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[[Fasciculus:NAMA Triade éleusinienne.jpg|thumb|[[Triptolemus]] ''sheaves''{{dubsig}} [[Triticum|tritici]] [[Demeter|Demetris]] et benedictiones [[Persephone]]s accipit. Relief{{dubsig}} saeculi quinti a.C.n. [[National Archaeological Museum of Athens]].]]
[[Fasciculus:NAMA Triade éleusinienne.jpg|thumb|[[Triptolemus]] ''sheaves''{{dubsig}} [[Triticum|tritici]] [[Demeter|Demetris]] et benedictiones [[Persephone]]s accipit. Relief{{dubsig}} saeculi quinti a.C.n. [[National Archaeological Museum of Athens]].]]


'''Mysteria Eleusina'''<ref>"Mysteria Eleusina . . . Cereris sacrificia, quae ad Eleusin Oppidum Atticae celebrabantur." Ludovicus Vives, [http://books.google.com/books?id=7WrcxvOTYlAC ''Dialogos de Juan Luis Vives,''] a Christoval Coret y Peris Hispanice conversus, ed. 7a (Valentiae: 1780), p. 322.</ref> ([[Graece]] Ἐλευσίνια Μυστήρια), vel '''Arcana Eleusina,'''<ref>"Hinc factum est, ut ex antiquis nullo pacto eruditi potuerint eruere arcana Eleusina, & Orphica." Prosperus ab Aquila, [http://books.google.com/books?id=EjtLcFqiCQAC ''Dictionarium Theologicm Portatile''] (1769), p. 157.</ref> vel '''Sacra Eleusina,''' fuerunt [[caeremonia initiationis]] quotannis pro [[cultus|cultu]] [[Demeter|Demetris]] et [[Persephone]]s habita, [[Eleusin]]i in [[Graecia antiqua]] condita. Omnium [[arcana sacra|arcanorum sacrorum]] [[antiquitas|antiquitate]] celebratorum, haec celebrationes maximi momenti habebantur.
'''Mysteria Eleusina'''<ref>"Mysteria Eleusina . . . Cereris sacrificia, quae ad Eleusin Oppidum Atticae celebrabantur." Ludovicus Vives, [http://books.google.com/books?id=7WrcxvOTYlAC ''Dialogos de Juan Luis Vives,''] a Christoval Coret y Peris Hispanice conversus, ed. 7a (Valentiae: 1780), p. 322.</ref> ([[Graece]] Ἐλευσίνια Μυστήρια), vel '''Arcana Eleusina,'''<ref>"Hinc factum est, ut ex antiquis nullo pacto eruditi potuerint eruere arcana Eleusina, & Orphica." Prosperus ab Aquila, [http://books.google.com/books?id=EjtLcFqiCQAC ''Dictionarium Theologicm Portatile''] (1769), p. 157.</ref> vel '''Sacra Eleusinia,'''<ref>[[Suetonius]], ''[[De vita Caesarum]]'' "Claudius" 25; [[Aulus Gellius]], ''[[Noctes Atticae]]'' 11.6.5</ref> fuerunt [[caeremonia initiationis]] quotannis pro [[cultus|cultu]] [[Demeter|Demetris]] et [[Persephone]]s habita, [[Eleusin]]i in [[Graecia antiqua]] condita. Omnium [[arcana sacra|arcanorum sacrorum]] [[antiquitas|antiquitate]] celebratorum, haec celebrationes maximi momenti habebantur.
Eruditi agnoscunt eorum fundamenta fisse vetus cultus [[agrarianismus|agrarianus]] qui ut videtur ex tempore [[Graecia Mycenaeana|Mycenaeano]] (c. 1600–[[1100 a.C.n.]]) venit, et traditur cultus Demetris anno [[1500 a.C.n.]] institutus fuisse.<ref>Mylonas 1961:24. "Again, from legends we learn of the arrival of the Cult of Demeter at Eleusis in the fifteenth century [a.C.n.] – an event that must of course have had a profound influence on the life and activities of the site.</ref> Notio [[immortalitas|immortalitatis]] quae in [[syncretismus|syncreticis]] antiquitatis [[religio]]nibus antiquitate exeunte introducta est.<ref name=Nilsson42>[http://www.sacred-texts.com/cla/gpr/ Martin Nilsson, ''The Greek popular religion:The cult of Eleusis,''] pp. 42–44.</ref> Arcana repraesentabantur [[mythologia|mythum]] abductionis Persephones ex manibus [[mater|matris]] Demetris a [[Pluto (deus)|Plutone]] [[rex|rege]] [[Hades (infernus)|Hadis]],{{dubsig}} [[infernus|inferni]] Graeci, in circulo cui erant tres phases: descensus (amissio), indagatio, ascensus, quorum propositio praecipua fuit ascensus Persephones et reconciliatio cum matre. Hae fuit maiores feriae [[aetas Hellenica|aetate Hellenica]] celebrata, quae deinde [[Roma antiqua|Romam]] extendit.<ref>[[Sergey Uvarov|Ouvaroff, M.]]<!-- (alternatively given as Sergei Semenovich Uvarov, or Sergey Uvarov, 1786–1855)--> (ex Francica a J. D. Price conversus) [http://books.google.com/books?id=EFocAAAAMAAJ&printsec=frontcover ''Essay on the Mysteries of Eleusis''] (Londinii: Rodwell and Martin, 1817). Reimpressio: Kessinger Publishing, 2004).<!-- Ouvaroff writes that fixing the earliest foundation date to the Eleusinian Mysteries is fraught with problems.--></ref> Nomen oppidi, ''Eleusín,'' prae-Graecum videtur, et veri simile est res simillima<!--counterpart--> [[Elysium|Elysii]] et [[dea]]e [[Ilithyia]]e ([[Graece]] ''[[Eileithyia]]e'').<ref>"[[Elysion]]: The island of the happy dead (Hesiod: ''Works and days'' 166ff). [[Eileithyia]]. A Minoan goddess of childbirth and divine midwifery." F. Schachermeyer, ''Die Minoische Kultur des alten Kreta'' (Stuttgartiae: W. Kohlhammer, 1967), pp 141–142.</ref>
Eruditi agnoscunt eorum fundamenta fisse vetus cultus [[agrarianismus|agrarianus]] qui ut videtur ex tempore [[Graecia Mycenaeana|Mycenaeano]] (c. 1600–[[1100 a.C.n.]]) venit, et traditur cultus Demetris anno [[1500 a.C.n.]] institutus fuisse.<ref>Mylonas 1961:24. "Again, from legends we learn of the arrival of the Cult of Demeter at Eleusis in the fifteenth century [a.C.n.] – an event that must of course have had a profound influence on the life and activities of the site.</ref> Notio [[immortalitas|immortalitatis]] quae in [[syncretismus|syncreticis]] antiquitatis [[religio]]nibus antiquitate exeunte introducta est.<ref name=Nilsson42>[http://www.sacred-texts.com/cla/gpr/ Martin Nilsson, ''The Greek popular religion:The cult of Eleusis,''] pp. 42–44.</ref> Arcana repraesentabantur [[mythologia|mythum]] abductionis Persephones ex manibus [[mater|matris]] Demetris a [[Pluto (deus)|Plutone]] [[rex|rege]] [[Hades (infernus)|Hadis]],{{dubsig}} [[infernus|inferni]] Graeci, in circulo cui erant tres phases: descensus (amissio), indagatio, ascensus, quorum propositio praecipua fuit ascensus Persephones et reconciliatio cum matre. Hae fuit maiores feriae [[aetas Hellenica|aetate Hellenica]] celebrata, quae deinde [[Roma antiqua|Romam]] extendit.<ref>[[Sergey Uvarov|Ouvaroff, M.]]<!-- (alternatively given as Sergei Semenovich Uvarov, or Sergey Uvarov, 1786–1855)--> (ex Francica a J. D. Price conversus) [http://books.google.com/books?id=EFocAAAAMAAJ&printsec=frontcover ''Essay on the Mysteries of Eleusis''] (Londinii: Rodwell and Martin, 1817). Reimpressio: Kessinger Publishing, 2004).<!-- Ouvaroff writes that fixing the earliest foundation date to the Eleusinian Mysteries is fraught with problems.--></ref> Nomen oppidi, ''Eleusín,'' prae-Graecum videtur, et veri simile est res simillima<!--counterpart--> [[Elysium|Elysii]] et [[dea]]e [[Ilithyia]]e ([[Graece]] ''[[Eileithyia]]e'').<ref>"[[Elysion]]: The island of the happy dead (Hesiod: ''Works and days'' 166ff). [[Eileithyia]]. A Minoan goddess of childbirth and divine midwifery." F. Schachermeyer, ''Die Minoische Kultur des alten Kreta'' (Stuttgartiae: W. Kohlhammer, 1967), pp 141–142.</ref>

Emendatio ex 14:23, 5 Aprilis 2013

Votive plaque? elementa Mysteriorum Eleusinorum (medio saeculi 4 depingit. In sacello Eleusini inventum.
Triptolemus sheaves? tritici Demetris et benedictiones Persephones accipit. Relief? saeculi quinti a.C.n. National Archaeological Museum of Athens.

Mysteria Eleusina[1] (Graece Ἐλευσίνια Μυστήρια), vel Arcana Eleusina,[2] vel Sacra Eleusinia,[3] fuerunt caeremonia initiationis quotannis pro cultu Demetris et Persephones habita, Eleusini in Graecia antiqua condita. Omnium arcanorum sacrorum antiquitate celebratorum, haec celebrationes maximi momenti habebantur.

Eruditi agnoscunt eorum fundamenta fisse vetus cultus agrarianus qui ut videtur ex tempore Mycenaeano (c. 1600–1100 a.C.n.) venit, et traditur cultus Demetris anno 1500 a.C.n. institutus fuisse.[4] Notio immortalitatis quae in syncreticis antiquitatis religionibus antiquitate exeunte introducta est.[5] Arcana repraesentabantur mythum abductionis Persephones ex manibus matris Demetris a Plutone rege Hadis,? inferni Graeci, in circulo cui erant tres phases: descensus (amissio), indagatio, ascensus, quorum propositio praecipua fuit ascensus Persephones et reconciliatio cum matre. Hae fuit maiores feriae aetate Hellenica celebrata, quae deinde Romam extendit.[6] Nomen oppidi, Eleusín, prae-Graecum videtur, et veri simile est res simillima Elysii et deae Ilithyiae (Graece Eileithyiae).[7]

Ritus, caerimoniae, et fides fuerunt res absconditae, perpetuo celatae et custoditae. Initiati credebant se in vita posteriore compensationem accepturos esse.[8] Hodie adsunt multae picturae et fragmenta figlinae quae varios arcanorum aspectus describunt. Quia arcana imagines visas et praestigias vitae posterioris comprehendebant, nonnulli eruditi hodierni putant potestatem et longaevitatem arcanorum Eleusinorum ex rebus psychedelicis emanavisse.[9]

Vide etiam

Notae

  1. "Mysteria Eleusina . . . Cereris sacrificia, quae ad Eleusin Oppidum Atticae celebrabantur." Ludovicus Vives, Dialogos de Juan Luis Vives, a Christoval Coret y Peris Hispanice conversus, ed. 7a (Valentiae: 1780), p. 322.
  2. "Hinc factum est, ut ex antiquis nullo pacto eruditi potuerint eruere arcana Eleusina, & Orphica." Prosperus ab Aquila, Dictionarium Theologicm Portatile (1769), p. 157.
  3. Suetonius, De vita Caesarum "Claudius" 25; Aulus Gellius, Noctes Atticae 11.6.5
  4. Mylonas 1961:24. "Again, from legends we learn of the arrival of the Cult of Demeter at Eleusis in the fifteenth century [a.C.n.] – an event that must of course have had a profound influence on the life and activities of the site.
  5. Martin Nilsson, The Greek popular religion:The cult of Eleusis, pp. 42–44.
  6. Ouvaroff, M. (ex Francica a J. D. Price conversus) Essay on the Mysteries of Eleusis (Londinii: Rodwell and Martin, 1817). Reimpressio: Kessinger Publishing, 2004).
  7. "Elysion: The island of the happy dead (Hesiod: Works and days 166ff). Eileithyia. A Minoan goddess of childbirth and divine midwifery." F. Schachermeyer, Die Minoische Kultur des alten Kreta (Stuttgartiae: W. Kohlhammer, 1967), pp 141–142.
  8. Antonia Tripolitis, Religions of the Hellenistic-Roman Age (Wm. B. Eerdmans Publishing Company, November 2001), pp. 16–21.
  9. Wasson, R. Gordon, Ruck, Carl, Hofmann, A., The Road to Eleusis: Unveiling the Secret of the Mysteries. Harcourt, Brace, Jovanovich, 1978.

Bibliographia

Nexus externi

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