Prehistoric Venus figurines – what they really were about?
A suggestion for the source of the en... more Prehistoric Venus figurines – what they really were about? A suggestion for the source of the enigmatic imaginary. BANEA conference 2021.
Since the discovery of Vénus impudique by Paul Hurault in about 1864 more than 200 palaeolithic f... more Since the discovery of Vénus impudique by Paul Hurault in about 1864 more than 200 palaeolithic figurines “of an exaggerated female form” have been discovered in various locations in Europe.
Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approxim... more Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approximately 30 km southeast of Ashkelon. This volume is the final report of one of the most interesting subterranean complexes at Maresha. Located in close proximity to an area identified as a temple or shrine, its contents suggest a possible connection to this structure. It was within this cave complex that the “Heliodorus” stele was discovered (Chapter 12), along with Aramaic (Chapter 8) and Greek ostraca (Chapter 9), numerous figurines (Chapter 6), kernos lamps (Chapter 5), coins (Chapter 10), stamped handles (Chapter 7), astragals and an extraordinary array of faunal remains (Chapter 11). In addition, a 7th century BCE bulla of a sphinxa was found (Chapter 4).
A law student at the beginning of his studies should know whence the term “ius” comes. It is deri... more A law student at the beginning of his studies should know whence the term “ius” comes. It is derived from justice. For, in the elegant words of Celsus (ca. 100 C.E.), “ius” is the art of the good and the equitable. Consequently, we jurists are called priests because we cultivate justice, and we seek knowledge of the good and the equitable. We mark the difference between equitable and inequitable and determine what is licit and illicit.1
Korzakova H.B. Traces of Feldgemeinschaft (Field Alliance) in Roman Egypt Law System and in Jewish Law. Philologia Classica 2016, 11(2), 244–252. , 2016
In P. Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the sa... more In P. Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the same matter — sale of a property by one side in a partnership. The first document is an edict of the governor of Egypt C. Avidius Heliodorus and the second one is a court decision, apparently from a later date. The governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property. More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII 1259 (= SB V5997) from the second or third century C. E.; and P. Madrid 11 (= SB VI 9621), from the third century C. E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and requires an alternative explanation. Three more documents discussing the same matter are found in SB XIV 12139 from the second century C. E. In each of them we can see additional details of the practice of the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
"Iuri operam daturum prius nosse oportet, unde nomen iuris descendat. Est autem a iustitia aequum... more "Iuri operam daturum prius nosse oportet, unde nomen iuris descendat. Est autem a iustitia aequum ab iniquo separantes, licitum ab illicito discernentes. between equitable and inequitable and determine what is licit and illicit." What Ulpianus did actually mean by his statement? From: When West Met East. The Encounter of Greece and Rome with the Jews, Egyptians, and Others. Studies Presented to Ranon Katzoff in Honor of his 75th Birthday. Ed. by David M. Schaps, Uri Yiftach and Daniela Dueck.
In P.Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the sam... more In P.Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the same matter — sale of a property by one side in a partnership. The first document is an edict of the governor of Egypt C.Avidius Heliodorus and the second one is a court decision, apparently from a later date. The governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property. More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII 1259 (= SB V5997) from the second or third century C.E.; and P.Madrid 11 (= SB VI 9621), from the third century C.E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and requires an alternative explanation. Three more documents discussing the same matter are found in SB XIV 12139 from the second century C.E. In each of them we can see additional details of the practice of the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
Apollo's anger – was it actually a use of a biological weapon?
In the beginning of Iliade Homer d... more Apollo's anger – was it actually a use of a biological weapon? In the beginning of Iliade Homer describes a plague which has almost ended the war. The plague begins after Chrysos, the priest by Agamemnon, applies to Apollo. Is this description fictional only, or we can suggest that there is some historical truth behind it? A description of the plague reminds the plagues concerning which there are suggestions that they were purposely caused by the "Hittite wizards". It was suggested that the disease discussed was Tularemia which is transmitted by fleas. In the nature the bacteria exist mostly among the rodents, but it is also spread to the domestic animals and further to the humans. It is noticed that among the population which has a close contact with animals there is certain immunization against the disease. The Hittites probably have used infected animals as a biological weapon (for example, in their siege on the town of Symira in 1335 B.C.E.). Birgit Brandau, Hartmut Schickert: Hethiter, die unbekannte Weltmacht. Piper, München 2001 Since the Troade borders the Hittite Empire and used to be its subject, one cannot reject a probability of transmitting the knowledge of the "Hittite wizards" to the local clergy that Chrysos was a member of. From the text of the Iliade it is clear that Chrysos knows what he is doing: he applies to Apollo, the local deity of plagues, and applies to him by the name Smintheus which hints on it. It seems that his apply was not simply a pray but some kind of "sorcery", i.e. a delivery of some biological material infected by the disease close to the Greek military camp. The description of the plague suits the disease signs: it starts from the animals and spreads to the humans. We can say even more of that. A description of the events that have happened after the beginning of the plague and after the reconciliation with Chrysos certainly reminds means of disinfection: cremation of the bodies (which was not practiced in the Mycenaean Greece but introduced in the post-Mycenaean period, presumably from Asia), purification of the camp and throwing of the miasmata to the sea. Although the cremation is described before the reconciliation, one can suggest that the Greek epic tradition did not understand the sequence of the things correctly, and the purification and the cremation came after satisfied Chrysos' advise how the plague can be stopped.
We suggest that the love inscription from the Funeral Cave in Maresha is not a note ad hoc but a ... more We suggest that the love inscription from the Funeral Cave in Maresha is not a note ad hoc but a quotation from a play close by its genre to the New Attic Comedy, may be a mimiambus, written by trochaic trimeter.
Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Ger... more Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Gerald Finkielsztejn. Jerusalem, IAA, 2010.
Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Ger... more Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Gerald Finkielsztejn. Jerusalem, IAA, 2010.
Prehistoric Venus figurines – what they really were about?
A suggestion for the source of the en... more Prehistoric Venus figurines – what they really were about? A suggestion for the source of the enigmatic imaginary. BANEA conference 2021.
Since the discovery of Vénus impudique by Paul Hurault in about 1864 more than 200 palaeolithic f... more Since the discovery of Vénus impudique by Paul Hurault in about 1864 more than 200 palaeolithic figurines “of an exaggerated female form” have been discovered in various locations in Europe.
Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approxim... more Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approximately 30 km southeast of Ashkelon. This volume is the final report of one of the most interesting subterranean complexes at Maresha. Located in close proximity to an area identified as a temple or shrine, its contents suggest a possible connection to this structure. It was within this cave complex that the “Heliodorus” stele was discovered (Chapter 12), along with Aramaic (Chapter 8) and Greek ostraca (Chapter 9), numerous figurines (Chapter 6), kernos lamps (Chapter 5), coins (Chapter 10), stamped handles (Chapter 7), astragals and an extraordinary array of faunal remains (Chapter 11). In addition, a 7th century BCE bulla of a sphinxa was found (Chapter 4).
A law student at the beginning of his studies should know whence the term “ius” comes. It is deri... more A law student at the beginning of his studies should know whence the term “ius” comes. It is derived from justice. For, in the elegant words of Celsus (ca. 100 C.E.), “ius” is the art of the good and the equitable. Consequently, we jurists are called priests because we cultivate justice, and we seek knowledge of the good and the equitable. We mark the difference between equitable and inequitable and determine what is licit and illicit.1
Korzakova H.B. Traces of Feldgemeinschaft (Field Alliance) in Roman Egypt Law System and in Jewish Law. Philologia Classica 2016, 11(2), 244–252. , 2016
In P. Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the sa... more In P. Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the same matter — sale of a property by one side in a partnership. The first document is an edict of the governor of Egypt C. Avidius Heliodorus and the second one is a court decision, apparently from a later date. The governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property. More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII 1259 (= SB V5997) from the second or third century C. E.; and P. Madrid 11 (= SB VI 9621), from the third century C. E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and requires an alternative explanation. Three more documents discussing the same matter are found in SB XIV 12139 from the second century C. E. In each of them we can see additional details of the practice of the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
"Iuri operam daturum prius nosse oportet, unde nomen iuris descendat. Est autem a iustitia aequum... more "Iuri operam daturum prius nosse oportet, unde nomen iuris descendat. Est autem a iustitia aequum ab iniquo separantes, licitum ab illicito discernentes. between equitable and inequitable and determine what is licit and illicit." What Ulpianus did actually mean by his statement? From: When West Met East. The Encounter of Greece and Rome with the Jews, Egyptians, and Others. Studies Presented to Ranon Katzoff in Honor of his 75th Birthday. Ed. by David M. Schaps, Uri Yiftach and Daniela Dueck.
In P.Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the sam... more In P.Oxy. XLI 2954 verso ii.12–25 we find several documents at least two of which discuss the same matter — sale of a property by one side in a partnership. The first document is an edict of the governor of Egypt C.Avidius Heliodorus and the second one is a court decision, apparently from a later date. The governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property. More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII 1259 (= SB V5997) from the second or third century C.E.; and P.Madrid 11 (= SB VI 9621), from the third century C.E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and requires an alternative explanation. Three more documents discussing the same matter are found in SB XIV 12139 from the second century C.E. In each of them we can see additional details of the practice of the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
Apollo's anger – was it actually a use of a biological weapon?
In the beginning of Iliade Homer d... more Apollo's anger – was it actually a use of a biological weapon? In the beginning of Iliade Homer describes a plague which has almost ended the war. The plague begins after Chrysos, the priest by Agamemnon, applies to Apollo. Is this description fictional only, or we can suggest that there is some historical truth behind it? A description of the plague reminds the plagues concerning which there are suggestions that they were purposely caused by the "Hittite wizards". It was suggested that the disease discussed was Tularemia which is transmitted by fleas. In the nature the bacteria exist mostly among the rodents, but it is also spread to the domestic animals and further to the humans. It is noticed that among the population which has a close contact with animals there is certain immunization against the disease. The Hittites probably have used infected animals as a biological weapon (for example, in their siege on the town of Symira in 1335 B.C.E.). Birgit Brandau, Hartmut Schickert: Hethiter, die unbekannte Weltmacht. Piper, München 2001 Since the Troade borders the Hittite Empire and used to be its subject, one cannot reject a probability of transmitting the knowledge of the "Hittite wizards" to the local clergy that Chrysos was a member of. From the text of the Iliade it is clear that Chrysos knows what he is doing: he applies to Apollo, the local deity of plagues, and applies to him by the name Smintheus which hints on it. It seems that his apply was not simply a pray but some kind of "sorcery", i.e. a delivery of some biological material infected by the disease close to the Greek military camp. The description of the plague suits the disease signs: it starts from the animals and spreads to the humans. We can say even more of that. A description of the events that have happened after the beginning of the plague and after the reconciliation with Chrysos certainly reminds means of disinfection: cremation of the bodies (which was not practiced in the Mycenaean Greece but introduced in the post-Mycenaean period, presumably from Asia), purification of the camp and throwing of the miasmata to the sea. Although the cremation is described before the reconciliation, one can suggest that the Greek epic tradition did not understand the sequence of the things correctly, and the purification and the cremation came after satisfied Chrysos' advise how the plague can be stopped.
We suggest that the love inscription from the Funeral Cave in Maresha is not a note ad hoc but a ... more We suggest that the love inscription from the Funeral Cave in Maresha is not a note ad hoc but a quotation from a play close by its genre to the New Attic Comedy, may be a mimiambus, written by trochaic trimeter.
Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Ger... more Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Gerald Finkielsztejn. Jerusalem, IAA, 2010.
Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Ger... more Maresha Excavations. Final Report III. Eds. Amos Kloner, Esther Eshel, Hava B. Korzakova, and Gerald Finkielsztejn. Jerusalem, IAA, 2010.
Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approxim... more Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approximately 30 km southeast of Ashkelon. This volume is the final report of one of the most interesting subterranean complexes at Maresha. Located in close proximity to an area identified as a temple or shrine, its contents suggest a possible connection to this structure. It was within this cave complex that the “Heliodorus” stele was discovered (Chapter 12), along with Aramaic (Chapter 8) and Greek ostraca (Chapter 9), numerous figurines (Chapter 6), kernos lamps (Chapter 5), coins (Chapter 10), stamped handles (Chapter 7), astragals and an extraordinary array of faunal remains (Chapter 11). In addition, a 7th century BCE bulla of a sphinxa was found (Chapter 4).
Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approxim... more Maresha is located in the Judean lowlands approximately 40 km southwest of Jerusalem and approximately 30 km southeast of Ashkelon. This volume is the final report of one of the most interesting subterranean complexes at Maresha. Located in close proximity to an area identified as a temple or shrine, its contents suggest a possible connection to this structure. It was within this cave complex that the “Heliodorus” stele was discovered (Chapter 12), along with Aramaic (Chapter 8) and Greek ostraca (Chapter 9), numerous figurines (Chapter 6), kernos lamps (Chapter 5), coins (Chapter 10), stamped handles (Chapter 7), astragals and an extraordinary array of faunal remains (Chapter 11). In addition, a 7th century BCE bulla of a sphinxa was found (Chapter 4).
Abstract book. 16th Annual International Conference on Mediterranean Studies 3-6 April 2023, Athens, Greece. Steven Oberhelman & Olga Gkounta (eds.). , 2023
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A suggestion for the source of the enigmatic imaginary.
BANEA conference 2021.
Papers
From: When West Met East. The Encounter of Greece and Rome
with the Jews, Egyptians, and Others. Studies Presented to Ranon Katzoff in Honor of his 75th Birthday. Ed. by David M. Schaps, Uri Yiftach and Daniela Dueck.
matter — sale of a property by one side in a partnership. The first document is an edict of the governor
of Egypt C.Avidius Heliodorus and the second one is a court decision, apparently from a later date. The
governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it
was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property.
More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII
1259 (= SB V5997) from the second or third century C.E.; and P.Madrid 11 (= SB VI 9621), from the
third century C.E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and
requires an alternative explanation. Three more documents discussing the same matter are found in SB
XIV 12139 from the second century C.E. In each of them we can see additional details of the practice of
the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel
in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of
neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish
laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the
same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting
point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper
influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
In the beginning of Iliade Homer describes a plague which has almost ended the war. The plague begins after Chrysos, the priest by Agamemnon, applies to Apollo. Is this description fictional only, or we can suggest that there is some historical truth behind it?
A description of the plague reminds the plagues concerning which there are suggestions that they were purposely caused by the "Hittite wizards". It was suggested that the disease discussed was Tularemia which is transmitted by fleas. In the nature the bacteria exist mostly among the rodents, but it is also spread to the domestic animals and further to the humans. It is noticed that among the population which has a close contact with animals there is certain immunization against the disease. The Hittites probably have used infected animals as a biological weapon (for example, in their siege on the town of Symira in 1335 B.C.E.). Birgit Brandau, Hartmut Schickert: Hethiter, die unbekannte Weltmacht. Piper, München 2001
Since the Troade borders the Hittite Empire and used to be its subject, one cannot reject a probability of transmitting the knowledge of the "Hittite wizards" to the local clergy that Chrysos was a member of. From the text of the Iliade it is clear that Chrysos knows what he is doing: he applies to Apollo, the local deity of plagues, and applies to him by the name Smintheus which hints on it. It seems that his apply was not simply a pray but some kind of "sorcery", i.e. a delivery of some biological material infected by the disease close to the Greek military camp. The description of the plague suits the disease signs: it starts from the animals and spreads to the humans.
We can say even more of that. A description of the events that have happened after the beginning of the plague and after the reconciliation with Chrysos certainly reminds means of disinfection: cremation of the bodies (which was not practiced in the Mycenaean Greece but introduced in the post-Mycenaean period, presumably from Asia), purification of the camp and throwing of the miasmata to the sea. Although the cremation is described before the reconciliation, one can suggest that the Greek epic tradition did not understand the sequence of the things correctly, and the purification and the cremation came after satisfied Chrysos' advise how the plague can be stopped.
A suggestion for the source of the enigmatic imaginary.
BANEA conference 2021.
From: When West Met East. The Encounter of Greece and Rome
with the Jews, Egyptians, and Others. Studies Presented to Ranon Katzoff in Honor of his 75th Birthday. Ed. by David M. Schaps, Uri Yiftach and Daniela Dueck.
matter — sale of a property by one side in a partnership. The first document is an edict of the governor
of Egypt C.Avidius Heliodorus and the second one is a court decision, apparently from a later date. The
governor’s decision has no parallel in Roman law; Herrmann and Rupprecht come to the conclusion that it
was based on the local Egyptian law, by which neighboring owners have preferential rights to buy a property.
More evidence for the presumed Egyptian law is found in a letter from one brother to another, in PSI XII
1259 (= SB V5997) from the second or third century C.E.; and P.Madrid 11 (= SB VI 9621), from the
third century C.E., which Youtie sees as additional evidence for this law, in my opinion contradicts it and
requires an alternative explanation. Three more documents discussing the same matter are found in SB
XIV 12139 from the second century C.E. In each of them we can see additional details of the practice of
the law in question under Roman rule in Egypt. It seems that the Egyptian law in question has a parallel
in the rabbinic law of dina de-bar mitsra (law of a neighboring owner), which asserts a preferable right of
neighbors in buying property (BT Bava Metsia 108a). The common basis of both the Egyptian and the Jewish
laws seems to be an archaic Feldgemeinschaft (field alliance). Maybe another level in the development of the
same idea is represented by the Greek law concerning the “border-money” (amphourion). An interesting
point, as Albeck says, is that the Jewish sources for this law are Babylonian only, which may indicate a deeper
influence of the Roman law on the Palestinian Jewish law than on the Babylonian one.
In the beginning of Iliade Homer describes a plague which has almost ended the war. The plague begins after Chrysos, the priest by Agamemnon, applies to Apollo. Is this description fictional only, or we can suggest that there is some historical truth behind it?
A description of the plague reminds the plagues concerning which there are suggestions that they were purposely caused by the "Hittite wizards". It was suggested that the disease discussed was Tularemia which is transmitted by fleas. In the nature the bacteria exist mostly among the rodents, but it is also spread to the domestic animals and further to the humans. It is noticed that among the population which has a close contact with animals there is certain immunization against the disease. The Hittites probably have used infected animals as a biological weapon (for example, in their siege on the town of Symira in 1335 B.C.E.). Birgit Brandau, Hartmut Schickert: Hethiter, die unbekannte Weltmacht. Piper, München 2001
Since the Troade borders the Hittite Empire and used to be its subject, one cannot reject a probability of transmitting the knowledge of the "Hittite wizards" to the local clergy that Chrysos was a member of. From the text of the Iliade it is clear that Chrysos knows what he is doing: he applies to Apollo, the local deity of plagues, and applies to him by the name Smintheus which hints on it. It seems that his apply was not simply a pray but some kind of "sorcery", i.e. a delivery of some biological material infected by the disease close to the Greek military camp. The description of the plague suits the disease signs: it starts from the animals and spreads to the humans.
We can say even more of that. A description of the events that have happened after the beginning of the plague and after the reconciliation with Chrysos certainly reminds means of disinfection: cremation of the bodies (which was not practiced in the Mycenaean Greece but introduced in the post-Mycenaean period, presumably from Asia), purification of the camp and throwing of the miasmata to the sea. Although the cremation is described before the reconciliation, one can suggest that the Greek epic tradition did not understand the sequence of the things correctly, and the purification and the cremation came after satisfied Chrysos' advise how the plague can be stopped.