Roots of Chaos
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1 & 2 Samuel Series Lesson #176
1 & 2 Samuel Series Lesson #176 June 25, 2019 Dean Bible Ministries www.deanbibleministries.org Dr. Robert L. Dean, Jr. LEVIATHAN, TANNIN, AND RAHAV–PART 3 2 SAMUEL 7:18–29; PSALM 89:10 What the Bible Teaches About The Davidic Covenant Psa. 89:10, “You have broken Rahab in pieces, as one who is slain; You have scattered Your enemies with Your mighty arm.” comm masc sing abs Rahab, Rahav רהַב proper Rahab, literally, Rachav, name רָ חָב This term shows up in in Job 9:13; Job 26:12; Psalm 89:10; Isaiah 51:9. TWOT describes the verbal form in this manner: The basic meaning of the noun is arrogance. Rahav, can best be translated as “the arrogant one.” 1. God created all living things including Rahav, leviathan, behemoth, the sea, and the tannin. These are real, not mythological creatures and creation. 2. God in His omniscience designed all of these things. Their design was intentional, with a view to how they would be used as biblical symbols as well as mythological representations. Tracing these “sea monsters” 1. Yam 2. Tannin 3. Leviathan 4. Rahav 5. Behemoth GOD the Creator Mythological Deities All creatures: Yam, Leviathan, Behemoth, Tannin, Rahav designed with a purpose Uses God’s creatures to represent pagan deities [demons] and to describe origin myths. Referred to in the Bible: 1. As actual, historical creatures, and also 2. with a view to their mythological connotations to communicate God vs. evil. Job 9:13, “God will not turn back His anger; Beneath Him crouch the helpers of Rahav.” [NKJV: allies of the proud] Isa. -
The Cosmic Myths of Homer and Hesiod
Oral Tradition, 2/1 (1987): 31-53 The Cosmic Myths of Homer and Hesiod Eric A. Havelock I HOMER’S COSMIC IMAGERY Embedded in the narratives of the Homeric poems are a few passages which open windows on the ways in which the Homeric poet envisioned the cosmos around him. They occur as brief digressions, offering powerful but by no means consistent images, intruding into the narrative and then vanishing from it, but always prompted by some suitable context. A. Iliad 5.748-52 and 768-69 The Greeks in battle being pressed hard by the Trojans, assisted by the god Ares; the goddesses Hera and Athene decide to equalize the encounter by descending from Olympus to help the Greeks. A servant assembles the components of Hera’s chariot: body, wheels, spokes, axle, felloe, tires, naves, platform, rails, pole, yoke are all itemized in sequence, comprising a formulaic account of a mechanical operation: Hera herself attaches the horses to the car. Athene on her side is provided by the poet with a corresponding “arming scene”; she fi nally mounts the chariot and the two of them proceed: 748 Hera swiftly with whip set upon the horses 749 and self-moving the gates of heaven creaked, which the seasons kept 750 to whom is committed great heaven and Olympus 751 either to swing open the thick cloud or to shut it back. 752 Straight through between them they kept the horses goaded-and-driven. 32 ERIC A. HAVELOCK 768 Hera whipped up the horses, and the pair unhesitant fl ew on 769 in midspace between earth and heaven star-studded. -
From Indo-European Dragon Slaying to Isa 27.1 a Study in the Longue Durée Wikander, Ola
From Indo-European Dragon Slaying to Isa 27.1 A Study in the Longue Durée Wikander, Ola Published in: Studies in Isaiah 2017 Document Version: Publisher's PDF, also known as Version of record Link to publication Citation for published version (APA): Wikander, O. (2017). From Indo-European Dragon Slaying to Isa 27.1: A Study in the Longue Durée. In T. Wasserman, G. Andersson, & D. Willgren (Eds.), Studies in Isaiah: History, Theology and Reception (pp. 116- 135). (Library of Hebrew Bible/Old Testament studies, 654 ; Vol. 654). Bloomsbury T&T Clark. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ 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. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 LIBRARY OF HEBREW BIBLE/ OLD TESTAMENT STUDIES 654 Formerly Journal of the Study of the Old Testament Supplement Series Editors Claudia V. -
Physiology and Mysticism at Pherai. the Funerary Epigram for Lykophron
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 15 | 2002 Varia Physiology and Mysticism at Pherai. The Funerary Epigram for Lykophron Aphrodite A. Avagianou Electronic version URL: http://journals.openedition.org/kernos/1368 DOI: 10.4000/kernos.1368 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2002 ISSN: 0776-3824 Electronic reference Aphrodite A. Avagianou, « Physiology and Mysticism at Pherai. The Funerary Epigram for Lykophron », Kernos [Online], 15 | 2002, Online since 21 April 2011, connection on 20 April 2019. URL : http:// journals.openedition.org/kernos/1368 ; DOI : 10.4000/kernos.1368 Kernos Kernos 15 (2002), p. 75-89. Physiology and Mysticism at Pherai. The Funerary Epigram for Lykophron* Ta the starry heaven, where my saut will live. For historians of religion, a funerary epigram from Pherai dated to the early Hellenistic period1 has special interest. The text is as follows: Znvàc; ànà QU;,nc; IlEyéû,ou AUXOqJQillV 6 <PLÀLOXOU oo1;nL, àÀn8ElaL ôÈ Èx nUQàc; à8uvérrou' xut セキ Èv OÙQUVLOLC; èiOtQOLC; iJJtà nutQàc; àEQ8ElC;' oWIlU ôÈ IlntQàc; ÈlliiC; IlntÉQu yf\v XatÉXEL. I, Lykophron, the son of Philiskos, seem sprung from the root of great Zeus, but in truth am from the immortal fire; and l live among the heavenly stars uplifted by my father; but the body born of my mother oecupies mother-earth. The main idea of the epigram, that the soul of the dead goes to the astral heaven while the body returns to the earth, that is, the mother, is easy to grasp and it could be argued that this notion is a standard expression in funerary epigrams. -
Worthless Deities in the Hebrew Text
Worthless Deities Listed in the Hebrew Text by Kathryn QannaYahu I would like to thank my daughters Leviyah and Genevieve for their support, both encouragement and financial so that I could work on this study full time. I would also like to thank the Bozeman Public Library, especially Mary Ann Childs, who handled well over a hundred of my interlibrary loans during these two years. Subcategory Links Foreign Language Intro Study Intro Proto-Indo-Europeans and the Patriarchy From Clan Mother To Goddess Ancestor Worship/Cult of the Dead Therafiym Molek/Melek Nechushthan and Sherafiym Astral Cult Seal of God – Mark of the Beast Deities Amurru / Amorite Ugaritic / Canaanite Phoenician / Felishthiym [Philistine] / Carthaginian Syrian / Aramean Babylonian / Assyrian Map of Patron Deity City Names Reference Book List Foreign Language Intro This study incorporates many textual elements that need their own introduction because of all the languages presented. For the Hebrew, I use a Hebrew font that you will not be able to view without a download, unless you happen to have the font from another program. If you should see odd letters strung together where a name or word is being explained, you probably need the font. It is provided on my fonts page http://www.lebtahor.com/Resources/fonts.htm . Since Hebrew does not have an upper and lower case, another font used for the English quoting of the Tanak/Bible is the copperplate, which does not have a case. I use this font when quoting portions of the Tanak [Hebrew Bible], to avoid translator emphasis that capitalizing puts a slant on. -
Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected]
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2009 A Curious Concoction: Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. "A Curious Concoction: Tradition and Innovation in Olympiodorus' 'Orphic' Creation of Mankind." American Journal of Philology 130, no. 4 (2009): 511-532. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/classics_pubs/79 For more information, please contact [email protected]. Radcliffe G. Edmonds III “A Curious Concoction: Tradition and Innovation in Olympiodorus' ‘Orphic’ Creation of Mankind” American Journal of Philology 130 (2009), pp. 511–532. A Curious Concoction: Tradition and Innovation in Olympiodorus' Creation of Mankind Olympiodorus' recounting (In Plat. Phaed. I.3-6) of the Titan's dismemberment of Dionysus and the subsequent creation of humankind has served for over a century as the linchpin of the reconstructions of the supposed Orphic doctrine of original sin. From Comparetti's first statement of the idea in his 1879 discussion of the gold tablets from Thurii, Olympiodorus' brief testimony has been the -
Folktale Types and Motifs in Greek Heroic Myth Review P.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic Quest
Mon Feb 13: Heracles/Hercules and the Greek world Ch. 15, pp. 361-397 Folktale types and motifs in Greek heroic myth review p.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic quest NAME: Hera-kleos = (Gk) glory of Hera (his persecutor) >p.395 Roman name: Hercules divine heritage and birth: Alcmena +Zeus -> Heracles pp.362-5 + Amphitryo -> Iphicles Zeus impersonates Amphityron: "disguised as her husband he enjoyed the bed of Alcmena" “Alcmena, having submitted to a god and the best of mankind, in Thebes of the seven gates gave birth to a pair of twin brothers – brothers, but by no means alike in thought or in vigor of spirit. The one was by far the weaker, the other a much better man, terrible, mighty in battle, Heracles, the hero unconquered. Him she bore in submission to Cronus’ cloud-ruling son, the other, by name Iphicles, to Amphitryon, powerful lancer. Of different sires she conceived them, the one of a human father, the other of Zeus, son of Cronus, the ruler of all the gods” pseudo-Hesiod, Shield of Heracles Hera tries to block birth of twin sons (one per father) Eurystheus born on same day (Hera heard Zeus swear that a great ruler would be born that day, so she speeded up Eurystheus' birth) (Zeus threw her out of heaven when he realized what she had done) marvellous infancy: vs. Hera’s serpents Hera, Heracles and the origin of the MIlky Way Alienation: Madness of Heracles & Atonement pp.367,370 • murders wife Megara and children (agency of Hera) Euripides, Heracles verdict of Delphic oracle: must serve his cousin Eurystheus, king of Mycenae -> must perform 12 Labors (‘contests’) for Eurystheus -> immortality as reward The Twelve Labors pp.370ff. -
An Example Reinterpreting the British Isles' Most Detailed Account of a Sea Serpent Sight
RESEARCH ARTICLE Ethnobiology and Conservation 2019, 8:12 (12 October 2019) doi:10.15451/ec2019-10-8.12-1-31 ISSN 22384782 ethnobioconservation.com Ethnobiology and Shifting Baselines: An Example Reinterpreting the British Isles’ Most Detailed Account of a Sea Serpent Sighting as Early Evidence for PrePlastic Entanglement of Basking Sharks Robert L. France ABSTRACT Recognizing shifts in baseline conditions is necessary for understanding longterm changes in populations as a prelude to implementing presentday management actions and setting future restoration goals for anthropogenicallyaltered marine ecosystems. Examining historical information contained within anecdotal accounts from nontraditional sources has previously proven useful in this regard. Herein, I scrutinize eyewitness accounts and accompanying illustrations published in nineteenthcentury natural history journals which together comprise the most detailed description of sighting a purported sea serpent in the British Isles. I then reinterpret this anecdote (as well as complementary evidence offered by cryptozooloogists in its support obtained from other published journal articles of similarly described unidentified marine objects), suggesting it to provide one of the earliest reports of the nonlethal entanglement of an animal—in this case what I believe to have been a basking shark—in European waters. The present work suggests that the entanglement of sharks in fishing gear or hunting equipment has a much longer environmental history than is commonly believed, and provides another example of how ethnozoological studies can contribute toward recognizing past fishingrelated pressures and baseline shifts in affected populations. Sharks, it seems, have been subjected to the impacts of not just direct fishery exploitation but also through becoming bycatch, long before the advent and widespread use of plastic in the middle of the twentieth century. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
ΤΑΡΤΑΡΟΣ in Greco-Roman Culture, Second Temple Judaism, and Philo of Alexandria* Clint Burnett (Boston College)
Going Through Hell; ΤΑΡΤΑΡΟΣ in Greco-Roman Culture, Second Temple Judaism, and Philo of Alexandria* Clint Burnett (Boston College) Tis article questions the longstanding supposition that the eschatology of the Second Temple period was solely infuenced by Persian or Iranian eschatology, arguing instead that the litera- ture of this period refects awareness of several key Greco-Roman mythological concepts. In particular, the concepts of Tartarus and the Greek myths of Titans and Giants underlie much of the treatment of eschatology in the Jewish literature of the period. A thorough treatment of Tartarus and related concepts in literary and non-literary sources from ancient Greek and Greco-Roman culture provides a backdrop for a discussion of these themes in the Second Tem- ple period and especially in the writings of Philo of Alexandria. I. Introduction Contemporary scholarship routinely explores connections between Greco- Roman culture and Second Temple Judaism, but one aspect of this investiga- tion that has not received the attention it deserves is eschatology. Te view that the eschatology of the Second Temple period was shaped largely by Persian es- chatology remains dominant in the feld.1 As James Barr has observed, “Many of the scholars of the ‘biblical theology’ period, were very anxious to make it clear that biblical thought was entirely distinct from, and owed nothing to, Greek thought. … Iranian infuence, however, seemed … less of a threat.”2 Tis is somewhat surprising, given that many Second Temple Jewish texts, including the writings of Philo of Alexandria, mention eschatological con- cepts developed in a Greco-Roman context. Signifcant among these are the many references to the Greco-Roman subterranean prison of Tartarus and the related mythology of the Titans and Giants. -
Tolkien's Treatment of Dragons in Roverandom and Farmer Giles of Ham
Volume 34 Number 1 Article 8 10-15-2015 "A Wilderness of Dragons": Tolkien's Treatment of Dragons in Roverandom and Farmer Giles of Ham Romuald I. Lakowski MacEwan University in Edmonton, Canada Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Lakowski, Romuald I. (2015) ""A Wilderness of Dragons": Tolkien's Treatment of Dragons in Roverandom and Farmer Giles of Ham," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 34 : No. 1 , Article 8. Available at: https://dc.swosu.edu/mythlore/vol34/iss1/8 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract An exploration of Tolkien’s depictions of dragons in his stories for children, Roverandom and Farmer Giles of Ham. Draws on “On Fairy-stories,” the Beowulf lecture, the Father Christmas letters, and a little-known “Lecture on Dragons” Tolkien gave to an audience of children at the University Museum in Oxford, as well as source Tolkien would have known: Nennius, The Fairy Queene, and so on. -
The Legend About Phaethon
The legend about Phaethon As the myth implies, there lived a young man named Phaethon, the son of the god Helios and the nymph Clymene. Every day the Sun rises above the Earth---this is the great god Helios drives his golden Chariot of the Sun across the sky. Once Phaethon wanted to proof his high blood and went to the palace of the god Helios. Helios saw Phaethon and asked him: – What brought you to my palace, my son? – Oh, the great and radiant Helios! - Please, establish your paternity. – It is true. You are my son indeed. Ask me everything you want to dispel your doubts. And Phaethon asked his father to allow him to drive the Chariot of the Sun instead of him. Helios was fearful at his son's request: - Bethink yourself, madman! It is above your strength, a mortal, to manage my Chariot of the Sun. Even the mighty Zeus cannot stay on the Chariot of the Sun and who is greater than he? But Phaethon insisted that Helios kept his promise and Helios had to agree. He put holy ointments on his son's face, so that hot rays would not burn it and led him to fiery horses who hoofed already. - Listen to my advice. Do not hurry the horses, they will run themselves, they are difficult to control. Keep the reins firmer, do not release them and try not to deviate from the route. Your way lies just between the Snake and the Altar. Do not go too low to the Earth, so as not to burn it, and do not go too high, or else you'll burn the sky.