Mystical Allusions in the Oresteia
Identifieur interne : 000677 ( Main/Exploration ); précédent : 000676; suivant : 000678Mystical Allusions in the Oresteia
Auteurs : George ThomsonSource :
- The Journal of Hellenic Studies [ 0075-4269 ] ; 1935.
Abstract
Much of our knowledge of the ceremonies of Greek mystical religion comes from the Christian Fathers, who denounced them as wicked and licentious. Their condemnations, however, carry little weight: they decried the outward and visible form without even seeking to understand the inner and spiritual meaning—a method which might have been turned by their opponents against themselves. And, although their evidence is important, it needs to be used with caution, because it cannot be taken for granted that what they tell us of the Mysteries in their own day was equally true of the days of Aeschylus or Sophocles. Here the testimony of Plato is especially valuable. It would not be conclusive in itself, because for the most part he does not speak of the Mysteries directly, but merely describes other things in language borrowed from them, and the extent of his borrowing can only be determined by reference to the direct descriptions of later authors. When, however, his testimony is compared with theirs, it is found that at all important points of contact they correspond. The evidence as a whole is consistent.
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DOI: 10.2307/626657
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<front><div type="abstract">Much of our knowledge of the ceremonies of Greek mystical religion comes from the Christian Fathers, who denounced them as wicked and licentious. Their condemnations, however, carry little weight: they decried the outward and visible form without even seeking to understand the inner and spiritual meaning—a method which might have been turned by their opponents against themselves. And, although their evidence is important, it needs to be used with caution, because it cannot be taken for granted that what they tell us of the Mysteries in their own day was equally true of the days of Aeschylus or Sophocles. Here the testimony of Plato is especially valuable. It would not be conclusive in itself, because for the most part he does not speak of the Mysteries directly, but merely describes other things in language borrowed from them, and the extent of his borrowing can only be determined by reference to the direct descriptions of later authors. When, however, his testimony is compared with theirs, it is found that at all important points of contact they correspond. The evidence as a whole is consistent.</div>
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