DOI Page / Citation link:
https://doi.org/10.11588/diglit.7416#0140
330
Scalds:1 for as the soul was supposed to be a part of the aHherial
substance of the Deity detached from the rest; and doomed, for
some unknown causes, to remain during certain periods imprisoned
in matter; all its impulses, not immediately derived from the ma-
terial organs, were of course impulses of the Deity.2" As the
principles of this system were explained in the mysteries, persons
initiated were said to pass the rest of their time with the gods ;3
says the polite old Priam to the blushing and beautiful Helen. Agamem-
non excuses himself for having injured and insulted Achilles, by saying,
--Eyw 5' ovk atrios etfu,
aXXa Zeus icat Mcnpa, Kat Tjepcxpoins TZpivvvs,
Pindar continually inculcates this doctrine.
Atos tol foos fxeyas Kvfiepva.
Aatfxov avdpcou <ptXwv. Pyth. c. V.
BevoipuvTos evdvve Aaiftovos ovpov, Olymp. ly. v. 38.
%k 8eov 5' avt)p <ro<pats avQet saazt 7rpa7rt Secret. Olyinp. ta. V, 10.
--•-AyaOot 5e
icat (rocpoi icara Aaifiou avdpes
tysvovTo. Olymp, 9. V. 41.
Ek Ogwu yap (xa%avai 7ra-
ffai fiporeats' apcTats*
nai tro<pot} icat x^P0"1 £ia-
Tat, TrcpiyXuacroi t' e(pvv. Pyth. a, V. 79.
1 See Eddas, and Bartholinus.
- Maprvpeovrat 5e ol -rraXaiot QeoXoyai t€ Kat fxaiT€is, cos Sia rivas rifioopcas k $vxa
to) cufiart awe^evtcrai) Kat icaQairep ev crccfMaTt rovrtp TtflaTTat. PhiloJaus Pythn-
goric. apud Clem. Alex. Strom, iii.
At 5* airqWayiisvai yeveo-ecos i^y^ot, Kai crxoXa^ovaai to Xonrov airo acc/uaTos, olou eXev-
Bepai irayncav a(piepisvat> Satyioves eteny avOpwiraiv tTri/xeAets, /ca0' 'HtnocW. cos yap a$Xrj-
TCtS KaraXvffavras ao~Kr}<riv vtto yypws, ovreXc-cos airoXtnrzi to (piXorifxov Kat (piXoCccfxarov^
aXX erepovs aaKOvvras dpuvres ^ovrats Kat irapaKaXou&t icat trvfATrapatieovo'f ovtws ut
TreTraujuei/ot row irepi tqv $tov ayctiwv, 5Y aperrjv tyvxns yevofievoi Datixov^s, ov -navreXws
aTtixa^ovo-t to evravda, icat Xoyovs mi UTrouSas, aXXa rots e7rt Tavro yvfiua^o/xevois
reXos evpiEveis ovtss, Kai crvfx<piXoTijxovfievoi irpos tyju apST7)u eyKeksvovrai /cat crvyt^op-
lAOHTtV) drav eyyvs Tjd-rj ttjs eAirtSos afxiXXcofic-vovs Kat tyavovras tipwertv. Inteiioc.
Pythagoric. in Plutarch. Dialog; de Socrat. Djaemon.
Kat fX7ju a tmv aXXaiv aKovets, at TretOovcri ttuXXovs, XeyovTes cos ouSei/ ovdapy toi StaXv-
BevTi Katcov uv$e Xvmjpov eaTtv, ot5a 6ti fcw\u€t ere ■nto'Tcveiv 6 irarptos Xoyos, Kat Ta
fj.v&TiKa uvpfioXa Tuv Trept tov Aiovvtrov opytaajxwv, a. cruvtfffiev aXXrjXots ot kqwuvovvtcs*
Plutarch, ad Uxor. Consol.
3 'Cltrvep og Aryeroi mTa rtav iJtcfivrjfi€vtavt ws aXrjQws tov Xomov xp°v°v WfTlt Qtwv
htayovo-u (i) P^ton. Phxd. p. (il.
Scalds:1 for as the soul was supposed to be a part of the aHherial
substance of the Deity detached from the rest; and doomed, for
some unknown causes, to remain during certain periods imprisoned
in matter; all its impulses, not immediately derived from the ma-
terial organs, were of course impulses of the Deity.2" As the
principles of this system were explained in the mysteries, persons
initiated were said to pass the rest of their time with the gods ;3
says the polite old Priam to the blushing and beautiful Helen. Agamem-
non excuses himself for having injured and insulted Achilles, by saying,
--Eyw 5' ovk atrios etfu,
aXXa Zeus icat Mcnpa, Kat Tjepcxpoins TZpivvvs,
Pindar continually inculcates this doctrine.
Atos tol foos fxeyas Kvfiepva.
Aatfxov avdpcou <ptXwv. Pyth. c. V.
BevoipuvTos evdvve Aaiftovos ovpov, Olymp. ly. v. 38.
%k 8eov 5' avt)p <ro<pats avQet saazt 7rpa7rt Secret. Olyinp. ta. V, 10.
--•-AyaOot 5e
icat (rocpoi icara Aaifiou avdpes
tysvovTo. Olymp, 9. V. 41.
Ek Ogwu yap (xa%avai 7ra-
ffai fiporeats' apcTats*
nai tro<pot} icat x^P0"1 £ia-
Tat, TrcpiyXuacroi t' e(pvv. Pyth. a, V. 79.
1 See Eddas, and Bartholinus.
- Maprvpeovrat 5e ol -rraXaiot QeoXoyai t€ Kat fxaiT€is, cos Sia rivas rifioopcas k $vxa
to) cufiart awe^evtcrai) Kat icaQairep ev crccfMaTt rovrtp TtflaTTat. PhiloJaus Pythn-
goric. apud Clem. Alex. Strom, iii.
At 5* airqWayiisvai yeveo-ecos i^y^ot, Kai crxoXa^ovaai to Xonrov airo acc/uaTos, olou eXev-
Bepai irayncav a(piepisvat> Satyioves eteny avOpwiraiv tTri/xeAets, /ca0' 'HtnocW. cos yap a$Xrj-
TCtS KaraXvffavras ao~Kr}<riv vtto yypws, ovreXc-cos airoXtnrzi to (piXorifxov Kat (piXoCccfxarov^
aXX erepovs aaKOvvras dpuvres ^ovrats Kat irapaKaXou&t icat trvfATrapatieovo'f ovtws ut
TreTraujuei/ot row irepi tqv $tov ayctiwv, 5Y aperrjv tyvxns yevofievoi Datixov^s, ov -navreXws
aTtixa^ovo-t to evravda, icat Xoyovs mi UTrouSas, aXXa rots e7rt Tavro yvfiua^o/xevois
reXos evpiEveis ovtss, Kai crvfx<piXoTijxovfievoi irpos tyju apST7)u eyKeksvovrai /cat crvyt^op-
lAOHTtV) drav eyyvs Tjd-rj ttjs eAirtSos afxiXXcofic-vovs Kat tyavovras tipwertv. Inteiioc.
Pythagoric. in Plutarch. Dialog; de Socrat. Djaemon.
Kat fX7ju a tmv aXXaiv aKovets, at TretOovcri ttuXXovs, XeyovTes cos ouSei/ ovdapy toi StaXv-
BevTi Katcov uv$e Xvmjpov eaTtv, ot5a 6ti fcw\u€t ere ■nto'Tcveiv 6 irarptos Xoyos, Kat Ta
fj.v&TiKa uvpfioXa Tuv Trept tov Aiovvtrov opytaajxwv, a. cruvtfffiev aXXrjXots ot kqwuvovvtcs*
Plutarch, ad Uxor. Consol.
3 'Cltrvep og Aryeroi mTa rtav iJtcfivrjfi€vtavt ws aXrjQws tov Xomov xp°v°v WfTlt Qtwv
htayovo-u (i) P^ton. Phxd. p. (il.