DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.7416#0016
6
generally founded in conjecture, and oftentimes warped by preju-
dices in favor of their own particular systems and opinions in reli-
gion and philosophy. Little more direct information is, indeed,
; lo be obtained from ancient writers, than that contained in the
above cited passages; from which we only learn that more pure,
exalted, and philosophical doctrines concerning the nature of the
Deity, and the future state of man, were taught, than those which
were derived from the popular religion.
10. From other passages, however, we learn that these doctrines
were conveyed under allegories and symbols ;' and that the com-
pletely initiated were called inspectors:'1 whence we may reasonably
infer that the last stage of initiation consisted in an explanation and
exposition of those allegorical tales and symbolical forms, under
which they were veiled. " All that can be said concerning the
gods," says Strabo, " must be by the exposition of old opinions
and fables; it being the custom of the ancients to wrap up in
enigma and fable their thoughts and discourses concerning nature;
which are not therefore easily explained."3 " In all initiations and
mysteries," says Proclus, " the gods exhibit themselves under many
forms, and with a frequent change of shape; sometimes as light,
defined to no particular figure ; sometimes in a human form ; and
sometimes in that of some other creature."* The wars of the
Giants and Titans; the battle of the Python against Apollo; the
1 OptpiKOi 5(tt w/x&oAov, TlvOayopetoi 5ia cikovoiv ra Oeia fiTivveiv e^iejctefoi. Procl.
in Theol. Plat. 1. i. c.4.
---5io Kai ra fi.vart\pia ev aXXrftopiais Keyerai irpos tKirX-rj^iv icai 0pi/c?jc, uinrep
iv crKorip Kai vvKri. Demetr. Phaler. de Eloc. s. 100.
1 Eiroirrm. All that is left in ancient authors concerning the ceremonies
of initiation, &c, has been diligently collected and arranged by Meursius in
his Eleushiia.
r 3 Has 5° 6 repi rtav Oeiov Aoyos apxaias f^trafei 5o|as uai fivBovs, aivirrofxevaiv ray
• vaAaiuv, as eix°" (warns tyvamas irepi rav irpaypiarav, Kai Ttpoffri8(vrav ad rois \oyois
; rav pvOoV airavra fi(v aw ra aiyiy^ara \v(iv aKpifias ov paSiov. lib. x. p. 474.
+ 'Ev anairi yap rovrois ol 6eoi ivoWas /tev kavrav irporeivovai popipas, 5roA\a Se axt-
Hara SiaWarrovres (paivovrar Kat rare fxev armurov avrav ^pofiePK-rjrai <j>as, Tore Se
eis av&pamov fwptp-riv (crxv^aricrij.fyov, Tore Se (is aWoiov rvirov Trpa(AiiAv9as. (is Trjt:'
itoAit. U\ar. p. 380.
generally founded in conjecture, and oftentimes warped by preju-
dices in favor of their own particular systems and opinions in reli-
gion and philosophy. Little more direct information is, indeed,
; lo be obtained from ancient writers, than that contained in the
above cited passages; from which we only learn that more pure,
exalted, and philosophical doctrines concerning the nature of the
Deity, and the future state of man, were taught, than those which
were derived from the popular religion.
10. From other passages, however, we learn that these doctrines
were conveyed under allegories and symbols ;' and that the com-
pletely initiated were called inspectors:'1 whence we may reasonably
infer that the last stage of initiation consisted in an explanation and
exposition of those allegorical tales and symbolical forms, under
which they were veiled. " All that can be said concerning the
gods," says Strabo, " must be by the exposition of old opinions
and fables; it being the custom of the ancients to wrap up in
enigma and fable their thoughts and discourses concerning nature;
which are not therefore easily explained."3 " In all initiations and
mysteries," says Proclus, " the gods exhibit themselves under many
forms, and with a frequent change of shape; sometimes as light,
defined to no particular figure ; sometimes in a human form ; and
sometimes in that of some other creature."* The wars of the
Giants and Titans; the battle of the Python against Apollo; the
1 OptpiKOi 5(tt w/x&oAov, TlvOayopetoi 5ia cikovoiv ra Oeia fiTivveiv e^iejctefoi. Procl.
in Theol. Plat. 1. i. c.4.
---5io Kai ra fi.vart\pia ev aXXrftopiais Keyerai irpos tKirX-rj^iv icai 0pi/c?jc, uinrep
iv crKorip Kai vvKri. Demetr. Phaler. de Eloc. s. 100.
1 Eiroirrm. All that is left in ancient authors concerning the ceremonies
of initiation, &c, has been diligently collected and arranged by Meursius in
his Eleushiia.
r 3 Has 5° 6 repi rtav Oeiov Aoyos apxaias f^trafei 5o|as uai fivBovs, aivirrofxevaiv ray
• vaAaiuv, as eix°" (warns tyvamas irepi rav irpaypiarav, Kai Ttpoffri8(vrav ad rois \oyois
; rav pvOoV airavra fi(v aw ra aiyiy^ara \v(iv aKpifias ov paSiov. lib. x. p. 474.
+ 'Ev anairi yap rovrois ol 6eoi ivoWas /tev kavrav irporeivovai popipas, 5roA\a Se axt-
Hara SiaWarrovres (paivovrar Kat rare fxev armurov avrav ^pofiePK-rjrai <j>as, Tore Se
eis av&pamov fwptp-riv (crxv^aricrij.fyov, Tore Se (is aWoiov rvirov Trpa(AiiAv9as. (is Trjt:'
itoAit. U\ar. p. 380.