Academy. See Plato Achaemenids

Total Page:16

File Type:pdf, Size:1020Kb

Academy. See Plato Achaemenids Cambridge University Press 0521535700 - The Cambridge Companion to the Hellenistic World Edited by Glenn R. Bugh Index More information Index S Academy. See Plato Alexander Romance, 308–312 , 313. See also Achaemenids, 12, 16, 80, 97, 148 Alexander III Achaian League, 37, 52, 63, 64, 96, Alexandria, 39, 41–42, 55, 64–66, 82, 84, 118–119, 121, 125, 270, 271, 274, 320; 85, 88, 99, 101, 102, 108, 115, 161, Achaia, 122 180, 181, 187, 200, 210; amphora Acragas (Sicily), 281 handles at, 142, 143; baroque Acrocorinth, 37, 286 architecture in, 171; cameo Actium, battle of (31 BC), 141 invented at, 179; Library of, 1, 167, Aegae (Macedonia), 32, 45 188, 189, 190, 191, 209, 241–242; L. Aemilius Paullus, 118–119, 292 medicine in, 250–251, 252; Museum Agathe Tyche (‘Good Fortune’), 212–213 of, 41, 82, 167, 188, 190, 225, 241, Agathokles, son of Lysimachos, 34, 50 248; plan of, 163; Ptolemaieia festival Agathokles of Syracuse, 282, 286, 293 celebrated at, 65, 161, 214; religious Agesilaos, Spartan king, 266 heterogeneity, 208, 210, 217, 221; Ai Khanum (Afghanistan), 5, 17, 18, 47, Sarapeion at, 165, 170. See also 55, 91, 147 Sarapis Aineias Taktikos, 268, 281 Alexandris (formerly Syracusia), 277 Ainesidemos, Sceptic philosopher, 226, Alkmaion of Kroton, Pythagorean 237 philosopher, 249 Aitolian League, 21, 37, 63–64, 96; Amastris, 26 cavalry of, 272 Ammon Ra (Re), 46, 308, 309, 31 0 –311 Aitolians, 21, 29 Ammonios, son of Dionysios of Athens, alchemy, 247–248 140 Alexander III (the Great) 2, 9–23 Amphipolis, 38, 270 (Chapter 1 passim), 50, 287, 296, 303, Amyntas III of Macedonia, 19, 27, 50 311 , 315; in the Alexander Romance,31 0 , Anaxagoras, philosopher, 250 312; in ‘Alexander Mosaic’, 173; city Andreas of Karystos, 262 foundations, 16, e.g., Alexandria andron, 145–146, 152 Eschate, 17, 26; sarcophagus of, 41, Androtion, historian of Athens, 128 65. Scattered references passim. Antigonos I Monophthalmos (‘the Alexander IV (posthumous son of One-Eyed’), 11, 12, 14, 22, 29, 30, 50, Alexander the Great), 30, 50; 81, 261, 267; Antigonis, new tribe of executed by Kassandros, 31 –32 Athens, 32, 100; cult worship of, 20, Alexander Aitolus, 190–191 36–48, 214; ‘freedom of the Greeks’, Alexander of Epiros, 50 62, 213–214; Ipsos, battle of, 121; 361 © Cambridge University Press www.cambridge.org Cambridge University Press 0521535700 - The Cambridge Companion to the Hellenistic World Edited by Glenn R. Bugh Index More information Index Antigonos I Monophthalmos (cont.) Archelaos of Alexandria, 248 wars with Eumenes, 22, 31 , 101, 267, Archelaos, king of Macedonia, 189, 248 274, 278; wars with Ptolemy, 32–33, archers, Cretan, 280, 284 39, 269, 276 Archimedes of Syracuse, 245, 247, 258, Antigonos II Gonatas, 34, 35–38, 43, 49, 262, 276–277, 286–287 51, 66, 191, 277; Chremonidean War, Argeads (Macedonian royal house), 12, 66. See also Chremonidean War 16, 23, 29, 31 , 32, 33, 36, 96 Antigonos III Doson, 50 Argos, 186, 298, 299, 306 Antimachos of Kolophon, 190, 197 Ariarathes (of Cappadocia), 11 Antioch, 44, 45, 84, 161, 163, 217, 242 Aristarchos of Samothrace, 242 Antiochos I Soter, 35, 44, 45, 116, 214, Aristarchos of Samos, 245 215, 278 Aristippos, Cyrenaic philosopher, 226 Antiochos II (Theos), 87–88 Aristoboulos, Jewish philosopher, Antiochos III (‘the Great’), 44, 47, 81, 304–305 110, 149, 217, 274; battle of Magnesia, Aristotle, 223, 225, 227, 228, 233, 244, 279, 280; battle of Raphia, 272; 245, 249, 251, 255, 297, 303–304, 316; euergetism with Teos, 130 Lyceum, 220, 243–244; Nicomachean Antiochos IV Epiphanes, 46, 67, 143, Ethics, 224; Meteorologika, 247; Politics, 170, 216, 272 282–283, 296; Peripatetic school, 244, Antiochos of Askalon, Academic 304; views on rhetoric, 126–127 philosopher, 237–238 Aristoxenos of Tarenton, musicologist, Antipatros, regent of Macedonia, 12, 252 13–14, 22, 23, 29, 30, 31 , 36; Arkadia, 312; Gortys, 258; affiliation with democracy in Athens restricted by, 18, Rome, 300–302; Lykosoura, Temple 66; Lamian War (323–322 BC), 18, 21; of Despoina, 176; Arkadian League,63 marriage alliances, 49 Arkesilaos, Academic philosopher, Antipatros of Thessalonike, 258 236–237, 240 Antisthenes the Cynic, 232 Arrian of Nikomedia, 4 Apame, Iranian wife of Seleukos I Arsinoe II (sister-wife of Ptolemy II), 50, Nikator, 16, 211 97, 214 Apameia,178 4, 45 Arsinoite, 102–103 Apelles, painter, 21, 158 , 159 –160, 173, artillery, 276, 277. See also catapults 181 Asander, Macedonian satrap of Karia,269 Aphrodite, 214; as Aphrodite Hagne, Asculum, battle of (279 BC), 292 211–212; as Aphrodite Stratonikis, 102 Asklepiades of Prusias, 254 apodeictic (history supported by proof ), Asklepieion, 67, 210;onKos,217 122. See Polybios Asklepios, 211, 221 Apollodoros of Alexandria, 191, 248 asylia (‘inviolability’), 63, 217 Apollodoros, Athenian chronicler, 182 Atargatis, Syrian goddess, 211–212, 213 Apollodoros, Athenian potter, 140 Athens, 37, 52, 61, 64, 95, 122, 141, 188, Apollonios of Perge, 246 209, 225, 257, 258, 275, 316 , 321; Apollonios of Rhodes (Argonautika), 188, Athenians, 22, 59, 124; Attika,61, 259; 190, 192, 195, 196–203, 316 Attalis (new Athenian tribe), 100, 293; aposkeue (‘soldier’s baggage’), 101 Agora of, 55, 56, 57, 67 Aratos of Sikyon, 37, 118, 181 (South Square), 67, 139–140 Aratos of Soloi, 190, 191, 196, 204, 247, (Metroon); Attic dialect,186–187, 188; 304 ceramic material, 143, 144–145, 148, archaeology, urban, 322; survey, 323 154; choregic monument of Lysikrates, 362 © Cambridge University Press www.cambridge.org Cambridge University Press 0521535700 - The Cambridge Companion to the Hellenistic World Edited by Glenn R. Bugh Index More information Index 169; citizenship of, 61, 65, 98; cameo, 179–180 constitution of, 58, 66–68, 100, 119; Carthage, 119, 120; Carthaginians, 281 Dipylon Gate, 150; economy of, 77, cataphracts (kataphraktoi) heavy cavalry, 78, 81, 86, 87, 262; ephebeia, 60; 272–273, 280; Armenian, 272; Pontic, Menippos as benefactor, 131, 132, 133; 272; covered warships, 42, 277 military matters, 130, 141, 148 (sack by catapult, 259–260, 277, 280–281 Sulla in 86 BC), 160, 268, 270, 271 Cato the Censor (Elder), 124, 125, 301 (cavalry), 275, (navy), 283; New Style cavalry, 271–275. See also Companion coinage, 81; philosophical schools in, cavalry 126, 220, 226; religious practices of, Celts, 35, 37. See also Gauls 208, 210, 214, 215–216, 218, 288; Chabrias, condottiere of Athens, 266 Temple of Olympian Zeus, 67, 170, Chaironeia, battle of (338 BC), 21, 52, 216; Tower of the Winds, 57; women 160, 218–219, 220 and marriage, 52 Chalkis, 37, 56, 57 Attalos I of Pergamon, 47, 67, 214, 217, Chandragupta (of India), 11, 45, 304 292 Chares, condottiere of Athens, 266 Attalos II, 67, 169 Chares of Lindos, 261 Attalos III, 92, 131 Charias, military engineer, 282 autonomia, 62, 70 chariots, scythed, 279–280 Chiliarch (‘Prime Minister’ for Babylon, 18, 19, 29, 44, 84; astronomical Alexander the Great), 29 diaries of, 75 Chios, 64, 84, 258, 292 Bactria, 18, 47–48, 149 Chremonidean War, 52, 66. See also Baghdad, Arabic translations, 243 Antigonos Gonatas basileion (Hellenistic palace), 160–161 Chrysippos, Stoic philosopher, 232, 233, Belevi (near Ephesos), royal mausoleum 235 of, 169 Cicero, 237, 238 Beneventum, battle of (275 BC), 278 Claros, oracle of Apollo, 131 Berenikeus, deme of Ptolemais (Egypt), cleruchs (‘military settlers’), 39, 40, 101, 100 102, 269; kleros, 79–80, 82, 269 Berenike I, Ptolemaic queen, 50, 97, 162 Companion Cavalry, 271 Berenike II, Ptolemaic queen, 88, 100, Corinth, 2, 22, 57, 78, 83, 119, 141, 155 , 110, 214; Victory of, 193, 199; Lock of, 162, 262, 270 199. See also Kallimachos P. Cornelius Scipio Aemilianus, 116, 119, Bessos, 12 121, 123, 124, 128, 132, 234 Bion of Borysthenes, 232 Crete, 90, 151 Bion of Soloi, 248 Ctesbios of Alexandria, 285 Biton, writer of military treatises, 285 Cynics, 232, 233, 238 Boiotian League, 63, 270, 271; Boiotia, Cyprus, 82, 101; battle of (306 BC), 269, 271 276, 284. See Salamis Bolos of Mendes, 248 Cyrenaics, 226; school of, 225–226. See Boulagoras of Samos, 65, 87–88, 91 also Hegesias bouleuterion (‘council-house’), 56 Cyrene, 83, 96, 106 Brahmans, 304 Cyrus the Great, 297, 311 Byzantion, 78, 81, 84, 110, 282 Damophon of Messene, 176 Cambyses, Persian king, 311 Deinokrates, architect of Alexandria, 158 , camels, 279 163 363 © Cambridge University Press www.cambridge.org Cambridge University Press 0521535700 - The Cambridge Companion to the Hellenistic World Edited by Glenn R. Bugh Index More information Index Delos, 4, 181, 212, 221; Athenian control Dionysios, son of Dionysios of Athens, of, 140, 145; cults at, 62, 76, 209, 210, 140 211, 213, 217–218, 219; foreigners at, Dionysios I of Syracuse, 290; use of 83, 168, 172, 211; houses at, 55 mercenaries, 266, 268, 269; military (‘peristyle’), 55, 166; trade at, 142, 143, innovations of, 260, 261, 275, 262; urban landscape of, 85, 145 280–281, 286 Delphi, 4, 53, 216, 217, 266–267; Dionysios II of Syracuse, 181, 265 Delphic Amphiktiony, 64, 81; trophy Dionysios of Alexandria, military pillar relief, 292 engineer, 260 Demades, Athenian orator, 20 Dionysios of Halikarnassos, 127–128, 300 Demeter, 213 Dionysos, 62, 162, 211, 214, 221 Demetria of Kos, 93–94, 107 Dipylon Gate. See Athens Demetrias (city founded by Demetrios Diyllos, Athenian historian, 118 Poliorketes), 37, 83, 100 Dor in Israel, 173, 178 Demetrios II of Macedonia, 66 Douris (Duris) of Samos, 57–58, 118, Demetrios of Phaleron, 22, 32, 66, 126, 128, 181 167, 220, 223, 241 Droysen, Johann Gustav, 1, 9–10, 14, 17, Demetrios I Poliorketes, 51, 55, 121,
Recommended publications
  • Tuna El-Gebel 9
    Tuna el-Gebel 9 Weltentstehung und Theologie von Hermopolis Magna I Antike Kosmogonien Beiträge zum internationalen Workshop vom 28.–30. Januar 2016 herausgegeben von Roberto A. Díaz Hernández, Mélanie C. Flossmann-Schütze und Friedhelm Hoffmann Verlag Patrick Brose Tuna el-Gebel - Band 9 Antike Kosmogonien Der Workshop wurde gefördert von: GS DW Graduate School Distant Worlds Der Druck wurde ermöglicht durch: Umschlag: Vorderseite: Foto privat Rückseite: © National Aeronautics and Space Administration (https://map.gsfc.nasa.gov/media/060915/060915_CMB_Timeline600nt.jpg) Tuna el-Gebel - Band 9 Weltentstehung und Theologie von Hermopolis Magna I Antike Kosmogonien Beiträge zum internationalen Workshop vom 28. bis 30. Januar 2016 herausgegeben von Roberto A. Díaz Hernández, Mélanie C. Flossmann-Schütze und Friedhelm Hoffmann Verlag Patrick Brose Vaterstetten Reihe „Tuna el-Gebel“ herausgegeben von Mélanie C. Flossmann-Schütze, Friedhelm Hoffmann, Dieter Kessler, Katrin Schlüter und Alexander Schütze Band 1: Joachim Boessneck (Hg.), Tuna el-Gebel I. Die Tiergalerien, HÄB 24, Hil- desheim 1987. (Gerstenberg Verlag) Band 2: Dieter Kessler, Die Paviankultkammer G-C-C-2, mit einem Beitrag zu den Funden von Hans-Ulrich Onasch, HÄB 43, Hildesheim 1998. (Gersten- berg Verlag) Band 3: Dieter Kessler, Die Oberbauten des Ibiotapheion von Tuna el-Gebel. Die Nachgrabungen der Joint Mission der Universitäten Kairo und München 1989–1996, Tuna el-Gebel 3, Haar 2011. (Verlag Patrick Brose) Band 4: Mélanie C. Flossmann-Schütze / Maren Goecke-Bauer / Friedhelm Hoff- mann / Andreas Hutterer / Katrin Schlüter / Alexander Schütze / Martina Ullmann (Hg.), Kleine Götter – Große Götter. Festschrift für Dieter Kessler zum 65. Geburtstag, Tuna el-Gebel 4, Vaterstetten 2013. (Verlag Patrick Brose) Band 5: Birgit Jordan, Die demotischen Wissenstexte (Recht und Mathematik) des pMattha, 2 Bände, Tuna el-Gebel 5, Vaterstetten 2015.
    [Show full text]
  • Astarte - Wikipedia, the Free Encyclopedia
    Astarte - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Astarte Astarte From Wikipedia, the free encyclopedia Astarte /æˈstɑrti/ (Ancient Greek: Ἀστάρτη , "Astárt ē") is the Greek name of the Mesopotamian (i.e. Assyrian, Akkadian, Babylonian) Semitic goddess Ishtar known throughout the Near East and Eastern Mediterranean from the early Bronze Age to Classical times. It is one of a number of names associated with the chief goddess or female divinity of those peoples. [1] She is found as Ugaritic ( ʻṯ trt , " ʻAṯtart" or " ʻAthtart"); in Phoenician as ( ʻštrt , "Ashtart"); in Astarte riding in a chariot with four Ashtoret , singular, or Ashtarot , plural); and appears branches protruding from roof, on the ) עשתרת Hebrew originally in Akkadian as D, the grammatically reverse of a Julia Maesa coin from masculine name of the goddess Ishtar ; the form Astartu is used to Sidon describe her age. [2] The name appears also in Etruscan as İħģ ĚĮįĵĞ Uni-Astre (Pyrgi Tablets), Ishtar or Ashtart . Contents 1 Overview 2 Astarte in Ugarit 3 Astarte in Egypt 4 Astarte in Phoenicia 5 Astarte in Judah 6 Other associations 7 See also 8 References 9 External links Overview Astarte was connected with fertility, sexuality, and war. Her symbols were the lion, the horse, the sphinx, the dove, and a star within a circle indicating the planet Venus. Pictorial representations often show her naked. She has been known as the deified evening star.[2] Astarte was worshipped in Syria and Canaan beginning in the first millennium BC and was first mentioned in texts from Ugarit. She came from the same Semitic origins as the Mesopotamian goddess Ishtar, and an Ugaritic text specifically equates her with Ishtar.
    [Show full text]
  • University of Groningen Moses/Musaeus/Mochos and His
    University of Groningen Moses/Musaeus/Mochos and his God Yahweh, Iao, and Sabaoth, seen from a Graeco- Roman perspective van Kooten, G.H. Published in: The revelation of the name YHWH to Moses IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2006 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): van Kooten, G. H. (2006). Moses/Musaeus/Mochos and his God Yahweh, Iao, and Sabaoth, seen from a Graeco-Roman perspective. In G. H. V. Kooten (Ed.), The revelation of the name YHWH to Moses: Perspectives from Judaism, the pagan Graeco-Roman world, and early christianity (pp. 107-138). (Themes in Biblical Narrative; No. 9). Brill. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]
  • Did the Phoenicians Practice Child Sacrifice?
    University at Albany, State University of New York Scholars Archive Anthropology Honors College 5-2012 Analyzing Tophets: Did the Phoenicians Practice Child Sacrifice? Katelyn DiBenedetto Follow this and additional works at: https://scholarsarchive.library.albany.edu/honorscollege_anthro Part of the Anthropology Commons Recommended Citation DiBenedetto, Katelyn, "Analyzing Tophets: Did the Phoenicians Practice Child Sacrifice?" (2012). Anthropology. 5. https://scholarsarchive.library.albany.edu/honorscollege_anthro/5 This Honors Thesis is brought to you for free and open access by the Honors College at Scholars Archive. It has been accepted for inclusion in Anthropology by an authorized administrator of Scholars Archive. For more information, please contact [email protected]. 1 Analyzing Tophets: Did the Phoenicians Practice Child Sacrifice? By: Katelyn DiBenedetto Undergraduate Honors Thesis: Spring 2012 Anthropology Department 2 Abstract This paper examines the controversies surrounding Phoenician religious practices and in particular, the Phoenician Tophet, a cemetery containing the cremated remains of infants and young children in clay jars. According to ancient Hebrew and Greek sources, in the ceremony known as mulk, the oldest son was placed on the arms of a bronze statue and dropped into a brazier below. Though these ancient authors were unanimous in criticizing Phoenician religious practices as cruel and savage, the use of these biased sources to conclude that child sacrifice did occur remains controversial. Both the Hebrew and Greek sources were xenophobic and furthermore, there are no Phoenician texts preserved that describe this religious practice. Hence, it is difficult to judge these rituals from a Phoenician viewpoint. Partly because of this, the interpretation of mulk and the Phoenician Tophets remains highly controversial within the academic world.
    [Show full text]
  • The Origins of Infant Circumcision in Israel
    THE ORIGINS OF INFANT CIRCUMCISION IN ISRAEL by WILLIAM H. PROPP University of California. San Diego, CA 92093 Jewish law requires each healthy boy to be circumcised on his eighth day; as a rule only converts undergo the more traumatic adult circum­ cision (Mifoah Gerim 2:5). Of the many peoples that practice ritual circumcision, however, few besides the Jews and those influenced by them perform the operation upon infants. More typically, males are circumcised in boyhood or early adolescence. 1 It is therefore appropriate to explore the reasons for this unusual Israelite rite. Though the Bible traces the practice to the days of the patriarchs, the relevant passages are I. See Gray (1913, p. 662) for a still serviceable summary of ages of circumcision in various cultures. Puberty seems to be the most common time. Josephus (Antiquities 1.214 [ed. Thackeray, p. 106]) and Eusebius (Praeparatio Evangelica 6.11.69 [ed. des Places IV, p. 64]} reported that the Arabs of their day circumcised at thirteen, but these scholars may not have relied on contemporary reports but rather on the circumcision of Ishmael at that age (Gen 17:25). Later Muslims have circumcised at a variety of ages; see Margoliouth (1913) and Wensinck (1927). Other circumcised Near Eastern peoples include the Egyp­ tians, the Edomites, the Ammonites and the Moabites (Jer 9:24), though in Hellenistic time the Ammonites and Edomites may have abandoned the custom; see Judith 14:10 and Josephus, Antiquities 13.257 258, 318 (ed. Marcus, pp. 356, 386). Herodotus (2.104 [ed. Godley, I, p.
    [Show full text]
  • Phoenician Route Brochure
    LebanonThis booklet focuses on the Phoenician Route in Lebanon. https://www.coe.int/en/web/cultural-routes/the-phoenicians-route http://fenici.net/en/on-the-route-eng/ http://fenici.net/en/?s=lebanon http://lcf.lau.edu.lb/ EUROPEAN INSTITUTE OF CULTURAL ROUTES 1 - Crusader Castle, heritage site 2- Saydat Al-Bouwebe Church 3- LAU-Louis Cardahi Foundation 4- Saydat Al-Najat Church 5- St. Jean Marc Church 6- Baptistry 7- Ontoush 8- Mosque 9- Wax Museum 10- Ecole des Sœurs des Saints-Cœurs “EDUCATION IS AT THE CORE OF THE LAU-CARDAHI FOUNDATION’S MISSION”. The foundation welcomes researchers, students and all visitors who wish to learn more about Byblos over the centuries and relevant topics on Lebanon. Our interactive workshops and lectures on historical, archeological, architectural, and urban studies of Byblos and other heritage cities in Lebanon and the broader region, combined with our art exhibitions – featuring paintings, photography, sculpture, cultural artefacts and international competitions – bring Byblos City to life. Anyone who comes through our doors, whether on a visit or for a workshop, will benefit from our digital library and mu- seum. LIST OF CURRENT MEMBERS OF THE PHOENICIAN ROUTE http://fenici.net/en/about-us-2/list-of-current-members/#1516019456001-cc71dc35-b904 Italy – The Phoenicians’ Route Association Spain - La Ruta de los Fenicios Association France Lebanon (Municipality of Tyre, Municipality of Baalbek, Municipality of Jounieh, LAU-Louis Cardahi Foundation) Tunisia Greece Croatia Malta Cyprus Governorate of Jericho TRANSVERSAL NETWORKS Croatia Greece Italy Governorate of Jericho Lebanon Malta Spain Tunisia France Cyprus EUROPEAN INSTITUTE OF CULTURAL ROUTES France Italy Croatia Spain Greece Melilla Malta Cyprus Tunisia Lebanon Jericho Governate Canary Island The Phoenicians’ Route (http://fenici.net/en/about-us-2/) refers to the connection of the major nautical routes which, since the twelfth century BC, were used by the Phoenicians as essential routes for trade and cultural communication in the Mediterranean.
    [Show full text]
  • Kingship in Heaven in Anatolia, Syria and Greece: Patterns of Convergence and Divergence
    Kingship in heaven in Anatolia, Syria and Greece: patterns of convergence and divergence Book or Report Section Published Version Rutherford, I. (2018) Kingship in heaven in Anatolia, Syria and Greece: patterns of convergence and divergence. In: Audley- Miller, L. and Dignas, B. (eds.) Wandering Myths Transcultural Uses of Myth in the Ancient World. De Gruyter, pp. 3-22. ISBN 9783110416855 Available at http://centaur.reading.ac.uk/79653/ It is advisable to refer to the publisher’s version if you intend to cite from the work. See Guidance on citing . Publisher: De Gruyter All outputs in CentAUR are protected by Intellectual Property Rights law, including copyright law. Copyright and IPR is retained by the creators or other copyright holders. Terms and conditions for use of this material are defined in the End User Agreement . www.reading.ac.uk/centaur CentAUR Central Archive at the University of Reading Reading’s research outputs online Ian Rutherford Kingship in Heaven in Anatolia, Syria and Greece Patterns of Convergence and Divergence Introduction Anyone who studies mythology in different ancient cultures will sooner or later be struck by similarities between them, and wish to understand how such similarities come about. There are three general ways of explaining similar story-patterns in dif- ferent cultures: 1. as coincidence; 2. as common cultural patterns that go back very early in human pre-history; and 3. as diffusion, either long-term over several millennia (3a) or more recently (3b). A recent proponent of position 2 is the Harvard indologist Michael Witzel who in The Origins of the World’s Mythologies (2012) argues that many of the similarities between the mythologies of different cultures can be traced back to the period before thehu- man migrations of the late Stone Age.
    [Show full text]
  • THE COSMOGONY As This Chapter Is the First in Which Fragments Of
    CHAPTER SIX THE COSMOGONY As this chapter is the first in which fragments of Philo's supposed translation of Sanchuniathon will be discussed, a few general remarks seem appropriate at the outset. In the extant fragments Philo does not date Sanchuniathon directly. Philo's date for Sanchuniathon can, however, be inferred from 813: 4-22: Sanchuniathon's work was deformed by misinterpretation and eventually reached Greece to become the basis of Hesiod's Theogony. Sanchuniathon, according to Philo, must therefore have lived before Hesiod-long enough prior to Hesiod for the intervening process of misinterpretation and trans­ mission to be completed. A date late in the second millennium B.c. or early in the first millennium would therefore seem proper. 1 Por­ phyry, on the other hand, dates Sanchuniathon directly-at the time of the Trojan War. Eusebius (following Porphyry, and perhaps Philo's allusions) calls Sanchuniathon a most ancient man, who lived before the Trojan War. Sanchuniathon's writings, therefore, allegedly date from the late second millennium B.C. Nevertheless, as was concluded at the end of the previous chapter, the data in Porphyry and Philo's descriptions of Sanchuniathon are derived from a Hellenistic milieu. This must arouse suspicion concerning the texts which Philo presents as his translation of Sanchuniathon. Do the fragments reflect ancient Phoenician beliefs, as Philo claims, or do they reflect the beliefs of Hellenized Phoenicians? Testing the antiquity of beliefs or doctrines is complicated by the fact that some elements may be old, others new. Thus names of gods or festivals may survive long after the notion of the god or practices in the I It is impossible to be more precise.
    [Show full text]
  • Odysseus and a Phoenician Tale* Russell J
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE Вестник СПбГУ. Философия и конфликтология. 2018. Т. 34. Вып. 2 UDC 94(3) provided by Saint Petersburg State University Odysseus and a Phoenician tale* Russell J. R. Harvard University, Massachusetts Hall, Cambridge, MA 02138 For citation: Russell J. R. Odysseus and a Phoenician tale. Vestnik of Saint Petesrburg University. Philosophy and Conflict Studies, 2018, vol. 34, issue 2, pp. 233–250. https://doi.org/10.21638/11701/ spbu17.2018.208 The question of the authorship of the two Homeric epics — whether there was one Homer, or two — has vexed scholars since the inception of critical literary study. The more bellicose, less inner and mysterious Iliad was by far the more popular poem in antiquity. And although the later Aeneid of Virgil tendentiously fuses together war and nostos (homecoming), it is of arms and a man, not a man of many ways and wiles, that the Roman poet sings. Odysseus is likened, invidiously, to a Canaanite (Phoenician) traveling merchant in his flexibility and adaptability — he, the “rootless cosmopolitan” of his remote age, resonates with the predica- ment of alienation of modern man and with the psychological depth of the modern literary sensibility, then bellicose, candid, limited Achilles and Aeneas. It is proposed in the article that the Odyssey employs the topos of a man traveling in search of lost members of his family, with a happy resolution, that seems indeed to have been peculiarly popular over many centuries with Phoenicians and Carthaginians. The author suggests indeed that Menaechmus, the name of a character in a play based on this topos with a Punic setting that might even have been performed, in a Northwest Semitic translation in Qart adašt (Newtown, i.e., Carthage) itself, is merely the very common Hebrew name Menachem.
    [Show full text]
  • Yahweh and the Gods and Goddesses of Canaan.Pdf
    JOURNAL FOR THE STUDY OF THE OLD TESTAMENT SUPPLEMENT SERIES 265 Editors David J.A. Clines Philip R. Davies Executive Editor John Jarick Editorial Board Richard J. Coggins, Alan Cooper, J. Cheryl Exum, John Goldingay, Robert P. Gordon, Norman K. Gottwald, Andrew D.H. Mayes, Carol Meyers, Patrick D. Miller Sheffield Academic Press A Continuum imprint This page intentionally left blank Yahweh and the Gods and Goddesses of Canaan John Day Journal for the Study of the Old Testament Supplement Series 265 Copyright © 2000, 2002 Sheffield Academic Press A Continuum imprint Published by Sheffield Academic Press Ltd The Tower Building, 11 York Road, London SE1 7NX 370 Lexington Avenue, New York, NY 10017-6550 www.continuumbooks.com All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library Typeset by Sheffield Academic Press Printed on acid-free paper in Great Britain by Bookcraft Ltd, Midsomer Norton, Bath ISBN 1-85075-986-3 hbk 0-82646-830-6 pbk CONTENTS Preface 7 Abbreviations 8 Chapter 1 YAHWEHANDEL 13 Chapter 2 YAHWEH AND ASHERAH 42 Chapter 3 YAHWEH VERSUS BAAL 68 Chapter 4 YAHWEH'S APPROPRIATION OF BAAL IMAGERY 91 Chapter 5 YAHWEH AND THE GODDESSES ASTARTE AND ANAT (AND THE QUEEN OF HEAVEN) 128 Chapter 6 YAHWEH AND
    [Show full text]
  • Phrygian Tales J
    Phrygian Tales J. B. Rives EGINNING in the Hellenistic period, the Greek world saw the production of many pseudepigraphic texts that purported to represent the wisdom of various eastern B 1 peoples, especially Egyptians, Chaldeans, and Persians. Among the more obscure are stories or writings described as “Phrygian,” known only from a handful of brief references in widely scattered authors. These references have so far been discussed only by scholars interested in elucidating particular passages, and have not received any general consideration in and of themselves.2 Although their brevity and obscurity makes it difficult to reach many definite conclusions about these lost writings, it is nevertheless useful to reconsider them as a group. In this paper I briefly set out the evidence and assess what we may reasonably deduce from it. I argue that the term “Phry- gian tale” was typically applied to two particular types of text, those that presented either euhemerizing or allegorical inter- 1 On Egyptian pseudepigrapha, see especially G. Fowden, The Egyptian Hermes: A Historical Approach to the Late Pagan Mind2 (Princeton 1993); on Persian, see J. Bidez and F. Cumont, Les mages hellénisés (Paris 1938), with R. Beck, “Thus Spake Not Zarathustra: Zoroastrian Pseudepigrapha of the Graeco-Roman World,” in M. Boyce and F. Grenet, A History of Zoroastrian- ism III Zoroastrianism under Macedonian and Roman Rule (Leiden 1991) 491–565. 2 Most of the evidence is gathered by A. S. Pease in his note on Cic. Nat.D. 3.42 (M. Tulli Ciceronis De Natura Deorum [Cambridge (Mass.) 1955– 1958]), by F. Jacoby at FGrHist 800 FF 4–13 in his collection of ethno- graphic writings on Phrygia, and by M.
    [Show full text]
  • Ancestors As Icons: the Lives of Hebrew Saints in Eusebius' Praeparatio Evangelica
    Ancestors as Icons: The Lives of Hebrew Saints in Eusebius’ Praeparatio Evangelica Aaron P. Johnson IOGRAPHICAL REPRESENTATIONS held powerful sway over the imagination of pagans and Christians alike in the Bthe late Roman world. Written lives (bioi) could embody virtue, exemplify vice, evince a proper sense of the sacred, and articulate notions of authority and power (social, political, and divine).1 Literary portraits of holy men (and sometimes women) possessed the capacity to shape the world and lives of late antique readers. Such representations might also provide powerful mechanisms of legitimation within the arguments developed for particular philosophical or theological positions.2 Apologetic texts, which attempted to construct a defensible identity for Christianity3 in often bitterly polemical response to 1 See e.g. the relevant essays in T. Hägg and P. Rousseau, edd., Greek Biography and Panegyric in Late Antiquity (Berkeley 2000); M. J. Edwards and S. C. R. Swain, edd., Portraits: Biographical Representation in the Greek and Latin Literature of the Roman Empire (Oxford 1997); A. Wilson, “Biographical Models: the Constantinian Period and Beyond,” in S. Lieu and D. Montserrat, edd., Constantine: History, Historiography and Legend (London/New York 1998) 112–121. 2 Porphyry’s Vita Pythagorae (as well as his Vita Plotini) and Iamblichus’ De Vita Pythagorica were part of larger philosophical projects; for discussion see G. Clark, “Philosophic Lives and the Philosophic Life: Porphyry and Iam- blichus,” in Hägg and Rousseau (supra n.1) 29–51. Likewise the Vita Antonii legitimized Athanasian theology: D. Brakke, Athanasius and Asceticism (Bal- timore 1995) 201–265; A. Cameron, “Form and Meaning: The Vita Constantini and the Vita Antonii,” in Hägg and Rousseau 72–88.
    [Show full text]