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Cult of Isis
Interpreting Early Hellenistic Religion PAPERS AND MONOGRAPHS OF THE FINNISH INSTITUTE AT ATHENS VOL. III Petra Pakkanen INTERPRETING EARL Y HELLENISTIC RELIGION A Study Based on the Mystery Cult of Demeter and the Cult of Isis HELSINKI 1996 © Petra Pakkanen and Suomen Ateenan-instituutin saatiO (Foundation of the Finnish Institute at Athens) 1996 ISSN 1237-2684 ISBN 951-95295-4-3 Printed in Greece by D. Layias - E. Souvatzidakis S.A., Athens 1996 Cover: Portrait of a priest of Isis (middle of the 2nd to middle of the 1st cent. BC). American School of Classical Studies at Athens: Agora Excavations. Inv. no. S333. Photograph Craig Mauzy. Sale: Bookstore Tiedekirja, Kirkkokatu 14, FIN-00170 Helsinki, Finland Contents Acknowledgements I. Introduction 1. Problems 1 2. Cults Studied 2 3. Geographical Confines 3 4. Sources and an Evaluation of Sources 5 11. Methodology 1. Methodological Approach to the History of Religions 13 2. Discussion of Tenninology 19 3. Method for Studying Religious and Social Change 20 Ill. The Cults of Demeter and Isis in Early Hellenistic Athens - Changes in Religion 1. General Overview of the Religious Situation in Athens During the Early Hellenistic Period: Typology of Religious Cults 23 2. Cult of Demeter: Eleusinian Great Mysteries 29 3. Cult of Isis 47 Table 1 64 IV. Problem of the Mysteries 1. Definition of the Tenn 'Mysteries' 65 2. Aspects of the Mysteries 68 3. Mysteries in Athens During the Early Hellenistic Period and a Comparison to Those of Rome in the Third Century AD 71 4. Emergence of the Mysteries ofIsis in Greece 78 Table 2 83 V. -
The Death of Heraclitus Fairweather, Janet Greek, Roman and Byzantine Studies; Fall 1973; 14, 3; Proquest Pg
The Death of Heraclitus Fairweather, Janet Greek, Roman and Byzantine Studies; Fall 1973; 14, 3; ProQuest pg. 233 The Death of Heraclitus Janet Fairweather ECENTLY there has been a revival of interest in a theory, Roriginally put forward by A. Gladisch,l about one ancient ac count of the death of Heraclitus. According to Neanthes of Cyzicus 2 Heraclitus, suffering from dropsy, attempted to cure him self by covering his body with manure and lying out in the sun to dry, but he was made unrecognizable by the dung covering and was finally eaten by dogs. Gladisch and others have seen in this anecdote a veiled allusion to a certain Zoroastrian ritual, described in the Videvdat (8.37f), in which a man who has come into contact with a corpse which has not been devoured by scavengers is supposed to rid himself of the polluting demon, Nasu the Druj, by lying on the ground, covering himself with bull's urine, and having some dogs brought to the scene. The fact that we find both in Neanthes' tale and in this ritual the use of bovine excreta, exposure of a man's body in the sun, and the inter vention of dogs has seemed to some scholars too remarkable to be coincidental. Gladisch and, following him, F. M. Cleve3 have seen in Neanthes' anecdote an indication that Heraclitus might have ordered a Zoroastrian funeral for himself. M. L. West,4 more cautiously and subtly, has suggested that the story of the manure treatment and the dogs could have originated as an inference from some allusion Hera clitus may have made to the purification ritual in a part of his work now lost, perhaps in connection with his sneer (fr.86 Marcovich=B 5 D/K) at people who attempt to rid themselves of blood pollution by spilling more blood. -
The Apprentice's Sorcerer: Pancrates and His Pow Ers
ACTA CLASSICA XLVII (2004) 101-126 ISSN 0065-1141 THE APPRENTICE’S SORCERER: PANCRATES AND HIS POW ERS IN CONTEXT (LUCIAN, PHILOPSEUDES 33-36)∗ Daniel Ogden University of Exeter ABSTRACT The figure of the sorcerer Pancrates in Lucian’s tale of The Sorcerer’s Apprentice at Philopseudes 33-36 alludes to the traditions relating to Hadrian’s poet Pancrates Epicus and to those relating to his supposed magicial guru Pachrates. These traditions are argued to have had a common origin, and new arguments are advanced for this position. Lucian further exploits the significance of Pancrates’ name (‘All-powerful’) in relation to that of a well-established character-type within his stock-in-trade, Eucrates (‘Well- powerful’), who is accordingly cast in the role of his apprentice. Pancrates’ focal spell, the animation of the pestle for domestic service, reflects the themes and concerns of contempary magical practice as documented in the papyri. Admonitory Cynic imagery, of a sort found elsewhere in the Philopseudes, may be latent both in the figure of Pancates and in his pestle. The famous tale of The Sorcerer’s Apprentice, now known principally from the works of Goethe and Disney,1 originates among the ‘lying’ stories related in Lucian’s dialogue Philopseudes or Lover of Lies.2 Here Tychiades gives his friend ∗ I acknowledge with gratitude the significant contributions made to the development of this paper by: the staff of the department of Classics, Near and Far Eastern and Religious Studies at UNISA; the staff of the Classics Department in the University of Natal at Pietermaritzburg, where an incunabular version was delivered in 2001; and the anonymous AClass referees. -
Illinois Classical Studies
16 Vainglorious Menippus In Lucian's Dialogues of the Dead> aXka. Tcapct vcKpoiq SoyixaTa Lucian, DMort. 6(20).3 ("Pythagoras"). JOELC.RELfflAN Lucian's Dialogues of the Dead are known to the world in two different ways. The most important is through their modem descendants: they are part of Lucian's massive influence on Erasmus, and are frequently imitated in the French and German literature of the 18th and 19th centuries.^ The other is through the study of the literary era that gave them birth: the Greek Second Sophistic, its principles of literary imitation, its allegiance to rhetoric, and its artful irreality. Of these two I am not competent to address the former, except to suggest that the familiarity that Western readers inevitably feel when reading these infernal dialogues does much to obscure what is strange, fantastic, and poetic. But I take issue here with the latter, for the investigation of Lucian's habits of composition and use of motifs, so spectacularly (if sometimes tendentiously) documented by the monographs of Graham Anderson,^ runs the risk of reducing the study of Lucian to a contemplation (and sometimes a rather joyless contemplation) of a second- rate artist's notion of art for art's sake, and would ask us to see as the only content in Lucian the erection of a literary facade and the clever adoption of pretenses and poses. The words of critical appreciation become such things as "graceful," "effortless Atticism," "sophistication," and numerous variations that suggest that we have to do only with shadow and not with * An earlier version of this paper was delivered as a public lecture at the University of Illinois at Urbana in March 1987. -
Callimachus and Callimacheanism in the Poetry of Gregory of Nazianzus
THE CATHOLIC UNIVERSITY OF AMERICA Callimachus and Callimacheanism in the Poetry of Gregory of Nazianzus A DISSERTATION Submitted to the Faculty of the Department of Greek and Latin School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Matthew Alexander Theris Poulos Washington, D.C. 2019 Callimachus and Callimacheanism in the Poetry of Gregory of Nazianzus Matthew Alexander Theris Poulos, PhD Director: William McCarthy, PhD In this study, I analyze the poetics of Gregory of Nazianzus (ca. 330–390 AD), who was one of the first Christian poets writing in Greek to leave an extensive corpus of poetry (about 17,000 lines). Gregory work is striking not only for its breadth but also for its wide variety of themes and metrical schemes. As my focal point, I have chosen Gregory’s reception and adaptation of the poetry and poetics of Callimachus of Cyrene (ca. 290–230 BC). Callimachus was the first poet in the western tradition to enunciate an aesthetic and came to typify for subsequent authors an approach to poetry that privileged finely-wrought, compressed, and erudite compositions. I argue that for Gregory, Callimachus’ works are more than simply one more source to exploit for nice turns of phrase; rather, Callimachus pervasively shapes Gregory’s entire approach to poetic composition. This is seen not only in Gregory’s allusions to Callimachean works, which are numerous and occur quite frequently in programmatic contexts, but also in features of Gregory’s work like poikilia (variety) and a strong authorial persona that have their best precedent in Callimachus’ variegated oeuvre. -
Literary Quarrels
Princeton/Stanford Working Papers in Classics (1) The Cicala's Song: Plato in the Aetia Benjamin Acosta-Hughes University of Michigan, Ann Arbor Version 1.2 © Benjamin Acosta-Hughes, [email protected] (2) Literary Quarrels Susan Stephens Stanford University Version 1.0 © Susan Stephens Abstract: Scholars have long noted Platonic elements or allusions in Callimachus' poems, particularly in the Aetia prologue and the 13th Iambus that center on poetic composition. Following up on their work, Benjamin Acosta-Hughes and Susan Stephens, in a recent panel at the APA, and in papers that are about to appear in Callimachea II. Atti della seconda giornata di studi su Callimaco (Rome: Herder), have argued not for occasional allusions, but for a much more extensive influence from the Phaedo and Phaedrus in the Aetia prologue (Acosta-Hughes) and the Protagoras, Ion, and Phaedrus in the Iambi (Stephens). These papers are part of a preliminary study to reformulate Callimachus' aesthetic theory. 1 The Cicala's Song: Plato in the Aetia* This paper prefigures a larger study of Callimachus and Plato, a study on which my Stanford colleague Susan Stephens and I have now embarked in our co-authored volume on Callimachus.1 Awareness of Platonic allusion in Callimachus is not new, although its significance has not really been appreciateda close reading of the two authors remains a real desideratum, and it is indeed this need that we hope our work will one day fulfill. The main focal points of the present paper are two passages of Callimachus, and two passages of Plato, that, read together, configure a remarkable intertextual dialogue on poetry, reading, and the inspired voice. -
What Is “Classical” About Classical Antiquity? Eight Propositions
What Is “Classical” about Classical Antiquity? Eight Propositions JAMES I. PORTER 1. “classical antiquity” is not consistently classical In 1930 classical studies experienced an insurrection. Werner Jaeger, in apostasy from his teacher Wilamowitz, convened a conference in Naumburg called “The Problem of the Classical” (Das Problem des Klassischen). The apostasy was open and calculated. Thirty years earlier Wilamowitz had boasted that he helped put paid to the word classical, which he found meaningless, and in his Geschichte der Philologie from 1921 he notoriously (and audibly) omitted the time- honored epithet of his discipline.1 (In English the title ought to read, History of [ ] Philology. The published English and Italian translations spoil the title’s symbolism by reinserting the missing word Classical.) Das Klassische was a problem indeed, and Jaeger’s conference aimed at making classics a classical discipline again, one firmly rooted in classical and humanistic values true for all time, as against its being a compilation of dry historical data. We have a good idea of what the conference was about because Jaeger published its proceedings a year later.2 But what went on behind the scenes? Luckily, in the days before tape recorders there was Alfred Körte, who offers an in- valuable first-hand account of what he saw and heard: “A number of speakers in the discussion at Naumburg sharply disputed the claim that Aeschylus was a classical author of the first rank (ein Klassiker). As the discussion went on, it turned out that actually none of the first-class luminaries of world literature had any rightful claim to the label classical, or at most they had only a qualified claim to it—neither Homer nor Aeschylus nor Shakespeare nor even the young Goethe. -
Read Book Religion in the Ancient Greek City 1St Edition Kindle
RELIGION IN THE ANCIENT GREEK CITY 1ST EDITION PDF, EPUB, EBOOK Louise Bruit Zaidman | 9780521423571 | | | | | Religion in the Ancient Greek City 1st edition PDF Book Altogether the year in Athens included some days that were religious festivals of some sort, though varying greatly in importance. Some of these mysteries, like the mysteries of Eleusis and Samothrace , were ancient and local. Athens Atlanta, Georgia: Scholars Press. At some date, Zeus and other deities were identified locally with heroes and heroines from the Homeric poems and called by such names as Zeus Agamemnon. The temple was the house of the deity it was dedicated to, who in some sense resided in the cult image in the cella or main room inside, normally facing the only door. Historical religions. Christianization of saints and feasts Christianity and Paganism Constantinian shift Hellenistic religion Iconoclasm Neoplatonism Religio licita Virtuous pagan. Sacred Islands. See Article History. Sim Lyriti rated it it was amazing Mar 03, Priests simply looked after cults; they did not constitute a clergy , and there were no sacred books. I much prefer Price's text for many reasons. At times certain gods would be opposed to others, and they would try to outdo each other. An unintended consequence since the Greeks were monogamous was that Zeus in particular became markedly polygamous. Plato's disciple, Aristotle , also disagreed that polytheistic deities existed, because he could not find enough empirical evidence for it. Once established there in a conspicuous position, the Olympians came to be identified with local deities and to be assigned as consorts to the local god or goddess. -
St. Paul and the Mystery-Religions. III. the Character
60 ST. PAUL AND THE MYSTERY-RELIGIONS Himself, and so calls it out as a conviction. That He does above all else in Jesus Christ. By Him we can truly believe, because in Him God's infinite love and patience are so manifest, that only our manifold self-delusions can hinder us from trusting in them. In that way a.lone the question of faith becomes a moral question. Directly it is no more a moral question than an intellectual. It no more depends on moral endeavour than on intellectual demonstration. But it is a moral question in the far deeper and more searching sense, that its only requisite is moral sincerity, just as it is an intellectual question in the deeper sense of utter loyalty to the whole truth. JOHN OMAN. ST. PAUL AND THE MYSTERY-RELIGIONS. III. THE CHARACTER AND INFLUENCE OF THE MYSTERY- RELIGIONS. WE know far less about the actual ritual and doctrines of the Mystery-Religions in the Graeco-Roman world than we do of their wide diffusion and potent influence. This is not surprising, for, on the one hand, their votaries were strictly enjoined to keep silent on their most sacred ex periences, and, on the other, stem critics of Paganism like the early Christian Fathers must inevitably have been biassed in their casual representations of the facts. The literary remains of these communities are very scanty. Some mystic formulae, a few hymns and prayers, some . narratives of initiations and allied ceremonial practically exhaust the list. To supplement them, there are vague allusions and isolated fragments of information which may be pieced together from Hellenistic and early Christian writers. -
Greco-Roman Religions & Philosophies
Greco-Roman Religions & Philosophies The New Testament World – Week 3 Adult Education Greco-Roman Religions Temple – in Greek and Roman was the home of the deity, not a place of worship. Greeks worship with their heads uncovered, Romans were always covered (seeing omens). Dominant tone in the NT is Greco-Roman influence Greek gods & Roman gods – became the same with different names Acts 19 – Diana of the Ephesians Each city/region had a patron god and cult Two categories of Hellenistic religion: (Each had old religion that developed) State religion o Official (polis) o Polytheistic o Had patron god, temples, feasts, priests o Statues of the deity were found throughout the city o Existed for the good of the state, not the individual o Everyone was eligible to perform ritual (not professional priest) o No systematic theology (geographic theology) o The Here and Now – not the afterlife (legal systems) o Mythology focused on the intervention of the gods (Acts 14:11-18) Mystery religion o Personal o Belonged by choice, not birth o Requires initiation o Tendency toward monotheism (or supreme god) o No geographical area, race or tribe o Available to those who swear to keep the mysteries a secret o Included communication with the god(dess) o Deals with the afterlife for the faithful, connected to the underworld o Judaism and Christianity are a mixture of both Combined civil and religious (ethical) law Local Mysteries - Early mysteries were rites to assure fertility, safety, or the like. Panamara o Southwest Asia Minor o Promised only terrestrial benefits. Mother of Gods Cabirir at Samothrace o Non-Hellenistic o Numbers varied o General protective; mostly of seamen. -
What the Hellenism: Did Christianity Cause a Decline of Th Hellenism in 4 -Century Alexandria?
What the Hellenism: Did Christianity cause a decline of th Hellenism in 4 -century Alexandria? Classics Dissertation Exam Number B051946 B051946 2 Contents List of Figures ............................................................................................................................ 2 List of Abbreviations ................................................................................................................. 2 Introduction ................................................................................................................................ 3 Problems with Evidence ......................................................................................................... 8 Pagan Topography and Demography......................................................................................... 9 Christian Topography .............................................................................................................. 19 Civic Power Structures ............................................................................................................ 29 Intellectualism .......................................................................................................................... 38 Conclusion ............................................................................................................................... 47 Bibliography of Primary Sources in Translation ..................................................................... 52 Figure Bibliography ................................................................................................................ -
Mark Beck CV 1-1-21 Updated for Website
CURRICULUM VITAE MARK A. BECK Associate Professor of Classics Department of Languages Literatures and Cultures University of South Carolina at Columbia Columbia, South Carolina 29208 Office: 803/777-4883 Fax: 803/777-0454 [email protected] [email protected] Education: APA/NEH Thesaurus linguae Latinae Postdoctoral Fellowship (Munich, Germany) 2000-2001 (Latin Lexicography) Ph.D. in Classics 1998 U.N.C. at Chapel Hill (Chapel Hill, NC PhD Thesis: The Use of Anecdotes in Plutarch’s Lives, directed by Philip A. Stadter (successfully de- fended May 22, 1998). M.A. in Greek and Latin Literature 1993 Georg-August Universität (Göttingen, Germany ) MA Thesis: Das Bild des Feldherrn bei Arrian, directed by Carl Joachim Classen B.A. in Classics 1984 University of Colorado at Boulder B.A. in Psychology 1981 University of Colorado at Boulder Professional Experience: ASSOCIATE PROFESSOR OF CLASSICS 2010- The University of South Carolina at Columbia (Columbia, S.C.) ASSISTANT PROFESSOR OF CLASSICS 2004-2010 The University of South Carolina at Columbia (Columbia, S.C.) VISITING ASSISTANT PROFESSOR OF CLASSICS 2002-2004 The University of South Carolina at Columbia (Columbia, S.C.) CLASSICS INSTRUCTOR 2001-2002 University of Tennessee at Knoxville (Knoxville, TN) GERMAN INSTRUCTOR Spring 2000 Central Piedmont Community College (Charlotte, NC) LATIN, GREEK, and GERMAN INSTRUCTOR 1998-2000 Charlotte Latin School (Charlotte, NC) LATIN INSTRUCTOR 1993-1996 Dept. of Classics, U. of N.C. at Chapel Hill (Chapel Hill, NC). Publications: Edited Volumes: (editor and contributor) A Companion to Plutarch, Chichester: Wiley-Blackwell (2014). (co-editor and contributor) Plutarch c. 45-c. 125.