Confession of Sins and the Classics
In the first of his letters ex Ponto (vv. 51–58) Ovid mentions the confession of sins practised in the religion of Isis by the faithful (in the presence of a priest?). One man, seated before the altar of the goddess (Isiacos focos, v. 52), confessed that he had offended her divinity (numen violasse...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
1937
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| In: |
Harvard theological review
Year: 1937, Volume: 30, Issue: 1, Pages: 1-14 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In the first of his letters ex Ponto (vv. 51–58) Ovid mentions the confession of sins practised in the religion of Isis by the faithful (in the presence of a priest?). One man, seated before the altar of the goddess (Isiacos focos, v. 52), confessed that he had offended her divinity (numen violasse fatentem, v. 51); a second, deprived of his sight in punishment for some similar crime, went along the public road crying out that he had merited the castigation (se meruisse, v. 54). Ovid affirms that he had seen all this with his own eyes (vidi ego, v. 51). It may be that his vidi ego is purely rhetoric. Confession of sins, however, was certainly practised in Egypt ab antiquo, as is proved by a group of Theban inscriptions of the epoch of the XlXth Dynasty (about 1300 B.C.) dedicated to various divinities, amongst whom is a local goddess assimilated to Isis-Hathor. Moreover, ophthalmia was very common in Egypt. | ||
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