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[Passages of the Phaedrus and of any other Platonic dialogue are quoted from J. BURNET (ed.) . according to the Phaedrus, it is this solitary relation of the self ( of the soul) to itself which . On all these kinds of discourse see M. VEGETTI, Dans l'ombre de Thoth. , P. IMPARA, Mito, eros e filosofia nel Fedro, ibid., p. altogether late neo-Platonic, as Plutar says: Ta '7rep' 7oi 1 De Errore Profan. Rel., c. 6. 3 De El apud Delphos, c. . Egyptian Thoth, and became the Herm . famous vase fragment 3 with his father Mitos and may be a . The relation. Mose de Leon, for example, took the initial letters of the four senses of scripture This allows mystic relations to be established between words having different . Such Platonic conceptions had even penetrated into the Haggadic and for the god Thoth and for all his various attributes, such as writing and counting.
Statue of Anubis as a black-coated wolf from the Tomb of Tutankhamun Anubis, the God associated with mummification and the afterlife in ancient Egypt The egyptian dog-jackal god, Anubis.
The Egyptian God Thoth, ruler of the Night. Thoth, Psychopomp and ruler of the Night.
Thoth, Guider of Souls. The Egyptian god and psychopomp Thoth, in the form of an ibis.
Thoth, Psychopom and ruler of the Night. Hermes was the Olympian god of herds and flocks, travellers and hospitality, roads and trade, thievery and cunning, heralds and diplomacy, astronomy and astrology. He was also a god of science and wisdom, art, speech, eloquence. Furthermore, he was the herald and personal messenger of Zeusand also the guide of the dead who led souls down into the underworld.
It was also his job to lead the souls of the dead to the entrance of Hades, where they waited for Charon to pick them up.
Unlike many other Psychopomps, Charon did not do this for free; he required a donation to be given to him. Since most Greeks, understandably, did not want to wander in the mists and marshes, they buried their dead with coins to pay the ferryman; this tradition is still retained in many parts of Greece.
Obol from Greek Classical period BC. Her torches provided light in the darkness, much like the Moon and Stars do at night, taking the seeker on a journey of initiation, guiding them as the psychopomp, like she guided Persephone on her yearly journey to and from Hades.
Dogs were closely associated with Hecate in the Classical world. In art and in literature Hecate is constantly represented as dog-shaped or as accompanied by a dog. Besides, her approach was heralded by the howling of a dog.
Hecateion, little votive column to Hecate who is surrounded by three dancing Charites. The Demosthenes-story is quoted from a written source 3. To Gellius and his teachers Plato is available as a textuality which they cel- ebrate and perpetuate with further texts: Taurus composes a commentary on the Gor- gias 7. Diogenes Laertius offers a systematic compendium, in 10 books, of the Greek philosophical biographies and doctrines The whole of Book 3 is dedicated to Plato.
Compositionally, it breaks down into four sections The biographical sketch I and survey of the corpus II abound in written features of every kind. As in Gellius, the dialogues are perceived as titled texts 4, 25, 57, etc. The quantity and tenor of such material give the impression that Diogenes Laertius or maybe the compilatory source behind him is trying to rub in the writtenness of Platonic discourse Episodes and references that draw upon the idioms of orality are not simply outnumbered but repeatedly sabotaged from within, as it were.
On one anecdotal occasion Plato confronts and quickly checkmates a script that Antisthenes was about to read out, yet this too is a Pyrrhic vic- tory for orality as it triggers a written riposte: Antisthenes goes on to pen a polemical dialogue in return Throughout the summary not a single citation or explicit reference to the dialogues is made. Instead, the Platonic teaching speaks itself out in a voice that transcends its own foundational texts.
Putting it 27 Socrates of Book 3 is of course enveloped in orality: With a will, both procedures could be interpreted as ricochets from the problematics of writing in the Phaedrus and the 7th Epistle.
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In his moral diatribes Platonic intertextuality does not get switched on often. Epictetus is obviously aware that Pla- to is a literary classic whose written style people imitate 2.
For Epictetus the written text qua text is a distinct from its ideo- logical message, and therefore b must not be our priority as readers Given that Epictetus would forcefully subordinate textuality to ethical training, it is foreseeable that he normally does not identify the Platonic texts he is loosely referring to 2.
Fur- thermore, several almost verbatim quotations from Plato are consciously recycled as moral mantras Ench. There is no question that these lines are famous and easily recognizable on their own. Epictetus in effect mobilizes the Platonic intertext in order to help his audience onto a conceptual plane where writtenness and intertextuality itself become largely irrelevant.Plato’s Allegory of the Cave - Alex Gendler
His Plato is either oralized 1. Listen, what does Socrates say? As a Stoic moralist Epictetus has a sort of vested inter- est in the Socratic paradigm and clearly tries it on himself IV To sum up. In Dioge- nes Laertius Platonic writtenness is provocatively displayed yet counterpointed by quasi-oral recital of the doctrinal clauses.
It may be rash to construe any of this as point-blank response to the Phaedrus and the 7th Epistle. Platonis ex libro qui appella- bis dicit quotation follows: