eklogai

polytheist extractions

Tag Archives: demeter

Suidas s.v. Xumbolous

“Xumbolous (meeting-signs): This is what they called omens through sneezes. These were dedicated to Demeter.” – Suidas s.v. Xumbolous

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Hesiod, Works and Days 765ff

“Mark the days which come from Zeus, duly telling your slaves of them, and that the thirtieth day of the month is best for one to look over the work and to deal out supplies. For these are days which come from Zeus the all-wise, when men discern aright. To begin with, the first, the fourth, and the seventh — on which Leto bare Apollo with the blade of gold — each is a holy day. The eighth and the ninth, two days at least of the waxing month, are specially good for the works of man. Also the eleventh and twelfth are both excellent, alike for shearing sheep and for reaping the kindly fruits; but the twelfth is much better than the eleventh, for on it the airy-swinging spider spins its web in full day, and then the Wise One, gathers her pile. On that day woman should set up her loom and get forward with her work. Avoid the thirteenth of the waxing month for beginning to sow: yet it is the best day for setting plants. The sixth of the mid-month is very unfavourable for plants, but is good for the birth of males, though unfavourable for a girl either to be born at all or to be married. Nor is the first sixth a fit day for a girl to be born, but a kindly for gelding kids and sheep and for fencing in a sheep-cote. It is favourable for the birth of a boy, but such will be fond of sharp speech, lies, and cunning words, and stealthy converse. On the eighth of the month geld the boar and loud- bellowing bull, but hard-working mules on the twelfth. On the great twentieth, in full day, a wise man should be born. Such an one is very sound-witted. The tenth is favourable for a male to be born; but, for a girl, the fourth day of the mid-month. On that day tame sheep and shambling, horned oxen, and the sharp-fanged dog and hardy mules to the touch of the hand. But take care to avoid troubles which eat out the heart on the fourth of the beginning and ending of the month; it is a day very fraught with fate. On the fourth of the month bring home your bride, but choose the omens which are best for this business. Avoid fifth days: they are unkindly and terrible. On a fifth day, they say, the Erinyes assisted at the birth of Horcus whom Eris bare to trouble the forsworn. Look about you very carefully and throw out Demeter’s holy grain upon the well-rolled threshing floor on the seventh of the mid-month. Let the woodman cut beams for house building and plenty of ships’ timbers, such as are suitable for ships. On the fourth day begin to build narrow ships. The ninth of the mid-month improves towards evening; but the first ninth of all is quite harmless for men. It is a good day on which to beget or to be born both for a male and a female: it is never an wholly evil day. Again, few know that the twenty-seventh of the month is best for opening a wine-jar, and putting yokes on the necks of oxen and mules and swift-footed horses, and for hauling a swift ship of many thwarts down to the sparkling sea; few call it by its right name. On the fourth day open a jar. The fourth of the mid-month is a day holy above all. And again, few men know that the fourth day after the twentieth is best while it is morning: towards evening it is less good. These days are a great blessing to men on earth; but the rest are changeable, luckless, and bring nothing. Everyone praises a different day but few know their nature. Sometimes a day is a stepmother, sometimes a mother. That man is happy and lucky in them who knows all these things and does his work without offending the deathless gods, who discerns the omens of birds and avoids transgressions.” – Hesiod, Works and Days 765ff

UPZ 2.162

“But not satisfied with living in my house, they even buried corpses there without paying the fines incumbent on them, and this although the house lies on the road of Hera and Demeter the very great goddesses, to whom dead bodies and those who care for such are unlawful.” – UPZ 2.162

Jerome, Against Jovinianus 2.14

“Eubulus who wrote the history of Mithras in many volumes, relates that among the Persians there are three kinds of Magi, the first of whom, those of greatest learning and eloquence, take no food except meal and vegetables. At Eleusis it is customary to abstain from fowls and fish and certain fruits. Euripides relates that the prophets of Jupiter in Crete abstained not only from flesh, but also from cooked food. Xenocrates the philosopher writes that at Athens out of all the laws of Triptolemus only three precepts remain in the temple of Ceres: respect to parents, reverence for the gods, and abstinence from flesh.” – Jerome, Against Jovinianus 2.14

P. Oxy. 1612

“It was not we who originally invented those rites, which is to our credit, but it was a Nikaian who was the first to institute them…let the rites be his, and let them be performed among his people alone…unless we wish to commit sacrilege against Caesar himself, as we should commit sacrilege against Demeter and her Daughter also, if we performed to them here the ritual used there; for they are unwilling to allow any rites of that sort…” – P. Oxy. 1612

Palatine Anthology 13.24

“To Demeter of the Gates, to whom Pelasgian Acrisius built this shrine, and to her Daughter under the earth, Timodemus of Naucratis dedicated these gifts as a tithe of his frain. For so he vowed.” – Palatine Anthology 13. 24

Scholia on Kallimakhos’ Hymn to Demeter v. 1

“Ptolemy Philadelphos among other imitations of Athenian customs which he established in Alexandria, instituted the Procession of the Basket. For it was the custom in Athens that on a fixed day a basket should be borne upon a carriage in honor of Athene.” – Scholia on Kallimakhos’ Hymn to Demeter v. 1

Theodoret, Ecclesiastical History 4.21; 5.20

“At Antioch Valens spent considerable time, and gave complete license to all who under cover of the Christian name, Pagans, Jews, and the rest preached doctrines contrary to those of the Gospel. The slaves of this error even went so far as to perform pagan rites, and thus the deceitful fire which after Julian had been quenched by Jovian, was now rekindled by permission of Valens. The rites of the Jews, of Dionysos and Demeter were no longer performed in a corner as they would have been in a pious reign, but by revellers running wild in the forum. Valens was a foe to none but to them that held the apostolic doctrine. Against the champions of the apostolic decrees alone he persisted in waging war. Accordingly, during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysos ran about in goatskins, mangling dogs in Bacchic frenzy.” – Theodoret, Ecclesiastical History 4.21; 5.20

P.Mich.inv. 2458

“Aphrodite, Venus
Artemis, Diana
Charon, Orcus
Daimon, Genius
Demeter, Ceres
Eileithyia, Juno Lucina
Enypnion, Somnium
Ge Meter, Terra Mater
Hemitheoi, Indigetes
Hera Basilissa, Juno Regina
Hera, Juno
Heroes katoikidioi , Lares familiares
Hestia, Vesta
Hygieia, Salus
Isis
Leto, Latona
Meter Megale, Mater Magna
Nemesis, Ultrix
Paniskos
Phersephone, Proserpina
Sarapis, Serapis
Semele, Libera
Thanatos, Mors
Tyche, Fortuna” – P.Mich.inv. 2458

Dittenberger, Sylloge2, 653

Concerning sacred men and sacred women. The scribe of the magistrates is to administer the following oath, then and there, to those who have been designated sacred men, who pour the blood and wine when the [offerings] are kindled, that no one may be remiss: “I swear, by the gods for whom the mysteries are celebrated: I shall be careful that the things pertaining to the initiation are done reverently and in fully lawful manner; I myself shall do nothing shameful or wrong at the conclusion of the mysteries, nor shall I confide in anyone else; rather, I shall obey what is written; and I shall administer the oath to the sacred women and the priest in accordance with the rule. May I, by keeping the oath, experience what is in store for the pious, but may one who breaks the oath experience the opposite.” If someone does not wish to take the oath, he is to pay a fine of one thousand drachmai, and in his place he is to appoint by lot another person from the same clan. The priest and the sacred men are to administer the same oath to the sacred women in the sacred area of Karneios on the day before the mysteries, and they are to administer an additional oath as well: “I also have lived purely and lawfully with my husband.” The sacred men are to fine one who does not wish to take the oath one thousand drachmai and not allow her to celebrate the things pertaining to the sacrifices or participate in the mysteries. Rather, the women who have taken the oath are to celebrate. But in the fifty-fifth year those who have been designated sacred men and sacred women are to take the same oath in the eleventh month before the mysteries.

Regarding transferral. The sacred men are to hand over, to those appointed as successors, the chest and the books that Mnasistratos donated; they also are to hand over whatever else may be furnished for the sake of the mysteries.

Regarding wreaths. The sacred men are to wear wreaths, the sacred women a white felt cap, and the first initiates among the initiated a tiara. But when the sacred men give the order, they are to take off their tiara, and they are all to be wreathed with laurel.

Regarding clothing. The men who are initiated into the mysteries are to stand barefoot and wear white clothing, and the women are to wear clothes that are not transparent, with stripes on their robes not more than half a finger wide. The independent women are to wear a linen tunic and a robe worth not more than one hundred drachmai, the daughters an Egyptian or linen tunic and a robe worth not more than a mina, and the female slaves an Egyptian or linen tunic and a robe worth not more than fifty drachmai. The sacred women: the ladies are to wear an Egyptian tunic or an undergarment without decoration and a robe worth not more than two minas, and the [daughters] an Egyptian tunic or a robe worth not more than one hundred drachmai. In the procession the ladies among the sacred women are to wear an undergarment and a woman’s wool robe, with stripes not more than half a finger wide, and the daughters an Egyptian tunic and a robe that is not transparent. None of the women are to wear gold, or rouge, or white makeup, or a hair band, or braided hair, or shoes made of anything but felt or leather from sacrificial victims. The sacred women are to have curved wicker seats and on them white pillows or a round cushion, without decoration or purple design. The women who must be dressed in the manner of the gods are to wear the clothing that the sacred men specify. But if anyone somehow has clothing contrary to the rule, or anything else of what is prohibited, the supervisor of the women is not to allow it, but the supervisor is to have the authority to inflict punishment, and it is to be devoted to the gods.

Oath of the supervisor of the women. When the sacred men themselves take the oath, they also are to administer the oath to the supervisor of the women, before the same sacred men: “I truly shall be careful concerning the clothing and the rest of the things assigned to me in the rule.” – Dittenberger, Sylloge2, 653

PCairo Zenon, 3.59350

“Ariston on being questioned in the presence of the persons already mentioned, said that he had not stolen the pig but had sacrificed one he fattened himself, and he showed the meat from it; and he said the swineherd had come during the Mourning of Demeter and asked him to have the house searched. He had told him to wait till he had removed the women; but when he heard this from Ariston the swineherd had dropped the matter and gone off.” – PCairo Zenon, 3.59350