Seite 71 [71]
OCR
RITE OR METAPHOR? the Word (tot hóyov Td pwoTIpia), expounding them after your own fashion.” In accordance with his promise, the Alexandrian writer contrasts in Prot. 12.119 Cithaeron, a mountain of Dionysus and his unholy rites, with a “sober” (vnpaAtov) mountain at the top of which he places a Dionysianly joyful but at the same time modest chorus of anti-Maenads” preaching ta oepva tot Aoyou ... dpyta “the solemn dpyta of the Word.”” Although Bacchic-like in form, these mysteries of the Logos represent the complete antithesis of the Dionysiac ones in terms of substance.** The Christian chorus does not celebrate with their minds obscured by Dionysus’ frenzy, but is instead inspired and filled with moderation by God. Most importantly, it has been convincingly demonstrated by Christopher Riedweg that the Logos mysteries in Prot. 12.119 cannot be identified with any Christian celebration, as their image is based entirely on allusions to the Bacchae and, to a lesser extent, to the Book of Revelation.” Another passage in which the Christian dpyta can be found is book four, chapter 25 of the Stromata. The chapter discusses the perfecting role of knowledge of God (gnosis) in the life of a Christian, and it points to Christ as the source and teacher of that knowledge. It also emphasizes that this knowledge cannot be separated from faith in the Gospel, which, in turn, makes one pure in body and soul, which is the purpose of every Gnostic, i.e. every true Christian. In recapitulating the chapter, Clement begins by quoting several lines from a dialogue between Dionysus and Pentheus in Euripides’ Bacchae (470-72, 474, 476), and he arranges them into a sort of conversation between Christ and a hypothetical profane man. Christ is first called a mystagogue who himself reveals his épyta, and then, when asked about their nature, he answers that they are worth knowing, but are available only to those who are initiated and of pious manners.” This poetic image is, 1 Prot. 12.119.1 SeiEw oot tov Adyov Kai Tod Adyou Ta LWOTHpLA, KATA THY OT SiNyobpEVOGS Eikdva; trans. William Wilson, revised by Kevin Knight. See Massa, Tra la vigna e la croce, 169-170. Note a wordplay patvddec/auvadec — “Maenads”/“lambs”; see Massa, Tra la vigna e la croce, 173-175; Friesen, Reading Dionysus, 127. Prot. 12.119.1 öpog éoti todto Oz6 nepiAnkévov, 00 tpaywdiatc wc KiWatipwv broKeipEevovy, 22 23 GAG ToIc dANVEiac dvakeivevov Spduaovy, Öpog vnpáhiov, ayvaic bAatc OVoKLOV: Baxxevovot dé év abt@ ody ai LepéAng “tic Kepavviac” àdelpai, ai patvadec, ai Sboayvov kpeavouiav uvoduevar, Ad’ ai tod Beod Ovyatépes, ai äuvädes al Kakal, TA oeuvà Toù Aöyov HeontLlovoaı öpyıa, xopdv àyeipovoat owppova. Riedweg, Mysterienterminologie, 152. Riedweg, Mysterienterminologie, 151-153; cf. Massa, Tra la vigna e la croce, 175, who suggests that Prot. 12.119.1-2 might be an “evocazione di una riunione di cristiani per la celebrazione del loro Dio." 24 25 26 Str. 4.25.162.3-4 abtög oùv us Ô OWTP atexvac Kata Tv Tpaywdiav HUOTAYWYET, OpOV opavtas kai didwow dpyta. Kav THON: Ta dé Spyta éoTI tiv’ idgav Exovtä 001; AKkovon TAAL: dppnt Aßarxedroıcıv eidEvaı Pporwv, Käv noAunpaynovfi Tıs Hnola ein, abdıs akovodTtwod Bez dkodoal oe, Eotıv & GE eidévat- dospeıav dokodvra öpyı &xBaipeı Beoö-; see also Riedweg, Mysterienterminologie, 150n102. But cf. Friesen, Reading Dionysus, 131-132, who sees irony here. +69 + Daröczi-Sepsi-Vassänyi_Initiation_155x240.indb 69 ® 2020. 06.15. 11:04:13
