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then in this way the more drastic ones, for example, first they starved those being initiated for fifty days, perchance, then, if he endured bravely, they made him be scraped for two days, then again to be put in snow for twenty days, and so gradually increasing the punishments to a greater degree, if the one being initiated appeared to be enduring, then finally they would initiate him into the most perfect rites. 39.19 The nineteenth story is the one about the dismemberment of Osiris. Osiris was considered a god among the Egyptians. And some say he is the same as Dionysus, but others another. They say, then, that this Osiris was torn to pieces by Typhon, and that a great mourning came upon the Egyptians so that for all time they make a commemoration of the dismemberment of Osiris. And just as they say Dionysus was torn apart by the Titans, so also was Osiris by Typhon. And this Typhon is a demon. 39.20 The twentieth story is the one about Isis. Isis was considered the same as Io, who was seized by Zeus. For Zeus, it is said, seized Io, and fearing Hera, his wife, he changed Io into a cow, and sometimes into a white one, sometimes a black one, and sometimes a violet-colored one. and so he wandered with her. So Zeus came to Egypt, wandering with Io. And the Egyptians honor Io, that is, Isis. Therefore, on her statue, on her head, they carve the horns of a cow, signifying the maiden's transformation into a cow. 39.21 The twenty-first story is the one about the Mendesian goats. In Egyptian, the goat is called Mendes. And some of the Egyptians worshipped the goat, as being dedicated to the procreative power. For the goat is said to be a lustful animal. Therefore, those who live in the Mendesian nome did not eat goats, out of reverence for the procreative god. And they greatly honored the goatherds as well. And there was also a temple of Mendes among the Egyptians, in which temple the statue had goat's legs, having an erect phallus. 39.22 The twenty-second story is the one about the manger of Apis. At a certain time periodically, a bull was born to the Egyptians, conceived from a ray of the moon. And the bull was called Apis among them. And it had certain signs on its tail and on its tongue, from which signs it was recognized that it was Apis. Therefore, when this bull was born, the Egyptians held a festival as if a god had visited them. And they set before the bull in a manger a great feast, feasting the god Apis. 39.23 The twenty-third story is the one about the Nile. During its flooding they honor it as a god, and praise it as the cause of abundance, considering the rising water itself to be a god. 39.24 The twenty-fourth story is that the Egyptians worshipped beasts and reptiles. And they worshipped ibises, crocodiles, snakes, cats, and certain kinds of fish, from irrational honor procuring dishonor for themselves. 43.t COLLECTION AND EXPLANATION OF THE STORIES MENTIONED BY GREGORY AMONG THE SAINTS IN THE FUNERAL ORATION FOR BASIL THE GREAT. THE BEGINNING, "HE WAS ABOUT, THEN" 43.1 The first story is the one about the Pelopidae and Cecropidae and the names with them. The pagan orators and sophists, wishing to show the one being praised by them as most noble, say that this man traces his lineage, as it might be, from Pelops or Cecrops or Heracles or the other reputed heroes, or from other men who were in some way good. Therefore the divine Gregory says that the ancestors of the most divine Basil were greater and more noble than those considered noble by the pagans. And this is what the mind of Saint Gregory intends, but it is necessary to say who these are, such as Pelops and Cecrops and Alcmaeon and Heracles. For their descendants are then called Pelopidae from Pelops, and Cecropidae from Cecrops, and Alcmaeonidae from Alcmaeon, and Heracleidae from Heracles, and Aeacidae from Aeacus. Let us say first, then, who Pelops was. Pelops was the son of Tantalus, king of Phrygia. This Tantalus, having had a war with Ilus the founder

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εἶθ' οὕτως τὰς δραστικωτέρας, οἷον πρότερον ἐλίμωττον αὐτοὺς τοὺς τελουμένους ἐπὶ πεντήκοντα ἡμέρας, εἰ τύχοι, εἶτα, εἰ ἤγαγε καρτερικῶς, ἐποίουν αὐτὸν ξεσθῆναι ἐπὶ δύο ἡμέρας, εἶτα πάλιν εἰς χιόνα ποιῆσαι εἴκοσιν ἡμέρας, καὶ οὕτω κατὰ μικρὸν τὰς κολάσεις ἐπὶ τὸ μεῖζον αὔξοντες, εἰ ὁ τελούμενος καρτερῶν ἐφαίνετο, τότε λοιπὸν ἐτέλουν αὐτὸν τὰ τελεώτατα. 39.19 Ἐννεακαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τῶν σπαραγμῶν τοῦ Ὀσίριδος. Ὄσιρις παρ' Αἰγυπτίοις ἐνομίσθη θεός. καὶ οἱ μὲν λέγουσιν τὸν αὐτὸν εἶναι τῷ ∆ιονύσῳ, οἱ δὲ ἕτερον. τοῦτον οὖν τὸν Ὄσιριν ὑπὸ τοῦ Τυφῶνος ἐσπαράχθαι φασί, καὶ μέγα πένθος γενέσθαι τοῖς Αἰγυπτίοις ὥστε ἐπὶ πάντα τὸν χρόνον μνήμην ποιεῖσθαι τοῦ σπαραγμοῦ τοῦ Ὀσίριδος. ὥσπερ δέ φασι τὸν ∆ιόνυσον ὑπὸ τῶν Τιτάνων διασπαραχθῆναι, οὕτως καὶ τὸν Ὄσιριν ὑπὸ τοῦ Τυφῶνος. δαίμων δὲ οὗτος ὁ Τυφῶν. 39.20 Εἰκοστή ἐστιν ἱστορία ἡ περὶ τῆς Ἴσιδος. Ἡ Ἴσις ἡ αὐτὴ ἐνομίσθη τῇ Ἰοῖ τῇ ἁρπασθείσῃ ὑπὸ τοῦ ∆ιός. ὁ γὰρ Ζεύς, φησίν, ἥρπασε τὴν Ἰώ, καὶ φοβούμενος τὴν Ἥραν, τὴν ἑαυτοῦ γυναῖκα, μετέβαλε τὴν Ἰὼ εἰς βοῦν, καὶ ποτὲ μὲν εἰς λευκήν, ποτὲ δὲ εἰς μέλαιναν, ποτὲ δὲ ἰάζουσαν. καὶ οὕτως ἐπλανᾶτο μετ' αὐτῆς. ἦλθεν οὖν ὁ Ζεὺς ἐν τῇ Αἰγύπτῳ μετὰ τῆς Ἰοῦς πλανώμενος. καὶ τιμῶσιν Αἰγύπτιοι τὴν Ἰὼ ἤτοι τὴν Ἴσιν. διὸ ἐπὶ τοῦ ἀγάλματος αὐτῆς ἐπὶ τῆς κεφαλῆς κέρατα βοὸς ἐγγλύφουσιν, σημαίνοντες τῆς κόρης τὴν ἐπὶ βοῦν μεταβολήν. 39.21 Εἰκοστὴ πρώτη ἐστὶν ἱστορία ἡ περὶ τῶν Μενδησίων τράγων. Αἰγυπτιστὶ ὁ τράγος καλεῖται μένδης. ἐσέβοντο δὲ ἔνιοι τῶν Αἰγυπτίων τὸν τράγον, ὡς ἀνακείμενον τῇ γονίμῳ δυνάμει. λέγεται γὰρ ὀχευτικὸν ζῷον εἶναι ὁ τράγος. τοὺς οὖν τράγους οἱ οἰκοῦντες κατὰ τὸ Μενδήσιον κέρας οὐκ ἤσθιον, αἰδοῖ τοῦ γονίμου θεοῦ. ἐτίμων δὲ μεγάλως καὶ τοὺς αἰπόλους τῶν τράγων. ἦν δὲ καὶ ἱερὸν τοῦ Μένδητος παρ' Αἰγυπτίοις, ἐν ᾧ ἱερῷ τὸ ἄγαλμα τραγοσκελὲς ἦν, ὀρθὸν τὸ αἰδοῖον ἔχον. 39.22 Εἰκοστὴ δευτέρα ἐστὶν ἱστορία ἡ περὶ τῆς τοῦ Ἄπιδος φάτνης. Ὑπὲρ χρόνον τινὰ κατὰ περίοδον τοῖς Αἰγυπτίοις ἐγεννᾶτο βοῦς ἐκ σέλατος σελήνης συλληφθείς. καὶ ὁ βοῦς ἐκαλεῖτο παρ' αὐτοῖς Ἆπις. εἶχε δέ τινα σημεῖα περὶ τὴν οὐρὰν καὶ περὶ τὴν γλῶτταν, ἐξ ὧν σημείων ἐγνωρίζετο ὅτι ὁ Ἆπίς ἐστιν. τούτου οὖν τοῦ βοὸς γεννωμένου, ἑορτὴν ἐποίουν οἱ Αἰγύπτιοι ὡς θεοῦ αὐτοῖς ἐπιδημήσαντος. καὶ παρετίθεσαν τῷ βοῒ ἐν φάτνῃ πανδαισίαν πολλήν, εὐωχοῦντες τὸν θεὸν τὸν Ἆπιν. 39.23 Εἰκοστὴ τρίτη ἐστὶν ἱστορία ἡ περὶ τοῦ Νείλου. Ἐν τῇ ἀναβάσει τιμῶσιν αὐτὸν ὡς θεόν, καὶ εὐφημοῦσιν ὡς εὐφορίας αἴτιον, νομίζοντες αὐτὸ τὸ ὕδωρ τὸ αὐξανόμενον εἶναι θεόν. 39.24 Εἰκοστὴ τετάρτη ἐστὶν ἱστορία ὅτι κνώδαλα καὶ ἑρπετὰ ἔσεβον οἱ Αἰγύπτιοι. Ἐσέβοντο δὲ τὰς ἴβεις, τοὺς κροκοδείλους, τοὺς ὄφεις, τοὺς αἰλούρους καί τινα τῶν ἰχθύων γένη, ἐξ ἀλόγου τιμῆς ἀτιμίαν ἑαυτοῖς ποριζόμενοι. 43.τ ΣΥΝΑΓΩΓΗ ΚΑΙ ἘΞΗΓΗΣΙΣ ὯΝ ἘΜΝΗΣΘΗ ἹΣΤΟΡΙΩΝὉ ἘΝ ἉΓΙΟΙΣ ΓΡΗΓΟΡΙΟΣἘΝ ΤΩΙ ἘΙΣ ΤΟΝ ΒΑΣΙΛΕΙΟΝ ΤΟΝ ΜΕΓΑΝ ἘΠΙΤΑΦΙΩΙ Υ Ἡ ἈΡΧΗ, ἘΜΕΛΛΕΝ ἎΡΑ43.1 Πρώτη ἐστὶν ἱστορία ἡ περὶ τῶν Πελοπιδῶν καὶ Κεκροπιδῶν καὶ τῶν σὺν αὐτοῖς ὀνομάτων. Οἱ τῶν ἔξω ῥήτορές τε καὶ σοφισταὶ βουλόμενοι τὸν ἐγκωμιαζόμενον παρ' αὐτῶν εὐγενέστατον δεῖξαι λέγουσιν ὡς οὗτος τὸ γένος κατάγει, εἰ τύχοι, ἀπὸ Πέλοπος ἢ Κέκροπος ἢ Ἡρακλέους ἢ τῶν ἄλλων τῶν νομισθέντων ἡρώων, ἢ καὶ ἄλλως πως ἀγαθῶν γενομένων ἀνδρῶν. φησὶν οὖν ὁ θεῖος Γρηγόριος ὅτι οἱ τοῦ θειοτάτου Βασιλείου προπάτορες μείζους καὶ εὐγενέστεροι ἦσαν τῶν νομιζομένων παρὰ τοῖς ἔξω εὐγενῶν. καὶ ὁ μὲν νοῦς τοῦ ἁγίου Γρηγορίου τοῦτο βούλεται, εἰπεῖν δὲ δεῖ τίνες οὗτοι οἷον ὁ Πέλοψ καὶ ὁ Κέκροψ καὶ ὁ Ἀλκμαίων καὶ Ἡρακλῆς. οἱ γὰρ τούτων ἀπόγονοι λέγονται λοιπὸν ἀπὸ μὲν τοῦ Πέλοπος Πελοπίδαι, οἱ δὲ ἀπὸ τοῦ Κέκροπος Κεκροπίδαι, οἱ δὲ ἀπὸ τοῦ Ἀλκμαίωνος Ἀλκμαιωνίδαι, οἱ δὲ ἀπὸ τοῦ Ἡρακλέους Ἡραλεῖδαι, καὶ οἱ ἀπὸ τοῦ Ἀιακοῦ Αἰακίδαι. Εἴπωμεν οὖν πρῶτον τίς ὁ Πέλοψ. ὁ Πέλοψ υἱὸς γέγονε Ταντάλου, Φρυγίας βασιλέως. ὁ Τάνταλος δὲ οὗτος πόλεμον ἐσχηκὼς μετὰ Ἴλου τοῦ κτίσαντος