This is a highly specialized monograph that nonetheless contains an abundance of arresting observations on a variety of topics related to the Enlightenment. The main subject is the ancient Greek my...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Eleusis and Athens: Documents in Finance, Religion and Politics in the Fifth Century B.CWilliam C. WestMaureen B. Cavanaugh. Eleusis and Athens: Documents in Finance, Religion and Politics in the Fifth Century B.C. Atlanta: Scholars Press, 1996. xxiv 1 238 pp. 2 plates. 4 foldout texts. (American Classical Studies, 35)Maureen Cavanaugh states (vii) that she aims “first, to present a new text with detailed commentary of two (...) Eleusinian account inventories (IG I3 386– 87); and second, to offer a new date for the Eleusinian First-fruits decree (IG I3 78).” Having produced her text from examination of the stone in the Eleusis Museum at various times in 1978–80, she reviews the scholarship on the board of the Epistatai at Eleusis, from the creation of the board in 460 B.C. through the fourth century. The understanding of the working of this board of officials justifies her search, in part 1 of this book, for a date for the elusive First-fruits decree. She concludes that it was passed ca. 435 B.C.In part 2 she presents a thorough study of the opisthographic inventories of the Epistatai of 408/7 and 407/6 B.C. (fourteen fragments reconstructed as a single stele). The texts of IG I3 386–87 are presented conveniently on four foldout pages at the end of the book, preceded by photographs. Though small in scale, the photographs are clear and help the reader to appreciate the layout of the texts of both inscriptions in three columns beneath a heading which runs over the entire width of space used. Her text improves that of IG I3 386–87 (published 1981) in several individual readings (letters read as certain, which are dotted by C.; letters read as certain by C. which had been restored by earlier editors), but the basic character of the text and layout is not changed. The most significant difference between Cavanaugh’s text and that of IG I3 is her restoration [End Page 637] of nineteen lines at the end of the last column of no. 387, based on the appearance of these items in no. 386.A conclusion summarizes the activities of the overseers of the sanctuary in this year, near the end of the Peloponnesian War. Students of Athenian history will now use Cavanaugh’s text as the definitive document and will need to consider the implications of her proposed dating of the first-fruits decree. Set in the years leading up to the Peloponnesian War, it may be seen as a text of the period of Pericles’ leadership, seeking to bring honor to an Athenian sanctuary, rather than as a document of the late 420s, as, e.g., in Meiggs-Lewis no. 73. Cavanaugh’s date is fully supported by thoroughgoing discussion of all fifth century texts relating to this board.William C. WestUniversity of North Carolina, Chapel HillCopyright © 1997 The Johns Hopkins University Press... (shrink)

Resumo: Tradução, com comentário, de uma inscrição presente em pequeno frontão helenístico do século II AEC, que trata de um decreto homenageando o demarco Pânfilo, e tanto demonstra como os Mistérios de Elêusis ainda eram importantes no período Helenístico, como comprova o papel das mulheres na condução dos eventos religioso. Também a atesta a organização de festivais pequenos e grandes, a liturgia de eventos no teatro, procissões e sacrifícios. -/- Palavras-chave: decreto; epigrafia; Mistérios de Elêusis. -/- Abstract: Portuguese translation, with (...) comments, of an inscription on a small Hellenistic pediment from the 2 nd century BCE about a decree honoring the demarch Pamphilos. The inscription displays how the Eleusinian Mysteries were still important in the Hellenistic period, and proves as well the role of women in the conduct of religious events. It also gives evidence of the organization of small and large festivals, of the liturgy of events in the theater, and of religious processions and sacrifices. -/- Keywords: decree; epigraphy; Eleusinian Mysteries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Two Processions To Eleusis And The Program Of The MysteriesNoel D. RobertsonA Persistent Difficulty in our Understanding of the Eleusinian Mysteries has been the date and composition of the great parade from Athens to Eleusis, near the midpoint of the celebration. The handbooks adopt a desperate remedy, an ad hoc doctrine about the festival calendar. But the evidence of Athenian inscriptions, which has grown steadily without (...) being properly analyzed, now imposes an unlooked– for solution. There were two processions on successive days, and only the first was integral to the worship. In this new light we can see better how the festival took shape around the original procession of initiates.A Calendar ProblemAn Athenian decree of ca. A.D. 220 lays it down that on 19 Boedromion the hiera, previously brought from Eleusis to Athens, shall be escorted from Athens to Eleusis by the company of ephebes.1 Admittedly, this is very late, and it is also a time of danger and disorder, as reflected in the decree. Yet the sole concern is to maintain the old ways (the very style of the decree is archaizing). The calendar day cannot be questioned.Plutarch, however, says repeatedly that on 20 Boedromion the statue of Iacchus is escorted from Athens to Eleusis.2 He must have known the occasion at first hand, and is moreover an expert on the calendar—on the character of each day of the month, treated in his work and in his commentary on Hesiod, and on all commemorative days in the year, many of which are noted in the Lives and the Essays. And this day, 20 Boedromion, was redolent of history as no other—of Salamis, of Alcibiades, of Phocion. Again, the calendar day cannot be questioned.The usual recourse has been to say that a single procession, with both the hiera and Iacchus, spanned two calendar days: the procession left Athens in the daytime, which was counted as 19 Boedromion, and arrived at Eleusis in the evening (and led into a nighttime celebration), which was counted as 20 Boedromion.3 Varro is cited in support. For in the book De Diebus of his great work Res Humanae, in discussing the possible limits for a calendar day (an interesting question before we settled on the midnight epoch), Varro stated that the Athenians reckoned the day from sunset to sunset.4 A daytime departure would then fall on one day, and an evening arrival on the next.On general grounds, this is not implausible. The day was so reckoned by the peoples of Mesopotamia, Assyrians and Babylonians and others, for both astronomical and ritual purposes, over thousands of years. Theirs is by far the largest body of ritual texts in the ancient world, and the entry for a given day often runs through evening, night, [End Page 548] and daytime as successive stages.5 But our faith in Varro receives a shock when he declares that the "Babylonians" reckon the day from sunrise to sunrise, in just the opposite way from the Athenians.6In fact the evidence proves, and it is now granted by all authorities, that the Greeks at large, and the Athenians among them, reckoned the day from sunrise to sunrise. Homer says "dawn," not "day," to mark the passage of time ("When the twelfth dawn had come..."). The Athenian idiom, "old and new," shows that the last day of the month, the day following the night of the lunar conjunction, was itself counted together with the night of the first new moon.7 It is no doubt conceivable that beside ordinary usage there was also a technical definition of a day for special purposes.8 Yet no trace of such a day survives.Greek astronomy reckons the day from sunrise to sunrise.9 Ritual texts scarcely ever disclose a full–day sequence, but when they do, the order is the reverse of Mesopotamian texts: from day to night.10 Apart [End Page 549] from the matter at hand, two other Athenian festivals present some difficulty with successive days, and the supposed evening epoch is again invoked by the handbooks.11 Yet in the one case, the festival of Bendis... (shrink)

Zusammenfassung Die parallele Untersuchung der historischen Quellen zum oligarchischen Teilstaat von Eleusis nach dem Sturz der Dreißig legt nahe, dass der Vertrag unter anderem die Ordnung in Eigentumsfragen wiederherstellen sollte, nachdem die Häuser der zuvor ermordeten Eleusinier von Athenern willkürlich in Besitz genommen worden waren. Während bisherige Interpretationen der entsprechenden Klausel von der Annahme ausgehen, dass viele Eleusiner gezwungen waren, ihre Häuser zu verlassen, wird argumentiert, dass sie das Recht behielten, weiter in Eleusis zu wohnen. Das eingeführte Vermittlungsverfahren (...) wird als ein Indiz interpretiert, dass auch diese Maßnahme als Verhandlung mit dem Ziel der Versöhnung eingeführt wurde. (shrink)

Concentrating on Hegel's political philosophy, George Armstrong Kelly pursues three lines of inquiry. The first is the broad question of the connection of philosophy, politics, and history within Hegel's system of thought. Second, the author explores Hegel's relationship with his surrounding political culture and his rejection of aestheticism for the higher goal of politics. Finally, he analyzes Hegel's theory of the state, its historical and structural foundations, its demolition by a later generation, and its relevance. Professor Kelly explains how Hegel's (...) total philosophical method and system convey his apprehension of the meaning of European culture and its links with a political harmony accessible to modern times. Professor Kelly explains how Hegel's total philosophical method and system convey his apprehension of the meaning of European culture and its links with a political harmony accessible to modern times. Originally published in 1978. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Professor Kelly has produced a most delectable collection of essays, all distinguished by great felecity of style, profound erudition in the areas covered and topics discussed, and highly thought-provoking arguments and lines of interpretation - features which do not come as a surprise to those familiar with his previous work. The book will be of considerable interest to political philosophers, historians of ideas whether or not closely concerned with Hegel, and to Hegel-scholars, probably in this order. To wit, the conspicuous (...) dualism of title and sub-title truly reflects, not merely a duality of levels and orientation which could fairly have been expected, but also, more seriously, a preponderant weighting in favour of what seems to be covered by the sub-title. Kelly’s own explanation is that he is dealing with three topics: Hegel’s development, the relationship of politics, history and philosophy in Hegel’s thought, and aspects of Hegel’s theory of the state. Of these three only the first belongs to the topic suggested by the title, and to be sure only two essays out of eight are concerned with this. There is nothing in the book about Hegel’s “eleusis” and relatively little, and little that is consequential or strikingly novel in biographical terms, about his “retreat” from this position, his growing maturity. What there is, to be sure, is full of interest and pertinent information; one may question the author on small points of detail, but one ought readily to acknowledge the value and overall validity of his interpretive glosses. The two essays belonging in this category are concerned, respectively, with “Hegel’s Lordship and Bondage” and “Social Understanding and Social Therapy in Schiller & Hegel”. The latter, replete with interesting detail on Schiller’s diagnoses of and remedies for the modern age, and comparatively reserved on Hegel’s, concludes by pointing out Hegel’s decisive rejection of “aestheticism” in favour of reason and politics. The former, cast mainly in the form of a polemic with Kojeve’s Marxistic interpretation, makes the timely and perfectly valid point that Hegel’s lordship-bondage dialectic should be understood in psychological, and not merely in socio-historical terms. Kelly argues, while stimulatingly filling in the relevant intellectual background with reference to Rousseau, Kant and Fichte, that Hegel’s topic is “Platonic in foundation” and has, essentially, to do with the simultaneous process of man’s liberation from external oppression and his enslavement by himself: the Lutheran-Kantian scenario. Of course, for Hegel this is not the end of the matter: just as it is erroneous, with Marx and commentators influenced by him, to explain lordship and bondage by proclaiming the “victory of the slave”, it is also un-Hegalian to remain rooted on the level of unreconciled internal suppression. Kelly could have been more explicit on this point. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:...

Essays on a Science of Mythology is a cooperative work between C. Kerényi, who has been called "the most psychological of mythologists," and C. G. Jung, who has been called "the most mythological of psychologists." Kerényi contributes an essay on the Divine Child and one on the Kore, together with a substantial introduction and conclusion. Jung contributes a psychological commentary on each essay. Both men hoped, through their collaboration, to elevate the study of mythology to the status of a science.In (...) "The Primordial Child in Primordial Times" Kerényi treats the child-God as an enduring and significant figure in Greek, Norse, Finnish, Etruscan, and Judeo-Christian mythology. He discusses the Kore as Athena, Artemis, Hecate, and Demeter-Persephone, the mother-daughter of the Eleusinian mysteries. Jung speaks of the Divine Child and the Maiden as living psychological realities that provide continuing meaning in people's lives.The investigations of C. Kerényi are continued in a later study, Eleusis: Archetypal Image of Mother and Daughter. (shrink)

The principal aim of this work, which is a combination of revised versions of essays that have appeared elsewhere together with some new material, is considerably broader than the title might suggest. Rather than specifically focusing upon Hegel’s relation to romanticism or the vicissitudes of his Grecophilia, the real thrust is nothing less than an attempt to place Hegel’s theory of the state within its historical and systematic context, to rescue it from the many misappropriations and misinterpretations which it has (...) suffered, and to sound out its implications for contemporary political theory and practice. If one were to single out a limited number of the most important themes that serve to unify this collection of essays, at least the following would have to be mentioned. First, Kelly insists at the outset that Hegel’s political philosophy can only be adequately understood within the context of his broader systematic project. Specifically, Hegel’s theory of the state must be approached from out of the more general problematic of his views on the systematic interrelationships between philosophy, politics, history, and religion. Though the author’s discussion of the complex issues lurking in the interstices here will seem to many Hegel scholars much too brief and superficial, particularly given Kelly’s own insistence upon their crucial importance, his discussion at least suffices to allow him to make the point that Hegel’s theory of the state cannot be easily assimilated into either the liberal, conservative, or radical traditions, as understood either in the pre- or post-Hegelian context. Rather, Hegel’s thought contributed to an important shift in the fundamental conceptual constellations which governed political discourse in his own time and which formed the bridge to our epoch. On this basis, Kelly proposes to examine Hegel’s theory of the state, both on its own terms and with an eye to the implications which it might yet have for understanding political phenomena. In both respects, the key notion is that of ‘the neutral state’ which knows "how to compose man’s spiritual strivings and intellectual curiosity... in a stable social whole", a dialectical ‘unity-in-diversity’ "checked by the monarchy from above and the people organized in corporations from below", and ballasted by an impartial legal system and a dedicated phalanx of educated civil servants. For Kelly, Hegel’s idea of the ‘neutral state’ was too soon "buried" in the post-Hegelian reaction, with the result that an original source of insight into the modern political problematic, if not of answers to contemporary political conundrums, was unfortunately and unfairly discredited. Kelly carries through with this idea by showing how Hegel’s theory of the state can serve to shed light on the history and current state of American politics and how it can lead to a renewed reflection upon the meaning and significance of history for contemporary thought. Kelly is at his best at those points where he contrasts Hegel’s political thought to other positions in the context of the modern intellectual and political milieu but is a bit weaker when issues arise which seem to require a shift from political theory to philosophical presuppositions. Nonetheless, especially when read together with the contributions of Avineri and Shklar, this work is helpful in the current re-evaluation of the importance and contemporary relevance of Hegel’s political thought.—J.P.S. (shrink)

The master narrative of a profound crisis in traditional faith leading to a hardening of authority and religious persecution in late fifth-century Athens has a long scholarly history, one that maintains a persistent presence in current research. This paper proposes to reexamine some aspects of religious authority in late fifth-century Athens through one case-study: the trial of Andocides in 400 BCE. Instead of proposing a new reconstruction of the events that led to this trial, it will compare and contrast the (...) rival rhetorics of authority deployed by Andocides in De mysteriis and Ps.-Lysias in In Andocidem and attempt to locate them in their respective social and cultural contexts. (shrink)

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When Carl Jung and Carl Kerenyi got together to collaborate on this book, their aim was to elevate the study of mythology to a science. Kerenyi wrote on two of the most ubiquitous myths, the Divine Child and The Maiden, supporting the core 'stories' with both an introduction and a conclusion. Jung then provided a psychological analysis of both myths. He defined myth as a story about heroes interacting with the gods. Having long studied dreams and the subconscious, Jung identified (...) certain dream patterns common to everyone. These 'archetypes' have developed through the centuries, and enable modern people to react to situations in much the same way as our ancestors. From nuclear annihilation to AIDS and Ebola, we continue to engage the gods in battle. _Science of Mythology_ provides an account of the meaning and the purpose of mythic themes that is linked to modern life: the heroic battles between good and evil of yore are still played out, reflected in contemporary fears. (shrink)