הבדלים בין גרסאות בדף "Sacks 1990"

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שורה 9: שורה 9:
  
 
Unlike Megasthenes, and Arrian who followed him, Diosorus does not dwell on the Greekness of the God. As part of his anthropology of India, Diodorus includes the legend of the Indian region named Meros, which locals claimed was responsible for the subsequent Greek belief that Dionysos was nurtured in the thigh (μηρός) of Zeus ([[Diodorus Siculus 2.38.3-4|ii 38.4]]). The story had already been criticized by Theophrastus (HP iv 4.1), and, when Arrian tells it in the Anabasis where he is not {'''p. 68'''} following Megasthenes, he puts it in the mouth of Indian envoys to Alexander. To Arrian, or his source, the explanation was related by Indians who are only anxious to secure Alexander’s cooperation. Diodorus, on the other hand, adds legitimacy to the account by making it part of his ethnological narrative. At every place where the treatments of Diodorus and Arrian differ, Diodorus’ version is more sympathetic to non-Greeks. c<br>  
 
Unlike Megasthenes, and Arrian who followed him, Diosorus does not dwell on the Greekness of the God. As part of his anthropology of India, Diodorus includes the legend of the Indian region named Meros, which locals claimed was responsible for the subsequent Greek belief that Dionysos was nurtured in the thigh (μηρός) of Zeus ([[Diodorus Siculus 2.38.3-4|ii 38.4]]). The story had already been criticized by Theophrastus (HP iv 4.1), and, when Arrian tells it in the Anabasis where he is not {'''p. 68'''} following Megasthenes, he puts it in the mouth of Indian envoys to Alexander. To Arrian, or his source, the explanation was related by Indians who are only anxious to secure Alexander’s cooperation. Diodorus, on the other hand, adds legitimacy to the account by making it part of his ethnological narrative. At every place where the treatments of Diodorus and Arrian differ, Diodorus’ version is more sympathetic to non-Greeks. c<br>  
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'''p. 70''': "At the same time, there developed a strong association between the great benefactor and the divine. Within a generation of Alexander, his achievements were being compared with the labors of Heracles and associated with the deeds of Dionysus, who became the great invader and civilizer of lands from Libya to India.
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גרסה מ־09:34, 14 בינואר 2010

מחקר מודרני S / מחקר מודרני ס

Sacks, Kenneth. 1990. Diodorus Siculus and the First Century. Princeton, N.J.: Princeton University Press. c

סיכומים

p. 67: "In writing about India, Diodorus generally follows the account of Megasthenes,52[1] but again departs to stress his own cosmopolitanism."

Unlike Megasthenes, and Arrian who followed him, Diosorus does not dwell on the Greekness of the God. As part of his anthropology of India, Diodorus includes the legend of the Indian region named Meros, which locals claimed was responsible for the subsequent Greek belief that Dionysos was nurtured in the thigh (μηρός) of Zeus (ii 38.4). The story had already been criticized by Theophrastus (HP iv 4.1), and, when Arrian tells it in the Anabasis where he is not {p. 68} following Megasthenes, he puts it in the mouth of Indian envoys to Alexander. To Arrian, or his source, the explanation was related by Indians who are only anxious to secure Alexander’s cooperation. Diodorus, on the other hand, adds legitimacy to the account by making it part of his ethnological narrative. At every place where the treatments of Diodorus and Arrian differ, Diodorus’ version is more sympathetic to non-Greeks. c

p. 70: "At the same time, there developed a strong association between the great benefactor and the divine. Within a generation of Alexander, his achievements were being compared with the labors of Heracles and associated with the deeds of Dionysus, who became the great invader and civilizer of lands from Libya to India.

הערות

  1. n. 52: DS 2.35-42 = FGH 715F
  • הנאום של אקופיס לא מגיע ממגסתנס.

מידע נוסף

ספריית חיפה: D58.D563S23

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