Download Images of Eternal Beauty in Verse Inscriptions of the by Andrzej Wypustek PDF

By Andrzej Wypustek

In 'Images of everlasting attractiveness in Funerary Verse Inscriptions of the Hellenistic and Greco-Roman sessions Andrzej Wypustek presents a examine of varied sorts of poetic heroization that grew to become more and more common in Greek funerary epigram.

The deceased have been awarded as ceaselessly younger heroes, oblivious of previous age and loss of life, as stars shining with an everlasting brightness in heavens or in Ether, or because the ones selected via the gods, kidnapped through them to their domestic within the heavens or married to them within the different international (following the examples of Ganymede, Adonis, Hylas and Persephone). the writer demonstrates that, for all their variety, the typical function of those verse inscriptions was once the compliment of great thing about the lifeless.

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6; 314, n. 9. For the new evidence, Büyükkolancı, et. al. 2009. 66 SGO(1), no. 01/12 / 15. g. Kaibel EG, no. 222; Peek GV, no. 48; Sève 1996; Peek GV, no. 1949; Peek GV, no. 1344; Kaibel EG, no. 312; Peek GV, no. 1), no. 539; SGO(1), no. 05/01/64; Bernabé 2009, 122–123. g. Peek 1971a, 25, n. 9; Kaibel EG, no. 189; Peek GV, no. 1128; Peek GV, no. 1150; Bernand 1969, no. 35; Gounaropoulou, Hatzopoulos 1998, no. 392. Similar oppositions are noticeable with regard to Φερσεφόνης θάλαµος. g. Peek GV, no.

For parallel ideas in funerary epigrams, Le Bris 2001, 168–171. ’ transl. L. Connnolly (καὶ ζῶ κοὐκ ἔθανον, τοῖον [ἔχουσα] τάφον), Kaibel EG, no. 610; Peek GV, no. 1112 a; IGUR(3), no. 1412. 25 IK(33), no. 179; SGO(2), no. 08/07/12. For ὡς θεῷ formula, BE 1964, no. 596; Herrmann 1992, 72–73; SEG(42), no. 1099. 362. For the co-existence of incongruous ideas of afterlife that are found in one and the same text, see below, section ‘Eschatology and Mythopoeia’ in the last chapter. 27 A deceased child as θεῷ µεµεληµένον, Rebenich 2000; SEG(50), no.

The emphasis will be put on predominantly poetic and formal features of such ‘apotheosis’ on tombs. They did not constitute memorial monuments meant for the cult of the deceased maintained by relatives after the death of the tomb owner; their intent was to idealise the dead as eternally young and beautiful. ’ The second part of the section gives an overview of a much more complex, in my view, phenomenon, that 1 Ekroth 2002, 330–334; see also recently Bremmer 2006. Le Bris 2001, 97–112; Peres 2003, 213–214.

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