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θνατοῖσιν, esp. fitting here, since the highest value of the Eleusinia consisted in opening a prospect of bliss after death.

ὡς τρὶς ὄλβιοι
κεῖνοι βροτῶν, οἳ ταῦτα δερχθέντες τέλη
μόλωσ᾽ ἐς Ἅιδου: τοῖσδε γὰρ μόνοις ἐκεῖ
ζῆν ἔστι, τοῖς δ᾽ ἄλλοισι πάντ᾽ ἐκεῖ κακά

Soph. fr. 753
. Pindar fr. 114ὄλβιος ὅστις ἰδὼν κεῖν᾽ εἶσ᾽ ὑπὸ χθόν̓: οἶδε μὲν βίου τελευτάν, οἶδεν δὲ διόσδοτον ἀρχάν”. Isocr. or. 4 § 28ἧςτελετῆςοἱ μετασχόντες περί τε τῆς τοῦ βίου τελευτῆς καὶ τοῦ σύμπαντος αἰῶνος ἡδίους τὰς ἐλπίδας ἔχουσιν”.

ὧν καὶ χρυσέα κ.τ.λ.: ὧν refers to “θνατοῖσιν”: καὶ ("also") has the effect of limiting the reference to those persons on whom the pledge of secrecy has been imposed; — "those mortals on whose lips has been set the divine seal of the ministrant Eumolpidae": i.e. those who have been duly initiated by the Eumolpid Hierophant at Eleusis, and have been bound by him to secrecy.

κλῂς Εὐμολπιδᾶν (possessive gen.), the silence which they impose. Perhaps we should read βέβακ᾽ ἐκ. The Eumolpidae figure here as interpreters between the Two Goddesses and mortals, not as guardians of a secret which they may not communicate. Hence the above version is better than either of the following:—(1) ὦν referring to πότνιαι: "whose seal has been set on the lips of the Eumolpidae": (2) ὧν referring to τέλη: "the seal whereof has been set on the lips of the E."

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    • Isocrates, Panegyricus, 28
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