Appendix
APPENDIX doubt, to the connexion of Eleusis with Athens.
The chief deities concerned in them were Demeter, her daughter Core (i.e. the Maiden) or Persephone, and Pluto or Hades.
The first two are an older and a younger form of the earth - mother, the great goddess who under various names and titles (Rhea, Cybele, etc.) was worshipped from very early days in all the lands bordering on the eastern Mediterranean. 1
Pluto is the god of the underworld, the giver of wealth (in the form of fruits of the earth), as his name, connected with ploutos, wealth, implies.
By the seventh century B.C. the ancient ritual had given rise, under the influence of the Greek spirit, to the legend embodied in the Homeric Hymn to Demeter.
Persephone, while gathering flowers, is seized by Pluto and carried down to the underworld.
Demeter is in deep distress at the loss of her daughter, and wanders everywhere to seek her. 2
Failing to find her, she refuses to help the corn to grow, and mankind is in danger of perishing, when Zeus prevails upon Pluto to restore the maiden to the upper world for eight months of each year.
The growth of the corn, so plainly pictured here, seems to have been the chief original concern of the rites, though there were doubtless other elements in them with which the poet did not deal.
About the sixth century B.C. another deity was introduced into the Mysteries, viz. lacchus, 3 who is a form of Dionysus.
Under yet another form, that 1 Thus Demeter is the mother of Zeus (p.
; cp.
Arnobius, Adv. Nationes v.
20), instead of his sister as in the later Greek mythology.
! The legend is alluded to by Clement ; see pp. 31 and 37.
3 See p. 47.
CLEMENT OF ALEXANDRIA
of Zagreus, Dionysus was worshipped by the Orphics, whose teaching dealt with the soul's destiny in the future life.
Though we know little of the actual course of events, it is likely that the deepening of religious thought in Greece in the sixth century, of which Orphism was one sign, had its effect at Eleusis.
The legend of the rending of Dionysus is told by Clement, 1 who omits, however, to say that from the head, preserved by Athena, a fresh Dionysus was born.
The story is, in fact, one of death and resurrection, akin to those of Osiris in Egypt and Attis in Phrygia ; 2 and in spite of its details, repulsive as they are to us, it probably served as a basis for teaching on the subject of human immortality.
The events of the Eleusinian festivals were briefly as follows :
A ceremony called the Lesser Mysteries was celebrated at Agra 3 on the Ilissus, close to Athens, in February each year.
This was regarded as a preparation for the more important rites of Eleusis.
A late author says that the Agra festival consisted of " a representation of the things that happened to
The Greater Mysteries began ,on the 13th day of the month Boedromion (corresponding to our Dionysus."
September), when Athenian youths went in procession to Eleusis and brought back the " sacred objects"
(ra le/oa).
These ic/oa were perhaps the 1 See pp. 37-39.
2 Clement mentions (p. 41) that some identified Dionysus with Attis.
3 See p.
71.
4 Stephanus Byz., quoted in A.
B. Cook, Zeus, i.
692, and in Farnell, op. cit. vol. iii. p. 352.
The Mysteries held at Halimus in Attica (p.
71) were also concerned with Dionysus ; see Arnobius, Adv. Nationes v. 28.
APPENDIX playthings of Dionysus mentioned by Clement. 1
They were enclosed in chests 2 and carefully guarded from sight.
Their resting-place while in Athens was the temple of Demeter and Core, called the Eleusinium. 3
On the 15th a gathering was held of candidates for initiation, at which a herald proclaimed the conditions that no criminal or barbarian could be admitted.
Certain instruction was then given by officials called mystagogues (i.e. introducers or guides) as to the various acts and formulas, 4 a knowledge of which was necessary in the course of the initiation
; and to this may have been added a symbolic explanation of the itpd and of the dramatic scenes represented in the Mysteries.
There were also some fasts and abstinences to be observed.
Strict secrecy was enjoined on all.
On the following day the cry "To the sea, mystae" (aAaSe /XTXTTCU) was raised, and the candidates underwent a ceremonial purification by bathing in the sea at Phalerum, and by offering a pig to the goddesses.
The return journey to Eleusis took place on the 19th.
Besides the tepa there was carried a statue of lacchus, to whom hymns were sung along the road. 5
The next four days were occupied with the Mysteries proper.
The site of the Hall of Initiation has been found and examined.
The 1 Pp.
37-39.
Foucart (op. cit. pp. 408-12) denies that Clement is here speaking of the Eleusinian Mysteries.
He thinks that the most important of the iepd was an archaic wooden image of Demeter.
2 These "mystic chests" are mentioned on pp.
41, 43 and 45.
3 Clement (p. 99) describes this temple as being "under the Acropolis."
4 See p. 43.
6 Aristophanes, Frogs 325 ff.
CLEMENT OF ALEXANDRIA
Hall was large and capable of seating about three thousand people.
There is no trace of secret passages, or of any arrangement for producing startling scenic effects.
The roof, or perhaps a second 1 was supported by many columns ; and there was a lantern (oTratoi/) above the shrine (a.vv.Kropov} of Demeter. story, There are many references to the Mysteries in ancient writers, but they are for the most part vague and general.
Only the Christian Fathers profess to give details, and even they do not attempt a complete description, but select those parts which will help their attack on the old religion.
The following list will give some idea of the ceremonies, though we cannot be sure of the order in which they took place.
(i.) Solemn sacrifice to Demeter and Core.
(ii.) Ritual acts to be performed and a formula to be said. 2
Included in the acts was the drinking of a draught similar to that which Demeter had drunk when wandering in search of Core. 3
(iii.) A journey representing the progress of the soul after death through the lower regions to the abode of the blessed.
After much wandering in darkness amid scenes of terror 1 Plutarch (Pericles 13) speaks of the "upper columns" as distinct from those on the ground.
2 See p. 43.
3 There may also have been the sacramental eating of a cake from the chest, if the emendation eyyevcrdfjLei'os (p. 42, n.
!>) is right.
But this is by no means certain.
Arnobius (Adv. Nationes v. 26), who seems to follow Clement in this passage, leaves out the expression, which may mean that he read epya<rdfj.evos and could not understand it.
Probably some ritual action with the contents, whatever they were, of the chest is purposely concealed under a vague word.
APPENDIX the initiate was suddenly introduced into
brilliant light.
(iv.) An exposition of the ie/oa, or sacred objects, by the hierophant, who derives his name (6 te/aa <ai'vwi/) from this office.
(v.) Dramatic representations of the Rape of Core, the sorrowful wandering of Demeter, and the finding of Core. 2
(vi.) The exposition of an ear of corn, a symbol of Demeter. 3
(vii.) Representation of a marriage between Zeus and Demeter, 4 and the announcement that Demeter (under her name Brimo) has borne a son Brimos. 5
(viii.) Magical cries uttered by the initiates, e.g. ve, 6 and a ceremony con- ! conceive !), Kve (rain sisting of the pouring of water from two jars on to the earth. 7
This was evidently an ancient fertility charm.
It is probable that a pilgrimage was also made to the sacred places round Eleusis visited by Demeter in her wanderings.
It may have been on this journey, when the well called Callichorus 8 was reached, that i Clement's language on p. 257 alludes to this.
2 See p. 31.
There seems also to have been a torchlight search for Core, in which the initiates joined.
3 Hippolytus, Ref. om. haer. v.
4 The complete evidence for this can be found in Foucart, op. cit. pp. 475 ff.
Not all authorities admit, however, that this ceremony formed part of the Eleusinian Mysteries.
But there must have been something to account for the language of Clement on pp. 45-47, and the sacred marriage, of which other Christian writers speak in definite terms, would account for it.
* Ib. v.
5 Hippolytus, op. cit. v. 8.
' Athenaeus, p. 496 A.
8 Pausanias i. 38.
CLEMENT OF ALEXANDRIA
the initiates were forbidden to make any signs of
As a rule they were required to imitate the goddess, and this prohibition is singular. grief.
There were two grades of initiates at Eleusis.
The story of Zeus and Demeter, together with the exposition of the ear of corn, seems to have been revealed only to the highest grade, the epoptae
(i.e. those admitted to a vision of the sacred things ; from The Eleusinian Mysteries were held in high repute for many centuries, and ancient writers (if we exclude the Christian Fathers) speak frequently of the good effect they produced on those who were initiated. 2
The annual death and rebirth of nature, expressed in various mythological forms such as the rape of Core and the rending and rebirth of Dionysus, was made to point to a future life for man.
By the actual initiation, a bond was created between the two goddesses and their worshippers, which assured the latter of divine protection on earth and beyond the grave.
If the child of the sacred marriage was Plutus (wealth), 3 then the union of the deities would symbolize the blessings they together brought to mankind.
But we need not suppose that the ancients inquired so curiously as we do into the exact meaning of their holy rites.
They were for the most part content to observe in all simplicity old customs that came to them with divine sanction, and upon the due performance of which they believed so much depended, both of social well-being and of the soul's future destiny.
It should be noticed that, so far as Eleusis is con1 See p. 41.
e.g. Cicero, De Ugibus ii. 36.
3 Foucart, op. cit.
; p. 479.
APPENDIX cerned, Clement, in spite of his vehement language, makes no charge of immoral practices.
He considers the legends to be absurd and repulsive ; while the sacred objects and the marriage of Zeus and Demeter seem to him indecent.
But what he attacks is chiefly the interpretation he puts upon these things, an interpretation, we must admit, that is not altogether unreasonable.
The worst item in his indictment the story of Baubo comes, as he frankly
The Hymn to Demeter says, from the Orphic poems. gives a different account of Demeter drinking the draught she is persuaded to do so by the harmless pleasantry of a servant maid. 2
This was no doubt the official account at Eleusis.
Many other mysteries existed in classical times, notably the Phrygian, the Samothracian, and those that were celebrated at Andania in Messenia.
None of them enjoyed such widespread fame as those of Eleusis.
There was, of course, a certain broad resemblance between all mysteries, and the Eleusinian may be taken as the highest instance of this type of religious worship.
Mysteries in the Hellenistic Age.
After the conquests of Alexander, the popularity of mystery cults increased, reaching its height towards the end of the second century A.D.
Thus Clement was making his attack upon them at a critical time, when they were in full vigour and serious rivals of Christianity.
Most, if not all, of those he mentions were doubtless of ancient origin, but there had been much cross influence at work.
Clement speaks of mysteries associated with Aphrodite, Deo or Demeter, Attis 1 See p. 43.
2 Hymn to Demeter 202 ff.
CLEMENT OF ALEXANDRIA
and Cybele, the Corybantes, the Cabeiri, Dionysus, Zeus Sabazius and Ge Themis.
He also tells us'that the mysteries of Attis and Cybele were similar to those of Zeus Sabazius and Demeter. 1
Both of these had their home in Phrygia.
The legend of Zeus consorting with Demeter under the form of a bull, and then again with Persephone under the form of a snake, is common to Phrygia and Eleusis. 2
But the cult seems to have been differently worked out, if we may judge by the two formulas that Clement has left us.
In Phrygia the worshipper underwent a mystical marriage with the god, who was represented by his proper symbol, a serpent.
At Eleusis the marriage was between the two deities.
We may suspect that the omission of repulsive elements, and the general refinement and idealization of the legends, was carried further at Eleusis than elsewhere.
The Mysteries and Christianity.
Two questions may be asked, and briefly answered, here, (i.) Was Clement's attack on the Mysteries justified ?
(ii.) What influence did the Mysteries have on Christianity ?
(i.) Rites which were held in respect by men like Sophocles and Cicero cannot have been merely the mass of stupidity and immorality that Clement might at first sight lead us to suppose.
He makes no 1 See p. 35.
1 This seems to be Clement's meaning ; see pp. 35-3T.
3 See the sign on p.
35, "the god over the breast."
According to this, the worshipper must have assumed the character of a feminine consort of the god.
But the formula " I stole into the bridal chamber " suggests a mystical union with the goddess, in which the worshipper must have been considered as masculine.
The difficulty is dealt with by A. B. Cook, Zeus, i. 392 ff.
APPENDIX attempt to describe the Mysteries fully, nor does he give them credit for any good they contained.
Yet it can hardly be doubted that he was on the whole right.
What angers him is not so much the general ideas and teaching of the Mysteries (with much of which he certainly must have been in sympathy) as the symbols displayed in them the childish playthings, the phalloi, the representation of sacred marriages, etc.
These things had their origin in a rude society, where they were natural enough.
But a time comes when a civilized people ought no longer to be content with the relics, however venerable, of a past age, when in fact such relics suggest quite different thoughts from those associated with them in the beginning, and when they have as a consequence to be continually explained afresh in order to meet moral or intellectual objections.
The Greeks of the second century A.D. were no longer an unsophisticated people, and the ritual of the Mysteries was not an adequate expression of their highest religious ideas.
(ii.) Much has been written on this question and widely different views are held.
Christianity was preached by St.
Paul to people who were well acquainted with the terminology of the Mysteries, and probably in many cases with the rites themselves.
St.
Paul uses words like reAetos and /nxmyptoi/,
adapting them without difficulty to Christian teaching.
Clement goes so far as to describe the whole Christian scheme of salvation in mystery language.
The bitter hostility of the Church towards the Mysteries would forbid any direct or conscious borrowing
; but
e.g.
1 Corinthians ii. 6, 7 ; xv. 51.
2 See pp. 255-57.
CLEMENT OF ALEXANDRIA
when words are taken, ideas are apt to come with them.
It is not without significance that the word "mysteries" was afterwards used to describe the Christian sacraments, and above all the rite of Holy Communion.
Moreover, both Christianity and the mystery religions were aiming at the same end : both promised " salvation ' to their adherents.
Christianity had a far truer idea than the Mysteries of what salvation meant, and this is one reason why it survived while the Mysteries died.
But since both had to deal with the same human hopes and fears, the same problems of sin, purification, death and immortality, it would be surprising if the one owed nothing at all to the other.
A comparison of the Synoptic Gospels with the developed theology of the fourth and fifth centuries will make it plain that, while Christianity had from the first its own distinctive character, which it never lost, it did not refuse the help of any elements in current thought and practice by means of which its message could be presented in a clearer or more acceptable form.
S90
INDEX OF PROPER NAMES
References in italics are to be found in the notes or the Appendix.
References marked with an asterisk (*) are commented on in the notes physician and philosopher, 149 Alcman, lyric poet ofSparta,
ABDERA, 149, 292
Academia, a spot close to Athens, where Plato and his followers taught, 97 Acragas, 49, 55, 145 7th century B.C., 65 Alcmene, 67, 85 Acrisius, a hero of Larisa, Alcyone, 65 Alcyone, wife of Ceyx, 123 Alexander the Great, 123, 125, 211, 387
Actium, promontory of, 87 Admetus, 75 Adonis, 49, 71 Aeacus, 71 Aeolic dialect, 65 Alexandria, 109, 121, 358-9 Alexarchus, 123 Alope, 65 Amazons, 121 Ammon, Egyptian god, equated with Zeus, 59,
Amphiaraus, 29 Amphilochus, 29 Amphion, 3* Aether, 57 Aethlius, 103 Aethusa, 67 Agamemnon, 81 Agra, a suburb of Athens, where the Lesser Mysteries were celebrated, 71, 382* Amphitrite, 65, 105 Amyetus, 221* Amymone, 65 Alastors, avenging deities,
Anaxagoras, Greek philosopher, 500-428 B.C., 149, 152*, 293* Alcibiades, 29, 123 Alcmaeon, of Croton (about 500 B.C.), an early Greek
INDEX OF PROPER NAMES
Anaximander, early Greek Apocalypse of Peter, 182 philosopher,610-547B.c.,
Anaximenes, early Greek Apollo, 3, 29, 39, 59, 67, 75, 81, 89, 95, 97, 99, 105,121,171; of Actium,
; of Delos, 99 ; Sminphilosopher, about
B.C., 145
theus, 87 ; of the ways,
Apollodorus, Athenian Anchises, 71 Andocides, Athenian orator, about 415 B.C., 221* writer, about
B.C., Androcrates, a Plataean 31, 61, 98, 133 hero, 87 Androgeos, son of Minos Apollonia, 145 Arabians, 101 king of Crete, 87* Aratus, poet, flourished in Macedoniaabout 270 B.C., 165, 245 Arcadia and Arcadians, 15, Anius, a hero of Delos, 87 Anticleides, Athenian author, after the time of Alexander, 93 57, 59 Antinoopolis, 111* Archelaus, Athenian philoAntinous, 111* sopher, about
B.C.,
Archemorus, 71 Ares, 59, 71, 75, 103, 145, 147, 221 Argos and Argives, 83, 107, Antiochus, Greek historian, 5th century B.C., 99 Antiochus of Cyzicus, 119 Antisthenes, founder of the Cynic school of philosophy, 159, 169 Antoninus Liberalls, Greek grammarian, about
121, 233 Argus, sculptor, 105 Arion, Greek poet and musician, about 600 B.C., 3* A.D., 84 Apellas, 105 Apelles, Greek painter, about 320 B.C., 141, 213 Aristomenes, Messenian king, 7th century B.C., 91 Aristophanes, 153, 383 Aphrodite, 33, 63, 69, 71, 75, 83, 97, 101, 123, 131, 137, 171, 387; Anaitis, 149 ; Argynnis, 81 ; statue at Cnidus, 121, 131 Aristotle, 59, 150, 151, 209 AristusofSalamisin Cyprus, wrote a history of Alexander the Great, 123
Arnobius, Latin Christian Apis, Egyptian bull god, 85*, 111, 119 Apologist, about 310 A.D., Apocalypse of Elijah, 207
98, 381, 382, 384
INDEX OF PROPER NAMES
Arretophoria, an Athenian Averters of evil, The (Apofestival of Demeter and tropaei), 93 Persephone, 37 Arsinoe, 67 Artaxerxes, 149 Artemis, 81, 83, 89, 95, 105; BABYLON and Babylonians, 149, 159, 211 Bacchants, 31, 37, 45 Bacchus and Bacchic rites.
Taurian,
; temple at See Dionysus Bactrians, 149 Barnabas, Epistle of, 232,
Delos,
; temple at Magnesia, 99 ; temple at Ephesus, 113, 121; statue in Icarus, 103 ; statue at Sicyon, 107 Bassareus, title of Dionysus,
Asclepius, 55, 59, 61, 119 A sera, 89 Baton, 12Jf, Baubo, 41, 43, 387 Assyrians, 159 Astrabacus, a Lacedaemonian hero, 87 Athena, 39, 57, 59, 75, 77, Berosus, Babylonian historian, about
B.C.,
Bion of Borysthenes, philo99, 103, 105, 107, 119, 125, 127, 171, 13, 382 sopher, about
B.C.,
Athenaeus, 80, 81, 96, 104, 123, 124, 385 Athenagoras, Christian Blistiche, mistress of Ptolemy Philadelphus, 109 Brimo, title of Demeter, 35, 385 Apologist, 2nd century
A.D., 80, 165
Bryaxis, Athenian sculptor, Athenians, 41, 43, 53, 83, 87, 93, 97, 105, 125, 233 Athenodorus, 109 Athens, 41, 53, 71, 99, 103, about 350 B.C., 105 Bryaxis, sculptor, 109 CABEIRI, gods of the Samo107, 121, 123, 125, 149,
thracian mysteries, 39, 41, 388 Attica, 41 Attis, a Phrygian god, conCallimachus, Alexandrine grammarian and poet, about
B.C., 61, 79,
sort of Cybele in the Phrygian mysteries, 35, 41, 49, 168, 382, 387 Augustine, St., 102 Callistagoras,hero of Tenos, Avengers, The (Erinyes), 53, 103, 221
Calos, sculptor, 105
INDEX OF PROPER NAMES
Cambyses, 119 Canobus, 109 Clement of Rome, Epistle of,
Cleochus, 99 Capio, 7 Carians, 61 Cletor, 85 Castalia, sacred spring on Mount Parnassus, 27 Cecrops, legendary first king of Athens and founder of the Athenian Cnidus, 121, 133 Colophon, 27 Condylea, in Arcadia, 81* Corybantes, attendants of the Phrygian goddess Cybele, 35, 39, 41, 388 State, 99 Celeus, 99 Coryphasia, title of Athena, Ceryces.
See Heralds Ceyx, son of Aeolus, 123 Chalcedon, 149 Charm us, 97 Charybdis, 251
Crates, 293* Cratina, mistress of Praxiteles, 121 Crete and Cretans, 57, 69, 79,* 87 Cheiron, 93 Chione, 65 Cronus, 57, 63 Chios, 149, 211 Croton, 149 Chrysippus, son of Pelops, Curetes, attendants of the
infant Zeus or Dionysus,
Cybele, Phrygian goddess (The Great Mother), 31, 35, 45, 47, 49, Ifi9,
Chrysis, priestess at Argos, 121* Cicero, 57, 58, 116, 119, 120, 143, 146, 261, 388 Cimmerians, 195* Cinyras, ancient ruler of Cyclaeus, a Plataean hero,
Cyprus, 33, 71, 101 Cirrhaean tripod, at Cirrha, Cynopolis, 85 a port close to Delphi, 27 Cithaeron, mountain range Cynosarges, 125 Cynosuris, 63 between Attica and Cyprian poems, The, 63* Boeotia, 5, 7, 255 Clarian oracle, of Apollo,
Clazomenae, 80, 149, 292 Cyprus, 33, 49, 83, 131, "133
Cyrbas, Cretan father of Apollo, 59 Cleanthes, Stoic philosopher, about 250 B.C., 161Cyrus, 95, 97
Cythnians, 87
Cyzicus, 47, 1 19 394-
INDEX OF PROPER NAMES
DAEDALUS, 133
Didymus, grammarian, 1st Daeira, wifeof Eumolpus,99 Damascus, 149 Daphne, 67 Dardanus, 31 century B.C., 59 Dinon, J47 Diodorus, 86, 221 Diogenes, historian, 147 Diogenes, of Apollonia, philosopher, 5th century Darius, 119, 149 Delos and Delians, 87, 99 Delphi (or Pytho), seat of the oracle of Apollo, 3, 5 Demaratus, 93 Demeter, 31, 33, 35, 41, 43, 45, 53, 71, 75, 89, 131, 141, 380-8
B.C., 145
Diomedes, 75, 105 Dionysius, 105 Dionysius, the younger, tyrant of Syracuse, 117 Dionysus, 4, 31, 37, 39, 41, Demetrius, historian, 105 Demetrius Poliorcetes, king 45, 53, 73, 83, 93, 107, 121, 123, 131, 171, 254255, 381-2, 386 of Macedonia about 300 ' ' heaven - sent "
B.C., 125
Diopetes, image of Pallas Athena,
Dioscuri. SeeTwin Brothers Democrates, a Plata can hero, 87 Democritus, Greek philosopher, about
B.C., 149,* 151, 155-7, 203, 293* Demophon, 105 Demosthenes, 124, 139 Dipoenus, sculptor, 6th century B.C., 107 Dodona, in Epirus : oracle of Zeus, 26, 27 Domitian, emperor, 356 Dorian mode, 7*, 13 Dorotheus, 93 Derceto, a Syrian goddess, 86* Dosidas, or Dosiades, 93 Diagoras of Melos, called the "Atheist":
Greek Dysaules, 41 philosopher, about
B.C., 49
EcBATANA, 149
Ee'tion, reputed founder of Dicaearchus, philosopher and historian, about 300 Sam oth racian mysteries,
Egypt and Egyptians, 17, 29, 33, 49, 57, 66, 83, 85, 107, 109, 111, 113, 147, 159, 380 B.C., 63 Didymaean oracle (of Apollo) at Didyma near Miletus, 29 Didymaeum, temple of Elea, a Greek colony in Apollo near Miletus, 99 o
INDEX OF PROPER NAMES
B.C.), who taught that the south Italy, birthplace of the philosophers Parmenides and Zeno, called gods were deified kings and heroes, a theory afterj wards known as EuhemerEleatics, 145 Elephantine, 85 Eleusinium, temple of Demeter at Athens, 99,
Eleusis and the Eleusinian ism, 49 Eumenides, 53, 103* Eumolpidae, 41*, 380* Eumolpus, 41, 99 Eunomus, 3, 5, 7 Euphorion, 87 mysteries, 31, 34, 41, 43, 46, 99, 379-88 Euripides, 3, 51, 61, 93, 108, 155, 165, 171-3, 219, 255 Eleutherae, 120* '
Elijah, 21, 23 Elis and Eleans, 81, 87 Empedocles, Greek philosopher, ahout
B.C., 55, 145 Endymion, 69 Enyb, 221 Eurymedusa, 85 Eurystheus, 49 Eve^ 19, 30*, 31 FATES, The, 221 Fortuna, Roman goddess,
Eos, 69 Ephesus, 45, 105, 145, 357-9 Epicharmus, 59
GALIXTHIAS, 85*
Ganymedes, 69, 78, 111 Ge Themis, 45* Epicurus, founder of the Epicurean school of philosophy, about
B.C.,
Greece, 33, 41, 49, 109, 239 '
Greeks, 31, 43, 83, 111, 147, 159, 253, 257 Epimenides, 53 Erechtheus and ErechtheiHADES, or Pluto, god of the dae, 43*, 93 under world, 37, 73, 77, Eresus, 151 Erichthoni us, 99 89, 107, 381 Hadrian, emperor, 111 Erinyes.
See Avengers Eros, 97 Halimus, a district near Athens, where mysteries of Dionysus were held; Ethiopians, 77 Euhouleus, 37, 41 Eudoxus, geographer, about 71, 382*
130 B.C., 147
Euhemerus, Greek philosopher (end of 4th century
Halys, river, 95 Hebrews, 21, 159, 189 Helen of Troy, 75, 171
INDEX OF PROPER NAMES
Helicon, mountain range in 137, 138, 171, 183, 191, 201, 211, 219, 227, 235, 239, 241, 245, 253, 257,
Hyacinthus, 69 Boeotia, sacred to Apollo and the Muses, 5, 7 Helius, 77 Hephaestus, 39, 57, 59, 61, Hylas, 69 75, 131, 147, 171 Hera, 70, 77, 85, 103, 105, Hyperboreans, 60, 99 Hyperoche, 99
Heracleides of Pontus, 4th Hypsipyle, 67 century B.C., 87, 151 IACCHUS, name of the infant Heracleitus, Ephesian philosopher, about 5 1 5 B. c. , 45,
Dionysus, 43, 47, 141,
73, 113-5, 145, 147, 152, 203, 241 lasion, 71 Ilium, or Troy, 75, 105 Immaradus, Athenian hero, Heracleopolis, 85 Heracles, 49, 55, 63, 67,
69, 75, 77, 81, 83, 85, Indians, 53 89, 107, 131, 139, 171 Heralds,anAthenian family, Ino, 131 Ionia, 239 41*, 380* Hermes, 59, 115, 123, 125, Irenaeus, 239, 347 Isidorus, 109 221* Isis, 113, 380 Isthmian games, 71 Ithome, a mountain in Herodotus, 14, 4$, 57, 66, 84, 86, 92, 96, 97, 119 Hesiod, 33, 53, 67, 89, 96, Messenia, 91 165, 199, 211, 223, 253 Hicesius, 147 Hieronymus, 63
JUSTIN MARTYR,
67, 162, 165, 169, 239, 345, 352 Hippasus, Pythagorean philosopher, 145 KAABA, The, sacred stone at Hippo, philosopher, 49, 125, Mecca, 101
Hippolytus, Christian writer, LACEDAEMONIANS or Lacon2nd century A.D., 385 Hippothoe, 65 Homer, 7, 22, 39, 43, 53, ians, 59, 75, 81, 83, 87, 91, 233 Laconia, 81 Lamia, 125 59, 61, 63, 67, 69, 75, 77, 81, 89, 95, 101, 117, 127, 128, 129, 131, 135, Laodice, 99
INDEX OF PROPER NAMES
Laomedon, 75 Melanij)pe, f55 Larissa, 99 Melicertes, 71 Melos, 49 Memphis, 85 Menander, 155, 169, 171 Mendes, 85 Men cerates, 123 Menedemus, a Cythnian hero, 87 M crops, 97 Messenians, 57, 91 Metapontum, 145 Methymna, 3, 81 Leandrius, 99 Leda, 79, 139 Lemnos, Gl Lenaea, 7*, 73 Lesbians, 65, 93 Leto, 89 Leucippus, 5th-century philosopher, founder of the atomic system developed by Democritus, 149, 153 Leucon, a Plataeau hero,
Leucophryne, 99 Metragyrtes, name for a priest of the Great Mother, or Cybele, 48,
Metrodorus of Chios, philoLot's wife, 225 Lucian, 67 Lycaon, 77 sopher, about
B.C.,
Midas, 33 Lycopolis, 85 Lyctians, a Cretan tribe, 93 Lycurgus, 233 Miletus, 99, 145, 149 Lydian mode, 7*, 13 Minos, 239 Lysippus, Greek sculptor, 4th century B.C., 141 Mithridates, 123 Mnemosyne, 65, 67 Monimus, 93 Moses, 7, 21, 51, 157, 177, MACAR, king of Lesbos, 65 Macedonians, 147, 193 Maenads, 255 Magnes, 59 181, 183, 191, 235 Mother, The Great (or, Mother of the Gods).
See Cybele Muses, 4, 65, 67 Myrmidon, 55* Magnesia, 99 Marius, 93 Marpessa, 07 Maximum of Tyre, 90 Meandrius.
See Leandrius Myrsilus of Lesbos, Greekhistorical writer, 65 Mecca, The Kaaba at, 101 Medes.
See Persians Mysteries, 5, 29-47, 71, 257, 379-90 My us, reputed founder of Megaclo, 65 Melampus, reputed founder mysteries, 31 of mysteries, 33 S98
INDEX OF PROPER NAMES
Panyasis, 75, 77 Paphos, 101
NEILUS, 57
Nemean games, 71 Paris, son of Priam of Troy, Nereis, 69 Nero, emperor, 357 fy/-\ rv r* i 0, 75 Parmeiiides, Greek philosopher, about
B.C.,
Nicagoras of Zeleia, 123 Nicander, 83, 115 Nicanor, 49 Parnassus, Mt., 39 Ninevites, 217 Niobe, 225 Nomius, title of Apollo, 59* PasiphaS, 133 Patara, a city in Lycia, 105 Patmos, Isle of, 357 Patrocles of Thurium, 63 Nyctimus, 77 Nymphodorus, 147 Pausanias, 39, 77, 80, 81, 87, 96, 98, 106, 107, 111, 120, 385
OCEANUS, 57
Ochus, 149 Pedasis, 161 Odrysae, a Thracian tribe, 5 Peleus, 71, 93 Pella in Macedonia, 125 Pella in Thessaly, 93 Odrysus, 33 Odysseus, 75, 105, 191, 2345,253 Oeta, Mt., 63 Pelops, 69, 71, 105 Pentheus, 255* Olympia, 67, 103 Olympian games, 71 Olympichus, 103 Olympus, Mt., 39, 61 Omphale, 75 Ornytus, 77 Orpheus, 3, 9, 37, 43, 167 Peripatetics, 151 Persephone or Core (The Maiden), 31, 35, 37, 41, 71, 89, 93, 141, 381-7 Persians, 87, 101, 147, 149 Phaethon, 71 Phalerum, 87, 383 Osiris, 49, 109, 111, 382 Phanocles, 81 Ovid, 143 Oxyrhyncbus, 85 Pheidias, 67, 71, 103, 105, 121, 213 PACTOLUS, a small river in Pherae, 75 Philaenis, 139 Lydia, famous for the Philip of Macedon, 125 gold found in its sands,
Philippides, 97 Phi/o ludaeus, 133 Pallas.
See Athena Philochorus, 63, 105 Pallas, father of Athena, 57 Pan, 97, 135, 139 Philomedes, title of Aphrodite, 33* Pantarces, 121
INDEX OF PROPER NAMES
Prosymnus, 73 Prothoe, 67 Ptolemaeus, 101 Ptolemy II., Philadelphia, 107, 109 Ptolemy IV., Philopator, 101, 123 Pygmalion, 131 Philostephanus, 131 Philostratus, 133, 24!
Phlius, 120 Phoceans, 93 Phoebus, title of Apollo, 61, 67, 95 Phoenicia, 87 Phoroneus, 97, 233 Pythagoreans, 163, 195 Phrygian mode, 7* Phrygians and Phrygia, 15, Pythian games, 71 Pythian oracle, 29 3i, 33, 35, 53/71, 75, 387-8 Pytho, of Delphi, seat of the oracle of Apollo, 3, 5,71 Pythocles, 93 Phryne, 123 Pindar, 61, 213 Pisa, 71 Plataeans, 87
RIIACOTIS, 109
Home and Romans, 81, 93, Plato, 51, 52, 96, 128, 146, 153-5, 157,157, 159, 11)1, 212, 214-5, 229, 241, 245, 261, 263, 271, 284, 285, 321 103, 115, 121 SABAZIAN mysteries, 35, 388 Sais, 57, 85'
Samos and Samians, 87, 103 Samothracian mysteries, 31, Pliny, 104 Plutarch, 49, 87, 90, 93, 107, 125, 144, 146, 213, 221, 384 Pluto.
See Hades Polemon, 75, 81, 85, 105,
Sarapis, 107, 109, 111, 113,
Sardis, 75, 149 Sauromatians, 147, 149 Polycleitus, sculptor, about
430 B.C., 213
Scirophoria, 37 Scopas, Greek sculptor, about 370 B.C., 105 Pontus, 109, 123 Poseidippus, 121, 131, 133 Scyllis, ancient Cretan Poseidon, 63, 65, 75, 105, 131, 145 sculptor, 107 Praxiteles, sculptor, about
350 B.C., 121, 141, 213
Scythians, 47, 49, 61, 101,
Selene, 69 Priapus, 221 Seleucia, near Antioch in Procles, ancient ruler of Syria, 109 Samos, 103
INDEX OF PROPER NAMES
Telmessus, 101 Tenos and Tenians, 63, 87, Semele, 79, 255 Semiramis, a Syrian goddess,
86* Terpauder, ancient Greek Sesostris, 109 lyric poet and musician, 7 Sibylline oracles, 57*, 113, Thales, Greek philosopher, 141, 159, 161, 167, 175,
about 600 B.C., 145 Thebes and Thebans, 3, 63, Sicily, 63, 119 85, 254, 257, 292 Thebes (Egyptian), 85 Theocritus of Chios, 211* Sicon, sculptor, 107 Sicyon and Sicyonians, 83,
Theodorus, 49 Silenus, 59 Theophrastus, 151 Theopompus, 91 Sinope, 107 Sirens, The, 251 Theseus, 87 Thesmophoria, festival of Demeter, 37, 39 Sinilis, 103 Socrates, 52, 159-61 Sodom, 225 Thespiae, 103, 123 Solon, 95, 97, 233 Thesprotia, 27 Sophocles, 59, 165, 199, 213, 388 Thessalians, 85 Thestius, 69 Sophocles the younger, 63 Sosibius, 77, 81 Thetis, 71 Thmuitans, 67* Thracians, 3, 5, 31, 37, 59, Spartans.
See Lacedaemonians 159, 167 Staphylus, 81 Thucydides, 120, 221, 326 Thurium, 63 Sterope, 67 Stoics and Stoicism, 120, 146, 151, 161, 261, 262-3,
Tiryns, 105, 107 Titanis, 57 Strabo, 27, 67, 160, 221 Titans, 37, 39, 47 Tithonus, 69 Susa, 149 Triptolemus. 41
Syene, 85 Troy, or Ilium, 75, 105 Tuscan oracles of the dead, Syracusaus, 83
Tuscans, 41 Twin Brothers, 55, 63, 107 Tyche.
See Fortuna
TAURIANS, 91
Teaching of the Twelve Apostles, 232, 331, 345 Teiresias, 257 Tycho, 220*, 221 Telesius, 105
INDEX OF PROPER NAMES
Zeno of Myndus, 99
URANUS, 33
Zeus, 4, SI , 35, 39, 57, 59, 01, 65, 67 69, 71, 77, 79, 83, 85, 87, 89, 93, 95, 103, 105, 111, 119, 121, 123, 127, 129, 131, 139, 157, 215, 235, 284, 381 ; Zeus Agamemnon, 81*; Zeus Ammon, Libyan oracle of, 26*, 27 ; A verier of flies, 81 ; of Ithome, 91
VARRO, 103
Venerable goddesses, 103*
XENOCRATES, 149
Xenophanes, 49 Xenophon, 159-01 ZAGREUS, Orphic name for Dionysus, 382 Zeuxippe, 67
INDEX OF SCRIPTURAL
PASSAGES References in italics are to allusions only, or to passages mentioned in notes or Appendix.
For references marked with a f see the Septuagint.
207-9
GENESIS vi. 5 vi. 13
i. 1 i.U x. 20 xxiii. 1-2 xxv. 13-15 xxx. 14 xxx. 15
[. 26
215, 263, 345
Hi. 14
Hi. 15
Hi. 19 xxxii. 39
Hi. 20 iv.
SAMUEL xix. 26 xvL 23
EXODUS xxviii. 7 xx.
xx. 13-16
1 KINGS
Hi. 7
LEVITICUS
Hi. 12 xviii. 44 xix. 18
xix. 31
xxv. 23
PSALMS ii. 12t
DEUTERONOMY
iv. 2 v. 8
vii. 9 vi. 4
viii. 3
INDEX OF SCRIPTURAL PASSAGES
viii. 19
PSALMS contd. ix. 2
x. 10-11, 14t
mil 10
viii. 4^ xix. 8
xix. 10 xxxiv. 4
xxii. 22 xxiv.
xl. 3
223, 377
193-5
227-9
229-31
187-9
xl. 8
xxxiii. 6 xxxiv. 8 xxxiv. 11 xxxiv. 12 xl. 12
xl. 18-19
xlv. 19-20
xlv. 21-23
Iv. 7t li. 6
Ivii. 8 liii. 3
Iviii. 4, 6 liv.
Ixii. 8 liv. I7t
Ixix. 32
Ixx. 4
Iv. It
Ivii. 19
Ixxii. 9
Iviii. 9
Ixxxii. 6 xcv. 8-11 Ixiv. It
Ixiv. l-3t
xcvi. 5
Ixvi. 1
civ. 2 cix. 3t cxv. 4
15, 187
JEREJIIAH
cxix. 105 iv. 26t
viii. 2
PROVERBS x. 12
xvii. 10
ii. 6
xix, 3
iii. 11
xxiii. 23-24
xxxi. 33, 34
xxxiv. 20
vi.
9, ll*t
viii. 22t
xx. #7t
ISAIAH EZEKIEL i. 3
viii. 14
xviii. 23
xxxii. 7
i. 18
i. 19, 20
ii. 3
xxxiii. 20\
INDEX OF SCRIPTURAL PASSAGES
DANIEL
INDEX OF SCRIPTURAL PASSAGES
ST. MATTHEW
contd.
INDEX OF SCRIPTURAL PASSAGES
ST.
INDEX OF SCRIPTURAL PASSAGES
1 TIMOTHY
2 CORINTHIANS
contd. i. 2 ix. 6
ix. 7
GALATIANS
n. SI
in. 24
Hi. 28
iv. 6
iv. 9
vi. 7
vi. 15
243, 293
EPHESIANS
INDEX OF SCRIPTURAL PASSAGES
1 PETER 1 JOHN i. S
i"- 15
f. 4
iv.
8, 16
i. 12
iv - 18
ii. 9-10
iv' 19 s*9 iV
JUDE
2 PETER
REVELATION
ii. 12
ii. 23
ii. 14
ax, 5
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