By Jan Bremmer
Within the final a long time there was an expanding curiosity within the dating among Greek faith & tradition and the traditional close to East. This demanding booklet contributes vastly to this curiosity through learning the close to jap history of significant Greek myths, corresponding to these of the construction of the realm and the 1st girl, the Flood, the Golden Fleece, the Titans and vacationing seers, but additionally of the births of Attis and Asclepius in addition to the origins of the phrases 'paradise' and 'magic'. It additionally indicates that, in flip, Greek literature stimulated Jewish tales of divine epiphanies and that the Greek scapegoat myths and rituals contributed to the relevant Christian proposal of atonement.
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6) and the scholiast on Hesiod’s Works 71. Eustathius moved even somewhat further away from a literal translation and came up with “because she received many presents” (on Il. 830). On the other hand, Philo’s ‘She who gives all things’ (De aet. 1). 48 D2), which seems to mention the sacrifice of a certain Pandora during the Thargelia festival. 41 It would be a misunderstanding of ancient etymological practice to suggest that some of these interpretations are necessarily wrong. On the contrary, unlike modern scientific approaches, the ancients often played with the various qualities evoked by the lexemes into which a name can be broken down, as in our case ‘all’ and ‘gift’.
This is exemplified by Pherecydes (fr. 2) could still observe among the Attic Lykomids,79 poets like Sappho (fr. 198), Aeschylus (fr. 44), and Euripides,80 and the mythographer Acusilaus (FGrH 2 F 5 = F 6a,b Fowler). An Orphic origin, then, seems not impossible. 81 With this cosmic role of Eros, Aristophanes’ description has come to a close; more would probably have been boring to his public. We may wonder, though, what actually would have been so funny about this passage. First, of course, the application of cosmogony to ornithogony must have amused the audience.
72 O. Kern, De Orphei Epimenidis Pherecydis theogoniis quaestiones selectae (Diss. Berlin, 1888) 70; H. Demoulin, Épiménide de Crète (Brussels, 1901) 122; Kirk, Raven and Schofield, Presocratic Philosophers, 144–47. ) seem a bit far-fetched. 74 Dunand and Zivie-Coche, Gods and Men in Egypt, 9–10, 50–1, 293. 75 As is observed by J. Mansfeld, Studies in Later Greek Philosophy (London, 1989) Ch. XIV, 267, 291. 76 Cf. A. Cassio, “L’uovo orfico e il Geritade di Aristofane (fr. ),” Riv. Filol. It. Class.