Plutarch Essay On Flesh Eating - 672774 - Журнал Хозяин

Plutarch is the one who tells the tale of the frozen Thyiades on Parnassos.

His essay on flesh eating contains arguments for ..

XIII. That when Osiris reigned over the Egyptians he made them reform their destitute and bestial mode of living, showing them the art of cultivation, and giving them laws, and teaching them how to worship the gods. Afterwards he travelled over the whole earth, civilizing it; far from requiring arms, he tamed mankind through persuasion and reasoning joined with song of all kinds and music which he brought over; wherefore he is held by the Greeks to be the same with Bacchus. That Typhon, during his absence, did not rebel, because Isis was on her guard, and able to keep watch upon him vigorously; but after Osiris returned Typhon laid a plot against him, having taken seventy and two men into the conspiracy, and having for helper a queen coming out of Ethiopia, whom they call Asò. That she secretly measured the body of Osiris, and made to the size a handsome and highly ornamented coffer which he carried into the banqueting room. And as they were all delighted with its appearance and admired it; Typhon promised in sport that whoever should lie down within it, and should exactly fit, he would make him a present of the chest; and after the others had tried, one by one, and nobody fitted it; then Osiris got in, and laid himself down, thereupon the conspirators running up shut down the lid, and fastened it with spike-nails from the outside, and poured melted lead over them, and so carried it out to the River, and let it go down down the Tanaite branch into the sea: which branch on that account is hateful, and unlucky for Egyptians to name. These things are said to have been done on the 17th day of the month

Were the Athenians More Famous in War or in Wisdom?PlutarchBabbitt, Frank Cole

Plutarch excuses flesh-eating on the ground that habit ..

XII. The following myth is related in the briefest terms possible, divested of everything unnecessary and superfluous. They tell that the sun having discovered Rhea secretly copulating with Saturn, laid a curse upon her, that she should not bring forth a child in either month or year: that Hermes being in love with the goddess copulated with her; and afterwards playing at counters with the Moon and winning from her the seventieth part of each one of her lights, out of the whole composed five days, the which he added to the three hundred and sixty, which days now the Egyptians call "additional," and keep as the birthdays of the gods; that on the first of these was born Osiris, and that, a voice issued forth with him in the birth, that "the Lord of all is entering into light." But some relate that a certain Pamyle, when drawing water out of the Temple of Jupiter at Thebes, heard a voice ordering her to proclaim with a loud cry, "A great king, beneficent Osiris, is born," and for this cause she nursed Osiris, when Saturn put him into her hands; and also the festival "Pamylia," is celebrated in his honour, resembling in character the phallic processions. On the second was born Aroeris, whom some call Apollo, some the elder Horus. On the third Typhon, neither in due time, nor in the right place, but, breaking through with a blow, he leaped out through his mother's side. On the fourth was Isis born, in very wet places. On the fifth was Nephthys, the same as the "End," and "Venus," whom some call Victory. They say that Osiris was begotten by the Sun, as also

One of the few indications of a date to be found in these Moralia, as showing they were written in Plutarch's old age.

XXII. Since many places of the sort are called and shown as divine Tombs, those who suppose them to be in reality those of kings and tyrants (who by reason of their extraordinary merit, or power, had arrogated honours to themselves by the fame of their superhuman nature, and had afterwards shared the common lot), whose terrible or mighty deeds or fates are thus commemorated, such persons find a very easy evasion of the legend, and shift its indecency from the gods upon and they obtain support from the religious rites. For the Egyptians relate that Hermes had one arm bent so that it could not be straightened, that Typhon was red in complexion, Horus white, and that Osiris was black skinned—just as so many men born in the course of nature. Besides, they call a general "Osiris," and a pilot "Canopus" (after whom the star is named); also that the ship which the Greeks call the Argo, was the representation of the bark of Osiris, made a constellation of in his honour; and it moves along at no great distance from Orion anti the Dog-star, of which the Egyptians hold the one to be sacred to Horus, the other to Isis.

Plutarch excuses flesh-eating on the ground that habit “has become a sort of ..

The Project Gutenberg EBook of Plutarch's Morals, by Plutarch ..

Several later sources explicitly assert that Pythagoraswrote nothing (e.g., Lucian [Slip of the Tongue, 5],Josephus, Plutarch and Posidonius in DK 14A18; see Burkert 1972,218–9).

(Plutarch on the eating the flesh).

with caution, namely, that this deity presides over and is king of the dead (being no other than the Hades and Pluto amongst the Greeks)—since it is not known in what sense the doctrine is true, disturbs the minds of the vulgar, when they have the idea that the sacred and truly holy Osiris dwells the earth, and the earth, where are hidden the corpses of such as seem to have come to an end. But He Himself dwells at the greatest distance from the earth, being unmixed, undefiled, and pure from all nature admitting of corruption and of death; but the souls of men here below, enveloped in bodies and passions, have no participation in the Deity, except as far as lies in grasping Him by conception, like an indistinct dream, by means of philosophy; but where they are set free and migrate to the Formless, Invisible, Impassive, and Good, then this God becomes leader and king over them, whilst they hang, as it were, upon him, and contemplate without ever being satiated, and long for that Beauty which can neither be spoken nor described—for which the old legend makes Isis desire, seek after, and dwell with, and fills things here below, whatever partake of birth, with all things beautiful and good. Such notions as these, then, have a sense best befitting the idea of the deity.

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LXXVIII. Now to treat of the vestments of Isis, differing in their colours (for her power relates to Matter, as it turns itself into and embraces all things—light, darkness, day, night, life, death, beginning, end), whereas that of Osiris has no shadow nor variation but one, simple, the image of light; for pure is the Final Cause, and free from mixture the Primal and Intelligible. Wherefore, when they have once for all taken off that (vestment) they put it away, and preserve it out of sight and untouched. Whereas those of Isis they use on many occasions, because the objects of sense, being obvious and in constant use, present many and exhibitions of themselves, as they succeed one after the other, whereas the conception of the Intelligible, the Unmixed, and the Holy, shines through at once, like a flash of lightning, touches the soul, and allows itself to be seen. For which reason Plato and Aristotle termed this part of philosophy "Speculative," because they passed over in reasoning these apparent, heterogeneous, and multiform ideas, and soar up towards the Primal, the Simple, and the Everlasting, and when they touch in any way the clear truth concerning these matters they think that philosophy is complete, and has gained its end.