EImi and pais Oyranou Gis ἀsteroentos:
By Mnamosynas tode • epei if melliisi thaneisthai
eyireas εἰς Ἀidao surfaces, of d est '<(e)>xiἀ krina,
Despite aytan estikua d ' kyparis light<s.>ND •
psychai katerchomenai nekywn cooled within.
tas kranas taytas eggythen elthiis schedon mide.
tas Mnamosynas prosthen he eyriseis from limnas
ydwr proreon psychron • epyperthen easi he guards.
ἐν eIrisontai oI o in<i> frasi peykalimaisi
ot<t> I Ἄidos di exereeis murk orf<n>ientos.
• Gis pai eIpon<ò> eImi and ἀsteroentos • Oyranou
eIm ' dipsai d ' ἀpollymai and • ἀl ayos<(l)>a dot ' wka
ydwr pienai psychron of Mnemosyne by Lake.
and partner di ereoysin {(j)}ypochthoniwi Kingdom to life!<century>•
and {partner di} piein tas Mnamosynas ἀp dwsoysin[o] limnas
and di and piwn odon erchea sy<(j)> Te ἅn and ἄlloi
bakchoi and Ieran steichoysi mystai lock<(e)>inoi.
Calabria, Ippwnio [I]
This is the work of Mnemosyne.[ii] When is to die
(and to go) to well-made lofts of Hades,[iii] on the right there is a fountain[iv]
and the side of the white Cypress stands.[v]
Here like descend of dead souls are cooled.[vi]
This fountain or even to approach!
Further you will find water cool rolls
by Mnemosyne's Lake.[vii] Security guards stand in front of.
I ask with sagacity spirit
What are you looking for in the bleak darkness of Hades.[viii]
To say: "I am the son of the Earth and the starry sky.[ix]
Stegnwsa of thirst and perish. But give me
quickly drink cool water of the pool of Mnemosyne ".
And will ask the Queen of the underworld[xi]
and I will give to drink from the pool of Mnemosyne.
Like drink, and the sanctuary will take the road [xii]
marching and other mystics and glorious bakchoi.[xiii] [I] From gold foil rectangle found in Tomb woman (around 400 e.g.), at the top of the breast. Perhaps it was fastened at the neck with a thin chain. Together with another group of similar findings by the Sicilian entella, the Petilia and Farsala constitute a relatively coherent description of the arrival of the soul of the deceased to the underworld. Someone (a priest, the Mnemosyne, the text itself;) addressed to the dead in second person and gives him instructions on what to see and what to do, When found in hell. Shortcut similar texts we have from Thessaly and Crete.
[ii] Mnemosyne is the mother of the muses, the deity of memory. Mnemosyne is associated with Orpheus pedigree through her daughter Kaliopis, which is the mother of the great musical. For the expression "the Mnemosyne project» GP. the beginning of the Homeric hymn to Aphrodite, where the poet invokes the Muse to sing the works of Venus, i.e. the sphere of influence of the goddess and aspects of its action (Mousa polychrysoy Ἀfroditis μοι ennepe projects / Kypridos…). Here the ' work ' of Mnemosyne is the swtiries instructions and words you need to memorize the dead man's soul, i.e. the text itself, like the inspired or dictated the goddess of memory. The text is in verse, just to facilitate the memorization. The guidelines apparently were given for the first time as the dead was alive, in some initiation ceremony. The man entrusts the goddess of memory, order to the underworld to remember what she learned during the myisis of the upper World [GP. orfikoi hymns (= TH) 77.9-10): makaira thea͵ mystais ἀlla͵ memory epegeire / eyieroy teletis͵ twnd΄ ἀpopempe by lithin IV].So the Mnemosyne becomes patron of the soul and the posthumous journey Guide. In philosophical circles the memory considered organ of human salvation. The Pythagoreans, closely connected with the Orpheus, gave great importance to memory and took care to practice with different techniques. Pythagoras remembered a lot from previous incarnations of. The same and Empedocles. The remembrance of past lives was necessary, for anyone to know his true self. The recollection is a cleansing of the soul. The unnamed deity who speaks in Parmenides and reveals the truth (Re. (B) 1 D-K) Perhaps it is the Mnemosyne. For Plato the drink from the water of oblivion (Oblivion) means to lose the memory of perennial truths. In the Greek ἀ-litheia is literally the absence of amnesia, therefore to remember means to know. Oblivion is the water of death, Mnemosyne is the water of immortality. The memory ensures the dead soul the ability to remember the divine origin of the, to depart from the circle of time and life and not reincarnate again. [iii] One who dies is the adept (or the ' Hero ' to other sheets). Death is perceived as a passage for the soul, that is why the corresponding rimathaneisthai is written as if it were a verb of motion (εἰς Ἀidao surfaces). The text must be written at the precise moment of death, to avoid the terrors of Hades soul. At this critical moment the soul faced with options, other desirable and others do not. The texts do not explain why the soul must make a choice and not another, or why should I say certain words and not others: knowledge of the causes for the specific options suggested for the initiated and you don't need to be developed in detail by the authors of the texts. This lack makes it difficult for our interpretation of laminates.The Palace of Hades described as well-built (Earth eyireas Ἀidao). The designation reminds us of the shows with the dead to the underworld to standing in front of a building with columns. [iv] This is the fountain of oblivion. Here is placed on the right, While the fountain of memory is not left, But beyond the same (right) direction. The same pattern exists and in sheets from the entella and Farsala. In the foil from the fountain of oblivion Petilia is located on the left, While the fountain of Mnemosyne is located on the other side, that is to the right. In sheets from Crete Mnemosyne water is to the right. One of the signs of Thourion the soul must move to the right, to be saved. Generally the soul must follow a course to the right, When found in the Underworld. It is known that the Pythagoreans regarded the left as something bad. In Plato (State 614C) the souls of the righteous after the crisis the right path, which leads to the Macaronesian Islands (Gorgias 524A).
In the basement of Oracle Trofonios the priest takes the visitor to the sources of the river. There must drink first from the water of oblivion and after the Memory of water (Παυσανίας 9.39.7), a representation of the treaties of the underworld. [v] Cypress from the most ancient times associated with Hades and death in many cultures. Cypress here is white, without explained why. Several interpretations have been proposed:
(a)) In various cults of the dead were buried with white attire [e.g.. Kea (Sokolowksi 97 A, sacred law of the 5th century BC), Lebadeia (Sokolowski 77 C 6, 5century BC), Messinia (Pays. 4.13.3), Orphic burial in Thoyrioys (Timpone Grande)].
(b)) The Mystics wore white clothes (see. l. x. Eur., Cretans re. 472, 16 Kannicht).
(c)) Cypress shines in the darkness of the underworld, attracting like beacon the souls of uninitiated dead in the water of oblivion.
(d)) Maybe the white here has the meaning of "spectral", After the color is associated with ghosts. In The Odyssey (Oh 11) the souls of suitors Lefkada petrin encounter on their way to hell.
(e)) Maybe Hades to be arrested here as the inverse of the upper World, where the Cypress is dark.
(f)) The orfiko-Pythagoreans wore white garments, When attending funerals, While it was forbidden to make coffins from kyparissoxylo, because of this wood was made the scepter of Zeus (Iamblichus, Vios Bottom Shell Area. 155, Hermippus re. 23 Wehrli – the Cretans of Euripides the Holy Temple of Jupiter is made out of Cypress, Re. 472, 4 k. on. Kannicht). [vi] The dead man's thirst is global pattern. So I made in honor of the fallen wet offers or tipped vessels with water on the graves. Without a friend or relative to remember, the dead suffered from hunger and thirst, as we mention Lucian (Concerning mourning 9). In The State (621AB) Plato describes the road that leads to the plain of oblivion as barren, pnigiro and very hot. The Tantalus suffers from eternal thirst in hell for his crimes. Thirst can lead the soul to do wrong and drink from the water of oblivion. This is bound to make the uninitiated souls: cooled, but so forget and trapped in a new incarnation. The verb in the original is cooled (cooled). In ancient Greek language "psychw" also meant "blow", but "give life" (GP. soul = the breath that gives life to the body). There maybe etymologiko game: the souls who drink from the water of oblivion do not only cooled, but literally get life for a new incarnation, anything negative about the optics of Orphic. [vii] In Homer the souls of the dead are ordinary shadows who don't remember anything. The soul of the Seer Tiresias in Odyssey 11 references (Rhapsody (l)) be able to remember and prophesied only when drinking the blood of carcasses. Odysseus tries to keep other thirsty souls away. In Orpheus blood shall be replaced by the Memory of water, with score to cut so any bond with the bloody carnal Over World. [viii] The image of deities-guardians that protect a sacred and secret place is common and in antiquity and in the Judeo-Christian tradition. To the Gnostics the Lords, Junior Centuries, have negative role, After trying to prevent the rise of soul fylagontas the planets. The soul passes, only if you know the appropriate password. Similar ideas found in hermetically texts, the neoplatwnikoys, the mithraϊsmo, the Zoroastrian, esoteric Judaic and Christian texts, etc..
The keepers here make a question and waiting for a password ID., an image derived from guarding the camps or portals. The slogan that needs to know the soul also refers to covert or synwmotikes groups, whose members are recognized between them with special gestures or words. The Orphic texts don't tell us if some punishment awaits the soul who doesn't know the slogan, but from corresponding Platonic pictures (State 363C, Gorgias493B) We can assume that the disciplined soul. At amphora from Italy (42nd-3rd century b.c.. -Vulci), which unfortunately has now lost, was depicted a prosperous Prairie, which was separated from the place of the damned with trees full of birds. A hill stemmed a fountain and before her stood two young crowned with Ivy and keeping thyrso, Dionysian symbols. An Archer was depicted on hand to throw DART. The two young people are obviously Mystics, While the Archer-keeper is not leaving them to spend, If you don't say the right password. On the other side of the vase a demon tormenting with torch a woman, type of ypochthonias of punishment. The lack of reference to the Orphic laminates in punishments may be because that would be inelegant to recall something to a dead adept who hopes to salvation. Moreover the lamina with the instructions accompanying the dead, but the initiation that has received during his lifetime, Maybe considered capable weapons, to avoid forgetting the password and soul be punished. [ix] The soul recalls the divine origin of the (Since Hesiod the Earth and the sky is the primordial divine pair, While gods and people have common origin-GP. Pind., Transmission New Projects Department. 6.1-2, Eur. Re. 1004 Kannicht), Hence the kindred with the guards, Hades and Persephone and the other gods. This shows the guards that remembers the origin of, but and that is entitled to share in divine State primary. However the weight seems to falls on the descent from heaven. In other similar texts the body belongs to the Earth (Titanic element in such legend of Zagrea) and the soul in heaven (Dionysiac element). The adept must renounce the earthly element of, even his personal name, to enter the world of the gods. The starry sky is the place of heavenly fatherland for the Pythagoreioys, While for Plato the redeemed soul returns to the star that corresponds (Timaeus of locri 42B). In another such sheet the dead calls himself Asterios, probably a secret name for the initiated and not his real name. A series of parallel passages in different traditions highlight that the recollection of celestial origin of some is necessary for salvation: see. l. x. Fr. Oh 1-2, Emped. Re. (B) 119 D-K, Ippol., Against all sects 5.7.30, Gospel of Mary (P. Berol. 8502, I 16). However we are not sure if the Orfikoi who wrote the Golden plates considered that the final outcome of the lytrwmenis soul is in heaven or in some part of Hades especially guarded about her, something like the Champs-Elysées or the Macaronesian Islands, where you will live in an eternal happiness. The redeemed soul refers simply to follow the road that got the other Mystics or bakchoi or heroes, without specifying where this road leads. The dead indicates indirectly that the guards be versed, After the thirst of due to the fact that his soul drank from the fountain of Oblivion, as the souls of the uninitiated: as adept already knew from the myisi to the World that it is forbidden to drink from this, the remembered posthumously (with the assistance of laminae) and even managed to beat temptation, When passed from there. In many ways, well, is a capable fighter who deserves to be rewarded by the gods of the underworld. Thus the thirst here is a key part of ID as password and the reference to the celestial origin, but the call for xedipsasma from the source of memory (also a sign mystical knowledge held by the dead, Since he knows the importance of, but also that there is such a source to hell and even immediately after the source of oblivion). [xi] The keepers must consult the Persephone, After ultimately aren't they, who will judge if the soul is entitled to drink water, but the Queen of the underworld. [xii] The sacred way which leads to eternal happiness. The image is of Iera Odos to the underworld can be inspired by the operational path of terrestrial initiation or from the sacred processions of initiates l. x. the eleusinian Mysteries, where the course was long and difficult, but the adept does not feel fatigue with intervention of the gods (Eur., Bak. 194, Aristof., Gourmet Frog Wants To. 402 Mr. SEM.). Plato notes the similarity between the ritual practices and the journey of the soul (Faidros 108a). But we also have fabulous and philosophically in tandem: in Pindar, the road of Jupiter leads the godly souls in the Macaronesian Islands under Rhadamanthys (Ol. 2.68 k. on. -GP. Pal. Anth. 7.545). The Parmenides travels the path of wisdom ((B) 1.2-3, 27 D-K), to find the redeeming truth. [xiii] The adept who arrived in perfection is identified with the God of, Dionysus-Bakcho and therefore rightly calls himself this title. But while those involved in simple Dionysian rites of ekstatikes cities are satisfied with a temporary identification with God that lasts as long as the ecstatic ceremony, the Association of orfikoy with the divine is permanent and in this life and in the posthumous condition.
The adventure of the soul seems to us ending elasma here. The text from the entella implies on-unfortunately- damaged end of that at a later stage the soul appeared in front of the same Persephone.
eleysis-ellinwn.gr
