Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [457]
17. Garland, The Greek Way of Death, p. 60.
18. For another but closely related point of view, see T. Abusch, “Mourning the Death of a Friend.”
19. DeConick, Seek to See Him.
20. Murray, Homer: The Odyssey, vol. 1, p. 421.
21. Foley, Hymn to Demeter, p. 25.
22. Ibid., pp. 80-82.
23. See Kerenyi, “Eleusis.”
24. Many polemics against Canaanite child sacrifice can be found in Hebrew thought. And the famous story of the sacrifice of Isaac is deeply involved in the polemic. In the Hellenistic period, as we shall see, it became intimately connected with arguments about immortalization as well, when Christians and Jews argue over the most effective sacrifice, Isaac or Jesus, Isaac who was offered up for sacrifice or Jesus who was actually killed. Later still, the identity of the sacrificed offspring, Isaac or Ishmael, provides the Muslims with justification for saying that God’s favor has passed to them.
25. Burkert, Greek Religion; and Ancient Mystery Cults.
26. Wasson and Ruck, Persephone’s Quest; Wasson, Ruck, and Hofmann, The Road to Eleusis.
27. Frag. 15 = Synesius Dion 10, p. 48a.
28. See Foley, Hymn to Demeter, pp. 69-71.
29. Frag. 168 Sandbach = Stobaeus Anthologium 4.52.49. Burkert, Ancient Mystery Cults, pp. 91-92. Also see the passage inspired by the Mysteries at Plato, Phaedrus, 250bc.
30. Lord, “Withdrawal and Return,” pp. 90-92 and 181-90.
31. See the Golden Bough which anthologizes myths of kingly succession and vegetation gods. Many historians of religion, influenced by this important work, came to the conclusion that all religion is conerned with this pattern, either in myth or in parallel ritual. Although these are certainly important motifs in religious life, that conclusion was overstated.
32. Euripides, Suppliants 533-34: “the spirit into the aether, but the body into the earth.” See Riley, Resurrection Reconsidered, p. 30 n. 69.
33. Guthrie, Orpheus and Greek Religion.
34. Ibid.
35. Harrison, Prolegomena to the Study of Greek Religion, pp. 667-9. Cf. N. Turchi, Fontes Historiae Mysteriorum Aevi Hellenistici (Rome: 1923), p. 37; V. Macchioro, Zagreus; studi intorno all’orfismo (Florence: 1930), pp. 283-84; Guthrie, Orpheus and Greek Religion, pp. 173-75; Brandon, The Judgment of the Dead, pp. 91, 222 n. 89.
36. Epicurus, Letter to Herodotus in Diogenes Laertius 10.63.
37. Ibid., 10.139. Cf. also Lucretius 3.830: nihil igitur mors est ad nos neque pertinet hilum. Also see Cicero, de finibus 2.31.100; Sextus Empiricus, Pyrrhonism 3.229. See Riley, Resurrection Reconsidered, p. 37, esp. n. 90.
38. Also non eram, eram, non sum, non curo.
39. Cicero, Tusculanae disputationes 1.18.42-19.43. See Riley, Resurrection Reconsidered, p. 39 nn. 96, 97.
40. This translation is taken from Plato’s Phaedo, trans. G. M. A. Grube (Indianapolis: Hackett, 1977).
41. Piaget, Psychology of Intelligence; Moral Judgement of the Child; Adaptation and Intelligence.
42. See Sorabji, Aristotle on Memory, p. 35 for this suggestion.
43. Ibid., pp. 37-46.
44. See Brandon, The Judgment of the Dead, p. 88.
45. See: Adam, The Republic of Plato, vol. 2, pp. 433ff. Also introduction, pp. Lff. for a good bibliography on the myth of Er. The translation is from Shorey, The Republic, vol. 2, pp. 488ff.
46. Translation from Sorabji, Aristotle on Memory, p. 53.
47. Ibid., p. 44-47.
48. Copleston, A History of Philosophy.
49. “The Dream of Scipio” from Cicero, The Republic 6.9-26.
50. Ovid, Metamorphoses 14, pp. 805-52, esp. 823-28.
51. See Temporini, Die Frauen am Hofe Trajans, pp. 245ff.
52. She cannot even claim as her victory what Shakespeare’s Cleopatra does: “I am fire and air; my other elements I give to baser life” (Antony and Cleopatra, Act 5, scene 2, lines 201-2). We shall look at this scene again in the conclusion on this work.
53. See Festugière, Personal Religion among the Greeks.
54. Vergil, Eclogue 4. See Kraus, Vergils vierte Ekloge; Benko, Vergil’s Fourth Eclogue.
55. See e.g., Pliny, Naturalis historia 2.8.68. He remains skeptical.