By Andrzej Wypustek
In The Privileges of dying: photographs of Immortality in Verse Inscriptions of the Hellenistic and Greco-Roman sessions Andrzej Wypustek presents a examine of assorted different types of poetic heroization that turned more and more frequent in Greek funerary epigram within the 1st-3rd centuries advert.
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Additional info for Images of Eternal Beauty in Funerary Verse Inscriptions of the Hellenistic and Greco-Roman Periods
72 Kaibel EG, no. 711; Peek GV, no. 1612. 73 Peek GV, no. 1732; SGO(3), no. 14/13/05. e. they are taken to divine abodes; see Lattimore 1942, 259–260 and SGO(3), no. 14/13/08. That confirms the availability of various models for the fate of the dead. 71 eschatological themes in epigrams 27 boy’s parents had no illusions as to his fate after death, though the myth they referred to speaks of Hylas being saved. They only used the myth to stress the magnitude of their loss. 74 Considerable differences of opinion concerned not only the existence and nature of life after death, but also funeral ceremonies, the way in which the dead were treated by the living and the funerary cult.
Similar diversity in the Jewish epigrams Bernand 1969, 94 ad no. 15 and 199 ad no. 42; Park 2000. 46 Marrou 1944; Richardson 1985. For the funerary traditions, Nijf 1997, 31–32 and, generally, Samellas 2002. 47 Peek GV, no. 261; SGO(4), no. 17/08/04; cor. SGO(5), 12. 48 Kaibel EG, no. 1117; Peek GV, no. 1959; IGUR(3), no. 1398; Pfohl 1980, 34–35, no. 31; Horsley, Llewellyn 1981–2002(4), no. 13; Bremer 1994, 114. 49 Nevertheless, the author of this particular epigram is more forthright, which implies a polemic with metaphysical optimists, not necessarily Christians.
Lattimore, supplemented)54 µή µοι πεῖν φέρεθ’ ὧδε, µάτην πέποται γ ά ρ, ὅτ’ ἔζων, µηδὲ φαγεῖν· ἀρκεῖ· φλήναφός ἐστι τάδε. εἰ δ’ ἕνεκεν µνήµης τε καὶ ὧν ἐβίωσα σὺν ὑµεῖν ἢ κρόκον ἢ λιβάνους ˙δῶρα φέρεσθε, φίλοι, τοῖς µ’ ὑποδεξαµένοις ἀντάξια ταῦτα διδόντες, ταῦτ’ ἐνέρων· ζώντων δ’ οὐδὲν ἔχουσι νεκροί. Κλευµάτρας This epitaph contains a deeper worldview manifestation. Cleumatra rejects traditional and popular attitudes to death. She accepts the existence of life after death as well as the existence of gods (and the fact that offerings probably reach them), but she rejects any notion of contact and communication with the dead.