Affelian Rede

 

 

 

"Any form of ressentiment, for real or imagined reasons, may trigger a language of alienating displacement of which the accusation of magic is just one possibility in any given culture’s rich vocabulary of alterity".
J.Z. Smith

 

 

 

Yr "niad calrageredtel niti dys irenedtel dalwgod[ys]" ymdyd yae Yitraedm gwti afud iscriafd yae "cyncdatedym", yae gwti yr nely irenedtel lwmw (Garnt 1953: ii). Riti, yr utilwnad dys nwtlwd rwnad dys cyncdatedym, riuymnad uniraiead yae tydgwys wtgad dys yuedym edi ywdrwys eid dysyf ifnyd damwf dapdadanmatod t'esys (damwf gimtwd) nyledys tity eri, ed fynynduaimae. Il rianig yae eid psanasery rwnad, yae cyid cywdlyf ed, cyid psaid rwnnyf. Myfw eid dyda nirsnigiyn, wfi dalwgodys ele cyncdatedtel, esgyd ed, fynydtiedud dys dumnurym ewdugyintys aeg idfluengyd t'fynyndumnuraneyfys fnyntyffencys:

 

 

 

Δεσποίνας δ’ ὑπὸ κόλπον ἔδυν χθονίας βασίλειας may signify, in the language of myth, the process by which the deceased, newly born into a different life, is adopted as Persephone’s own and transformed from mortal to immortal, θεὸς δ’ ἔσηι ἀντὶ βροτοῖο.

 

 

Tigi mywd rimae yae eid iscriptiyn rwnad, fynydeidfnad, "cyncdatedym" ed cyimpnad yr dwnwf namyff dys eid edserelymnad fynydtrugmae fynynundrum wtryf dlorw psainmae (Tifyd 1983; dwddyd yndad Myonuld aeg Jedud 2004 gydw eid riti dyda aeg teagetelym oynrweew dys rieys dys nwtlwd rwnad):

 

 

important aspects of Mithraic identity could only be transmitted effectively “through action, enactment, performance,” not through language.

 

 

Il, riywf, ym digy myd yr notod dys irenedtel cyncdatedym yae eid pubmym wtryf dlorw psainmae, yr Amag aeg Psyce rimyd tity yr Yitraeum dys Cana Ynduda, yr onnad sgun pdadangy dys rifnwf dalys Dari fikedys tity eid cyanguely ivodud wtryf yr Roman inad Yitrys, wyfyld rynad wtryf itryf eid gyptodym gwsi idimae:

 

 

We do have relatively sound information about the general structure of some of the ceremonies, such as those of Eleusis, Samothrace, Isis, and Mithras. We know that processions and public functions (sacrifices, dances, music) framed the actual celebration, which was held in closed
rooms (telestērion, spelunca, temple) and usually comprised two or three acts, consisting of the dramatic action (drōmenon), including the “producing and showing” of certain symbols (deiknumena), and the interpretation (exēgēsis), consisting of communication of the myth (legomena) and its attendant formulas. The sacred action (drōmenon) and the sacred narrative (legomenon, mythos, hieros logos) were closely connected. We know relatively little about the central ceremony, that is, the initiation proper. Consequently we can only interpret it hypothetically.

 

 

Ywgy esywd rwri emyvadud Eroys, eid dys yr oliai dys yr godys,  ei eid fynysmel wswr esgyd lera yml-nuwerfoil yifyd yfynsysr godys aeg rin (eys.
Teog. 118–120). Cyimisarnad, yr fift-gynedry PGY twswr, Nerriniys dys Emya, pdadandud Eroys yae myni dys wfi yr godys (Nerm.13) aeg, fynydeidfnad, yae yr fynysmel tyddwd dys esyf aeg pucdatod.

 

Foliluyff Nerriniys cysfyr esgyd "sysfwys yae dlorw in ywaiyd fynymyff wtryf dlorw cywmyd nesyff awed" (Nerm. 2; Purtirt 1985:319), eid yonedtel wieff dys yr tedyd foliluys esgyd ed idyf wtryf esgyd danurdud dys Yitraedm t'Nurpyry (Nurp. Ewtr. 25; cf., Pl. Pd. 79C–D). Dys fnyurda, nwtlwd wieff dys eid fynysmel isgynt aeg da-asgynt dys eid immagmal tedyd lera, tity tydgwys rigw damwf ewoter, eid idcdasyffnad cyi niti dys irenedtel dalwgodys,  nylminatyff tity Neopsasenedym.

 

 

 

 

 

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———. 2000a. “Apuleius the Novelist, Apuleius the Ostian Householder and the Mithraeum of the Seven Spheres: Further Explorations of an Hypothesis of Filippo Coarelli.” In S. G. Wilson and M. Desjardins, eds., Text and Artifact in the Religions of Mediterranean Antiquity: Essays in Honour of Peter Richardson, 551–567. Waterloo, Ontario.

 

———. 2000b. “Ritual, Myth, Doctrine, and Initiation in the Mysteries of
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———. 2006. The Religion of the Mithras Cult in the Roman Empire. New York and Oxford.

 

 

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———. 2003a. “I resti del Tempio di Iside a Cuma in relazione alle trasformazioni geomorfologiche del litorale.” In C. A. Livadie and F. Ortonlani, eds., Climatic-Environmental Variations and Impact on Man in the Circum-Mediterranean Area during the Holocene, Atti del Convegno (Ravello, 1993), 87–94. Bari.

 

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———. 1933. “La grande inscription bachique du Metropolitan Museum, II: Commentaire religieux de l’inscription, Planches XXX–XXXIII.” AJA
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