бонго-бонго
02 Авг 2016 22:36
Мнения: 22,259
От: Swaziland
Скрий: Име,IP
Ето например:
"Воистину надлежит следовать древнему и священному учению, согласно которому душа наша бессмертна и, кроме того, после освобождения своего от тела подлежит суду и величайшей каре и воздаянию. Поэтому надо считать, что гораздо меньшее зло — претерпевать великие обиды и несправедливости, чем их причинять"
.........
Иакво общо има този цитат с орфизма, било гръцки, било тракийски?

Абе прочетете 7то писмо на Платон, вместо да се доверявате на цитати

бонго-бонго
04 Авг 2016 16:16
Мнения: 22,260
От: Swaziland
Скрий: Име,IP
Според мен, а и не само... това е основополагащата идея на мистериите... Сърцевината им донесена на елините от Орфей.

А защо не от от Египет, където и Питагор и самият Платон биват посветени в местните тайнства?

Pythagorean movement in the sixth century and especially the break-up
of the Pythagorean schools in Magna Graecia at the beginning of the
fifth century and their adoption of the outstanding moral doctrines of
the Orphics are events of prime importance in the education of the
Mediterranean world in the consciousness of sin. As Orphism reformed
the Dionysiac religion, Pythagoreanism revived and reformed Orphism
and adapted it to the demands of the age. Asceticism with severe self-
examination was even more rigorously enjoined by the Pythagoreans,
who deepened the sense of sin in two ways: first, by emphasizing the
metempsychosis of souls according to moral progress— a doctrine
borrowed from the Orphics; and, secondly, by popularizing the doctrine
of moral retribution in a future life which radically altered the character
of the Homeric Hades. As an ethic-religious reform movement it so
closely allied itself with the preparatory and kindred Orphic movement
that many of the Orphic hymns were attributed to Pythagoras and most
of them could be used by Pythagoreans; but it excelled Orphism as a
teaching force in popularizing its doctrines, and also in its better
organization in cohesive brotherhoods.

The Orphic note was one that never died out of all subsequent Greek
and Hellenistic-Roman religion. The prestige of Orphism is well attested
in the numerous counterfeits by the Orpheotelestae (of whom Plato
speaks so scathingly, while he speaks respectfully of Orpheus) and
metargyrtae, mendicant magic-mongers, and other charlatans who
traded on the fair name of Orpheus. Orphism broke new ground and
prepared the West for the Mystery-Religions and for Christianity in
some important respects. (1) It was the first factor that successfully
disturbed the Hellenic serenity of worship by introducing into the
religious consciousness the conception of sin, never since eradicated in
the West, and influencing all European thought, and by demanding

Иначе звучи .... хммм.... интересно. Дионисиеви, Елевзински - то все едно и също. Едните честват природния цикъл, другите прераждането на божеството, ама идеята им била една и съща.

Orphism was the most potent solvent ever introduced into
Greek religious life. Though its members never constituted themselves
into an organized church, they formed collegia, or cult-associations,
characterized by a distinct theology of Orphic life, observing the cult of
the state gods while undermining it. The Orphics sowed the seeds of
distrust toward the national and hereditary principle in religion, and
made the salvation of the individual soul of first importance. In this way
Orphism had enormous influence upon the subsequent history of
religion: by making religion a private and personal matter which led to
voluntary association, by preaching a doctrine of divine grace, by
requiring initiation in the interests of salvation, by concentrating
attention upon personal endeavour and holiness, by indifference to state
religion, by destroying the nationality of gods, by the tolerant syncretism
of its theology which would identify all gods with its Dionysus, it did
much to prepare men for that revolutionary change in the history of
religion when men abandon a religion into which they are born as
citizens and voluntarily associate themselves in religious congregations.
For the past twenty-two centuries these voluntary religious associations
have been the decisive factors in history. The way was opened for such
religions as were universal and could at the same time satisfy the needs
of the individual and win his loyalty so that he became a missionary for
his faith.

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