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Displaying: 61-70 of 467 documents


61. Philotheos: Volume > 16
Bogoljub Šijaković Ново издање Ибервегове Историје философије и Кант у средишту
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62. Philotheos: Volume > 16
Daniel Mackay A Chronicle and Answer for Orthodox Christians Inquiring about the 2016 Great and Holy Council from One Who Was There
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63. Philotheos: Volume > 15
Wolfgang Speyer Ganzheitliches Erkennen und heilsgeschichtliche Offenbarung: Ein Beitrag zum Verhältnis von Wissen und Glaube
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64. Philotheos: Volume > 15
Heinrich Beck „Warum ist überhaupt etwas und nicht vielmehr nichts?“
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65. Philotheos: Volume > 15
Andre M. Archie Analogy and Structure in two of Plato’s Dialogues: Early and Middle
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66. Philotheos: Volume > 15
Jelena Femić Kasapis Ὁ ὅρος μύστης στὴν προχριστιανική του χρήση
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Εἰς τὴν παρούσαν ἐργασίαν ἐκτίθενται ἐνδεικτικὰ χωρία τοῦ ὅρου μύστης, ἔτσι ὅπως εἶχε διαμορφωθεῖ ἡ χρήση του καὶ oἱ σημασιολογικὲς ἀποχρώσεις ποὺ λαμβάνει σὲ χωρία ἀρχαίων συγγραφέων. Παρουσιάζονται ἕξι χωρία, τὰ ὁποῖα ἀποδεικνύουν ὅτι ὁ μύστης ἦταν μέτοχος καὶ πλῆρες μέλος τῶν μυστηριακῶν λατρειῶν, ὄχι μόνο τῶν Μυστηρίων, ἀλλὰ καὶ τῶν ὀργίων. Κάθε χωρίο ἀκολουθείται ἀπὸ μετάφραση σὲ μία ἀπὸ τὶς σύγχρονες γλῶσσες. Ἀπὸ τὸ χωρίο τοῦ Ἀριστοφάνη προκύπτει ὅτι ὁ ὅρος ἀρχικὰ εἶχε διατυπωθεῖ ὡς ἐπίθετο καὶ ὄχι ὡς οὐσιαστικό. Ὡς τέτοιο μέρος τοῦ λόγου, λειτουργεῖ καὶ ὡς προσωνυμία (ἐπωνυμία) τῶν ἀρχαίων θεοτήτων. Παρ΄ὅλο ποὺ ἡ σημασιολογία του δείχνει νοηματικὴ διαφάνεια, ἡ ἐτυμολογία τοῦ ὅρου παραμένει ἀνεπαρκῶς προσδιορισμένη. Στὰ ἐτυμολογικὰ λεξικὰ δὲν ἀποτελεῖ ξεχωριστὸ λῆμμα, ἀλλὰ συγκαταλέγεται στὰ ὀνοματικὰ παράγωγα τοῦ ῥήματος μύω.This paper presents indicative quotations of the term mystes. They are taken from the texts of ancient writers, focusing on the way its use and its semasiological aspects were formed. Six excerpts are selected to assess the fact that mystes was an active participant and a full member of the ancient Mystery cults, not only of the Mysteries, but of the Orgies, too. Most quotations are followed by their interpretation in English or French. Aristophanes’ fragment leads to conclusion that initially the term was introduced and formulated rather as an adjective, than as a noun. As such, it serves as a name, title, or cognomen, referring to ancient deities. Although its semasiology indicates rather intelligible transparency, its etymology remains insufficiently determined. In etymological dictionaries it is not presented as a separate lemma, but is assumed to be a noun derivative of a verb, thus presented s.v. μύω [mýō].
67. Philotheos: Volume > 15
Adriana Neacșu Le rapport entre l’homme et les dieux dans la pratique de la theurgie
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68. Philotheos: Volume > 15
Katharina Comoth Nero als Apollo Citharoedus und Apocalypsis Ioannis 13,18
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69. Philotheos: Volume > 15
Christos Térézis, Lydia Kassi Les thèses de Proclus à propos de l’écologie
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70. Philotheos: Volume > 15
Rodoljub Kubat The Theology of the “Free Slaves”
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