摘要
埃琉息斯秘仪是古希腊的一种神秘宗教仪式,崇拜的神祗有得墨忒耳、珀尔塞福涅和伊阿库斯。它的具体细节和启示意义对未入会者严格保密,不得以任何方式泄露,亵渎者将被判处死刑。因此,古典作家诸如希罗多德、狄奥多鲁斯、波桑尼阿斯等虽对秘仪有所提及,却都语焉不详。本文根据古代文献和现有的研究成果,对其大致面貌作了尽可能的复原。
从崇拜对象及其反映的信仰与观念上看,埃琉息斯秘仪以地母神和冥神为崇拜对象,通过珀尔塞福涅农业女神、秘仪之神与冥后的三重身份,将农业生产、来世幸福与秘仪巧妙地结合在一起。因此,埃琉息斯秘仪是生殖力崇拜、阴间崇拜、来世幸福观和死而复生观的集中体现。
从仪式构成上看,埃琉息斯秘仪可以分为小秘仪和大秘仪两部分。小秘仪是大秘仪的准备,主要由献祭、净化、跳圣舞等活动构成。小秘仪的核心是净化,去除申请入会者肉体和意识上的一切罪孽,为入会神圣的大秘仪做准备。大秘仪的活动主要包括运送圣物到雅典,在雅典举行献祭、净化、祈祷和跳圣舞,纪念医药神的节庆,伊阿库斯节,在埃琉息斯举行禁食、净化和神秘的入会仪式等。入会仪式是来世幸福能否实现的关键。但由于埃琉息斯秘仪的严格保密性,其入会仪式高潮阶段的核心内容至今仍未揭晓,目前已有的结论多属推测。
从祭司的构成与职责上看,埃琉息斯秘仪的主祭司例如传秘师、火炬手、传令官等都选自欧摩尔波斯和克里克斯两大家族,他们各司其职,精于自己的宗教知识。他们的社会地位极高,罗马时期甚至获得了神圣的地位。
作为一种延续长达近2000年之久的宗教文化现象,埃琉息斯秘仪的发展演变无疑是与古希腊社会历史的发展与变革紧密联系在一起的。
迈锡尼时代是埃琉息斯秘仪产生的时期。古希腊神话传说和现代的考古发掘都显示了它大约产生于公元前15世纪。关于它的起源地,争议较大,目前尚无定论,主要包括埃及说、色雷斯说和希腊说。这三种观点都不无道理,但都未将埃琉息斯秘仪的起源问题彻底解释清楚。埃琉息斯秘仪的产生应有着深刻的社会历史根源。公元前15—前14世纪希腊躁动不安的社会局势是其产生的社会根源;远古地母神崇拜和蛇女神崇拜是其产生的基础;克里特宗教中的婴孩崇拜、神婚、洞穴祭仪等是其产生的重要条件。所以,埃琉息斯秘仪的产生是本土因素与外来宗教因素交流融合的结果。
荷马时代是埃琉息斯秘仪持续存在和发展的时期。阿提卡免遭多利亚人的侵入为秘仪的延续提供了继续存在发展的历史机遇。考古发掘出的神庙遗址证明了秘仪在埃琉息斯本地的连续性。某些希腊殖民城市模仿埃琉息斯建立得墨忒耳秘仪则表明秘仪已经传播到希腊本土之外。
古风—古典时期是埃琉息斯秘仪的兴盛发展期。雅典城邦政府在其中发挥了至关重要的作用。埃琉息斯神庙的扩建、入会者范围的扩大以及秘仪管理机制的完善都离不开城邦政府的直接参与和大力支持。
希腊化—罗马时期是埃琉息斯秘仪的蜕变与衰落期。马其顿、罗马统治者对埃琉息斯秘仪的青睐促进了这一时期秘仪的繁盛,使之具有了一定的世界意义。但王权的介入破坏了埃琉息斯秘仪的传统,主要体现在王者崇拜的引入、私人出资代表雅典城邦献祭的盛行以及传秘师等主祭司地位的神圣化。仪式传统的破坏与希腊城邦衰落的政治命运息息相通,因此,当基督教兴起时,发生蜕变的埃琉息斯秘仪在生存空间受到挤压的同时也失去了发展的原动力。公元395年圣殿的被毁标志着埃琉息斯秘仪历史命运的终结。
埃琉息斯秘仪是古代秘仪活动的典型,它在发展过程中形成了自己的特点:一、秘仪管理机制包括城邦政府和祭司的双重管理。二、形成了专业化与特权化的祭司群体。三、拥有广泛的社会基础。四、仪式禁忌具有浓厚的政治色彩。五、强调“入会即是一切”的宗教理念。
作为一种具有广泛社会基础的、又有悠久历史的宗教现象与社会现象,埃琉息斯秘仪对古希腊的社会、政治、文化都产生了重要影响。它在一定程度上增强了雅典在希腊世界的影响,有利于希腊人民族认同感的增强和社会的和谐稳定,同时促进了古希腊文化的繁荣;对古希腊其他地区秘仪、甚至对早期基督教的发展也起了一定的推动作用。
The Eleusis Mysteries were one of mystical religious rites in ancient Greece, which mainly worshipped Demeter, Persephone and Iacchus. The Eleusis Mysteries kept every detail and revelation as a secret to the uninitiated, in any case, the ones who divulged the secrets would be sentenced to death. Thus, the classical authors, such as Herodotus, Diodorus, Pausanias, though referred to, however, described the mysteries vaguely. Nevertheless, we could still restore their basic features, according to the description given by the classical author and the research fruit of Western scholars nowadays.
Being studied in the worship figures and the beliefs and the ideas they reflected, the Eleusis Mysteries worshipped mother goddess and god of Hades. The goddess Persephone was present in her triple role of goddess of agricultural, goddess of mysteries and the queen of Hades, combining the agricultural production, future well-being and mysteries rites. Hence, they altogether reflected some religious beliefs and concepts such as the worship of reproductive capacity, the sense of future well-being and revival.
The Eleusis Mysteries consisted of the Lesser mysteries and the Great mysteries. The Lesser mysteries contained sacrifice, purification, sacred dancing and so on. Purification was the core, which could rid the sins of the applicants both physical and mental. And the Lesser mysteries were the preparation of the Great mysteries. The Great mysteries, mainly consisting of delivering the sacred objects to Athens, and holding sacrifice, purification, praying and sacred dance and the festivals of Asclepios and Iacchus as well at Athens, in addition, the activities such as fast, purification, and the mysterious initiation rites were held in Eleusis. The initiation was the key point for realizing the future well-being. However, for the secret kept unknown, the core secret of the peak point of the initiation remains puzzled. The so-called conclusions we already heard of are still somewhat supposing.
From the selection and duties of priests, the main priests of Eleusis mysteries such as hierophant, torchbearer and Herald, they were all chosen from two families named Eumolpidae and Kerykes, they all attended to their own duties, and were proficient in their own religious knowledge. They got high social status, even especially the sacred status in the Roman. Therefore, the Eleusis Mysteries formed a special priest group which got a privilege, and professional monopoly the seats of priests class.
As a religious and cultural phenomenon lasted for nearly 2,000 years, there was no doubt that the Eleusis Mysteries were tightly connected with the development and transformation of ancient Greek history and in different times.
The Eleusis Mysteries generated during the Mycenae age. Myths and legends of ancient Greece and modern archaeological excavations as well both show that the Mysteries appeared about in the 15th century BC. However, there's heated debate about where they derived from, and now there is still no final conclusion. These ideas consist of Egyptian-origin, Thracian-origin and Greek-origin. These three ideas can somewhat make sense, but can't fully solve the problem. The turmoil of Greece in the 15-14 century B. C. was the social roots of the rise of the Eleusis Mysteries. The primitive worship of mother goddess and the snake goddess was the base of religious beliefs; the child worship, the sacred marriage and the cave rites of the Crete religion were also play an important role in the rise. Thus, the rise of the Eleusis Mysteries was the necessity result of a mix influence of the Hellenic and foreign culture.
In the Homer Age, the Eleusis Mysteries continued to exist and develop. It was that Attica area which avoid from Doric invasion offered the mysteries peaceful social environment to sustain. The temple which was discovered in the Archaeological excavation proved the Eleusis Mysteries being of continuous in the very Eleusis. On the other hand, the imitations of the establishment of the Demeter Mysteries of some Greek colonies reveal the development of the Mysteries.
The Archaic and Classic Age were the period in which the Eleusis Mysteries bloomed and developed. The Athens city-state played a very important role in the booming of the Eleusis Mysteries. The Athens government supported the development of mysteries without cessation after it was incorporated in official worship, for example: enlarging initiation and building temples at states expense and the ripe of the mysteries administration.
The Eleusis Mysteries transformed and declined in the Greco-Roman age. It was the concern of Macedonian and the Roman rulers that brought the prosperity to the mystery and made them somewhat world-wide. However, it was also their interference, which had also broken the tradition of Mysteries, which mainly reflected in the aspects of the rise of the emperor-worship, the sacrifice at the private expense and the sanctifying of the main priest. However, the broken of the ritual tradition and the declining political fate of the Greek city-states states were tied together. When the rise of Christianity, the transformed Eleusis Mysteries had lost their space for existing freely and lost their original vigor. In 395 A. D., the destruction of the sacred temple put an end to the Eleusis Mysteries.
The Eleusis Mysteries were considered as typical mysteries activities, and formed its own characteristics. Firstly, the administration of the mysteries, including the government of city-states and the priests of the dual-administration; secondly, they had formed a specialized and privileged priests; Thirdly, they seized a broad range of social base; Fourthly, the ceremonial taboo deeply influenced by politics; fifthly, the stress of religious notion saying that "initiation is everything".
As a social and religious phenomenon which widely based on the society and had a long history, the Eleusis Mysteries influenced different aspects of ancient Greece deeply, social political and cultural. To some degrees, it strengthened the Athens' power in Greek world and has a positive effect on the growing of Greek race identity and the keeping of social order. Also it promoted the development of drama, helped the prosperity of poems and philosophy, and had a further impact on other Mysteries and even the Christianity.
引文
[1]希腊神话中的潘迪恩一世(Pandion 1),雅典的国王,是厄里克桑尼乌斯(Erichthonius)的儿子,俄瑞克透斯(Erechtheus)的父亲。
[2]pastophoroi是那些在队伍中拿着神的圣骨匣的埃及祭司们。
[3]希腊神话中,马人肯陶洛斯是一个半人半马的部落,据说居住在帖萨利(Thessaly)境内的马格尼西亚(Magnesia)和皮利翁山(Mount Pelion),阿卡迪亚(Arcadia)境内的弗洛山(Mount Pholoe)以及拉哥尼亚(Laconia)南部的马里恩半岛(Malean peninsula)。根据希腊神话,肯陶洛斯是由拉庇泰国王伊克西翁(Ixion)和宁芙涅福勒(Nephele)所生,涅福勒被宙斯变成天后赫拉(Hera)形状的云彩。
[4]德米特里奥斯即德米特里一世,“独目”安提柯一世(Antigonus Ⅰ)之子,是马其顿安提柯王朝(Antigonid dynasty)的国王,公元前294年—前288年在位,他被称为“城市围攻者”(Poliorcetes)。
[1]希腊中东部一地区,或译比奥夏、贝奥提亚。
[2]弗西斯的名字来自奥尼提翁(Ornytion)的儿子福科斯(Phocus)。
[1]继承者战争或继业者战争时期(The Diadochoi,公元前323年—前280年),见[苏联]塞尔格叶夫:《希腊史》,缪玲珠译,北京:高等教育出版社,1955年,第430页。
[1]Myesis是小秘仪时确定参加大秘仪资格的候选人,epoptai是高级入会者,通常指入会秘仪满一年的人。在这两个等级之间还有Mystai,指大秘仪的初级入会者。
[2]Kevin Clinton."A Law in the City Eleusinion Concerning the Mysteries",Hesperia,Vol.49,No.3.(Jul.-Sep.,1980),pp.258-288.
[1]Kevin Clinton.Myth and Cult,The lconography of the Eleusinian Mysteries,The Martin P.Nilsson Lectures on Greek Religion,delivered 19-21 November 1990 at the Swedish Institute at Athens,printed in Sweden by Texgruppen I Uppsala AB,1992,p.68.
[1]Martin P.Nilsson."Greek Mysteries in the Confession of St.Cyprian",The Harvard Theological Review,Vol.40,No.3.(Jul.,1947),pp.167-176.
[1]William Keith Chambers Guthrie.The Greeks and Their Gods,Methuen & CO.LTD.London,36Essex Street,Strand,W.C.L.1954,p.282.
[1]Nancy A.Evans."Sanctuaries,Sacrifices,and the Eleusinian Mysteries",Numen,Vol.49,No.3(2002),pp.227-254.
[2]Rufus B.Richardson."A Trace of Egypt at Eleusis",American Journal of Archaeology,Vol.2,No.3/4.(May-Aug.,1898),pp.223-232.
[3]Noel D.Robertson."The Two Processions to Eleusis and the Program of the Mysteries",The American Journal of Philology,Vol.119,No.4.(Winter,1998),pp.547-575.
[4]Jerome J.Pollitt."Kernoi from the Athenian Agora",Hesperia,Vol.48,No.3.(Jul.-Sep.,1979),pp.205-233.
[5]John Boardman."Herakles,Peisistratos and Eleusis",The Journal of Hellenic Studies,Vol.95.(1975),pp.1-12.
[6]F.Sokolowski."On the Rules Regulating the Celebration of the Eleusinian Mysteries",The Harvard Theological Review,Vol.52,No.1.(Jan.,1959),pp.1-7.
[1]杨巨平:“奥尔弗斯教及其主要影响”,《历史研究》,1993年第4期。
[2]杨巨平:《古希腊罗马犬儒现象研究》,北京:人民出版社,2002年,第106-107页。
[3]王来法:“古希腊及罗马的神秘仪式”,《世界宗教研究》,1996年第1期。
[1]由于埃琉息斯秘仪存在长达近20个世纪,且不同的历史时期呈现不同的发展特点,所以本文所复原的主要是一些基本的内容。
[2][意]维柯:《新科学》,朱光潜译,北京:商务印书馆,1997年,916,第491页。
[1]Diodorus.The Library of History,1.12.
[2]Plato.Cratylus,404c.
[3]Pausanias.Description of Greece,8.37.10.
[4][古罗马]奥维德:《变形记》,杨周翰译,北京:人民文学出版社,1984年,第58页。
[1]见吴晓群:《古代希腊仪式文化研究》,上海:上海社会科学院出版社,2000年,第90页。
[2]Plutarch.Aristides,11.
[3]Herodotus.Histories,8.65,9.65.[古希腊]希罗多德:《历史》,王以铸译,北京:商务印书馆,2005年,第584、652页。
[1][古希腊]赫西俄德:《神谱》,张竹明、蒋平译,北京:商务印书馆,2006年,第29页。
[2]赫西俄德:《神谱》,第29页。
[3]关于得墨忒耳和珀尔塞福涅的秘仪神话,许多古典作家都有所涉及,诸如《荷马颂歌》的作者、阿波罗多鲁斯、奥维德等,他们在主要内容上基本保持一致,但细节上略有差异。主要表现在四方面:一是关于那个被放在炉火上烤的孩子的父母是谁的问题。阿波罗多鲁斯和奥维德同意《荷马颂歌》的作者,称之为凯留斯(Celeus)和梅塔尼拉(Metanira)。但许金努斯(Hygnius)称之为埃琉息努斯(Eleusinus)和科托尼亚(Cothonea);塞尔维乌斯(Servius)(on georg.1.19)称之为埃琉息努斯和昆提尼亚(Cyntinia),而在另一篇文章中(on georg.1.163)又称其父亲为凯留斯。拉克坦提乌斯·普拉西杜斯(Lactantius Placidus)称他们为埃留息乌斯(Eleusius)和西奥玛(Hioma);第二罗马教廷的神话收集者(the second Vatican mythographer)称他们为凯留斯和西奥娜(Hiona)。二是那个被放进火中的孩子究竟是谁。阿波罗多鲁斯同意《荷马颂歌》的作者,称之为德莫风(Demophon)并区别于其兄长特里普托勒姆斯的说法。但奥
[1]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.64.
[2]Jane Harrison.Prolegomena to the study of Greek religion,Cambridge University Press,1922,p.539.
[3]George Mylonas.Eleusis and the Eleusinian Mysteries,Princeton:University Press,London:Routledge and Kegan Paul,1961,p.270,p.311,p.318.
[1]Herodotus.Histories,8.65.4.希罗多德:《历史》,第584页。
[2]克莱门:《劝勉希腊人》,王来法译,北京:三联书店,2002年,第23页。
[3]Ovid.Metamorphoses,4.15.
[4]Sophocles.Antigone,1115-1125.
[5]Kevin Clinton.Myth and Cult,The Iconography of the Eleusinian Mysteries,p.66.
[6]从语音学上看,对伊阿库斯的呼喊与对狄奥尼索斯的Bacchus呼喊一致。
[7]普拉克西特勒斯,公元前4世纪阿提卡著名雕刻家。
[8]Pausanias.Description of Greece,1.2.4.
[1]Aristophanes.Frogs,324-407.
[1]赫卡特是古希腊司夜和冥界的女神。根据《荷马致得墨忒耳颂歌》,赫卡特向得墨忒耳透露珀尔塞福涅的消息,后来她成为珀尔塞福涅的侍者。在艺术作品中,赫卡特一般也是手持双炬,引导入会者。但赫卡特并未像伊阿库斯那样以秘仪主神的身份获得崇拜。可能人们在秘仪庆典中会向她献祭,但没有属于她的专门节日。
[2]Strabo.Geography,10.3.10.
[3]Kevin Clinton Myth and Cult,The Iconogranhy of the Eleusinian Mysteries,p.67.
[4]据波桑尼阿斯,翁法洛斯(Omphalus)是由白色大理石制成的圆柱形石头,在希腊语中意为“肚脐”(Navel),德尔斐人称翁法洛斯为大地的中心。(Pausanias.10.16.3.)据说宙斯曾经放出两只老鹰:一只向东飞,一只向西飞,这两只老鹰在环绕大地一圈后汇合于德尔斐,因此这里即为大地的中心。人们在据信为老鹰汇合的地方竖立了一个白色的圆柱形大理石,以纪念这个传说。
[1]Proclus.Timaios,293c.转引自George Mylonas.Eleusis and Eleusis Mysteries,p.270.
[2]BCH,20(1896),转引自George Mylonas.Eleusis and Eleusis Mysteries,p.270.
[1][德]汉斯·比德曼:《世界文化象征词典》,刘玉红等译,桂林:漓江出版社,2000年,第286页.
[2][英]赫丽生:《希腊宗教研究导论》,谢世坚译,桂林:广西师范大学出版社,2006年,第17-19页。
[3]Aristophanes.Peace,374-375.
[1][古罗马]西塞罗:《国家篇法律篇》,沈叔平,苏力译,北京:商务印书馆,2005年,第203-204页。
[2]Isocrates.Panegyricus,28.
[3]Sophocles.Fragment,719.
[4]Homeric Hymns:To Demeter.480-485.
[1]杨巨平:《古希腊罗马犬儒现象研究》,第106页。
[2]Pindar.Fragment,102.
[3]William Keith Chambers Guthrie.The Greeks and Their Gods,p.292.
[1]Decree Honoring Daduch Themistocles,Inscription of a daduchos,first century B.C.,line 64,in Kevin Clinton.The Sacred Officials of the Eleusinian Mysteries,the American Philosophical Society,1974,pp.50-52.
[2]Philostratus.In Honor of Apollonius of Tyana,4.18.
[3]Aelian.Fragments,10.阿纳克托隆是埃琉息斯得墨忒耳神庙中的一个内殿,用于存放得墨忒耳女神的圣物。这一内殿的建立始于梭伦时期。
[4]William Keith Chambers Guthrie.Orpheus and Greek Religion,Methuen & CO.LTD.London,36Essex Street,Strand,W.C.L.1952,p.154.
[5]Lysias.Against Andocides,6.10.
[6]Athenaeus.The Deipnosophists,1.12.“埃斯库罗斯还发明了那种漂亮又庄严的服装,传秘师和火炬手/传令官模仿这一服饰,当他们穿上其祭司服时……”
[7]参见Kevin Clinton.The Sacred officials of the Eleusinian Mysteries,p.33.在古代,紫色往往是贵族钟爱的颜 色,表现出一种高贵、忧郁的气质。
[1]Pausanias.2.14.1.
[2]Lysias.Against Andocides,6.54,提到传秘师扎格鲁斯(Zacorus)的子女;Isaeus.7.9,提到传秘师拉克拉提德斯(Lakratides)的子女。
[3]Hippolytus.Philosophoumena,5.8.详见本章仪式禁忌部分。
[4]S.E.G,ⅩⅪ,3-4,IGI~26,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,pp.10-11.
[5]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.86.
[6]蒲式耳,谷物、水果等重量单位,美=35.238升,英=36.368升。
[7]Plutarch.Sulla,13.3.
[8]George Mylonas.Eleusis and Eleusis Mysteries,p.231.
[1]Athenaeus.13.597.
[2]IGII~23575,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.87.
[3]IGII~23632,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.88.
[4]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.69.
[5]IGI~26,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.69.
[6]Demosthenes.Neaira,116.
[7]George Mylonas.Eleusis and Eleusis Mysteries,p.231.
[8]Porphyry.On the Cave of the Nymphs,8,Thomas Taylor:Select works of Porphyry:containing his four books on abstinence from animal food;his treatise on the Homeric care of the nymphs;and his auxiliaries to the perception of intelligible natures.With an appendix explaining the allegory of the wanderings of Ulysses by the.translator,printed in London:Thomas Rodd,17,Great Newport street,1823,p.249.
[1]Pausanias.1.38.3.
[2]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.68.
[3]Plutarch.Aristides,5.
[4]Plutarch.Aristides,25.
[5]Andocides.Against Alcibiades,13.
[1]Thucydides.Histories,8.53.2.[古希腊]修昔底德:《伯罗奔尼撒战争史》,谢德风译,北京:商务印书馆,2006年,第674页。
[2]IGII~21672,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.50.
[3]George Mylonas.Eleusis and Eleusis Mysteries,p.232.
[4]Xenophon.Hellenica,2.4.20.
[5]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.77.
[6]Plutarch.Alcibiades,22.
[1]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.82.
[2]Plutarch.On Exile,17.
[3]IGII~2204或BCH13,Rhodes and Osborne Robin edit.Greek Historical Inscriptions 404-323BC,Oxford University press,2003.前352年的一碑铭文献。
[4]Aeschines.Against Ctesiphon,3.18.
[5]IGII~21078,Athenian Democracy:speaking through its inscription,edited by M.Lagogianni,Georgakarakos,K.Buraselis,University of Athens,Department of History and Archaeology,2009,p.132.
[6]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.95.
[1]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.97.
[2]George Mylonas.Eleusis and Eleusis Mysteries,p.236.
[3]George Mylonas.Eleusis and Eleusis Mysteries,p.236.
[4]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.97.
[5]Dinarehus.Against Demosthenes,23.
[6]Dio Chrysostom.45.9.
[7]Andocides.On the Mysteries,127.
[1]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,pp.98-114.
[2]Porphyry.On Abstinence From Animal Food,4.5,p.138.
[3]关于埃琉息斯秘仪从9月13日到24日的活动内容,除个别细节存有争议外(例如入会仪式的神圣表演等),西方学者布特沃斯、克兰伊、米劳纳斯等基本已得出成熟的结论。其中,米劳纳斯对此论述最为详细,本文关于仪式活动的内容主要参见米劳纳斯《埃琉息斯和埃琉息斯秘仪》一书。
[1]Diodorus.4.14,4.25.
[1]Apollodorus.2.5.12.2.
[2]Plutarch.Theseus,30.
[3]Xenophon.Hellenica,6.3.6.
[4]Plato.Gorgias,497. 制服务课程,内容是训练500名雅典年轻男子。德米特里奥斯统治期间或在他下台后,服务课程缩减了1年,因以弗比会员限制于高经济阶层,数量也日渐较少。在公元前3世纪末期,男青年的数量可能只有20-50名,他们可能都来自特权阶层,在城邦举行的许多仪式活动中扮演着重要的角色,参与主要节庆的游行队伍和赛会,承担大范围的其他宗教责任。这可能就是所谓的雅典宗教中的“青年运动”,这种运动在后期也极为常见。可见,随着历史的发展,以弗比的军事职责逐渐被宗教职责所取代。
[1]这里庞培指一种带有长廊的建筑,一般位于两门之间。
[2]IGII~21078,Athenian Democracy:speaking through its inscription,edited by M.Lagogianni,Georgakarakos,K.Buraselis,p.132.
[3]克莱门:《劝勉希腊人》,第27页。
[1]Noel D.Robertson."The Two Processions to Eleusis and the Program of the Mysteries",The American Journal of Philology,Vol.119,No.4.(Winter,1998),p.556.
[2]雷提河位于埃琉息斯平原东部,由一些小河汇聚而成,因此也被称为群溪(Brooks)。据说雷提河是献给得墨忒耳和珀尔塞福涅两位女神的,因而是神圣的。
[3]Thucydides.2.19.2.修昔底德:《伯罗奔尼撒战争史》,第136页。
[4]IGI~281,Kevin Clinton.The Sacred Officials of the Eleusinian Mysteries,p.14.
[5]Philostratus.Lives of the Philosophers,Apollonius of Athens,20.602.
[6]Pausanias.1.37.2.
[1]Prorrhesis希腊语的意思为预先的陈述,可能在秘仪中就是指传令官让那些邪恶之人远离秘仪的宣告。
[2]George Mylonas.Eleusis and Eleusis Mysteries,p.247.
[3][古希腊]亚里士多德:《雅典政制》,颜一译,见苗力田主编:《亚里士多德全集》,第十卷,北京:中国人民大学出版社,1997年,第61页。
[4]Isocrates.Panegyricus,4.157.
[5]George Mylonas.Eleusis and Eleusis Mysteries,p.248.
[6]Suetonius.Nero,34.
[7]Philostratus.In Honor of Apollonius of Tyana,4.18.
[1]Lysias.6.52.
[2]IGII~2847,Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.60.
[3]IGII~2847,Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.61.
[4]James Christie.Disquisitions upon the painted Greek vases,and their probable connection with the shows of the Eleusinian and other mysteries,published in Longman,Hurst,Rees,Orme,Brown and Green,1825,p.59.
[5]Aeschylus.Persians,577.
[6]Euripides.Iphigenia Among the Tauri,1193.
[7]George Mylonas.Eleusis and Eleusis Mysteries,p.249.
[8]Lysias.6.4.
[9]Aristophanes.Frogs,377.
[10]Aristophanes.Frogs,365-369.
[1]George Mylonas.Eleusis and Eleusis Mysteries,p.250.
[2]George Mylonas.Eleusis and Eleusis Mysteries,p.250.
[3]Plato.Republic,2.378.
[4]George Mylonas.Eleusis and Eleusis Mysteries,p.251.
[5]Pausanias.2.26.8.
[6]Philostratus.In Honor of Apollonius of Tyana,4.18.
[7]Aristotle.The Athenian Constitution,56.4.亚里士多德:《雅典政制》,第59-60页。
[1]IGII~21078,Athenian Democracy:speaking through its inscription,edited by M.Lagogianni,Georgakarakos,K.Buraselis,p.132.
[2]Plutarch.Phocion,28.2-3.
[3]Noel D.Robertson."The Two Processions to Eleusis and the Program of the Mysteries",The American Journal of Philology,Vol.119,No.4.(Winter,1998),pp.547-575.
[1]Noel D.Robertson."The Two Processions to Eleusis and the Program of the Mysteries",The American Journal of Philology,Vol.119,No.4.(Winter,1998),p.557.
[2]Aristophanes.Frogs,340-345.
[3]Pausanias.1.38.2.
[4]George Mylonas.Eleusis and Eleusis Mysteries,p.256.
[5]George Mylonas.Eleusis and Eleusis Mysteries,p.256.
[6]Pausanias.1.36.3.
[7]Jon D.Mikalson.Religion in Hellenistic Athens,Chapel Hill,NC,USA:University of North Carolina Press,2003,p.35.
[8]Strabo.9.1.24.
[1]George Mylonas.Eleusis and Eleusis Mysteries,p.256.
[2]Plutarch.Phocion,28.Aristophanes.Frogs,326.
[3]Euripides.Ion,1048-1049,1070-1085.
[4]George Mylonas.Eleusis and Eleusis Mysteries,p.257.
[5]Plutarch.Alexander,13.1.
[6]修昔底德:《伯罗奔尼撒战争史》,第580-581页。
[7]Plutarch.Alcibides,34.3-5.
[1]Callimachus.Aetia 10.
[2]Ovid.Fasti,4.530.
[3]Homeric Hymns:To Demeter.200-201.饮用混合饮料也构成了当天仪式活动的一部分,它不仅标志着禁食的结束,还是入会仪式即将开始的象征。饮品的混合在《伊利亚特》和《奥德赛》中略有提及。在人类的宗教传统中,它可能属于农业庆典的一部分。后来逐渐发展成为纪念农业女神的象征性仪式。《荷马致得墨忒耳颂歌》里描述的混合饮料显然己经流行,作者将这一仪式归于女神自身,即是女神自己制定了它的成分,“混有不含酒精的薄荷的食物和水”。Iliad.11.624-641,Odysseus.10.234,见中文版荷马:《伊利亚特》,王焕生译,北京:人民文学出版社,2006年,第259页,《奥德赛》,第181页。
[4]克莱门:《劝勉希腊人》,第27页。
[5]Plotinus.First Ennead,6.7.
[6]George Mylonas.Eleusis and Eleusis Mysteries,pp.260-261.
[7]Proclus.A lcibiades,1.5.转引自George M ylonas.Eleusis and Eleusis Mysteries,p.261.
[8]George Mylonas.Eleusis and Eleusis Mysteries,p.261.
[1]吕大吉:《宗教学通论新编》,北京:中国社会科学出版社,2002年,第261页。
[2]Synesius.Dio,1133.
[3]Themistius.Oration,50.转引自 http://www.san.beck.org/index.html,THE MYSTERIES OF ELEUSIS:Initiation by Sanderson Beck.
[4]转引自 Walter Burkert.Ancient Mystery Cults,Harvard University Press,1987,p.114.
[1]Michael B.Cosmopoulos.Greek Mysteries:The Archaeology and Ritual of Ancient Greek Secret Cults,Routledge,London and New York press,2003,p.60.
[2]Hippolytus.Philosophoumena,5.38-41.
[3]Michael B.Cosmopoulos.Greek Mysteries:The Archaeology and Ritual of Ancient Greek Secret Cults,p.67.
[1]Tertullian.To the Nations,30.
[2]根据《荷马致得墨忒耳颂歌》,这个石头可能指女神在卡利克鲁斯井旁哀伤时所坐的石头。
[3]Hippolytus.Philosophoumena,5.7.34.
[1]Plutarch.On the Soul,178.
[2]Isocrates.Panegyricus,28.
[3]Pausanias.1.38.6.
[4]Athenaeus.11.476,11.478.
[5]Ovid.Fasti,4.530.
[1]Sopatros.Rhetores Graeci,8.转引自George Mylonas.Eleusis and Eleusis Mysteries,p.272.
[2]Lysias.6.51.
[3]Plutarch.Progress in Virtue,81e.
[4]Hippolytus.The Refutation of All Heresies,5.3.
[5]George Mylonas.Eleusis and Eleusis Mysteries,p.275.
[6]Tertullian.Against the Valentinians,1.
[1]克莱门:《劝勉希腊人》,第27-28页。
[2]George Mylonas.Eleusis and Eleusis Mysteries,p.273.
[3]Homeric Hymns:To Demeter.478-480.
[4]可能指一种杯子。
[5]Athenaeus.11.496.
[6]Aristophanes.Ploutos,845.
[1]Strabo.9.400.
[2]Andocides.1.81-83.
[3]George Mylonas.Eleusis and Eleusis Mysteries,p.280.
[4]Diodorus.5.48.
[1]吕大吉:《宗教学通论新编》,第318页。
[2][法]爱弥尔·涂尔干:《宗教生活的基本形式》,渠东、汲喆译,上海:上海人民出版社,1999年,第396页。
[1]金泽:《宗教禁忌》,北京:社会科学文献出版社,1998年,第45页。
[2]Aristophanes.Knights,282.
[3]Callimachus.Aetia,75.
[4]Isocrates.Concerning the Team of Horses,6.
[5]Plutarch.Alcibiades,19-22.
[1]Pausanias.1.38.7,1.14.3.
[2]Aristotle.Nicomachean Ethics,3.1.17.
[3]Diogenes Laertius.2.8.101.
[4]Lucian.Lexiphanes,10.
[5]Plato.The Republic,365e.
[1]关于罗马时期祭司神圣化具体背景将在第三章详细介绍。
[2]Porphyry.On Abstinence From Animal Food,4.16,pp.155-157.
[3]Porphyry.On Abstinence From Animal Food,4.22,pp.168-169.
[4]Simon Price.Religions of the ancient Greeks,Cambridge Press,1999,Reprinted 2003,pp.26-27.
[5]IG~26 B,David G Rice and John E.Stambaugh.Sources for the Study of Greek Religion,published by Scholars Press,1979,p.184.
[1]修昔底德:《伯罗奔尼撒战争史》,第134页。
[2]即菲利普五世,德米特里奥斯二世的儿子,马其顿国王,公元前220年—前179年在位。
[3]Livius.31.14.
[4]Andocides.1.115.
[5]埃里安也称克劳狄乌斯·埃里安(Claudius Aelianus,公元175年—235年),出生于普雷尼斯特 (Praeneste),古罗马杂史作家和修辞家,生活于罗马皇帝塞普狄米乌斯噻维鲁(Septimius Severus,145年—211年)统治时期(193年—211年)。主要著作有《历史杂录》(Varia Historia,Various History)、《论动物》(On the characteristics of Animals)等。此外还有另外两部著作的残篇存留下来。
[1]Aelian.On the characteristics of Animals,9.65.
[2]Porphyry.On Abstinence From Animal Food,4.16,pp.155-157.
[1]Lucian.The Fisherman,33.
[2]Aelian.Fragments,12,58.8.参见George Mylonas.Eleusis and the Eleusinian Mysteries,p.226.
[3]Quintus Horatius Flaccus.Odes,3.2.
[4]Pausanias.1.36.3.
[5][英]弗雷泽:《金枝》,徐育新、汪培基、张泽石译,北京:新世界出版社,2006年,第683页。
[1]希罗多德:《历史》,第二卷,171,第186页。
[2]在希腊神话中,拜鲁斯是海神波塞冬与利柏亚(Libya)的儿子。
[1]参见张强:“《帕罗斯碑》译注”,《古代文明》,2007年第2期。
[2]DiodoIus.1.96.5.
[1]George Mylonas.Eleusis and the Eleusinian Mysteries,p.15.
[1]Iliad:2.695.荷马:《伊利亚特》,第51页。
[2]希罗多德:《历史》,第545页。
[3]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.19-20.
[4]Hippolytus.Refutation of All Heresies,5.8.39.
[5][美]米尔恰·伊利亚德:《宗教思想史》,晏可佳、吴晓群、姚蓓琴译,上海:上海社会科学出版社,2004年版,第254页。
[6]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.92.
[7]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.22.
[1]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.22.
[2]Pausanias.1.38.2-3.
[3]Apollodorus.3.15.4-5.
[4]Plutarch.On Exile,607b.
[5]弗雷泽:《金枝》,第376页。
[1]从人类文化史上看,希腊文明是欧洲文明的源头,而希腊文明主要来自以爱琴海为中心的爱琴文明,包括源于克里特的米诺文明与源于伯罗奔尼撒的迈锡尼文明。从历史角度看,爱琴文明就是古希腊史前文明。因此,本文将克里特说划为希腊说之内。
[2]Homeric Hymns:To Demeter.120-125.
[3]Odysseus.5.125-127荷马:《奥德赛》,第90页。
[4]赫西俄德:《神谱》,970-974,第55页。
[1]Martin P.Nilsson.The Minoan-Mycenaean Religion and its Survival in Greek Religion,p.559.
[2]B.C.Dietrich.The Origins of Greek Religion,press in Walter de Gruyter,Berlin,New York,1974,p.18.
[3]Mylonas,George.Eleusis and the Eleusinian Mysteries,pp.16-19.
[4]Martin P.Nilsson.A History of Greek Religion,translated from the Swedish by F.J.Fieledn,Oxford,at the Clarendon Press,1956,p.211.
[1]Sarah B.Pomeroy.Goddesses,Whores,Wives,and Slaves:Women in Classical Antiquity,published in the United States by Schocken Books Inc.,New York,1975,p.76.
[2]William Keith Chambers Guthrie.The Greeks and Their Gods,p.282.
[3]弗雷泽:《金枝》,第375页。
[4][英]简·艾伦·赫丽生:《古希腊宗教的社会起源》,谢世坚译,桂林:广西师范大学出版社,2004年,第3页。
[1]Michael Ventris and John Chadwick.Documents in Mycenaean Greek,2nd.ed.Cambridge:Cambridge University Press,1973,p.289.
[1]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,pp.19-20.
[1]伊利亚德:《宗教思想史》,第113页。
[2]荷马:《伊利亚特》,6.130-140,第135-136页。
[3]B.C.Dietrich.The Origins of Greek Retigion,p.87.在帕罗斯(Paros),埃蕾希亚主要是治愈女神,人们常将埃蕾希亚看成是阿尔忒弥斯。
[4]Martin P.Nilsson.The Minoan-Mycenaean Religion and its Survival in Greek Religion,p.577.
[1]参见黄洋:《古代希腊土地制度研究》,上海:复旦大学出版社,1995年,第17页。
[1]Homeric Hymns:To Demeter.122-125,150-155.
[2]Homeric Hymns:To Demeter.105-108.
[3]Pausanias.1.38.7.
[4]Pausanias.9.5.1.
[5]参见张强:“《帕罗斯碑》译注”,《古代文明》,2007年第2期。
[6]Apollodorus.3.14.7.
[1][英]唐纳德·麦肯齐:《克里特岛迷宫》,余瀛波译,北京:新世界出版社,2006年,第203页。
[1]希罗多德:《历史》,第二卷,50,第133页。
[2]埃及神话中牛头人身的司爱情及喜悦的女神、爱神。
[1][法]伏尔泰:《风俗论》(上册),梁守铿译,北京:商务印书馆,1996年版,第86页。
[2]参见沈坚:“上古色雷斯人风习管窥”,《华东师范大学学报》(哲学社会科学版),2002年第2期。
[3]Homeric Hymns:To Demeter.200-210.
[1]修昔底德:《伯罗奔尼撒战争史》,第12页。
[2]修昔底德:《伯罗奔尼撒战争史》,第3页。
[3]由于现实条件所限,本章所涉及的神庙考古方面的信息主要是依据希腊考古学家米劳纳斯的《埃琉息斯和埃琉息斯秘仪》(Eleusis and the Eleusinian Mysteries)。
[1]以上考古引文详见George Mylonas.Eleusis and the Eleusinian Mysteries,pp.57-60.
[2]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.59-60.
[3]派罗斯王族后裔,梅拉普斯之子,雅典第二王朝第二位君主。
[4]希罗多德:《历史》,第九卷,97,第666页。
[5]科德洛斯之子,小亚殖民城市以弗所的神话创建者。
[1]Pausanias.4.1.5-7.
[2]王以欣:《神话与历史——古希腊英雄故事的历史和文化内涵》,第397页。
[3]George Mylonas.Eleusis and the Eleusinian Mysteries,p.63.
[4]希罗多德:《历史》,第一卷,30,第14页。
[5]埃琉息斯被雅典吞并的确切时间似乎存有争议,可能是在公元前7世纪末之前。如果从《荷马致得墨忒耳颂歌》来看,它创作于合并之前;那么这不可能发生的更早。维拉姆维兹(Wilamowitz)说从颂歌的词语和风格来看它无疑是在公元前6世纪。尼尔森说因为它先于合并之前所以它极可能属于公元前7世纪末而非6世纪初。笔者赞同公元前7世纪这一说法。此外,在伯罗奔尼撒战争后,三十人僭主被从雅典驱逐出去,他们占据了埃琉息斯,该城在公元前403年再次获得了独立,但雅典人在2年内又恢复了领导权。详见色诺芬的《希腊史》(Xenophon.Hellenica,2.4.20-22.)。
[1]P.E.Easterling and J.V.Muir.Greek religion and society,with a foreword by Sir Moses Finley,Cambridge;New York:Cambridge University Press,1985,p.90.
[1]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.64-70.
[2]Clifford Herschel Moore.The Religious thought of the Greeks,Cambridge,Harvard University Press,1925,p.66.
[3]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.78-81.
[4]希罗多德:《历史》,第八卷,50-53,第579-580页。
[1]希罗多德:《历史》,第九卷,65,第652页。
[2]Diodorus.11.29.
[3]希罗多德:《历史》,第九卷,101,第668页。
[4][古希腊]普鲁塔克:《希腊罗马名人传》(上册),黄宏煦主编,陆永庭、吴彭鹏等译,北京:商务印书馆,1999年,第397页。
[1]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.107-111.
[2]Strabo.9.1.12.
[3]Vitruvius Pollio.On architecture,7.16.
[4]George Mytonas.Eleusis and the Eleusinian Mysteries,pp.114-115.
[1]指伊克提诺斯引进的百叶式天窗。
[2]普鲁塔克:《希腊罗马名人传》,第475页。
[3]George Mylonas.Eleusis and the Eleusinian Mysteries,p.117.
[1]Clifford Herschel Moore.The Religious thought of the Greeks,p.66.
[2]希罗多德:《历史》,第八卷,65,第584页。
[1]Walter Burkert.Ancient Mystery Cults.p.52.
[2]Athenaeus.13.590-591.
[3]Athenaeus.13.591-592.
[1]Matthew Dillon.Girls and Women in Classical Greek Religion,London and New York:Routledge,2002,p.196.
[2]尼凯莉忒是梅塔奈拉的主人,妓女尼艾拉也是她的奴隶。
[3]Demosthenes.Neaeram,59.21,
[4]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,pp.59-60.
[5]亚里士多德:《雅典政制》,第60-61页。
[1]Louise Bruit Zaidman.Religion in the ancient Greek city,translated by Paul Cartledge,Cambridge:Cambridge University Press,1992,p.47.
[2]Andocides.1.111.
[3]Andocides.1.27.
[4]Andocides.1.115.
[5]亚里士多德:《雅典政制》,第3页。
[6]修昔底德:《伯罗奔尼撒战争史》,第524页。
[7]Aristophanes.The Birds,1070-1075.Diodorus.13.6.7.
[8]Demosthenes.Neaeram,59.116-117.“惩罚曾为传秘师的阿基亚斯,他因执行与我们祖辈仪式传统相悖的献祭而被宣判犯有渎神罪,这是值得雅典人思索的。该起诉讼对他的控告是:在收获季节的庆典上,他在埃琉息斯的祭坛上献祭由妓女西诺普带来的牺牲,但在那天献祭牺牲是不合法的,而且献祭也不该由他执行,而是女祭司。于是,作为具有光荣先祖的欧摩尔波斯家族的一个雅典公民,违背祖辈确立的传统应当受到惩罚;即使是亲人和朋友的申诉也不能挽救他;他本人及其先辈们为城邦所做的服务贡献不能挽救他:还有他的传秘师职位也无法拯救他:只能惩罚他,因为他是有罪的,——而这个尼艾拉,对同一位神犯了亵渎之罪,违背了法律,你们不该惩罚她和她的女儿吗?”
[1]IGI~276.1-46.引自 David G.Rice and John E.Stambaugh.Sources for the Study of Greek Religion,p.185.
[1]Joseph Fontenrose.The Delphic Oracle,Its Responses and Operations with a Catalogue of Responses,University of California press,1978,p.294.
[2]George Mylonas.Eleusis and the Eleusinian Mysteries,p.7.
[3]Joseph Fontenrose.The Delphic Oracle,Its Responses and Operations with a Catalogue of Responses,p.247.
[4]Rhodes and Robin Osborne Greek Historical Inscriptions 404—323BC,p.280.
[1]亚里士多德:《雅典政制》,第57页。
[1]Xenophon.Economics,2.5.
[2][古希腊]色诺芬:《会饮》,4.49,沈默译,北京:华夏出版社,2006年,第77页。
[3]希腊神话中,拉达曼提斯是宙斯与欧罗巴(Europa)的儿子,冥界的判官。
[1]荷马:《奥德赛》,4.561-569,第74页。
[2]希罗多德:《历史》,第八卷,第620-621页。
[1]修昔底德:《伯罗奔尼撒战争史》,第136页。
[1]塞尔格叶夫:《古希腊史》,第371页。
[2]荷马:《奥德赛》,11.487-491,第213页。
[3]修昔底德:《伯罗奔尼撒战争史》,第160页。
[4]修昔底德:《伯罗奔尼撒战争史》,第158页。
[1]修昔底德:《伯罗奔尼撒战争史》,第159-1160页。
[2]Plutarch.Demetrius,26.
[1]Apollodorus.3.5.1.
[2]Plutarch.Demetrius,34.4.
[3]Athenaeus.6.253
[4]Jon D.Mikalson.Religion in Hellenistic Athens,p.105.
[5]Jon D.Mikalson.Religion in Hellenistic Athens,p.106.
[1]Jon D.Mikalson.Religion in Hellenistic Athens,p.105.
[2]Plutarch.Sulla,26.1.
[3]Edward Gibbon.The history of the decline and fall of the Roman Empire,William Picketing,London,D.A.Talboys Oxford,1895,p.133.
[4]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.101.
[5]IGII~23592,Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,p.37.
[6]Kevin Clinton.The Sacred Officials of the Elesinian Mysteries,pp.37-38.
[7]George Mylonas.Eleusis and the Eleusinian Mysteries,pp.161-162.
[1]安提诺乌斯(公元110/5年—130年),他在124年罗马皇帝哈德良途经卑斯尼亚省时追随哈德良,在此后不久成为哈德良的爱人。还有一种说法是哈德良在整个帝国内甄选美少年,安提诺乌斯获选。根据哈德良自己的说法,130年安提诺乌斯在陪伴其巡游尼罗河时因意外落水而亡,但有人认为安提诺乌斯可能死于政治目的、自杀、谋杀或宗教献祭。在他死后,哈德良陷入悲痛之中,并以其所能做到的一切方式来缅怀安提诺乌斯,城市以他的名字命名,奖章上刻有其头像,帝国多处场所竖立了他的雕像。哈德良还仿照亚历山大大帝纪念娈童的方式,宣布安提诺乌斯为神,并在卑斯尼亚、曼提尼亚、阿卡迪亚以及雅典等地建立多处神庙。现在的安提诺波利斯城(Antinopolis)就是哈德良在其溺水处所建的城市。
[2]Jon D.Mikalson.Religion in Hellenistic Athens,p.107.
[3]Jon D.Mikalson.Religion in Hellenistic Athens,p.107.
[4]Jon D.Mikalson.Religion in Hellenistic Athens,p.286.
[5]Isaeus.7.9.
[6]Lucian.Lexiphanes,10.
[1]Eunapios.Lives of the Philosophers,in Maximus,475-476.
[1]西塞罗:《国家篇 法律篇》,第203页。
[2]Clifford Herschel Moore.The Religious thought of the Greeks,pp.65-66.
[1]Eunapios.Lives of the Philosophers,in Maximus,475-476.
[1]《圣经新约》,启示录,14.6.
[1]George Mylonas.Eleusis and the Eleusinian Mysteries,p.237.
[2]《圣经新约》,以弗所书,2.8-9.
[1]IGI~276.1-46,引自 David G.Rice and John E.Stambaugh.Sources for the Study of Greek Religion,p.185.
[2]IGI~276.1-46,引自 David G.Rice and John E.Stambaugh.Sources for the Study of Greek Religion,p.186.
[3]IGI~26,C,引自 David G.Rice and John E.Stambaugh.Sources for the Study of Greek Religion,p.184.
[4]Kevin Clinton.The Sacred Officials of the Eleusinian Mysteries,p.8.
[1]Isocrates.Panegyricus,31.
[2]Martin P.Nilsson.A History of Greek Religion,p.241.
[3]Simon Price.Religions of the ancient Greeks,pp.80-81.
[4]根据传说,特里普托勒姆斯带着得墨忒耳的神秘仪式和稼穑之术从阿提卡漫游到整个希腊。赫拉克勒斯是传说中的斯巴达国王的先祖。
[5]Xenophon.Hellenica,6.3.6.
[1]William Keith Chambers Guthrie.The Greeks and Their Gods,p.287.
[2]Rhodes and Osborne Robin edit.Greek Historical Inscriptions404-323BC,pp.170-171.
[1]Xenophon.Hellenica,2.4.20-22.
[1]Isocrates,panegyricus,43.
[2]Carl Kerenyi.Eleusis:archetypal image of mother and daughter,p.12.
[3]Simon Price.Religions of the ancient Greeks,p.102.
[4]Plato.Phaedrus,250.
[5]修昔底德:《伯罗奔尼撒战争史》,第148页。
[1]卡塔西斯即拉丁文katharsis的音译,作宗教术语是“净化”(“净罪”)的意思。
[2]魏凤莲:《狄奥尼索斯崇拜研究》,复旦大学博士学位论文,第91页。
[3]克莱门:《劝勉希腊人》,第20页。
[1]Plato.Symposium,209e.
[2]努梅尼乌斯是新柏拉图主义者。
[3]Walter Burkert.Ancient Mystery Cults,p.85.
[1]Dio Chrysostom.12.33.
[2]Walter Burkert.Ancient Mystery Cults,p.90.
[3]Plotinus.First Ennead,6.7,
[4]Plotinus.Fourth Ennead,4.27.
[1]Plutarch.The Face of the Moon,28.
[2]Plato.Phaedrus,250.
[1]Nonnus.Dionsyiaca,30.42.
[2]Pausanias.9.25:5-6.
[3]Michael B.Cosmopoulos.Greek Mysteries:The Archaeology and Ritual of Ancient Greek Secret Cults,p.60.
[1]克莱门:《劝勉希腊人》,第21-22页。
[2]Sarah B.Pomeroy.Goddesses,Whores,Wives,and Slaves:Women in Classical Antiquity,p.217.
[3]杨巨平:“奥尔弗斯教及其主要影响”,《历史研究》,1993年第4期。
[1][美]奥尔森:《基督教神学思想史》,吴瑞城,徐成德译,北京:北京大学出版社,2003年,第18页。
[2][美]伯克富:《基督教教义史》,赵中辉译,北京:宗教文化出版社,2000年,第31页。
[3]伯克富:《基督教教义史》,第31页。
[4]克莱门:《劝勉希腊人》附录,第203页。
[1]克莱门:《劝勉希腊人》附录,第203-204页。
[2]《新约圣经》,哥林多前书,11-23-26.
[3]Homeric Hymns:To Demeter.200-210.
[1]Plato.Republic,364.
[2]Euripides.Hippolytus,954.
[3]Euripides.Hippolytus,945.
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2.Aeschines.The speeches of Aeschines,translated by Charles Darwin Adams,1988.
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5.Apollodorus.The Library,translated by J.G.Frazer,1995.
6.Apuleius.Metamorhoses,edited and translated by J.Arthur Hanson,1989.
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9.Athenaeus.The Deipnosophists,translated by Charles Burton Gulick,1987-1999.
10.Callimachus.Aetia,translated by C.A.Trypanis,1975.
11.Demosthenes.Neaira,translated by C.A.Vince,1926-1949.
12.Dinarchus.Against Demosthenes,translated by J.O.Burtt,1941-1954.
13.Dio Chrysostom.Translated by J.W.Cohoon,1971-1993.
14.Diodorus Siculus.History Library,translated by C.H.Oldfather,1960.
15.Diogenes Laertius.Translated by R.D.Hicks,1995.
16.Epictetus.Discourses,translated by W.A.Oldfather,1996-1998.
17.Eunapios.Lives of the Philosophers,translated by Wilmer Cave Wright,1921.
18.Euripides.Bacchae,translated by David Kovacs,1995.
Euripides.Hippolytus,translated by David Kovacs,1995.
Euripides.Ion,translated by David Kovacs,1999.
Euripides.Suppliant women,translated by David Kovacs,1998.
Euripides.Iphigenia Among the Tauri,translated by David Kovacs,1999.
19.Greek Elegiac poetry,translated by Douglas E.Gerber,1999.
20.Herodotus.Histories,translated by A.D.Godley,1999.
21.Hesiod.Homeric Hvmns.Epic Cvcle,Homerica,translated by Hugh G Evelyn-white,1998.
22.Horace.Odes and epodes,translated by C.E.Bennett
23.Homer.Iliad,Odysseus,translated by A.T.Murray,1998.
24.Isocrates.translated by George Norlin,1991-1998.
25.Lucian.Translated by A.M.Harmon,1996.
26.Lysias.Translated by W.R.M.Lamb,1988.
27.Nonnus.Dionysiaca,translated by W.H.D.Rouse,1985-1998.
28.Ovid.Fasti,translated by James George Frazer,1977-1989.
Ovid.Metamorphoses,translated by Frank Justus Miller,1977-1989.
29.Pausanias.Description of Greece,translated by W.H.S.Jones,1998.
30.Philo.On the Cherubim,translated by F.H.Colson and G.H.Whitaker,1987-1999.
31.Philostratus.In Honor of Apollonius of Tyana,translated by F.C.Conybeare,1989.
Philostratus.Lives of the Philosophers,Apollonius of Athens,translated by Wilmer Cave Wright,1998.
32.Pindar.Translated by William H.Race,1997.
33.Plato.Translated by Harold North Fowler,by W.R.M.Lamb,by Paul Shorey,1994-1999.
34.Plotinus.Translated byA.H.Armstrong,1988-1999.
35.Plutarch.Lives,translated by Bernadotte Perrin,1959-1999.
Plutarch.Moralia,translated by Frank Cole Babbitt,1986-1999.
36.Polybius.The histories,translated by W.R.Paton,1979-1999.
37.Porphyry.On the Cave of the Nymphs,Thomas Taylor:Select works of Porphyry:containing
Porphyry.his four books on abstinence from animal food:his treatise on the Homeric care of the nymphs;and his auxiliaries to the perception of intelligible natures.With an appendix explaining the allegory of the wanderings of Ulysses by the translator,printed in London:Thomas Rodd,17,Great Newport street,1823.
38.Select Papyri,translated by A.S.Hunt and C.C.Edgar,1988.
39.Sophocles.Translated by Hugh Lloyd-Jones,1994-1996.
40.Strabo.Geography,translated by Horace Leonard Jones,1988-1999.
41.Suetonius.Lives of the Caesars,translated by J.C.Rolfe,1997-1998.
42.Tertullian.To the Nations,translated by T.R.Glover,by Gerald H.Rendall,1998.
43.Vitruvius Pollio.On Architecture,translated by Frank Granger,1998-1999.
44.Xenophon.Vols.1-3,translated by Carleton L.Brownson,vol.4 translated by E.C.Marchant and O.J.Todd,vols.5-6 translated by Walter Miller,and vol.7 translated by E.C.Marchant and G.W.Bowersock.,1984-1998.
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