Suchergebnisse

The mythologies of the world are collective cultural dreams, and as such should be analyzed first from cultural perspectives. How do myths of the ancient Egyptians or Greeks, for instance, reflect the realities of the Egyptian and Greek cultures? When compared, however, mythologies reveal certain universal themes or motifs that point to larger trans-cultural issues such as the place of the human species in creation or the nature of deity as a concept. This book is organized around the universal motifs. Creation, the Flood, the Hero Quest, the Trickster/Culture Hero, the Pantheons, the High God, the Great Goddess. Veteran mythology scholar David Leeming examines examples of each motif from a variety of cultures - Greek, Egyptian, Norse, American Indian, African, Polynesian, Jewish, Christian, Hindu - treating them as reflections of the cultures that 'dreamed' them.

Greek mythology mentions Motylos, king in Asia Minor, who received Helen and Paris after they fled the mythical Sparta. Who was Motylos and whether his appearance in ancient Hellenic mythography is in fact perhaps a reminiscence and some "rough" memory of a real ruler of Asia Minor in the XIII century BC. As one of the first candidates for possible reminiscence is Muwatal II. (Muwatalli; Muwatallish) Hittite ruler in the period (according to a short chronology) from 1295 to 1272. BC. The main reason is the existence of a document, found in the Hittite archives in Hatusha, which is called the Alaksandu Treaty (CTH 76). It is a diplomatic treaty (with an approximate date cc 1280 BC) between Muwatal II. and Alaksandu, king of Wilusa. In historiography and archeology it is now unquestionable that Wilusa refers to that city which in ancient Hellenic mythology is called Ilion, while Aleksandu is associated with Paris (Πάρις), whose name by birth was Alexander (Ἀλέξανδρος). It is interesting that in Greek mythology, there is also information that the Paris and Helena fleet was cruising the eastern Mediterranean and that it was carrying out attacks along the coast of the Levant. Perhaps this mythology is actually a memory of the time when the Trojans were part of a military contingent led by Muwatal in the war with the Egyptian pharaoh Ramesses II, which broke out after the conclusion of the Treaty of Aleksandu.

Античность знает несколько типов интерпретации мифа: аллегорический, рациональный (критический), прагматический и эвгемерический (исторический). Интересно, что с большинством из них мы можем встретиться в текстах Платона, жившего задолго и до Эвгемера, и до Палефата. В статье рассматриваются известные рассуждения Платона о Тамусе и Тевте из «Федра» (274с-275а) и «Филеба» (18b-d), а также тематически близкое место из «Политика» (274b-d). Показано, что платоновский «эвгемеризм» опирается на внутренние предпосылки и основания в самом учении Платона. Мы имеем в виду платоновскую космологию и представления об истории (кругообращениях Космоса), которые дали Платону возможность говорить о «земных богах». Нравоучительный рассказ о богах Тамусе и Тевте как земных правителях мог стать одной из предпосылок для учения Эвгемера о том, что почитаемые людьми боги это великие властители древности. Связь учения Платона и Эвгемера можно увидеть не только на основе анализа предания об Атлантиде (оно могло стать моделью для «Священной записи» Эвгемера). Указанный фрагмент из «Федра» дает нам пример той интерпретации мифа, которая была свойственна Платону, но которая могла стать предпосылкой и для толкования, разработанного Эвгемером. Более того, в тексте «Федра» мы обнаруживаем пример критического рассмотрения «рациональной» интерпретации мифологии. Платон отвергает эту стратегию, предпочитая ей создание собственной исторической мифологии, где «египетский логос» из «Федра» занимает вполне определенное место. ; Antiquity developed several types of interpretation of the myth: allegorical, rational (critical), pragmatic and euhemeristic (historical). We find all of them in the texts of Plato, who lived long before Euhemeras and Palaephatus. The article examines the well-known Plato's texts about Thamus and Theuth in "Phaedrus" (274c-275a) and "Philebus" (i8b-d), as well as thematically closest fragment of the "Politicus" (274b-d). It is shown that the Platonic "euhemerism" is one of the inner preconditions and basis in the teachings of Plato. We have in mind Plato's cosmology and view of history (movements of Cosmos), which gave the opportunity to talk about Plato's "earthly gods". Didactic story about gods Thamus and Theuth as earthly rulers could become a background for the doctrine of Eugemerus that the gods worshiped by people are the great kings of antiquity. Relationship among the teachings of Plato and Eugemer can be seen not only on the basis of analysis of the legend about Atlantis (this legend could be the model for the "Sacra Historia" of Eugemerus). The fragment of "Phaedrus" gives us an example of the interpretation of the myth, which was peculiar to Plato, but it could be a prerequisite for the interpretation developed by Euhemerus. Moreover, in the text of "Phaedrus" we find a critical consideration of "rational" interpretation of mythology. Plato rejected this strategy, preferring to create its own historical mythology, where "Egyptian logos" from "Phaedrus" had a definite place.

"In Isis in a Global Empire, Lindsey Mazurek explores the growing popularity of Egyptian gods and its impact on Greek identity in the Roman Empire. Bringing together archaeological, art historical, and textual evidence, she demonstrates how the diverse devotees of gods such as Isis and Sarapis considered Greek ethnicity in ways that differed significantly from those of the Greek male elites whose opinions have long shaped our understanding of Roman Greece. These ideas were expressed in various ways-sculptures of Egyptian deities rendered in a Greek style, hymns to Isis that grounded her in Greek geography and mythology, funerary portraits that depicted devotees dressed as Isis, and sanctuaries that used natural and artistic features to evoke stereotypes of the Nile. Mazurek's volume offers a fresh, material history of ancient globalization, one that highlights the role that religion played in the self-identification of provincial Romans and their place in the Mediterranean world"--

The presence of ancient Egypt in Philip II's time is located in the frame of the Egyptian myth reception during the second half of the 16th century Spanish Monarchy. Succinctly, the article studies how was articulated this reception and searches the so-called trace of Osiris: a trace drawn on Hispanic context through various contours. This fact led to a complex perception of Egypt, which was reflected in fields as diverse as mythical genealogies, historiography, studies on hieroglyphs and royal events related to the House of Austria. A completely transformed Egypt from its primeval canons, filtered by Greco-Latin sources, corrupted by the Biblical tradition; undermined by the Renaissance ideas; and interfered by Hermetic connotations. All in all, an egyptianizing Egypt which was installed in the symbolical and political culture of the Spanish Crown, playing a specific role in the propaganda and commemorative exercises of the Rey Prudente and contributing to profile his royal image. ; Fundação para a Ciência e a Tecnologia ; info:eu-repo/semantics/publishedVersion

Cover -- Animals in Religion: Devotion, Symbol and Ritual -- Imprint Page -- Contents -- Introduction -- One: Animals in Tribal and First Peoples' Religions -- Two: Animals in Ancient Egyptian Religion and Mythology -- Three: Animals in Celtic and Viking Myth and Ritual -- Four: Animals in Judaism -- Five: Animals in Christianity -- Six: Animals in Islam -- Seven: Animals in Hinduism -- Eight: Animals in Jainism -- Nine: Animals in Buddhism -- Ten: Animals in Religion in China and Japan -- References -- Bibliography -- Acknowledgements -- Photo Acknowledgements -- Index

Intro -- Endorsements -- Half Title -- Title Page -- Copyright Page -- Dedication -- Contents -- Acknowledgments -- Foreword -- Part I: Historical Foundation -- Introduction -- Chapter 1: African Philosophy: Identity -- Philosophy and Culture -- God and African Spirituality -- Claiming an African Philosophy -- Akan Philosophy -- Yoruba Language and Philosophy -- Chapter 2: The Politics of African Philosophy -- Survival and Identity -- African Egyptian Philosophy -- Who Decides? -- Chapter 3: Re-Framing African Mythology -- Dreaming Goddess and God -- The Purpose and Function of Mythology -- Racial Mythological Theories -- African Mythology Within a Diaspora Context -- Bynum, Malinowski, and Family -- Chapter 4: African Mythology and Changing Perspectives -- Cultural Mythopoetic -- The Spiritual Ground upon which We Stand and Build -- Moorings -- Bemba Mythology -- Two Historical Views of Mythology: Levi-Strauss and Eliade -- Part II: Dreamwork Practice -- Chapter 5: Analytical Psychology and Dreamwork -- The Tavistock Lectures -- Early Greek Dreamwork Practice -- Classical Jungian Dreamwork Practice -- Chapter 6: Traditional African Healing Practice: Dreamwork -- Traditional African Healing -- Xhosa Healers -- Traditional Healers and Modern Medicine -- Chapter 7: Dreaming as a Creative Process -- Reflective Mirrors of Creativity -- Dreaming Writers -- Part III: Africanist Dreaming -- Chapter 8: Embodiment and Dreaming -- Post-Jungian Somatic Dreamwork -- Archetypal Psychology Dreaming -- Chapter 9: African American Dreamer Portrait Dialogues -- Liz -- Dreamer Portrait -- Liz -- Dreamer Dialogue -- Liz -- Dreamer Dialogue -- Kyesha -- Dreamer Portrait -- Kyesha -- Dreamer Dialogue -- Rae -- Dreamer Portrait -- Rae -- Dreamer Dialogue -- Chapter 10: African American Dreamers: Themes and Mythological Motifs -- Dream Content Analysis -- Liz.

The ancient Egyptian mentality was characterized by endless philosophical ideas. The foundations of the sources of these philosophical ideas were born from the natural phenomena in ancient Egypt. The ancient Egyptian found the phenomenon of the Nile flooding and then its recession and the drought that affected the country and its positive and negative impact on crops. He also found the phenomenon of sunset at night and its interpretation was its death. The explanation for the sunrise in the morning was its revival after death. Also, in ancient Egyptian mythology, the god (Osiris) was resurrected after his death. All of this naturally had an impact on the ancient Egyptian mentality and its reality on ancient Egyptian society in particular. The concept of death and resurrection that emerged in the ancient Egyptian mentality explained that there is another life after death and this life settles in a world that separates his material world. The life after death that the ancient Egyptian believed in was settled in the underworld. What concerns us here is the section in which the guilty were punished after their trial in the court of the god (Osiris) in the underworld. It is known that criminals and outlaws in the material world were punished and held accountable according to the decisions of the court that were conducted inside or outside the temples. Among these decisions were execution, flogging, imprisonment, and others. The ancient Egyptians worked to apply them to the underworld by recording the texts of (Coffins), the Book of the Dead, the Book of (Amudat), and the Book of (Caves). He included in these books a topographical division of the underworld, the most important of which is the section of Hell, which in turn divided it into many sections, including lakes of fire, islands of flame, and hills, as well as the presence of fiery pits and fiery furnaces. These sections related to Hell played an actual role in punishing the guilty for what they committed in their earthly lives. Because of the breadth of the subject, the areas of hell in the underworld, we have chosen for this research the section (Fire Pits, Fire Furnaces), and other places that were used for torture, as this subject carries the utmost importance to know what is going on in the ancient Egyptian mentality and the extent of the religious and philosophical intellectual level that he reached to uncover the mystery of life after death, and his awareness of the topography of this hidden world and his attempt to match it with his material world, and to put forward different ideas for punishing sinners in the material world and seeking to apply it in the underworld.