Between Religion and Philosophy: the Function of Allegory in the Derveni Papyrus

Laks, André

doi:10.1163/156852897762700061

Cited by 25 publications

(6 citation statements)

References 11 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…The Mesopotamian material, moreover, shows that the creation of mythical compositions went hand in hand with the development of second order analysis: language, symbols, myth and religion were the subject of study of Babylonian scholars, who could in turn also produce mythical narratives. 24 For a discussion of the Presocratic influences, see Burkert 1970;Laks 1997;Janko 1997;Betegh 2004;Casadesús 2008. 25 …”

Section: The Philosophical Cosmogonymentioning

confidence: 99%

“…On this issue, see Laks 1997;Brisson 2004;cf. Calame 1997;Obbink 1997. Brought to you by | HEC Bibliotheque Maryriam ET J. Authenticated Download Date | 6/8/15 2:48 PM Here, as we will see again, the key to understanding the deep meaning of Orpheus's words lies in the divine names: Okeanos is Air, and Air is Zeus, and hence Zeus is Okeanos.…”

Section: The Role Of Divine Names In the Interpretation Of The Cosmogonymentioning

confidence: 99%

See 1 more Smart Citation

Divine names in the Derveni papyrus and Mesopotamian hermeneutics

Myerston

2013

Trends in Classics

View full text Add to dashboard Cite

The author of the Derveni papyrus makes wide use of etymologies of divine names to interpret an Orphic theogony. With the help of these etymologies, he links episodes of the Orphic theogony with a philosophical model of the evolution of the cosmos. In this article, I argue that the techniqu es used by the Derveni author for the analysis of divine names are related to Meso potamian hermeneutical and theological traditions that go back to the end of the second millennium BCE, but were still alive in the fourth century BCE when the text of the papyrus was presumably composed. I compare the interpretative strategies of the Derveni author with those of Assyrian and Babylonian scholars as found in Tablets VI and VII of Enūma eliš, in certain Akkadian commentaries, and cuneiform god-lists to show that there is a similar system of beliefs in the text compared.

show abstract

Section: The Philosophical Cosmogonymentioning

confidence: 99%

Section: The Role Of Divine Names In the Interpretation Of The Cosmogonymentioning

confidence: 99%

Divine names in the Derveni papyrus and Mesopotamian hermeneutics

Myerston

2013

Trends in Classics

View full text Add to dashboard Cite

show abstract

“…27 Burkert (1968) 93 sq., (1970) 443 sq., West (1983) 80 sq., Laks (1997) 121 sq., Janko (1997) 29 On a parlé à ce propos d'Épigénès (Kapsomenos [1964-5] 12; cette hypothèse est suivie par Edwards [1991] 205, mais contestée par Janko [1997] 71); de Métrodôros (Burkert cité par Ricciardel1i Apicel1a [1980] 129: de son côté, Pfeiffer [1968] 237, West [1983] 82 et Long [1992 65 n. 53 se réfèrent aussi à cet auteur lorsqu'ils parlent du papyrus, mais Sider [1997] 138, Janko [1997] 76 sq. réfutent cette idée); ou de Stésimbrote (Burkert [1986], cf Tsantsanoglou pel' litteras dans Funghi [1995] 584 et la critique de Janko [1997] 73 sq.…”

Section: Le Commentaire Et Son Auteur Anonymeunclassified

“…(1997a) 55 sq., Casadesus (1995) 235ss; 478 sq. Obbink (1997) 42, Tsantsanoglou (1997 122, Most (1997) 123 sq., Laks (1997) 134 sq. Pour la comparaison de ses méthodes d'analyse avec celles de Platon dans le Craty/e, cf Burkert (1970), Baxter (1992), Lamedica (1989Lamedica ( ), (1991 Most (1997), Laks (1997), Casadesus (2000)…”

Section: La Méthode D'analyse Du Commentateur 36unclassified

La théogonie orphique du papyrus de Derveni

Bernabé¹

2002

kernos

View full text Add to dashboard Cite

La théogonie orphique du papyrus de Derveni* 38 Tous les suppléments viennent de Tsantsanoglou (1997) 117 sq., sauf Kat T[àJ 49 Cf l'analyse de Betegh (1999) § 2.2.2.1 157 propos de la perte des ouvrages orphiques, cf Bernabé (1993). La théogonie otphique du papyrus de Dement Références bibliographiques 125 * Ce travail a été possible grâce à l'aide de l'État espagnol (Proyecto de Investigaci6n deI Programa Sectorial de Promoci6n deI Conocimiento, PB98-0763). Je veux remercier Mme Marra Esclavitud Rey Pereira pour la traduction française.

show abstract

“…Albeit a late source, Suda characterizes a number of Epimenides' works as 'riddling', for which see Tzifopoulos 2009 with previous bibliography. 20 On the surprising accommodation of theology to philosophy and vice versa see Laks 1997. For the reference to Heraclitus' poetry by the PDerveni-author and the interaction between the philosopher and 'Orphism' see Sider 1997 and forthcoming; for Heraclitus and the mysteries see also Schefer 2000and Drozdek 2001.…”

mentioning

confidence: 99%