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By H. S. Versnel

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Extra resources for Coping with the Gods: Wayward Readings in Greek Theology

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The suitors warn Antinoos not to maltreat the stranger: “Suppose he is a god, descended from heaven! ” Cf. Apollo and Poseidon in Il. 452 f. Also Il. 29 f. C. Dietrich, Divine Epiphanies in Homer, Numen 30 (l983) 53–79, takes Homeric epiphanies as a literary device with no appreciable relationship with religious reality. Contrarily, O. Tsagarakis, Die Epiphanie Athenes im A. der Ilias: Psychologie oder Religion? Gymnasium 87 (1980) 57–80, forcefully (and in my view far more convincingly) defends the religious impact of Athena’s epiphany.

That is what I often noticed as a modern pitfall particularly alluring to those who have some difficulty in appreciating ambiguous positions, ancient or modern. 25 F. Nietzsche, Nachgelassene Fragmente (Sämtliche Werke 8, Berlin/New York 1980) 25. I am not referring to the way in which ‘learning from the Classics’ is approached in: B. ), Classics and Colonialism (London 2005), however interesting its theme may be. Quite differently but equally challenging: P. Jones, Vote for Caesar: How the Ancient Greeks and Romans Solved the Problems of Today (2008).

T. Parker, Festivals of the Attic Demes, in: T. Linders-Nordquist 1987, 137–147; idem 2005, Appendix I. Attic Festivals: A Checklist, pp. 456–487 (very useful). g. cognitive dissonance) in the Introduction to Versnel 1990. 26 chapter one cosmology, modern scholarship has launched a great variety of rescue operations in order to save our Greeks for our orderly paradigm by vindicating an underlying unity in their divine diversity. We will pay attention to one of these strategies—the hunt for oneness among the many—in the third chapter.

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