3 and that ,cult1 as it has been described#aae for an earlier stage of ,greek life1 still went on unaltered and with undiminished vigour4 ,this may be asserted with confidence1 though we can produce no very important evidence from the literature of this later period4 ,the character and content of that literature is such that we should hardly expect to find such evidence in it4 ,but for the most part the literary evidence from which we were able to illustrate the ,cult of ,souls in an earlier period may be taken to apply equally to the age with which we are now dealing4 ,even in its final years ,lucian's pamphlet ,on ,mourning bears express witness to the survival of the ancient and sanctified usages in their fullest compass4 ,we hear again of the washing1 anointing1 #ebe and crowning of the dead1 the ceremonious lying-in-state upon the bier1 the violent and extravagant lament over the dead body1 and all the traditional customs that are still in full force4 ,last comes the solemn interment of the body--the articles of luxury burnt together with the corpse of the dead man or buried with him in the grave--articles that had once belonged to him and which he is supposed to enjoy even in death--the feeding of the helpless soul of the dead with libations of wine and burnt-offerings--the ritual fasting of the relatives only broken1 after three days1 in the ,banquet of the ,dead4#bae ,the dead man must not be deprived of a single one of the customary things--only so can his well-being be fully secured4#cae ,the most important of these is the solemn interment of the body4 ,this is carried out not only by the family of the dead man1 but in many cases also by the society to which he may have belonged4#dae ,in these times when the cities sought to make up for the loss of more serious interests in their life by an often touching care for the immediate and the insignificant1 deserving citizens were frequently honoured with elaborate funeral processions in which the municipality took part2#eae the city fathers would then probably decree that representatives should be sent to the survivors and commissioned to express the sympathy of the city in their loss and distract their minds from their grief by a speech4#fae ,the ritual act of burial1 the object of so much pious zeal1 was the very reverse of the indifferent matter that philosophy loved to represent it4#gae ,the sanctity of the place where rests the dead is also a matter of great importance1 not only for the dead man himself but for the rest of the family which desires to be still united in the life of the spirit world1 and so inhabits a common burial-ground 7generally outside the city1 very rarely within1#hae but sometimes1 even yet1 actually inside the house4#iae ,the founder of a family-grave desires the members of it to be joined together in the same grave for at least three generations4#ajae ,those who have a right to be buried there take steps--religious and legal or municipal--against the profanation of this family tomb and sanctuary by the burying in it of strangers or the pillaging of the vault--a practice that became increasingly common in the final period of the antique world4#aaae ,there are innumerable grave-notices threatening money penalties in accordance with the ancient law of the city1 to be paid into the public treasury by those who violate the peace of the grave4#abae ,no less common are the inscriptions which place the grave and its sanctity #ebf under the protection of the underworld deities1 invoking at the same time the most shocking curses--torments and calamities both temporal and eternal--against profaners of the holiness of the tomb4#acae ,especially the inhabitants of certain districts of ,asia ,minor1 only very superficially ,hellenized1 give themselves free rein in the accumulation of such violent execrations4 ,in their case the dark superstitions of ancestral and native worship of gods or spirits may have infected the ,hellenes also--it is often the ,greeks who become barbarian rather than the barbarians who are ,hellenized in the history of ,greek relations with these stubborn and barbarous native populations4#adae ,but even in lands where the ,greek population has maintained itself without admixture such execrations are occasionally to be found in graves4 ,as time went on and the sanctity and peace of the grave began to be more and more seriously threatened1 measures of all kinds were taken for its protection4 ,the grave is no mere chamber of corruption2 the souls of the dead dwell there1#aeae and therefore is it holy2 as a sanctuary it becomes completely sanctified when it has received the last member of the family1 and is enclosed for ever4#afae ,the family so long as it lasts continues to pay the regular ,soul-,cult to its ancestors2#agae sometimes special foundations ensure the payment for ever#ahae of the ,soul-,cult of which the dead have need4#aiae ,even those whose burial place lies far away from the graves of their own family#bjae are not entirely deprived of benevolent care and cult4 ,the pre-supposition of all ,cult of ,souls--that the dead survive to enjoy at least a gloomy sepulchral existence in their last resting-place--is everywhere vividly implied4 ,it speaks to us with archaic simplicity from those grave-stones upon which the dead1 as though still accessible to the sounds of the human voice and able to understand the words of the living1 are addressed with the customary words of greeting4#baae ,sometimes the dead man himself is provided with a similar greeting which he is supposed to address to the passers-by#bbae--;between him1 confined to his grave1 and the others who still walk about in the daylight a dialogue takes place4#bcae ,the dead man is not entirely cut off from the affairs of the upper world4 ,he feels an access of fresh life when he is called by the name that he had once borne in his life-time1 and the memory of which is now preserved only by his gravestone4 ,his fellow-citizens call upon him three times by name at his burial2#bdae but even in the grave #ebg he is capable of hearing the precious sound4 ,on a gravestone at ,athens#beae the dead man enjoins upon the members of the actors' guild to which he had belonged to call upon his name in chorus whenever they pass by his grave1 and to gladden him with the sound of hand-clapping1 to which he had been accustomed in life4 ,at other times the passer-by kisses his hand#bfae to the dead man2 a gesture which denotes the honour paid to a ,hero4#bgae ,the soul is not merely alive2 it belongs now1 as primitive and age-long belief expressed it1 to the ,higher and ,mightier ,ones4#bhae ,perhaps this exaltation of the wrath and power of the dead is the meaning of the custom by which the dead are called the ,good1 the ,honest 7chrstoi_/74 ,this usage must have become established at an early period1#biae but it is not until these later days that it is first employed as an addition to the simple words of greeting addressed to the dead on gravestones4 ,in this use it is not uniformly current2 it is rare in ,attica 7at least1 on graves of natives of that country72 whereas in ,boeotia1 ,thessaly1 and the countries of ,asia ,minor it is frequent and almost universal4#cjae ,in fact it is natural to suppose#caae that this mode of address1 originally a euphemistic title addressed to the ghosts of the dead who were conceived as quite capable of acting in a manner the very reverse of that attributed to them by the word1 was intended to suggest the power belonging to the personality so addressed as one who has risen to a higher form of existence--and to venerate him with becoming awe4#cbae #b ,the conception of the departed spirit as one who has been raised to a higher state of dignity and power receives clearer and more conscious expression where the departed one is called a ,hero4 ,this class of intermediate beings standing on the border line between mankind and godhead--the world of the ,heroes--was in no danger of extinction at this period of ,greek religious belief4 ,the attitude of mind that could think of certain special souls as withdrawn from the limitations of visible existence and raised to a higher spiritual state remained still vigorous and was even able to give birth to new conceptions4 ,in its original and proper sense the name ,heros never indicated an independent and self-sufficient spirit4 ,archegetes1 leader or originator1 is his real and distinctive title4 ,the ,heros stands at the beginning of a series1 taking its origin #ebh from him1 of mortal men for whom he is the leader and ancestor4 ,the genuine ,heroes are the ancestors1 whether real or imaginary1 of a family or a house2 in the ,heroes1 after whom they wish to be called1 the members of a society1 a clan1 or even a whole race honour the archegetai of those groups4 ,they are always men of power and influence1 prominent and distinguished from other men1 who are regarded as having thus entered into the life of ,heroes after their death4 ,and even in later times the ,heroes of a more recent elevation1 though they may no longer be the leaders of a train of descendants taking their origin from them1 are yet regarded as distinguished from the people who worship them by their peculiar virtue and dignity4 ,to become a ,heros after death was a privilege reserved for a few great and uncommon personalities who even in their lifetime were not as other men were4 ,the companies of these old and specially chosen ,heroes did not suffer the fate of forgetfulness which would have been their second and real death4 ,the love of country and city1 undying among the ,greeks1 attached itself in reverent memory to the illuminated spirits of the past who had once protected and defended their native land4 ,when ,messene was refounded in the fourth century the ,heroes of the country were solemnly called upon to become inhabitants of the city as they had been before--more particularly ,aristomenes1 the never-forgotten champion of ,messenian freedom4#ccae ,even at ,leuctra he had appeared in the mele of the fight1 doing battle for the ,thebans4#cdae ,before the battle1 ,epameinondas had secured the favour of the ,heroines of the place1 the daughters of ,skedasos1 by means of prayer and sacrifice4#ceae ,these were events of the last heroic age of ,greek history1 but the cult and memory of the local ,heroes of the ,greek countries survived into a much later age4 ,leonidas was worshipped by the people of ,sparta for many centuries1#cfae and the champions of the ,persian ,wars1 the saviours of ,hellas1 were worshipped by their remote descendants4#cgae ,even in imperial times the inhabitants of the island of ,kos still worshipped those who had fallen to secure their freedom centuries before4#chae ,such individual cases allow us to see what was the general rule3 the memory and cult of a ,hero lived on as long as the community remained in existence whose duty it was to maintain his worship4 ,even those ,heroes--a class by themselves--who have secured their immortality through their fame in ancient poetry#ciae still retained their cult undiminished4 ,the heroic #ebi figure of ,hektor still preserved life and reality for his worshippers in the ,troad or at ,thebes4#djae ,even in the third century of our era the district of ,troy and the neighbouring coasts of ,europe still kept fresh the memory and the cult of the ,heroes of ,epic renown4#daae ,of ,achilles1 who had a special fate1 we must speak in another connexion4#dbae ,nor did less splendid figures vanish from the memory of their narrower associations of worshippers4 ,autolykos the founder of ,sinope retained his cult even in the time of ,lucullus4#dcae ,at a quite late period the relics of the specially popular ,heroes of the ,pan-,hellenic games were still the subject of many superstitions#ddae that bear witness to their continued influence4 ,heroes to whom healing powers were ascribed continued to do works of healing and to be worshipped1 and their number was even extended4#deae ,mere local spirits1 whose very names had been forgotten1 nevertheless lost none of the honour that came to them from their beneficent miracles2 such were1 for instance1 that ,philopregmon of ,poteideia who was celebrated by a late poet1#dfae or the ,hero ,euodos of ,apollinopolis in ,egypt who dispensed good journey to those who honoured him in passing by his monument4#dgae ,but all ,heroes were not yet reduced to such casual salutations from occasional passers-by4 ,in many places#dhae the regular festivals and sacrifices to ,heroes still survived--even human sacrifice was still sometimes made to spirits who were held capable of special exhibitions of power4#diae ,in a few cases the festivals of ,heroes are the chief feasts in the annual calendar of a city4#ejae ,the names of ,heroes quite as much as of ,gods were used in oath-taking#eaae at treaties made by ,greek cities so long as they retained their independence4 ,foundations were dedicated to the honour of ,gods and ,heroes together4#ebae ,cult associations called themselves after the ,heroes they met to worship4#ecae ,special priests of certain ,heroes were regularly appointed4#edae ,even in the second century1 in his book of travels1 ,pausanias is able to inform us of not a few ,heroes whose cult1 as he distinctly says1 had gone on unbroken in their cities down to his own day4#eeae ,the annual festival of the ,heroes who had fallen at ,plataea was still celebrated with the greatest pomp in the time of ,plutarch1 who describes every detail of its archaic ceremonial4#efae ,and at ,sikyon1 at the same time1 the ,heroic festival of ,aratos1 the founder of the ,achan ,league1 was still celebrated1 though here the centuries had robbed the occasion of many of its former glories4#egae #ecj ,in all such ceremonies it was to a single and definite spirit-personality that the devotion of men was offered4 ,each of them received the cult that was due to him by the terms of some old-established and sanctified foundation4 ,nothing was further from men's minds than the loose and vague conception1 expressed sometimes by ancient writers1 that all brave men of the past or all outstanding individuals of whatever time are to be regarded forthwith as ,heroes4#ehae ,it was still clearly and consciously felt that elevation to the rank of ,hero was not a privilege that belonged as a matter of course to any particular class of mankind1 but1 wherever it occurred1 was essentially a ratification of quite exceptional worth and influence displayed already in the lifetime of the ,hero4 ,following this conception even the ,hellenistic age added to the number of the ,heroes by drawing upon the great men of the present4 ,a little earlier ,pelopidas and ,timoleon had been honoured in this way1 and now the figures of ,leosthenes1 ,kleomenes1 and ,philopoimen were raised to heroic glory4#eiae ,even ,aratos1 the very incarnation of the sobriety of a too matter-of-fact age1 at the end of a life devoted with ardour but without enduring success to the service of his country1 was supposed by his countrymen to have passed over in a mysterious manner into the realm of heroic semi-divinity4#fjae ,as in these cases whole populations honoured individuals so also did narrower and much humbler associations1 even in this rationalist age1 elevate their helpers and protectors to the rank of ,hero and honour them as such4 ,the slaves of ,kos thus honoured their former comrade and leader ,drimakos2#faae at another place there was a ,hero who protected all refugees who took shelter with him2#fbae at ,ephesos there was a ,hero who had been a simple shepherd4#fcae ,at the time of ,augustus1 a benefactor of his city1 ,athenodoros1 the philosopher1 had been made a ,hero by grateful ,tarsians after his death4#fdae ,it sometimes happens that a ,hero of the distant past may find himself confused with a descendant of the same name whom his contemporaries put in the place of his own ancestor and worship in his stead4#feae ,so little were men grown out of the ideas centred round the cult of ,heroes that1 accustomed to the ever-increasing adoration of the ,mightier and ,better1 every age was eager to add to their number from the men of the present4 ,they did not always wait for the death of the individual so honoured before beginning to address him as ,heros2 even in his lifetime he must enjoy a foretaste of the honour that was destined #eca to be his after his departure from this life4 ,thus1 ,lysander was saluted as a ,hero after his victory by the ,greeks whom he had liberated from the despotism of ,athens2 and in the ,hellenistic age many a fortunate army commander or mighty king received the same honour4 ,of the ,romans ,flamininus the friend of the ,greeks was the first to receive it4#ffae ,this misapplication of the cult of ,heroes to the living then became still further extended4#fgae ,it may be that sometimes it was a real feeling of unusual merit that fired the impulsive temperament of the ,greeks2 but in the end the custom became almost a meaningless convention2 even private individuals were thus called ,hero in their lifetime#fhae and heroic honours--even the foundation of annual athletic games--were granted to living persons almost indiscriminately4#fiae ,and at last when it was necessary to honour an individual whom the love and passionate regret of a monarch elevated to the rank of ,hero after his death then1 indeed1 the age could hardly do enough in the hyperbole of pomp and ceremony4 ,the funeral honours paid to the dead ,hephaistion are an extravagant example of this4#gjae ,if in such cases the limits between the worship of a ,hero and the adoration of a god seemed almost to have disappeared1 we still have evidence of individual cases in which the survivors1 without actually naming them ,heroes1 offer to their much-loved dead a memorial cult that hardly falls short of full heroic honours4#gaae ,nor is it only in such cases as these that we perceive the signs of a tendency to exalt the ,cult of ,souls everywhere and to approximate it to the worship of ancestors in the ancient ,cult of ,heroes4 ,it emerges clearly enough1 for all the brevity of their language1 from the multitude of epitaphic inscriptions in which members of simple citizen families are addressed with the title of ,heros4 ,at any rate1 it betokens an increase in the importance and dignity of the dead when a tombstone expressly announces that an individual citizen has been heroized by the city after his death4 ,and this is what not infrequently happened--early in ,thera and later on in many other places as well4#gbae ,the same conclusion must be drawn when we hear of associations declaring a dead member to be a ,heros2#gcae or when a society recognizes a dead man as ,heros on the formal motion of an individual4#gdae ,families1 too1 become accustomed to giving the name to those of their number that have died before the rest2 and a son will thus speak of his father1 parents of a son1 and a wife of her husband--either informally or by a formal declaration naming #ecb the dead one as ,heros4#geae ,a higher and mightier form of existence after death must be imagined for the departed when he is thus distinguished so explicitly from the ordinary multitude of the dead--still more so in those cases when the dead man1 elevated to a mystic communion with higher forms of life1 loses his own name and receives in exchange that of a ,hero of long-standing honour1 or even that of a ,god4#gfae ,in every case that is known to us1 the heroizing of a dead person by the city or a society or the family is carried out entirely on the independent authority of those bodies4 ,the ,delphic ,oracle1 without whose deciding voice it was hardly possible in early times for the company of the elect to receive any addition1#ggae was1 in these days when the prestige of the oracle had sunk almost to nothing1 no longer applied to for its sanction4 ,the consequence was hardly avoidable that the licence thus accorded to corporations and families should widen still further the bounds of the ,heroes' kingdom4 ,in the end1 these boundaries broke down entirely4 ,there were cities and countries where it became the custom to apply the title of ,hero as an epithet of honour belonging to all the dead without distinction4 ,it seems that this extension of heroizing to all the dead first became common in ,boeotia1#ghae though here it was not quite universal--,thespiai was an exception4#giae ,thessalian grave-inscriptions give the fullest evidence for the heroizing of the dead of every age and description4 ,but the custom spread to every country populated by ,greeks2#hjae only ,athens is less unrestrained#haae in the bestowal of the title of ,hero upon the dead--a title which retained no more of the old and essential meaning of the word 7which perhaps survived longest in ,athens7 than to say that the dead were really now dead4#hbae ,in spite of such indiscriminate application the name ,hero still continued to be something of a title of honour4 ,an honour1 indeed1 that was thus accorded to everyone without distinction was in danger of becoming the reverse of an honour4 ,but isolated phrases of a naive and popular character make it clear that a difference was still felt to exist between the ,hero and those who were not honoured with this distinguishing epithet4#hcae ,when the name of ,hero was thus applied to all the dead1 not in exceptional cases but as a rule1 the glory and distinction of which the idea of the ,hero was thus deprived must have fallen in some measure upon the individual dead1 if they #ecc and the ,heroes could meet on common ground4 ,thus1 even the dissipation of the heroic honour and its indiscriminate application to all the dead is in reality but another indication of the fact that even in the decline of the ancient world the power and dignity of the departed soul had not declined too1 but had1 on the contrary1 grown greater4 #c ,the souls of the departed show their power and the fact that they are still alive more particularly in the effect that they have on this life and on the living4 ,for the purposes of the ,cult of ,souls they are regarded as confined to the region of the inhabited earth2 they continue in the grave or near it1 for a time or permanently1 and can therefore be reached by the offerings or the prayers of their living relatives4 ,there can be no doubt that at this time men still believed1 as they had done since the earliest times1 in a kindly relationship between the family and its departed members1 an exchange in which offerings were made at the grave by the living and blessings vouchsafed by the ,unseen4 ,it is true1 however1 that we only have imperfect records of such calm and comfortable family belief in the survival of the departed and of the part they continue to play in the daily life of their descendants4 ,but there is a more sinister variety of intercourse with the souls or spirits of the dead4 ,they sometimes appear unsought to the living2 they can be compelled by the force of magic to use their powers in the service of the living4 ,both these possibilities apply more particularly to those unquiet souls whom fate or their own hands have deprived of life violently and before their time2 to those who have not been consigned to the peace of the grave by ceremonious burial4#hdae ,the enlightened of the time do indeed refuse to believe in ghosts and haunting spirits of the dead that wander without rest about the place of their tragic fate1 and make their presence disagreeably felt by the living4#heae ,but the populace1 even in such enlightened days1 gave the fullest credence to stories in which the existence of a spirit-world seemed to reveal its sinister reality1 trespassing at times upon the world of the living4 ,regular folk-tales of spectral apparitions1 vagrant ghosts of unfortunate souls1 vampire-like spirits of the grave1#hfae are preserved to us in some numbers--chiefly such as appealed to a perverted philosophy1 the insaniens sapientia of an outworn age1 as seeming to confirm its fancies of an invisible world between heaven and earth4 ,in ,lucian's ,lover of ,lies the grey-beard #ecd philosophers entertain each other in portentous seriousness with such communications from the spirit world4#hgae ,plutarch himself is quite seriously convinced of the reality of some ghostly appearances4#hhae ,philosophy1 which at this time was going back to ,plato1 found in its system of demonology a means of making such old wives' tales intelligible and credible to itself4 ,finally1 the time arrives when the violent and arbitrary interference with the unseen world--sorcery and spirit-raising--becomes a part of orthodox philosophy4 ,the popular imagination of the ,greeks did not have to wait for instruction from their barbarian neighbours1 who had reduced the irrational to a system1 before they could believe in the summoning of spirits from the deep4 ,magic in this sense was of extreme antiquity in ,greece4#hiae ,but in the fusion and intermixture of ,greeks with barbarians which marked the ,hellenistic age similar and cognate superstitions from all the corners of the earth met together and acquired strength from their union4 ,it was foreign sources rather than ,greek which chiefly contributed to swell the turbid and noxious stream of sorceries and spirit-raisings1 the practical application of an irrational theory of the nature and being of the soul in separation from the body4 ,the lofty heaven of the old ,greek gods was beginning to grow dim before the troubled vision of this later age2 more and more their place was taken by a mob of idols and an obscure rabble of lesser devils4 ,in this chaotic medley of ,greek and barbarian demonology the companies of unquiet souls and ghosts of the dead easily found a place4 ,the ghost was no longer an alien when the ,gods themselves had become ghostly4 ,when both ,gods and spirits have to answer to the spells of the sorcerer the souls of the dead are seldom left in peace4#ijae ,we possess some relics of the art of spirit-raising in the ,grco-,egyptian magic books2 and we can now see with our eyes specimens which illustrate the practical outcome of this delusion in the magic charms and exorcisms that were scratched on tablets of lead or gold and placed in the graves--as the natural abode of the spirits which were to be compelled--where they have been found in considerable quantities in modern times4 ,among the sinister influences that are thus conjured to do the work of vengeance1 punishment1 or destruction upon the conjurer's enemy1 the unquiet souls of the dead are also regularly mentioned4 ,to them is attributed the power and the will to intervene with malevolence and obstruction in the life of men1 no less than to the other spiritual #ece powers of heaven and hell in company with whom they are summoned4#iaae #d ,the ,cult of ,souls for all its expansion gave no assistance to the picturing of what might be the condition of the departed souls independently of their connexion with the living4 ,those who troubled themselves about such matters and sought further information were obliged to have recourse1 if not to the systems of theologians and philosophers1 then to the imaginative accounts and pictures of ancient poetry and legend4 ,the idea of a distant realm of the souls into which the strengthless shadows of those who had departed this life disappeared had not lost its hold on the popular imagination even of these later ages--difficult as it might be to reconcile#ibae such an idea with the pre-suppositions of cultus with its customary worship and sustenance of the souls confined within the grave4 ,the belief in a distant kingdom of the dead could not but continue to be current among men for whom the ,homeric poems remained the earliest manual and school-book in the hands of youth and the source of instruction and entertainment to every age4 ,the passionate indignation with which philosophers of the ,stoic as well as the ,epicurean faith attacked the beliefs resting on the teaching of ,homer cannot be explained except by supposing that ,homer and his picture had remained a guiding force with the masses who were uninstructed in philosophy4 ,and1 in fact1 ancient writers use language which shows that the ancient conception of ,hades was by no means discarded but on the contrary was still vigorously alive among the populace4#icae ,as to what might go on down below and the general appearance of the underworld--these were questions that the invention of theological and semi-philosophic fancy1 each according to its special lights and preconceptions1 strove to answer in eager competition4#idae ,but such attempts to picture the condition of things in the kingdom of the souls--attempts which reached their highest point in the elaborate chiaroscuro of ,vergil's ,hades--remained the exercises of ingenious fancy and rarely pretended to be anything else4 ,a distinct and authoritative popular system of belief on these points was scarcely possible when the orthodox religion of the state formally and dogmatically rejected everything of the kind4 ,it would1 indeed1 have been more natural if in connexion with the idea of the congregation of souls enclosed in the #ecf kingdom of the underworld deities a belief in a compensatory justice to be found in this after-life of the dead1 had grown up and obtained popular currency4 ,the oppressed and needy who feel themselves deprived of their share in this world's goods think only too easily that somewhere there must be a place where they too will some day enjoy the fruits that others alone are allowed to pluck upon earth--and place that somewhere beyond the boundaries of this world and of reality4 ,pious belief in the gods expects to obtain the prize1 so often denied upon earth1 in a realm of the spirit4 ,if indeed such a conviction of a compensatory justice to come#ieae--reward of the virtuous and punishment of the wicked in a hereafter--was really more widely and seriously held in this age than it had been before1#ifae then the cult of the underworld deities as it was practised in the mysteries of the states and the various religious societies must have contributed in a large degree to bring this about4 ,and contrariwise1 the belief that the punishing and rewarding omnipotence of the gods would be felt in a hereafter must have brought an unbroken stream of adherents to those mysteries which in fact offered their help and mediation in the life to come4 ,those only could imagine that they had detailed knowledge of the enigmas that lie beyond the reach of all experience1 who could surrender themselves entirely to the dogmatic teaching of a closed sect4 ,we may in fact take leave to doubt whether the gruesome pictures of a place of torment in ,hades1 with its undying punishment in devouring flames1 and the similar fancies that later authors sometimes express1 were in reality anything more than the private imaginations with which exclusive and superstitious conventicles sought to terrorize their members4#igae ,the charming pictures of a ,land of ,arrival to which death sends the much-tried children of men1 may have been more widely accepted4 ,homer1 the universal instructor1 had stamped them upon men's memories4 ,for the poet the ,elysian plain had been a place situated upon the surface of the earth to which the occasional favour of the gods was able to translate a few of their dearest favourites1 that they might there enjoy1 without seeing death1 unending bliss4#ihae ,in imitation of the ,homeric fancy1 the poetry of the following ages had imagined the translation of many other ,heroes and heroic women of the legendary past to a secret life of bliss in ,elysium or in the ,islands of the ,blest4#iiae ,later fancy1 which saw in ,elysium the ,land of ,promise to which all men who had lived in a manner pleasing to the gods #ecg would be taken after their death1#ajjae now placed its ,elysium or ,islands of the ,blest in the interior of the earth beyond the reach of all save disembodied souls4 ,in later times this became the currently accepted view1 but the subject remained undefined and subject to variation4 ,men must still1 in fact1 have imagined ,the ,isles of the ,blest1 the abode of privileged spirits1 to be situated upon the surface of the earth 7though1 indeed1 far away beyond the limits of the discovered countries of the globe1 when attempts could be made to find the way there and to bring back news to the living4 ,the attempt attributed to ,sertorius was only the most famous of such voyages of discovery4#ajaae ,why1 indeed1 should these magic ,isles remain for ever undiscovered upon the borders of the inhabited world that yet offered so wide a field for discovery1 when everybody knew of the island in the ,black ,sea1 often visited by living men1 where ,achilles1 the supreme example of miraculous translation1 lived for ever in perpetual enjoyment of his youth8 ,for centuries the island of ,leuk1 the separate ,elysium of ,achilles and a few select among the ,heroes1 was visited and reverenced with religious awe4#ajbae ,here men thought they could discern in immediate perception1 and in actual physical contact1 something of the mysterious existence of blessed spirits4 ,the belief in the possibility of miraculous translation to an eternity of unbroken union of body and soul1 thus palpably and visibly substantiated1 could not completely die even in this prosaic age4 ,the educated did indeed find this conception so strange and unintelligible that when they come to speak of translation legends of the past they profess themselves unable to say what exactly the ancients had supposed to occur when such miracles took place4#ajcae ,but the populace1 which finds nothing easier to believe in than the impossible1 once more naively accepted the miracle4 ,did not the examples of ,amphiaraos and ,trophonios plainly establish the fact of translation to underground retreats8 ,and to them as being still alive in their caves beneath the earth a cult was offered until an advanced period4#ajdae ,the translation of beautiful youths to everlasting life in the kingdom of the nymphs and spirits was the subject of many folk-tales4#ajeae ,even in contemporary life the miracle of translation seemed not altogether impossible4#ajfae ,when the kings and queens of the ,macedonian empire of the ,east began to receive divine honours in imitation of the great ,alexander himself1 it was not long before men ventured to affirm that at the end of his earthly existence the ,divine ,ruler everywhere #ech does not die but is merely carried away by the gods and still lives on4#ajgae ,it is the peculiar property of divinity1 as ,plato clearly expresses it1#ajhae to live for ever in the indivisible unity of body and soul4 ,a court-bred theology could the more easily make such demands upon the belief of subject peoples in the ,semitic ,east1 and possibly in ,egypt too1 because native#ajiae legends had already told of the translation to immortal life of individual men dear to the gods and akin to the gods in nature2 just as similar stories became common in ,italian legends too1#aajae though possibly only under the influence of ,greek models4 ,indeed1 quite apart from obsequious courtliness1 ,greeks and half-,greeks were quite capable of entertaining the idea#aaaae that the darlings of their fancy1 such as ,alexander the ,great1 had not suffered death but had been translated alive to the realm of imperishable physical existence4 ,this is shown clearly enough by the success which attended the appearance1 in ,moesia at the beginning of the third century ,a4,d41 of another ,alexander4 ,this imposter travelled from land to land with a great train of ,bacchants1 and everywhere men believed in his identity with the great monarch4#aabae ,a little earlier they had believed with equal credulity in the reappearance upon earth of the ,emperor ,nero1#aacae who1 it was thought1 had not died but had merely disappeared4 ,when ,antinous1 the beautiful youth beloved by the ,emperor ,hadrian1 sank and disappeared in his watery grave he was at once regarded as a god who had1 in fact1 not died but had been translated4#aadae ,the miraculous translation of ,apollonios of ,tyana is reported with the utmost seriousness2#aaeae like the other marvels and mysteries in the strange and enigmatic existence of this prophetic figure1 it found believers enough4#aafae ,but such unbroken continuance of the united life of body and soul1 begun upon earth and carried on in a mysterious abode of bliss 7the oldest form taken by the idea of human immortality in the ,greek mind71 was never attributed to more than a few specially favoured and specially gifted individuals4 ,an immortality of the human soul as such1 by virtue of its nature and composition--as the imperishable force of divinity in the mortal body--never became a real part of the belief of the ,greek populace4 ,when approximations to such a belief do occasionally find expression in popular modes of thought1 it is because a fragment of theology or of the universally popular philosophy has penetrated to the lower strata of the uninstructed populace4 ,theology and philosophy remained the sole true repositories of the belief in the #eci immortality of the soul4 ,in the meeting together and conjunction of ,greek and foreign ideas in the ,hellenized ,orient it was not ,greek popular tradition but solely the influence of ,greek philosophy1 that1 finding favour even outside the limits of ,greek nationality1 communicated to foreign nations the arresting concept of the divine1 imperishable vitality of the human soul--upon the impressionable ,jewish people1 at least1 it had the profoundest and most deeply penetrating influence4#aagae #e ,all the various modes of conceiving the life enjoyed by the soul after the death of the body1 as they had been explored1 modified1 and developed in the course of centuries1 were admitted on an equal footing to the consciousness of the ,greeks in this late period of their maturity4 ,no formulated body of religious doctrine had by a process of exclusion and definition given the victory to any one conception at the expense of the others4 ,but where so much was permitted and so little proscribed it is still possible to ask how these various formulations of belief1 expectation1 and hope stood in relation to each other4 ,were any more popular and more readily received than others8 ,to answer this question it is natural to suppose that we have only to turn to the numerous inscriptions from the gravestones of the people4 ,here1 especially in these later times1 individuals give unhampered expression to their own feelings and thus reveal the extent and character of popular belief4 ,but information derived from this source must be carefully scrutinized if it is not to lead to misconception4 ,if we pass in imagination through the long rows of streets in which the ,greeks placed the memorials of their dead1 and read the inscriptions on the tombstones--they now form part of the accumulated treasures of ,greek ,epigraphy--the first thing that must arrest our attention is the complete silence maintained by the enormous majority of these inscriptions with regard to any hope--however formulated--or any expectation of a life of the soul after death4 ,they content themselves with recording the name of the dead1 adding only the name of the father and 7in the case of a foreigner7 the country of the deceased4 ,at the most1 the custom of some localities may add a ,farewell4 ,such stubborn silence cannot be satisfactorily explained simply on the grounds of an economy practised by the surviving relatives #edj of the deceased 7though in some cases a municipal regulation against wordy inscriptions may have given countenance to such economies74#aahae ,the very silence of this people that was never at a loss for words to express its meaning whether in verse or in prose1 is in itself expressive4 ,where so little need was felt to give utterance to hopes of comfort1 such hopes cannot have been of very vital consequence or matters of much assurance4 ,men rescued from forgetfulness only what had been the exclusive property of the individual--his name2 the appellation which had distinguished him from all others in his lifetime and has now become the barest and emptiest envelope of the once living personality4 ,inscriptions in which precise hopes of a future life are expressed form a very small proportion of the great mass of epitaphic records4 ,and of these very few again are in prose4 ,not as simple records of plain and authentic fact do such provisions and announcements of a blessed and hoped-for futurity present themselves4 ,they need the artistic pomp and circumstance with which poetic fancy and extravagant affection clothe their inspired voyagings beyond the region of cold and matter of fact reality4 ,this is certainly significant4 ,even among the poetic epitaphs the majority allude only to the life which the deceased has now done with1 looking back upon the circumstances of his life--his fortunes and activities and character2 giving expression1 often with the most convincing sincerity1 to the regret and dependence of the survivors2 fixing attention exclusively upon things of this world4 ,wherever1 at last1 allusion is made to a future life1 the tendency is rather to let fancy roam far beyond the limits of experience and sober reflexion to a vague and visionary land of promise4 ,such lofty aspirations needed more than any others the elevated language of verse4 ,but we should run the risk of falling into grave error if we concluded from the preponderance of such aspirations among the metrical epitaphs that these were the normal views of the city folk who were their contemporaries4 ,the simple and archaic conception which perpetuates the old ,homeric attitude and views without a complaint or a regret the disappearance of the soul of the departed into ,erebos1 is of the rarest occurrence among these sepulchral verses4#aaiae ,more commonly we have the prayer that the departed may rest in peace1 expressed in the traditional formula#abjae--;a formula that really refers to the dead man lying in his grave but also contains a further allusion to the soul that has departed to ,hades4#abaae ,the idea is not yet dead #eda that there is a realm of the souls which receives the departed--,hades1 the world ruled over by the ,underworld deities1 the ,chamber of ,persephone1 the seat of primeval ,night4#abbae ,here a state of semi-conscious existence is conceived to prevail1 under the empire of ,forgetfulness1 drinking of which#abcae the consciousness of the soul is darkened4 ,here the majority#abdae are assembled1 and the dead man is visited by the reassuring thought that he may greet once more the souls of those who have gone before him4#abeae ,but sterner conceptions also occur4 ,there is occasional reference to a judgment#abfae that separates the souls in the world below1 dividing them into two and sometimes three#abgae classes in accordance with the deserts which they have earned on earth4 ,there is no lingering over the pains of the damned1#abhae in the description of which the theological imagination had indulged so frequently4 ,a more simple-minded fancy did not need such pharisaical satisfaction in the misfortunes of sinners in order to heighten its own assurance of superiority4 ,there is no trace of a sentiment of penitence and terror indulged in for its own sake4 ,the soul hopes to come by its rights2#abiae to reach the ,blessed1 to arrive at the ,isles or the ,island of the ,blest--to ,elysium1 the abode of ,heroes and demi-gods4#acjae ,such hopes are very commonly expressed1 but as a rule only in a brief phrase of confidence and hope4 ,we rarely meet with any elaborate or alluring picture of the abode of the blessed4#acaae ,that abode is generally placed within the limits of the underworld kingdom of the souls1#acbae and such anticipations1 when particularized1 refer commonly to a ,place of the ,good1 which in various forms is represented as the hoped-for dwelling-place of future life4#accae ,but we also meet with the view that the company of the good is entirely removed from the region of underworld darkness4#acdae ,for many individuals the hope is expressed or the certainty announced that after death they will have their dwelling in the sky--in the shining ,aether1 among the stars4 ,this belief in the elevation of the disembodied soul to the regions above the earth is so frequently repeated in various forms in this late period that we must suppose that among those who entertained precise conceptions of the things of the next world this was the most popular and widely held conviction4#aceae ,this belief that the soul rises to the neighbourhood and even the community of the heavenly deities#acfae has its origin both in religious aspiration and in philosophy4 ,its roots1 indeed1 stretch back to a much #edb earlier period#acgae and we may suppose that even in these later days it was derived from and very largely supported by the popular conception1 disseminated by ,stoic writers1 of a living breath1 which composes the human soul1 and its effort upwards to the heavenly regions4#achae ,but such language is in many cases plainly nothing more than a conventional formula which has already lost all vital significance2 it rarely goes further than the expression of a hope that the soul will mount upwards to the heavenly heights4 ,very occasionally1 in the adjective immortal#aciae applied to the soul 7which only sleeps in death71#adjae we may detect the influence of mixed philosophical and theological ideas4 ,we soon come to an end of the inscriptions which give expression to the doctrines of theology and of theologically minded philosophy as to the divine nature of the soul1 its brief pilgrimage through earthly life and destined return to its true home in a divine incorporeal existence4#adaae ,there is no certain mention of a belief in the transmigration of souls4#adbae ,of the specifically ,platonic doctrine or its influence there is scarcely a trace4#adcae ,another type of belief derives its strength not from the teachings of philosophers but from the usage and popular practice of religion4 ,this is the belief of those who hope to be conducted after death to a blessed life by the special care of a god1 presumably the god to which in their life-time they have offered particular devotion4 ,such a god will lead them by the hand1 they hope1 and conduct them into the land of bliss and purity4 ,one who has thus obtained a god as his leader#addae may face the future with equanimity4 ,together with ,hermes the messenger of ,persephoneia1#adeae ,persephone herself is most frequently mentioned among these conducting deities4#adfae ,perhaps in this we may see a reminiscence of the hopes awakened and cherished in the ,eleusinian and other related mysteries#adgae--;hopes otherwise expressed on these tombstones with striking rarity4 ,on the epitaph--certainly a late composition--of a ,hierophant of ,eleusis who goes to the ,immortals1 the dead man is made to commend1 as a mystery revealed by the gods1 the ancient opinion illustrated by stories like that of ,kleobis and ,biton#adhae that death not only brings no evil to mortals1 but is rather a blessing4#adiae ,a gloomy philosophy has in these latter days of the old religion and worship of the gods taken hold of the mysteries themselves and given them an attitude of hostility to human life that was not originally theirs4#aejae ,we are reminded of the mysteries again when we find prayers #edc or promises that the dead shall not drink of the water of forgetfulness in the realm of the souls1 but shall be given the cold water to drink by the ,god of the lower world2 that he shall be refreshed at the spring of ,mnemosyne1 the bath of immortality1 and so preserve intact his memory and consciousness1 the necessary conditions of full and blessed life4#aeaae ,here there appears to be a reference to the promises made by particular secret cults in which the departed has specially recommended himself to the powers of life and death4 ,this must plainly be the case when1 instead of the ,greek ,aidoneus1 there is mention of ,osiris1 the ,egyptian ,lord of ,souls4 ,may ,osiris give you the cold water is a common prayer expressed in a formula that is of frequent and significant occurrence in late epitaphs4#aebae ,of the numerous secret cults of these later times that promised a blessed immortality to their adherents1 there is but infrequent mention in the grave-inscriptions3 occasionally at the most there is an allusion to the special favour1 reaching even beyond the grave1 which belongs to the initiated in the mysteries of ,mithras4#aecae ,no doubtful promises1 but real and practical experience forms the basis of the belief of those to whom the dead has appeared visibly in a dream to assure them that his soul has not been annihilated by death4#aedae ,the oldest proof of the continued existence of the soul remains in force the longest4 ,the pupil hopes for something higher from the master whom death has taken away from his sight3 he prays to him that1 as he had once in life1 so he will now continue to stand by his side1 assisting him in the pursuance of his profession as a physician--,thou canst1 for now thou hast a more divine part in life4#aeeae ,expectations of an energetic after-life of the departed soul1 expressing themselves in many forms1 are widely current2 but such expectations never achieve a unified1 dogmatic form4 ,nor was anyone forbidden to cherish for himself and inscribe upon his grave-stone1 unorthodox opinions of every kind--even though they should point to the very opposite of such expectations4#aefae ,a dubious ,if precedes on many epitaphs the anticipation of a conscious life of the dead in full possession of the senses1 or a reward of the dead in accordance with their deserts3 if anything yet remains below4 ,such phrases are of very frequent occurrence4#aegae ,indeed the doubt itself is set aside when it is distinctly asserted that after death nothing of the man remains alive4 ,all that men say of ,hades and its terrors or its consolations is the fabled invention of poets2 darkness #edd and nothingness is all that awaits us below4#aehae ,the dead turns to ashes or to earth2#aeiae the elements out of which he was created take back what is their own4#afjae ,life is only lent to man and in death he restores the loan again4#afaae ,in death he pays tribute to nature4#afbae ,the bitter outcry of the survivors against death1 the savage beast of prey1 loveless and pitiless1 that has snatched away their dearest from their side1 shows small hope of the preservation of the vanished life4#afcae ,grief and complaint1 say others1 are vain both for the dead and for the living2 no man returns2 the parting effected by death is for ever4#afdae ,only submission is left4#afeae ,take comfort1 child1 no man is immortal--so runs the conventional phrase current among the populace and inscribed by many upon the graves of their vanished dead4#affae ,once ,i was not1 then ,i was1 and now ,i am no more3 what more is there to be said8--so speaks the dead from more than one gravestone1 addressing the living who is soon to suffer the same fate4#afgae ,live1 he cries to the living1 for there is nothing sweeter granted to us mortals than this life in the daylight4#afhae ,a last thought reverts once more to the life that has been left behind on earth4 ,the body dies1 personality vanishes1 nothing is left alive on earth but the memory of the deeds and virtue of the departed4#afiae ,but there is a continuance in the life of others1 more vital than in the empty sound of fame1 achieved by him who leaves behind him on earth children and children's children4 ,there are many who1 in these later ages too1 are content1 in the true spirit of antiquity1 with this blessing and desire no other consolation for their own annihilation4#agjae #f ,but such reassertions of the antique temper were of rarer and rarer occurrence4 ,the ancient world to which it had given such toughness and energy of purpose was on its death-bed4 ,with the end of the third and the beginning of the fourth century it enters upon its last agony2 a general failure of nerve had long threatened the loosely bound masses that shared in the ,grco-,roman civilization4 ,in the general atrophy that beset its old age the vigorous blood of the genuine and 9999unadulterated ,greek and ,roman stocks was flowing but feebly4 ,now the universal process of decay sets in irresistibly4 ,it was its own inherent weakness that made the attacks of outside forces so ominous to the old world4 ,in the ,west the old order vanished more swiftly and submitted more #ede completely to the new forces1 than in the ,hellenized ,east4 ,it was not that the old civilization was any less rotten in the ,east than in the ,west4 ,the enfeebled hand and the failing mind betray themselves in every utterance--in the last spasms of vital energy that inspired the art and literature of moribund ,greece4 ,the impoverishment of the vital forces out of which ,greece had once brought forth the flower of its special and characteristic spirit makes itself felt in the altered relation of the individual to the whole1 and of the totality of visible life to the shadowy powers of the unseen world4 ,individualism has had its day4 ,no longer is the emancipation of the individual the object of man's endeavour2 no longer is he required to arm himself against all that is not himself1 that is outside the region of his free will and choice4 ,he is not strong enough1 and should not feel himself strong enough1 to trust to the self-conscious strength of his own intelligence4 ,authority--an authority that is the same for all--must be his guide4 ,rationalism is dead4 ,in the last years of the second century a religious reaction begins to assert itself and makes itself felt more and more in the period that follows4 ,philosophy itself becomes at last a religion1 drawing its nourishment from surmise and revelation4 ,the invisible world wins the day over the meagre present1 so grievously bound down by the limitation of mere experience4 ,no longer does the soul await with courage and calmness whatever may be hidden behind the dark curtain of death4 ,life seemed to need something to complete it4 ,and how faded and grey life had become#agaae--;a rejuvenation upon this earth seemed to be out of the question4 ,all the more complete1 in consequence1 is the submission that throws itself with closed eyes and eager yearning upon another world1 situated now far beyond the limits of the known or knowable world of the living4 ,hopes and a vague longing1 a shrinking before the mysterious terrors of the unknown1 fill the soul4 ,never in the history of the ancient world is the belief in an immortal life of the soul after death a matter of such burning and exacerbated ardour as in these last days when the antique civilization was preparing itself to breathe its last4 ,hopes of immortality1 widely espoused by the masses and fed rather on faith than on reflexion1 sought satisfaction in the brilliant ceremonial of religions that easily outshone the simple worship of every day officially undertaken by the city4 ,in these new rites the worshippers united in the secret cult seemed to be placed more directly in the hands of the gods2 and1 above all1 a blessed existence hereafter was assured to pious #edf believers4 ,in these days the ancient and hallowed mysteries of ,eleusis awake to a new life and remain in vigorous activity till nearly the end of the fourth century4#agbae ,orphic conventicles must have attracted worshippers for ages2#agcae the ,hellenized ,orient was familiar with many such orgiastic cults4 ,in the mixed populations of the ,east the new religions proved more attractive to the ,greeks1 too1 than their old worship of the gods of ,greece4 ,clear and definite obligations1 fixed commandments and dogmas1 holding the weak and frail individual in their stronger embrace1 seemed to belong more peculiarly to these foreign worships than to the old beliefs of ,greece4 ,rigid and unalterable maintenance of primitive ideas and practices seemed to give the former the stamp of sacred and certain knowledge4 ,from all men they demanded perfect submission to the ,god and his priests2 perfect renunciation of the world1 conceived as dualistically opposed to the divine2 the purging away of the contamination of its lusts by purifications and sanctifications1 ceremonial expiations and asceticisms4 ,by these means the faithful prepared themselves for the highest reward that piety could conceive2 an unending life of bliss far away from this unclean world in the realm of the holy and the consecrated4 ,to the belief in a blessed immortality these foreign mysteries contributed their much desired support2 and the populace welcomed their message of salvation with all the greater eagerness since their varied and impressive ceremonial contrasted so strikingly with the plain and homely worship of the ,greek gods4 ,in the symbolism of these exotic cults men seemed to discern a mysterious and secret knowledge2 and to the divine figures illuminated by such a halo were easily attributed strange and magical powers beyond belief or experience4 ,the cult of the ,egyptian deities had long been familiar both in the ,east and in the ,west1 and they maintained and extended their influence down to the last days of the ancient religions4 ,the ,phrygian deities1 the ,thraco-,phrygian cults of ,sabazios1 ,attis1 and ,kybele1 and the ,persian worship of ,mithras were later comers1 but they1 too1 took equally firm root and spread over the whole extent of the empire4#agdae ,the higher culture of these last centuries1 having become credulous and avid of marvels1 no longer looked with contempt upon the means of salvation and sanctification which had once been left almost entirely to the lower orders of the population4 ,the most cultivated and educated people of these times used their culture and their education simply to justify everything mysterious and incomprehensible in itself--even #edg when it was expressed in the most physical symbolism4 ,the newly awakened religious interest of the populace had coincided with a return on the part of philosophy to the teaching of ,plato2 a teaching which itself tended towards religion4 ,platonism had invaded the doctrine of other schools at many points1 and it had already acquired a new home for itself in the restored ,academy1 where once an un-,platonic ,scepticism had overthrown the teaching of the master4 ,now a new ,platonism comes forward and overwhelms all the other schools of philosophy4 ,absorbing the doctrines of ,aristotle and ,chrysippos 7which it fancied it could reconcile with ,platonism71 it weaved them into its own special teaching so that the whole presented a subtle and far-reaching system of thought4 ,the speculative system of ,neoplatonism1 into which the old age of ,greece1 in spite of its weariness1 contrived to introduce so much profundity1 spirit1 and ingenuity 7together with a luxuriant mass of scholastic folly71 fills the history of the last centuries of ,greek thought4 ,its fundamental tendency is1 once more1 a turning away from the life of nature1 and a determined invasion of a transcendent world of pure spirit2 and it was by this tendency that it satisfied the needs of its time4 ,the ,sole and ,first ,cause1 lying beyond all being and continually expressing itself in creative emanations1 yet never troubled or impaired in its perfect and eternal transcendency2 the development1 in an unbroken process from this ,one1 of the world of thinking1 of the ,ideas and pure thought preserved in it--the world of ,spirit and the world of ,matter--until at last1 in longing and desire1#ageae all things created return to the origin of all ,being3 to describe and express all this is the single theme1 persisting throughout all variations1 of this philosophy4 ,the whole fabric of reality1 the interplay of cause and effect1 depends upon the inherence of the thing caused in its ,cause from which it takes its origin and to which it returns at last4 ,that which in the evolution of nature takes its origin from the ,one1 and degenerates more and more completely1 in the darkness and corruption of ,matter1 as it gets further away from its source--now becomes ,man and seeks in morality and religion a conscious return to the pure and everlasting and unfailing ,one4 ,the divine does not descend to earth and man must reach upwards to the divine heights in order to unite himself with the ,one that is before all multiplicity4 ,this union can be brought about by the pure exercise of the human reason1 but also in the mysterious harmony of the individual life with the ,first ,cause that is beyond all reason in the ecstasy #edh that is above all rationality4 ,it can be achieved when at last the whole series of rebirths has been passed through1 whereupon the pure soul1 the divine in man1 enters into the divinity of the ,whole4#agfae ,to fly from the world--not to work within the world to produce something better--is the teaching and injunction of this last ,greek philosophy4 ,away from separate1 divided ,being1 upward towards the uninterrupted glory of the ,one divine life1 the soul wings its way4 ,the world1 this visible world of matter1 is fair1 says ,plotinos1 for it is the work and image of the divine1 present and working in it4 ,a last gleam of the departing sunlight of ,greek sensibility seems to break through the words in which ,plotinos rejects the ,christian-,gnostic hatred of the world4#aggae ,the ugly1 he says1 is strange and contrary to ,god as well as to ,nature4#aghae ,but the soul must no longer rest in the world of created beauty4#agiae ,the soul is so profoundly conscious of its derivation from the supra-sensual1 of its divinity and eternity1 that it must rise above all created being and reach out to the ,one that was before the world and remains for ever outside the world4#ahjae ,this philosophy1 profoundly estranged though it was from the old ,greek attitude to life with its enjoyment of the world1 nevertheless felt itself called upon to oppose the rising tide of the new and irresistible religion4 ,it took under its protection the ancient ,greek culture and the ancient faith that was so inseparably bound up with that culture4 ,its most convinced supporters1 with the last of the ,emperors of the old faith at their head1 threw themselves whole-heartedly into the fray4 ,and before them rode the ,genius of ancient ,hellas1 and the old beliefs of ,greece4 ,but when the battle had been fought and lost it became apparent to all the world that it was a corpse that rode before the exalted combatants1 like the body of the dead ,cid ,campeador fastened upon his horse and leading his hosts against the ,moors4 ,the ancient religion of ,greece1 and with it the whole civilized life of the ,greek world1 faded and died at that discovery1 and could not be recalled to life4 ,a newer faith1 very differently endowed and having power to crush the heavily laden soul and point it upwards in absolute submission to the divine compassion1 held the field4 ,the new world that was coming into being had need of it4 ,and yet--was ,greece quite extinguished and dead for ever8 ,much--only too much--of the philosophy of its old age lived on in the speculative system of the ,christian faith4 ,and in the whole of modern culture so far as it has built itself upon #edi ,christianity or by extension from it1 in all modern science and art1 not a little survives of ,greek genius and ,greek inspiration4 ,the outward embodiment of ,hellas is gone2 its spirit is imperishable4 ,nothing that has once been alive in the spiritual life of man can ever perish entirely2 it has achieved a new form of existence in the consciousness of mankind--an immortality of its own4 ,not always in equal measure1 nor always in the same place1 does the stream of ,greek thought rise to the surface in the life of mankind4 ,but it is a river that never quite runs dry2 it vanishes1 to reappear2 it buries itself to emerge again4 ,desinunt ista1 non pereunt4 ,,notes ,,to ,,chapter ,,xiv ,,part ,,ii #aae3 ,see above1 chap4 v1 p4 #afb f4 #bae3 ,lucian #ej1 ,de ,luctu3 washing1 anointing1 crowning of the dead body1 pro_/thesis3 c4 #aa4 ,violent dirge-singing over the dead1 #ab2 accompanied by the aulo_/s1 #ai2 and led by a special singer thrnn sophist_/s1 #bj4 ,special lament by the father1 #ac4 ,the dead is before them with jaws tied up and so secured against unsightly gaping--#ai fin4 7a stronger form of the ,homeric su_/n te sto_/m' erei_/dein1 l #dbf74 ,for this purpose narrow bands are drawn round the chin1 cheeks1 and forehead of the dead man4 ,we sometimes see them represented on vases depicting a lying-in-state1 and they have also been found sometimes in graves in which case they have been made of metal 7gold or lead73 see ,wolters1 ,ath4 ,mitth4 #ahif1 p4 #cfg ff4 esth_/s1 ko_/smos 7even including horses and slaves7 burnt or buried in company with the dead for his pleasure1 #ad4 obolo_/s given to the dead1 #aj4 ,the dead fed by choai_/ and kathagi_/smata1 #i4 ,the gravestone crowned2 sprinkled with a_/kratos2 burnt offering1 #ai4 peri_/deipnon after a three days' fast1 #bd4 #cae3 ,from a rather earlier period we hear that it is a bad thing to be dead m tucho_/nta tn nomi_/mn--it is an infamous deed for the son to deny his father ta nomizo_/mena after death2 ,din41 ,aristog4 viii1 #ah2 cf4 ,d4 #be1 #ed4--,the dead man says with satisfaction pa_/nth' ho_/sa tois chrstois phthime_/nois no_/mos esti gene_/sthai tnde tuchn kag to_/nde ta_/phon kate_/ch1 ,epigr4 ,gr41 #acg2 cf4 #aec1 #g-h4 #dae3 homo_/taphoi are mentioned among other associations as occurring in a ,solonian law3 ,digest4 #dg1 #bb1 #d4 ,these would probably be special collegia funeraticia 7at any rate societies of which the exclusive or essential bond of union consisted in homou taphnai--and not1 therefore1 any of the ordinary thi_/asoi or any gentilician association as ,ziebarth thinks1 ,gr4 ,vereinswesen1 p4 #ag #ahif74 ,there are also traces 7but not very frequent7 of common burial grounds belonging to thi_/asoi2 e4g4 in ,kos1 ,inscr4 ,cos1 #aee-i4 eranistai_/ bury their dead member1 ,,cia4 ii1 #ccjh2 summu_/stai do the same1 ,ath4 ,mitt4 ix1 #ce4 ,a member contributes as tami_/as of the collegium out of his own means1 for the benefit of dead members of an e_/ranos1 eis tn taph_/n1 tou euschmonein autous kai teteleutko_/tas ktl41 ,,cia4 ii1 #fba 7about #aej ,b4,c474 ,another tami_/as de_/dken tois metalla_/xasin 7thias_/tais7 ta taphikon parachrma ins4 from ,attica1 third century ,b4,c4 ,,cia4 iv1 #b1 #fbc;b2 cf4 ib41 #fae;b1 l4 #ad-ae2 ,rhod4 inscr4 in ,,bch4 iv1 #ach4 ,dionysiastai1 ,athenaistai in ,tanagra e_/thapsan ton deina3 ,,gdi4 #ifj-b 7,,ig4 ,sept4 i1 #fhe-i74 ,the ,iobakchai in ,athens 7third century ,a4,d47 offer a crown and wine at the burial of a member3 ,ath4 ,mitt4 #ahid1 #bfa1 l4 #aeh ff4 hoi thi_/asoi pa_/ntes and even hoi e_/phboi kai hoi ne_/oi1 ho dmos1 h gerousi_/a erect the monument1 ,,cig4 #caja1 #caab4 7,teos7 sunodeitai bury together the members of their su_/nodoi1 ,,ipe4 ii1 #fj-e4 ,a gymnasiarch also undertakes tn ekkomidn epime_/leian1 ,inscr4 ,perg41 ii1 #beb1 l4 #af2 noteworthy also is ii1 #cgd ,b1 l4 #ba-e4 ,a few more exx4 are given by ,e4 ,loch1 ,zu d4 griech4 ,grabschriften 7,festschr4 ,friedlnder1 #ahie71 p4 #bhh4 #eea #eae3 dmosi_/a taph_/ frequently4 ,resolution pandmei parape_/mpsasthai to sma tou deinos epi tn kdei_/an autou1 inscr4 of ,amorgos1 ,,bch4 #ahia1 p4 #egg 7l4 #bf72 p4 #ehf 7l4 #ag ff474 ,resolution of the council and people of ,olbia 7first century ,b4,c473 when the body of a certain deserving citizen who has died abroad is brought into the city1 all workshops are to close1 the citizens wearing black shall follow his ekphora_/2 an equestrian statue of the dead man to be erected and every year at the hippodromi_/ai of ,achilles the golden crown granted to the dead man to be proclaimed1 etc43 ,,ipe4 i1 #ag1 #bb ff4--,honour paid to a dead man by granting a golden crown1 ,,cig4 #cahe2 cf4 ,cic41 ,flac4 #ge4 ,this example comes from ,smyrna1 where such honours were particularly common3 see ,bckh on ,,cig4 #cbaf4 ,frequent on ,asia ,minor inss43 ha po_/lis sc4 stephanoi1 e_/thapsen1 ton deina4 ho damos t deini1 sc4 ane_/thke1 on graves3 see esp4 ,g4 ,hirschfeld1 ,greek ,inscr4 in ,brit4 ,mus4 iv1 #a1 p4 #cd4 ,more ap4 ,loch1 op4 cit41 p4 #bhg4 #fae3 ,this seems to have been particularly common in ,amorgos2 cf4 ,,cig4 #bbfd;b3 four inss4 from ,amorgos4 ,,bch4 #ahia1 p4 #egd 7#aec-d ,b4,c471 #egg1 #ehf 7#bdb ,b4,c471 #ehh f4 ,the ,council of the ,areopagos and the people of ,athens decree the erection of a statue in honour of a young man of rank 7,t4 ,statilius ,lamprias7 who has died pro h_/ras in ,epidauros1 and also the dispatch of envoys to paramuth_/sasthai apo tou ts po_/les ono_/matos his parents and his grandfather ,lamprias4 ,in the same way the citizens of ,sparta send an embassy of sympathy and consolation to other relatives of the same youth 7first century ,a4,d471 ,fouil4 d',epidaur4 i1 #bje-i1 pp4 #fg-gj4 ,honorific decree of council and people of ,corinth for the same person1 ,eph4 ,arch41 #ahid1 p4 #ae4 psphi_/smata paramuthtika_/ of two ,lydian cities at the death of a man of rank 7first century ,a4,d471 ,anz4 ,wien4 ,ak41 ,phil4 ,hist4 ,cl41 #afth ,nov41 #ahic 7n4 #bd7 ,ath4 ,mitt4 #ahid1 p4 #ajb f42 cf4 ,paros1 ,,cig4 #bchc 7the council and people decree the erection of a statue to a dead boy epi me_/rous paramuthso_/menoi ton pate_/ra72 ,aphrodisias in ,karia1 ,,cig4 #bgg;b1 #bgge;b-d2 ,neapolis1 ,,cig4 #ehcf ,,ig4 ,sic4 ,it4 #geh4--,the grounds of consolation1 so far as they are alluded to1 are regularly independent of any theological teaching3 phe_/rein summe_/trs ta ts lu_/ps eido_/tas ho_/ti aparai_/tto_/s estin h epi pa_/ntn anthr_/pn moira and the like 7phe_/rein to sumbebkos anthrpi_/ns1 ,f4 d',epid4 i1 #bji74 ,we are reminded of the paramuthtikoi lo_/goi of the philosophers which are literary expressions of these consolations--the philosophers in fact were expected ex officio to offer such consolations to the mourners1 cf4 ,plu41 ,superst4 #ahf ,c2 ,d4 ,chr4 #bg1 #i 7ii1 #bhe ,arn474 #gae3 ,in spite of any brevity in the narrative the fact of ritual burial is regularly alluded to 7as an important circumstance7 in the romance of ,xen4 ,eph4 and in the ,historia ,apollonii3 ,griech4 ,roman1 #cia1 #c2 #dac1 #a4 #hae3 ,at ,athens his friend vainly tries to obtain burial intra urbem for the murdered ,marcellus3 quod religione se impediri dicerent2 neque id antea cuiquam concesserunt 7while in ,rome people were occasionally buried in the city in spite of the prohibition of the ,,xii tables3 ,cic41 ,lg4 ii1 #eh73 ,servius to ,cicero1 ,fam4 #d1 #ab1 #c 7#de ,b4,c474 ,there it was permitted uti in quo vellent gymnasio eum sepelirent and finally his body was cremated and the remains buried in nobilissimo orbis terraram gymnasio1 the ,academy4 entapha kai the_/sis tou s_/matos en t gumnasi_/ 7of an aristocratic ,roman7 in ,kyme3 ,,gdi4 #caa4 ,to a living benefactor of that city sunechr_/th kai entaphnai 7in the future7 en t gumnasi_/1 ,,cig4 #bgi;b 7,aphrodisias in ,karia74 ,as a special mark of honour paid to a benefactor of the city it is permitted that his body in oppidum introferatur 7into ,smyrna3 ,cic41 ,flac4 #ge71 entapha kata po_/lin kai #eeb tapha dmosi_/a1 entapha kata po_/lin en t episamota_/t tou gumnasi_/ou to_/p1 ,knidos1 ,,gdi4 #ceja1 #cejb 7time of ,augustus74 ,the city buries a youth gumna_/dos en teme_/nei1 ,epigr4 ,gr4 #bbb 7,amorgos74--,ulpian1 ,dig4 #dg1 #ab1 #c1 #e1 implies the possibility that lex municipalis permittat in civitate sepeleri4 #iae3 sma1 i4e4 probably grave and monument1 of ,messia set up by her husband in his own house3 ,epigr4 ,gr4 #fhb 7,rome74 #ajae3 ,thus ,inscr4 ,perg4 ii1 #eij1 zn ho deina kateskeu_/ase to mnmeion t idi_/a ma_/mm 4 4 4 kai t pa_/pp1 heaut1 gunaiki_/1 te_/knois1 ekgo_/nois anexallotri_/ton he_/s diadochs ktl4 ,similar directions1 ib41 n4 #eia1 and frequently4 ,the series includes the old and traditional circle of the agchisteis3 see above1 chap4 v1 nn4 #ada and #adf 7where me_/chri anepsiadn pai_/dn should be read74 #aaae3 ,there was even a ,solonian law against violation and plunder of tombs3 ,cic41 ,lg4 ii1 #fd4 ,the specially invented word tumbru_/chos shows that such practices were frequent at a quite early period2 cf4 sma_/tn phra1 ,herond4 v1 #eg4 ,complaint on account of the rifling of a tomb3 ,egypt1 papyr4 of #abg ,b4,c41 ,notices et extraits1 xviii1 #b1 p4 #afa f4 ,frequent rescripts of emperors of the fourth century against the profanation of graves1 ,cod4 ,theod4 ix1 #ag4 ,but even emperors of second and third centuries had to deal with the subject3 ,dig4 #dg1 #ab1 and cf4 ,paul41 ,sent4 #a1 #ba1 #d ff42 sepulchri violati actio1 ,quint41 ,decl4 #bii1 #cfi1 #cgc4 ,grave-thieves were a favourite character in romance3 e4g4 ap4 ,xen4 ,eph41 ,chariton and others4 ,epigram of ,greg4 ,naz4 on the subject of looted graves1 ,anth4 ,pal4 viii1 #agf ff4 ,from the fourth century the ,christians in particular seem to have been a danger to heathen burial places 7cf4 ,gothofred41 ad ,cod4 ,theod4 iii1 p4 #aej ,ritt47--in fact1 ecclesiastics were specially given to grave-robbery3 ,novell4 ,valentin4 #e 7p4 #aaa ,ritt471 ,cassiod41 ,var4 iv1 #ah2 bustuarii latrones 7,amm4 ,marc4 #bh1 #a1 #ab71 were then frequent4 ,an ,egyptian anchorite had at an earlier period become latronum maximus et sepulchrorum violator3 ,rufin41 ,vit4 ,patr4 #i 7p4 #ddf;b ,rossw474 #abae3 ,inscrr4 indicating such sepulchral penalties are rare on the mainland of ,greece1 common in ,thrace and the ,greek cities of ,asia ,minor1 but most frequent of all in ,lykia4 ,most of them belong to the ,roman period1 but also appeal occasionally to ton ts asebei_/as no_/mon of the city 7cf4 also ,korkyra4 ,,cig4 #aicc72 or refer to the e_/gklma tumbruchi_/as as though it were a local process of law which had perhaps been confirmed by an ,imperial ordinance 7hupeu_/thunos e_/st tois diata_/gmasi kai tois patri_/ois no_/mois1 inscr4 from ,tralles3 see ,hirschfeld1 p4 #aba74 ,they therefore cannot be simply borrowed from the ,roman custom1 but belong to the old law of the country esp4 in ,lykia where a similar prescription has been found dating from the third century ,b4,c43 ,,cig4 #debi2 see ,hirschfeld1 ,knigsb4 ,stud4 i1 pp4 #he-add 7#ahhg7--;doubt is thrown on the legal validity of the penal clauses in such inscrr4 by ,j4 ,merkel1 ,festg4 f4 ,ihering1 p4 #aji ff4 7#ahib74 #acae3 ,curses directed against those who bury unauthorized persons in a grave or damage the monument are rare in ,european ,greece3 e4g4 ,aegina1 ,,cig4 #badj;b2 ,thessaly1 ,,bch4 xv1 #efh2 ,athens1 ,,cia4 #adag-bh2 among these is a ,thessalian grave1 #adbg2 a ,christian1 #adbh2 #adag-bb are set up by ,herodes ,atticus to ,apia ,regilla and ,polydeukion 7cf4 ,k4 ,keil1 ,pauly-,wiss4 i1 #baja71 but his coquetting with the cult of the chtho_/nioi proves nothing for the common opinion of his fellow citizens4 ,sepulchral curses are particularly common in inss4 from ,lykia and ,phrygia2 also ,cilicia1 ,,jhs4 #ahia1 p4 #bbh1 #bca1 #bfg2 a few also from ,halikarnassian graves2 ,samos1 ,,cig4 #bbfj4--,the #eec grave and its peace are placed under the care of the underworld deities in these inss43 paradi_/dmi tois katachthoni_/ois theois touto to hron phula_/ssein ktl41 ,,cia4 iii1 #adbc-d4 ,cf4 also a ,cretan inscr4 ,ath4 ,mitt4 #ahic1 p4 #baa4 ,whoever introduces a stranger into the grave or damages the grave asebs e_/st theois katachthoni_/ois 7thus in ,lykia1 ,,cig4 #dbjg2 #dbij2 #dbib71 aseb_/sei ta peri tous theou_/s te kai theas pa_/sas kai h_/ras pa_/ntas 7from ,itonos in ,phthiotis1 ,,bch4 xv1 #efh74 hamartlos e_/st theois katachthoni_/ois1 ,,cig4 #dbeb;b1 #dbei1 #dcjj;e1 i1 k1 v1 #dcjg1 #dcjh2 ,,bch4 #ahid1 p4 #cbf 7n4 #i7--;all from ,lykia4 7,the formula occurs already in a ,lyk4 inscr4 of #bdj ,b4,c42 ,,bch4 #ahij1 p4 #afd3 hamartloi e_/stsan--the archons and citizens who neglect to offer the yearly sacrifice to ,zeus ,soter--then pa_/ntn kai apotine_/t ho a_/rchn ktl41 which thus corresponds exactly with the oldest ,lyk4 inscr4 with sepulchral penalty1 ,,cig4 #dbei74 e_/st hiero_/sulos theois ourani_/ois kai katachthoni_/ois1 ,,cig4 #dbec 7,pinara in ,lykia74 ,this must mean3 he shall be regarded as having transgressed the law against ase_/beia1 hierosuli_/a 7cf4 hoi no_/moi hoi peri hierosu_/lou1 ,teos1 ,,sig4 #ebc1 #ea71 tumbruchi_/a1 having at the same time offended against the gods 7see ,hirschfeld1 op4 cit41 p4 #abj f474 ,more particular is another ,lyk4 ins43 hamartlos e_/st then pa_/ntn kai ,ltous kai tn te_/knn 7as the special gods of the country71 ,,cig4 #dbei1 #dcjc1 7iii1 p4 #aach71 #dcjc e#c 7p4 #aaci74 ,in ,cilicia e_/st sebks e_/s te ton ,di_/a kai tn ,sel_/nn1 ,,jhs4 xii1 #bca4 ,phrygian3 kecholme_/non e_/choito ,mna katachtho_/nion1 ,,bch4 #ahhf1 p4 #ejc1 #f2 cf4 enorkizo_/metha ,mna katachtho_/nion eis touto mnmeion mde_/na eiselthein1 ,amer4 ,school at ,athens iii1 #agd4 ,the same is intended by the peculiarly ,phrygian denunciation e_/st aut pros ton theon1 pros tn cheira tou theou1 pros to me_/ga o_/noma tou theou1 ,,cig4 #chgb;b 7p4 #ajii71 #chij1 #cijb f4o41 #cifc3 ,amer4 ,school iii1 #daa2 ,,bch4 #ahic1 p4 #bdf ff4 ,that these are ,christian formulae--as ,ramsay1 ,,jhs4 iv1 p4 #djj f41 supposes--is hardly likely4 ,equally unlikely in the case of #cijbr 7,franz rightly protests against the idea73 e_/stai aut pros ton znta theo_/n 7the same occurs again in a decisively non-,christian sense3 ,,bch4 #ahic1 p4 #bda7 kai nun kai en t krisi_/m hme_/ra 7kri_/sis apparently death in ,,cig4 #fgca1 from ,rome1 which1 considering the words a_/galma eimi ,hli_/ou1 can hardly be ,christian74 ts tou theou orgs methe_/xetai1 ,,cia4 iii1 #adbg4 ,obscure threat3 ou gar m sunei_/k 4 4 41 ,,cig4 #badj;b 7,aegina4 ,the profaner of graves is cursed in more detail3 tou_/t m g bat_/1 m tha_/lassa plt_/1 alla ekreizth_/setai pagge_/nei 7the arai_/ on the mss4 of ,herod4 ,att4 agree so far at least in intention1 ,,cia4 iii1 #adag-bb74 pasi tois kakois peiran d_/sei1 kai phrei_/k kai puret kai tetartai_/ kai ele_/phanti ktl41 ,,cia4 iii1 #adbc-d 7similar curse on a lead tablet from ,crete3 ,ath4 ,mitt4 #ahic1 p4 #baa74 ,the first half of this imprecation represents the regular formula in such arai_/ and ho_/rkoi--m g bat_/ ktl42 cf4 ,wnsch1 ,defix41 p4 vii1 and a ,jewish-,greek inscr4 from ,euboea3 ,eph4 ,arch41 #ahib1 p4 #age2 it occurs also in ,,cig4 #bffd1 #bffg 7,halikarnassos72 #dcjc 7p4 #aach ,phrygia4 d_/sei tois katachthoni_/ois theois di_/kn1 #daij 7,cappadocia74 o_/rphana te_/kna li_/poito1 chron bio_/n1 oikon e_/rmon1 en puri pa_/nta da_/moito1 kakn hu_/po cheiras o_/loito #chfb1 #chge1 #djj 7,phrygia74 ,these are all peculiarly and originally ,phrygian2 something similar seems to occur in inss4 in the ,phrygian language3 see ,ztschr4 vergl4 ,sprachf4 #bh1 #cha ff42 ,,bch4 #ahif1 p4 #aaa ff4 ,phrygian1 too1 is the curse houtos d' a_/rois peripe_/soito sumphorais1 ,epigr4 ,gr41 p4 #adi1 ,amer4 ,sch4 ,ath4 ii1 #afh--;i4e4 may his children die a_/roi4 7,more plainly te_/knn a_/rn peripe_/soito sumphora1 ,,bch4 #ahic1 p4 #bgb47 ,sometimes the additional phrase is found kai meta tha_/naton de la_/boi tous hupochthoni_/ous theous timrous kai kecholme_/nous1 #eed ,,cig4 #ciae 7,phrygian74 ,besides the common imprecations we also have thano_/nti de oude h g pare_/xei aut ta_/phon1 #bhbf 7,aphrodisias in ,karia72 m_/te ouranos tn psuchn autou parade_/xaito1 ,am4 ,sch4 ,ath4 iii1 #daa 7,pisidia74 ,barbarous in the extreme is an inscr4 from ,cilicia 7,,jhs4 #ahia1 p4 #bhg73 he_/xei pa_/nta ta theia kecholme_/na kai tas stugeras ,ereinu_/as kai idi_/ou te_/knou h_/patos geu_/setai4--,with these grave-imprecations we may compare also the threats uttered against those who shall neglect the directions for the honouring of ,king ,antiochos of ,kommagene who lies buried in his hierothe_/sion 7ib1 #ac2 iiib1 #c3 hence correct hierothu_/sion in ,paus4 #d1 #cb1 #a7 on the ,nemrud ,dagh3 eido_/tas ho_/ti chalep ne_/mesis basilikn daimo_/nn1 timros homoi_/s ameli_/as te kai hu_/bres1 ase_/beian di_/kei kathsime_/nn te hr_/n ateimastheis no_/mos aneila_/tous e_/chei poina_/s4 ta men gar ho_/sion ha_/pan kouphon e_/rgon1 ts de asebei_/as opisthobareis anagkai_/ 7iiia1 #bb ff41 ,ber4 ,berl4 ,akad4 #ahhc74 #adae3 ,from the point of view of religion1 at any rate1 it is true1 though with considerable reservations1 that most of the ,greeks and ,macedonians scattered over ,asia and ,egypt in coloniae1 in ,syros ,parthos ,aegyptios degenerarunt1 ,liv4 #ch1 #ag1 #aa-ab4 ,the only non-,greek nation 7apart from the ,romans7 which learnt anything from the ,greeks or from the semi-religious ,greek philosophy was the ,jewish--at once the most stubborn and the most pliable of them all4 #aeae3 ,at a quite late period1 in order to explain the impiety of grave-robbing1 ,valentinian says 7following the libri veteris sapientiae quite as much as ,christian teaching7 licet occasus necessitatem mens divina 7of man7 non sentiat1 amant tamen animae sedem corporum relictorum et nescio qua sorte rationis occultae sepulchri honore laetantur 7,nov4 ,valent4 v1 p4 #aaa ,ritt474 #afae3 ,after the reception of the last person who has a right there apoiersthai ton pla_/tan1 aphr_/sthai to mnmeion1 ,,cig4 #bhbg1 #bhcd4 korakth_/setai1 i4e4 it will be finally shut up3 #ciai4 #agae3 epean de tois kamousin egchutl_/smen1 ,herond4 v1 #hd 7i4e4 at the end of the month3 festival of the dead at the triaka_/des1 see above1 chap4 v1 n4 #hh4 hme_/ras lgou_/ss kai mnos phthi_/nontos ei_/thasin enagi_/zein hoi polloi_/1 ,plu41 ,q4 ,rom4 #cd1 p4 #bgb ,d74 ,offerings to the dead at the grave3 see besides ,luc41 ,charon1 #bb4 #ahae3 ,epikteta3 see above1 chap4 v1 n4 #abf4 ,traces of a similar foundation on an inscr4 from ,thera ap4 ,ross1 ,inscr4 ,gr4 #aih 7ii1 p4 #ha74--,otherwise the son will perhaps offer to his father tn taphn kai ton enagismo_/n 7,,cig4 #aigf1 ,thessalonike2 #cfde ,lampsakos7--to hron kateskeu_/asen eis ai_/nion mn_/mn kai t meta tha_/naton aphsime_/n thrskei_/a 7,,cig4 #dbbd;d1 iii1 p4 #aaai ,lykia74 ,a dead man has left the council of a city a sum of money for a stephantiko_/n 7,,cig4 #ciab1 #ciaf ,hierapolis in ,phrygia72 i4e4 in order that his grave may be crowned every year from the interest of the money3 #ciai4 ,another man leaves money to a society to celebrate his memory yearly by holding a euchi_/a with oinoposi_/a illumination and crowns3 #cjbh ,ephesos4 ,an annual feast in honour of a dead man's memory on his gene_/thlios hme_/ra3 #cdag ,philadelphia in ,lydia 7this is the proper day for a feast of the dead3 see above1 chap4 v1 n4 #hi74 ,annual memorial in the month ,huaki_/nthios for a dead archieranist_/s in ,rhodos1 anago_/reusis of his crowns of honour and crowning of his mnmeion1 regular anago_/reusis tan timan en tais suno_/dois 7of the e_/ranos7 kai tais epichu_/sesin 7second century ,b4,c471 ,,igm4 ,aeg4 i1 #aee1 l4 #ec ff41 #fg ff4 ,another foundation1 in ,elatea 7,,bch4 x1 #chb71 seems to have been much more elaborate in intention and to have included the sacrifice of a bull1 as well as euchi_/a and an ag_/n4 #eee #aiae3 ta_/phos1 deuo_/menos gera_/n1 inscr4 from ,athens 7second century ,a4,d473 ,ath4 ,mitt4 #ahib1 p4 #bgb1 l4 #f4 the_/lgein psuchn tethnko_/tos andro_/s by libations at the grave3 ,epigr4 ,gr4 #abj1 #i-aj4 #bjae3 ,the apo_/taphoi3 this is the name given to those apesterme_/noi tn progonikn ta_/phn1 ,,em4 #aca1 #dd4 ,they even had a burial place of their own3 apota_/phn ta_/phn on a marble vase from ,rhodos1 ,,igm4 ,aeg4 i1 #fef4 #baae3 ,this chaire repeats the last farewell which accompanied the removal of the body from the house 7,eur41 ,alc4 #fbf f474 ,cf4 chaire_/ moi ,pa_/trokle kai ein ,a_/dao do_/moisin1 the words with which ,achilles 7,ps #agi7 addresses his dead friend lying upon the funeral pyre4 ,so too on tombstones chaire must be intended to suggest the continued sympathy of the survivors and the appreciation by the dead of that sympathy4 ,does it also imply veneration of the departed as krei_/ttn8 ,gods and ,heroes were also addressed with this word3 cf4 chair' a_/nax ,hra_/klees1 etc4--,the passer-by calls out chaire3 chai_/rete h_/res4 ho para_/gn se aspa_/zetai1 ,ath4 ,mitt4 ix1 #bfc2 and cf4 ,epigr4 ,gr4 #bah1 #ag-ah2 #bcg1 #g-h2 cf4 ,loch1 op4 cit41 #bgh f4 #bbae3 chai_/rete is said by the dead man to the living2 ,bckh on ,,cig4 #cgge 7ii1 p4 #ifh72 cf4 chaire_/t ho anagnou_/s1 ,,ig4 ,sic4 et ,it4 ,,ig4 xiv #cej4 #bcae3 chai_/rete h_/res4 chaire kai su kai euo_/dei1 ,,cig4 #aief 7more given by ,bckh1 ii1 p4 #ej2 see also on #cbgh72 ,inscr4 ,cos1 #cdc2 ,,ig4 ,sic4 et ,it4 #fj1 #cai2 ,,bch4 #ahic-d1 #bdb 7#e71 #bdi 7#bb71 #ebh 7#bd71 #ecc 7#cf72 specially noteworthy is p4 #ebi 7#bh71 ,leu_/kie ,liki_/nie chaire4 ke su_/ ge parodeita chai_/rois ho_/ti touto to semnon eipas emoi chai_/rein hei_/neken eusebi_/s4 ,to call upon the dead is an act of euse_/beia4 #bdae3 ,at the burial of a woman who is being given a public funeral epebo_/ase ho damos tris to o_/noma autas1 ,,gdi4 #cejd 7,knidos2 in the time of ,trajan74 ,in the same way the name of the h_/rs was called out three times at a sacrifice in his honour3 see above1 chap4 iv1 n4 #fb4 #beae3 ,tombstone of ,q4 ,marcius ,strato 7circ4 second century ,a4,d471 ,ath4 ,mitt4 #ahib1 p4 #bgb1 l4 #e ff4 toi_/gar ho_/soi ,bromi_/ ,paphi_/ te ne_/oi meme_/lsthe1 deuo_/menon gera_/n m maraneisthe ta_/phon2 alla parastei_/chontes ou_/noma kleinon homart bstre_/et' rhadinas sumpatageite che_/ras4 ,those who are thus charged answer1 prosenne_/p ,stra_/tna kai tim kro_/t4 #bfae3 ,often represented on ,attic lekythoi3 ,pottier1 ,les lcythes blancs1 p4 #eg4 #bgae3 ,the gods and their statues are honoured in this way3 ,sittl1 ,gebrden1 p4 #ahb4 #bhae3 belti_/ones kai krei_/ttones1 ,arist41 ,eudem4 fr4 #cg #dd4 #biae3 chrstous poiein euphemism for apoktinnu_/nai in a treaty between ,tegea and ,sparta3 ,arist41 fr4 #edb #eib4 ,they become chrstoi_/ only after death4 ,this ancient and evidently popular expression gives far stronger grounds for believing that chrsto_/s applied to the dead than does the passage from ,thphr41 ,ch4 x1 #af 7xiii1 #c71 for the opposite view 7the peri_/ergos writes on a tombstone that a dead woman and her family chrstoi san1 which ,loch concludes that the word really denotes a quality of the living and not of the dead1 op4 cit41 #bha74 ,it is possible at the same time that those who used such words did not mean anything special by their chrste chaire1 and at any rate only thought of it as a vague adjective of praise4 ,but that was not its real meaning4 #cjae3 chrste chaire and the like1 with or without h_/rs1 are very commonly met with on epitaphs from ,thessaly1 ,boeotia1 the countries of ,asia ,minor 7and ,cyprus as well3 cf4 ,,bch4 #ahif1 pp4 #cdc-f2 #cec-f74 ,on #eef ,attic graves the use of the title chrsto_/s seems to be confined to foreigners and those mostly slaves 7see ,keil1 ,jahrb4 ,phil4 suppl4 iv1 #fbh2 ,gutscher1 ,att4 ,grabinschr4 i1 p4 #bd2 ii1 p4 #ac74 #caae3 ,with ,gutscher1 op4 cit41 i1 #bd2 ii1 #ci4--;,from the fact that in ,attica this word does not seem to be given to natives no conclusion is to be drawn as to the opinions held by the ,athenians about their dead 7as though they thought of them with less respect74 ,the word was simply not traditional in this sense in ,attica4 ,on the other hand1 the word makari_/ts was specifically ,attic as applied to the dead 7see above1 ch4 vii1 n4 #aj71 and this provides unmistakable evidence that the conception of the dead as blessed was current also in ,attica4 #cbae3 chrstn then1 ,hdt4 viii1 #aaa4--;ho h_/rs 7,protesilaos71 chrstos _/n1 xugchrei that people should sit down in his te_/menos3 ,philostr41 ,her4 p4 #acd1 #d ,ks4--,other modes of address intended to mollify the dead are a_/lupe1 chrste kai a_/lupe1 a_/riste1 a_/mempte1 etc4 chaire 7cf4 ,inscr4 ,cos1 #afe1 #bfc1 #bgi1 and ,loch1 op4 cit41 #bha74 #ccae3 ,paus4 #d1 #bg1 #f4 #cdae3 ,paus4 #d1 #cb1 #d4 #ceab3 ,paus4 #i1 #ac1 #e-f4 ,sacrifice 7ente_/mnein7 of a white mare to the ,heroines3 ,plu41 ,pelop4 #bj-b4 ,the same thing is briefly referred to in ,xen41 ,,hg4 #f1 #d1 #g2 see also ,d4,s4 xv1 #ed4 ,detailed account of the fate of the maidens ap4 ,plu41 ,narr4 ,amor4 #c2 ,jerome1 a4 ,jovin4 i1 #da 7ii1 #a1 #cjh ,d ,vall474--hai ,leu_/ktron thugate_/res1 ,plu41 ,herod4 ,mal4 ii1 p4 #hef ,f4 #cfae3 ,leni_/deia in ,sparta 7,,cig4 #adba7 at which there were speeches about ,leonidas 7even in ,sparta not a surprising circumstance at this late period71 and an ag_/n in which only ,spartiates might take part3 ,paus4 #c1 #ad1 #a4--;agnisa_/menoi ton epita_/phion ,leni_/dou kai ,pausani_/ou kai tn loipn hr_/n agna1 ,,cig4 #adag4 #cgae3 ,at ,marathon3 crowning and enagismo_/s at the polua_/ndreion of the ,marathonian ,heroes carried out by the epheboi3 ,,cia4 ii1 #dga1 #bf4 ,cf4 more generally ,aristid4 ii1 p4 #bbi f4 ,dind4 ,nocturnal fighting of the ghosts there3 ,paus4 #a1 #cb1 #d 7the oldest prototype of the similar legends told1 in connexion with the story of the battle between the dead ,huns and ,romans1 by ,damasc41 ,v4 ,isid4 #fc74 #chae3 a_/ndras eth' h_/ras se_/betai patri_/s ktl41 ,inscr4 ,cos1 #cej 7beginning of ,empire74 #ciae3 ,speaking of the ,attic tragedians1 ,d4 ,chr4 thinks 7#ae1 p4 #bcg ,m4 ii1 #bce ,arn47 hous ekeinoi apodeiknu_/ousin h_/ras tou_/tois phai_/nontai enagi_/zontes 7hoi ,he_/llnes7 hs h_/rsin1 kai ta hra ekei_/nois kodomme_/na idein e_/stin4 ,but this is only true in a very limited and qualified sense4 #djae3 ,he_/ktori e_/ti thu_/ousin en ,ili_/1 says ,luc4 7expressly speaking of his own times71 ,d4 ,conc4 #ab4 ,apparition of ,hektor in ,troad3 ,max4 ,tyr4 #ae1 #g1 p4 #bhc ,r4 ,miracles worked3 ,philostr41 ,her4 pass4 ,hekt4 in ,thebes3 ,lyc4 #abjd ff4 #daae3 ,in the ,hrikos ,philostratos gives plenty of evidence of this4 ,most of what he says about the ,heroes of the ,trojan war is entirely without traditional basis1 but not all of it3 and especially where he speaks 7in the first part of the dialogue7 of the appearances and displays of power attributed in his own day to the ,heroes he is far from inventing4 7,his powers of invention are exercised particularly in what he says about the events of their lives where he is expanding or correcting ,homer47 ,acc4 ,to ,philostr4 7,her4 #fha1 p4 #adi1 #cb ff4 ,kays41 #ahga7 horntai--at least by the shepherds of the ,trojan plain--the figures of the ,homeric champions 7gigantic in size1 pp4 #acf-dj #ffg2 phai_/nontai in full armour1 #eeg p4 #aca1 #a74 ,hektor in particular appears1 works miracles1 and his statue polla erga_/zetai chrsta koin te kai es he_/na1 pp4 #aea-b4 ,legend about ,antilochos1 p4 #aee1 #aj ff4 ,palamedes appears1 p4 #aed4 ,on the south coast of the ,troad opposite ,lesbos he has an ancient temple in which thu_/ousin to him xunio_/ntes hoi tas aktai_/as oikountes po_/leis1 p4 #ahd1 #ba 7see also ,v4 ,ap4 iv1 #ac74 ,sacrifice to ,palamedes as a ,hero1 #aec1 #bi ff4--,mantic power attributed to the h_/res1 #ace1 #ba ff42 #adh1 #bj ff4 7to ,odysseus in ,ithaca1 #aie1 #e ff474 ,hence ,protesilaos in particular1 who appears at ,elaious in ,thrac4 ,chers4 to the vineyard-keeper into whose mouth ,philostr4 puts his story1 has so much to say even about what he had not himself seen or experienced4 ,protes4 is still fully alive 7z1 #acj1 #bc72 like ,achilles 7in ,leuke1 etc47 he has his hieroi dro_/moi en hois gumna_/zetai 7#aca1 #ca74 ,a vision of ,protes4 appearing to an enemy makes him blind 7#acb1 #i74 7,to meet a ,hero often blinds a mortal1 cf4 ,hdt4 vi1 #aag1 and the case of ,stesichoros and the ,dioskouroi47 ,he protects his protg's fields from snakes1 wild beasts1 and everything harmful3 #acb1 #ae ff4 ,he himself is now en ,ha_/idou 7when he is with ,laodameia71 now in ,phthia1 and now in the ,troad 7#adc1 #ag ff474 ,he appears about midday 7#adc1 #ba1 #cb2 cf4 ,append4 vi74 ,at his ancient oracle at ,elaious 7mentioned already by ,hdt4 ix1 #aaf1 #abj2 alluded to by ,philostr41 p4 #ada1 #ab7 he dispenses oracles more particularly to the champions of the great games1 the heroes of the age 7p4 #adf1 #ac ff41 #bd ff41 #adg1 #h ff41 #ae ff42 famous contemporaries are mentioned3 ,eudaimon of ,alexandria1 victor at ,olympia in ,ol4 #bcg1 and ,helix well-known from the ,gumnastiko_/s74 ,he heals diseases1 esp4 consumption1 dropsy1 ophthalmia1 and ague1 and he helps people in the pains of love 7p4 #adg1 #cj ff474 ,prot4 also gives oracles in his ,phthiotic home ,phylake 7where he pays frequent visits71 #adh1 #bd ff4--,it is the regular series of miraculous performances normally attributed to the h_/res of older legends1 that ,protesilaos carries out here4--,on ,mt4 ,ismaros in ,thrace ,maron 7,euanthe_/os huio_/s1 ,od4 i #aig7 appears and horatai tois gergois to whom he sends rain 7#adi1 #c ff474 ,mt4 ,rhodope in ,thrace is haunted 7oikei7 by ,rhesos1 who lives there a life of chivalry1 breeding horses1 practising his weapons1 and hunting2 the woodland animals offer themselves willingly as sacrifices at his altar2 the heros keeps the plague away from the surrounding kmai 7#adi1 #g-ai74--,the legendary details from ,philostratos here selected for mention may be taken as really derived from popular tradition 7cf4 also ,w4 ,schmid1 ,d4 ,atticismus1 iv1 #egb ff474 #dbae3 ,again in #cge ,a4,d4 ,achilles preserved ,attica from an earthquake 7,zosim4 iv1 #ah72 in #cif he kept ,alaric away from ,athens2 ib41 v1 #f4 #dcae3 ,plu41 ,lucull4 #bc2 ,app41 ,mithr4 #hc4 ,lucullus was ,roman enough to carry off from the inhabitants of ,sinope their much-honoured statue of ,autolykos1 to which the elaborate cult was principally attached3 eti_/mn ,autol4 hs theo_/n4 n de kai manteion autou1 ,str4 #edf4 #ddae3 ,see above1 chap4 iv1 nn4 #aai-bj4--;,heroon of ,kyniska 7sister of ,agesilaos7 in ,sparta as victor at ,olympos3 ,paus4 #c1 #ae1 #a4 #deae3 ,hero-physicians3 see above1 chap4 iv1 #aj4 ,our knowledge of the cult and activity of these ,heroes is chiefly derived from evidence from later times4--,an evidently late creation is the ,hero ,neryllinos in the ,troad1 of whose worship1 healing1 and prophetic powers ,athenag41 ,apol4 #bf1 has something to say 7,lob4 ,agl4 #aaga74 ho xe_/nos iatro_/s1 ,toxaris1 in ,athens3 ,luc41 ,scyth4 #a2 #b4 7,the special name of the xe_/nos iatro_/s may be ,lucian's invention1 but not what he tells us of his cult47 ,there was a permanent cult of ,hippokrates in ,kos in the time of ,soranos3 the ,koans offered sacrifice to him 7enagi_/zein7 annually on his birthday #eeh 7see above1 chap4 v1 n4 #hi73 ,soran4 ap4 ,anon41 ,v4 ,hipp4 #dej1 #ac ,west4 7miracle at the tomb of ,hipp4 in ,larisa3 ib41 #dea1 #ee ff474 ,the doctor in ,luc41 ,philops4 #ba1 makes an elaborate sacrifice 7something more than enagi_/zein7 annually to his bronze statue of ,hipp4--,a good story thoroughly in the manner of popular folk-lore is that told of ,pellichos the ,corinthian general who was also worshipped as giving help in sickness and the magic tricks that he 7simply as h_/rs7 was able to play on the ,libyan slave who had stolen the gold pieces which used to be offered to him3 ,luc41 ,philops4 #ah-bj4 #dfae3 ,anth4 ,pal4 vii1 #fid 7,addai_/ou1 probably the ,macedonian74 #dgae3 ,,cig4 #dhch;b 7see above1 chap4 iv1 n4 #fj74 ,the name expresses the idea3 euo_/dei was the greeting which the dead man returned to the traveller1 ,,cig4 #aief4 #dhae3 ,another example3 bulls are still sacrificed in ,megara in the fourth century ,a4,d4 officially by the city to the ,heroes who had fallen in the ,persian wars1 ,,ig4 ,sept4 i1 #ec4 #diae3 ,at the monument of ,philopoimen1 ,plu41 ,philop4 #ba4 #ejae3 en tois ,hrkois kai en tais a_/llais heortais--in ,priansos and ,hierapytna in ,crete 7third century ,b4,c471 ,,cig4 #beef1 #cg4 ,annual festival of the ,hra1 in which were held eucharist_/rioi agnes for ,asklepiades and those who had fought with him in one of the city's wars4 ,a decree honouring the grandsons of this ,asklep4 has been found at ,eski-,manyas near ,kyzikos3 ,ath4 ,mitt4 #ahhd1 p4 #cc4 #eaae3 ,in taking an oath they swore by the gods kai h_/ras kai hra_/ssas 7,dreros in ,crete73 ,cauer1 ,delect4#a #ch ,a1 #ca 7third century ,b4,c474 ,treaty between ,rhodos and ,hierapytna 7second century ,b4,c471 ,cauer1 #dd1 #c3 eu_/xasthai t ,hali_/ kai ta ,rho_/d kai tois a_/llois theois pasi kai pa_/sais kai tois archage_/tais kai tois h_/rsi1 ho_/soi e_/chonti tan po_/lin kai tan ch_/ran tan ,rhodi_/n 4 4 4 ,oath of citizenship from ,chersonnesos 7third century71 ,sitzb4 ,berl4 ,akad4 #ahib1 p4 #dhj3 omnu_/ 4 4 4 h_/ras ho_/soi po_/lin kai ch_/ran kai teu_/ch e_/chonti ta ,chersonasitan4--,similar exx4 from earlier times3 see above1 chap4 iv1 n4 #d 7and cf4 ,din41 ,dem4 #fd3 martu_/romai 4 4 4 kai tous h_/ras tous egchri_/ous ktl474 #ebae3 e4g4 inscr4 from ,astypalaia ,,bch4 #ahia1 p4 #fcb 7n4 #d73 ,damatrios son of ,hippias dedicates a fountain and trees theois h_/rsi_/ te 4 4 4 athlopho_/rou te_/chnas antididous cha_/rita4--,a grave is dedicated theois h_/rsi1 ,,cig4 #cbgb 7,smyrna71 i4e4 probably th4 kai h_/rsi 7cf4 theois dai_/mosi1 #ehbg4 etc474 #ecae3 ,collegia of hristai_/3 ,foucart4 ,assoc4 relig4 #bcj 7#di71 #bcc 7#ef74 ,,cia4 ii1 #fcj4 ,in ,boeotia1 ,ath4 ,mitt4 #c1 #bii ,,ig4 ,sept4 i1 #bgbe4 #edae3 e g4 inscr4 on one of the seats in the theatre at ,athens3 hiere_/s ,ana_/koin kai h_/ros epitegi_/ou1 ,,cia4 iii1 #bij4 #eeae3 diame_/nousi de kai es to_/de t ,ai_/anti par' ,athnai_/ois timai_/1 aut te kai ,eurusa_/kei1 ,paus4 #a1 #ce1 #c 7,aia_/nteia in ,salamis in first century ,b4,c41 ,,cia4 ii1 #dfg-ga74 enagi_/zousi de kai es hmas e_/ti t ,phornei 7in ,argos71 #b1 #bj1 #c4 kai_/ hoi 7,theras7 kai nun e_/ti hoi ,thraioi kat' e_/tos enagi_/zousin hs oikist1 #c1 #a1 #h4 ,he also bears witness to the still surviving cult of ,pandion as ,hero in ,megara1 #a1 #da1 #f2 ,tereus in ,megara1 #a1 #da1 #i2 ,melampous in ,aigosthena1 #a1 #dd1 #e2 ,aristomenes in ,messenia1 #d1 #ad1 #g2 ,aitolos in ,elis 7enagi_/zei ho gumnasi_/archos e_/ti kai es eme kath' he_/kaston e_/tos t ,aitl1 #e1 #d1 #d2 cf4 the gumnasi_/archos who looks after the ekkomidai_/3 above1 this chap41 n4 #d72 ,sostratos the er_/menos of ,herakles in ,dyme1 #g1 #ag1 #h2 ,iphikles in ,phenea1 #h1 #ad1 #i2 the boys slain at ,kaphyai1 #h1 #bc1 #f-g2 the four lawgivers of ,tegea1 #h1 #dh1 #a2 the ,eusebeis in ,katana1 #aj1 #bh1 #d-e4--,of course1 it does not follow that when ,paus4 mentions other very numerous ,heroes without so #eei expressly saying that their cult still survived1 he means that those cults had died out4 #efae3 ,plu41 ,aristid4 #ba4 #egae3 ,aratos received from the ,achaeans after his death thusi_/an kai timas hrika_/s in which he may take pleasure himself ei_/per kai peri tous apoichome_/nous e_/sti tis ai_/sthsis1 ,polyb4 #h1 #ad1 #h4 ,he was buried at ,sikyon1 as oikists kai str ts po_/les1 in a to_/pos peri_/optos called the ,ara_/teion 7cf4 ,paus4 #b1 #h1 #a2 #i1 #d74 ,sacrifice was made to him twice a year1 on the day when he had freed ,sikyon1 #eth ,daisios1 the ,st_/ria1 and on his birthday2 the former was carried out by the priest of ,zeus ,soter1 the latter by the priest of ,aratos4 ,they included3 ,hymn by the ,dionysiac technitai1 procession of paides and e_/phboi in which the gymnasiarchoi1 the boule wearing crowns1 and the citizens took part4 ,of all this only dei_/gmata mikra_/ still survived in ,plutarch's time1 hai de pleistai tn timn hupo chro_/nou kai pragma_/tn a_/lln ekleloi_/pasin1 ,plu41 ,arat4 #ec 7st_/r3 cf4 epigram in c4 #ad74 #ehae3 pa_/ntes h_/ras nomi_/zousi tous spho_/dra palaious a_/ndras1 kai ean mden exai_/reton e_/chsi1 di' auton oimai ton chro_/non4 ,but only a few of them have regular teletas hr_/n3 ,d4 ,chr4 #ca1 p4 #cce ,m4 i1 #bdc ,arn44 omnes qui patriam conservarint1 adiuverint1 auxerint become immortal3 ,cic41 ,som4 ,sci4 #c1 which also goes too far4 #eiae3 ,pelopidas1 ,timoleon1 ,leosthenes1 ,aratos become ,heroes3 see ,keil1 ,anal4 epigr4 et onom4 #ej-d4 ,kleomenes ,plu41 ,cleom4 #ci4 ,philopoimen1 ,philop4 #ba4 iso_/theoi timai_/ annual sacrifice of a bull and hymns of praise to ,philop4 sung by the neoi_/3 ,d4,s4 #bi1 #ah2 ,liv4 #ci1 #ej1 #i2 ,,sig4 #bhi4 ,see ,keil1 op4 cit41 #i ff4 #fjae3 ,in ,sikyon ,aratos is held to be the son of ,asklepios who had visited his mother in the form of a snake3 ,paus4 #b1 #aj1 #c2 #d1 #ad1 #g-h 7favourite form of stories of divine parentage3 see ,marx1 ,mrchen v4 dankb4 ,thieren1 #abb1 #b74 #faae3 ,the very charming and characteristic story of ,drimakos1 the leader and law-giver of the drape_/tai in ,chios1 is told by ,nymphodoros 7ap4 ,ath4 vi1 c4 #hh-ij71 as having happened mikron pro hmn4 ,he had a hron in which he was honoured under the name of h_/rs eumen_/s 7by the drape_/tai with the firstfruits of their plunder74 ,he frequently appeared to masters to whom he revealed the oiketn epiboula_/s4 #fbae3 ,hsch4 ,gathia_/das2 h_/ros o_/noma1 hos kai tous katapheu_/gontas eis auton rhu_/etai kai thana_/tou4 #fcae3 ,pixodaros1 a shepherd of ,ephesos1 discovered in a strange fashion a very excellent kind of marble1 a discovery which he communicated to the authorities 7for use in temple-building74 ,he was made a ,hero and renamed h_/rs eua_/ggelos3 sacrifice was made to him officially every month1 hodieque1 ,vitruv4 x1 #b4 #fdae3 ,luc41 ,macrob4 #ba 7for ,athenod4 see ,,fhg4 iii1 #dhe f474--,in ,kos an exedra in the theatre was dedicated to ,c4 ,stertinius ,xenophon 7court-physician to the ,emp4 ,claudius7 h_/ri1 ,inscr4 ,cos1 #ic4--;,in ,mitylene there was even an apotheosis of the historian ,theophanes 7the friend of ,pompeius3 cf4 ,gn4 ,pomp_/ios ,hieroi_/ta huios ,theopha_/ns with full name1 ,ath4 ,mitt4 ix1 #hg73 ,tac41 ,a4 vi1 #ah4 ,theopha_/ns theos on coins of the city1 and cf4 ,se_/xston h_/ra1 ,lesbnax h_/rs ne_/os1 etc41 on the same city's coins 7,head1 ,hist4 ,num4 #dhh74 #feae3 ,on a stele in ,messene there was a portrait of a certain ,aithidas of the beginning of the third century ,b4,c42 instead of whom a descendant of the same name is worshipped3 ,paus4 #d1 #cb1 #b4 ,in the market place of ,mantinea stood a heroon of ,podares who had #efj distinguished himself in the battle of ,mant4 7#cfb74 ,three generations before ,paus4 visited the place the ,mantineans had altered the inscription on the heroon and dedicated it to a later ,podares1 a descendant of the original one1 who lived in the ,roman period3 ,paus4 #h1 #i1 #i4 #ffae3 ,cf4 ,keil1 ,anal4 ,epigr4 #fb4 #fgae3 ,cult paid to king ,lysimachos in his lifetime in ,samothrake1 ,,sig4 #aij 7,archol4 ,unters4 auf4 ,samoth4 ii1 #he1 n4 #b74 ,heroizing of ,diogenes phrourarchos of ,demetrios2 in #bbi ,b4,c4 he was bribed by ,aratos to lead the ,macedonian garrison out of ,attica3 see ,khler1 ,hermes1 vii1 #a ff4--huper tas ,niki_/a tou da_/mou huiou1 philopa_/tridos1 h_/ros1 euerge_/ta de tas po_/lios1 stri_/as a dedication theois patrois1 ,inscr4 ,cos1 #gf4 ,this is a decree made in the lifetime of the heros 7or why stri_/as871 who is probably identical1 as the editors suggest1 with ,nikias1 tyrant of ,kos in the ,strabo's time3 ,str4 #feh2 ,perizonius on ,ael41 ,,vh4 i1 #bi4 #fhae3 h_/rs applied to a living person occasionally on inss4 of the ,imperial age1 ,,cig4 #behc1 ,lyttos1 ,crete2 #cffe hri_/s1 living1 ,kyzikos second century2 ,ath4 ,mitt4 vi1 #aba 7,kyzikos again7 hipparchountos ,kleome_/nous h_/ros also certainly living4 #fiae3 ,when ,demetrios ,poliorketes conquered and rebuilt ,sikyon in #cjc the inhabitants of the city which is now called ,demetrias offer to him while still alive1 sacrifice1 festival1 and annual agnes as kti_/st 7alla tauta men ho chro_/nos ku_/rsen73 ,d4,s4 #bj1 #ajb1 #c4 ,later this frequently occurred3 ,marcellea1 ,lucullea1 etc41 are well known4 ,but the matter did not stop there4 ,the inhabitants of ,lete in ,macedonia in the year #aag ,b4,c4 decree to a prominent ,roman1 besides other honours1 ti_/thesthai aut agna hippikon kat' he_/tos en t ,daisi_/ mni_/1 ho_/tan kai tois a_/llois euerge_/tais hoi agnes epitelntai 7,arch4 des miss4 scientif4 #c;e srie1 iii1 p4 #bgh1 n4 #abg74 ,this implies that all euerge_/tai were by custom offered such games at this time4 #gjae3 ,d4,s4 #ag1 #aae4 ,alexander after inquiry at the oracle of ,ammon commanded that he should be worshipped as h_/rs 7the oracle having granted in his case enagi_/zein hs h_/ri1 but not hs the thu_/ein73 ,arrian1 ,an4 #g1 #ad1 #g2 #bc1 #f2 ,plu41 ,alex4 #gb 7an hron was immediately set up to him in ,alexandria ,aeg43 ,arr4 #g1 #bc1 #g74 ,this did not prevent the superstition and servility which flourished together in ,alexander's empire from occasionally worshipping ,heph4 as ,hphaisti_/n theos pa_/redros4--,d4,s4 probably only exaggerates the truth3 #ag1 #aae1 #f2 cf4 ,luc41 ,calumn4 #ag-ah4 7,the new heros or god immediately gave proof of his power by appearances1 visions sent in dreams1 ia_/mata1 manteiai1 ib4 #ag47--;,elaborate pomp at the funeral of ,dem4 ,poliork43 ,plu41 ,demetr4 #ec4 #gaae3 ,cf4 the ,testament of ,epikteta and other foundations mentioned above1 this chap41 n4 #ah1 and chap4 v1 n4 #abf4 ,or cf4 the elaborate arrangements which ,herodes ,atticus made for the funeral1 etc41 of ,regilla and ,polydeukes 7but h_/rs ,poludeuki_/n is only said in the weakened sense in which h_/rs had been current for a long time73 collected by ,keil in ,pauly-,wiss4 i1 #baja ff4 ,the extravagant manifestations of grief that ,cicero offered to the memory of his daughter were modelled on ,greek originals 7and upon the certainly ,greek auctores qui dicant fieri id oportere3 ,att4 #ab1 #ha1 #a74 ,in ,att4 #ab he gives an account of their architectural side3 he frequently calls the object that he meditates an apothe_/sis2 cf4 consecrabo te 7,consol4 fr4 #e ,or474--,cf4 the ,temple-tomb of ,pomptilla1 who like another ,alkestis died instead of her husband1 whom she followed into exile as far as ,sardinia3 her death was caused by breathing in the breath of the sick man4 ,her #efa temple is at ,cagliari in ,sardinia1 and is adorned with many inss4 in ,latin and ,greek3 ,,ig4 ,sic4 et ,it4 #fjg1 p4 #add ff4 7first century ,a4,d474 #gbae3 ho damos 7occasionally also ha boula kai ho damos7 aphr_/xe--,thera1 ,,cig4 #bdfg2 ,ross1 ,inscr4 ,gr4 ,ined4 #bjc ff4 7and sometimes outside ,thera3 ,loch1 ,zu d4 gr4 ,grabschr4 #bhb1 #a7 ho damos eti_/mase 7ton deina7 4 4 4 h_/ra4 ,cf4 also 7,thera7 ,ath4 ,mitt4 xvi1 #aff2 ,epigr4 ,gr4 #aia-b4 #gcae3 phronti_/sai de tous orgenas 7the members of a collegium of ,dionysiasts7 ho_/ps aphristhei ,dionu_/sios kai anatethei en t hier para ton theo_/n1 ho_/pou kai ho patr autou1 hi_/na hupa_/rchei ka_/lliston hupo_/mnma autou eis ton ha_/panta chro_/non1 inscr4 of ,peiraeus1 second century ,b4,c42 ,,cia4 iv1 #b1 n4 #fbc;e1 #de ff4 ,in ,argos a guild1 apparently of tanners1 puts up an inscr4 t deini1 kti_/sta h_/ri1 ,,cig4 #aacd4 #gdae3 ,like that ,naulochos whom ,philios of ,salamis saw three times in a dream appearing in company with ,demeter and ,kore4 ,the city of ,priene thereupon ordered that he should be worshipped 7h_/ra se_/bein1 ,epigr4 ,gr4 #ggd74 #geae3 ,ka_/rpos tan idi_/an gunaika aphr_/xe 7,thera7 ,,cig4 #bdga4 ,from the same place come many more exx4 of aphri_/zein by members of a family3 #bdgb;b-d1 #bdgc2 cf4 ,androsthe_/nn ,phi_/lnos ne_/on h_/ra 4 4 4 h m_/tr 7,macedonia7 ,arch4 miss4 scient4 iii1 #ahgf1 #bie1 n4 #acj4--,this is probably how we should understand the matter when in sepulchral epigrams one member of the family addresses or refers to another as h_/rs3 ,epigr4 ,gr4 #dhc1 #eaj1 #eeb1 #fgd4--;,but h_/rs suggenei_/as1 ,,cia4 iii1 #adfj1 must have a fuller sense than the otherwise usual h_/rs4 ,it distinguishes a true archge_/ts4 ,prob4 this is also the meaning of ,charmu_/lou h_/ros tn ,charmulei_/n1 ,,gdi4 #cgja 7,kos74 ,something more than simple h_/rs is also probably intended by the language of the ,pergamene inscr4 7specially distorted to suit the isopsphi_/a7 ,inscr4 ,perg4 ii1 #ehg1 ,i4 ,niko_/dmos1 ho kai ,ni_/kn 7aphig7 agathos eien an h_/rs 7aphig74 #gfae3 ,it is true that it is difficult to find certain exx4 of the identification of a dead man with an already existing and honoured heros of another name4 ,of the various examples generally quoted for this perhaps the only relevant is the ,spartan inscr4 ,aristokls ho kai ,zthos1 ,ath4 ,mitt4 iv1 tab4 #h1 #b4 ,identification with a god is of frequent occurrence3 cf4 imagines defuncti1 quas ad habitum dei ,liberi formaverat 7uxor71 divinis percolens honoribus3 ,apul41 ,m4 viii1 #g4 7,cf4 ,lob41 ,agl4 #ajjb1 who also thinks of the example given in the ,prtesi_/laos of ,eur42 but the resemblance is only a distant one47 ,the dead man as ,ba_/kchos1 ,epigr4 ,gr4 #hba2 ,dionu_/sou a_/galma1 ib4 #gje2 cf4 the dead man of ,,cig4 #fgca1 a_/galma eimi ,hli_/ou4 ,many similar exx4 of the representation of the dead in accordance with the types of ,dionysos1 ,asklepios1 ,hermes are given by ,ross1 ,archol4 ,aufs4 i1 #ea2 ,deneken in ,roscher1 ,lex4 i1 #behh4 #ggae3 ,see above1 chap4 iv1 p4 #abh ff4 #ghae3 ,see ,keil1 ,syll4 ,inscr4 ,boeot41 p4 #aec4 #giae3 ,in ,thespiai the inss4 do not show the addition of h_/rs to the name of the dead until ,imperial times3 see ,dittenberger on ,,ig4 ,sept4 i1 #baaj1 p4 #cfg4 #hjae3 ,many exx4 of h_/rs1 h_/rs chrste chaire1 etc41 are collected and arranged by ,deneken in ,roscher's ,lex4 s4 ,heros1 i1 #bedi ff4 ,see also ,loch1 ,gr4 ,grabschr41 p4 #bhb ff4 #haae3 ,as ,keil has already observed1 loc4 cit4 n4 #gh4--;,at any rate hri_/n still preserves its full sense when the council and people of ,athens1 in the first century ,a4,d41 so describe a woman of position after her death1 ,,cia4 iii1 #hhi4 ,or again1 when the ,athenian as well as the #efb ,spartan decree calls ,p4 ,statilius ,lamprias expressly h_/rs 7see above1 n4 #f7--;,fouilles d',epid4 i1 n4 #bje-i4 #hbae3 ,it is curious how1 much later1 in ,christian times1 ho h_/rs is applied to one who has recently died 7exactly synonymous with ho makari_/ts73 cf4 ho h_/rs ,eudo_/xios1 ho h_/rs ,patri_/kios1 ,ia_/mblichos in ,schol4 ,basilic4 #hcae3 hu_/pnos e_/chei se ma_/kar 4 4 4 1 kai zs hs h_/rs kai ne_/kus ouk ege_/nou1 ,epigr4 ,gr4 #dcc2 where it is evident that the h_/rs is something more living than the mere ne_/kus4 aspa_/zesth' h_/ra1 ton ouk edama_/ssato lu_/p 7i4e4 who has not been made nothing by death71 ib41 #bif4 ,the husband timais iso_/moiron e_/thke tan homo_/lektron h_/rsin1 #ahi1 #c4 ,the title h_/rs still has a stronger and deeper sense in inss4 such as ,,cig4 #afbg 7referring to a descendent of ,plutarch's7 and #djeh 74 4 4 a_/ndra philo_/logon kai pa_/s aret kekosmme_/non eudai_/mona h_/ra74 ,cf4 ,orig41 ,cels4 #c1 #hj1 p4 #cei ,lom43 hoi biountes hsth' h_/res gene_/sthai kai meta then he_/xein tas diatriba_/s4 ,in #c1 #bb1 p4 #bgf1 he distinguishes between theoi_/1 h_/res1 hapaxapls psuchai_/ 7the soul can divina fieri et a legibus mortalitatis educi1 ,arnob4 ii1 #fb2 cf4 ,corn4 ,labeo ap4 ,serv41 ,aen4 iii1 #afh74 #hdae3 a_/roi1 biotha_/natoi1 a_/taphoi see ,append4 vii4--tha_/ptein kai hosioun t ,g1 significantly1 ,philostr41 ,her4 #gad1 p4 #ahb1 #i f4 ,k4 #heae3 ,plu41 ,dio1 #b3 some say that only children and women and foolish men see ghosts1 dai_/mona ponron en autois deisidaimoni_/an e_/chontes4 ,plu4 on the other hand thinks that he can confound the unbelieving by pointing to the fact that even ,dio and ,brutus had seen pha_/smata shortly before their death4 #hfae3 ,cf4 the story of ,philinnion and ,machates in ,amphipolis3 ,phleg41 ,mirab4 #a4 ,procl4 in ,rp41 p4 #fd ,sch4 ii1 p4 #aaf ,kr42 see ,rohde in ,rh4 ,mus4 #cb1 #cbi ff44 ,the ,erinyes in ,aesch4 are conceived as vampire-like3 ,eum4 #bfd f43 see above1 chap4 v1 n4 #afa4--,souls of the dead as nightmare1 ephia_/lts1 incubo oppressing a man's enemy3 ,soran4 ap4 ,tert41 ,an4 #dd2 ,cael4 ,aurel41 ,morb4 ,chron4 #a1 #c1 #ee 7,rh4 ,mus4 #cg1 #dfg1 #a74 #hgae3 ,the ,philopseud_/s is a genuine treasure-house of typical narratives of apparitions and sorceries of every kind4 dai_/monas ana_/gein kai nekrous he_/lous anakalein is a mere bagatelle1 according to these sage doctors1 to the magician3 c4 #ac4 ,an example is given of this conjuration of the dead 7the seven-months dead father of ,glaukias73 #ad4 ,appearance of the dead wife of ,eukrates whose golden sandals they had forgotten to burn with her3 #bg 7see above1 chap4 i1 n4 #ea74 ,as a rule the only haunting ghosts are hai tn biai_/s apothano_/ntn psuchai_/ not those of the kata moiran apothano_/ntn as the learned ,pythagorean instructs us1 c4 #bi4 ,then follows the story of the ghost of ,corinth 7#cj-a71 which must be taken from a widely known ghost-story1 as it agrees completely in its circumstances with the story told with such simple candour by ,pliny 7,ep4 vii1 #bg74 dai_/mona_/s tinas einai kai pha_/smata kai nekrn psuchas peripolein huper gs kai phai_/nesthai hois an ethe_/lsin 7#bi7 is the fixed conviction of these philosophers4 ,the living too can sometimes catch a glimpse of the underworld3 #bb-d4 ,a man's soul can be detached from his body and go down to ,hades1 and afterwards1 again reunited to his body1 relate its adventures4 ,thus the soul of ,kleodemos1 while his body lay in fever1 is taken down to the lower world by a messenger but then sent back again since he had been taken by mistake for his neighbour1 the smith ,demylos3 #be4 ,this edifying narrative is certainly intended as a parody of the similar story told in good faith by ,plu4 de ,an4 fr4 #a1 preserved #efc ap4 ,eus41 ,,pe4 #aa1 #cf1 p4 #efc4 ,it is certain that ,plu4 did not simply invent such a story2 he may perhaps have found it in some older collection of miraculous anabi_/seis such as1 for example1 ,chrysippos did not disdain to make4 ,the probability that ,plu4 got this story of mistaken identity from a collection of folk-tales is made all the likelier since the same story occurs again in a popular guise4 ,of a similar character is what ,augustine has to say on the authority of ,corn4 ,labeo3 ,civ4 ,dei #bb1 #bh 7p4 #fbb1 #a-e ,domb474 ,augustine himself1 ,cur4 pro ,mort4 #ae1 tells a story exactly like that of ,plu4 7about ,curma the curialis and ,curma the faber ferrarius71 which1 of course1 is supposed to happen a little before his time in ,africa2 and once more at the end of the sixth century ,gregory the ,great introduces a vision of ,hell by the same formula3 ,dial4 #d1 #cf1 p4 #chd ,,ab ,migne4 ,the inventive powers of ghoststory-tellers is very limited3 they keep on repeating the same few old and tried motifs4 #hhae3 ,plu41 ,dio1 #b1 #ee3 ,cimon1 #a2 ,brut4 #cf f41 #dh4 #hiae3 ,cf4 above1 chap4 v1 n4 #bc2 chap4 ix1 nn4 #aje ff4 #ijae3 psuchas hr_/n anakalein among the regular arts of the magician1 ,cels4 ap4 ,orig41 ,cels4 #a1 #fh1 p4 #abg ,lomm4 #iaae3 ,see ,append4 xii4 #ibae3 ,and in consequence we sometimes have the most surprising confusion of the two states of being4 ,lucian1 e4g4 7in ,d4 ,mort4 frequently1 cf4 #ah1 #a1 #bj1 #b1 and ,necyom4 #ae1 #ag2 ,char4 #bd7 speaks of the dead in ,hades as skeletons lying one upon another1 ,aiakos allowing them each one foot of earth1 etc4 7,the ,romans have the same confusion of ideas3 nemo tam puer est1 says ,sen41 ,ep4 #bd1 #ah1 ut ,cerberum timeat et tenebras et larvalem habitum nudis ossibus cohaerentium4 ,cf4 ,prop4 iv1 #e1 #c1 ,cerberus 4 4 4 ieiuno terreat ossa sono1 etc47 ,there is also a confusion between the grave and ,hades in such expressions as met' eusebe_/essi keisthai3 ,epigr4 ,gr4 #bei1 #a2 sknos nun keimai ,ploute_/os emmela_/throis1 #bbf1 #d2 cf4 above1 chap4 xii1 n4 #ie4 ,such a mixture of ideas was all the more natural seeing that ,ha_/ids also occurs as a metaphor for tu_/mbos 7see below1 n4 #ace74 #icae3 ho polus ho_/milos hous idi_/tas hoi sophoi kalousin1 ,hom_/r kai ,hsio_/d kai tois a_/llois muthopoiois peri tou_/tn peitho_/menoi1 to_/pon tina hupo tn gn bathun ,ha_/idn hupeil_/phasi ktl41 ,luc41 ,luct4 #b 7continued to c4 #i74 ,plu41 ,suav4 ,viv4 #bg1 #aaje ,,ab1 thinks that ou pa_/nu polloi_/ are afraid of ,kerberos1 having to fill broken pitchers and the other terrors of ,hades1 as being mte_/rn kai titthn do_/gmata kai lo_/gous muth_/deis4 ,and yet as protection against these things people are always seeking teletas kai katharmou_/s4 #idae3 ,see ,griech4 ,roman1 #bfa1 ,ettig ,acheruntica 7,leipz4 ,stud4 #ac1 #bea ff474 #ieae3 ,man hopes that after death he will see tous nun hubri_/zontas hupo plou_/tou kai duna_/mes ktl4 axi_/an di_/kn ti_/nontas1 ,plu41 ,suav4 ,v4 #bh1 #b1 #aaje ,c4 ,reversal of earthly situation in ,hades3 ta pra_/gmata es tou_/mpalin anestramme_/na2 hmeis men gar hoi pe_/ntes gelmen1 anintai de kai oim_/zousin hoi plou_/sioi1 ,luc41 ,catapl4 #ae2 cf4 ,,dm4 #ae1 #b2 #be1 #b3 isotimi_/a1 isgori_/a in ,hades and ho_/moioi pa_/ntes4 aequat omnes cinis2 impares nascimur1 pares morimur1 ,sen41 ,ep4 #ia1 #af--;a favourite commonplace3 see ,gataker on ,m4 ,ant4 vi1 #bd1 p4 #bce f4 #ifae3 ,how far indeed this really happened is of course not to be answered decisively4 ,the ,celsus against whom ,origen wrote his polemical treatise looks at the matter from the popular point of view on the whole4 7,he is no ,epicurean as ,orig4 supposes2 but neither in fact is he a professional philosopher of any kind1 but rather #efd an idi_/ts with inclinations to philosophy of all sorts and esp4 to the semi-,platonism current at the time47 ,he distinctly says m_/te tou_/tois 7the ,christians7 ei_/ m_/t' emoi m_/t' a_/ll tini anthr_/pn apothe_/sthai to peri tou kolasth_/sesthai tous adi_/kous kai gern axith_/sesthai tous dikai_/ous do_/gma 7ap4 ,orig41 ,cels4 #c1 #af1 p4 #bgj ,lomm474--,on the other hand1 it is significant of the temper of the very secular ,graeco-,roman society which was at the head of affairs at the end of the last century ,b4,c41 that ,cicero at the end of his work1 de ,nat4 ,deor4 7iii1 #ha ff471 in discussing the various means of obtaining a balance between desert and punishment1 virtue and reward1 in the circumstances of human life1 never even mentions the belief in a final balance and recompense after death4 7,he only mentions among other things the visiting of the sins of the father upon his 9999descendants on earth--#ij ff4--that old ,greek belief see above1 chap4 xii1 n4 #fe which really excludes the idea of an after life47 ,between the days of ,cic4 and those of ,celsus ideas had changed4 ,we know this from innumerable indications2 even the next world was looked at in quite a different light in the second century ,a4,d4 from what it had been two centuries earlier4 #igae3 timri_/ai ainioi hupo gn kai kolasmoi phrik_/deis are expected after death by many 7while others regard death as merely an agathn ste_/rsis73 ,plu41 ,virt4 ,moral4 #aj1 #dej ,a4 ,horrible tortures in the kolast_/rion in ,hades1 fire1 scourging1 etc43 ,luc41 ,necyom4 #ad 7carried still further in ,plu4's pictures of ,hades1 ,gen4 ,soc4 and ,ser4 ,,nv474 ,fire1 pitch1 and sulphur belong to the regular apparatus of this place of torment2 already in ,axioch4 #cgb ,a1 sinners are scorched by burning torches adi_/ois timri_/ais 7cf4 ,lehrs1 ,popl4 ,aufs4 #cjh ff474 ,how far such horrors really represented popular belief it is difficult to say for certain 7they became quite familiar to ,christian writers on ,hell from classical tradition3 cf4 ,maury1 ,magie et l'astrol4 dans l'antiq4 #aff ff474 ,but ,celsus1 for example1 though he himself believes in the punishments of ,hell 7,orig41 ,cels4 #h1 #di1 p4 #ahj7 only appeals in confirmation of his belief to the teaching of exgtai telestai_/ te kai mustaggoi_/ of certain 7not precisely defined7 hiera_/3 #h1 #dh1 p4 #agh2 cf4 above1 chap4 vii1 #b2 chap4 x1 n4 #fb4 #ihae3 ,see above1 chap4 ii1 #a4 #iiae3 ,peleus1 ,kadmos1 ,achilles in the ,islands of the ,blest3 ,pi41 ,o4 ii1 #hf ff4 7,peleus and ,kadmos the supreme examples of eudaimoni_/a3 ,p4 iii1 #hf ff474 ,in ,eur41 ,andr4 #abed ff4 ,thetis promises to ,peleus immortal life ,nre_/s en do_/mois4 ,an ancient poem must have spoken to this effect of ,kadmos 7and of ,harmonia his wife72 both are transported maka_/rn es aian ,eur41 ,ba4 #acch f42 poitai_/ and muthogra_/phoi ap4 ,sch4 ,pi41 ,p4 iii1 #aec 7this would be after their death in ,illyria where their graves were shown1 and the snakes of stone into which they had been changed3 see ,mller on ,scylax1 #bd1 p4 #ca74 ,achilles and ,diomedes are n_/sois en maka_/rn acc4 to the skolion on ,harmodios3 ,carm4 pop4 fr4 #aj ,bgk4 7,thus we often hear that ,achilles is in the ,is4 of the ,blest or in the lu_/sion pedi_/on which was regularly identified with them--cf4 lu_/sios leim_/n in the maka_/rn nsos3 ,luc41 ,jup4 ,conf4 #ag2 ,,vh4 ii1 #ad--;e4g4 ,pla4 ,smp4 #aii ,e2 ,a4,r4 iv1 #haa2 ,apollod4 ,epit4 v1 #e4 ,his special place of abode on the island of ,leuke is also a maka_/rn nsos and an older invention than the common ,is4 of the ,blest of which we first hear in ,hes41 ,op4 #aei ff4 ,diomedes in the same way after his aphanismo_/s enjoyed immortal life in the island named after him in the ,adriatic3 ,ibyc4 ap4 ,sch4 ,pi41 ,n4 x1 #ab2 ,str4 #bhc-d1 etc42 but the skolion transferred him to the common dwelling-place of the blessed ,heroes47 ,achilles1 sometimes in ,leuke1 sometimes on the ,is4 #efe of the ,blest1 is accompanied by his wife ,medea 7in ,elys43 ,ibyc4 ,simon4 ,sch4 ,a4,r4 iv1 #had2 ,a4,r4 iv1 #haa ff47 or ,iphigeneia who had once been betrothed to him 7in ,leuke3 ,ant4 ,lib4 #bg after ,nikand42 different version by ,lycophr4 #ahc ff47 or ,helen 7,paus4 #c1 #ai1 #aa-ac2 ,conon1 #ah2 ,sch4 ,pl41 ,phdr4 #bdc ,a2 ,philostr41 ,her4 #baa ff4 ,kays474--,alkmene after her body had vanished from the sight of those who were bearing the coffin 7cf4 ,plu41 ,rom4 #bh7 was translated to the maka_/rn nsoi3 ,ant4 ,lib #cc after ,pherecyd4--,neoptolemos is transported es lu_/sion pedi_/on maka_/rn epi gaian1 ,q4,s4 iii1 #gfa ff4--,among the other ,heroes there ,agamemnon is also implied3 ,artemid4 v1 #af4--;,in all these fabulous accounts the ,is4 of the ,blest 7,elysion7 remain invariably the abode of special and chosen ,heroes 7,harmodios' translation there in the skolion is no exception2 nor is ,lucian's jesting reference1 ,,vh4 ii1 #ag74 ,it was only later imagination that1 under the influence of theology1 made this kingdom of bliss the common dwelling-place of almost all the eusebeis4 #ajjae3 ,fortunatorum memorant insulas quo cuncti qui aetatem egerint caste suam conveniant1 ,plaut41 ,trin4 #edi f4 ,menand4 ,rh41 ,encom4 #dad1 #af ff4 ,sp41 recommends the use in a paramuthtikos lo_/gos of the words3 pei_/thomai ton metasta_/nta to lu_/sion pedi_/on oikein 7--and even kai ta_/cha pou mallon meta tn then diaitatai nun72 cf4 p4 #dba1 #af-ag ,sp4 ,and much later1 cha_/rin amei_/psasthai auton eu_/chomai tous theou_/s1 en maka_/rn nsois _/d suzn xi_/menon1 ,suid4 ,ant_/nios ,alexandreu_/s 7#daj ,b ,gaisf47 from ,damascius4 #ajaae3 ,sertorius3 ,plu41 ,sert4 #h-i2 ,sall41 ,h4 #a1 fr4 #fa1 #fb2 ,flor4 #b1 #aj 7,hor41 ,epod4 #af1 #ci ff474 ,some even thought that they had found 7cf4 ,phoen4 legends3 ,gr4 ,roman #bae7 the mak4 ns4 off the west coast of ,africa3 ,str4 i1 p4 #c2 iii1 #aej2 ,mela1 iii1 #aj2 ,plin41 ,,nh4 vi1 #bjb ff42 ,marcellus1 ,aithiop4 ap4 ,procl41 in ,tim41 p4 #ed ,f1 #ee ,a1 #ef ,b1 etc4 ,islands inhabited by spirits in the north3 ,plu41 ,def4 ,or4 #ah1 p4 #dai ,f2 fr4 vol4 v1 #gfd ff4 ,wytt4 ,procop41 ,goth4 iv1 #bj 7the maka_/rn nsoi are in the middle of the ,african continent acc4 to ,hdt4 iii1 #bf2 in ,boeot4 ,thebes1 ,lyc4 #abjd with ,sch474 ,ps4 ,callisth4 makes ,alex4 the ,great reach the land of the ,blest1 ii1 #ci ff4 ,there may have been many such fables which have been parodied by ,lucian in ,,vh4 ii1 #f ff41 where he and his company e_/ti zntes hierou chri_/ou epibai_/nousin 7ii1 #aj74 ,it was always natural to hope that at the ,antipodes 7cf4 ,serv41 ,a4 vi1 #ecb7 such a land of the ,souls and the ,blest might some day be discovered--as indeed many have thought they had discovered it in the progressive geographical discovery of the ,middle ,ages and modern times4 #ajbae3 ,leuke1 to which already in the ,aithiopis ,achilles had been translated1 was originally a purely mythical place 7see above1 p4 #fe71 the island of the pallid shades 7like the ,leukas pe_/tr of ,od4 #aa1 at the entrance of ,hades2 cf4 k #eae4 ,it is the same rock of ,hades from which unhappy lovers cast themselves down to death1 artheis dut' apo ,leuka_/dos pe_/trs ktl4 ,anacr4 #ag1 etc4 cf4 ,dieterich1 ,nek4 #bg f44 leu_/k1 the white poplar1 as the tree of ,hades1 was used to make the garlands of the ,mystai at ,eleusis2 cf4 leuk kupa_/rissos at the entrance of ,hades1 ,epigr4 ,gr4 #ajcg1 #b74--;,it was probably ,milesian sailors who localized this island of ,achilles in the ,black ,sea 7there was a cult of ,ach4 in ,olbia and in ,miletos itself74 ,alc4 already knows of the champion as ruling over the country of the ,scythians3 fr4 #dh;b1 en ,euxei_/n pela_/gei phaennan ,achileus nason 7e_/chei71 ,pi4 ,n4 iv1 #di4 ,then ,eur41 ,andr4 #abei ff42 ,,it4 #dcf ff42 finally ,q4,s4 iii1 #ggj ff4 ,leuke was particularly identified with an uninhabited islet rising with its white limestone cliffs out of the sea at the mouth of the ,danube3 #eff ,ke_/ltou pros ekbolaisi1 ,lyc4 #ahi 7probably the ,istros is meant but the latest editor simply substitutes ,i_/strou pros ek4--a far too facile conjecture74--,it stood1 more exactly1 before the psilon sto_/ma1 i4e4 the most northerly mouth of the river 7the ,kilia mouth73 ,arrian1 ,peripl4 #bj1 #c ,h43 ,scylax ,peripl4 #fh prob4 means the same island2 cf4 ,leuke1 euthu ,i_/strou1 ,max4 ,tyr4 #ae1 #g4 ,it has been proposed to identify it with the snake island which lies more or less in the same neighbourhood3 see ,h4 ,koehler1 ,mm4 sur les les et la course cons4 ,achille1 etc41 ,mm4 acad4 ,s4 ,petersb4 #ahbf1 iv1 p4 #eii ff4 ,it was only by a confusion that the long sandy beach at the mouth of the ,borysthenes1 called ,achille_/s dro_/mos1 was identified with ,leuke 7e4g4 by ,mela1 ii1 #ih2 ,plin41 ,,nh4 iv1 #ic2 ,d4,p4 #eda ff472 legends of ,achilles' epiphanies may have been current there too 7as in other islands of the same name3 ,dionys4 of ,olbia ap4 ,sch4 ,a4,r4 ii1 #feh72 the ,olbiopolitai offer a cult to ,achilleus ,ponta_/rchs there3 ,,cig4 #bjgf-g1 #bjhj1 #bjif;b-f 7,,ipe4 i1 #gg-hc74 ,but as a settled abode of ,achilles only ,leuke was generally recognized 7there was a dro_/mos ,achille_/s there as well3 ,eur41 ,,it4 #dcg2 ,hesych4 ,achill4 pla_/ka2 ,arr4 #ba--;hence the confusion mentioned above74 ,strabo's remarks on the subject are peculiar 7vii1 #cjf f474 ,he distinguishes the ,ach4 dro_/mos 7which had already been mentioned by ,hdt4 iv1 #ee7 from ,leuke altogether2 and he places that island not at the mouth of the ,istros but #ejj stades away at the mouth of the ,tyras 7,dniester74 ,but the place where sacrifice and worship was made to ,achilles1 as the abode of his spirit1 was definitely fixed2 and this was1 in fact1 the island at the mouth of the ,danube 7kata tou ,i_/strou tas ekbola_/s1 ,paus4 #c1 #ai1 #aa71 of which ,arr4 #bc1 #c1 gives an account based partially on the evidence of eye-witnesses 7p4 #cii1 #ab ,mll474 ,it was an uninhabited1 thickly wooded island only occupied by numerous birds2 there was a temple and a statue of ,ach4 on it1 and also an oracle 7,arr4 #bb1 #c71 which must have been an oracle taken by casting or drawing lots 7for there were no human intermediaries7 which those who landed on the island could make use of for themselves4 ,the birds--which were perhaps regarded as incarnations of the ,heroes1 or as handmaidens of the divinity of light which ,achilles was1 acc4 to ,r4 ,holland1 ,heroenvgel in d4 gr4 ,myth4 #g ff41 #ahif--the birds purify the temple every morning with their wings1 which they have dipped in the water3 ,arr41 p4 #cih1 #ah ff4 ,philostr41 ,her4 #gdf1 p4 #bab1 #bd ,kays4 7,cf4 the comrades of ,diomedes changed into birds on his magic island3 ,iuba ap4 ,plin41 ,,nh4 x1 #abg--;another bird miracle3 ib41 x1 #gh74 ,no human beings dared to live on the island1 though sailors often landed there2 they had to leave before nightfall 7when spirits are abroad73 ,amm4 ,marc4 #bb1 #h1 #ce2 ,philostr41 ,her4 #gdg1 p4 #bab1 #cj-bac1 #f4 ,the temple possessed many votive offerings and ,greek and ,latin inss4 7,,ipe4 i1 #aga-b74 ,those who landed there sacrificed the goats which had been placed on the island and ran wild4 ,sometimes ,ach4 appeared to visitors2 at other times they heard him singing the ,paian4 ,in dreams too he sometimes appeared 7i4e4 if a person happened to sleep--there was no ,dream-oracle there74 ,to sailors he gave directions and sometimes appeared like the ,dioskouroi 7as a flame87 on the top of the ship's mast 7see ,arr41 ,peripl4 #ba-c2 ,scymn4 #gij-f2 from both these is derived ,anon41 ,p4 ,pont4 ,eux4 #fd-f2 ,max4 ,tyr4 #ae1 #g1 p4 #bha f4 ,r42 ,paus4 #c1 #ai1 #aa2 ,amm4 ,marc4 #bb1 #h1 #ce74 7,the account in ,philostr41 ,her4 #gde1 p4 #baa1 #ag-bai1 #f ,kays41 is fantastic but uses good material and is throughout quite in keeping with the true legendary spirit--esp4 in the story also of the girl torn to pieces by ghosts3 #bae1 #f-cj4 ,nor is it likely that #efg ,phil4 himself invented the marvellous tale laid precisely in the year #afc-d ,b4,c474 ,achilles is not regarded as living quite alone here3 ,patroklos is with him 7,arr4 #cb1 #cd2 ,max4 ,tyr4 #ae1 #g71 and ,helen or ,iphigeneia is given him as his wife 7see above1 n4 #ii74 ,leonymos of ,kroton1 sixth century ,b4,c41 meets the two ,aiantes and ,antilochos there3 ,paus4 #c1 #ai1 #ac2 ,conon #ah2 ,d4,p4 7time of ,hadrian7 says 7#ede73 keithi d' ,achillos kai hr_/n pha_/tis a_/lln psuchas heili_/ssesthai ermai_/as ana b_/ssas 7which ,avien41 ,des4 ,orb41 misunderstands and improves on3 #gbb ff474 ,thus the island1 though in a limited sense1 became a true maka_/rn nsos--insula ,achillea eadem ,leuce et ,macaron appelata1 ,plin41 ,,nh4 iv1 #ic4 #ajcae3 ,cic41 speaking of the translations of ,herakles and ,romulus1 says non corpora in caelum elata1 non enim natura pateretur 4 4 4 7ap4 ,aug41 ,,cd4 #bb1 #d72 only their animi remanserunt et aeternitate fruuntur1 ,,nd4 ii1 #fb2 cf4 iii1 #ab4 ,plu41 ,rom4 #bh1 speaks in the same way of the old translation stories 7those of ,aristeas1 ,kleomedes1 ,alkmene1 and finally ,romulus7--it was not their bodies which had disappeared together with their souls1 for it would be para to eiko_/s1 entheia_/zein to thnton ts phu_/ses hama tois thei_/ois 7cf4 ,pelop4 #af fin472 cf4 also the ,hymn 7represented as ancient7 of ,philostr4 dealing with the translated ,achilles3 ,her4 #gda1 p4 #bjh1 #bd ff4 ,k4 #ajdae3 ,celsus and ,plutarch both know and describe the ancient cult and oracular power of ,amphiaraos 7only at ,oropos now7 as still in existence2 the same applies to that of ,trophonios 7like that of ,amphilochos also in ,cilicia4 ,an inscr4 from ,lebadeia 7first half third century ,a4,d47 mentions a priestess ts ,homonoi_/as tn ,hell_/nn para t ,trophni_/1 ,,ig4 ,sept4 i1 #cdbf4 #ajeae3 ,astaki_/dn ton ,krta1 ton aipo_/lon1 h_/rpase nu_/mph ex ore_/n kai nun hieros ,astaki_/ds 7he has become divine1 i4e4 immortal73 ,call41 ,ep4 #bd4 ,of a similar character is the legend of ,hylas3 aphans ege_/neto1 ,ant4 ,lib4 #bf2 and of ,bormos among the ,maryandynoi 7numpho_/lptos ,hesych4 ,brmon1 aphanisthnai ,nymphis1 fr4 #i74 ,the ,daphnis legend is another example1 and even the story of ,odysseus and ,kalypso1 who detains him in her cave and would like to make him immortal and ageless for ever1 is in reality based on such legends of the ,nymphs4 7,even the name of the ,nymph in this case indicates her power3 to kalu_/ptein her mortal lover1 i4e4 aphan poiein47 ,only in this case the spell is broken and the apathana_/tisis of the translated lover is never carried out4 ,for other exx4 of legends of the love of ,nymphs for a youth see ,griech4 ,roman1 #aji1 #a2 a ,homeric ex4 in ,z #ba of the nis ,abarbare_/ and ,boukolion the son of ,laomedon4 ,the idea that a person translated by the nymphs did not die but lived on for ever1 remained current3 cf4 inscr4 from ,rome1 ,epigr4 ,gr4 #egj1 #i-aj3 tois pa_/ros oun mu_/thois pisteu_/sate2 paida gar esthln h_/rpasen hs terpnn ,na_/des1 ou tha_/natos4 ,and again1 n4 #ega3 ,nu_/mphai krnaiai_/ me sun_/rpasan ek bio_/toio1 kai ta_/cha pou tims hei_/neka tout' e_/pathon4 #ajfae3 ,in the extravagant and fanatical worship of ,dionysos that was transplanted from ,greece to ,italy and ,rome in the year #ahf ,b4,c4 the miracle of translation was carried out in a very practical fashion 7belief in its possibility was evidently firmly established74 ,machines were prepared upon which those whose disappearance was to be effected were bound2 they were then transferred by the machine in abditos specus2 whereupon the miracle was announced3 raptos a dis homines istos3 ,liv4 #ci1 #ac4 ,this only becomes intelligible in the light of such legends of the translation of mortals1 body and soul1 to immortality1 of which we have been speaking4 #efh #ajgae3 ,plainly so in the case of ,berenike the consort of ,ptolemy ,soter3 ,theoc4 #ag1 #df4 ,theocritus addresses ,aphrodite3 se_/then d' he_/neken ,bereni_/ka eueids ,ache_/ronta polu_/stonon ouk epe_/rasen1 alla_/ min harpa_/xasa pa_/roith' epi na katelthein kuane_/an kai stugnon aei porthma kamo_/ntn1 es naon kate_/thkas1 heas d' apeda_/ssao timas 7as thea pa_/redoros or su_/nnaos3 cf4 ,inscr4 ,perg4 i1 #bdf1 #h74 ,cf4 also ,theoc4 #ae1 #ajf ff4 ,as a rule1 however1 this idea is not so definitely expressed 7though it is plainly implied that translation is the normal way in which deified princes depart this life1 in the story indignantly rejected by ,arrian1 ,anab4 #g1 #bg1 #c1 that ,alexander the ,great wanted to throw himself into the ,euphrates hs aphans ex anthr_/pn geno_/menos pistote_/ran tn do_/xan para tois e_/peita egkatalei_/poi ho_/ti ek theou te aut h ge_/nesis sune_/b kai para theous h apoch_/rsis--which is the regular and ancient idea of translation1 exhibited e4g4 in the story of ,empedokles' end2 see above1 chap4 xi1 n4 #fa3 and ,christian pamphleteers transferred the fable to ,julian and his end74 ,the ,roman ,emperors also allowed such conventional miracles to be told of themselves1 in which at least they were imitating the practice of the ,hellenistic monarchs and the consecration fables usual at their death 7they do not die but methi_/stantai ex anthr_/pn1 meth4 eis theou_/s1 ,,sig#a4 #bdf1 #af2 ,inscr4 ,perg4 i1 #bdi1 #d2 inscr4 from ,hierapolis given by ,frnkel1 ib4 i1 p4 #ci;a74 ,that the god is translated1 his whole personality in caelum redit1 is implied as occurring at the death of an ,emperor on the coins of consecration1 in which the translated is represented as being carried up to heaven by a ,genius or a bird 7e4g4 the eagle which was set free at the rogus of the emperor3 ,d4,c4 #ef1 #db1 #c2 #gd1 #e1 #e2 ,hdn4 #d1 #b fin473 see ,marquardt1 ,rm4 ,staatsverw4 #c1 #ddg1 #c4 ,nor were there lacking people who maintained on oath that they had actually witnessed the translation of the emperor body and soul to heaven1 as had once happened to ,julius ,proculus and ,romulus4 ,thus at the end of ,augustus' life3 ,d4,c4 #ef1 #df1 #b4 and that of ,drusilla3 #ei1 #aa1 #d4 ,sen41 ,apocol4 #a4 ,it was the official and only recognised manner in which a god can leave this life4 #ajhae3 ,phdr4 #bdf ,,cd4 pla_/ttomen 4 4 4 theon1 atha_/nato_/n ti zon1 e_/chon men psuch_/n1 e_/chon de sma1 ton aei de chro_/non tauta xumpephuko_/ta4 ,in acc4 with the will of the dmiourgo_/s body and soul in the gods remain joined together 7though in itself to dethen pan luto_/n4 ,it is to this that ,klearch4 alludes ap4 ,ath4 #ae1 #fgj ,b1 ho_/ti luton lu_/etai the ,,mss4 men pan to dedeme_/non73 hence they are atha_/natoi1 ,tim4 #da ,,ab4 #ajiae3 ,hasisatra1 ,enoch3 see above1 chap4 ii1 n4 #ah4 ,moses1 too1 was translated acc4 to later legend1 and ,elijah 7cf4 after the battle of ,panormos ,hamilcar disappears and for that reason is worshipped with sacrifice3 ,hdt4 vii1 #aff-g74 ,in ,egypt too3 ,d4,s4 #a1 #be1 #g1 speaks of the ex anthr_/pn meta_/stasis1 i4e4 translation1 of ,osiris 7for the expression cf4 ,ka_/str kai ,poludeu_/ks ex anthr_/pn phani_/sthsan1 ,isoc41 ,archid4 7#f71 #ah1 etc41 frequently74 #aajae3 ,stories of the disappearance 7non comparuit1 nusquam apparuit phani_/sth7 of ,aeneas and ,turnus1 ,king ,latinus1 ,romulus and others3 ,preller1 ,rm4 ,myth4#b1 pp4 #hd-e2 #fhc1 #b2 #gjd4 ,anchises3 ,procop41 ,goth4 iv1 #bb fin4 #aaaae3 ,so too ,caesar in deorum numerum relatus est non ore modo decernentium sed et persuasione volgi1 ,suet41 ,jul4 #hh4 #aabae3 ,d4,c4 #gi1 #ah4--;,it is natural to suppose that some prophecy of the return of the great ,macedonian was current and encouraged the attempt to turn the prophecy into a reality and predisposed people to believe in it4 ,this at least is what happened in the case of ,nero #efi and the false ,fredericks of the middle ages4 ,this seems to have been at the back of the superstitious cult of ,alexander particularly flourishing just at that time 7cf4 the story told of the family of the ,macriani by ,treb4 ,poll4 xxx ,tyr4 #ad1 #d-f74 ,caracalla 7,aur4 ,vict41 ,epit4 #ba2 cf4 ,hdn4 #d1 #h2 ,d4,c4 #gg1 #g-h7 and ,alexander ,severus actually regarded themselves as ,avatars of ,alexander reborn and incarnated in themselves 7the latter was first called ,alexander at his elevation to the principate1 certainly ominis causa1 and was supposed to have been born1 on the anniversary of ,alexander's death1 in ,a4's temple3 ,lamprid41 ,al4 ,sev4 #e1 #a2 #ac1 #a1 #c1 #d4 ,he paid special honour to ,alex41 and as we are expressly told by ,lamp4 #fd1 #c1 se magnum ,alexandrum videri volebat74 #aacae3 ,the ,christian anticipation of the return of ,nero 7as ,antichrist7 is well known3 he was supposed to have disappeared and not to have died4 ,they based their expectation1 however1 on a widespread belief of the populace which the various ,pseudone_/rnes who actually appeared turned to their advantage 7,suet41 ,ner4 #eg2 ,tac41 ,h4 i1 #b2 ii1 #h3 ,luc41 ,indoct4 #bj74 #aadae3 ,this was the idea lying behind the deification of ,antinous commanded by the ,emperor2 as may be seen from the connexion in which ,celsus speaks of the matter 7ap4 ,orig41 ,cels4 #c1 #cf1 p4 #bif ,lomm473 he mentions the disappearance of ,ant4 in the same context as the translation of ,kleomedes1 ,amphiaraos1 ,amphilochos1 etc4 7c4 #cc-d74--,the language in which the deification of ,ant4 is spoken of on the obelisk at ,rome gives no precise idea of what happened3 see ,erman1 ,mit4 arch4 ,inst4 rm4 ,abt4 #ahif1 p4 #aac ff4--,in this case1 then1 we have a translation effected by a river-god3 cf4 the water-nymphs mentioned above1 n4 #aje4 ,in the same way ,aeneas disappeared into the river ,numicius3 ,serv41 ,aen4 xii1 #gid2 ,sch4 ,veron41 ,aen4 i1 #bei2 ,d4,h4 i1 #fd1 #d2 ,arnob4 i1 #cf2 ,ov41 ,m4 xiv1 #eih ff42 ,liv4 i1 #b1 #f4 cf4 the fable of ,alex4 the ,great's translation into a river3 n4 #ajg4 ,euthymos in the same way vanished into the river ,kaikinos 7supposed to be his real father3 ,paus4 #f1 #f1 #d72 see above1 chap4 iv1 n4 #aaf4 #aaeae3 ,philostr41 ,v4 ,ap4 viii1 #bi-cj 7not indeed from ,damis as ,ph4 himself definitely asserts2 but certainly from sincere accounts derived from the various adherents of ,apoll4--none of the facts in the biography are ,phil4's own invention74 ,apoll4 either died in ,ephesos or disappeared 7aphanisthnai7 in the temple of ,athene at ,lindos or disappeared in the temple of ,diktynna in ,crete and ascended to heaven aut s_/mati 7as ,eus4 adv4 ,hierocl4 #dd1 #djh1 #e ,ks4 rightly understands it74 ,this was the legend generally preferred4 ,his aphanismo_/s was confirmed by the fact that no grave or cenotaph of ,apoll4 was to be found3 ,philostr4 viii1 #ca fin4 ,the imitation of the legends about the disappearance of ,empedokles is obvious4 #aafae3 tou ,apollni_/ou ex 9999anthr_/pn d o_/ntos1 9999thaumazome_/nou de epi t metabol kai md' antile_/xai tharrountos mde_/nos hs ouk a tha_/natos ei1 ,philostr4 viii1 #ca4 ,then follows a miracle vouchsafed to an unbelieving ,thomas to whom ,apoll4 himself appears4 #aagae3 ,pre-existence of the soul1 return of the souls of the good to their home with ,god1 punishment of the wicked1 complete athanasi_/a of all souls as such--all this belongs to the wisdom of ,solomon4 ,the ,essene doctrine of the soul as described by ,jos41 ,,bj4 #b1 #h1 #aa1 is also thoroughly ,greek2 it belongs to the ,stoico-,platonic teaching 7i4e4 the ,neopythagorean variety72 see ,schwally1 ,leben n4 ,todt n4 ,vorst4 alt4 ,isral1 p4 #aea ff41 #agi ff4 #ahib4 ,the carmen ,phocylideum is the work of some ,jewish author who obscurely mixes up #egj ,platonic ideas with those of ,greek theologians 7cf4 #ajd where ,bgk41 ,,plg4 ii1 p4 #ie1 rightly defends the ,,mss4 theoi_/ against ,bernays71 and of the ,stoics 7#ajh7--;adding also ideas derived from the ,jewish doctrine of the resurrection 7#aae at least is completely ,greek3 psuch d' atha_/natos kai ag_/rs z dia panto_/s74 ,in ,philo's doctrine of the soul everything comes from ,platonic or ,stoic sources4 #aahae3 e4g4 in ,sikyon as it appears3 ,paus4 #b1 #g1 #b4 #aaiae3 ,perhaps in ,epigr4 ,gr4 ed4 ,kaibel 7which will be referred to in this section as ,ep471 #ce;a1 p4 #eag2 but this belongs to the fourth century ,b4,c4 ,a late example 7in prose1 ,,ig4 ,sic4 et ,it4 #agjb4 #abjae3 gaian e_/chois elaphra_/n1 ,ep4 #aie1 #d2 cf4 #ajc1 #i2 #ech1 #g2 #eea1 #d2 #eei1 #c2 ,,ig4 ,sic4 et ,it4 #bbi2 ,rhodian inscr41 ,,igm4 ,aeg4 i1 #aea1 #c-d 7first-second century ,a4,d472 alla su_/1 daimon1 t phthime_/n kou_/phn gaian hu_/perthen e_/chois4--,eur4 already has something similar3 ,alc4 #dfc3 see above1 chap4 xii1 n4 #aba4 #abaae3 ,the confusion of ideas is evident1 e4g4 in ,ep4 #gjj1 kouphon e_/chois gai_/s ba_/ros eusebi_/s eni ch_/r1 cf4 #bbb;b1 #aa-ab4--,the real meaning of such wishes is indicated by ,luc41 ,luct4 #ah2 the dead son says to his mourning father1 de_/dias m_/ soi apopnig katakleistheis en t mn_/mati4 #abbae3 ,phersepho_/ns tha_/lamos1 tha_/lamoi1 ,ep4 #ce1 #d2 #ej1 #b2 #bja1 #d2 #bca1 #b2 ,anth4 ,pal4 vii1 #ejg-h ,simonides4 phthime_/nois ae_/naos tha_/lamos1 ,ep4 #adc1 #b4 do_/mos ,nukto_/s1 ,,ap4 vii1 #bcb4 7,we need not hesitate to use the grave-epigrams in the ,anthology side by side with the actual sepulchral inss4 ,the former are sometimes the models of the latter1 sometimes modelled upon actual epitaphic inscriptions1 but always closely related to the more literary epitaphs47 #abcae3 ,l_/ths pausi_/ponon po_/ma1 ,ep4 #bdd1 #aj4 n katabs es pma ,l_/ths1 #bfa1 #bj4 7,nu_/x1 l_/ths dra phe_/rous' ep' emoi_/1 #cab47 ,moirai kai ,l_/th me kat_/gagon eis ,ai_/dao1 #eba4 7,cf4 ,,ap4 vii1 ,l_/ths do_/moi1 #be1 #f2 ,l_/ths lim_/n1 #dih2 ,l_/ths pe_/lagos1 #gaa1 #gaf47 ,la_/thas _/luthon eis lime_/as1 ,mysian inscr4 ,,bch4 xvii 7#ahid71 p4 #ecb1 n4 #cd4 #abdae3 hoi plei_/ous the dead 7like the ,latin plures3 ,plaut41 ,trin4 #bia1 ,petron4 #db73 es pleo_/nn in ,hades1 ,ep4 #cgc1 #d2 ,,ap4 vii1 #gca1 #f2 xi1 #db4 ,already in ,ar41 ,eccl4 #ajgc3 graus anastkuia para tn pleio_/nn4 ,call41 ,epigr4 #e 7cf4 ,boisson4 on ,eunap41 p4 #cji74 ,ancient oracle ap4 ,polyb4 #h1 #cj1 #g3 meta tn pleo_/nn tn metllacho_/tn 7,tarentum74 ,even in the present day3 'stous pollous1 ,schmidt1 ,volksl4 d4 ,neugr4 i1 #bce4 #abeae3 ,ep4 #bff1 m mu_/rou1 phi_/l' a_/ner1 me2 kai autos ekei gar hodeu_/sas heur_/seis tn sn su_/ggamon ,eutuchi_/n4 ,cf4 #eeh1 #e ff42 #cig1 #e4 ,phrygian inscr41 ,papers ,american ,school1 iii1 #cje 7n4 #dbg73 a father addressing his dead son kai polu tersane_/ to_/te da_/kruon h_/nika seio psuchn athr_/s gn hupodusa_/menos4 #abfae3 ei de_/ tis en phthime_/nois kri_/sis1 hs lo_/gos amphi thano_/ntn1 ,ep4 #bae1 #e4 ,a mother boasts of the piety of her son to ,rhadamanthys3 #ead1 #e 7cf4 #eei1 #c f474 ,so too1 in ,,ap4 vii there is little mention of a judgment 7#eif ,agathias74 #abgae3 ,the division of the dead into two classes is implied where the pious departed is said to be about to dwell en maka_/ressin1 etc4 ,but the distinct separation of the dead into two or three classes see above1 chap4 xii1 n4 #fb is rare in the sepulchral inscr43 ,ep4 #fej1 #i ff41 is an exception 7but there one company is epichthoni_/1 the other in the aither--a ,stoic idea4--,a peculiar arrangement1 implying the three classes1 is given in ,socr4 ,epist4 #bg1 #a 7they are in the to_/pos eus4 and asebn in ,hades1 and in the aither73 tou eite kata gn en eusebn ch_/r o_/ntos #ega ei_/te kat' a_/stra 7ho_/per kai ma_/la pei_/thomai7 ,skra_/tous4--,the same again in ,,ap4 vii1 #cgj 7,diodor47 en ,dios 7i4e4 in ,heaven7 maka_/rn4 #abhae3 ,there is perhaps no reference in the grave-inss4 to the punishment of the asebeis1 and scarcely any in ,,ap4 vii 7but cf4 #cgg1 #g f4 ,erykios74 #abiae3 psuch d' es to di_/kaion e_/b1 ,ep4 #ejb1 #ac2 i4e4 to the place to which it justly belongs4 #acjae3 nai_/eis maka_/rn n_/sous thali_/ eni poll1 ,ep4 #fdi1 #b2 #cff1 #f2 #fdh1 #i4 nson e_/cheis maka_/rn1 #dgc1 #b2 #ajg1 #b2 ,,ap4 vii1 #fij1 #d4 maka_/rn pedi_/on1 ,ep4 #eaf1 #a-b4 lu_/sion pedi_/on #dad1 #h2 #aej1 #f4 pedi_/a lu_/sia1 #cch1 #b2 #fdi1 #c4 chros lu_/sios #fah;a1 #h4 met' eusebe_/n esmen en lusi_/1 #eed1 #d4--nai_/ d' hr_/n hieron do_/mon1 ouk ,ache_/rontes2 toion gar bio_/tou te_/rma sophoisin e_/ni1 ,ep4 #bbh1 #g-h4 hr_/n chron e_/chois phthi_/menos1 #eci1 #d4 ,ltogene_/s1 su de paidas en hr_/essi phula_/ssois1 eusebe_/n aei chron epercho_/menos1 #bbh;b1 #g 7p4 #ebj74 _/chet' es hmithe_/ous1 #fii 7soi men he_/dr thei_/oisi par' andra_/si1 ,,ap4 vii1 #fei1 #c74 #acaae3 ,description of the charms of the maka_/rn nsoi and the ,elysian fields where oude potheinos anthr_/pn e_/ti bi_/otos1 ,ep4 #fdi4 ,more elaborate in the poem of ,marcellus on ,regilla the wife of ,herodes ,att43 ,ep4 #ajdf 7she is meth' hr_/nsin en maka_/rn n_/soisin1 hi_/na ,kro_/nos embasileu_/ei1 #h-i2 ,zeus had dispatched her thither with soft breezes1 es keano_/n1 #ba ff4 ,now she is ou thnt_/1 atar oude the_/aina but a ,heroine1 #db ff4 ,in the choros protera_/n hmithea_/n she serves as an opa_/n nu_/mph of ,persephone1 #ea ff474 #acbae3 ,clearly e4g4 the place where ,rhadamanthys holds sway in ,hades1 ,ep4 #deb1 #ah-ai4 #accae3 ,the chros eusebe_/n clearly indicates ,hades3 ,ai_/de nuchi_/oio me_/las hupede_/xato ko_/lpos1 eusebe_/n th' hosi_/n eu_/nasen es klisi_/n1 ,ep4 #bg1 #c-d2 cf4 inscr4 from ,rhodes1 ,,igm4 ,aeg4 i1 #ada1 of an old schoolmaster--eusebn chros sph' e_/chei2 ,plou_/tn gar auton kai ,kor kat_/kisan1 ,herms te kai dadouchos ,heka_/t1 prosphil ha_/pasin einai1 mustikn t' epista_/tn e_/taxan auton pi_/stes pa_/ss cha_/rin4--,not infrequently ,elysion and the place of the eusebe_/es are identified3 e4g4 ,ep4 #cch1 eusebe_/es de psuchn 7sc4 e_/chousi7 kai pedi_/n te_/rmones lusi_/n4 touto saophrosu_/ns e_/lachon ge_/ras1 ambrosi_/n de 7the immortality of her soul7 s_/matos hubrists ouk epa_/tse chro_/nos4 alla ne_/ nu_/mphsi 7thus the stone3 ,ath4 ,mitt4 iv1 #ag7 met' eusebe_/essi kathtai4--,if there is a judgment in ,hades oik_/seis eis do_/mon eusebe_/n1 ,ep4 #bae1 #e-f4 ,kore conducts the dead chron ep' eusebe_/n1 #bah1 #ae-af4 ka_/stin en eusebe_/n hn dia sphrosu_/nn1 #efi1 #ab4 eusebe_/n chros1 #bif4 eus4 do_/mos1 #bbb1 #g-h4 eusebe_/n nai_/ois hieron do_/mon1 ,,ipe4 ii1 #bih1 #aa4 psuch d' eusebe_/n oi_/chetai eis tha_/lamon1 ,ep4 #ij 7,,cia4 ii1 #cjjd74 eus4 eis hierous thala_/mous1 #bbb;b1 #ab4 eus4 en skierois thala_/mois1 #bec1 #f4 esthla de nai_/ d_/mata ,phersepho_/nas ch_/r en eusebe_/n1 #ahi1 #e-f4 met' eusebe_/essi keisthai1 ant' arets1 #bei4 thk' ,ai_/ds es muchon eusebe_/n1 #bda;a1 #ah4 eusebi_/s d' hei_/neken eusebe_/n chron e_/b phthi_/menos1 ,ath4 ,mitt4 xi1 #dbg 7,kolophon74 ,late ,roman inscr41 ,,ig4 ,sic4 et ,it4 #affj3 a wife says of her dead husband peri hou de_/omai tous katachthoni_/ous theou_/s1 tn psuchn eis tous eusebeis katata_/xai4 #acdae3 ,the chros maka_/rn in the sky3 psuch d' athana_/tn boulais epid_/mio_/s estin a_/strois kai hieron chron e_/chei maka_/rn1 ,ep4 #cbd1 #c-d4 kai nai_/eis maka_/rn n_/sous 4 4 4 augais en katharaisin1 ,olumpou plsi_/on o_/nts1 #fdi1 #b1 #h4 ,the lu_/sion pedi_/on outside the phthime_/nn do_/moi1 #dad1 #h1 #f4 ,sometimes both the heavenly abode of the blessed and the ,islands of the ,blest occur together3 ,luc4 ,dem4 ,enc4 #ej4 #egb ,demosth4 is after his death either in the maka_/rn n_/sois with the ,heroes1 or else in the ourano_/s as an attendant daimon on ,zeus ,eleuthe_/rios4 #aceae3 psuch pros ,o_/lumpon an_/llato1 ,ep4 #fdf;a1 #c4 psuch d' en ,olu_/mp1 #aei1 #bfa1 #aa4 lthen d' eis ,aidao de_/mas1 psuch d' es ,o_/lumpon1 ,,ap4 vii1 #cfb1 #c4 7,ai_/ds here the grave as often2 so too in ,ep4 #bhh1 #d-e1 psuch 4 4 4 es aithe_/ra 4 4 4 oste_/a eis ,ai_/dn a_/tropos eile no_/mos47 meta po_/tmon hor pha_/os ,oulu_/mpoio1 ,,ap4 vii1 #fgh1 #e4--psuchn d' ek mele_/n ouranos eurus e_/chei1 ,ep4 #ajd;b1 #d4 tor d' ouran meta_/rsion1 #dfb1 #f4 psuch moi nai_/ei d_/mat' epoura_/nia1 #bfa1 #aj 7and frequently in this poem in various forms74 es ourani_/as atarpous psuch paptai_/nei sm' apodusame_/n1 ,,ap4 vii1 #ccg1 #g2 cf4 also #cfc1 #c2 #ehg1 #b2 #fgb1 #a and ix1 #bjg-h4 aithr men psuchas hupede_/xato1 ,ep4 #ba 7fifth century ,b4,c41 see above1 chap4 xii1 n4 #adi74 ,euruma_/chou psuchn kai huperphia_/lous dianoi_/as aithr hugros e_/chei1 #da 7fourth century ,b4,c4 but the aith_/r is not moist--aithr lampros e_/chei is the more primitive version of the phrase given in the corresponding epigr4 of the ,pe_/plos4 ,the a_/r would be hugro_/s3 tn psuchn ape_/dken es ae_/ra1 ,ep4 #fdb1 #g74 psuchn men es aithe_/ra kai ,dios aula_/s1 #bhh1 #d4 psuch d' aithe_/rion kate_/chei po_/lon1 #bbe1 #c4 es ai_/thrn psuch e_/b eme_/then1 #cbe1 #e4--psuch d' athana_/tn boulais epid_/mio_/s estin a_/strois1 ,ep4 #cbd1 #c4 ,from ,thyatira1 ,,bch4 #ahhg1 p4 #dfa3 tha_/psen d' adelphos ,arche_/laos sm' emo_/n1 psucha de_/ meu pros a_/stra kai theous ,,esi 7read e_/b74 ,one company of the souls tei_/ressi sun aitheri_/oisi choreu_/ei2 hs stratis heis eimi1 ,ep4 #fej1 #aa-ab 7,diogenes7 nun de thann aste_/ras oikon e_/chei1 ,,ap4 vii1 #fd1 #d4 #acfae3 psuch d' ek rhethe_/n ptame_/n meta dai_/monas a_/llous _/luthe s_/1 nai_/es d' en maka_/rn dape_/d1 ,ep4 #bdc1 #e-f4 kai_/ me then maka_/rn kate_/chei do_/mos asson io_/nta1 ourani_/ois te do_/moisi ble_/p pha_/os rigenei_/s1 #cab1 #f4--tn su_/neton psuchn maka_/rn eis ae_/ra dousa1 pro_/sthen men thnt_/1 nun de the me_/tochos1 #fed1 #d-e4--;alla nun eis tous theou_/s ,,ig4 ,sic4 et ,it4 #adbj4 hs de phu_/sis men e_/lusen apo chthono_/s1 atha_/natoi men auton e_/chousi theoi sma de skos ho_/de1 ,,ap4 vii1 #egj2 #fa1 #b2 #egc1 #c-d4 #acgae3 ,see above1 chap4 xii1 p4 #dcf ff4 #achae3 ,see above1 p4 #ejj f4 pneuma1 ,ep4 #bej1 #f2 #fac1 #f2 pneuma labn da_/nos ourano_/then tele_/sas chro_/non antape_/dka 7cf4 pneuma ga_/r esti theou chrsis thntoisi1 ,carm4 ,phoc4 #ajf74 #aef1 #b3 pnoin aithr e_/laben pa_/lin1 ho_/sper e_/dken 7third century ,b4,c42 see ,khler on ,,cia4 ii1 #dace74--,this conception having become popular frequently occurs in the theological poetry of later times3 e4g4 chrsmo_/s ap4 ,stob41 ,ecl4 #a1 #di1 #df1 i1 p4 #dad ,w43 to men 7to sma7 luthe_/n esti ko_/nis1 psuch de pros ai_/thrn ski_/dnatai1 hoppo_/then lthe1 met_/oros eis aithe_/r' haploun 7read aithe_/r' es hagno_/74 ,oracle of ,apoll4 ,tyan4 ap4 ,philostr41 ,,va4 viii1 #ca3 atha_/natos psuch 4 4 4 meta sma maranthen 4 4 4 rhidi_/s prothorousa kera_/nnutai e_/ri kou_/ph4 #aciae3 psuchn d' atha_/naton koinos e_/chei tha_/natos1 ,ep4 #ce1 #f 7,,cia4 ii1 #cfbj1 fourth century ,b4,c474 ,,ig4 ,sic4 et ,it4 #idj1 #c-d3 athana_/t psuch men es aithe_/ri kai ,dios augais ptatai4 ib4 #idb3 4 4 4 entha_/de keimai1 ouchi than_/n2 thn_/skein m le_/ge tous agathou_/s 7from ,call41 ,epigr4 #aa1 tade ,sa_/n 4 4 4 hieron hu_/pnon koimatai4 thna_/skein m le_/ge tous agathou_/s74--ouk e_/thanes1 ,pr_/t1 mete_/bs d' es amei_/nona chron ,ep4 #fdi4 #adjae3 ,this retains its full and original meaning 7as in ,call41 ,epigr4 #aa72 cf4 ,ep4 #eei1 #g1 le_/ge ,popili_/n heu_/dein a_/ner2 ou themiton thn_/skein tous agathou_/s1 all' hu_/pnon hdun e_/chein4 ,more often as a mere conventional phrase3 #dcc2 #aja1 #d2 #bjb1 #a2 #bjd1 #g2 s' ekoi_/misen hu_/pnos ho l_/ths1 #bbc1 #c2 #ejb1 #b2 ,,ap4 vii1 #bi1 #a2 #cj1 #b1 #bfj4 #adaae3 ,ep4 #fea3 thnton sma 4 4 4 to d' atha_/naton es maka_/rn ano_/rouse #egc ke_/ar2 psuch gar aei_/zs h to zn pare_/chei kai theo_/phin kate_/b 4 4 4 sma chitn psuchs 7cf4 ,emp4 #dad ,m4 fr4 #abf ,d41 sarkn periste_/llousa chitni sc4 tn psuch_/n72 ton de theon se_/be mou 7the god in me1 my psuch_/74 #bfa1 #f1 tn psuchn d' athana_/tn e_/lachon2 en gai_/ men sma to suggene_/s oura_/nios de _/luthen h psuch dma kat' ou phthi_/menon ktl42 cf4 #cbj1 #f ff4--#eid 7late epitaph of a doctor with philosophic leanings2 found in ,rome1 #g ff43 oud' a_/ra thntos e_/n1 hup' ana_/gks hupsime_/dontos tu_/mb einale_/ pepedme_/nos _/nusen oimon4 ek rhethe_/n d' a_/ma steichn semnon e_/b ,dios oikon4 ,no sense can be made of the passage if tu_/mb is understood as the real grave and this has led to altering or straining the sense of einale_/ 7einali_/ ,franz1 sigale_/ ,jacobs74 ,but the poet means3 the dead man was 7in his real nature1 his soul7 immortal1 only the will of the gods had caused him 7his soul7 to be bound to the body and to complete his course of life in the body1 after the end of which he will rise immediately 7and return7 to the realm of the gods4 ,read therefore tu_/mb ein ala pepedme_/nos1 fettered in the dark grave of the body3 sma sma4 7,exactly as in ,verg41 ,a4 vi1 #gcd1 the animae3 clausae tenebris et carcere caeco47--#fjc3 he who lies buried here thntois psuchn pei_/sas epi s_/masin elthein tn hautou1 me_/leos1 ouk ane_/peise me_/nein4 ,that is3 he has persuaded his 7previously living and bodiless7 soul to enter into the realm of mortal bodies 7to occupy a body71 but could not persuade it to remain there long--in this earthly life4 #adbae3 ,once at the most3 ei pa_/lin e_/sti gene_/sthai 4 4 4 ei d' ouk e_/stin pa_/lin elthein--,ep4 #cjd 7cf4 above1 chap4 xii1 n4 #ach74 #adcae3 ,the epitaphs quoted in n4 #ada have a theological meaning but do not allude to any specifically ,platonic opinion or doctrines4 ,there is no need to see ,platonic influence 7as ,lehrs would3 ,pop4 ,aufs4#b1 p4 #cci f47 in the numerous epitaphs that speak of the ascent of the soul into the aither1 the stars1 etc4 7notes #ace1 #acf74 ,it is true that ,alexis #aeh ,k4 inquires whether the view that the body decays after death--to d' atha_/naton exre pros ton ae_/ra--is not ,platonic doctrine 7taut' ou schol ,pla_/tnos74 ,but he has no real knowledge of ,platonic teaching and calls ,platonic that idea of the ascent of the souls of the dead into the upper regions which had long been popular in ,athens--even before ,plato's time4 ,in fact ,plato's doctrine has only the most distant resemblance to the popular one1 and the latter originated and persisted without being influenced at all by ,plato or his school4 #addae3 ,ep4 #fej1 #ab4 ,i belong to the company of the blessed which tei_/ressi sun aitheri_/oisi choreu_/ei1 lachn theon hgemona4 ,these last words must refer to a special relation of a pious kind to some god4 ,we may note the conclusion of the ,caesares of ,julian 7#ccf ,c73 ,hermes addresses the ,emperor3 follow the entolai_/ of patr ,mi_/thras in life1 kai hni_/ka an enthe_/nde apie_/nai de_/1 meta ts agaths elpi_/dos hgemo_/na theon eumen kathistas seaut4 ,cf4 also the promise made in an ,egyptian magic papyrus ed1 ,parthey1 ,abh4 ,berl4 ,ak4 #ahfe1 p4 #abe1 l4 #agh ff43 the ghost thus conjured up will after your death sou to pneuma basta_/xas eis ae_/ra a_/xei sun haut1 eis gar a_/dn ou chr_/sei ae_/rion pneuma sustathen 7i4e4 commended7 kratai pare_/dr4 ,cf4 ,pl41 ,phd4 #ajg ,d ff43 the souls of the dead are conducted each by the dai_/mn ho_/sper znta eil_/chei to the judgment place3 thence they go eis hadou meta hgemo_/nos ekei_/nou hou d proste_/taktai tous enthe_/nde ekeise poreusai4 ,afterwards yet another1 a_/llos hgem_/n as it appears1 leads them back again4 ,a blessed abode hereafter is found by h kathars te kai metri_/s ton bi_/on diexelthousa kai xunempo_/rn kai hgemo_/nn then tuchousa1 #ajh ,c4 ,the same idea occurs on the monument of ,vibia 7in the ,catacombs of ,praetextatus in ,rome73 ,mercurius nuntius #egd conducts her 7and ,alcestis7 before ,dispater and ,aeracura to be tried3 after that a special bonus angelus leads her to the banquet of the blessed 7,,cil4 vi1 #adb74 ,there is nothing ,christian in this1 any more than in the whole monument or its inscriptions4 7,the angel as an intermediate being between gods and men had long been taken from ,jewish religion by heathen belief and philosophy3 they were sometimes identified with the ,platonic dai_/mones3 see ,r4 ,heinze1 ,xenokrat4 #aab f4 ,these intermediate natures1 the a_/ggeloi1 have nothing to do with the old ,greek conception of certain gods as ,messengers or of the ,hero ,eua_/ggelos1 etc4 cf4 ,usener1 ,gtternamen1 #bfh ff447 ,with the fanciful picture of ,vibia we may compare 7besides the ,platonic passages mentioned above7 what ,luc41 ,philops4 #be1 has to say of the neani_/as pa_/gkalos who leads the souls into the underworld 7hoi agago_/ntes auto_/n less precisely in the parallel narrative of ,plutarch1 de ,an4 fr4 #a1 ap4 ,eus41 ,,pe4 #aa1 #cf1 p4 #efc ,d74 #adeae3 ,hermes the conductor of the souls as a_/ggelos ,phersepho_/ns ,ep4 #ege1 #a4 ,hermes brings the souls to ,eubouleus and ,persephone1 ,ep4 #bgb1 #i4--;,he leads the souls to the maka_/rn lu_/sion pedi_/on1 #dad1 #i2 #daa2 to the ,islands of the ,blest1 #ajg1 #b4 ,he leads them by the hand to heaven1 to the blessed gods1 #cab1 #h ff4 #adfae3 ,ep4 #bah1 #ae1 alla su_/1 pambasi_/leia thea_/1 polu_/nume koura_/1 t_/nd' a_/g' ep' eusebe_/n chron1 e_/chousa chero_/s4 #deb1 #ag ff4 ,of the souls of the dead man1 his wife and children it is said3 de_/cheo es ,ha_/idou 7,hades does not admit everyone3 cf4 the dead man who prays hoi stu_/gion chron huponai_/ete dai_/mones esthloi_/1 de_/xasth' eis ,a_/dn kame ton oiktro_/taton1 #fbd71 po_/tnia nu_/mph1 ki psuchas prou_/pempe1 hi_/na xanthos ,rhada_/manthus4 ,to be thus received and conducted by a god or goddess is evidently regarded as a special favour4 ,the abode of the eusebeis is reached by those who have honoured ,persephone before all other deities3 ,,ig4 ,sic4 et ,it4 #aefa4 ,zeus too conducts the souls1 ,ep4 #eaa1 #a3 anti_/ se kudali_/mas aretas1 polu_/rate koure1 hxen es lu_/sion autos a_/nax ,kroni_/ds 7theo_/s1 #eaf1 #a-b74 ,speaking of a ,ptolemy who has died young1 ,antipater ,sid4 says 7,,ap4 vii1 #bda1 #aa ff47 ou de_/ se nux ek nuktos ede_/xato2 d gar a_/naktas toi_/ous ouk ,a_/das1 ,zeus d' es o_/lumpon a_/gei4 ,apollo also3 ,parmenis buried by her parents says nun mega_/lou 7to be restored in some such fashion7 de_/ m' e_/chei te_/menos ,dio_/s1 ho_/rra_/ t' ,apo_/lln loigou 7doubtful completion7 a_/meipsen1 heln ek puros atha_/naton1 ,,igm4 ,aeg4 i1 #adb 7,rhodos74--,tibull4 is clearly imitating ,greek poetry when he says 7#a1 #c1 #eg7 sed me quod facilis tenero sum semper ,amori ipsa ,venus campos ducet ad ,elysios 7the poet himself explains why it should be ,venus3 he has specially honoured her4 ,there is no need to imagine a ,venus ,libitina74 ,phleg41 ,mirab4 #c1 p4 #acj1 #af ff4 ,west4 #gc1 #a ,kell43 ,phoibos ,apo_/lln ,pu_/thios 4 4 4 moi heon krateron thera_/pont' 7the daimonic wolf7 epipe_/mpsas _/gagen eis maka_/rn te do_/mous kai ,persephonei_/s4 #adgae3 ,isidote1 hierophantis in ,eleusis 7grand-daughter of the famous sophist ,isaios7 is called by her epitaph 7,eph4 ,arch4 #ahhe1 p4 #adi1 l4 #h ff47 e_/xochon e_/n t' aretais e_/n te saophrosu_/nais2 hn kai ameibome_/n ,d maka_/rn epi n_/ssous _/gage1 pantoi_/s ektos epduni_/s4 7l4 #bj hn kai ,dm_/tr _/pasen athana_/tois47 #adhae3 ,by their noble death the gods show hs a_/meinon ei_/ anthr_/p tethna_/nai mallon z_/ein1 ,hdt4 i1 #ca2 cf4 ,pl4 ,axioch4 #cfg ,c2 ,cic41 ,,td4 i1 #aac2 ,plu41 ,cons4 ad ,apoll4 #ac1 #ajh ,e2 cf4 ,amm4 ,marc4 #be1 #c1 #ae4--,the epitaph of ,isidote alludes to the legend1 l4 #aa3 dke 7,demeter7 de_/ hoi tha_/naton gluker_/teron hde_/os hu_/pnou pa_/gchu kai ,argei_/n phe_/rteron the_/n4 #ege #adiae3 ,grale_/n psuchn ep' akmai_/ s_/mati ,glaukos kai ka_/llei kera_/sas krei_/ttona sphrosu_/nn1 o_/rgia pasin e_/phaine brotois phaesi_/mbrota ,dous einaete_/s1 deka_/t d' lthe par' athana_/tous4 kalon ek maka_/rn must_/rion1 ou mo_/non einai ton tha_/naton thntois ou kako_/n1 all' agathon1 ,eph4 ,arch4 #ahhc1 pp4 #ha-b 7third century ,a4,d474 ,below the statue of a daughter of this ,glaukos1 at ,eleusis1 there is an inscr41 ,glau_/kou de gnt theoeide_/os1 ho_/s te kai autos hierophant_/sas _/chet' es athana_/tous1 ,eph4 ,arch4 #ahid1 p4 #bje1 n4 #bf1 l4 #aa ff4 #aejae3 ,as a conventional formula2 ,d4,h4 ,rhet4 #f1 #e3 epi te_/lei 7of the funeral oration7 peri psuchs anagkaion eipein1 ho_/ti atha_/natos1 kai ho_/ti tous toiou_/tous1 en theois o_/ntas1 ameinon i_/ss apalla_/ttein4 #aeaae3 --ton atha_/natoi phile_/eskon2 tou_/neka kai pgais lousan en athana_/tois 7we are reminded of the atha_/natos pg_/ out of which ,glaukos drew athanasi_/a3 ,sch4 ,pl41 ,rp4 #faa ,c71 kai maka_/rn n_/sous ba_/llon es athana_/tn1 ,ep4 #cff1 #d ff4 ,there are two fountains in ,hades1 that 7to the left7 of ,lethe1 and 7to the right7 of ,mnemosyne1 from which cold water flows 7l4 #e73 from the latter the guardians will give the suppliant soul water to drink kai to_/t' e_/peit' a_/lloisi meth' hr_/essin ana_/xei3 sepulchral tablet from ,petelia 7about third century ,b4,c471 ,,ig4 ,sic4 et ,it4 #fch 7,ep4 #ajcg2 ,harrison1 ,proleg4 #ffa ff474 ,mutilated copies of the same original have been found at ,eleuthernai in ,crete1 ,,bch4 #ahic-d1 p4 #abf1 #fbi2 cf4 above1 chap4 xii1 n4 #fb4--,this1 in fact1 is the water of life so often mentioned in the folk-lore of many countries2 cf4 ,grimm1 ,d4 ,mrchen1 n4 #ig1 with ,notes iii1 p4 #agh1 #cbh2 ,dieterich1 ,abraxas1 #ig f42 ,nekyia1 #id1 #ii4 ,this is the fountain from which ,psyche also has to bring water to ,venus 7,apul41 ,m4 vi1 #ac-ad72 and it is certain that in the original ,psyche-story it was not the water of the ,styx that was intended 7as ,apul4 supposes1 but of what use would that be871 but the water of the fountain of life in ,hades4 ,it is a speaking fountain1 vocales aquae 7,apul4 vi1 #ad71 and1 in fact1 precisely the same as that mentioned in a unique legend of ,herakles given in ,justin4 pros ,he_/llnas #c 7p4 #fcf1 #g1 ed4 ,harnack1 ,ber4 ,berl4 ,ak4 #ahif72 ,herakles is called ho o_/r pd_/sas 78 pidu_/sas1 making it gush forth1 would be more acceptable7 hi_/na la_/b hu_/dr e_/narthron phnn apodido_/n4 ,herakles makes the mountain gush forth by striking the speaking water out of the rock4 ,this is exactly paralleled in the modern ,greek stories given by ,hahn1 ,gr4 u4 alb4 ,mrchen1 ii1 p4 #bcd2 the ,lamia who guards the water of life 7to atha_/nato nero_/1 the phrase often appears in these stories2 cf4 also ,schmidt1 ,griech4 ,mrchen1 p4 #bcc7 strikes with a hammer on the rock till it opens and she can draw the water of life4 ,this is the same ancient fairy tale motif4 ,the proper home of this water of life is probably the lower world1 the world of either death or immortality1 though this is not expressly stated in the ,herakles legend nor in the fairy tale of ,glaukos who discovered the atha_/natos pg_/ 7but probably also in the magic country of the ,west4 ,thus ,alexander the ,great finds the atha_/natos pg_/ at the entrance to the maka_/rn ch_/ra acc4 to ,ps4-,callisth4 ii1 #ci ff42 his story shows clear reminiscences of the ,glaukos tale1 its prototype1 in c4 #ci fin41 #da1 #b74--,the ,orphic 7and ,pythagorean7 mythology of ,hades 7see above3 chap4 xi1 n4 #if2 chap4 xii1 nn4 #cg-h2 chap4 vii1 n4 #ba7 then proceeded to make use of the folk-tale for their own purposes4 ,in ,ep4 #feh the prayer also refers to the ,orphic fable 7,,cig4 #eggb7 psuchron hu_/dr doi_/ soi a_/nax ene_/rn ,adneu_/s1 and #gai1 #aa1 psuch dips_/s psuchron hu_/dr metado_/s4 ,they mean3 may you live on in complete consciousness4 7,the same thing in the negative3 the dead man dwells ha_/ma paisi then kai l_/ths ouk e_/pien liba_/da1 #dad1 #aj3 #egf ouk e_/pion ,l_/ths ,adni_/dos e_/schaton hu_/dr1 so that ,i can perceive the mourning of the living for my loss1 #bjd1 #aa4 kai thn_/skn gar e_/ch no_/on ou_/tina baio_/n1 #ccd1 #e4--,poetical allusion in ,,ap4 vii1 #cdf3 su d' ei the_/mis1 en phthime_/noisi tou ,l_/ths ep' emoi m_/ ti pi_/s hu_/datos4--,perhaps something of the sort already occurs in ,pindar2 see above1 chap4 xii1 n4 #cg47 #aebae3 eupsu_/chei kuri_/a kai doi_/ soi ho ,o_/siris to psuchron hu_/dr1 ,,ig4 ,sic4 et ,it4 #adhh2 #agje2 #aghb2 ,rev4 ,arch4 #ahhg1 p4 #bja4 7,and once the line soi de ,osei_/ridos hagnon hu_/dr ,eisis chari_/saito1 inscr4 from ,alexandria3 ,rev4 ,arch4 #ahhg1 p4 #aii47 eupsu_/chei meta tou ,osei_/ridos1 ,i4 ,sic4 et ,it4 #bjih4 ,the dead man is with ,osiris1 ,ep4 #dad1 #e4 ,osiris as lord in the world of the blessed3 defixio from ,rome1 ,i4 ,sic4 et ,it4 #ajdg2 ho me_/gas ,o_/seiris ho e_/chn tn katexousi_/an kai to basi_/leion tn nerte_/rn then4--,it appears that the legend of the fountain of ,mnemosyne and its cold water was independently developed by the ,greeks and then associated subsequently with the analogous ,egyptian idea or brought into harmony with it 7certainly not as e4g4 ,bttiger1 ,kl4 ,schr41 thinks1 originally belonging to the ,egyptians alone and thence imported into ,greece from ,egypt74 ,egyptian ,books of the dead often speak of the cool water that the dead enjoy 7cf4 ,maspero1 t4 de mythol4 et d'arch4 gypt4 #ahic1 #a1 #cff f471 as well as of the water drawn from the ,nile and preserving the youth of the dead man3 ,maspero1 ,notices et ,extraits1 #bd1 #ahhc1 pp4 #ii-ajj4 ,the formula1 may ,osiris give you the cold water 7everlasting life71 does not seem to occur on original ,egyptian monuments4 ,it is prob4 therefore modelled by ,egyptian ,greeks on their own ancient ,greek formula4--,on ,christian inss4 we often have the formula3 spiritum tuum dominus 7or deus ,christus1 or a holy martyr7 refrigeret3 see ,kraus1 ,realencykl4 d4 christl4 ,alterth4 s4v4 refrigerium4 ,this is probably1 as has been frequently suggested1 an imitation of the heathen formula1 like so many features of early ,christian burial usage4 #aecae3 ,on sarcophagi in ,isauria the lion is sometimes represented on the lid with the inscr4 describing the contents3 ho deina zn kai phronn ane_/thken heauton le_/onta kai tn gunaika autou prote_/ran1 etc4 ,on another sarcophagus3 ,lou_/kios ane_/stse 7three names7 kai heauton aeton kai ,a_/mmoukin ,babo_/ou ton pate_/ra aeton teims cha_/rin1 ,american ,school at ,athens1 iii1 p4 #bf1 #ia-b4 ,these expressions must refer to something quite different from the otherwise not uncommon practice of representing lions or eagles on graves4 ,i can only explain them on the supposition that the dead persons represent themselves and the relatives named in the forms which had belonged to them in the mysteries of ,mithras1 in which lions and lionesses formed the fourth grade1 and eagles1 aetoi_/ 7or hie_/rakes7 the seventh 7cf4 ,porph41 ,abst4 iv1 #af72 these are elsewhere called pate_/res4 #aedae3 ,the soul of a dead son 7who as it appears from ll4 #a1 #b1 #f ff4 had been killed by a flash of lightning and therefore removed to a higher state of being see ,append4 i7 appears by night to his mother and confirms her own assertion1 ouk _/mn broto_/s1 ,ep4 #cbj4 ,the soul of their daughter who has died a_/ros and athala_/meutos appears to her parents on the ninth day 7l4 #ce7 after death1 #cgb1 #ca ff4 7,the ninth day marks the end of the first offerings to the dead3 see above1 chap4 v1 n4 #hd2 cf4 ,apparitions of the deceased occur most frequently on the ninth day after death3 a ,german superstition mentioned by ,grimm1 #ahab1 n4 #hef47 ,it is significant that the daughter who thus appears in a vision has died unmarried4 ,the a_/gamoi1 like the a_/roi1 do not find rest after death3 see ,append4 vii and iii4 ,the #egg soul of another unmarried maiden says distinctly that those like herself are especially able to appear in dreams3 the_/ois gar e_/dke theos meta moiran ole_/thron hs z_/ousi lalein pasin epichthoni_/ois1 ,ep4 #cbe1 #g-h4--;,it becomes more general1 however1 in #ebb1 #ab-ac3 s_/mata gar kate_/luse ,di_/k1 psuch de propasa atha_/natos di' ho_/lou 7thus the stone1 ,ath4 ,mitt4 xiv1 #aic7 ptme_/n pa_/nt' epakou_/ei 7cf4 ,eur41 ,orest4 #ffg ff474 #aeeae3 psuch de--says his son and pupil to the dead physician ,philadelphos--ek rhethe_/n ptame_/n meta dai_/monas a_/llous _/luthe s_/1 nai_/es d' en maka_/rn dape_/d1 hi_/lathi kai_/ moi o_/paze no_/sn a_/kos1 hs to pa_/roithen1 nun gar theiote_/rn moiran e_/cheis bio_/tou1 ,ep4 #bdc1 #e ff4 7,inscr4 ,perg4 ii1 #egf74 #aefae3 ,there is a striking conjunction of the most exalted hope and the most utter unbelief on a single stone3 ,ep4 #bfa4 #aegae3 ei_/ ge_/ ti e_/sti 7este_/7 ka_/t1 ,,cig4 #fddb4--kata gs ei_/per chrstois ge_/ras esti_/n1 ,ep4 #dh1 #f2 #fc1 #c4 ei_/ g' en phthime_/noisi_/ tis ai_/sthsis1 te_/knon1 esti_/n--,ep4 #gjj1 #d4 ei de_/ ti_/s esti no_/os para ,tarta_/r para ,l_/th1 #gbb1 #e4 ei ge_/nos eusebe_/n z_/ei meta te_/rma bi_/oio1 ,,ap4 vii1 #fgc4--;,cf4 above1 chap4 xii1 n4 #ag4 #aehae3 ,call41 ,epigr4 #ae2 ,ep4 #fdf2 #fdf;a 7p4 xv72 #cgb1 #a ff4 #aeiae3 hmeis de pa_/ntes hoi ka_/t1 tethnko_/tes1 oste_/a1 te_/phra gego_/namen1 a_/llo d' oude he_/n1 ,ep4 #fdf1 #e f42 cf4 #bih1 #c-d4 ek gai_/as blastn gaia pa_/lin ge_/gona1 #ge 7third century ,b4,c472 cf4 #dch2 #caa1 #e3 touth' ho_/ pot' _/n 7the ,i that was once living has now become these things1 viz471 st_/l1 tu_/mbos1 li_/thos1 eik_/n4 #eac1 #b1 keitai anai_/sthtos h_/sper li_/thos 7cf4 ,thgn4 #efg f47 e si_/dros4 #eea1 #c1 keitai li_/thos h_/s1 h pa_/nsophos1 h peri_/btos4 #afjae3 ,he_/stken men ,he_/rs 7prob4 on the monument7 heu_/dn hu_/pnon1 en phthime_/nois de ou po_/thos1 ou philo_/ts e_/sti katoichome_/nois4 all' ho thann keitai pedi_/ li_/thos hoia pepg_/s1 eich_/rn apaln sa_/rkas aposkeda_/sas--ex hu_/datos kai gs kai pneu_/matos 7here evidently not in the ,stoic sense1 but simply a_/r7 a pa_/roithen2 alla thann keimai pasi 7all the elements7 ta pa_/nt' apodou_/s4 pasin touto me_/nei2 ti_/ de to ple_/on8 hoppo_/then lthen1 eis tout' aut' elu_/th sma maraino_/menon 7inscr4 in ,bucharest2 ,gomperz1 ,arch4 epigr4 ,mitt4 a4 ,oest4 vi1 #cj74 #afaae3 pneuma labn da_/nos ourano_/then tele_/sas chro_/non antape_/dka1 ,ep4 #fac1 #f4 7,this is a commonplace of popular philosophy3 life is only lent to man2 see ,wyttenbach on ,plu41 ,cons4 ad ,apoll4 #ajf ,f2 ,upton on ,epict4 #a1 #a1 #cb ,schw42 cf4 usura vitae ,anth4 ,lat4 ,ep4 ed4 ,bcheler1 i1 p4 #ij1 n4 #ahc47 #afbae3 ,epitaph from ,amorgos3 ,ath4 ,mitt4 #ahia1 p4 #agf1 which ends3 to te_/los ape_/dka4 #afcae3 dai_/mn ho pikros ktl41 ,ep4 #abg1 #c 7cf4 #ei74 asto_/rgou moira ki_/chen thana_/tou1 #adf1 #f4 di_/ssa de te_/kna lipousan ha pantoba_/rs la_/be m' ,ha_/ids1 a_/kriton a_/storgon thros e_/chn kradi_/n 7,tyrrheion in ,akarnania1 ,,bch4 #ahhf1 p4 #agh74 #afdae3 pau_/sasthai deinou pe_/nthous deinou te kudoimou2 ouden gar ple_/on 7,,pacin the stone as stated7 esti_/1 thano_/nta gar oude_/na 7read ouden7 egei_/rei ktl41 ins4 from ,larisa1 ,ath4 ,mitt4 xi1 #dea4 ei d' n tous agathous ana_/gein pa_/lin1 ins4 from ,pherai1 ,,bch4 #ahhi1 p4 #djd4 #afeae3 ou kako_/s est' ,ai_/ds--comfort being derived from the fact that death is common4 ,ep4 #bef1 #i-aj2 #bhb2 #bib1 #f2 #bih4 #affae3 eupsu_/chei1 te_/knon1 oudeis atha_/natos1 ,,ig4 ,sic4 et ,it4 #aeca2 #aecf 7cf4 #agdc ad fin472 #aiig and frequent2 ,,cig4 #ddfc2 #ddfg 7,syria71 eupsu_/chei ,atala_/nt1 ho_/sa gennatai teleuta1 ,,ig4 ,sic4 et ,it4 #ahcb4 kai ho ,hrakls ape_/thanen1 #ahjf4--;,even on ,christian graves the formula is frequent3 eupsu_/chei 7h deina71 oudeis atha_/natos 7see ,schultze1 ,die ,katakomben1 #bea74 #egh #afgae3 ouk _/mn1 geno_/mn1 ouk e_/som' ou me_/kei moi2 ho bi_/os tauta4 ,,ig4 ,sic4 et ,it4 #baij 7the original form of the ending is probably ouk e_/somai2 ti_/ ple_/on2 see ,gomperz1 ,arch4 ep4 ,mitt4 ,oesterr4 vii1 #adi2 ,ztschr4 f4 st4 ,gymn4 #ahgi1 p4 #dcg72 cf4 ,ep4 #aaag1 ouk _/mn1 geno_/mn1 _/mn1 ouk eimi_/2 tosauta2 7this tosauta1 or more commonly tauta1 is frequent in epitaphs as a formula of resignation--a summary of existence3 all life comes to nothing but this4 ,see ,loch1 ,zu d4 griech4 ,grabschr4 #bhi-ie7--;ei de_/ tis a_/llo here_/ei1 pseu_/setai2 ouk e_/somai4 ,,cig4 #fbfe3 eupsuch1 ho_/stis ouk _/mn kai egeno_/mn1 ou_/k eimi kai ou lupoumai 7cf4 also ,ep4 #ejb1 #ae2 #fdf1 #ad2 ,,ap4 vii1 #cci1 #e-f2 x1 #aah1 #c-d74 ,frequent also in a ,latin form3 ,non eris1 nec fuisti1 ,sen41 ,epist4 #gg1 #aa 7see above1 chap4 xiv1 pt4 i1 n4 #fh74 ,ausonius1 p4 #beb1 ed4 ,schenkl 7ex sepulchro latinae viae73 nec sum nec fueram2 genitus tamen e nihilo sum4 mitte nec explores singula1 talis eris 7probably this is how it should be read72 cf4 ,,cil4 ii1 #adcd2 v1 #ahac1 #aici1 #bhic2 viii1 #bhhe1 etc42 ,bcheler1 ,carm4 lat4 epigr4 i1 p4 #aaf4 #afhae3 gnous hs thnatois ouden gluker_/teron augas zthi1 ,ep4 #efj1 #g4 ,coarser admonitions to enjoy the passing hour1 ,,cig4 #chdf 7iii1 p4 #ajgj74 ,ep4 #cfb1 #e4 paison1 tru_/phson1 zson2 apothanein se dei1 #dci1 #dhj;a1 #g4 ,an ins4 from ,saloniki1 second century ,a4,d41 ,ath4 ,mitt4 #ahif1 p4 #ii1 concludes--ho bi_/os houtos4 ti_/ st_/hkeis anthrpe8 tauta ble_/pn ,,upalousou 7apo_/lauson8 ,or apolau_/ou874 #afiae3 ei kai 4 4 4 phroudon sma 4 4 4 all' areta biotas aien zoisi me_/testi1 psuchas manu_/ous' eukle_/a sphrosu_/nn1 ,ep4 #efj1 #aj ff4 sma men entha_/d' e_/chei so_/n1 ,di_/phile1 gaia thano_/ntos1 mnma de ss e_/lipes pasi dikaiosu_/ns 7and elsewhere with variations73 ,ep4 #ef-h4 ,or only3 4 4 te_/lesen de kai essome_/noisi nosai st_/ln1 ,ath4 ,mitt4 #ahia1 p4 #bfc1 #c 7,thessaly74 ,homeric3 see above1 chap4 i1 n4 #hh1 and cf4 sama toz' ,idameneus poi_/sa hi_/na kle_/s ei_/ 4 4 4 ancient inscr4 from ,rhodos3 ,ath4 ,mitt4 #ahia1 p4 #aab1 #bdc 7,,igm4 ,aeg4 i1 n4 #gcg74 #agjae3 ,from an earlier period 7ca4 third century ,b4,c471 ,ep4 #dd3 n ho su_/neunos e_/sterxen men zsan epe_/nthsen de thanousan4 phs d' e_/lip' eudai_/mn1 paidas pai_/dn epidousa4 ,fine also are #fg and #ha;b4 ,but something like them appears even late3 #fdg1 #e-aj2 #eef3 a priestess of ,zeus congratulates herself eu_/teknon astona_/chton e_/chei ta_/phos2 ou gar amaurs dai_/mones hmete_/rn e_/blepon eusebi_/n4--,to recover for a moment the taste of the old robust spirit we may remind ourselves of ,herodotos' story of ,tellos the ,athenian1 the happiest of mankind4 ,he was born in a prosperous city1 had fine children and saw the children of all these children1 none of whom died4 ,and his happy life was crowned by a noble end4 ,in a battle of the ,athenians against their neighbours he was successful in putting the foe to rout and then he himself fell while fighting1 so that his country buried him in the place where he fell and honoured him greatly4 7,hdt4 i1 #cj4 ,herodotos' ,solon does indeed assign the second prize of happiness to ,kleobis and ,biton and their fortunate end3 c4 #ca4 ,a changed attitude to life makes itself felt in their story47 #agaae3 ,mundus senescens1 ,cyprian1 ad ,demetr4 #c ff4 ,the ,christians lay the blame for the impoverishment and decay of life on the heathen4 ,the latter in turn blame the recently arrived and now dominant ,christianity for the unhappiness of the time3 ,tertull41 ,apol4 #dj ff42 ,arnob4 #a2 ,aug41 ,,cd4 ,it was already a vulgare proverbium--,pluvia defit1 causa ,christiani sunt1 ,,cd4 ii1 #c4 ,the ,emp4 ,julian found tn oikoume_/nn h_/sper lipopsuchousan and wished tn phthoran ts oikoume_/ns stsai1 ,liban41 ,or4 i1 p4 #fag1 #aj2 #ebi1 #d4--,the ,christians returned the compliment3 the reason why everything in nature and the life #egi of men was going awry is simply paganorum exacerbata perfidia 7,leg4 ,novell4 ,theodos4 ii1 i1 #c1 p4 #aj ,ritt474 #agbae3 ,we know of a certain ,nikagoras ,minuc4 f4 7significantly enough an ardent admirer of ,plato7 temp4 ,const4 dadouchos tn hagita_/tn ,eleusini mustri_/n1 ,,cig4 #dggj4 ,julian1 even as a boy1 was initiated at ,eleusis3 ,eunap41 ,v4 ,soph41 p4 #ec 7,boiss474 ,at that time1 however1 in miserandam ruinam conciderat ,eleusina1 ,mamert41 ,act4 ,jul4 #i4 ,here again ,julian seems to have restored the cult4 ,valentinian ,i1 on the point of abolishing all nocturnal festivals 7see ,cod4 ,theod4 iii1 #i1 #af1 #g71 allowed them to continue when ,praetextatus ,procons4 of ,achaea represented to him that for the ,greeks ho bi_/os would be abi_/tos1 ei me_/lloien klu_/esthai ta sune_/chonta to anthr_/peion ge_/nos hagi_/tata must_/ria kata thesmon ektelein1 ,zosim4 iv1 #c4 7,praetext4 was a friend of ,symmachus and1 like him1 one of the last pillars of ,roman orthodoxy3 princeps religiosorum1 ,macr41 ,s4 i1 #aa1 #a4 ,he was himself sacratus ,eleusiniis1 and hierophanta there3 ,,cil4 vi1 #aggi2 probably the ,praite_/xtatos ho hieropha_/nts of ,lyd41 ,mens4 #d1 #b1 p4 #adh ,r4 p4 #fe ,w41 is the same person47 ,in #cge ,a4,d4 we hear of a ,nestorius 7probably the father of the ,neoplatonic ,plutarch7 as hierophantein tetagme_/nos at the time 7,zos4 iv1 #ah74 ,in #cif during the hierophantia of a patr ts ,mithriaks telets 7whose oath should have excluded him from that office7 the temple of ,eleusis was destroyed by ,alaric1 incited thereto by the monks who accompanied him 7,eunap41 ,,vs41 p4 #eb-c74 ,the regular holding of the festival must then have come to an end4--,evidence of later celebration of the ,eleusinia is not forthcoming4 ,the expressions of ,proclus1 which ,maass regards as certainly proving that the festival was still being held in the fifth century 7,orpheus1 #ae71 are quite insufficient to the purpose4 ,proclus speaks of various sacred ceremonies of initiation from which we memath_/kamen something3 of a ph_/m1 i4e4 written tradition1 of certain unspecified ,eleusinian theolo_/goi2 of what the ,eleus4 mysteries hupischnountai to the mystai 7just as we might speak in the present tense of the permanent content of ,greek religion74 ,these passages prove nothing3 whereas the imperfects which he uses elsewhere clearly show that neither temple nor festival existed any longer in his time4 7,he speaks1 in ,alc41 p4 #e ,crz41 of what used to be in the temple of ,eleusis and still more of what formerly occurred en tois ,eleusini_/ois hierois--ebo_/n ktl41 in ,ti4 #bic ,c47 ,the festival moreover cannot have gone on without the temple and its apparatus4 #agcae3 ,the ,orphic hymns in the form in which we have them all belong as it seems to one period1 and that can hardly have been earlier than the third century ,a4,d4 ,they are all composed for practical use in the cult1 and that presupposes the existence of ,orphic communities 7see ,schll1 ,commun4 et coll4 quib4 ,graec4 ,sat4 ,saupp41 p4 #ad ff42 ,dieterich1 de ,h4 ,orph474--,it must be admitted that they were not purely and exclusively ,orphic communities for which the poems were written4 ,these hymns1 called ,orphic a potiori1 make use in parts of older ,orphic poetry 7cf4 ,h4 #fb1 #b f41 with ,dem4 #be1 #aa74 #agdae3 ,probably all these cults promised immortality to their mystai4 ,this is certain in the worship of ,isis 7cf4 ,burckhardt1 ,zeit ,constantins d4 ,g4#b1 p4 #aie ff474 ,apul41 ,m4 xi1 #ba-c1 alludes to symbolic death and reawakening to everlasting life as the subject of the dr_/mena in the ,isis mysteries4 ,the initiated is thus renatus 7#ba74 ,in the same way the mystai of ,mithras are said to be in aeternum renati3 ,,cil4 vi1 #eaj2 #gcf4 ,immortality must certainly have been promised4 ,acc4 to ,tert41 ,pr4 ,haer4 #dj1 the mysteries of ,mithras #ehj included an imago resurrectionis4 ,by this the ,christian author can only understand a real ana_/stasis ts sarko_/s4 ,did these mysteries promise to their ho_/sioi a resurrection of the body and everlasting life8 ,this belief in the ana_/stasis nekrn 7always a difficulty for the ,greeks3 ,act ,ap4 xvii1 #ah2 #cb2 ,plotin4 #c1 #f1 #f fin47 is in fact ancient ,persian 7,theopomp4 fr4 #ga-b2 ,hbschmann1 ,jb4 ,prot4 ,theol4 v1 p4 #bbb ff471 and probably came to the ,jews from ,persia4 ,it is possible then that it may have been the essential idea of the ,mithras mysteries4--,hopes of immortality as they appeared to the mystai of ,sabazios are illustrated by the sculptures of the monument of ,vibia 7in the ,catac4 of ,praetextatus71 and of ,vincentius3 numinis antistes ,sabazis ,vincentius hic est4 ,qui sacra sancta deum mente pia coluit 7,garrucci1 ,tre ,sepolcri1 etc41 tab4 i-iii1 ,nap4 #aheb74--;,it is difficult to see why ,christian archeologists should regard this ,vincentius as a ,christian4 ,he calls himself a worshipper of the gods and an antistes ,sabazii 7there cannot be the slightest objection to giving this meaning to numinis antistes ,sabazis4 ,the difficulties raised by ,schultze1 ,katakomben1 #dd1 are groundless3 ,sabazis ,sabazii is no more objectionable or doubtful than the 9999genitives ,clodis1 ,helis3 see ,ritschl1 ,opusc4 iv1 #ded-f4 ,the arrangement of words1 n4 a4 ,sab41 is due to the exigencies of metre4 #ageae3 h o_/rexis tou agathou eis hen o_/nts a_/gei kai epi touto speu_/dei pasa phu_/sis1 ,plot4 #f1 #e1 #a4 pa_/nta ore_/getai ekei_/nou kai ephi_/etai autou phu_/ses ana_/gk 4 4 4 hs a_/neu autou ou du_/natai einai1 #e1 #e1 #ab2 #a1 #h1 #b4 pothei de pan to gennsan 7the nous desires the prton1 the psuch_/ the nous73 #e1 #a1 #f4 #agfae3 hai e_/x tou aisthtou geno_/menai 7psuchai_/71 ,plot4 #c1 #d1 #f4 ,in death ana_/gein to en hmin theion pros to en t pa_/nti theion1 ,porph41 ,v4 ,plot4 #b4 ,return eis patri_/da1 ,plot41 #e1 #i1 #a4 #aggae3 #b1 #i1 esp4 #af ff4 #aghae3 to men gar aischron enanti_/on kai t phu_/sei kai t the1 #c1 #e1 #a4 #agiae3 ,flight from the en s_/mati ka_/llos to the ts psuchs ka_/ll1 etc41 #e1 #i1 #b4 ,and again in the fine treatise1 p4 tou kalou1 #a1 #f1 #h4 ,though even here it is in a different sense from that in which ,plato speaks in the ,symp4 of the ascent from kala s_/mata to kala epitdeu_/mata1 etc4 ,plotinos protests energetically against the idea that his own sense of beauty makes him any the less pheu_/gein to sma than the hatred of beauty cultivated by the ,gnostics3 #b1 #i1 #ah4 ,he too waits here below1 only a little less impatiently1 for the time when he will be able to say farewell to every earthly habitation3 ib4 #ahjae3 4 4 4 kai hou_/t then kai anthr_/pn thei_/n kai eudaimo_/nn bi_/os apallag tn tde1 bi_/os an_/donos tn tde1 phug mo_/nou pros mo_/non1 #f1 #i1 #aa fin4 #eha ,,appendix ,i ,in many legends death by lightning makes the victim holy and raises him to godlike 7everlasting7 life4 ,we need only remember the story of ,semele who now z_/ei en ,olumpi_/ois apothanoisa bro_/m keraunou 7,pi41 ,o4 ii1 #bg71 or that of ,herakles and his vanishing from the pyre of wood lighted by ,zeus' flash of lightning 7see partic4 ,d4,s4 #d1 #ch1 #d-e71 or the parallel accounts of the translation or death by lightning of ,erechtheus 7above1 chap4 iii1 n4 #ci74 ,the primitive1 popular belief finds unusually clear expression in the words of ,charax ap4 ,anon4 de ,incred4 xvi1 p4 #cbe1 #e ff4 ,west41 who says of ,semele1 keraunou katask_/psantos phani_/sth2 ekei_/nn men oun1 hopoia epi tois diobl_/tois le_/getai1 thei_/as moi_/ras lachein _/thsan4 7,in this account ,semele is immediately raised to heaven by the flash of lightning--a version of the story frequently given by later authors3 ,zeus tn ,seme_/ln ek ts gs eis ton ,o_/lumpon komi_/zei dia puro_/s1 ,aristid4 #a1 p4 #dg ,dind4 ,o4 #da1 #c ,k44 ,cf4 ,philostr41 ,imag4 i1 #ad2 ,nonnus1 ,d4 viii1 #dji ff4 ,the passage of ,pindar quoted above would also admit of a similar interpretation47 ,generally speaking1 ho kerauntheis hs theos timatai 7,artem4 #b1 #i1 p4 #id1 #bf7 as one hupo ,dios tetimme_/nos 7ib4 #ic1 #bd74 ,the belief in such elevation of a mortal through the disruption and purification of his body by the sacred fire of lightning 7a pur katha_/rsion of the highest kind--see chap4 i1 n4 #da7 need not be of late origin simply because it so happens that only late authorities speak of it in unmistakable terms 7as ,wilamowitz thinks1 ,ind4 ,schol4 ,gtting4 hib4 #ahie1 pp4 #ab-ac74 ,such lofty conceptions were by this time no longer the product of popular imagination4 ,besides1 it is quite clearly referred to in the above-mentioned story of ,semele 7see esp4 ,d4,s4 #e1 #eb1 #b7 and in those of ,herakles1 ,erechtheus1 ,asklepios4 ,in the same way lightning struck the tomb of ,lykourgos 7as afterwards that of ,euripides7 as theophile_/statos kai hosi_/tatos 7,plu41 ,lyc4 #ca74 ,when the statues of the ,olympic victor ,euthymos at ,locri and ,olympia are struck by lightning it shows that he has become a ,hero3 ,pliny1 ,,nh4 vii1 #aeb4 ,the body of the person struck by lightning remains uncorruptible3 dogs and birds of prey dare not touch it3 ,plu41 ,smp4 #d1 #b1 #c1 p4 #ffe ,b2 it must be buried in the place where the lightning struck it 7,artem41 p4 #ie1 #f2 cf4 ,fest41 p4 #agh;b1 #ba ff42 ,plin41 ,,nh4 ii1 #ade74 ,every detail shows plainly that the dio_/bltos was regarded as holy4 ,this1 however1 does not prevent death by lightning from being regarded on other occasions as the punishment of crime--as in the cases of ,salmoneus1 ,kapaneus1 etc42 though in some even of these cases the idea is occasionally present that the lightning's victim is raised to a higher existence4 ,this is distinctly so when ,euripides in ,suppl4 makes a character call ,kapaneus1 who has been killed by lightning1 a hieros nekro_/s 7#ice7 and his tu_/mbos 7rogus7 hiero_/s too 7#iha74 hiero_/s never means #ehb accursed like the ,lat4 sacer3 it is invariably a title of honour4 ,kapaneus is here called holy just as ,astakides1 on his translation to everlasting life1 is hiero_/s in ,kallimachos2 and as ,hesiod speaks of the hieron ge_/nos athana_/tn 7with tu_/mbos hiero_/s cf4 ,s41 ,,oc4 #aede1 #agfc74 ,we must not fail to observe that in this passage1 where a friend of ,kap4 is supposed to be speaking1 the latter is certainly not regarded by ,eurip4 as an impious person 7as he is generally in ,tragedy1 and by ,eurip4 himself in ,phoen41 and even in ,suppl4 the enemy so regards him 7#dif ff471 though acc4 to this speaker ,amphiaraos too is snatched away in atonement for his crime74 ,euripides in fact makes him highly praised by ,adrastos 7#hfa ff47 as the very opposite of a hubrist_/s2 and it is obvious that ,euadne's sacrifice of her life which immediately follows is not intended to be offered for the benefit of a criminal and enemy of the gods4 ,for these reasons ,euripides ennobles the character of ,kapaneus and1 consequently1 the death of the ,hero by lightning can no longer stand for his punishment1 but is on the contrary a distinction4 ,he becomes a hieros nekro_/s4 ,this1 however1 could not have been done by ,eurip4 unless the view that such a death might in certain circumstances bring honour on the victim and elevate him to a higher plane of being1 had been at that time widespread and generally recognized4 ,eurip4 therefore provides the most distinct evidence for the existence of such a belief in his time4 7,as one of the exalted dead ,kapaneus is to be separated from the rest of the dead and burnt par' oi_/kous tou_/sde3 #ice1 #icf1 #ajji--;i4e4 before the ana_/ktoron of the ,goddesses at ,eleusis3 #hh1 #bij47--;,finally ,asklepios1 in all the stories that are told of his death by lightning 7and already in ,hes4 fr4 #aji ,rz471 is never regarded as entirely removed from this life3 he lives on as ,hero or god for all time1 dispensing blessings4 ,zeus allows him to live on for ever immortal 7,luc41 ,,dd4 #ac71 and acc4 to later versions of the story1 in the constellation ,ophiuchus 7,eratosth4 katast4 #f2 ,hygin41 ,astron1 ii1 #ad72 the real and primitive conception evidently being that he was transported to everlasting life by ,zeus' lightning-flash4 ,so ,min4 ,fel4 #bb1 #g1 says quite rightly3 ,aesculapius1 ut in deum surgat1 fulminatur4 ,,appendix ,,ii maschalismo_/s emaschali_/sth is the word used by ,aesch41 ,cho4 #dci1 of the murdered ,agamemnon4 ,soph41 ,el4 #dde1 says huph' hs 7,klutaimn_/stras7 thann a_/timos h_/ste dusmens emaschali_/sth--also of ,agamemnon4 ,what particular abomination was meant by this brief statement must have been immediately understood by the ,athenian public of the day4 ,a more detailed account is given by ,phot4 and ,suid4 maschali_/smata 7cf4 ,hesych4 s4v42 ,apostol41 ,pr4 xi1 #d71 and they give ,aristophanes of ,byzantium as their authority4 7,not from ,aristophanes--for they differ in many particulars--but from a closely related source come the two versions #ehc of the ,scholion to ,soph41 ,el4 #ddf and ,,em4 #aah1 #bb f47 ,according to their authority maschalismo_/s is something done by the murderer 7hoi phoneu_/santes ex epibouls--,aristoph47 to the corpse of the murdered man4 ,he cuts off the extremities of his victim1 strings the severed parts on a chain and puts them on4--,on whom8 on himself8 or the murdered man8 ,aristophanes' words are undecisive3 the ,schol4 ,soph41 ,el4 #dde1 speaks in the first version of himself 7heautois1 p4 #abc1 #ag ,papag47 and in the second of him1 i4e4 the murdered man3 peri tn mascha_/ln autou ekre_/mazon auta_/ ta a_/kra1 p4 #abc1 #bc2 cf4 #abd1 #e4 ,this too is probably the meaning of ,schol4 ,ap4 ,rh4 iv1 #dgg2 ,,em4 #aah1 #bh-i1 speaks distinctly of hanging the chain round the neck of the dead man4 ,this is1 in fact1 the most probable version4 ,the murderer hung the limbs1 strung together on a rope1 round the neck of his victim and then drew the rope under the armpits 7mascha_/lai73 a proceeding which is far from being impossible 7as has been said71 as anyone may discover by trying it for himself4 ,the murderer then crossed the ends of the rope over the breast of his victim and after drawing them under the armpits fastened them behind his back4 ,from this process of drawing under the armpits the whole procedure is called maschalismo_/s1 and the mo_/ria of the dead man thus fastened to his body are his maschali_/smata 7,aristoph474 ,anyone who wishes to reject this description of maschalismo_/s 7as some have done recently7 must first of all show from what source ,aristophanes of ,byzantium--whom no one who knows him would accuse of improvizing such details or of concealing his ignorance by invention--can have got his information if not from actual report and historical tradition4 ,the possibility that he arrived at it by straining the meaning and giving a private interpretation of his own to the words maschali_/zein and maschalismo_/s is excluded by the nature of these words4 ,they offer no hint whatever in the direction of the special meaning suggested by his account4 ,we cannot indeed say 7as ,wilamowitz does on ,a41 ,cho4 #dci7 that grammar forbids us to accept the explanation of what happened in maschali_/zein given by ,aristoph4 ,to say3 emaschali_/sth1 he had to suffer maschali_/zein1 maschalismo_/s1 is equally correct whatever sense we give to the process of maschalismo_/s4 ,but the word itself does not testify1 by its mere form1 to the absolute or exclusive correctness of ,aristophanes' interpretation3 it denotes without distinction absolutely any proceeding in which the mascha_/lai figure at all4 ,verbs in -izein1 derived from the names of parts of the body1 can denote according to the circumstances the utmost variety of actions done to or with the part of the body concerned3 cf4 kephali_/zein1 aucheni_/zein1 trachli_/zein1 laimi_/zein1 mi_/zein1 rhachi_/zein1 cheiri_/zein1 daktuli_/zein1 gastri_/zein1 skeli_/zein 7and even pugi_/zein74 ,what particular sort of activity applied to the mascha_/lai is indicated by the verb maschali_/zein cannot be decided from the mere form of the verb4 ,this only makes it the more necessary to adhere to ,aristophanes' interpretation1 which must have been derived from some other source1 i4e4 from actual knowledge4 ,it may be true that maschali_/zein1 considered simply from #ehd the point of view of its form1 might conceivably mean to tear the arm from the shoulder at the armpits 7as ,benndorf suggests1 ,monument von ,adamklissi1 p4 #acb ,a7--though such an ekmochleu_/ein ton brachi_/ona ek ts mascha_/ls should rather be apomaschali_/zein or ekmaschali_/zein4 ,but that out of its many possible meanings the verb should have just this particular one is not suggested by anything3 least of all by the sculptured relief on which the gods appear to be tearing out the right arms of their defeated enemies4 ,such scenes according to ,benndorf represent maschalismo_/s4 ,but can the ,greeks really have attributed to the gods this much execrated practice of cowardly murderers8 ,we are not told by anyone that this scene represents maschalismo_/s--that is only a conclusion drawn from an apparent agreement between the representation and the view 7itself as yet unproved7 of what happened in maschali_/zein4 ,is the correctness of the meaning assigned to the word to be proved in its turn from its agreement with the representation8 ,a most palpable argument in a circle6 ,there is no valid reason for rejecting the statement of ,aristophanes2 and there must be very good reason indeed for so doing before we may discredit such an authority4 ,he gives his information with no uncertain voice and no suggestion of hesitation1 and it must be regarded as the simple account of well-established facts4 ,it would receive additional confirmation--if it needed any--from the very meaning and conception of the word mascha_/lisma4 maschali_/smata must be the product of maschalismo_/s2 they are1 in fact1 the severed mo_/ria of the murdered man1 with which too ,aristophanes identifies them4 ,sophokls en 9999,tr_/l pl_/r maschalisma_/tn ei_/rke ton maschalismo_/n 7probably a mere oversight for ton tra_/chlon73 ,suid4 s4v4 emaschali_/sth 7,soph4 fr4 #eff #fbc ,p474 ,if maschali_/zein had consisted in the dislocation of the arm from its socket1 it would be impossible to say what such maschali_/smata might be4 ,they are without doubt identical with what are otherwise called1 in descriptions of mutilations of the corpse of a murdered man1 apa_/rgmata 7,jason after the murder of ,apsyrtos apa_/rgmata ta_/mne thano_/ntos1 ,a4,r4 iv1 #dgg2 cf4 ,schol4 and ,,em4 #aah1 #bb ff471 akrtria_/smata1 to_/mia 7ta apotm_/mata kai akrtria_/smata tou nekrou1 ,hesych474 ,these expressions allow us to conclude that the whole procedure is intended to offer the murdered man as a sacrifice to some sort of apotro_/paioi4 ,the maschali_/smata are the aparchai_/ of this sacrificial victim4 ,indeed1 ,aristoph4 of ,byzantium1 ap4 ,phot4 ,suid4 maschali_/smata1 definitely states that maschali_/smata was the name given to ta tois mrois epitithe_/mena apo tn mn 7not _/mn as the edd4 give2 as also ,nauck1 ,arist4 ,byz41 p4 #bba7 kre_/a en tais tn then thusi_/ais4 ,this refers--though it does not seem to have been remarked by those who have hitherto dealt with the passage--to the parts of the body which were cut off from the raw flesh of the hiereion before the sacrifice1 laid on the severed mroi_/ of the victim1 and burnt up completely with these3 the mothetein in fact so often mentioned in ,homer 7,a #dfj i42 ,b #dbc f42 g #def ff42 m #cfj f42 x #dbg f474 ,if these mothetou_/mena could also be called 7in #ehe a comparison7 maschali_/smata1 that again shows that at the maschalismo_/s there was no tearing out of an arm from its socket1 but that in reality the extremities of the murdered man 7--akrtria_/santes mo_/ria tou_/tou7 were hewn off and a piece cut off ek pantos me_/rous tou s_/matos as the grammarians following ,aristophanes say4 ,only in this case is the proceeding like that which took place at the mothetein when the sacrificers e_/kopsan mikron apo pantos 9999me_/lous 7,aristonic4 in ,schol4 ,a #dfa2 ,apollon41 ,lex4 ,hom4 #aga1 #h2 lex4 ,rhet4 ap4 ,eust4 ,a #dfa1 p4 #acd1 #cf3 mothe_/tsan2 to aph' heka_/stou me_/lous tou hierei_/ou apete_/monto kai ap_/rxanto ap' mou so the last word should be written here too1 though ,eustath4 found--and was surprised--_/mou kai ene_/balon eis ta mri_/a kata tn thusia_/n74 ,so too it is said of ,eumaios3 ho d' motheteito sub_/ts1 pa_/ntn arxa_/menos mele_/n1 x #dbg f4 7this is the passage in which hrm_/neuse ho poit_/s1 ti_/ esti to mothetein3 ,schol41 ,b4,l4 ,a #dfa2 it is this passage1 and not ,a #dfa1 which is meant by ,hesych4 too s4v4 mothetein1 when he says exgeitai d' autos ,ho_/mros2 cf4 also ,dion4 ,hal4 #g1 #gb1 #ae74 maschalismo_/s was then essentially an offering intended to avert evil or1 what comes to the same thing1 a kathartic offering 7i4e4 a symbol indicating such an offering74 ,it was consummated by murderers epi tais katha_/rsesin 7,sch4 ,s41 ,el4 #dde72 huper tou tn mnin ekkli_/nein as ,aristoph4 ,byz4 says 7p4 #bba ,n472 to e_/rgon aphosiou_/menoi as we are told by ,apostolius1 ,prov4 xi1 #d4 ,all these mean the same thing4 ,but besides these there may still have been another intention present in the minds of the superstitious4 ,the mutilation of the murdered man took place according to ,sch4 ,s41 ,el4 #dde 7in the second version2 there is something similar even in the first1 p4 #abc1 #ah f47 hi_/na1 phasi_/n1 asthens ge_/noito pros to antiti_/sasthai ton phone_/a4 ,the mutilation of the corpse was transferred to the psuch_/ that was leaving the body--such is the ancient conception to which ,homer too is not a stranger 7cf4 e4g4 l #dj ff474 ,if the dead man is mutilated he will not1 for example1 be able to hold or throw the spear which in ,athens was borne before the murdered man at his funeral 7if he left no kinsman as avenger behind him7 and was then set up beside his grave 7,d4 #dg1 #fi3 ,eur41 ,tro4 #aadg f43 ,poll4 viii1 #fe2 ,ister ap41 ,,em4 #ced1 #cc ff42 ,,ab4 #bcg1 #cj f47--certainly for no other purpose than that of supplying the dead man himself with a weapon with which to take vengeance on his own account since no one else would bothei him4 7,thus among the ,tasmanians a spear was planted on the grave of the dead that he might have a weapon ready for fighting3 ,quatrefages1 ,hommes fossiles et hommes sauvages1 p4 #cdf47 ,probably the ,greek murderer when he emascha_/lizen1 calculated in exactly the same fashion as the ,australian negro who cuts off the thumb from the right hand of his fallen foe in order that his soul may no longer be able to hold a spear 7,spencer1 ,princ4 of ,sociol4 i1 p4 #bab74 ,in ,soph41 ,el4 #ddf1 the murderer after the maschalismo_/s also wipes the bloody instrument of death on the head of the murdered man4 ,murderers did this h_/sper apotropiazo_/menoi to mu_/sos to en t pho_/n #ehf 7,schol474 ,there are passages in the ,odyssey which allude to the custom 7me_/ga e_/rgon1 ho s kephal anama_/xeis1 t #ib7 as well as in ,herodotos and ,demosthenes 7see ,schneidewin on ,electra74 ,their meaning is quite correctly given in ,eust4 on ,od4 t #ib3 hs eis kephaln dthen ekei_/nois 7tois pephoneume_/nois7 trepome_/nou tou kakou4 ,evidently a mimic version of eis kephaln soi_/4 ,something similar is intended when the murderer sucks the blood of the murdered man three times and spits it out again three times4 ,ap4 ,rh4 describes such a scene 7iv1 #dgg f472 and something similar occurred in ,aesch4 7fr4 #ced2 ,,em4 refers to this in immediate connexion with maschalismo_/s74 ,here too the object is the ka_/tharsis of the murderer1 the expiation of the impious deed4 7h the_/mis authe_/ntsi doloktasi_/as hile_/asthai1 ,a4,r42 apoptu_/sai dei kai kath_/rasthai sto_/ma1 ,a47 ,spitting three times is a regular feature in magic charms and counter-charms3 in this case the blood of the murdered man and with it the power of vengeance that rises up out of the blood1 is averted1 7despuimus comitiales morbos1 hoc est1 contagia regerimus1 ,plin41 ,,nh4 #bh1 #ce47--,what savage tribe ever had more primitive ideas or a more realistic symbolism than the ,greek populace--and perhaps not populace only--of classical times in the sinister backwaters of their life into which we have here for a moment descended8 ,,appendix ,,iii amu_/toi1 a_/gamoi ,,and ,,dana,,des ,,in ,,the ,,underworld ,in ,polygnotos' picture of the underworld were to be seen the figures tn ou memume_/n1 tn ta dr_/mena ,eleusini en oudenos theme_/nn lo_/g--an old man1 a pais1 a young and an old woman1 who bear water to a pi_/thos in broken pitchers3 ,paus4 #aj1 #ca1 #i-aa4 ,the myth is evidently founded upon an etymological play on words--those who have neglected the completion of the holy te_/l and are ateleis hiern 7h4 ,cer4 #dhb7 must perform the vain labour in the realm of ,persephone of carrying water in broken vessels3 the ,dana_/dn hudrei_/as ateleis 7,axioch4 #cga ,e74 ,it can only have been an oversight that made ,pausanias forget to say that the pi_/thos is tetrme_/nos1 for this is essential to the story 7see ,pl41 ,gor4 #dic ,,bc2 ,philetair4 ap4 ,ath4 #fcc ,f1 #ah #b1 p4 #bce ,k42 ,zenob41 ,prov4 ii1 #f1 etc471 and certainly cannot1 as ,dieterich1 ,nekyia1 #gj1 imagined1 be replaced by the kateago_/ta o_/straka4 ,that the ou memume_/noi1 the amu_/toi1 as the inscription on the picture called them 7,paus4 #i71 were in fact those who had neglected the ,eleusinian mysteries is only a conclusion of ,pausanias' 7or of his authority71 as we see from the way he speaks in #aa2 but it is probably the right conclusion4 ,the ,orphics took over the ,eleusinian fable1 but exaggerated it to the point of absurdity3 they tous anosi_/ous kai adi_/kous koski_/n hu_/dr anagka_/zousi phe_/rein in ,hades 7,pl41 ,rp4 #cfc ,d2 ,gor4 #dic ,,bc74 ,in this they followed a hint given by a popular proverb--representing one of the adu_/nata--koski_/n hu_/dr phe_/rein 7which is also ,roman3 cf4 ,plaut41 #ehg ,pseud4 #ajb2 as an ordeal3 ,plin41 ,,nh4 #bh1 #ab74 ,it is not until later 7nor in surviving literature before the ,axiochus1 #cga ,e3 though perhaps a little earlier on vase paintings from ,south ,italy7 that the story occurs in which it is the daughters of ,danaos who are punished in ,hades by having to fill the leaking vessel4 ,the reason given for this punishment is their murder of the sons of ,aigyptos in the marriage bed3 but why did the punishment take this particular form8 ,clearly in the case of the ,danaides their non-fulfilment of an important te_/los is requited in the ever ateleis hudreiai4 ,their marriage union was uncompleted through their own choice 7thus marriage itself was often called a te_/los and the wedding was preceded by prote_/leia and compared with the te_/l of the mysteries74 ,in this it is certainly implied that their deed had not been expiated1 and they themselves had not found other husbands1 but had as it were immediately after their impious deed been sent down to ,hades 7cf4 ,sch4 ,eur41 ,hec4 #hhf1 p4 #dcf1 #ad ,dind474 ,the daughters of ,danaos came to the underworld as a_/gamoi4 ,to die before marriage was regarded as the height of ill-luck by the common people 7cf4 ,welcker1 ,syll4 ep41 p4 #di73 the essential reason being that those who die thus leave behind them nobody who is called upon to keep up the cult of their souls 7,e4 ,tro4 #chj74 ,other ideas may have been vaguely combined with this4 ,thus1 on the graves of a_/gamoi a loutropho_/ros was set up--a figure of a pais or a ko_/r loutropho_/ros1 or a vessel called the loutropho_/ros which has been identified with certain bottomless vases 7see ,furtwngler1 ,samml4 ,sabouroff1 on ,pl4 lviii-lix2 cf4 ,wolters1 ,ath4 ,mitth4 xvi1 #cgh ff474 ,can this have referred to a similar fate awaiting the a_/gamoi after their death1 a fate such as was imputed to the ,danaides in particular as mythical types of those who are a_/gamoi by their own fault8--an ever unsuccessful carrying of water for the loutro_/n of the bridal bath4 7,dieterich1 ,nekyia1 #gf1 with some probability takes this as the reason for the water-carrying47 ,of these two myths1 was the one which appears later in order of time--the story of the ,danaids--merely a subsequent development out of the earlier one 7even said to occur on a black-figured vase71 which told of the vain water-carrying of the amu_/toi8 ,i cannot be so sure of this as ,i once was4 ,i cannot indeed admit 7with ,dmmler1 ,delphica1 #ah ff41 who1 however1 fails to prove an earlier date for the story of the ,danaids' jar7 that it would be difficult to imagine how a special class of human beings came to be replaced later on by certain mythical representatives such as the ,danaids were4 ,but it is a very suspicious fact that the ,danaids do not as a matter of fact represent the particular class of mankind--the amu_/toi--whose place they are supposed to have taken as their mythological representatives4 ,they are not amu_/toi at all1 but a_/gamoi4 ,the a_/gamoi and their ateleis hudreiai in ,hades must have been familiar in popular belief3 in addition to this the mystical fable of the similar behaviour of those who had neglected the te_/los of initiation may have sprung up1 but certainly not as the model of the a_/gamoi story1 more probably as a subsequent #ehh rehandling of it for the purposes of mystical edification4 7,the story of the a_/gamoi has a much more primitive and popular flavour2 and it alone gives a definite relation between the special labour of water-carrying in ,hades and the nature of their default on earth47 ,the mythical fate of the a_/gamoi was then forgotten owing to the competing interest of the story of the 9999amu_/toi1 which1 in fact1 absorbed it1 when a poet--for a poet it must have been--took up what still-surviving custom and its accompanying legend applied to the a_/g4 in general and transferred it to the ,danaides4 ,this version of the myth was then victorious in the general consciousness both over the popular tradition about the a_/gamoi and the mystery-fable of the 9999amu_/toi4--,it remains to be said that the ,danaids 7and the 9999amu_/toi too in a lesser degree7 were supposed to be punished by their ateleis hudreiai1 ,this1 so long as it was a matter of the a_/gamoi simply1 cannot have been the meaning of that fate of purposeless toil in their case any more than it was in the case of ,oknos4 ,even ,xenophon1 ,oec4 vii1 #dj1 lets us see that the vain toilers are not as a matter of fact intended to inspire horror1 as sinners1 but rather pity4 ,his words are3 ouch horas1 hoi eis ton tetrme_/non pi_/thon antlein lego_/menoi hs oikti_/rontai1 ho_/ti ma_/tn ponein dokousi8 n ,di_/'1 e_/ph h gun_/1 kai gar tl_/mone_/s eisin1 ei touto_/ ge poiousin4 ,this gives us the attitude of mind from which the whole story originally grew up4 ,,appendix ,,iv ,,the ,,tetralogies ,,of ,,antiphon ,i ought not to have admitted the doubt suggested in chap4 v1 n4 #agf1 as to the genuineness of the ,tetralogies traditionally ascribed to ,antiphon4 ,i have examined more carefully the well-known linguistic variations between the ,tetralogies and speeches i1 v1 and vi of ,antiphon1 and also the recently noticed divergences 7see ,dittenberger1 ,hermes1 #ca2 #cb7 of the ,tetralogies from ,athenian law 7for which the author1 like the declamation-writers of later times1 substitutes occasionally a ius scholasticum--a purely fanciful creation but one more suited to pleading in utramque partem74 ,all these objections seem to me1 on maturer consideration1 insufficient to make us reject the identity--otherwise so well established--of the author of the ,tetralogies with the author of the ,speeches4 ,,appendix ,v ,,ritual ,,purification ,,effected ,,by ,,running ,,water1 ,,rubbing ,,with ,,animal ,,or ,,vegetable ,,substances 7ski_/lla1 ,,figs71 ,,absorption ,,of ,,the materia peccans ,,into ,,eggs4 ,for the purpose of ritual purification it is necessary to have water drawn from running springs or streams1 or from the sea3 tha_/lassa klu_/xei pa_/nta tanthr_/pn kaka_/1 ,eur41 ,,it4 #aaic4 7,hence in the exalted #ehi semi-oracular language of bardic poetry h ami_/antos tha_/lassa1 ,aesch41 ,p4 #egh4 ,at a sacrifice ho hiareus aporrai_/netai thala_/ssa1 sacrificial calendar from ,kos3 ,inscr4 ,cos1 #ch1 #bc47 ,various details on this point in ,lomeier1 ,de lustrat4 c4 #ag4 ,in the water thus drawn from running sources the power of washing off and carrying away the evil still seemed to be inherent4 ,when the pollution is unusually severe it has to be purged by the water from several running springs3 krna_/n apo pe_/nte1 ,emped4 #deb ,m4 #adc ,d42 apo krnn trin1 ,menand41 ,deis4 #ecj1 #bb ,k42 ,orestes se apud tria flumina circum ,hebrum ex response purificavit 7from the stain of matricide71 ,lamprid41 ,heliog4 vii1 #g--or else at ,rhegion in the seven streams which combine to form one river3 ,varro ap4 ,prob41 ad ,verg41 p4 #c1 #d ,keil2 ,sch4 ,theoc41 prol41 p4 #a1 #c ff4 ,db4 7and cf4 ,hermann1 ,opusc4 ii1 #ga ff474 ,even water from fourteen different springs might be used at a purification of murder3 ,suid4 #dgf ,,bc ,gaisf4 7apo dis hepta kuma_/tn1 conclusion of an iambic or trochaic line74 ,in all this the remarkable persistence of ,greek ritual performances is shown once more4 ,even in a late period the same kathartic rules prevail4 ,an order of the ,klarian oracle of about the third century ,a4,d4 7ap4 ,buresch1 ,klaros1 p4 #i7 commands those who seek its aid apo ,naa_/dn hepta mateu_/ein katharon po_/ton entu_/nesthai1 ho_/n theisai pro_/sothen 7taken from ,il4 ,ps #ecc1 but understood in a temporal sense7 echrn kai epessume_/ns aphu_/sasthai rhnai_/ te do_/mous ktl4 ,and in a magical papyrus 7about fourth century71 ap4 ,parthey1 ,abh4 ,berl4 ,ak4 #ahfe1 p4 #abf1 l4 #bcd-e1 instructions are given to collect hu_/dr pgaion apo z' pgn for magic purposes4 7,then again in medival superstition3 for the purposes of hydromantia water must be taken from three running streams1 a little from each1 etc4--,hartlieb ap4 ,grimm1 p4 #aggj--probably a survival from classical antiquity3 cf4 ,plin41 ,,nh4 #bh1 #df1 e tribus puteis1 etc47 ,cf4 also and in general the completely analogous use of water in old ,indian ceremonies of purification3 ,oldenberg1 ,rel4 ,veda1 #dbc ff42 #dhi4--perima_/ttein1 apoma_/ttein3 wiping-off of the uncleanness3 see ,wyttenb4 ad ,plu41 ,mor4 vi1 pp4 #ajjf-g4 ,in this use peripsn also occurs3 in a transferred sense a pharmako_/s is called a peri_/psma perika_/tharma1 ,ep4 ad ,cor4 #a1 #d1 #ac4 ,washing-off with bran1 earth1 etc41 is often mentioned4 ,otherwise the ski_/lla is used or the bodies of sacrificed dogs3 eka_/thre_/ te_/ me kai ape_/maxe kai peri_/gnise dadi_/ois 7with peri_/gn47 kai ski_/ll1 ,luc41 ,necyom4 #g4 ,the ,superstitious ,man is accustomed hierei_/as kale_/sas ski_/ll sku_/laki keleusai hauton perikatharai1 ,thphr41 ,ch4 #bh 7#af7 fin4 ,all sorts of medicinal properties were attributed to the ski_/lla4 7,the idea is elaborated farcically in the pamphlet of ,pythagoras peri ski_/lls ,d4,l4 viii1 #dg8 k_/ls ,cobet1 an extract of which is given by ,galen p4 eupori_/st4 #c1 vol4 xiv1 9999#egf-i ,k47 ,but above all it is regarded as katha_/rsios3 ,artem4 iii1 #ej2 kathartik pa_/ss kaki_/as1 ,sch4 ,theoc4 v1 #aba1 and cf4 ,cratin41 ,chei_/r4 #bcb ,k4 ,hence it is also alexipha_/rmakon1 ho_/l pro tn thurn kremame_/n1 ,diosc4 ii1 #bjb fin4 7see ,hermes1 #ea1 #fbh72 such also was the teaching of ,pythagoras3 ,plin41 ,,nh4 #bj1 #aja2 9999or it may be buried at the threshold3 ,ar4 ,dana_/d4 fr4 #h #bee ,h4-,g44 #eij ,it is also lu_/kn phthartik_/3 ,artem4 iii1 #ej 7cf4 ,gp4 #ae1 #a1 #f1 with notes of ,niclas74 ,as being able to keep off daimones 7in wolf-form7 it was then used in religious purification4--,figs are also used for the purpose of religious cleansing and scouring 7black figs particularly inferum deorum et avertentium in tutela sunt1 ,macr4 #c1 #bj1 #b-c74 ,figs used en katharmois3 ,eustath41 ,od41 p4 #aegb1 #eg 78 is this the meaning of the perima_/ttein of the eyes with figs in ,pherecr4 ap4 ,ath4 #c1 #gh ,d #acb ,k474 ,hence ,zeus suka_/sios katha_/rsios 7,eustath474 ,figs the best alexipha_/rmakon3 ,arist4 ap4 ,jul41 ,ep4 #bd1 p4 #eje1 #g ff4 ,from the specially magic properties of the fig comes the idea that fig-trees are never struck by lightning3 ,plu41 ,smp4 #e1 #i1 p4 #fhd ,c2 ,gp4 #aa1 #b1 #g2 ,theoph4 ,nonn4 #bfj1 #bhh 7and cf4 ,rh4 ,mus4 #ej1 #ehd72 ,lyd41 ,mens4 fr4 fals4 #a1 p4 #aha ,w42 #d1 #d1 p4 #fi ,w4 ,the pharmakoi_/ at the ,thargelia 7above1 chap4 ix1 n4 #bf7 wear strings of figs round their necks 7,hellad4 ap4 ,phot41 ,bibl41 p4 #ecd;a1 #e ff471 and are beaten with branches of the fig-tree 7kra_/dai7 and with ski_/llai 7,hippon4 frr4 #d1 #e1 #h2 ,hsch4 kradi_/s no_/mos73 here again the figs have a kathartic purpose 7,mller mistakes this1 ,dorians1 i1 #cdf71 as is shown also by the presence of ski_/llai as well 7cf4 in general ,theoc4 vii1 #ajg2 v1 #aba74 ,before the pharmakoi_/ were driven out of the city as scapegoats they were thus purified with the above-mentioned kra_/dai and ski_/llai4 ,the same thing is said in the story of the ravens which parodies this expiatory rite4 ,the ravens are offered up to ,loimo_/s as a sort of pharmakoi_/--perikathai_/rontas epdais aphie_/nai zntas1 kai epile_/gein t ,loim2 pheug' es ko_/rakas 7,arist4 fr4 #ded #dif ,tbn42 for a similar apotropiasmo_/s 7eis aigas agri_/as7 see the commentators on ,macar4 iii1 #ei1 ,diogen4 v1 #di2 cf4 tn no_/son 7regarded as a daimon71 phasi_/n1 es aigas tre_/psai1 ,philostr41 ,her4 #agi1 #h ,kays474--,rubbing-off of the impurity was effected also with the dead bodies of puppies 7ski_/ll sku_/laki1 ,thphr41 ,ch4 #bh #af74 ,those hagnismou deo_/menoi were rubbed down with the bodies of puppies 7which had been sacrificed to ,hekate73 perima_/ttontai1 and this is periskulakismo_/s1 ,plu41 ,q4 ,rom4 #fh1 p4 #bhj ,c4 ,it was believed that these materials 7wool and the skins of animals were also employed7 received into themselves the harmful and polluting substance4 ,this is why eggs are also used as katha_/rsia3 e4g4 in ,p4 ,mag4 ,lond41 n4 #aba1 l4 #ebb ap4 ,kenyon1 ,greek papyri in ,,bm4 i1 p4 #aja 7#ahic73 gra_/phe to o_/noma eis a du_/o arrenika kai t heni perikathai_/reis 7sic7 seauton ktl4 ,more in ,lomeier1 ,lustr4 7ed4 #b ,zutph4 #agjj71 p4 #beh f4 ,they were meant to absorb the impurity4 anela_/mbanon ta tou perikatharthe_/ntos kaka_/1 ,auct4 p4 deisid4 ap4 ,clem41 ,str4 vii1 p4 #hdd ,p4 ,,appendix ,,vi ,,hekate ,,and ,,the ,hekatika pha_/smata1 ,,gorgyra1 ,,gorgo1 ,,mormolyke1 ,,mormo1 ,,baubo1 ,,gello1 ,,empousa1 ,,etc4 ,hekate herself is addressed as ,gorg kai ,morm kai ,m_/n kai polu_/morphe3 ,hymn4 ap4 ,hipp41 ,,rh4 iv1 #ce1 p4 #ajb1 #fg ,d4-,s4 ,sch4 ,a4,r4 #eia iii1 #hfa1 says of ,hek4 le_/getai kai pha_/smata epipe_/mpein 7cf4 ,eur41 ,hel4 #efi2 ,d4 ,chr4 iv1 p4 #gc ,m4 i1 p4 #gj ,arn42 ,hsch4 antai_/a71 ta kalou_/mena ,heka_/taia 7pha_/smata ,hekatika_/1 ,marin41 ,v4 ,procl4 #bh7 kai polla_/kis aut metaba_/llein to eidos dio kai ,e_/mpousan kaleisthai4 ,hekate-,empousa also in ,ar4 ,tagen4 fr4 #ejj-a3 ,sch4 ,ar41 ,ran1 #bic2 ,hesych4 ,e_/mpousa4 ,thus ,hekate is the same as ,gorgo1 ,mormo1 and ,empousa4 ,baubo also is one of her names3 ,h4 ,mag41 p4 #bhi ,abel4 7,baubo probably identical with the ,bab_/ mentioned among other chtho_/nioi in an inscr4 from ,paros3 ,ath_/naion1 v1 #ae2 cf4 the male personal names ,bab_/1 ,babei_/s4 ,baub_/ can hardly be etymologically connected with baub_/n unpleasantly familiar in ,herond4 7though the mistake has been repeated in ,roscher1 ,myth4 ,lex4 ii1 #cjbe72 one does not see how a female daimon could be named after a male o_/lisbos4 ,the nature of ,hekate makes its more probable that she got her name from bau_/ the noise of the baying hound3 cf4 bauku_/n1 ,p4 ,mag4 ,par4 #aiaa47 ,baubo1 too1 is elsewhere the name of a gigantic nocturnal spectre3 ,orph4 fr4 #baf ,ab42 ,lob41 ,agl4 #hbc4--;,elsewhere these epikl_/seis1 or forms in which ,hekate1 ,gorgo1 ,mormo1 etc41 appear1 are found as the names of separate infernal spirits4 ,gorgu_/ra2 ,ache_/rontos gun_/ ,apollod4 p4 then ap4 ,stob41 ,ecl4 i1 #di1 p4 #dai1 #ae ,w42 cf4 ,apollod4 #a1 #e1 #c4 ,gorg_/ is probably only the shortened form of this daimon 7she is alluded to as an inhabitant of ,hades as early as ,od4 l #fcd2 in the kata_/basis of ,herakles ,apollod4 #b1 #e1 #ab2 chthoni_/a ,gorg_/1 ,eur41 ,ion1 #ajec74 ,acheron1 whose consort she is1 must have been regarded as the lord of the underworld4 ,we also hear of a mother of the underworld god3 in ,aesch41 ,ag4 #abce1 ,kassandra calls ,klytaimnestra thu_/ousan ,ha_/idou mte_/ra4 ,in this very striking phrase it is impossible to take ha_/dou in its generalized sense 7as ,lob4 does3 ,aj4#c1 p4 #bib71 and the whole phrase as merely metaphorical ainom_/tora4 ,why mte_/ra in particular8 ,and1 above all1 what would be the point of thu_/ousan8 ,klytaimnestra1 of course1 it goes without saying1 is only metaphorically called the raging mother of ,hades1 i4e4 a true she-devil2 but the thing with which she is compared1 from which the metaphor is taken1 must have been a real figure of legend4 ,in exactly the same way1 in ,byz4 ,greek1 tn daimo_/nn m_/tr is a figurative expression for a wicked woman3 see ,kalli_/m4 kai ,chrusorro_/ #begi ed4 ,lambros2 cf4 ib41 #acjf1 tn ,nri_/dn ma_/mm4 ,in ,german too the 9999devil's mother1 or grandmother1 or the devil's wife or bride1 are of frequent occurrence in a metaphorical sense3 ,grimm1 p4 #ajjg2 #afjg4 ,but in all these cases the comparison invariably implies the existence of real legendary figures to which the comparison refers3 and often enough in medival and modern ,greek folk-lore these creatures actually occur4 ,we may therefore conclude that the thu_/ousa ,ha_/idou m_/tr was a real figure of ,greek legend4 ,hades in this connexion cannot be the god of the underworld1 common in ,homer and a regular poetic character elsewhere1 the brother of ,zeus and ,poseidon4 ,in that case his mother would be ,rhea who certainly cannot be identified with the thu_/ousa ,ha_/idou m_/tr4 ,in local mythology there were numerous other underworld #eib gods any of whom might be loosely called ,ha_/ids1 the word being used as a general name for such deities4 ,but the raging mother of the underworld god has the most unmistakable resemblance to ,hekate who flies about by night on the wind 7see above1 chap4 ix1 p4 #big f42 below1 ,app4 vii7 psuchais neku_/n me_/ta bakcheu_/ousa 7,reiss1 ,rh4 ,mus4 #di1 #aha n41 compares her less well with the huntsman of ,hades74 ,it seems almost as if the two were identical3 local legend could quite well have made ,hekate the mother of the underworld god 7just as she was the daughter of ,admetos1 or of ,eubouleus1 i4e4 of ,hades74 ,if she is the same as ,morm_/ 7cf4 the ,hymn4 ap4 ,hipp41 ,,rh4 iv1 #ce7 then she was also known to folk-lore as the foster-mother of ,acheron4 ,this title is applied to ,mormolu_/ka2 tith_/n of ,acheron in ,sophron fr4 #i ,kaibel4 ,but ,morm_/ is simply the abbreviated form of ,mormolu_/k as ,gorg_/ is of ,gorgu_/ra1 and cf4 also ,momm_/ ,hsch41 and with metathesis of r1 ,mombr_/ id4 7,mormol4 is mentioned together with ,lamia_/1 ,gorg_/1 ,ephia_/lts as a legendary creature in ,str41 p4 #ai1 and see ,ruhnken1 ,tim4 ,lex41 p4 #agi ff41 ,mormolu_/keion47 ,morm_/ also in plural3 h_/sper mormo_/nas paida_/ria 7phobountai71 ,xen41 ,,hg4 #d1 #d1 #ag2 ,hsch4 mormo_/nas2 pla_/ntas dai_/monas 7i4e4 wandering1 as in ,hesiod1 and like the ,erinyes in the ,pythagorean su_/mbolon1 and the ala_/str1 the unquiet and wandering soul whose name is derived from alasthai--so ,lob41 ,paralip4 #dej74 ,besides this we have ,heka_/tas too in the plural3 ,luc41 ,philops4 #ci fin4 7perhaps only generalizing72 trissn ,hekatn1 ,p4 ,mag4 ,par4 #bhbe f42 ,e_/mpousai 7with a_/lla ei_/dla71 ,d4,p4 #gbe1 etc41 to say nothing of ,gorgo_/nes4 ,morm_/ as a bogey to frighten children3 ,morm da_/knei1 ,theoc4 xv1 #dj 7cf4 ana_/klsis ,mormous1 a theatrical piece1 probably a farce3 ,,igm4 ,aeg4 i1 #abe;g74 ,so too is the monster ,la_/mia that kidnaps children3 ,duris1 fr4 #ce 7#b ,,fhg72 ,d4,s4 #bj1 #da2 ,heraclit41 ,incred4 #cd1 etc4 ,some details in ,friedlnder1 ,darstell4 a4 d4 ,sitteng4#d1 i1 #eaa f4 7as a nickname ,lam_/3 ,sch4 ,ar41 ,eq4 #fb74 ,mormo herself is called ,lamia1 ,mormous ts kai ,lami_/as1 ,sch4 ,greg4 ,nz4 ap4 ,ruhnken1 ,tim4 ,lex41 p4 #ahb;a4 ,with ,mormo and ,lamia ,gell_/ is also identified 7,sch4 ,theoc4 xv1 #dj71 a ghost that kidnaps children mentioned already by ,sappho1 fr4 #dd2 ,zenob4 iii1 #c1 etc4 ,kark_/1 too1 is the same as ,la_/mia 7,hesych474 ,lamia is evidently the general name 7see above1 chap4 iv1 n4 #aae71 while ,mormo1 ,gello1 ,karko1 and even ,empousa1 are particular ,lamiai1 who also merge into one another4 ,just as ,mormo and ,gello coincide1 so also do ,gello and ,empousa3 ,gell ei_/dlon ,empou_/ss1 ,hsch4 7,empousai1 ,lamiai1 and ,mormolykai the same3 ,philostr41 ,v4 ,ap4 #d1 #be1 p4 #ade1 #af ,k474 ,empousa1 who appears in continually changing shapes 7,ar41 ,ran4 #bhi ff471 is seen by human beings at night 7nukterinon pha_/sma h ,e_/mpousa1 ,v4 ,aeschin4 init42 ,philostr4 ,v4 ,ap4 #b1 #d71 but even more commonly at midday 7like the ,hekate of ,lucian73 mesmbri_/as ho_/tan tois katoichome_/nois enagi_/zsin1 ,sch4 ,ar41 ,ran4 #bic4 ,she is1 in fact1 the daemonium meridianum known to ,christian writers as ,diana 7,lob41 ,agl4 #ajib2 ,grimm1 #aafb74 ,for devils appearing at midday see ,rochholz1 ,glaube u4 ,br41 i1 #fg ff42 ,mannhardt1 ,ant4 #eic ,wald u4 ,feldc4 ii1 #ace f42 ,haberland1 ,ztschr4 ,vlkerpsych4 xiii1 #caj ff42 ,drexler in ,myth4 ,lex4 ii1 #bhcb ff2 ,grimm1 #affa4 ,hekate1 in so far as she appears as an ei_/dlon in the upper world is identical with ,emp4 and with ,borbo1 ,gorgo1 ,mormo1 as well as ,gello1 ,karko1 ,lamia4 7,acc4 to ,sch4 ,a4,r4 iv1 #hbh ,stesichoros1 en t ,sku_/ll ei_/dous ,eidous ,bergk on ,stes4 fr4 #ac quite unconvincingly tinos ,lami_/as tn ,sku_/llan phsi thugate_/ra einai4 ,here ,hek4 herself seems to be described as a kind of ,lamia1 for she was generally regarded as the mother of ,skylla1 e4g4 by ,akousilaos #gc ,b1 #bg ,vors41 in the ,hesiodic ,eoiai1 #agb ,rz4 ,sch4 ,a4,r41 and even in ,a4,r4 himself who in iv1 #hbi1 explains the ,homeric ,krataiis m #abd as merely a name of ,hekate47--,the vagueness of feature and confusion of personality is characteristic of these ghostly and delusive apparitions4 ,in reality the individual names 7in some cases onomatopoeic formations to suggest terror7 were originally the titles of local ghosts4 ,in the long run they all come to suggest the same general idea and are therefore confused with each other and are identified with the best known of them1 ,hekate4 ,the underworld and the realm of ghosts is the proper home of these feminine daimones as a whole and of ,hekate too2 most of them1 with the possible exception of ,empousa1 give way entirely to ,hekate in importance and are relegated to children's fairy-tales4 ,in the case of ,gorgyra 7,gorgo7 and ,mormolyke 7,mormo7 this fact is clearly attested4 ,lamia and ,gello carry off children and also a_/rous from this life1 like other daimones of the underworld1 ,keres1 ,harpies1 ,erinyes1 and ,thanatos himself4 ,the ,lamiai rise to the light from their underground lairs--lami_/as tinas historountes 7the oldest writers of histories7 en hu_/lais kai na_/pais ek gs anieme_/nas1 ,d4,h41 ,thuc4 #f4 ,empousa appears on earth at midday because that was the time when sacrifice was offered to the dead 7,sch4 ,ar41 ,ran4 #bic2 sacrifice to ,heroes at midday3 above1 chap4 iv1 n4 #i74 ,she approaches the offerings to the creatures of the lower world because she herself is one of their number4 7,in the same way the chthonic character of the ,seirenes--they are closely related to the ,harpies--is shown by the fact that they too appear like ,empousa at midday and oppress sleepers1 etc41 according to the popular demonology4 ,see ,crusius1 ,philol4 #ej1 #ig ff47 ,,appendix ,,vii ,the ,hosts of ,hekate cause fear and sickness at night3 ei_/t' e_/nupnon pha_/ntasma phob chthoni_/as th' ,heka_/ts kmon ede_/x1 ,trag4 ,incert4 fr4 #cge 7,porson suggested ,aesch474 ,they form the nukti_/phantoi pro_/poloi ,enodi_/as1 ,eur41 ,hel4 #egj4 7,these pro_/poloi tas theou are probably also referred to in the defixio ,,cig4 #eggc2 ,wnsch1 ,tab4 ,defix41 p4 ixb47 ,they are nothing else than the restless souls of the dead wandering in the train of ,hekate4 ,nocturnal terrors are produced by ,heka_/ts epibolai kai hr_/n e_/phodoi1 ,hp41 ,morb4 ,sacr4 7vi1 #cfb ,l474 ,hence ,orph41 ,h4 i1 #a1 calls ,hekate psuchais neku_/n me_/ta bakcheu_/ousan4 ,the souls which thus wander about with ,hekate are #eid in part those of the a_/roi1 i4e4 of those who have died before the completion of their destined period of life1 prin moiran ex_/kein bi_/ou1 ,soph41 ,ant4 #hif2 cf4 ,phrynich4 in ,,ab4 #bd1 #bb1 and pro_/moiros harpag_/1 ,inscr4 ,cos1 #cbb4 ,thanatos has acted unjustly towards them en tachutti bi_/ou pau_/n neo_/likas akma_/s1 ,orph41 ,h4 #hg1 #e-f4 ,the period of conscious existence on earth which they had left incomplete they must now fulfil as disembodied souls3 aiunt immatura morte praeventas 7animas7 eo usque vagari istic1 donec reliquatio compleatur aetatum quas tum pervixissent si non intempestive obiissent1 ,tert41 ,an4 #ef4 7,they haunt the place of their burial3 h_/res atucheis1 hoi en t deini to_/p sune_/chesthe1 ,p4 ,mag4 ,par4 #adjh2 cf4 ,,cig4 #eheh;b47 ,for this reason it is often mentioned on gravestones 7and elsewhere3 ,eur41 ,alc4 #afh f47 as something specially to be lamented that the person there buried had died a_/ros--see ,epigr4 ,gr4 #ab2 #af2 #aic2 #bbj1 #a2 #bba1 #b2 #cac1 #b-c3 a_/teknos a_/ros1 9999#bcf1 #b2 and cf4 #cgb1 #cb2 #ahd1 #c2 ,,cig4 #eegd 7see also ,app4 iii and chap4 xiv1 pt4 ii1 n4 #aee1 a_/gamoi74 ,gello who herself parthe_/nos a_/rs eteleu_/tse then becomes a pha_/ntasma1 slays children and causes tous tn a_/rn thana_/tous1 ,zenob4 iii1 #c2 ,hsch4 ,gell_/4 ,the souls of the a_/roi cannot rest but must continually wander3 see ,plaut41 ,most4 #dii4 ,they 7ane_/mn ei_/dlon e_/chontes1 ,h4 ,hec41 l4 #ae3 ,orph41 p4 #bij ,ab47 are the creatures which accompany ,hekate in her nocturnal wanderings4 ,the ,hymn4 to ,hekate1 p4 #bhi ,ab4 7cf4 ,p4 ,mag4 ,par4 #bgbg ff47 addresses ,hek4 thus 7#aj ff473 deur' ,heka_/t trioditi1 puri_/pnoe1 pha_/smat' e_/chousa 7a_/gousa ,mein471 h_/ t' e_/laches deinas men hodous 7deina_/s t' epho_/dous87 chalepa_/s t' epipompa_/s1 tn ,heka_/tn se kal sun apophthime_/noisin a_/rois kei_/ tines hr_/n tha_/non agnaioi_/ te 7kai ,mein41 but this position of te_/ is a regular ,hellenistic usage2 occurs frequently in ,orac4 ,sibyll47 a_/paides ktl4 ,thus the a_/roi became the typical haunting spirits kat' exoch_/n4 ,just as in this ,hymn4 they are summoned 7with ,hek47 for unholy purposes of magic1 so an a_/ros is sometimes expressly invoked in the defixiones which were placed in graves 7esp4 in those of a_/roi3 see the instructions given in ,p4 ,mag4 ,par4 #ccb ff41 #bbae1 #bbbj f42 ,p4 ,anastasy1 l4 #ccf ff42 #cec73 le_/g t a_/r t kata touton ton to_/pon1 etc43 ,roman defixio1 ,i4 ,sic4 et ,it4 #ajdg2 exorki_/z se1 neku_/daimon a_/re1 leaden tablet from ,carth41 ,,bch4 #ahhh1 p4 #bii 7,tab4 ,defix41 p4 xvi72 cf4 also ,p4 ,mag4 ,par4 #cdb f42 #acij ff42 para_/dote 7the victim7 a_/rois1 leaden tablet from ,alexandria1 ,rh4 ,mus4 #i1 #cg1 l4 #bb2 a lead tablet from ,phrygia 7,,bch4 #ahic1 p4 #bea7 has3 gra_/ph pa_/ntas tous emoi anti_/a poiountas meta tn a_/rn2 ,epa_/gathon ,sabinan1 etc4 ,in the curses of ,epigr4 ,gr41 p4 #adi1 the ,heka_/ts melai_/ns dai_/mones alternate with a_/roi sumphorai_/2 see also ,sterrett1 ,amer4 ,sch4 ,athens1 ii1 #afh4--;,everything that has been said of the a_/roi applies also to the biaiotha_/natoi 7or bi_/aioi1 a term found in the magical papyri2 cf4 also biotha_/naton pneuma1 ,p4 ,mag4 ,par4 #aiej72 they are a special kind of a_/roi3 they find no rest1 see above1 chap4 v1 n4 #adg2 ,tert41 ,an4 #ef-g2 ,serv41 ,a4 iv1 #chf1 quoting the physici2 cf4 also ,heliod41 #b1 #e1 p4 #db1 #bj ff4 ,bk4 ,a biaiotha_/natos1 who has thus been deprived of his life1 has to make special supplication for admission #eie into ,hades3 ,epigr4 ,gr4 #fbe2 cf4 ,verg41 ,a4 iv1 #fif ff4 ,such souls become ala_/stores1 wandering spirits3 see above1 ,append4 vi1 p4 #eib2 wandering of a biaiotha_/natos1 ,plu41 ,cim4 #a4--;,finally the souls of unburied persons who have no share in the cult of the souls or home in the grave are also condemned to wander 7cf4 ,eur41 ,hec4 #ca-ej73 see above1 chap4 v1 p4 #afc4 ,the a_/taphos is detained entha_/de3 ,soph41 ,ant4 #ajgj1 and wanders about the earth3 alai_/nei1 ,eur41 ,tro4 #ajhc2 cf4 ,tert41 ,an4 #ef4 ,hence the souls of these a_/taphoi could be forced to appear and answer the sorcerer3 ,heliod41 p4 #agg1 #ae ff4 ,bk42 rite conditis ,manibus the wanderings of the soul cease3 ,plin41 ,ep4 #g1 #bg1 #aa2 ,luc41 ,philops4 #ca fin4--,the art of the ma_/ntis and of the kathart_/s 7and of the apoma_/ktria graus1 ,plu41 ,superst4 #c1 p4 #aff ,a7 is supposed to keep off such nocturnal terrors2 it is purification precisely because it drives away such unholy beings4 ,it is also a kind of katha_/rsion that is employed when apomagdali_/ai 7instead of to the dogs3 ,ath4 #dji ,d7 are thrown out en tois ampho_/dois ginome_/nois nukterinois pho_/bois 7,harmodios of ,leprea ap4 ,ath4 #adi ,c71 i4e4 to ,hekate and her rout which also appears as a pack of hounds4 ,,appendix ,,viii ,,disintegration ,,of ,,consciousness ,,and ,,reduplication ,,of ,,personality ,in that period of extreme excitement the ,greeks must have had frequent experience of the abnormal but by no means unusual psychical state in which a division of consciousness takes place and becomes apparent4 ,the single personality splits up into two 7or more7 distinct centres of consciousness2 and these give rise to two personalities 7succeeding each other1 or contemporaneous71 with a double will and a double intellect appearing in one man4 ,even unprejudiced psychological observers of our own time are unable to describe such phenomena1 which appear 7spontaneously or produced experimentally7 in certain neuropathic conditions1 except as a reduplication or multiplication of personality4 ,a second self comes into being1 a second centre of consciousness following or by the side of the first and normal personality1 which is generally unaware of the existence of its rival4 7,probably the most complete and cautious account of these matters is that given by ,pierre ,janet in ,l'automatisme psychologique1 ,paris1 #ahhi47 ,when such phenomena appear in conjunction with marked religious or spiritualistic tendencies they are naturally explained in accordance with these intellectual preconceptions4 ,the appearance in a man or woman of an intelligent will1 unguided or unperceived by the normally dominant personality1 is conceived as the entrance of a foreign personality into the individual2 or as the expulsion of the real soul of the individual by such a demonic or spiritual visitor4 ,nothing1 however1 is commoner1 in all ages1 than the religious or spiritualist preconceptions that lead to such an explanation2 and so #eif what the ,greeks called e_/kstasis or kate_/chesthai ek theou has been a very frequent explanation of such mysterious occurrences from the earliest times 7and in the present day74 ,it has appealed just as much to the person affected by such reduplication of personality as to those round about him 7unless they have been scientifically educated74 ,the actual experience of such phenomena is generally a fact2 fancy begins only with the explanation offered4 ,for the ,greeks the ,pythia was always the best known example of such possession of a human being by a foreign will or spirit which seemed to enter violently and from outside into the human individual1 having little correspondence 7as it usually happened7 with the character or the intellect of the medium in his or her normal state of consciousness4 ,the ,sibyls1 ,bakides1 ,ba_/kchoi1 the seers and priests of purification1 ,epimenides1 ,aristeas1 and so many others1 were further cases of the ascent of the soul to the divine or the entrance of a god into the soul4 ,it was inevitable that the idea of an immediate relation between the soul and the divine1 and of the divine nature of the soul itself1 should grow up in connexion with such cases as these1 and seem to be authenticated in them more than in any other way4 ,greece is not the only place where this has happened4 ,,appendix ,,ix ,,the ,,great ,,orphic ,,theogony ,the information about a coherent ,orphic ,theogony and ,anthropogony which has come down to us from the statements of ,neoplatonic philosophers and their contemporaries1 is derived1 as ,lobeck very rightly concluded1 from the en tais rhapsdi_/ais ,orphikais theologi_/a1 hn kai hoi philo_/sophoi diermneu_/ousin 7,damasc41 ,princ41 p4 #chj ,k474 ,this last statement means that they were explained in lectures given by the heads of the ,platonic school since the time of ,syrianos 7,orphikai sunousi_/ai of ,syrian43 ,procl41 in ,tim4 #if ,b2 ,scholia of ,proclus on ,orpheus1 ei kai m eis pa_/sas tas rhapsdi_/as3 ,marin41 ,v4 ,procl4 #bg74 ,written commentaries were also published1 more particularly in order to prove the sumphni_/an ,orphe_/s1 ,puthago_/rou kai ,pla_/tnos 7,syrianos wrote a book with this title1 wrongly ascribed to ,proclus by ,suidas3 see ,r4 ,schll on ,procl4 in ,rp41 p4 #e4 ,probably the work of ,syr4 eis tn ,orphe_/s theologi_/an is the source of ,orph41 frr4 #abc-d1 which are traced back in the ,theosophi_/a1 #ej1 to ,surianos en tois heautou pon_/masin4 ,from ,syr4 also probably comes the citation from ,orpheus en t teta_/rt rhapsdi_/a1 ib41 #fa74 ,the older ,neoplatonists before ,syrianos took little notice of the ,orphica4 ,plotinos gives no quotation at all 7though perhaps an allusion in #d1 #c1 #ab2 see ,lob41 p4 #eee71 ,iamblichos quotes nothing from immediate acquaintance1 ,porphyrios1 who read everything1 gives a little 7frr4 #aad2 #abc ,euseb4 from ,porph42 #baa7 and what he does give certainly comes from the ,rhapsodiai4 ,in fact1 #eig the ,neoplatonics as a whole when they quote ,orpheus from their own knowledge 7and do not1 for example1 simply write ,orpheus instead of ,pythagoras3 see above1 chap4 x1 n4 #i7 use the ,rhapsodiai only1 as ,lobeck rightly maintains1 p4 #dff 7,abel did not realize this1 to the detriment of his collection of the frr474 ,the title of the poem they used can hardly have been ,theogoni_/a4 7,this seems to occur as a title in fr4 #ahh ,clem4 ,al4 from auct4 p4 klops4 ,in fr4 #ajh it is only a description of contents2 fr4 #caj is spurious4 ,in ,suidas1 ,gaisford's ,,mss41 we do indeed read of a theogoni_/a1 e_/p as'3 but the figure indicating the number of lines corresponds most suspiciously with that of the previous onomastiko_/n1 and in any case would be insufficient for the great length of the rhapsdi_/ai47 ,it seems extremely probable 7as ,lobeck already suspected1 p4 #gaf1 #gbf7 that the simple description3 an ,orphic poem divided into several ,rhapsodiai1 hieroi lo_/goi en rhapsdi_/ais kd' 7,suid471 was the real title of the poem1 which consisted of several rhapsdi_/ai4 ,this hieros lo_/gos 7the plural only means that there were several books7 is1 however a different one 7,lobeck missed this1 p4 #gaf7 from the hieros lo_/gos which ,epigenes 7ap4 ,clem4 ,al41 ,str4 i1 #ba1 p4 #add ,p47 attributed to the ,pythagorean ,kerkops4 7,and again when ,suid4 attributes the #bd ,rhaps4 to the ,thessalian ,theognetos or to ,kerkops he also means the old hieros lo_/gos not divided into ,rhaps41 and confuses this with the later and much extended hieros lo_/gos47 ,the older hieros lo_/gos is that alluded to by ,cic41 ,,nd4 i1 #ajg1 and prob4 also by ,plu41 ,smp4 #b1 #c1 #b1 p4 #fcf ,d 7fr4 #db72 the quotation in ,,em4 7fr4 #dd7 from the #hth ,bk4 refers to the later hieros lo_/gos4 ,but it is certain that the hieros lo_/gos in #bd ,bks41 the poem possessed by the ,neoplatonists1 from which by far the greater number of our fragments are taken1 was not a work of the sixth century1 written for instance 7as ,lobeck was inclined to think1 #fhc f47 by ,onomakritos4 ,it is even untrue--regrettably enough we might add--that as the ,neoplatonists presumed 7and ,lobeck believed in consequence3 p4 #ejh1 #ebi f41 #fjb1 #fac7 ,plato knew and made use of the ,rhapsodies4 7,this emerges with particular plainness from ,gruppe's study of the question in ,jb4 ,philol4 ,supp4 xvii1 #fhi ff474 ,and when this is gone no other evidence for the earlier date of the ,orphic ,theogony in this form is left4 ,and in the very few passages in which a real coincidence 7and not a doubtfully assumed one7 exists between the ,rhapsodies and ,pherekydes1 ,herakleitos1 ,parmenides 7see ,lob41 p4 #ecb2 ,kern1 ,theogon41 p4 #eb2 ,gruppe1 p4 #gjh7 or ,empedokles1 the poet of the ,rhapsodies is the borrower not the creditor4 ,the age in which he lived cannot be precisely determined2 the fact that ,neoplatonic writers are the first to quote him does not settle the question2 it is uncertain whether he lived after 7as ,i think7 or before the 7otherwise unknown7 ,hieronymos whose statement about an ,orphic ,theogony is quoted by ,damasc41 ,princ4 #cha f4 ,k4 ,in any case ,gruppe 7p4 #gdb7 has correctly appreciated the character of the bulky poem 7equalling or even surpassing the length of the ,iliad71 when he says that it consists in the main of a loosely connected patchwork of older ,orphic tradition4 #eih ,there are many points in which agreement between the ,rhapsodies and older ,orphic teaching and poetry is still demonstrable2 lines from older ,orphic poems were taken over unaltered2 subjects from older ,orphic ,theogonies were combined1 sometimes without regard for their divergent character2 different versions of the same motif occur together4 ,thus we have the kata_/posis 7modelled eventually upon ,hesiod7 twice over3 in the first version ,zeus swallows ,phanes1 in the second the heart of ,zagreus4 ,both mean the same thing2 the devouring of the heart of ,zagreus may perhaps belong to the older ,orphic legendary material1 the devouring of ,phanes to the later4 ,the personality of ,pha_/ns1 however1 cannot have been unknown even to the older stratum of ,orphic poetry4 ,d4,s4 #a1 #aa1 #c1 quotes a line of ,orpheus1 which certainly was not taken from the ,rhaps41 in which ,pha_/ns is mentioned 7and identified with ,dionysos74 ,and in a gold tablet1 folded up with the tablet bearing an inscription of ,orphic character1 ,i4 ,sic4 et ,it4 #fdb1 and found in the same grave near ,sybaris1 there occurs in addition to other 7illegible7 matter a list of divine names which includes that of ,pha_/ns 7and also ,prto_/gonous here apparently distinguished from ,pha_/ns with whom this figure of ,orphic theology is generally identified73 see ,comparetti1 ,notizie degli scavi di antichit1 #ahgi1 p4 #aeg2 #ahhj1 p4 #aef4 ,this establishes the existence of this figure of ,orphic mythology as early as the third cent4 ,b4,c4 7the prob4 date of these tablets74--,we may therefore employ the facts derived from the ,rhapsodies with some confidence for the reconstruction of ,orphic poetry and doctrine at those points at least in which coincidence with older ,orphic teaching and the fantastic creatures of ,orphic theology can still be proved4 ,i leave these remarks exactly as they stood in the first edition of this book1 for they still fully correspond to my own opinion4 ,others in the meanwhile have expressed divergent views1 esp4 ,gomperz1 ,greek ,thinkers1 i1 p4 #eci4 ,but that ,gruppe's proof of the fact that ,plato did not know the ,rhapsodist ,theogony is wholly unsuccessful1 is something which no one has yet sought to show upon intelligible grounds4 ,until such a disproof is forthcoming the belief in the early date of the ,rhapsodies has no real ground on which to stand4 ,,appendix ,x ,,previous ,,lives ,,of ,,pythagoras4 ,,his ,,descent ,,to ,,hades ,pythagoras' miraculous power of remembering what had happened long ago in previous lives seems to be already alluded to in the lines of ,empedokles1 #dcj ff4 ,m4 fr4 #abi ,d4 ,the legend in which it was related how ,pythag4 showed that he had once been 9999,euphorbos the son of ,panthous who had been slain by ,menelaos in the ,trojan war1 must1 at any rate1 have been put forward at an early period4 ,the story is often told or alluded to3 ,d4,s4 #aj1 #f1 #a-c2 ,sch4 ,v4 #eii on ,r #bh3 ,max4 ,tyr4 #af 7i1 #bhg f4 ,r472 ,porph41 ,,vp4 #bf-g2 ,iambl41 ,,vp4 #fc2 ,philostr41 ,v4 ,,ap4 #a1 #a1 #a2 #h1 #g1 #d2 ,her4 #ag1 p4 #aib1 #bc ff4 ,ks42 ,tatian1 ,gr4 #be2 ,hor41 ,c4 #a1 #bh1 #aj2 ,ov41 ,m4 #ae1 #afj ff42 ,hygin4 #aab2 ,lact41 ,inst4 #c1 #ah1 #ae2 cf4 also ,call41 fr4 #hc;a 7completely misunderstood by ,schneider7 who even calls ,pythag4 ,euphorbos1 as ,hor4 does and ,luc41 ,,dm4 #bj1 #c4 ,the story is always told in such a way as to imply that no intermediate 9999ensmat_/sis of his soul had taken place between ,pythag4 himself and ,euphorbos 7they are definitely excluded in ,luc41 ,gall4 #ag74--,why was ,euphorbos in particular selected8 ,the fact that through his father ,panthous he had a special connexion with ,apollo1 like ,pythagoras 7a true psuch ,apollniak_/3 cf4 also ,luc41 ,gall4 #af71 can hardly have been sufficient reason 7as ,gttling1 ,opusc4 #baj2 ,krische1 ,soc4 ,pythag4 #fg f4 suggest74--,euphorbos was taken up and made one of a whole series of previous incarnations 7,aithalides--,euphorbos--,hermotimos--, pyrrhos the ,delian fisherman--,pythagoras7 by ,herakleides ,pont43 ,d4,l4 viii1 #d-e 7with which agree ,hippol41 ,,rh4 #a1 #b1 p4 #ab1 #ed f4 ,d4-,s42 ,porph41 ,,vp4 #de2 ,tert41 ,an4 #bh1 #ca2 ,sch4 ,soph41 ,el4 #fb74 ,starting with ,aithalides 7to whom ,herakleides was perhaps the first to ascribe the gift of miraculous memory in addition to other miraculous powers7 the power of ana_/mnsis in life and death was transmitted through all the links in the chain down to ,pythag4 himself4 7,the story of the shield of ,euphorbos was now transferred to ,hermotimos for obvious reasons47 ,according to ,d4,l4 ,herakleides phsin peri hautou ta_/de le_/gein 7ton ,puthago_/ran74 ,it is very possible that the language is here inexact and ,herakleides did not 7as the words of ,d4,l4 would strictly suggest7 appeal to a statement of ,pythagoras 7in a book7 but represented him as saying all this 7in a dialogue74 ,if this is correct1 apart from the incarnation as ,euphorbos which he took over from the tradition1 ,herakleides invented all the rest1 according to his own fancy4 ,the fable was then taken up with variations by others3 in ,sch4 ,a4,r4 i1 #fde1 two versions derived from the fiction of ,herakl4 but diverging in some points are mentioned 7one being supported by hoi ,puthagorikoi_/1 the other by ,pythagoras himself--in a book8 ,puthago_/ras phsi_/n are the actual words74 ,what ,gellius #d1 #aa1 #ad1 has to say on the authority of ,klearchos and ,dikaiarchos differs 7except in the matter of ,euphorbos7 entirely from ,herakleides 7and the names given should not be altered74 ,but it may1 nevertheless1 be essentially the same fable over again1 this time in the form of a parody of ,herakl4 7which is not very likely in the case of ,klearchos but suits ,dikaiarch4 very well74 ,encouraged by these predecessors ,lucian in the ,cock 7#ai-bj7 carried still further the parody of the fabulous tale4 ,the story of ,herakleides seems to be seriously used in the graph_/ in which ,pythagoras auto_/s phsi di' hepta kai dikosi_/n etn ex ai_/de paragegensthai es anthr_/pous1 ,d4,l4 viii1 #ad4 ,as ,diels1 ,archiv4 f4 ,gesch4 ,philos4 iii1 #dfh f41 shows to be very probable1 this was in the ps4-,pythagorean book written in the ,ionic dialect1 not before the third century and divided into three parts1 which ,d4,l4 quotes and makes use of 7viii1 #f2 #i2 #ad2 cf4 also ,sch4 ,pl41 ,rp4 #fjj ,b74 #fjj ,pyth4 here states that he appears on earth from the underworld every #bjg years1 and the calculation may possibly be based on the series of lives invented by ,herakleides and the ,chronology of ,apollodoros 7in which case it could not be before the last century ,b4,c471 thus3 ,pythag4 born #egb1 ,pyrrhos #ggi1 ,hermotimos #ihf1 ,euphorbos #aaic 7in the first year of the ,trika_/ acc4 to ,eratosthenes and ,apollodor471 ,aithalides #adij4 ,it must indeed be admitted that this method of reckoning makes the gross error of calculating from birth to birth instead of from the death of ,a to the birth of ,b4 7,other intervals are given in ,theologum4 ,arithm41 p4 #dj ,ast #baf #fc3 ,d4,l4 viii1 #ad1 should not be altered to suit this as ,i once proposed2 ,sch4 ,bern4 ,lucan1 ix1 #a1 p4 #bhi1 #ab ,us4 #dfb1 8 an error for #dcb #b x #baf2 cf4 ,theol4 ,arith41 p4 #dj1 #cj7--,the existence of a ,pythagorean writing belonging to the period before ,herakleides1 in which these previous lives of ,pythag4 were mentioned cannot be certainly proved4 ,it might be supposed 7as ,i once supposed3 ,rh4 ,mus4 #bf1 #eeh7 that the conjunction of the legend of ,pythagoras' previous lives with the descent of ,p4 to ,hades1 which appears in ,sch4 ,soph41 ,el4 #fb1 and ,tert41 ,an4 #bh1 is ancient and original2 in which case the previous lives would have been described in a ,pythagorean kata_/basis eis ha_/dou4 ,but the conjunction is quite arbitrary and is not such as would be likely in a ,pythagorean book on the descent3 the descent is1 in fact1 told as a parody1 the form which had been given to it by ,hermippos1 and with the implication that it is untrue4 ,nor is it very likely that the previous lives would be described in connexion with a descent to ,hades1 considering that ,pyth4 remembered them while alive on earth and not in a condition of ecstasy1 and did not learn of them in ,hades4 ,it would be more natural that1 vice versa1 an account of the previous lives should also include something about ta en ha_/dou--the ana_/mnsis included that also3 cf4 ,d4,l4 viii1 #d fin4 7see the decisive objections to my previous view raised by ,g4 ,ettig1 ,acheruntica1 ,leipz4 ,stud4 #ac1 #bhi f474 ,this applies equally to the view of ,diels#a;,a#aj 7,archiv1 p4 #dfi7 that ,herakleides 7in his work p4 tn en ha_/dou7 told of the previous lives of ,p4 in connexion with the descent of ,p4 to ,hades and that ,herakl4 was the first to make ,p4 go down to ,hades4 ,there is nothing to prove that ,herakl4 did this or to make it even probable4 ,without any #fja grounds for doing so ,diels supposes that what ,pythagoras 7acc4 to ,sch4 ,ambros4 on a #cga7 phsi_/n2 e_/x geno_/menos tou s_/matos ak_/koa emme_/lous harmoni_/as1 was said by ,pythag41 not in a book going under his name1 but in a dialogue by ,herakleides 7who is not even mentioned in that ,schol474 ,there is no reason at all to doubt that these words 7as ,lobeck supposed1 #idd7 came from a book ascribed to ,pythagoras himself1 in which he described his ekstasis and ecstatic visions 7cf4 ,sch4 ,arist4 #dif;b1 #a f41 #ac ff4 ,br474 ,there is no further definite evidence for the existence of such a ,pythagorean ,kata_/basis eis ha_/dou 7for the graph_/ of ,d4,l4 viii1 #ba1 has another and better interpretation1 as already remarked74 ,but a fairly early date for the origin of at least a legend about a descent of ,p4 to ,hades 7and of quite definite statements about it with a propagandist aim7 is attested by ,hieronymos of ,rhodos ap4 ,d4,l4 viii1 #ba4 7,but we should not without more definite reason ascribe the invention of the fable itself to ,hieron41 as is done by ,hiller1 ,hier4 ,rh4 frag41 p4 #be4 ,what reason could ,hieron4 have had for inventing anything of the kind87 ,further1 the lines of the comic poet ,aristophon ap4 ,d4,l4 viii1 #ch fr4 #ab ,k41 already suggest that such legends were in existence in the third century ,b4,c4 ,whether the work on the subject of ,pythagoras' descent to ,hades called forth the legend or whether the legend was already current and called forth the book1 must remain undecided4 ,but in any case the book included no account of the previous lives of ,pythagoras3 these 7apart from the older legend of ,p4 and ,euphorbos7 were first put forward by ,herakleides ,pont4 7but not the ,descent of ,p4 to ,hades74 #a;,a#aj3 ,what ,diels1 ,parmenides1 p4 #ae 7#ahig7 says in support of his view might stand if we were willing to ignore the fact that ,pythag41 as has already been remarked1 remembered his previous lives while he was still alive1 and not in the ecstatic condition--not e_/x geno_/menos tou s_/matos4 ,but this is a fact1 so that ,diels' view remains untenable4--,i cannot see what there is of a rationalist character 7,diels7 in the fact that ,pyth4 saw ,hesiod and ,homer in ,hades undergoing punishment anth' hn eipon peri then 7,d4,l4 viii1 #ba74 ,this is1 in fact1 an anti-rationalist1 priestly invention 7and so ,i see ,dieterich also understands it1 ,nekyia1 #acj74 ,this fact certainly does not tell against the view that the ,hades poem had its origin in the sixth 7or the first half of the fifth7 century ,b4,c4 ,,appendix ,,xi ,,initiation ,,considered ,,as ,,adoption ,,by ,,the ,,god ,the ,mystes whose soul is speaking in the first of the gold tablets found at ,sybaris 7,diels1 ,no4 #ah7 says1 l4 #g-h3 himertou d' epe_/ban stephanou posi karpali_/moisi1 despoi_/nas d' hupo ko_/lpon e_/dun chthoni_/as basilei_/as4 ,this hupo ko_/lpon e_/dun 4 4 4 can hardly mean anything else than3 ,i seek 7as hike_/ts7 the protection of her maternal bosom 7or lap74 ,it would certainly be attractive to take this 7with ,dieterich1 de hymn4 ,orph41 p4 #ch7 as referring to a symbolical act1 corresponding to the ceremony in which in ,greece and elsewhere1 the adoption of a boy1 his reception into a new ge_/nos1 was symbolically represented4 7,d4,s4 #d1 #ci1 #b1 in particular records the process3 see ,wesseling's learned note there2 cf4 also ,preller1 ,gr4 ,mythol4#d i1 #gjb47 ,but such a symbolical proceeding if it was to bring about the association of the mu_/sts with the goddess must have taken place already in the o_/rgia once held upon earth--here we are in ,hades1 and it is to say the least of it difficult to believe that this die_/lkesthai tou ko_/lpou can have been supposed to occur in ,hades in the neighbourhood of the goddess herself 7a fact which made a merely symbolical act of the kind supposed quite #fjb unnecessary74--,apart from this the views of ,dieterich are quite sound3 the ceremony was essentially regarded as an adoption of the mu_/sts by the goddess or the god1 as a reception of the initiated into the divine ge_/nos4 ,the dra_/kn 7who represents the god himself7 dielko_/menos tou ko_/lpou in the ,sabazia seems actually to have had this meaning4 ,further the mu_/sts is sometimes called renatus1 or in aeternum renatus 7,apul41 ,m4 xi1 #ba2 ,,cil4 vi1 #eaj2 #gcf72 the day of his initiation is his natalis sacer 7,apul41 ,m4 xi1 #bd1 where natalem sacrum should be read73 in these circumstances we may venture to recall that the above-mentioned solemn rites of adoption also represented a new birth of the thetos huio_/s from the womb of his new mother 7see ,d4,s4 l4c4 ,hence ,hera is called the deute_/ra tekousa of ,herakles whom she adopted3 ,lycophr4 #ci2 and hence also the adopted is called deutero_/potmos1 i4e4 reborn3 ,hsch4 s4v4 ad fin47 ,this conception also provides the simplest explanation of the fact that the mun1 who has received the ne_/os mu_/sts into the divine ge_/nos to which he himself already belongs1 can be called the pater or parens of the mu_/sts 7,apul41 ,m4 xi1 #be2 ,tert41 ,apol4 #h2 ad ,nat4 i1 #g7--;he effects the entrance of the new member into his own family4 7,in ,greek the name for such a mystic father seems to have been patromu_/sts1 ,,cig4 #cagc1 #caie47--,this conception of a new birth by initiation reminds us of the ,christian idea of rebirth by baptism 7which in its turn is developed from older ,jewish ideas3 see ,anrich1 ,ant4 ,mysterienwesen1 p4 #aaa1 n474 ,it is nevertheless one which the ,greeks themselves had at an early date4 ,the mu_/stai of the ,eleusinia seem to have been not far from regarding initiation as an adoption into the divine ge_/nos4 ,in the ps4-,platonic ,axiochus1 p4 #cga ,d1 we read in the description of the chros eusebn3 entautha tois memume_/nois esti_/ tis proedri_/a kai tas hosi_/ous hagistei_/as kakeise suntelousi2 ps oun ou soi pr_/t me_/testi ts tims1 o_/nti genn_/t tn then8 kai tous peri ,hrakle_/a te 7perhaps de_/ would be better7 kai ,dio_/nuson katio_/ntas eis ,ha_/idou pro_/teron lo_/gos entha_/de 7i4e4 at ,athens7 muthnai kai to tha_/rsos ts ekeise porei_/as para ts ,eleusini_/as enau_/sasthai4--,here ,axiochos 7for it is to him that ,sokrates is speaking7 is plainly described as genn_/ts tn then simply and solely because he belongs to the memume_/noi4 ,according to ,wilamowitz 7,gtt4 ,gel4 ,anz41 #ahif1 p4 #ihd7 he is called genn_/ts tn then only as a member of the ge_/nos of the ,eupatri_/dai to which he apparently belonged4 ,but that anyone just on the strength of the by no means uncommon fact that he belonged to a ge_/nos that happened to trace its earliest origin from a god 7nor is it certain even that the ,eupatri_/dai did this7--that anyone on this account should have dared to call himself a member of the same family as the gods is to say the least of it difficult to parallel4 ,in this case at any rate nothing of the kind can be meant4 ,from the general principle that the initiated have a proedri_/a in ,hades it is deduced1 simply as conclusion from premiss1 with a surely then--7ps oun ou--71 that ,axiochos too may hope to enjoy this same honour 7ts tims--74 ,it is then entirely impossible that1 to account for this hope1 a reason #fjc should be implied and expressed which1 like the supposed descent of ,axiochos from the gods1 had nothing to do with the mysteries and the privileges of the mu_/stai4 ,if it was the 7alleged7 descent of ,axiochos from the gods which secured him tim_/ in ,hades it would be quite meaningless to accompany the mention of the tim_/ thus secured to ,axiochos with an allusion to the tim_/ obtained on quite different grounds by the memume_/noi 7which yet is mysteriously equivalent to that obtained by right of birth74 ,this allusion1 moreover1 is put in such a way that it quite unambiguously includes the special case of ,axiochos in the common denomination of the memume_/noi of whom he is said to be one4 ,the fact1 indeed1 that the privileges of the memume_/noi is the only subject alluded to throughout is shown also by the third and last sentence3 the famous cases of the initiation of ,herakles and ,dionysos are only mentioned as emphasizing still further the importance of muthnai for those eis ha_/dou katio_/ntas4 ,here then ,axiochos can only be called genn_/ts tn then in so far as he is memume_/nos4 ,why1 indeed1 he prtos1 before other memume_/noi1 should have a claim to the honour of proedri_/a is something that our text does not say and that can hardly be extracted from it4 ,it certainly appears that ,axiochos has a special privilege beyond that of other ,mystai4 ,had he reached a specially high stage of the te_/l which was not open to everyone and at which kinship with the gods was first fully assured8 ,did the family of the ,eupatri_/dai undertake some active part in the mu_/sis which gave them a closer relation to the gods8 ,in any case his claim to be regarded as genn_/ts tn then must have depended on his having been initiated at ,eleusis4 ,now this kinship with the gods to which he thus attains can only be made intelligible1 if1 in accordance with the analogies adduced above1 we regard the mu_/sis 7or perhaps only its highest stages7 as a symbolic adoption by the divinities1 suggesting or representing entrance into the divine ge_/nos4 ,no one will maintain that genn_/ts tn then is a very unnatural phrase 7,wil47 for one who has been adopted by the gods1 who will recall the fact that at ,athens the adopted person was inscribed eis tous genn_/tas of the adopter 7,is4 #g1 #ac2 #ae2 #ag2 #dc71 or1 which is precisely the same thing1 eis tous suggeneis of the adopter 7,is4 #g1 #bg2 #a74 ,thereby he becomes himself genn_/ts of the members of the ge_/nos into which he thus enters2 he is now their genn_/ts1 or1 as it is once expressed in an absolutely equivalent phrase1 their suggens kata tn poi_/sin 7,dem4 #dd1 #cb74 ,thus the fully initiated is genn_/ts of the divine family1 kata tn poi_/sin4 ,,appendix ,,xii ,,magical ,,exorcisms ,,of ,,the ,,dead ,,on ,,late kata_/desmoi1 phimtika_/1 ,,etc4 ,invocations and conjurings of a_/roi and other nekudai_/mones of an earlier period are mentioned above 7p4 #eid f474 ,to a later period belong #fjd the defixiones found at ,cyprus 7,kurion7 and edited in the ,proc4 of the ,soc4 of ,bibl4 ,archaeology1 p4 #agd ff4 ,the defixiones are there called parathkai1 phimtikai tou antidi_/kou 7i1 #ci1 and frequently71 or phimtika katathe_/mata 7iv1 #ae1 etc474 phimoun and phimtiko_/n in this rude ,egypto-,syrian ,greek are equivalent to the terms1 otherwise usual for such magic charms1 katadein1 kata_/desmos 7see above1 chap4 ix1 n4 #ajg74 ,see also ,p4 ,mag4 ,lond4 7,kenyon1 ,greek ,pap4 in ,,bm41 p4 #aad71 l4 #ifg ff43 in an appeal to a god 7deuro_/ moi kai7 phi_/mson1 hupo_/taxon1 katadou_/lson ton deina t deini ktl4--ib41 p4 #ig1 l4 #cif ff43 phimtikon kai hupotaktikon gennaion kai ka_/tochos2 labn mo_/lubon apo psuchropho_/rou slnos poi_/son la_/mnan kai epi_/graphe chalk graphei_/ 7bronze is a magic metal71 hs hupokeitai1 kai thes para a_/ron 7see above1 p4 #eid f47 here follows the rest of the barbarous text4--,on these ,cypriote defixiones among the other invocations regularly appear those addressed to the souls of the unquiet dead1 to the dai_/mones polua_/ndrioi 7vi1 #ag4 adds pepelekisme_/noi kai estaurme_/noi or eskolopisme_/noi8 cf4 ,luc41 ,philops4 #bi7 kai biotha_/natoi kai a_/roi kai a_/poroi taphs 7ts hieras taphs iv1 #ah73 thus i1 #cj f41 and frequently4 ,the dai_/mones polua_/ndrioi were probably the souls of executed criminals whose bodies were thrown out into the common burial grounds--as at ,melite in ,athens3 ,plu41 ,themist4 #bb--the polua_/ndria 7cf4 ,perizon4 on ,ael41 ,,vh4 #ab1 #ba74 biotha_/natoi ei_/te xe_/noi ei_/te ento_/pioi are invoked1 iv1 #d4 ,invocation is made in common to3 tu_/mbe panda_/krute kai chtho_/nioi theoi kai ,heka_/t chthoni_/a kai ,herm chtho_/nie kai ,plou_/tn kai ,erinu_/es hupochtho_/nioi kai humeis hoi hde katkme_/noi a_/roi kai an_/numoi 7see ,rh4 ,mus4 #ej1 #bj1 #c73 i1 #ce1 and frequently repeated with the same formula4 ,what we have here is of frequent occurrence3 a dead person is called upon to carry out a curse4 ,an early example is ,,cig4 #eci3 katad autous 7the persons to be cursed7 soi_/1 ,on_/sime 7,attica1 fourth century ,b4,c474 ,the tablet in ,bckh1 i1 p4 #dhg1 admits the reading ,on_/sime as well as ,on_/sim4 ,the latter 7as a nominative is preferred by ,wnsch1 ,tab4 ,defix41 p4 ivb1 p4 #be 7n4 #ajj71 simply in order to expel every example of the invocation of a dead person to carry out a curse4 ,but this is only a petitio principii2 and if we accepted ,onsi_/m 7as the name of the curser7 at least the addition of some word like eg_/ after autous soi_/ would be necessary--for which there is no room on the tablet4 ,it will be necessary to retain the generally accepted vocative ,on_/sime 7to which the coming pa_/ntas 4 4 4 trein1 l4 #e-h1 is much better suited than to the following ,herm1 l4 #h1 as in ,wnsch's version74 ,there is nothing remarkable in the invocation here of the individual nekudai_/mn by name 7thus doubling the force of compulsion exerted2 cf4 ,kroll1 ,rh4 ,mus41 #eb1 #cde f47 to complete and carry out the curse3 parallels are given above1 p4 #eid ff41 and in the above-mentioned ,cypriote phimtika_/3 cf4 also ,,cig4 #eheh;b1 dai_/mones kai pneu_/mata 7i4e4 souls7 en t to_/p tou_/t thlukn kai arrenikn1 exorki_/z humas4 ,the custom of burying such magic defixions was astonishingly widespread4 ,defigi diris deprecationibus nemo non metuit1 ,plin41 ,,nh4 #bh1 #ai4 ,in the places where ,latin was spoken such abominations were #fje indeed even more common than in ,greek-speaking countries4 7,the ,latin defixiones are collected now by ,wnsch1 ,tab4 ,defix4 xxv f47 ,the practice had a long life and is not quite dead even to-day4 ,on the ,roman side examples from the seventh and eighth centuries are by no means rare3 see e4g4 ,aug4 ,hom4 de ,sacrileg41 #bj4 ,for a ,greek example see e4g4 the story ap4 ,sophronius1 ,,ss4 ,cyri et ,ioannis ,miracula 7saec4 vi71 chap4 #ee1 p4 #cfbe ,migne3 magical objects were buried under the doorstep of the victim's house2 were discovered and dug up2 whereupon the death immediately followed of--not the victim but--the magician4 #abth ,august1 #ahig 7 #bnd ,german ,ed474 ,,index ,the figures indicate pages1 except where they follow a ,roman numeral1 in which case they refer to the numbered notes4 ,abarbare and ,boukolion1 xiv1 ii1 #aje4 ,abaris1 #cjj4 ,abioi1 #fc4 ,abipones in ,paraguay1 i1 #cj2 viii1 #bh4 ,academy1 its doctrine of the ,soul1 xiv1 #a4 ,acheron1 ,acherousias li_/mn1 i1 #fg2 v1 #be2 #bda4 ,acheron1 god of ,hades1 #eia4 ,achilles1 i1 #da2 in ,hades1 #ci2 translated1 #fd f42 on the maka_/rn nsos1 xiv1 ii1 #ii2 on ,leuke1 xiv1 ii1 #ajb2 as ,hero or ,god1 #ff2 #abf2 iv1 #c1 #hg1 #acg2 xiv1 ii1 #db4 ,admetos1 xii1 #dj2 ix1 #ij4 ,adonis1 iii1 #cj4 ,adoption1 #agb2 ,ritual ,act of ,adoption in the ,mysteries1 #fja f4 ,aeneas translated1 xiv1 ii1 #aaj1 #aad 7ii1 9999#c74 ,aeracura1 xiv1 ii1 #add4 ,aeschylus1 #aeg2 vii1 #ab2 #dbb f42 ,agam4 #abce1 #eia f4 ,aether1 the element of the ,souls1 #dce f42 dwelling place of ,souls1 #agj-a2 x1 #de2 xiv1 #ec1 #fi2 #eda4 ,aethiopians1 #fc4 ,ages1 different1 of ,mankind 7,hesiod71 #fg f42 ,golden ,ages1 ii1 #di2 vii1 #ah4 ,agamemnon translated1 xiv1 ii1 #ii4 a_/gamoi after death1 #ehf2 xiv1 ii1 #aed4 ,agathos daimon1 v1 #acc4 ,agides in ,sparta1 iv1 #ec4 ,agon1 see ,funeral ,games4 ,agriania1 viii1 #bh2 ix1 #aa-ab4 ,agrianios1 name of a month in 9999,boeotia1 v1 #ib4 ,aiaia1 ii1 #ad4 ,aiakos1 vii1 #ac4 ,aias1 ,hero1 #abf2 #acg2 xiv1 ii1 #ee1 #ajb2 ,sophokles' ,aias1 xii1 #hh4 ai_/desis1 v1 #aea4 ,ha_/ids tha_/natos1 ,tha_/natos1 xii1 #d2 the grave1 xiv1 ii1 #ace2 confusion of the two ideas1 ib41 #ib2 cf4 ,hades4 eis ,ai_/dao1 ,a_/do_/sde1 i1 #cb4 ,ha_/idou m_/tr1 #eia f4 haimakouri_/a1 iv1 #ac4 ,aipytos1 #abc2 iv1 #ec4 ,air1 see ,aether4 ,aithalides1 xi1 #ea2 #eii4 ,aithiopis1 #fd2 v1 #aff2 xiv1 ii1 #ajb4 ,akrisios1 iii1 #dc4 ,aktaion1 #acd4 ,akousilaos1 #eic4 ,alabandos1 iv1 #ach4 ,alaric1 xiv1 ii1 #agb4 ala_/str1 v1 #adh1 #agh2 xii1 #gc2 #eib1 #eie4 ,albanians in the ,caucasus1 i1 #cj4 ,aletes1 ix1 #ff4 ,alexander the ,great reaches the land of the ,blest1 xiv1 ii1 #aja2 translated1 ib41 #ajg2 ,return of1 and false ,alexanders1 ib41 #aab4 ,alexander of ,aphrodisias1 xiv1 #cd4 ,alexis1 comic poet1 xiv1 ii1 #adc4 alit_/rios1 v1 #agf1 #agh4 ,alkandros1 iii1 #ef4 ,alkmaion ,hero1 iv1 #aje1 #acf2 ,physician1 xi1 #bh1 #ce1 #dj1 #ee2 xii1 #aej2 xiii1 #bb4 ,alkmaionis1 v1 #ag1 #dj4 ,alkmene1 iv1 #acd2 translated1 xiv1 ii1 #ii4 ,alkon1 iii1 #ef4 allathea_/des1 v1 #hh4 ,allegorical interpretation of myths1 vi1 #bc4 ,althaimenes1 iii1 #d4 ,ambrosia1 #eh4 ,ameinias 7,pythagorean71 xi1 #cj4 ,amelesagoras1 ix1 #eh4 ametastrepti_/1 ix1 #ajd4 ,ampelius1 ,lib4 ,mem41 viii1 #c2 iii1 #ab4 #fjh ,amphiaraos1 translated1 #hi f41 #ib-c2 7,zeus ,amph471 #id1 #aja1 #aei2 7not originally a god71 iii1 #eg2 7later cult of71 xiv1 ii1 #ajd4 amphidro_/mia1 ix1 #gb4 ,amphilochos translated1 iii1 #e1 #ac1 #ef2 #acc2 iv1 #aje2 xiv1 ii1 #ajd1 #aad4 ,amphilytos1 ix1 #ei4 ,amphion1 #bch4 amu_/toi1 #ehf f4 ,amyklai1 #ii f4 anabi_/seis1 xi1 #ajc4 ,ansthesia1 see ,insensibility4 ,anagyros1 ,hero1 #acd4 ana_/mnsis as taught by ,pythagoras1 ,empedokles1 ,plato1 xi1 #if2 #eih f4 ,anaxagoras1 vi1 #bc2 #chf2 #dcb2 xii1 #adc2 fr4 #f #ab1 xi1 #aaj-aa4 ,anaximander1 x1 #ch2 #cff2 xi1 #ih4 ,anaximenes1 #cff2 xi1 #ih4 ,ancestor-cult1 #aj f42 #bg f42 #gg f4 7,hesiod72 ,ancestors in the cult of ,heroes1 #aai f41 #ebg f42 of the ge_/n1 etc41 #abd f4 7with nn474 ,anchises translated1 xiv1 ii1 #aaj4 agchistei_/a 7in the cult of souls71 v1 #db1 #ada2 #agf2 xiv1 ii1 #aj4 anie_/nai 7ta kala_/1 etc471 v1 #abj4 ,anima and animus in ,lucretius1 xiv1 #gd4 ,animals in cult of the dead1 v1 #aje2 care of animals enjoined1 vi1 #ce 7and see ,food72 skin of1 apotropaic use of1 xi1 #eh 7v1 #afg72 souls of1 x1 #de2 xiii1 #dj4 ,andronikos 7,peripatetic71 #eab4 a_/nemoi1 x1 #de4 anemokoitai1 ix1 #ajg4 ,angekoks1 of ,greenland1 #bfb2 ix1 #aag4 ,angels1 xiv1 ii1 #add4 ,anthropogony 7,orphic71 #cda f41 7,hesiodic7 #fg f4 ,anios1 iv1 #ajb4 ,anthesteria1 #afh2 ix1 #aa4 ,anthologia ,palatina1 xiv1 ii1 #abb4 anthrpodai_/mn1 ii1 #dc4 ,antichrist1 xiv1 ii1 #aac4 ,antigone1 #afc2 #dbf2 xii1 #id4 ,antilochos translated1 xiv1 ii1 #ajb 7p4 #efg74 ,antinous translated1 xiv1 ii1 #aad4 ,antiochos of ,kommagene1 his tomb1 xiv1 ii1 #ac 7p4 #eed74 ,antiphon 7of ,rhamnous1 the orator71 v1 #agf2 #ehh4 ,antipodes1 xiv1 ii1 #aja4 arotha_/natoi1 #eid 7add ,phryn4 ,app4 ,soph4 in ,bekk4 ,anecd41 #bd1 #bb74 a_/roi1 xiii1 #cf2 #ecc2 #eec2 #eid2 #fjd2 xiv1 ii1 #aed4 arobo_/ros ,hekate1 ix1 #ib4 ,apis1 ix1 #fh4 apokata_/stasis1 x1 #dg2 #eai4 ,apollo1 #ig f42 #acj2 xii1 #dj2 god of expiation1 #ahj f42 as leader of the ,souls1 xiv1 ii1 #adf2 and ,dionysos1 #bhg f42 supplants ,gaia1 #bij2 ,hyakinthos1 #ii f42 ,atu_/mnios1 etc41 iv1 #ii4 ,apolline mantik1 #bhi f4 ,apollonia in ,chalkidike1 v1 #ib4 ,apollonios of ,tyana1 ii1 #ah2 xiv1 ii1 #aae4 apomagdali_/ai1 #eie4 apoma_/ttein1 9999#ehi1 #eij4 apo_/nimma1 ix1 #hh4 apopomp_/ 7daimo_/nn71 v1 #afh4 apo_/taphoi1 9999xiv1 ii1 #bj4 apotropaioi 7theoi_/71 v1 #afh4 ,apparitions of the departed1 xiv1 ii1 #aed2 see ,ghosts4 a_/psucha trial held over1 iv1 #aah4 araios 7ne_/kus1 dai_/mn71 v1 #adh2 xii1 #ajg4 ,aratos as ,hero1 xiv1 ii1 #eg f4 archgoi_/1 archge_/tai1 iv1 #ea1 #ee2 #ebg4 ,archelaos1 the philosopher1 #dcb2 xii1 #aeb4 ,archemoros ,vase1 v1 #dj4 ,archilochos1 v1 #agc4 ,archon ,basileus at ,athens1 #agh4 ,areopagos1 #afb2 v1 #ade2 #agh4 ,argeios and ,herakles1 i1 #ce4 ,argimpaioi1 x1 #gh4 ,arginousai1 battle of1 #afb4 ,aristaios1 iii1 #f4 ,aristeas of ,prokonnesos1 #cjj1 #eif4 ,aristogeiton and ,harmodios in ,hades1 #bcg4 ,aristogeiton1 ,speech against1 vii1 #ae4 ,aristomenes as ,hero1 #ebh4 ,aristophanes ,frogs1 #bdj4 ,aristophon1 comic poet1 #fja4 ,aristotle1 #chc2 xiv1 #a2 #dic f4 7,an4 #djh;b1 #ah2 xiv1 #bg74 ,aristoxenos1 xi1 #dg1 #eb2 #eab4 ,aristophanes of ,byzantium1 #ehc4 ,arkesilaos1 xiv1 #a4 ,art of the ,greeks1 #aeg2 ,cult of ,souls as represented in1 v1 #aje4 #fji ,askesis 7,asceticism71 vi1 #ce2 #cjb1 #cch2 ,orphic1 #cdc2 ,thracian1 x1 #gh2 ,pythagorean1 xi1 #dg2 ,empedokles1 #cha2 practised in foreign mystery-religions1 #edf4 ,asklepiades1 doctor1 xi1 #fi4 ,asklepios1 iii1 #ac2 chthonic1 mantic1 #ajj f42 his death by lightning1 #ehb2 ,asklepiadai1 iv1 #ib f4 ,asphalt 7bitumen71 apotropaic virtue of1 v1 #ie4 aspho_/delos sacred to the chtho_/nioi1 ix1 #aae4 ,associations3 burial1 xiv1 ii1 #d2 religious1 xiv1 ii1 #ec4 ,astakides1 xiv1 ii1 #aje2 #ehb4 ,astarte1 iii1 #cj4 ,astrabakos1 #acg4 a_/taphoi1 restless wandering of1 #afc2 v1 9999#adg2 #eie 7i1 #cc74 ate_/lestoi1 uninitiated1 lying in mud in the underworld1 vii1 #ae2 #ehf f4 atha_/natos pg_/ 7in the underworld71 xiv1 ii1 #aea4 ,athenaeus 7#aci ,e71 iii1 #dh4 ,athenas1 ix1 #ei4 ,athene apotropai_/a1 v1 #afh4 ,athenodoros1 philosopher and ,hero1 #ecj4 ,athens1 #ih2 ,a4 and ,eleusis1 #bai f4 ,atlantes1 x1 #gh4 ,atomists1 #che f42 #ejf4 ,atonement in ,plato 7,purgation71 xiii1 #cf4 ,attis1 iii1 #cj2 viii1 #ee1 #edf4 ,augustine1 xiv1 ii1 #hg4 ,augustus1 ascent to ,heaven1 of1 xiv1 ii1 #ajg4 ,aurelius1 ,m4 ,antoninus1 xiv1 #dd1 #fc1 #fi2 #ejd4 ,ausonius1 xiv1 ii1 #afg4 ,australian natives1 religious dances of1 viii1 #ee2 #ehe4 ,autolykos1 iv1 #aja2 xiv1 ii1 #dc4 ,authority1 later ,antiquity's need of1 #ede4 ,axiochos1 the pseudo-,platonic dialogue1 vii1 #ae2 xii1 #abj2 #fjb f4 ,avenging spirit1 v1 #adh1 #agf2 cf4 ala_/str4 ,averting the eves from the sight of spirits1 ix1 #ajd4 ,avoiding the sight of spirits1 iv1 #hd2 ix1 #ajd4 ,baal1 ecstatic prophets of1 viii1 #dc4 ,babo1 v1 #ai2 #eia4 ,babylonia1 i1 #dd4 ,bacchanalia in ,rome1 xiv1 ii1 #ajf2 viii1 #ed4 ,bakchiadai1 iv1 #df1 #dg4 ,ba_/kchos1 viii1 #aj1 #ce2 #cce2 cf4 ,dionysos4 ,ba_/kchoi1 viii1 #ca f4 ,bakis1 ,bakides1 #bib2 ix1 #eh1 #fc1 #ff2 #eie4 ,banishment1 #afc2 in expiation of murder1 #age f4 7v1 #adb f474 ,banquet of the ,pure 7,orphic doctrine of71 in the other world1 vii1 #ah2 x1 #gj4 ,barathron at ,athens1 v1 #cb4 ,barbarossa1 legend of1 iii1 #af4 ,basili_/dai1 iv1 #dg4 ,bassareu_/s 7,bassarides71 viii1 #aj f4 ,batloka1 viii1 #cj4 ,baubo1 #eia f4 ,beans1 see ,food1 prohibition of4 ,beer known to the ,thracians1 viii1 #ch4 ,bendis1 ,bendideia at ,athens1 x1 #d4 ,berenike1 translated1 xiv1 ii1 #ajg4 ,bessoi in ,thrace1 #bfj2 viii1 #ec-d4 biaiotha_/natoi 7biotha_/natoi1 bi_/aioi71 #age f42 v1 #adh1 #agf2 #eid f42 #fjd4 ,birds 7incarnations of ,heroes71 xiv1 ii1 #ajb4 ,birth1 pollution of1 #bie4 ,birthday as day of remembrance of the dead1 v1 #hi2 xiv1 ii1 #ah1 #de4 ,biton and ,kleobis1 xiv1 ii1 #adh1 #agj4 ,black objects 7trees1 fruit1 etc47 sacred to chtho_/nioi1 and hence have kathartic properties1 v1 #fa2 ix1 #ha2 cf4 ix1 #bf2 #eij4 ,blest1 of the dead1 #aga2 vii1 #aj2 xiv1 ii1 #ca2 #eda 7cf4 makari_/ts and ,islands of the ,blest74 ,blindness follows the sight of a deity1 xiv1 ii1 #da4 ,bliss1 life of1 in ,hades2 see ,utopia4 ,blood thought1 #chj4 ,boccaccio1 iv1 #acd4 ,bothos1 xiv1 #cd 7fin471 #eg4 ,bones of ,heroes1 cult paid to1 #abb4 ,born1 better not to be1 xii1 #aj4 ,boukolion1 xiv1 ii1 #aje4 ,bouko_/loi1 ,dionysiac1 viii1 #ce4 ,bouselidai1 v1 #fi1 #abi4 ,brahminism1 #cjb2 x1 #hc4 ,brasidas1 as ,hero1 iv1 #bj2 #abh4 ,breathing out the soul1 i1 #be2 #cj4 ,bride1 contests for the hand of a1 i1 #ai4 ,bronze3 see ,noise1 etc4 ,brotinos 7,pythagorean71 x1 #g4 #faj ,brutus1 #eae2 xiv1 ii1 #hh4 ,buddhism1 viii1 #fj2 x1 #hc2 xi1 #ed1 #if4 ,burial1 i1 #cd2 oldest customs of1 #bb f42 coffinless1 v1 #fa1 #fb2 inhumation and burning in ,attica1 v1 #eh2 within the house1 at the hearth1 v1 #ff2 xiv1 ii1 #i2 within the city1 v1 #fh2 xiv1 ii1 #h4 ,burial societies1 xiv1 ii1 #d4 ,burning and inhumation1 #ai f42 burning the possessions of the dead1 i1 #cj1 #ea2 burning the dead2 see ,cremation4 ,butios of ,antilles1 #bfb4 ,csar1 deification of1 xiv1 ii1 #aaa4 ,calling home the ,souls1 #db4 ,canosa1 vase from1 vii1 #bg4 ,cannibalism1 x1 #ed4 ,caracalla as an avatar of ,alexander1 xiv1 ii1 #aab4 ,cato of ,utica1 xiv1 #fd4 ,cave of ,zeus in ,crete1 #if f4 ,cave-deities1 #hi f42 viii1 #fh4 ,caves1 sleep in1 ix1 #aaf4 ,catacombs1 xiv1 ii1 #add1 #aff1 #agd4 ,celsus1 xiv1 ii1 #if4 ,celts1 x1 #ha4 ,cenotaph1 i1 #hh4 ,ceremonial of funerals restricted1 #afe1 #afg2 v1 #ace2 #edj4 ,cities1 ,founders of1 #abg f42 cf4 archgoi_/4 ,chains attached to a sacred statue1 iv1 #ajh4 chaire on tombstones1 #ebf f4 ,chalkis1 criminal law of1 v1 #ade4 cha_/risma1 #bib4 ,charon1 #bcg4 ,char_/nion1 v1 #bc4 ,charon's fare given to the dead1 #ah2 #afb2 vii1 #i4 ,children1 importance of1 #agb2 xii1 #g4 ,china1 ancestor-worship in1 v1 #abi4 choai_/1 for the dead1 v1 #ajf1 #abj4 ,choes1 v1 #ie2 ix1 #aa4 chrstoi_/ of the dead1 xiv1 ii1 #bi f4 7vii1 #aj74 ,christianity2 ascetics and exorcists1 #bib1 xiv1 ii1 #aga1 #agi2 use of word h_/rs1 xiv1 ii1 #hb2 violation of graves by1 xiv1 ii1 #aa2 ,hell1 #bdb2 future rewards and punishments1 xiv1 ii1 #if2 rebirth1 #fjb2 ,antichrist1 xiv1 ii1 #aac4 ,christi1 ,russian sect of1 viii1 #eg4 ,chrysippos1 xiv1 #dj1 #dg1 #fj-a2 xiv1 ii1 #hg4 ,chthonic deities1 #aeh f41 #bah f42 vi1 #bi2 groups of chtho_/nioi1 v1 #ai2 invoked at marriage and birth1 #aga2 ix1 #ia4 ,chytroi1 festival at ,athens1 #afh2 ix1 #aa4 ,cicero1 vi1 #bb1 #bc2 xiv1 #ed2 #eai2 xiv1 ii1 #ga1 #if4 ,cliff of ,leukas1 xiv1 ii1 #ajb4 ,closing the eyes of the dead1 i1 #be4 ,coffin-burial1 v1 #fj4 ,collegia funeraticia1 xiv1 ii1 #d4 ,colonies1 ,greek1 #bg2 #aef4 ,comedy1 ,descents to ,hades in1 #bdj4 ,conscience1 #bid1 #chd4 ,consciousness division of1 #eie2 see e_/kstasis4 ,consolationes1 xiv1 ii1 #f1 #ajj4 ,corinth1 criminal law of1 v1 #ade4 ,cornutus1 #ejd4 ,corpes devoured by a daimon 7,eurynomos71 vii1 #be2 7,hekate71 ix1 #ib4 ,cosmopolitanism1 v1 #cd2 #dii f4 ,cosmos1 #bi4 ,costume1 see ,dress4 ,coulanges1 ,fustel de1 iv1 #dh2 v1 #aca4 ,cremation1 #h1 #ai f41 #bh2 i1 #ff2 iv1 #ch2 v1 #cc1 #eh2 and burial in later period1 v1 #eh4 ,crete1 cult of ,zeus in1 #if f42 v1 #afg2 ix1 #aac-ad 7mantic and kathartic reputation74 ,creuzer1 #bbc4 ,crossways1 #baf2 ix1 #hh4 ,crowning the dead body with garlands1 v1 #dj4 ,crowns 7of flowers7 for the dead1 v1 #dj4 ,crumbs1 etc41 left on the ground for the ,souls1 v1 #aad4 ,cult-societies1 #bba4 ,cure of diseases by prophets1 #bid f4 ,curses against tomb-violators1 #ebf f4 ,curse-tablets2 see ,defixiones4 ,cycle1 ,epic1 #cd1 #fd f41 #ge1 #ij4 ,cyclic poetry1 editing of1 x1 #ag4 ,cynics1 v1 #cd2 #dii4 ,cypress at funerals1 v1 #ci4 ,daeira1 ,daira1 ,daeiri_/ts at ,eleusis1 vi1 #h4 daemonium meridianum1 ix1 #if2 #eib4 ,daimones1 deities of second rank1 i1 #ef2 distinct from ,heroes1 iv1 #bc2 xii1 #aba2 in ,hesiod1 #gj f42 ,empedokles1 #cha2 ,stoics1 #ejj4 #faa dai_/mn1 personal1 of individual men1 xiv1 #dd2 7 po_/tmos71 xii1 #bf2 xiv1 #dd2 agathos d41 v1 #acc2 cf4 xiv1 #dd2 dai_/mn thnto_/s 7anthrpodai_/mn1 nekudai_/mn71 ii1 #dc4 dai_/mones apotro_/paioi1 v1 #afh2 araioi1 v1 #adh2 meili_/chioi1 v1 #afh2 pla_/ntes1 #eib2 prostro_/paioi1 v1 #adh1 #agf2 ,angel1 xiv1 ii1 #add2 daimo_/nn m_/tr1 #eia4 ,daites1 ,trojan ,hero1 iv1 #c4 ,damon1 ix1 #ai4 ,danaides1 #bdb2 #ehg4 ,dances1 religious1 #beg2 viii1 #ee2 ix1 #ai4 ,dance1 circular1 in cult of ,dionysos1 viii1 #ae4 ,dante1 #cc1 #bdb4 ,danube1 mouths of1 xiv1 ii1 #ajb4 ,daphne1 #ajj4 da_/phn1 v1 #ch1 #ie2 ix1 #df2 xi1 #he4 ,daphnis1 xiv1 ii1 #aje4 ,days1 unlucky1 v1 #aeh4 ,dea ,syria1 viii1 #ee4 ,dead1 offerings to1 #ah f42 #afe f42 v1 #aje2 dirge for the1 #ah1 #afd2 ,banquet of1 #afh2 sacrifices to 7,patroklos71 #ab f42 in ,mycenean graves1 #bb f42 in ,od4 l1 #cf f42 elsewhere1 #aaf1 #afd1 #afg f42 ,oracles of the1 #bd2 i1 #gc2 ,judges of the 7,aesch4 and ,plato71 #bch f42 7,pindar71 xii1 #cd f42 7,aesch471 xii1 #gg2 7later71 #eda2 classes of the1 xii1 #fb2 xiv1 ii1 #abg2 imagined as skeletons1 xiv1 #aa1 #ib2 exorcism1 conjuration of1 see ,souls and ,ghosts4 ,death1 9999#c2 superior to life1 #bbi1 #edb2 causing pollution1 #bie2 of gods1 iii1 #cj2 ,black ,death1 #bhd4 ,defixiones1 ix1 #ib1 #ajg2 #ecd1 #eid1 #fjc f4 ,deification of ,rulers1 #ecg f4 7cf4 #ecj f474 ,delos1 purification of1 ix1 #aai4 ,delphic ,oracle1 regulates expiatory rites1 v1 #afg2 #ahj f42 authority of1 in the cult of ,heroes1 #abh f42 gives support to the cult of ,souls1 #agd2 to the ,eleusinian worship1 vi1 #e2 to the worship of ,dionysos in ,attica1 vi1 #i2 sources of oracular inspiration1 #bhi f42 importance of ,d4 in religious life of ,greece1 #aeg2 grave of ,python at ,d41 #ig2 ,delphic funeral ordinance1 v1 #de4 ,delphinion at ,athens1 v1 #agb4 ,demeter 7and ,kore71 #afj f42 v1 #afh2 #bah f4 ,demetrios ,poliorketes as ,hero1 xiv1 ii1 #fi4 ,demetrios1 ,cynic1 xiv1 #fd4 ,demigods 7hmi_/theoi71 iv1 #bc4 dmoi called after ge_/n in ,attica1 etc41 iv1 #eb4 ,demokritos1 xi1 #ce2 #che f42 xii1 #aej2 xiii1 #bg2 peri tn en ha_/dou1 xi1 #ajc 7fragg4 moral474 ,demonassa1 vi1 #ce4 ,demonology1 #ecd4 ,demophon1 i1 #da4 ,de mortuis nil nisi bene1 v1 #ha2 #agj4 ,dervishes1 viii1 #ae1 #dc2 #bfb1 #bff4 ,devil's ,bride1 ii1 #g4 ,devil's ,mother1 #eia4 ,dexikreon1 ix1 #aaa4 ,dexion the ,hero 7,sophokles71 iv1 #ga4 ,diagoras of ,melos1 #bdj2 xii1 #fe4 ,diana ,empousa1 #eib2 in the ,middle ,ages1 ix1 #aja4 ,diasia at ,athens4 v1 #afh4 ,dies nefasti1 v1 #aeh4 ,dikaiarchos1 xi1 #eb2 #eab2 #eii4 ,dikte1 ,mt4 in ,crete1 #if4 ,diochaites1 ,pythagorean1 xi1 #cj4 ,diogenes1 of ,apollonia1 #dcb1 #dcf4 ,diogenes1 ,cynic1 vi1 #bg2 #bci4 ,diogenes ,laertius 7viii1 #ca71 xi1 #ej4 ,diomedes1 #fg2 on the maka_/rn nsos1 xiv1 ii1 #ii4 ,dionysos1 the ,thracian1 #bef f42 ,greek god1 #bhb f42 ,greek 7not ,thracian7 name1 ix1 #a2 ,orphic1 #cce f42 #cdj f4 ,dio_/nusos maino_/menos1 viii1 #d2 ,lord of ,souls1 #afh1 #bga2 ix1 #aa2 at ,delphi1 #ig1 #bhg2 ,oracle of ,dionysos1 #bfj1 #bij2 as ,bull1 viii1 #ai1 #cc1 #ce2 x1 #ce2 as bouko_/los1 viii1 #ce2 at ,eleusis1 vi1 #i2 ,epiphanies of1 #beh1 #bgi1 #bhe2 ,worship of1 in ,rome1 viii1 #ed2 xiv1 ii1 #ajf4 ,dioscuri1 heter_/meroi1 xi1 #ea2 translated1 xiv1 ii1 #aji4 ,dipylon1 cemetery at ,athens1 v1 #eh4 ,dipylon vases1 #afe4 ,dirge1 #afd4 ,discovery1 geographical1 xiv1 ii1 #aja4 ,disease1 origin of1 in daimonic influence1 #bid f42 ix1 #ha-b4 ,division of consciousness1 #eie f4 ,dodona1 iii1 #ad2 ix1 #db4 #fab ,dogs sacrificed to ,hekate1 #bih1 #ehi-ij2 ,hekate appears as a dog1 ix1 #ii2 #eie2 on grave reliefs1 v1 #aje4 ,dorians in the ,peloponnese1 #bg4 ,drakon1 #aae1 #agf4 ,drama1 #bhe1 #dba2 in cult1 #bbb1 #beh2 mystic drama at ,eleusis1 #bbg4 ,dreams1 visions of the dead in1 #g 7proving survival72 xiv1 ii1 #aed2 i1 #ee2 see ,incubation and ,prophecy4 ,dress in ,dionysiac worship1 #beg4 ,drimakos 7,hero71 #ecj4 ,driving out the souls1 v1 #ii1 #ajj4 ,druids1 x1 #ha4 ,drusilla 7ascent to heaven71 xiv1 ii1 #ajg4 ,dryopes1 v1 #ah4 ,du_/alos1 viii1 #aj4 ,duty1 as conceived by the ,stoics1 #dih f4 ,earth ,hell1 xi1 #ge4 ,earth-deities2 see ,chthonic4 ,earth1 ,oracle of1 at ,delphi1 #ig1 #afj2 ix1 #df4 ,echetlos 7,hero71 #acf4 ,echidna1 v1 #bc4 ,eckhart1 xiii1 #ge4 egchutri_/striai1 v1 #gg4 ,eggs1 kathartic use of1 x1 #ee2 #eij4 ,egypt1 i1 #e1 #ci2 #bdb2 #cce2 x1 #h1 #de2 #cdf2 xiv1 ii1 #aji1 #aeb-c1 #add4 ekphora_/ of the dead body1 v1 #df1 #ej1 #fj4 e_/kstasis 7enthousismo_/s1 katoch_/71 #cj1 #bee2 viii1 #bd2 #beh f42 #bhd f42 #bic2 #cjj f42 #chd2 #dga2 #edg2 #eie f4 ,eleatics1 #cga f4 ,elements1 the four1 xi1 #bh2 #cgi4 ,eleusinian ,mysteries1 #bah f42 secrecy at1 #bbb2 promises made by1 #bbc2 modern interpretations of1 #bbc f42 symbolism at1 #bbf2 later mention and end of 7fourth century71 #edb2 xiv1 ii1 #agb2 ,lesser ,mysteries at ,athens1 #bbj2 and ,morality1 #bbh4 ,eleusis1 v1 #ai1 #ba4 ,elijah1 9999ii1 #ah2 xiv1 ii1 #aji4 elle_/boros kathartic effects of1 ix1 #bf1 #ge4 ,elpenor1 #ag2 i1 #bi1 #cc2 #ai2 #bj2 #cf4 ,elysium1 #ee f41 #ei f41 #ge f42 xiv1 ii1 #ii2 #eda4 ,embalming in ,egypt1 i1 #ci2 in ,sparta1 iv1 #df4 ,empedokles1 #cgh f42 x1 #gb2 xi1 #bh1 #cd1 #db1 #ej1 #ef f42 xii1 #da2 xiii1 #dj1 #fh2 xiv1 ii1 #ajg2 #eig4 ,empedotimos1 ix1 #aaa-ab2 xii1 #dd2 xiv1 #ec4 ,empousa1 vii1 #be2 #eia4 enagi_/zein1 iv1 #ae1 #hf4 e_/nata1 an offering to the dead1 v1 #hb-c4 ,enemies of the gods in ,hades1 #bch1 #bda4 eniau_/sia for the dead1 v1 #ha1 #ij1 #ib4 e_/ntheos 7enthousiasmo_/s73 see e_/kstasis4 enthu_/mion1 #baf4 ,enlightenment in ,greece1 #gi1 #aae1 #bib4 ennaetri_/s in expiation of murder1 xi1 #gh2 xii1 #cd1 #dj2 #ahj4 ,enoch1 ii1 #ah2 xiv1 ii1 #aji4 ,eoiai1 ,hesiodic1 #eic4 epagg_/ 7daimo_/nn71 ix1 #ajf-g4 ,ephialtes 7daimon71 ix1 #ajb2 xiv1 ii1 #hf2 #eib4 ,ephyrai in ,thesprotia1 v1 #bc4 ,epicharmos1 vi1 #e2 #dcf f42 xii1 #aea2 xiv1 #ec4 ,epidauros1 iii1 #ac1 #ed4 ,epidemics1 religious1 #bhd4 ,epigenes1 #eig4 ,epikteta1 ,testament of1 v1 #abf2 xiv1 ii1 #ah1 #ga4 ,epiktetos1 #ejd2 xiv1 #c1 #da1 #dd4 ,epicurus1 doctrine of the soul1 #ejd f42 foundation for the cult of his soul1 v1 #abf1 #acg4 ,epigrammata ,graeca1 ed4 ,kaibel1 xiv1 ii1 #aai f4 7,no4 #eid3 #ada74 ,epilepsy 7see mental diseases71 viii1 #ci4 ,epimachos1 v1 #ai4 ,epimenides1 #cja2 iii1 #bd2 v1 #eg2 #eif2 ,theogony of1 ix1 #abc4 epipha_/neia of ,dionysos1 #beh2 viii1 #fh2 #bhe4 epipompai_/ 7daimo_/nn71 v1 #afh2 ix1 #ajg4 ,epitaphs1 #eci f4 7see ,anth4 ,pal474 epdai_/1 ix1 #ha-b1 #ajg4 ,erechtheus 7,erichthonios71 #ih2 #eha4 ,erinyes1 ii1 #f2 v1 #e1 #ig1 #aba2 #agh f42 vii1 #f2 xii1 #ge2 #eib4 erinu_/ein1 ix1 #eh4 ,eros1 v1 #aab4 escha_/ra1 i1 #ec4 ,eskimo1 manner of burial1 v1 #fg ,essenes1 x1 #gh2 xiv1 ii1 #aag4 ,esthonian cult of the dead1 v1 #ii4 e_/tai1 v1 #ada4 ,eteoboutadai1 iv1 #eb4 euag_/s1 xii1 #eh4 ,eua_/ggelos ,hero1 xiv1 ii1 #fc1 #add4 ,euadne1 9999#ehb4 ,eua_/pan1 ix1 #ajb #fac ,eubouleus 7,euboulos71 god of the underworld1 v1 #g1 #ai2 #bbj2 xiv1 ii1 #ade4 ,eudemos1 ,ethics of1 #eab4 ,euhemeros1 iii1 #bh4 ,eukleides 7,socratic71 xiv1 #dd4 ,euklos1 ix1 #eh4 ,eumolpos1 ,eumolpidai1 vi1 #f1 #af2 x1 #gj4 ,eunostos 7,hero71 #acd4 ,euodos 7,hero71 #ebi4 ,eupatridai in ,athens1 iv1 #dg2 v1 #aci2 #fjb f4 ,euphemistic names for chtho_/nioi1 v1 #e4 ,euphorbos1 #eii4 ,euripides1 #dcb f42 ,alcestis1 xii1 #aba2 ,bacchae1 #bhf2 ,hecuba1 viii1 #gj2 orthodoxy of1 xii1 #ace4 ,eurynomos1 ,hades-daimon1 vii1 #be4 ,eurypontidai1 iv1 #ec4 ,eurysthenidai1 iv1 #ec4 eusebn chros1 vii1 #ae2 xiv1 ii1 #acc4 ,euthykles1 iv1 #aag4 ,euthymos1 #ace2 #eha4 ,evil1 speaking1 of the dead forbidden1 v1 #aae4 ,evil1 nature of1 #dgj 7,plato72 #dih2 xiv1 #dj1 #fj4 ,exegetai1 their advice sought in questions relating to the cult of ,souls1 v1 #aci1 #agd4 ,exorcism1 #fjd4 ,expiation1 gods of1 v1 #afh2 sacrifices of1 made to chtho_/nioi1 v1 #afg2 after murder1 #ahj f4 ,eyes of the dead1 closing of1 i1 #be4 ,fainting 7lipopsuchi_/a71 i1 #i4 ,fame1 all that is left to the dead1 #dc2 xii1 #ac1 #bj1 #be2 xiv1 ii1 #afi4 ,family graves in the country1 v1 #fi1 #gj2 #ebe f4 ,fate and guilt1 #dbc f41 #dbf f4 ,fear of the dead1 #af1 #afc1 #afi2 of death1 dispelled by ,epicurus1 #ejf2 breaks out at the end of the classical period1 #ede 7xiv1 9999ii1 #agj74 ,feet of the corpse pointing towards the door1 i1 #bf4 ,fetishism in ,greece1 iv1 #aah4 ,figs1 kathartic uses of1 #eij4 ,fire1 kathartic uses of1 i1 #da2 ix1 #abg4 ,fish3 see ,food1 prohibition of4 ,flaminius as ,hero1 #eca4 ,folk-poetry1 #be2 belief about the souls1 #ebd2 legends about the translated1 xiv1 ii1 #aje4 ,folk tales 7,greek71 iv1 #aae2 xiv1 ii1 #aea4 ,food1 ,prohibition of certain foods 7attributed to ,eleusis71 vi1 #ce2 among the ,orphics1 x1 #ed-e2 ,thracian1 x1 #gh2 by ,pythagoras1 xi1 #db1 #dg2 ,empedokles1 xi1 #gf1 #he4 ,fountains in ,hades1 xii1 #fb2 xiv1 ii1 #aea2 of ,immortality1 xiv1 ii1 #aea4 ,fravashi 7,persian71 i1 #e4 ,frederick1 legend of the return of the ,emperor1 #ic2 xiv1 ii1 #aab4 ,freewill3 see ,will4 ,friendship in the doctrine of the ,epicureans1 #ejf4 ,funeral rites1 in ,homer1 #ag f42 in later times1 #afb f41 #ebd f42 of princes1 i1 #ag2 of kings in ,sparta1 ,corinth1 ,crete1 iv1 #df2 at public expense1 xiv1 ii1 #e2 refusal of1 v1 #cb-c4 ,funeral feast in ,homer1 #ah2 later 7peri_/deipnon71 #afg2 games1 in ,homer1 #ae2 for ,heroes1 #aaf f42 procession1 #afe2 v1 #fj4 ,furious ,host1 ii1 #g2 #bih2 xiii1 #e2 7#eic74 ,fustel de ,coulanges2 see ,coulanges4 ,gabriel1 the ,archangel1 iv1 #acd4 ,gaia1 #afj1 #afh2 v1 #aba2 at ,delphi1 #bij4 ,gambreion1 mourning period of1 v1 #hf4 ,games1 #ae1 #aaf f42 iv1 #bb2 originally funeral ceremonies1 #aaf f4 ,ganymedes1 #eh4 ,garganus1 mountain in ,italy1 iv1 #ib1 #if4 ,garlands for the dead1 v1 #dj4 ,gauls1 x1 #ha4 ,gello1 #eib4 gene_/thlios dai_/mn1 xii1 #bf4 ,gene_/sia1 private and public1 v1 #ae2 #afg4 ,genesis1 ii1 #ah4 ,genetyllis1 ix1 #ia4 ge_/n1 #abd4 ,genius1 i1 #e2 v1 #acb2 xiv1 #dd4 genn_/ts tn then1 #fjc4 ,german tribes1 i1 #cd2 #bb4 ,getai1 #bfc4 ,ghosts1 #i2 #ba2 #bi2 #acd2 v1 #ii1 #ajd1 #aad2 #ecd2 xiv1 ii1 #aed2 #eff2 #eij f4 ,gi_/gn1 viii1 #aj4 ,glaukos1 xiv1 ii1 #aea4 ,gnostics1 xiv1 ii1 #agi4 #fad ,gods1 in ,homer1 #be f42 ,olympians and others1 9999i1 #ef2 idea of divinity1 xiv1 ii1 #ajg2 ,gods not immortal1 #chd2 asleep or dead1 iii1 #cj2 buried1 #if f42 birthdays of1 v1 #hi2 in human shape1 iv1 #acd2 visiting men1 ii1 #ch2 compared with men1 #bec f41 #dad2 periodically appearing1 viii1 #bh2 of expiation1 v1 #afh2 amours of1 iv1 #acd2 conductors into the lower world1 xiv1 ii1 #add f42 unknown1 iv1 #fb2 statues of1 #acf2 see ,chthonic4 ,goethe1 xiii1 9999#fd4 ,golden ,age1 #fg f42 ii1 #di2 vii1 #ah4 goneis1 iv1 #di2 v1 #adf4 ,gorgias1 pupil of ,empedokles1 #cgh4 ,gorgu_/ra1 ,gorg_/1 vii1 #be2 #eia4 ,grace of the gods 7salvation71 #cdb4 ,grave and ,hades confused1 xiv1 ii1 #ib4 ,graves3 see ,burial1 ,family-graves1 and ,rock-graves2 of ,gods1 #if2 of ,asklepios1 #aja2 ,erechtheus1 #ih2 ,hyakinthos1 #ii2 ,kekrops1 iii1 #da2 ,plouton1 iii1 #cd2 ,python1 #ig2 ,zeus1 #if2 of ,heroes1 #aba2 cult of1 #abc1 #aff f42 silence at1 v1 #aaj2 curses attached to1 xiv1 ii1 #ac4 ,grave-monuments1 i1 #bh2 v1 #fi f4 ,grave-robbers1 #ebf4 ,gregory the ,great1 xiv1 ii1 #hg4 ,grief1 display of1 disturbing to the dead1 v1 #di4 ,guardian spirit of individuals1 xiv1 #dd4 ,guilt3 see ,sin and ,fate4 ,hades1 #bf1 #ce f41 #aei1 #bbc1 #bcf f42 xii1 #d1 #fb2 #ejj1 #ece f41 #edj f42 ,picture of1 painted by ,polygnotos1 #bda f42 on vases from ,southern ,italy1 vii1 #bg2 cult of1 #aei2 mother of1 #eia2 entrances to 7,ploutonia71 v1 #bc2 ,ferryman of1 vii1 #i2 ,descents to1 #cb f42 i1 #fb1 #fe2 iii1 #h2 #bcf f42 #bdj f42 7,epic71 vii1 #b-d2 7,theseus and ,peirithoos71 vii1 #c2 7,herakles71 #eia2 7in comedy71 #bdj f42 7vases71 vii1 #bg2 7,orphic71 x1 #fj2 7,pythag471 #fjj f42 rivers of1 #ce1 #bcg2 vii1 9999#ba2 ,judges in1 #bdg4 ,hail3 see ,weather-magicians4 haimakouri_/a1 iv1 #ac4 ,hair1 offering of1 i1 #ad4 ,hallucinations1 #bei2 9999#bfb4 ,haloa1 #bbb2 vi1 #ce4 ,hamilcar1 translation of1 xiv1 ii1 #aji4 ,haokah dance of the ,dakota1 viii1 #ee4 ,harmodios1 translation of1 xiv1 ii1 #ii2 and ,aristogeiton in the other world1 vii1 #e4 ,harmonia and ,kadmos1 xiv1 ii1 #ii4 harmoni_/a 7of the soul71 xi1 #eb4 ,harpocration on ,a_/baris1 ix1 #ajh4 ,harpies1 #ef2 v1 #abd2 #eic4 ,hashish1 #bei4 ,hasisatra1 ii1 #ah2 xiv1 ii1 #aji4 ,hearth1 earliest place of burial1 v1 #ff4 ,heaven 7the sky71 as dwelling place of the ,blest1 xii1 #dd1 #fb2 xiv1 ii1 #acd2 ascent to1 of ,roman ,emperors1 xiv1 ii1 #ajg2 of ,apollonios of ,tyana1 xiv1 ii1 #aae4 ,hedonism1 #dib 7xiv1 9999#c74 ,hegesias1 xiv1 9999#c4 ,heirs1 their duties to the dead1 v1 #abi4 ,hekabe1 ix1 #ii4 ,hekate1 v1 #e1 #hh1 #afh2 #big f41 #eij f42 7,h4 ,hek41 p4 #bhi ,ab471 #eid2 ,hosts of #eic f42 ,banquet of1 v1 #ig2 #baf2 ix1 #hh1 #ajc4 ,hekatika pha_/smata1 #eij f4 ,hektor1 as ,hero1 iv1 #ce2 xiv1 ii1 #da 7still worshipped with sacrifice in the middle of the fourth century in the ,troad3 ,julian1 ,ep4 #gh1 p4 #fjc-d ,h474 ,helen1 legend of her ei_/dlon1 i1 #gi2 translated1 ii1 #ba2 xiv1 ii1 #ii1 #ajb2 given heroic honours1 #acg4 ,helios in ,hades1 xii1 #ch4 ,hell1 punishment in1 #dj f42 #bch f41 #bdb1 #cdd1 #dae1 #ecf2 creatures of1 #be1 #eij f4 7see ,kerberos74 ,hemithea1 iv1 #ajc4 hmi_/theos1 iv1 #bc4 ,hephaistion1 xiv1 ii1 #gj4 ,herakles in the ,odyssean ,nekyia1 #ci2 his descent to ,hades1 v1 #be2 vii1 #d2 #eia2 ,h4 and ,argeios1 i1 #ce2 ,h4 and ,eurystheus 7,omphale71 xii1 #dj2 as ,hero-,god1 #acb2 translated1 #eha2 xiv1 ii1 #ajc4 ,herakleides ,ponticus1 ix1 #eh1 #fj 7,sibyls71 #ajh 7,abaris71 #aaa1 #if2 xii1 #dd 7,empedotimos72 xi1 #fa 7,empedokles72 xiv1 i1 #ec 7souls in the air72 #eii f4 7,pythagoras74 ,herakleitos1 #cfg f42 xi1 #e1 etc41 #aja2 xii1 #acg1 #aej2 #dfd2 xiv1 #cb2 #dii2 #ejd2 #eig4 ,hermes1 conductor of souls1 #i1 #afh2 xiv1 ii1 #ade4 #fae ,hermione1 cult of chtho_/nioi there1 iii1 #cd2 v1 #ah1 #bf4 ,hermippos1 #fjj4 ,hermotimos1 #cjj f4 ,hero of ,alexandria1 xii1 #aej4 ,herodes ,atticus1 xiv1 ii1 #ga1 #aca4 ,herodikos1 of ,perinthos1 vii1 #c2 x1 #g4 ,heroes1 #gd1 #ig f41 #aae f42 iii1 #df2 #bed2 #daf2 xii1 #aba2 help in war1 #acf f42 graves of1 #aba2 v1 #fh2 games for1 #aaf f42 bones of1 transferred and worshipped1 iv1 #ce-f2 #ebi2 as ,birds1 xiv1 ii1 #ajb2 relation with theoi_/ and dai_/mones1 iv1 #be2 become gods1 #acb2 ,homeric ,heroes1 iv1 #bf2 in ,hesiod1 #gd f41 #aah2 nocturnal sacrifice to1 iv1 #i2 what falls to the ground sacred to1 v1 #aad2 in ,pindar1 #dad f42 legends of1 #acd f42 later1 #ebg f4 h_/rs a dead person1 v1 #aaj1 #acd2 #eca2 7,christian71 xiv1 ii1 #hb2 applied to the living1 #ecj f42 xiv1 ii1 #fh2 nameless or adjectival ,heroes1 #abf f41 #ebi2 xiv1 ii1 #fa-b2 h4 iatro_/s iv1 #id-e2 xiv1 ii1 #de2 h4 suggenei_/as1 v1 #acb4 ,heroized ,kings and ,lawgivers1 #abh2 ,kings of ,sparta1 ,corinth1 and ,crete1 iv1 #df2 ,warriors of the ,persian ,wars1 #ebh2 prominent men of later times1 #ecj2 ,heroizing easier in ,boeotia1 v1 #acd2 in ,thessaly1 xii1 #aba2 #ecb2 becomes common1 #eca f42 substitution of descendants for original ,hero1 xiv1 ii1 #fe4 ,hero-,physicians 7,oracular71 #acc2 xiv1 ii1 #de4 h_/res duso_/rgtoi1 v1 #aai4 hra at the doors1 iv1 #aje1 #acf2 v1 #fh4 ,hrko_/s of ,philostratos1 xiv1 ii1 #da4 hrs1 hrka_/1 ix1 #aa2 xiv1 ii1 #ej2 ,birthday festivals of ,h41 v1 #hi4 hrstai_/1 xiv1 ii1 #ec4 ,herodotos1 #aae2 xii1 #h4 ,herophile of ,erythrai1 ix1 #fj4 ,hesiod1 ,the ,five ,ages1 #fg f42 ,op4 et ,d4 7#abd71 ii1 #cd2 7#ada71 ii1 #da2 ,theog4 7#daa71 ix1 #ie;a4 ,hesychos1 vii1 #f4 ,hierapolis1 its plout_/nion1 v1 #bc4 hierothe_/sion1 xiv1 ii1 #ac 7p4 #eed74 ,hierophant at ,eleusis1 eunouchisme_/nos1 vi1 #ab4 hilasmo_/s1 v1 #afg4 ,hippokrates1 cult of1 v1 #hi2 xiv1 ii1 #de4 ,hippolytos1 iv1 #ch4 ,hippon of ,samos1 #dcb4 ,hippotes1 xii1 #dj4 ,herdsman 7shepherd71 type of ,god1 xi1 #cf2 7see divine apparitions71 xiv1 ii1 #da4 ,homer1 #be f41 #aeg4 ,homicide1 state trials of1 #agf f42 held over inanimate objects 7in ,athens71 iv1 #aah4 ,horace 7,odes1 iv1 #b1 #ba71 xii1 #de4 ,honey-cakes offered to the underworld1 i1 #ac2 v1 #ih2 vii1 #f4 h_/ria1 hraia offered to the dead1 v1 #abh4 ,horse in the cult of the dead1 v1 #aje4 ,host1 ,furious1 ii1 #g2 #bih2 xiii1 #e2 7#eic74 ,house1 earliest place of burial1 v1 #ff4 ,house-spirit1 v1 #acb4 ,human sacrifice1 ix1 #hg2 in the cult of ,dionysos1 #bhe2 offered by ,epimenides1 ix1 #aba2 in the cult of ,heroes1 xiv1 ii1 #di2 replaced by animal sacrifice or poin_/1 v1 #add2 #agi-hj4 ,humanity3 see ,mankind4 ,hunt3 see ,host4 ,hyades1 iii1 #de4 ,huaki_/nthia1 #ii f4 ,hyakinthides1 iii1 #de4 ,hyakinthos1 #ii f4 9999,hydromantia1 #ehi4 ,hydrophoria at ,athens1 v1 #ih4 ,hylas1 xiv1 ii1 #aje4 ,hylozoism1 #cfe1 #che1 #dcb4 hupopho_/nia1 v1 #aed4 ,iamblichos1 ,vit4 ,pythag41 viii1 #gg4 ,iakchos1 #bbj f4 ,ianthe1 iii1 #c4 ,iaso1 iii1 #ef4 ,iatromantic1 #acc4 ,iatros1 ,hero1 iv1 #id-e2 xiv1 ii1 #de4 ,iceland1 i1 #dc4 ,idaian cave in ,crete1 #if2 #afa4 ,images1 cult of1 #acf4 ,immortal godlike 7becoming god71 in ,homer1 #eg2 being a god1 #bec f4 ,immortality1 ,belief in1 connected with ,dionysiac religion1 #bfc f42 among ,orphics1 #cdc f42 in ,philosophy1 #cfe f42 #dfc f42 #dif2 xiv1 #fj2 in ,popular ,religion1 #ech f42 #edb2 #edf2 doubts of1 xiv1 ii1 #aeg4 #faf ,imprecations3 see ,curses4 ,incas1 i1 #cj4 ,incense in temples1 viii1 #ci2 ix1 #ai4 ,incubation1 iii1 #h2 #ib2 ix1 #df2 ,heroic oracles of1 #acc4 ,indians1 ,burial customs1 #aj1 #ba-b2 cult of the dead1 i1 #ge2 v1 #hd-f1 #ij1 #aje1 #abc2 ,yama in ,hades1 vii1 #f2 religious ansthesia1 viii1 #bf2 ,yogis1 viii1 #dc2 kartharsis1 ix1 #gh2 ,ascetics1 #cdc2 x1 #gh2 philosophy 7,jainism71 xi1 #af2 7,south ,american7 mutilation of corpses1 i1 #cd2 7,north ,american7 cult of souls1 v1 #acf4 ,individualism1 #aag2 #chh f42 #dii f42 #ede4 ,inheritance1 laws of1 v1 #adf4 ,ino ,leukothea1 #eh2 iv1 #ajd4 ,insanity3 see ,madness and ,mental4 ,inscriptions 7,i4,g4 7xiv7 ,sic4 et ,it4 #fda71 xii1 #di f42 7,,ig4 ,m4 ,aeg4 i1 #adb71 xiv1 ii1 #adf2 7,ath4 ,mitt471 xiv1 ii1 #afd1 #afh4 ,insensibility to pain1 etc41 in visionary states1 viii1 #dc4 ,inspiration1 prophecy of1 #ib f42 7in ,thrace71 #bfj2 7in ,greece71 #bhi f4 ,intoxication1 religious use of1 viii1 #ci4 ,invisibility 7in ,homer71 #ef4 ,iolaia in ,thebes1 iv1 #ba4 ,ionia1 #bg f4 ,iphigeneia1 #fd1 #ff2 xiv1 ii1 #ii1 #ajb4 ,iphis1 iii1 #c4 ,iron keeps away daimones and the dead1 i1 #gb4 ,isaeus1 v1 #abi4 ,ischys1 iii1 #ef4 ,isis1 mysteries of1 xiv1 ii1 #agd4 ,islands of the ,blest 7,hesiod74 #fh f42 7,pindar71 #dae f42 translation of ,heroes to1 xiv1 ii1 #ii2 dwelling-place of all the pious1 xiv1 ii1 #ajj1 #acj f42 discovered by sailors1 xiv1 ii1 #aja2 identified with ,leuke1 xiv1 ii1 #ii1 #ajb4 ,isodaites1 #bga4 ,isokrates1 vi1 #bb2 ii1 #dc4 ,isthmian ,games1 iv1 #bb4 ,isyllos1 iv1 #b4 ,ixion1 vii1 #aa4 ,jainism 7see ,indian71 xi1 #af4 ,japan1 cult of dead in1 v1 #ii4 ,jaws of the dead1 binding up the1 xiv1 ii1 #b4 ,jewish forgery of a ,pindaric poem1 xii1 #de4 ,jews1 influenced by ,greeks1 xiv1 ii1 #ad4 ,jews influence ,greeks1 xiv1 ii1 #add4 ,judaeo-,hellenistic doctrine of the soul1 xiv1 ii1 #aag4 ,judgment in ,hades1 #bch f41 #ece f41 #eda2 ,orphic1 #cdd2 ,pindar1 #dae2 ,plato1 xiii1 #cf4 ,julian the ,apostate1 xiv1 ii1 #ajg1 #add1 #aga4 ,julius ,kanus1 xiv1 #fd4 jus talionis1 x1 #ga4 ,justin1 pros ,he_/ll41 #c1 xiv1 ii1 #aea4 7,the emendation pidu_/sas is already mentioned1 as ,i see too late1 in the ,mauriner edition of ,justin ,martyr4 ,the apparently traditional ho_/r pd_/sas is indeed possible on grammatical grounds analogous constructions1 otherwise peculiar to poetry1 are not unknown in prose3 see ,lobeck ad ,aiac4#c1 p4 #fi-gj1 but provides no satisfactory sense47 ,ka of ,egyptians1 i1 #e4 ,kadmos translated to ,islands of the ,blest1 xiv1 ii1 #ii4 ,kaiadas at ,sparta1 9999v1 #cb4 ,kaineus1 iii1 #c4 ,kalchas1 iv1 #if4 ,kalypso1 xiv1 ii1 #aje4 ,kanobos1 iii1 #dc4 ,kanus ,julius1 xiv1 #fd4 ,kapaneus1 #eha f4 ,kark_/1 #eib4 ,karmanor1 ix1 #aac4 ,karneades1 xiv1 #ei1 #fa1 #hc4 karpoun1 v1 #abf4 ,kassandra1 viii1 #eb2 ix1 #fe4 katadein1 kata_/desmos1 kata_/desis in magic1 ix1 #ajg2 #fjd4 katha_/rmata given up to the spirits1 ix1 #hh 7cf4 #ha74 ,kathartic practices1 etc41 v1 #cf2 #ahj2 vi1 #ah2 vii1 #ae2 #bid f42 #cjb2 #cgh2 #ehb2 #ehe2 #ehi f4 ka_/tharsis mani_/as 7music71 ix1 #ai2 7of ,pythagoreans71 xi1 #dh2 by ,melampous1 #bhg2 ,bakis1 #bid2 ,orphic1 #cch f42 #cdc2 ,empedokles1 xi1 #he2 ,plato1 #dgj4 kathe_/drai1 festival of ,souls1 v1 #hf4 ka_/tochos1 of magic1 ix1 #ajg4 ka_/tochoi1 katoch_/1 kate_/chesthai1 of possession1 viii1 #bd1 #dd4 ,kattadias 7,devil-priests of ,ceylon71 viii1 #ee4 ,kaukones1 v1 #ab4 #fag ,kaunians1 v1 #ii4 ,kausianoi1 viii1 #ge1 #gg4 ,kekrops1 iii1 #da4 ,keos1 funeral ordinance from1 v1 #db1 #eb1 #ef1 #gd1 #gf-g1 #hg1 #ib1 #ace4 ,kerberos1 vii1 #f4 kres souls1 i1 #aj2 v1 #ajj2 ix1 #ib4 ,kerkops 7,pythagorean71 x1 #g2 #eig4 ,kerykes1 vi1 #f1 #af4 ,key1 keeper of1 in ,hades1 vii1 #ac4 ,kikones of the ,odyssey1 #db4 ,kimon as ,hero1 #abi4 ,kirke1 #cb2 v1 #afi4 ,kissing the hand to a grave1 xiv1 ii1 #bf-g4 ,kleanthes1 xiv1 #da1 #dg4 kleidouchoi theoi_/1 #bdg4 ,kleisthenes1 #abd4 ,kleitos1 #eh4 ,kleobis and ,biton1 xiv1 ii1 #adh4 ,kleombrotos1 xiv1 #c4 ,kleomedes 7,hero71 #abi2 xiv1 ii1 #aad4 ,kleomenes as ,hero1 xiv1 ii1 #ei4 ,klymenos ,hades1 v1 #h1 #ah2 reduced to rank of ,hero1 iii1 #cd4 ,knossos1 #if2 iii1 #be4 ,kore1 #afj2 v1 #aa2 #bai f42 #bbd2 xiv1 ii1 #adf4 ,koronis1 iii1 #ef4 ,korybantism1 viii1 #cf1 #eb2 #bhf f4 ,kos 7,ge71 v1 #af4 ,kotytto1 #ccf4 ,kouretes1 v1 #afg4 klu_/mata1 magic spells1 ix1 #ha4 ,kragos1 iii1 #cj4 ,krantor1 xiv1 #a4 ,krataiis1 #eic4 ,krates 7,cynic71 v1 #cd4 ,kratinos1 vii1 #ag4 ,kratippos1 #eab4 krei_/ttones the dead1 v1 #fe1 #aaj1 #aag4 ,krinagoras1 vi1 #bb4 ,kritias1 ,sisyphos1 x1 #ed4 ,kritolaos1 xiv1 #cb4 ,krobyzoi1 viii1 #fe1 #ge4 ,krokos1 iii1 #dc4 ,kronos1 ruler in ,elysium1 #gf4 kte_/rea kterei_/zein1 i1 #bj1 #bi4 ,kybele1 #beg2 viii1 #cb1 #dc1 #ee2 #bhf f42 ix1 #ef2 xiv1 ii1 #agd4 ,kychreus 7puchrei_/ds o_/phis71 iv1 #abi4 ,kydas1 ix1 #ff4 9999,kyffhuser1 legend of1 #ic2 xiv1 ii1 #aab4 ,kylon1 at ,athens1 ix1 #abj4 ,kyme1 criminal law of1 v1 #ade4 ,kypria1 #fd4 ,labyadai1 their funeral ordinance in ,delphi1 v1 #eb1 #he1 #abh4 ,lamentation disturbs the dead1 v1 #di4 ,lamia1 vii1 #be2 #eib f4 ,lanterns1 feast of in ,japan1 v1 #ii4 ,laodike1 iii1 #f4 ,lar familiaris and ,lares at ,rome1 v1 #acb4 ,latinus1 translation of1 xiv1 ii1 #aaj4 ,laurel1 drives away ghosts1 v1 #ie4 ,law1 unwritten1 #afc1 #dbf2 xii1 #id4 ,lebadeia1 #ij f41 #ie2 iii1 #bf2 v1 #ai1 #acc2 xiv1 ii1 #ajd4 ,lectisternia1 iii1 #bf2 iv1 #af4 ,lekythoi1 v1 #ch2 #afi2 #agj2 #bcg4 ,lemnos1 feast of the dead in1 ix1 #gf4 ,lemuria in ,rome1 v1 #ii4 ,leonidas 7as ,hero71 iv1 #bj2 #ebh4 ,leosthenes 7,hero71 vii1 #e2 xiv1 ii1 #ei4 ,lerna1 ix1 #hh2 viii1 #bh4 ,lethe1 vii1 #ba2 xii1 #cg2 and ,mnemosyne1 fountains of1 xiv1 ii1 #aea4 ,leto1 iii1 #df ,leuke1 ,i4 of ,achilles1 #fe1 #ff2 xiv1 ii1 #ajb2 ,cliff of1 ib4 ,leukothea3 see ,ino4 ,lie1 justification of1 xii1 #gb4 ,life1 #c1 #ca2 repudiation of1 viii1 #ge2 only lent1 xiv1 ii1 #afa2 #eje2 ,water of life1 xiv1 ii1 #aea-b2 ,future ,life1 #bcf f42 see ,hades and ,ways4 ,lightning sanctifies its victim1 iii1 #ci2 #ajj2 v1 #fh2 ix1 #abg2 xii1 #ed2 xiv1 ii1 #aed2 #eha f4 ,linos1 iii1 #dc4 ,lobeck1 #bbb4 ,local deities and their cults1 #be f42 #bg4 lo_/gos1 #dii2 xiv1 #fi4 ,lokroi1 criminal law of1 v1 #ade4 ,lot1 oracles received by means of 7,delphi1 #bij4 9999loutropho_/roi1 #ehg4 ,lucian1 iii1 #bh2 #bcf2 de ,luctu1 xiv1 ii1 #b2 ,philops41 xiv1 ii1 #hg1 #add2 9999ix1 #if4 ,lucretius1 #eje4 ,lydia1 v1 #afg4 ,lying-in-state of the dead1 #afe4 ,lykaios1 ,zeus1 v1 #agj4 ,lykas 7,hero71 iv1 #aad4 ,lykia1 imprecatory tablets from graves in1 #eec4 ,lykian language1 iv1 #ii4 ,lykos 7,hero71 iv1 #aad4 #fah ,lykourgos1 ,king of ,edonians1 ix1 #c2 in ,sparta worshipped as ,hero and ,god1 #acb2 sanctified by lightning1 #eha4 ,lyric poetry of the ,greeks1 #aeg2 #daa f4 ,lysander as ,hero1 #eca4 ,lysimachos 7,hero71 xiv1 ii1 #fg4 lu_/sios ,dio_/nusos1 ix1 #ba2 lu_/sioi theoi_/1 x1 #ej4 lu_/sis of the soul1 x1 #fa1 #ff2 xiii1 #fg4 ,m1 worshipped with ecstatic cult1 viii1 #dc1 #ee4 ,macedonians1 viii1 #ca4 ,machaon and ,podaleirios1 iv1 #ib4 ,macriani1 xiv1 ii1 #aab4 ,madness cured by magic1 ix1 #ai1 #ha2 cf4 ,mental diseases4 ,magical papyri1 xiv1 ii1 #add2 #ehi2 #eib2 #fjd2 cf4 ,defixiones4 ,magicians1 among savage peoples1 #bfa f42 ,greek1 #bid f41 #bih f42 xi1 #eh2 #ecc f42 #fjd4 ,mahbhrata1 iii1 #c4 maina_/s1 #bef4 makari_/ts 7of the dead71 vii1 #aj2 xiv1 ii1 #ca4 maka_/rn nsoi3 see ,islands of the ,blest4 ,manes1 v1 #ii1 #acc4 mani_/a1 divine1 #bee f42 #bhf f42 in the worship of ,dionysos1 #bhb f4 ,manichaeans1 x1 #hc4 ,mankind1 origin of1 according to the ,orphics1 #cda f42 generations 7,ages7 of1 in ,hesiod1 #fg f4 ma_/nteis1 ix1 #da f42 as magicians1 ix1 #fh4 ,mantik 7inspired prophecy71 #bfj1 #bhi f4 ,marathon1 iv1 #hd2 #acf2 ,grave of the dead at1 xiv1 ii1 #cg4 ,marjoram1 kathartic1 apotropaic uses of1 v1 #cf4 ,maron 7,hero71 xiv1 ii1 #da4 maschalismo_/s1 #aha2 #ehb f4 ,massagetai1 #bei4 ,materialism1 #che4 ,matriarchy1 not ,greek1 xii1 #ge4 ,medea translation of1 xiv1 ii1 #ii2 7v1 #afi74 ,medicine men 7,north ,american ,indians71 #bfb2 ix1 #fh1 #aag2 dance of the ,winnebago1 viii1 #ee4 me_/gara1 iii1 9999#g4 meili_/choi theoi_/1 v1 #afh2 ,dio_/nusos meili_/chios1 ix1 #ba4 ,meilinoe1 v1 #e2 ix1 #if4 ,melampous1 #hi2 #bhg4 ,melanippides1 xii1 #a1 #ba4 ,melesagoras1 ix1 #eh4 ,memnon1 #fd f4 ,menelaos 7translation of71 #ee f42 iv1 #b2 ii1 #ba4 ,menestheus1 iv1 #ajj4 ,mental diseases1 origin and cure of1 #bhf f42 ix1 #ai1 #ha4 ,metal1 noise of1 drives away ghosts1 i1 #gb2 ix1 #hc2 see ,iron1 ,bronze4 ,metamorphoses1 iii1 #c2 x1 #hb4 metempsu_/chsis1 x1 #hd2 see ,transmigration4 ,metrodoros1 allegorical interpretation of mythology1 vi1 #bc4 ,metrodoros 7,epicurean71 xiv1 #he1 #hf1 #ig4 m phunai1 xii1 #aj4 m_/nima then1 v1 #adh2 alitri_/n1 v1 #agf4 mi_/asma1 v1 #agf2 #bie f4 mia_/str1 v1 #agh4 ,michael1 the ,archangel1 iv1 #if4 ,midas1 #dab4 ,mid-day1 spectres appearing at1 ix1 #if2 xiv1 ii1 #da2 #eib f4 ,migrations1 ,greek1 #bg1 #aee1 #afa1 #bhd4 ,milky ,way 7abode of the souls71 ix1 #aaa2 xii1 #dd4 ,miltiades1 as ,hero1 iv1 #bj4 ,mimnermos1 xii1 #g4 ,mind1 #e1 #bi f41 #chc1 #chg1 #dic f4 ,mingrelians1 i1 #cj4 ,minos 7and ,zeus1 in ,crete71 #if2 ,judge in ,hades1 vii1 #ac4 ,minyas1 9999vii1 #c2 #bcg1 #bch1 #bhb4 ,miracle1 #bed2 xiv1 ii1 #dj-a1 #de1 #gj2 #ecg2 desire for in later ages of antiquity1 #edf f4 ,missions1 sent out from ,eleusis1 #afa4 ,mithras1 ,mysteries of1 xiv1 ii1 #add1 #aec1 #agb1 #agd4 ,mitylene1 funeral ordinance of1 v1 #ed4 ,mitys1 iv1 #aah4 mn_/m 7,empedokles and ,pythagorean71 xi1 #if2 and l_/th in ,hades 7,pindar71 xii1 #cg2 xiv1 ii1 #aea4 ,mnemosyne1 xii1 #cg2 xiv1 ii1 #aea4 moira1 #bi4 ,moon and stars inhabited by souls1 x1 #ge2 xi1 #aaf2 xiv1 9999#ec4 ,monism1 #dcb2 #ejj4 #fai ,mopsos1 iii1 #e1 #ac2 #acc4 ,morality1 #dj2 #bbh2 #bid f42 #cjb2 #cgf4 ,mormolu_/k1 ,morm_/1 vii1 #be2 #eib4 ,moschion1 x1 #ed4 ,moses1 ii1 #ah2 xiv1 ii1 #aji4 ,motes in the sunbeam ,souls 7,pythagoras71 xi1 #dj2 ,emped4 9999xi1 #aja4 ,mountains1 legends about1 #bfc2 viii1 #fh4 ,mourning1 period of1 #afg4 ,mousaios1 x1 #gj4 mu_/chioi theoi_/1 iii1 #ce4 muein1 vi1 #af4 ,murderer1 excluded from religious worship1 vi1 #ag4 ,murder1 action for1 religious sense of1 #ahj f42 expiation of1 #agd f41 #ach2 xii1 #cd1 #dj4 ,murder trials2 see ,homicide4 ,music in ,dionysiac worship1 #beg2 as a cure for ,korybantic frenzy and other diseases1 #bhf f42 ix1 #ai2 xi1 #dh4 ,musonius1 v1 #cd2 #ejc4 ,mutterrecht1 not ,greek1 xii1 #ge4 ,mutilation of the dead1 #ehb f4 ,mycenae1 #bb1 #bg1 #abb4 ,mykonos 7cult of ,chthonic ,zeus71 v1 #c1 #g1 #af4 ,myrtle sacred to chtho_/nioi1 iv1 #ba2 v1 #dj1 #fa4 ,mysians1 x1 #gh4 ,mysteries3 see ,eleusinian ,m42 ,orphic1 #cdc f42 ,samothracian1 vi1 #cd2 7see also ,isis and ,mithras74 ,mysticism1 #bbe f41 #bed f41 #bfb1 #bia f41 #cdd2 xiii1 #ge1 #ajd2 xiv1 #a4 ,myth1 allegorical interpretation of1 vi1 #bc4 ,name1 calling the dead by1 #db1 #ebg2 of ,hero used in sacrificing1 iv1 #fb2 in invocation of avenging spirits1 #fjd4 ,nameless ,gods1 iv1 #fb2 ,heroes1 #abf f42 #ebi2 xiv1 ii1 #fa1 #fc4 ,namnites in ,gaul1 viii1 #ee4 ,narcissus 7,orphic871 x1 #bi4 na_/rthx1 viii1 #bb4 ,national ,heroes3 see archgoi_/4 ,nature1 religion of1 #bbc f4 ,naulochos 7,hero71 xiv1 ii1 #gd4 ,nectar1 #eh4 nefasti dies1 v1 #aeh4 ,negro tribes1 i1 #cd2 v1 #aaj2 #bga4 ,nekyia of the ,odyssey1 #cb f42 iii1 #h2 #bcg f42 #bdj f42 #bnd ,nekyia1 i1 #fb1 #fe2 ,n4 in other epics1 #bcg f41 7see ,descents72 on vases1 vii1 #bg4 neku_/sia1 v1 #ib4 ,nemea1 iv1 #bb4 neme_/seia1 ne_/mesis1 ,ne_/mesis1 9999v1 #ia4 ,neoplatonic writers1 x1 #bg1 #bi1 #ch2 #eif f4 ,neoptolemos1 translation of1 xiv1 ii1 #ii4 ,nero1 translated 7,antichrist71 xiv1 ii1 #aac4 ,neurotic diseases1 cure of1 #bhf f4 ,new ,zealand 7method of burial71 v1 #fg4 ,nightmare1 ix1 #ajb2 xiv1 ii1 #hf4 ,nine1 sanctity of number1 v1 #hd2 xiii1 #de2 xiv1 ii1 #aed4 ,noise of bronze or iron drives away ghosts1 i1 #gb2 v1 #afg2 ix1 #hc4 ,nostoi1 #ff f4 ,novel 7,greek1 etc471 iv1 #acd2 xiv1 ii1 #hg4 ,novemdialia3 festival in ,rome1 v1 #hd4 nous1 in ,anaxagoras1 #chg f42 in ,aristotle1 #dic f42 cf4 #chc4 ,numbers 7,pythagorean mystical theory of71 x1 #i4 ,nyktelios1 ,nyktelia1 viii1 #bh2 #bhe2 ix1 #cf4 numpho_/lptos1 ix1 #fc4 ek numphn ka_/tochos1 ix1 #eh4 ,nymphs1 agents of ,translation1 xiv1 ii1 #aje4 ,oath1 religio-juristic significance of1 #da f42 v1 #aef2 #bch2 xi1 #gg2 xii1 #dj4 ,oath-breaking punished in ,hades2 see ,perjury4 ,oath taken by both parties in a suit1 v1 #aef4 ,obolos for the ferryman of the dead3 see ,charon4 ,ocrisia1 v1 #acb4 ,odyssey1 #cb f41 #ee1 #fb f41 #bcf2 #bnd ,nekyia1 i1 #fb1 #fe4 ,odysseus1 end of1 ii1 #cj2 oracle of1 iv1 #ig2 as ,hero1 xiv1 ii1 #da2 ,o4 and ,kalypso1 xiv1 ii1 #aje4 ,oedipus1 #dcj f42 xii1 #he1 #aab f4 ,oikistes1 #abg f4 ,oinomaos1 iv1 #b4 ,oknos1 #bda4 ,olbia1 xiv1 ii1 #ajb4 #fbj ,olive1 kathartic effects of1 v1 #cf-g1 #fa2 ix1 #gb4 ,olympos as dwelling-place of souls1 xiv1 ii1 #ace4 ,olympia1 iv1 #bb1 #fb2 #aba1 #afj2 v1 #ih4 mothetein1 #ehd f4 omphalo_/s at ,delphi1 iii1 #ca4 ,onomakritos1 #ccf-g1 #cch f42 7the ,lokrian71 ix1 #aac4 ,oracles of ,heroes1 #acc f42 of ,earth1 #afj2 see ,delphi1 ,dodona1 ,incubation4 ,orators1 ,greek1 #dac4 ,orators' official speeches of consolation1 xiv1 ii1 #f4 ,orestes1 iv1 #ce2 #agh2 #dbd1 #dbf4 ,orgeones1 #abd4 ,orgiastic cults in ,greece1 ix1 #ef2 in ,thessaly and ,phrygia1 #beg4 ,orient influenced by ,greece1 #eci4 ,origen1 c4 ,cels41 iii1 9999#bj2 xiv1 #cc4 ,orion1 #ci2 #eh4 ,oropos1 #ib2 iii1 #ai1 #ef2 xiv1 ii1 #ajd4 ,orpheus1 kata_/basis eis ,ha_/idou1 vii1 #c1 #bg2 x1 #fj2 of ,kamarina1 x1 #g2 of ,kroton1 x1 #g1 #aa4 ,orphics1 v1 #ii2 #abd2 vi1 #ac2 vii1 #ae1 #ah2 #cce f42 xii1 #acg2 xiii1 #dd2 #gj;a2 #ehf2 alleged influence in ,homer1 x1 #e4 ,orphic cult of ,bakchos1 x1 #a2 poetry1 authorship of1 x1 #g2 ,rhapsodical ,theogony1 ix1 #abc2 #cci-dj2 #eif f42 other ,theogonies1 x1 #ba2 origin of mankind in1 #cci f42 x1 #gg2 six ,rulers of the world1 x1 #dj2 ,asceticism1 #cdb f42 kathartic doctrine1 #cch2 ideas of ,hades1 #cdd f42 doctrine of rebirth and ,transmigration of souls1 #cde f42 grave-tablets 7,sicily71 #dag f42 xiv1 ii1 #aea2 #eih1 #fja2 ,hymns1 xiv1 ii1 #agc4 ,orphica 7fr4 #abj74 x1 #bb2 7fr4 #bbf71 x1 #dh4 ,orphico-,pythagorean ,hymnus on ,number1 x1 #i4 ,ortugi_/1 ii1 #be4 ,os resectum of the ,romans1 i1 #cd4 ho_/sioi1 the ,pure1 vi1 #ah2 #cdc4 ,osiris1 xiv1 ii1 #aeb4 ,ostiaks1 religious dances of the1 viii1 #ee4 oxuthu_/mia1 #baf2 ix1 #hh4 ouk _/mn1 geno_/mn ktl4 on epitaphs1 xiv1 ii1 #afg4 ,ouranos1 x1 #bh4 ,paetus ,thrasea1 xiv1 #fd4 ,palamedes1 xiv1 ii1 #da4 ,palaimon1 iii1 #ch4 palamnaios1 v1 #agh4 paliggenesi_/a1 #bbd2 vii1 #ba2 x1 #dg1 #ha1 #hd2 #eai2 xiv1 9999i1 #fh1 #adb2 #edg4 ,pan1 ix1 #ef4 ,panaitios1 xiv1 #bd2 #eja f4 ,pandaemonism1 #eai4 ,pandareos1 daughters of1 ii1 #e4 ,pantheism1 #bfa1 #dih f42 xiv1 #fj2 #ejd4 ,panchatantra1 iv1 #acd4 ,paradise1 imaginary1 in ,hades1 vii1 #ah4 paramuthtika psphi_/smata1 xiv1 ii1 #f4 ,pardon for ,homicide1 v1 #add1 #aea1 #aed4 ,parentalia in ,rome1 v1 #ij4 ,parmenides1 #cgb2 #djh2 #eig4 ,parsley used in cult of the dead1 iv1 #bb2 v1 #dj1 #ajg4 ,pasipha1 iv1 #ajd4 pa_/trai1 iv1 #di2 v1 #aca2 in ,rhodos1 iv1 #eb4 ,patroklos1 ,funeral of1 #ab f42 ,translation of1 xiv1 ii1 #ajb4 patromu_/sts1 #fjb4 ,pausanias1 ,spartan ,king1 v1 #agc2 ,periegeta1 #abf2 #ebi2 7#d1 #cb1 #a7 #eed2 ,doctor 7pupil of ,empedokles71 #cgh2 xi1 #fa4 ,pehuenchen ,indians 7,s4 ,america71 i1 #bf4 ,peirithos1 vii1 #c4 ,pelasgians1 v1 #ah4 ,peleus1 ,translation of1 xiv1 ii1 #ii4 ,pellichos1 xiv1 ii1 #de4 ,pelops1 #aba2 iv1 #cg4 ,penates1 v1 #acb-c4 ,penitents undergoing punishment in ,hades1 #dj f41 #bch1 #bda2 vii1 #bg4 ,pentheus1 #bhc4 peri_/deipnon1 #afg4 perika_/tharma1 #ehi4 perima_/ttein1 #eij4 ,perjury punished in ,hades1 #da f42 v1 #aef2 #bch2 xi1 #gg2 xii1 #dj4 ,peripatetics1 #eab4 peripsn1 #ehi4 ,persephone1 #aeh f42 v1 #e2 #afj f42 #bbj2 #bbb f42 and see ,kor4 ,perseus and the ,mainades1 ix1 #c4 ,persian ,war1 ,heroizing of those who fell in1 #aca4 ,persians1 i1 #e2 #aj2 #bb2 v1 #he-f2 kathartic practice among1 ix1 #gh4 ,persinos of ,miletos1 x1 9999#g4 ,persius1 i1 #ca2 #ejd4 #fba ,personality1 reduplication of1 #eie f42 cf4 e_/kstasis4 ,peru1 religious dances in1 viii1 #ee4 ,pessimism1 #dab1 #ede4 ,petelia1 grave tablet from1 #dag f41 #fja f41 #eih4 ,phaeacians1 #fc2 ii1 #ag1 #df4 ,phannis1 ix1 #ei4 ,phathon1 iii1 #ce4 ,phanes1 x1 #i2 #eih4 ,pharisees1 xi1 #ej4 pharmakoi_/1 ix1 #hg2 #ehi f4 pha_/smata ,hekatika_/1 #eij f4 ,pherekrates1 comic poet1 vii1 #ag4 ,pherekydes1 #cja2 x1 #gi2 xi1 #ea2 vi1 #be2 #eig4 ,philippos of ,opos1 author of ,epinomis1 xiv1 #a4 ,philiskos1 xii1 #aeg4 ,philo ,judaeus1 xiv1 ii1 #aag2 7ap4 ,gal4 xiii1 #bfh71 iii1 #dc4 ,philodamos of ,skarpheia1 his ,hymn to ,dionysos1 vi1 #i4 ,philolaos1 x1 #dd2 xi1 #ce-f1 #ej1 #ee4 ,philopoimen1 as ,hero1 xiv1 ii1 #di4 ,philopregmon 7,hero71 #ebi4 ,philosophy1 #cfb f42 #dcb f42 #dfc f42 #dij f4 ,philostratos1 ,heroikos1 xiv1 ii1 #da2 ,v4 ,apoll41 xiv1 ii1 #aae4 phimoun1 phimtiko_/n1 #fjd4 ,phokion1 v1 #ff4 ,pseudo-,phokylides1 xiv1 ii1 #aag4 ,phormion1 of ,sparta1 ix1 #aaa4 ,phratriai in ,athens1 #abd f4 ,phrygians1 v1 #afg2 #beg2 viii1 #eb2 #bhf2 xiv1 ii1 #ac1 #agd4 ,phylai in ,athens1 #abd f4 ,pig1 in cult of the dead1 v1 #aje4 ,pitch1 kathartic property of1 v1 #ie2 ix1 #gb4 ,piety of the ,greeks1 #bh f4 ,piety towards the dead1 #af1 #afd1 #afi4 ,pindar1 #g1 #aae1 #aeg2 vi1 #bb2 #bch2 #dab2 #dad f42 7,o4 #b1 #eg71 xii1 #ce2 7,o4 #b1 #fa71 xii1 #ch2 7,p4 #h1 #eg71 iv1 #aje2 7fr4 #abi-cj71 xii1 #cg2 7fr4 #acb71 xii1 #de2 7fr4 #acc71 xii1 #cd1 #da4 pi_/thos tetrme_/nos in ,hades1 #ehf f4 ,pittakos of ,mitylene1 v1 #ed4 ,pixodaros 7,hero71 xiv1 ii1 #fc4 ,plato1 ix1 #ajg2 #chc2 xi1 #if2 #dfc f42 xiv1 ii1 #ajh2 #edg2 ,beauty in #dgc2 influence of1 on popular belief1 xiv1 ii1 #adc2 doctrine of ,ideas1 #dgj f42 different strata of the ,republic1 xiii1 #h2 #dgd2 ,laws1 xiii1 #cf1 #cg2 #dgf2 ,gorgias1 vii1 #ac2 xiii1 #cf1 #if2 ,meno1 xiii1 #ajj2 ,phaedo1 xiii1 #cf2 #dfh f4 ,plants with souls1 xi1 #gb1 #hb2 #chb2 xi1 #aag2 xiii1 #dj4 hoi plei_/ous1 the dead1 xiv1 ii1 #abd4 ,plotinos1 #edg f4 ,plouton1 iii1 #cd2 #afj4 plout_/nia1 v1 #bc4 ,plutarch1 v1 #cd2 vi1 #bc2 vii1 #a2 xiv1 ii1 #he1 #hg4 ,pluto1 iii1 #cd2 #afj4 pneuma soul1 9999xii1 #aej2 #dih2 #eda f4 ,podaleirios1 iii1 #ac2 #acc4 poin_/ for homicide1 in ,homer1 #age2 forbidden1 v1 #aed2 and see ,murder4 ,polemon1 xiv1 #a4 ,polemokrates 7,hero71 iv1 #ic4 ,politics1 ,epicurean withdrawal from1 #ejf f4 ,pollution1 #bid f4 polua_/ndrioi dai_/mones1 #fjd4 ,polyaratos1 ix1 #aaa4 ,polybios1 #dib4 ,polyboia1 #ajj4 ,polygnotos' picture of ,hades1 #bda f42 #ehf4 ,polynesians1 v1 #afa4 ,pomegranate in the cult of the dead1 v1 #aje4 ,pomptilla1 grave in ,sardinia1 xiv1 ii1 #ga4 ,poplar in the cult of the dead1 v1 #fa2 xiv1 ii1 #ajb4 ,popular belief about the dead1 #ebd4 ,popular version of ,translation1 xiv1 ii1 #aje4 ,poseidonios1 x1 #gh2 xi1 #ce1 #ee2 xiv1 #dj1 #dd1 #ea1 #ec-d2 #ejb2 xiv1 #fj-b4 ,possession1 #bee2 #eie2 see e_/kstasis4 ,possessions of the dead burnt with the body1 i1 #cj1 #ea4 ,postponement of coming events by the gods1 ix1 #abj4 ,poulytion1 #bbb4 ,praetextatus1 xiv1 ii1 #agb4 ,praise of the dead at the peri_/deipnon1 v1 #ha4 ,pre-existence3 see ,soul4 ,prophecy by ,incubation 7dream-oracles71 #ib f41 #bhi f42 by ,heroes1 #acc2 in ,thracian worship of ,dionysos1 #bfj2 two kinds of 7technik_/ and a_/technos71 #bhi2 by inspiration1 #bhi f42 at ,delphi1 #bhi f42 in ,greek #fbb worship of ,d41 #bhi f42 wandering prophets1 #bib f42 by means of lots at ,delphi1 #bhi2 in ,leuke1 xiv1 ii1 #ajb4 ,prodikos of ,keos1 vi1 #bc2 of ,phokaia1 vii1 #c2 of ,samos1 vii1 #c2 x1 #g4 ,prorosia1 ix1 #ajh4 ,proitides1 #bhb1 #bhg4 ,proklidai1 iv1 #ec4 ,prophecy3 see ,mantik4 ,prophetic power of the dying1 i1 #fi4 prospha_/gion1 v1 #df4 prostro_/paios1 v1 #adh1 #agf4 ,protagoras1 #dch4 ,protesilaos1 iv1 #ih4 ,proteus in the ,odyssey1 #ee4 pro_/thesis of the corpse1 #afd 7v1 #da f474 ,proverbs1 ,greek1 v1 #abj2 xii1 #c2 #ehf4 ,prussia1 cult of the dead in1 v1 #ii1 #aad4 psuch_/ in ,homer1 #d f42 #cj f42 #cfd f42 alter ego1 #f2 in ,pindar1 xii1 #cb2 in ,philosophy1 #cfd f42 situated in eye or mouth1 i1 #be2 ,life1 i1 #ei2 xi1 #a4 psuchaggo_/s1 ix1 #ajf4 ,psyche 7of ,apuleius71 xiv1 ii1 #aea4 ,psychology1 ,homeric1 #cj f42 of the philosophers1 #cfd f4 psuchomanteia1 v1 #bc4 psuchpompeia1 v1 #bc4 psuchostasi_/a1 v1 #ajj4 ,punishment of guilty through descendants1 xii1 #g1 #fe2 xiv1 ii1 #if4 ,purification3 see ,kathartic1 ka_/tharsis2 after a funeral1 v1 #gg2 after seeing a corpse3 ,jul41 ,ep4 #gg1 p4 #fja1 #bj f4 ,h42 carried out by exgtai_/1 v1 #aci2 of murderers1 #agi f42 #bie2 7this not ,homeric71 v1 #aff2 ritual1 in daily life1 #bie2 of the new-born1 ib42 by blood1 #bif2 by fire1 #ba2 by running water1 #ehh f42 removal of the polluting substance with figs or eggs1 #ehi f4 ,pure1 the1 vi1 #ah2 #cdc4 ,purgation in ,plato1 xiii1 #cf4 ,purple 7,red7 colour proper to the dead1 v1 #fa4 ,pythagoras1 #cgd f42 xii1 #aej2 and ,zalmoxis1 viii1 #fh2 and ,abaris1 ix1 #ajh1 #abb2 his previous births1 #eih f42 descent to ,hades1 #fjj f4 ,pythagoreans1 suicide1 v1 #cc2 bury the body on leaves1 v1 #fa2 and ,orphics in ,herodotos1 #ccf2 x1 #h2 in ,athens1 #ccg2 psychology1 xi1 #ee2 ,transmigration-doctrine1 x1 #gi1 #ha2 xi1 #db2 xiii1 #dj2 psuch_/ 7,alkmaion71 xi1 #bh1 #ce2 and ,parmenides1 xi1 #cj2 ,empedokles and ,p4 ana_/mnsis1 xi1 #if2 ,u ,pythag41 xii1 #fb2 and ,plato 7divisions of the soul71 xiii1 #bg2 7transmigration of the soul71 xiii1 #dj2 and the ,stoics 7souls in the air71 xiv1 #ec4 ,pythia1 viii1 #eb-c2 ix1 #de2 #bhi f42 #eif4 ,pythian ,games1 iv1 #bb4 ,python1 #ig2 #ahj f4 ,quietism1 #chj4 ,ram1 in cult of the dead1 v1 #aje1 #ajg2 as expiatory sacrifice1 v1 #afg4 ,rationalism among the ,greeks1 #bi f42 #abb2 #dib2 #ede4 ,rebirth 7see paliggenesi_/a71 xiv1 ii1 #agd2 #fjb4 ,recurrence1 periodical1 of everything1 x1 #dg2 xiv1 #fh4 ,red colour belonging to the dead1 v1 #fa4 ,reduplication of ,personality1 #eie f4 ,regilla1 wife of ,herodes ,atticus1 xiv1 ii1 #ga1 #aca4 ,relatives obliged to prosecute vendetta1 v1 #ada4 ,release of man from fate1 etc41 #cdb f42 xi1 #ej2 #chd4 ,religion1 ,homeric1 #bh f42 of ,nature #bbc f42 ,symbolic1 ib4 ,relics1 cult of1 iv1 #b2 #aba f42 #ebi4 ,responsibility1 moral1 in ,tragedy 7,aesch471 #dbc f4 ,resurrection of the body1 xiv1 ii1 #agd4 ,revenge and ,vendetta1 circle of those expected to carry it out 7in ,homer71 v1 #ada2 ,vend4 bought off 7in ,homer71 v1 #adc2 this later forbidden1 v1 #aed2 ,vend4 in ,tragedy1 #dbd f41 #dcd4 ,rewards and punishments transmitted to descendants1 xii1 #fe 7x1 #dg72 exact equivalence1 x1 #ga2 xi1 #dd2 in ,hades1 #dj-a2 #bci f42 #dfg f42 #ecf4 ,right and left1 significance of1 in ,hades1 xii1 #fb4 ,rhadamanthys1 #ee f42 ii1 #ag1 #bc2 #bdg2 xiv1 ii1 #acb4 rha_/mnos1 kathartic uses of1 v1 #ie2 xi1 #he4 ,rhea3 see ,kybele4 ,rhesos1 iv1 #cf2 #eeg4 #fbc ,rock graves1 v1 #fb1 #ff4 ,rome1 genius1 i1 #e2 v1 #acb2 marriage ceremonies1 v1 #ie2 ,lares1 v1 #ff1 #acb2 ,lemuria1 v1 #ii2 ,manes1 ib42 v1 #acc2 ,novemdialia1 v1 #hc-d2 os resectum1 i1 #cd2 ,parentalia1 v1 #ij2 ,penates1 v1 #acb-c2 ,cult of ,souls in1 v1 #aad2 ,cremation1 i1 #cg1 #ci4 ,romans1 admitted to ,eleusinian ,mysteries1 #bbf4 ,romulus1 translation of1 xiv1 ii1 #ajc1 #ajg1 #aaj4 ,sabazios 7,sabos71 viii1 #aj4 sa_/bos1 saba_/zios1 viii1 #cb4 ,saba_/zia in ,athens1 x1 #ab4 ,sabazios ,mysteries 7late1 xiv1 ii1 #agd4 ,sacrifice at graves1 #afg1 #afi2 made to ,heroes before gods1 iii1 #df2 kathartic1 #ehe4 ,salamis1 #acf f4 ,salmoneus1 #eha4 ,samothrace1 ,mysteries of1 vi1 #cd4 ,sappho1 xii1 #ab ,sarpedon1 ii1 #bh2 iv1 #ii4 ,satrai1 viii1 #ec4 ,scapegoat1 ix1 #hg4 ,schelling1 #bbc4 ,scheri1 ii1 #df4 ,schol4 ,aristoph4 ,vesp4 #ajch1 ix1 #ajb4 ,scythians1 #bei2 ix1 #ae2 x1 #gh4 ,second sight1 #bfj2 #bic 7see e_/kstasis74 ,second-sight of the dying1 i1 #fi4 ,secret cults1 #bai4 ,sects1 ,orphic1 #cce4 ,seers1 ecstatic3 see ma_/nteis and ,prophecy4 ,seirenes1 ix1 9999#ajb2 #eic4 se_/linon sacred to the dead1 v1 #dj1 #ajg4 ,se_/lloi1 iii1 #ad4 ,semele1 #eha4 ,seminoles of ,florida1 i1 #be4 ,semitic influence on ,greeks1 #fj2 #if4 ,semonides 7,simonides of ,amorgos71 xii1 #d1 #h1 #ae4 ,seneca1 xiv1 #da1 #ef1 #fh2 #ejc4 ,sertorius1 his search for the ,islands of the ,blest1 xiv1 ii1 #aja4 ,severus ,alexander1 xiv1 ii1 #aab4 ,servius ad4 ,aen4 vi1 #cbd 7,poeta ,anon471 xi1 #gg4 ,sex1 changes of1 in legend1 iii1 #c4 ,shamans1 viii1 #dc2 #bfb4 ,sheep 7or ,ram71 v1 #aje1 #ajg1 #afg4 ,sibyls1 viii1 #eb2 #bib f42 #eif4 ,sicily1 xii1 #dg2 #dag f4 ,sikyon 7limitation on the length of epitaphs71 xiv1 ii1 #aah4 ,silenus1 legend of1 xii1 #aj 7viii1 #ae1 #ca74 ,silence in passing graves1 v1 #aaj4 ,simonides of ,keos1 xii1 #a1 #c1 #aa4 ,sin1 #bid f41 #cdc1 #cha1 7,plato7 #dff2 consciousness of1 #bdb4 ,sisyphos1 i1 #hb2 #bda2 vii1 #bg4 ,sit tibi terra levis1 xiv1 ii1 #abj4 ,sithon1 iii1 #c4 ,sitting 7not reclining7 at feasts in honour of the dead1 v1 #hf4 ,skedasos1 daughters of1 xiv1 ii1 #ce4 ,skeletons1 the dead as1 xiv1 ii1 #ib4 ski_/lla1 kathartic property of1 ix1 #aae2 xi1 #he2 #ehi f4 ,skiron1 v1 #afh4 ,skotos1 vii1 #f4 ,skylla 7daughter of ,hekate71 #eic4 ,slaves admitted to initiation at the ,mysteries1 vi1 #ad2 when freed1 bound to keep up the cult of their dead master1 v1 #abh4 ,slavonic cult of souls1 v1 #afa4 ,sleep and ,death1 ii1 #bh2 ,death only ,sleep1 xiv1 ii1 #adj2 of the ,gods1 iii1 #cj2 ,temple-sleep3 see ,incubation4 ,snakes1 form in which chtho_/nioi appear1 iii1 #ab1 #cc2 #ih2 iii1 #ee2 iv1 #abi2 v1 #aje99991 #aac1 #acc1 #afh2 #fjb4 ,societies3 see ,associations4 ,sokrates1 #dfc4 ,solon1 date of archonship1 ix1 9999#abj2 as ,hero1 iv1 #ch2 limits funeral pomp1 #d1 #de1 #eg1 #ge2 protects the memory of the dead1 v1 #aae2 his view of life1 xii1 #f2 and ,croesus1 xiv1 ii1 #agj4 ,sorcery3 see ,magic and ,conjuration of the dead4 ,sortilege1 oracle of at ,delphi1 #bij4 ,soul breath 7pneuma71 #ejj f42 xiv1 ii1 #ach2 represented on lekythoi as winged1 #agj2 ,pre-existence of1 taught by ,pythagoras1 xi1 #di2 by ,plato1 #dfe f42 ,aristotle1 #die f42 ,stoics1 xiv1 #fj2 by ,jews under ,greek influence1 xiv1 ii1 #aag2 ,soul and ,mind1 in ,aristotle1 #dif2 ,poor ,souls1 v1 #aad2 x1 #ff2 ,souls 9999become daimones 7,hesiod71 #fg f42 transition from ,soul to daimon1 v1 #acc1 #adh2 #agi2 v1 #agf2 assist growth of crops1 v1 #abj2 called upon #fbd at marriages1 v1 #aba2 appearances after death1 ix1 #aje2 #ecc f42 xiv1 ii1 #aed2 dissipated by wind after leaving the body1 xiii1 #e2 xi1 #ajb2 xiv1 #di1 #gg2 of murdered men1 #aha f42 kingdom of ,souls in the air1 in the ,aether or in ,heaven1 #cdb2 xi1 #ce2 #dcf f42 ,stoic1 #ejj f42 #eda f42 cf4 ,hades2 in popular belief1 xiv1 ii1 #adb2 in ,neoplatonism1 #edg2 parts of the soul1 acc4 to ,pythagoras1 xi1 #ee2 ,plato1 #dff f42 ,peripatetics1 #eab2 ,stoics1 xiv1 #fj2 ,epicureans1 #eje2 conjuration of souls not known in ,homer1 #bd2 later1 v1 #bc2 ix1 #ajf2 xiv1 ii1 #hg1 #ij2 on ,defixions1 #eid f41 #fjd f42 ,souls1 ,cult of1 after burial1 #bb f41 #gg f41 #aeh f41 #afc f41 #aff f41 #aha f41 #bec f42 ,rudiments of1 in ,homer1 #ab f42 in the family1 #agb f42 represented on sepulchral reliefs1 v1 #aje2 ,souls1 ,festival of1 #afh2 in cult of ,dionysos1 ix1 #aa2 ,soul1 ,salvation of the1 #agb4 ,souls3 ,transmigration of ,souls--,greek names for1 x1 #hd2 ,thracian belief in1 #bfc f42 ,egyptian belief in1 #cdf2 ,orphic1 #ccg2 #cdb f42 #cdf f42 ,pythagorean1 #cge2 xi1 #ej1 #ee2 in ,pindar1 #dae f42 ,empedokles1 xi1 #ge1 #if2 ,plato1 #dfg2 ,stoics 7,poseidonios871 xiv1 #fj4 sma--sma3 ,orphic1 #cdb2 x1 #gc2 ,pythagoras1 #cge2 xi1 #ej2 ,empedokles1 xi1 #ge2 ,euripides1 xii1 #acg2 ,plato1 xiii1 #dd2 in popular belief1 xiv1 ii1 #ada4 ,somnium ,scipionis1 xiv1 #ec1 #ed1 #fb2 xiv1 ii1 #eh4 ,sophists1 #dcb4 ,sophokles1 vi1 #bb1 #bf2 #dbf f42 as ,hero1 iv1 #ga2 ,oed4 ,col4 #aehc1 xii1 #aab4 st_/r 7h_/rs71 xii1 #abh4 ,sparta2 funeral of kings1 iv1 #df2 burial customs1 v1 #fa2 reliefs representing feasts of the dead1 v1 #aje1 #hf2 criminal law of1 v1 #ade4 ,speaking ill of the dead forbidden1 v1 #aae4 ,spell3 see ,magic4 ,spencer1 ,herbert1 #f4 ,spielhansel1 folk-tale of1 i1 #hb4 ,spiritualism1 #bfd f42 #che2 #ejj2 #eie4 ,spirits3 see ,ghosts4 ,spirits1 island of 7,leuke71 xiv1 ii1 #ajb2 nocturnal battle of1 xiv1 ii1 #cg2 magical compulsion of1 ix1 #ajg4 ,spitting1 apotropaic effect of1 #ehf4 ,stars inhabited1 xi1 #aaf2 by the souls of the departed1 x1 #ge-f2 myths1 #eh4 ,state3 see ,politics2 ,state ,funerals1 xiv1 ii1 #e-f4 ,statues of ,heroes1 miracles performed by1 #acf4 ste_/phanos1 iv1 #ba4 ,stertinius1 ,c4 ,xenophon 7,hero71 xiv1 ii1 #fd4 ,stobaeus1 ,ecl4 i1 #di1 #df2 xiv1 ii1 #ach4 ,stoics1 xi1 #ih2 xii1 #fg2 #dig f42 #edb4 ,stones 7a soul attributed to71 xi1 #gb4 ,stormclouds1 shooting at1 viii1 #fc2 cf4 ,weather-magicians4 ,straton1 xii1 #aej2 xiv1 #cd4 ,striking the ground in calling on chtho_/nioi1 iii1 #aj4 ,styx1 vii1 #ba4 ,subterranean translation among the ,greeks1 #hi f42 xiv1 ii1 #ajd2 in ,germany1 #ic2 in ,mexico and in the ,east1 iii1 #ag4 ,sfis of ,persia1 viii1 #fj2 #bff4 ,suicide forbidden 7,orphic71 x1 #dd2 suicides refused burial1 v1 #cc4 ,suidas on emaschali_/sth1 #ehb f4 ,sulphur1 kathartic property of1 v1 #ie4 ,swoon 7piopsuchi_/a71 i1 #i4 ,syrians1 xiv1 ii1 #agd4 ,sybaris 7,lamia71 iv1 #aae2 ,orphic gold tablets from1 #dag f42 #eih2 #fja4 ,symbolism in religion1 #bbd1 #bbf f4 ,symmachos1 xiv1 ii1 #agb4 ,syncretism1 #bhh2 #ecd4 ,syrianos1 #eif f4 ,syrie1 #fb f4 ,tacitus1 xiv1 #dg4 ,tahiti1 funeral dirges of1 v1 #dh4 ,talthybios1 #acd4 ,tantalos1 #dj f41 #bda2 vii1 #bg4 ,tarantism1 ix1 #ai4 ,taraxippos 7,hero71 #abg4 ,tarentum1 v1 #fh4 ,tartaros1 #gf2 vii1 #f2 #cdj2 xi1 #ch4 ,tasmania1 cult of dead in1 #ehe4 ,tauta1 tosauta in epitaphs1 xiv1 ii1 #afg4 ,teiresias1 #cf f41 #da2 iii1 #c1 #h4 ,telegoneia1 #fe1 #ij4 ,teleology in ,anaxagoras1 xi1 #ajd4 ,tellos the ,athenian1 xiv1 ii1 #agj4 ,temesa1 the ,hero of1 #ace f4 #fbe ,temple-sleep3 see ,incubation4 ,tenes1 iv1 #ach4 ,terizoi in ,thrace1 9999viii1 #fe4 ,thales1 vi1 #be2 #cff4 ,thamyris1 #bch4 ,thanatos1 xii1 #d1 #aba2 and ,hypnos1 ii1 #bh4 ,thargelia1 ix1 #hg4 ,theagenes 7,hero71 #acf2 iv1 #aai1 #acd4 ,thebais1 #ge1 #ij1 #ic4 theios an_/r1 xiii1 #fh4 ,themistokles as ,hero1 iv1 #cj4 ,theognetos 7,orphic71 x1 9999#g2 #eig4 ,theognis1 #daa f42 xii1 #ac4 ,theogony of ,epimenides1 ix1 #abc2 of ,hesiod1 x1 #e2 ,orphic1 #cci f42 #eif4 ,theokrasia1 x1 #bd4 ,theology1 ,homeric1 #be f41 #ca f42 of the court in ,hellenistic period1 #ech 7see ,orphics74 ,theophanes 7,hero71 xiv1 ii1 #fd4 ,theophrastos1 xiv1 #cd2 ,testament of1 v1 #acg4 ,theopompos1 on ,abaris1 ix1 #ajh2 ,aristeas1 ix1 #aji2 ,bakis1 ix1 #ff2 ,epimenides1 ix1 #aag2 ,hermotimos1 ix1 #aab2 ,phormion1 ix1 #aaa4 ho theo_/s1 h thea_/ at ,eleusis1 v1 #ai4 ,theosophy 7,orphic71 #ccf4 ,theoxenia1 #if2 iv1 #af1 #ga2 festival at ,delphi1 iv1 #hb4 ,theron1 #daf4 ,theseus1 transfer of his bones to ,athens1 #abb2 expiation of murder of ,skiron1 v1 #afh2 ,descent to ,hades1 vii1 #c4 ,thesmophoria1 #bbb4 thi_/asos1 ,dionysiac1 ,thracian1 viii1 #ca4 #cj1jjj innumerable1 xi1 #gh4 tho_/loi1 iii1 #ca4 ,thorn3 see ,white-thorn4 ,thracians1 viii1 #aa2 cult of ,dionysos1 #bef f42 belief in immortality1 #bfc f42 in ,transmigration1 #bfc f42 ,ascetic practices1 x1 #gh4 ,thrasea ,paetus1 xiv1 #fd4 thro_/non strnnu_/nai for a god1 iii1 #bf4 thro_/nsis 7of mystai71 ix1 #ai4 ,thunder clouds driven away by noise1 etc41 viii1 #fc4 thu_/ein1 iv1 #ae4 ,thyme used in burial1 v1 #cf4 thumo_/s and psuch_/1 i1 #eh2 xi1 #a4 ,thyrsos1 viii1 #bb4 ,tii of ,polynesia1 v1 #afa4 ,timokles of ,syracuse1 x1 #g4 ,timoleon as ,hero1 xiv1 ii1 #ei4 ,titans 7,orphic71 #cdj f42 x1 #gg 7cf4 p4 #gf74 ,tithonos1 #eh4 ,tityos1 #dj f4 ,tragedy1 ,greek1 #dba f4 ,tra_/leis1 ,thracian tribe of mercenaries1 viii1 #gg4 ,tralles in ,karia1 criminal law of1 v1 #aej4 ,translation1 in ,homer1 #ee f42 subterranean1 #hi f42 in ,pindar1 #dad2 in ,euripides1 xii1 #abg2 ,semitic1 #fj2 xiv1 ii1 #aji2 ,german1 #ic2 ,italian1 xiv1 ii1 #aaj2 ,tr4 to ,islands of the ,blest1 xiv1 ii1 #ii2 to the ,nymphs1 xiv1 ii1 #aje2 into a river1 xiv1 ii1 #aad2 by lightning1 #ehc2 ,tr4 of ,achilles1 #fd f42 ,alkmene1 xiv1 ii1 #ii2 ,althaimenes1 iii1 #d2 ,amphiaraos1 #hi f42 ,amphilochos1 iii1 #e2 ,antinous1 xiv1 ii1 #aad2 ,apollonios of ,tyana1 xiv1 ii1 #aaf2 ,aristaios1 iii1 #f2 ,aristeas 7871 ix1 #aji2 ,berenike1 etc41 xiv1 ii1 #ajg2 ,diomedes1 #fg2 xiv1 ii1 #ii2 ,emperors1 xiv1 ii1 #ajg2 ,empedokles1 xi1 #fa2 ,erechtheus1 #ih2 ,euthymos1 #acf2 ,hamilcar1 xiv1 ii1 #aji2 ,helen1 ii1 #ba2 ,herakleid4 ,pont41 xi1 #fa2 ,iphigeneia1 ii1 #bf2 ,kleomedes1 #abi2 ,laodike1 iii1 #f2 ,memnon1 #fd2 ,menelaos1 #ee2 ii1 #ba2 ,oedipus1 xii1 #aab2 ,phaethon1 iii1 #ce2 ,rhadamanthys1 ii1 #ag2 ,telegonos and ,penelope1 #fe2 ,trophonios1 #ij2 ,tr4 no longer understood in later ages1 xiv1 ii1 #ajc2 effected mechanically1 xiv1 ii1 #ajf4 ,trausians1 viii1 #ge4 ,trees planted round graves1 i1 #bh2 v1 #gc2 sacred to the chtho_/nioi1 v1 #fa4 ,triaka_/des1 v1 #hf f42 xiv1 ii1 #ag4 ,trieteric festival of ,dionysos1 #beh1 #bhe4 ,triopion1 ancient ,greek cult there1 ix1 #hi4 ,triphylians1 v1 #aa4 ,triptolemos1 i1 #da2 #bbj2 vi1 #ce2 as ,judge in ,hades1 vii1 #ad4 tri_/ta 7sacrifice to the dead71 v1 #hc4 tritopa_/tores1 v1 #abc f42 x1 #de4 ,trophonios1 #ij f41 #aja1 #aba1 #aei1 #afa2 v1 #acc2 viii1 #fh2 xiv1 ii1 #ajd2 ,zeus ,troph41 iii1 #ah4 ,trojan ,heroes1 xiv1 ii1 #da4 ,tronis in ,phokis1 iv1 #cd4 #fbf ,turning one's back on spirits3 see ,avoiding1 etc4 ,turnus1 translation of1 xiv1 ii1 #aaj4 tumbru_/chos1 xiv1 ii1 #aa4 ,twelve 9999,tables influenced by ,solon1 v1 #dg4 ,typhon1 vii1 #f4 ,tyrtaios1 xii1 #ac4 ,underworld1 pictures of on vases1 vii1 #bg2 ,polygnotos' picture of1 #bda f41 #ehf f4 ,unknown gods1 iv1 #fb2 ,heroes1 #abg4 ,unlucky days1 v1 #aeh4 ,utopia in ,hades1 vii1 #ah4 ,vampyre1 v1 #afa2 xiv1 ii1 #hf4 ,vapour-baths used by ,scythians and ,indians to produce religious intoxication1 viii1 #ci4 ,varro1 i1 #ba1 #cd2 iii1 #ca2 vi1 #bc2 ix1 #aaa4 ,vendetta3 see ,revenge4 ,venus1 conductress of souls1 xiv1 ii1 #adf4 ,vergil1 i1 #cg2 vii1 #f2 xi1 #ej2 xii1 #fb2 #ece4 ,vibia1 tomb of1 xiv1 ii1 #add1 #agd4 ,vine1 cultivation of in ,thrace1 viii1 #ch2 branches used in burial1 v1 #cg4 ,virbius1 legend of1 iv1 #ch4 ,visions1 #cj f41 #beh f4 7and see e_/kstasis74 ,visits of ,gods to men1 ii1 #ch 7iv1 #acd74 ,voodoo1 ,negro sect in ,haiti1 viii1 #ee4 ,wanderings3 see ,migration4 ,water polluted by the neighbourhood of a corpse1 v1 #ch2 ix1 #gf2 flowing1 kathartic properties of1 #ehh f42 cold water in the lower world1 xiv1 ii1 #aea2 of ,life in folk-lore1 ib42 speaking1 ib4 ,ways1 ,two1 ,three1 in the lower world1 xii1 #fb4 ,weather-magicians1 viii1 #fc2 ix1 #ajg4 ,weregild1 #age f42 forbidden1 v1 #aed4 ,will1 freedom of1 #dbc f42 #dih f4 ,wind ,soul1 xiii1 #e2 ,spirits of1 v1 #abd2 ,bride of1 ii1 #g4 ,wine1 belongs to later ,dionysos1 viii1 #c4 ,wisdom of ,solomon1 xiv1 ii1 #aag4 ,white-thorn1 v1 #ie4 ,witches1 etc4 7see also ,hekate71 ix1 #aja4 ,works of supererogation assist others1 x1 #ff4 ,world1 different ,ages of1 in ,hesiod1 #fg f4 ,world1 withdrawal from1 in later ,greek life1 #edf f42 enjoyment of1 in early period1 9999#c1 #fc2 xiv1 ii1 #agj2 hatred of1 ,christian-,gnostic1 xiv1 ii1 #agi2 periods of 7,orphic71 #cdb4 ,wolf-shape1 of spirits1 iv1 #aad2 #eij4 ,wool1 kathartic properties of1 #eij4 xenikoi theoi_/1 x1 #c4 ,xenokrates1 vi1 #ce2 x1 #ci2 xiv1 #a4 ,xenophanes1 #cga f42 xi1 #db2 xii1 #aej2 xiv1 #ec4 ,xenophon ,c4 ,stertinius 7,hero71 xiv1 ii1 #fd4 ,yama1 ,indian god of the lower world1 vii1 #f4 ,yogis of ,india1 viii1 #dc4 ,zagreus1 #cdj f42 viii1 #bh2 x1 #i1 #ab1 #gg2 #eih4 ,zaleukos1 v1 #ade4 ,zalmoxis1 iii1 #ac2 viii1 #aj1 #bh2 #bfc4 ,zeno 7,eleatic71 #cgb f4 ,zeno 7,stoic71 xiv1 #dc4 ,zeus in ,crete1 #ig f41 #afa2 ix1 #ef2 and ,alkmene1 iv1 #acd2 as conductor of ,souls1 xiv1 ii1 #adf4 ,zeus ,amphia_/raos1 iii1 #ai2 chtho_/nios1 #aei2 v1 #afg2 #bbj2 ,eubouleu_/s1 ,bouleu_/s1 v1 #g1 #ai2 ,lu_/kaios1 v1 #agj2 meili_/chios1 v1 #afh2 prostro_/paios1 v1 #adh2 phi_/lios1 ii1 #ch2 ,saba_/zios1 viii1 #aj2 ,troph_/nios1 iii1 #ah4 ,zopyros1 x1 #g1 #aa4 ,zoroastrianism1 #cjb4 99 99 99 99 99 ,transcriber's ,notes ,page numbers are written in 1 when not printed in the text but referred to in the ,table of ,contents1 etc4 ,footnote markers and footnotes are numbered mn where m is the number of the footnote1 n is the number of the chapter 7chapter #ad ,part #b is here numbered #ae74 ,transcribed ,greek text is placed within 4 ,accents are marked _/ for acute1 for grave1 for circumflex2 indicates iota subscript4 ,rough breathings are written h2 smooth breathings are omitted4 ,a few ,greek words use digamma1 transcribed w4 ,deliberate changes from the text of the ,english translation are marked by 9999 and listed below4 ,most changes in foreign language quotations are based on comparison with the original ,german version and1 where possible1 other online versions such as at the ,perseus ,project4 ,this transcription indicates emphasis in ,greek and ,latin texts by the sign for italics 2 in general the ,english translation did not mark them4 ,location ,original text ,emendation in this version ,trans4 note ,gp4 ,gp4 ,reinisches ,rheinisches ch #a n4 #a omitted 7 at end of sentence n4 #af pota_/m potam n4 #cj ,langls ,langls ch #b p4 #fb conquerers conquerors p4 #fe ,telegonos ,telemachos p4 #ff immortality mortality n4 #f aphipoln amphipoln ch #c p4 #hh naivity naivety p4 #ic the word 'cult' was put at the beginning of a line instead of at the end p4 #id soares soars n4 #b ,thbsi ,th_/bsi ch #d n4 #d ,plata_/da ,platai_/da n4 #bb ,,fhg4 ,,fhg4 n4 #ch #bf1 p4 #gj #af1 p4 #agj n4 #fb ,heron ,heron n4 #ic ,heron ,heron n4 #ace omits second tsi ch #e p4 #afc witholder withholder p4 #afd forebade forbade p4 #aff con-considered considered n4 #g ,eiboulos ,euboulos n4 #bc katageion kata_/geion n4 #cg ,friedrich ,fredrich n4 #dg eiusdem eisdem n4 #eh ,char4 is not in italics n4 #fg #efe #dfe n4 #gd ga_/nos 4 4 4 4 4 4 ga_/nos n4 #ha ,the ,greek text le_/gein epide_/xia epi tethnko_/ti was omitted in the ,english translation n4 #hc quam qua n4 #ie tois tais n4 #ajc ,bendorf ,benndorf n4 #aaf_/abj #dhh #dhe n4 #acc oiki_/n oikin n4 #adc poinn is omitted n4 #ade katakan_/n katakann n4 #adf anepsi_/n anepsiad_/n 7v4 n4 #ajae7 n4 #agd ,lex4 ,lex4 n4 #agh touto is omitted ch #f n4 #bj apedei_/knue epedei_/knue n4 #bd muthologeito muthologeitai ch #g n4 #ab sorbitionis sorbitione n4 #be 3 7 ch #h p4 #bff ecstacy ecstasy n4 #aj d4 griech4 d4 ,gesch4 d4 griech4 n4 #bg pda pda n4 #bh perserved preserved n4 #ce archibucolos archibucolus n4 #fh poverty-striken poverty-stricken n4 #gj to_/de ta_/de n4 #gf eudaimoni_/a eudaimoni_/ n4 #gg tn tn ch #i p4 #bhe solemized solemnized p4 #bhg multitide multitude #a n4 #bf asphaltos a_/sphaltos n4 #df concitebat concitabat n4 #dg autou auto n4 #ed eschu_/ei ischu_/ei n4 #eh ,puthi_/as ,puthia_/s n4 #fh #dja-hai #dja1 #hai n4 #aji ecstacy ecstasy ch #aj n4 #c collegiun collegium n4 #de holou ho_/lou n4 #dg apoka_/tasis apokata_/stasis4 n4 #hj ,erlat4 ,erlut4 ch #aa p4 #cfa ,erlat4 ,erlut4 p4 #chg ,where-ever ,wherever n4 #a 7 omitted after #hif n4 #ai #i1 v1 v1 #i1 n4 #cf presented prevented n4 #ii regraded regarded n4 #aai ,opusc4 ,opusc4 ch #ab p4 #daf subserviance subservience p4 #dbc envelopes envelops p4 #dbd ,choephorai ,choephoroi n4 #hh hos_/ ho_/s ch #ac n4 #cc orginally originally n4 #ej energe_/tis euerge_/tis ch #ad p4 #ejc stubborness stubbornness n4 #a emanicipation emancipation n4 #dg ,a ,a-,c z_/n z_/ n4 #ec callocant collocant n4 #ei distruction destruction ch #ae p4 #edd unadultered unadulterated n4 #if descendents descendants n4 #aaf anthr_/pou anthr_/pn thaumazome_/nou thaumazome_/no n4 #agd genetives genitives app #b p4 #ehd ,tro_/l ,tr_/l p4 #ehe me_/rous me_/lous app #c p4 #ehh a_/mutoi amu_/tai app #e p4 #ehi #egf-i #efg-i of or app #f p4 #eia devils devil's app #g p4 #eid #ccf #bcf app #aj p4 #eih ,emphorbos ,euphorbos p4 #eii ensmat_/seis ensmat_/sis index ,aeneas #d #c ,agrianios ,boiotia ,boeotia apoma_/ttein #ehf #ehi apo_/taphoi v1 #hh1 #aeh xiv1 ii1 #bj a_/taphoi #adh #adg ,death #a #c ,elijah i ii ,euadne #eha #ehb ,fear xiv1 xiv1 ii1 ,gods ii i ,goethe #ac #fd ,hades #ba #bb hallucinations #cfb #bfb hedonism #a #c ,hegesias #a #c ,hydromantic ,hydromantia ,kaiadas ii v ,kyffhaser ,kyffhuser loutropho_/rsi loutropho_/roi ,lucian xi ix megara #c #g ,minyas viii vii ,moon #eb #ec motes ix xi neme_/seia iv v ,origen #hj #bj paliggenesi_/a ii i ,persinos #h #g pneuma xi xii sereines #ajj #ajb snakes 2 1 ,solon #bj #abj soul becomes become ,terizoi ix vii ,theognetos #h #g ,twelve ,tabes ,tables ,world #a #c