By Andrzej Wypustek
In 'Images of everlasting good looks in Funerary Verse Inscriptions of the Hellenistic and Greco-Roman sessions Andrzej Wypustek offers a examine of varied varieties of poetic heroization that grew to become more and more common in Greek funerary epigram.
The deceased have been awarded as endlessly younger heroes, oblivious of outdated age and dying, as stars shining with an everlasting brightness in heavens or in Ether, or because the ones selected through the gods, kidnapped via them to their domestic within the heavens or married to them within the different global (following the examples of Ganymede, Adonis, Hylas and Persephone). the writer demonstrates that, for all their range, the typical characteristic of those verse inscriptions was once the compliment of fantastic thing about the useless.
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In 'Images of everlasting attractiveness in Funerary Verse Inscriptions of the Hellenistic and Greco-Roman classes Andrzej Wypustek presents a research of assorted kinds of poetic heroization that turned more and more frequent in Greek funerary epigram.
The deceased have been offered as forever younger heroes, oblivious of outdated age and dying, as stars shining with an everlasting brightness in heavens or in Ether, or because the ones selected via the gods, kidnapped through them to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 range, the typical characteristic of those verse inscriptions was once the compliment of fantastic thing about the lifeless.
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Extra resources for Images of Eternal Beauty in Verse Inscriptions of the Hellenistic and Greco-Roman Periods
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. 1062; BE 2003, no. 62; φιλένθεον, Peek GV, no. 581; Sironen 1997, no. 195. 28 The dead Hekatodoros as ὁµέστιος of the gods on Olympus, Herrmann 1998, no. 754; SGO(1), no. 01/20/27; see also Kaibel EG, no. 312; Peek GV, no.
03/02/65; IK(59), no. 75. 45 Pagan ideas of the afterlife were unclear, vague, hypothetical, lacking logical order and dogmatic rigour; though, this does not mean that they were never discussed. Conventionalism and internal contradictions with regard to views on life after death should not be confused with indifference. 46 One ancient tombstone inscription refers directly to these doubts, seeing in them an inalienable aspect of humanity: I myself, being a stout-hearted man, have thought over every possible ending of easy life, and wondered if, where the road of life breaks off, after the soul’s breath has fled from the body, there can be anything left.
449. 35 Peres 2003, 206–207, 210, 221–224, 236 and 246. 36 Kaibel EG, no. 312; Peek GV, no. 1), no. 539; SGO(1), no. 05/01/64; Bernabé 2009, 122–123. 37 Roques 1998 and BE 2002, 452. 38 Peek GV, no. 1610; SGO(2), no. 08/01/34; for further references, Peres 2003, 119. 31 36 chapter two Gods, Heroes, and Humans As we have seen, various levels of apotheosis stated in funerary epigrams did not necessarily mean a full, literal ‘cult’ of the deceased in that particular sense. One should also take into account analogous honours that in Hellenistic times started being bestowed on individuals during their lifetimes or immediately after their death in the πόλεις of Greece.
Images of Eternal Beauty in Verse Inscriptions of the Hellenistic and Greco-Roman Periods by Andrzej Wypustek