Eric Raimond
President of Societas Anatolica
Member of Center of Religions History -Cardinal Julies Ries (Université catholique de Louvain)
Associate Member of DYPAC (Université de Versailles-Saint-Quentin)
PhD Ancient History, Languages and Literatures (Ausonius, Université de Bordeaux)
Supervisors: Comité consultatif international (section Anatolie) Acta Orientalia Belgica
Address: Saclay
Member of Center of Religions History -Cardinal Julies Ries (Université catholique de Louvain)
Associate Member of DYPAC (Université de Versailles-Saint-Quentin)
PhD Ancient History, Languages and Literatures (Ausonius, Université de Bordeaux)
Supervisors: Comité consultatif international (section Anatolie) Acta Orientalia Belgica
Address: Saclay
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Papers by Eric Raimond
Glaucus of Lycia, that introduces the tale of Belleropho, may be interpreted, in a symbolic
view, as initiatic path of an Homeric superhuman. Goddess Athena infuses a more
and more powerful menos in Diomedes. She gives him an initiatic vision, which allows
him to distinguish gods amongst men on the battlefield. Tale of Belleropho provokes
another evolution of the hero, figured metaphorically through the armors exchange.
This inspired story, made with many hardships, whose meaning is transcendence, let
Diomedes to transmute himself from a bronze warrior into a golden wiseman.
The number Nine is well-attested in many ancient myths. It indicates the duration of reigns of King-Gods before Kumarbi, number of nights spent by Zeus with Mnemosyne to conceive Muses or number of days during when Titans fall down to Earth and then to Tartarus. Symbol of plenitude through Egyptian pesedjêt, number of Muses or of Priam"s vassals, it brings up the duration of pregnancy, either biologic or initiatic one. Nine days separate each step of the Odysseus travel, nine days of feast precede Belleropho's ordeals or try to prevent Phoenix from his parricid thoughs. The interpretation of the esosterists tends to show this number as a form of sexual transcendance, throug the archetypal figure of the Hermit in the medieval Tarot.
Keywords: Kumarbi, Hesiodus, Belleropho, Homerus, Gematria, Symbolism
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT16
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT16
Paper about Apollo’s origins through Theonym’s etymology, reflection on first possible appearences in Hittite and Linear B, how he looks like in Ilias and Traditions close to his birth place. We wonder if he owns a Greek or an Asianic origin.
Keywords: Apollo, Homerus, linear B, hittite, asianism
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Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT17
// À travers une étude philologique et une nouvelle traduction de la chronique mythologique de Hiéron (TAM II.174), je m'intéresse à l'épiphanie des images de pierre de l'Artemis de Pinara et de l'Apollon de Lopta. Ces images peuvent être issues de la terre Theotokè et éventuellement d'un tremblement de terre du Kragos. Les deux jumeaux divins semblent tout à fait liés dans plusieurs aspects cultuels, cependant que leurs images sont are localisées en différents lieux. Artémis peut avoir reçu quelques éléments de la Vierge chrétienne, malgré le développement contemporain du culte d'Artémis Kombikè. Lopta peut avoir été un centre mantique qui avait délivré l'oracle mentionné sous la chronique de Hiéron aux Sidyméens). Ce document décrit une curieuse apparition de "statues" (ou de formes de pierre) à la fin du IIe ou au début du IIIe siècle de notre ère.
// Mots-clés : épiphanie ; Artémis ; Apollon ; Lycie ; Sidyma ; Tlôs ; Hiéron ; épigraphie ; Second rhétorique
// Through a philological study and a new translation of the Hiero’s mythological chronicle (TAM II.174), I focuss on the epiphany of stone images of Artemis in Pinara and Apollo in Lopta. These images may be issued from the land Theotokè and might have been born from earthquake on Kragos. Both divine twins seem quite linked in many cultual aspects, whereas their images are located in differents places. Artemis might get some elements from the Christian Virgin, despite the contemporary development of the epichoric Artemis Kombikè. Lopta may have been a mantic place, which have delivered the oracle mentionned below the Hiero’s chronicle to the Sidymeans. This document draw a curious appearance of some « statues » (or stone forms) of the divine twins during the end of the IId or the beginning of the IIIth century A.D.
// Keywords: Epiphany ; Artemis ; Apollon ; Lycia ; Sidyma ; Tlos ; Hiero ; epigraphy ; Second Rhetorics
// Détails sur https://www.safran.be/proddetail.php?prod=RANT20_1RAI
The Goddess Demeter has become an allegory of Nature, whom its complex nature and functions are not sought. Is its name as ancient as Mycenean Ages, under the noun Damate in Linear B ? Translation of PY En 609 we offered suggests it is the intendant of a sacred temenos rather than Goddess’ name. She is rare in the Epics. The Homeric Hymn, we propose litteral translation and short analysis, is the main testimony devoted to the Goddess. Here she is the fertilizer Agent of the Earth, like Telepinu, a new form of an Ancien Mother Goddess of the Sky, with uranian lineaments.
Keywords: Demeter, Telepinu, Eleusis, Homeric Hymn, Linear B, Homerus, Syncretisms, Zeus, Hades, Kore, Persephone, Gaïa, Hecate
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Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT18
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT18_RAI
As soon as the Dawn of the History, Humans express their will to overcome their human condition, specially their mortality, to access to a divine status. First heroes look like Gods, through their wonderful birth, their divine origin, their exploits. Vedic Litterature shows a great plasticity between humans and gods. In this way, Homeric world seems to have firmly settled this border, thanks to Apollo, in spite of breaches from Athena. First great quest of immortality is Gilgames’. But this quest failed. Death of Herakles however allows to access to apotheosis and reconciliation. These examples show a will to overcome, mainly through the fights against monsters which represent the clash of Order and Chaos or, in an ethical view, Goodness against Evilness. In front of this active principle, Christianism will represent a paradigmatic change.
Keywords: Mahabharata, Râmâyana, Gilgames, Tarhunt, Illuyanka, Typhoeus, Zeus, Apollo, Hérakles, Diomedus, Apotheosis
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT16
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT16
The personnality of Goddess Leto is quite unknown, despite she is the sixth spouse of Zeus and one of the main victims of Hera. In the early texts of the Greek Literacy, we may discuss many aspects of this goddess. Thus, in the Ilias, she is sacrosanct as a spouse of Zeus but remains uncapable to defend herself in front of another God. In the Apollinian Hymn, she is the daughter of the Titan Koios, whom name evokes respect and fear and the Mother of the Twins Gods. Her beauty is also celebrated through the mention of her golden hairs. According to Hesiodus, she is the daughter of Phoibè, the “brightness”, and, as for Aeshylus, she may have occupied the prophetic seat in Delphi before her son Apollo. Kind and passive Goddess, she however appears, in the Lycian Legend, as a Magician, who punishes boukoloi by transforming them into frogs. Although she never fights, Leto remains a powerful Goddess, heir of Titans, Mother-Goddess and maybe Sun-Goddess with golden hairs.
Keywords: Goddess Leto, Ilias, Hesiodus, Lycian
Southern and western Anatolia is still terra incognita for Hittite studies. Yet, sources from Yalburt, Xanthos and others attest the extent of Hittite-Luwian culture and Lukka populations in this large aea. The identification of Hittite Lukkawani with Graeco-Asian Lykaonia suggests a western migration. Comparative researches on names of Apollo, Artemis, Kronos and structures of solar, thunder, protective, etc. cult centers and local divinities tend to prove religious transmission and therefore tradition permanence. This preliminary conclusion encourages further systematic comparisons between Luwian cuneiform and hieroglyphic sources with Graeco-Asian-Roman ones of the Ist millenium.
Glaucus of Lycia, that introduces the tale of Belleropho, may be interpreted, in a symbolic
view, as initiatic path of an Homeric superhuman. Goddess Athena infuses a more
and more powerful menos in Diomedes. She gives him an initiatic vision, which allows
him to distinguish gods amongst men on the battlefield. Tale of Belleropho provokes
another evolution of the hero, figured metaphorically through the armors exchange.
This inspired story, made with many hardships, whose meaning is transcendence, let
Diomedes to transmute himself from a bronze warrior into a golden wiseman.
The number Nine is well-attested in many ancient myths. It indicates the duration of reigns of King-Gods before Kumarbi, number of nights spent by Zeus with Mnemosyne to conceive Muses or number of days during when Titans fall down to Earth and then to Tartarus. Symbol of plenitude through Egyptian pesedjêt, number of Muses or of Priam"s vassals, it brings up the duration of pregnancy, either biologic or initiatic one. Nine days separate each step of the Odysseus travel, nine days of feast precede Belleropho's ordeals or try to prevent Phoenix from his parricid thoughs. The interpretation of the esosterists tends to show this number as a form of sexual transcendance, throug the archetypal figure of the Hermit in the medieval Tarot.
Keywords: Kumarbi, Hesiodus, Belleropho, Homerus, Gematria, Symbolism
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT16
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT16
Paper about Apollo’s origins through Theonym’s etymology, reflection on first possible appearences in Hittite and Linear B, how he looks like in Ilias and Traditions close to his birth place. We wonder if he owns a Greek or an Asianic origin.
Keywords: Apollo, Homerus, linear B, hittite, asianism
-------------------------------------------------------------
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT17
// À travers une étude philologique et une nouvelle traduction de la chronique mythologique de Hiéron (TAM II.174), je m'intéresse à l'épiphanie des images de pierre de l'Artemis de Pinara et de l'Apollon de Lopta. Ces images peuvent être issues de la terre Theotokè et éventuellement d'un tremblement de terre du Kragos. Les deux jumeaux divins semblent tout à fait liés dans plusieurs aspects cultuels, cependant que leurs images sont are localisées en différents lieux. Artémis peut avoir reçu quelques éléments de la Vierge chrétienne, malgré le développement contemporain du culte d'Artémis Kombikè. Lopta peut avoir été un centre mantique qui avait délivré l'oracle mentionné sous la chronique de Hiéron aux Sidyméens). Ce document décrit une curieuse apparition de "statues" (ou de formes de pierre) à la fin du IIe ou au début du IIIe siècle de notre ère.
// Mots-clés : épiphanie ; Artémis ; Apollon ; Lycie ; Sidyma ; Tlôs ; Hiéron ; épigraphie ; Second rhétorique
// Through a philological study and a new translation of the Hiero’s mythological chronicle (TAM II.174), I focuss on the epiphany of stone images of Artemis in Pinara and Apollo in Lopta. These images may be issued from the land Theotokè and might have been born from earthquake on Kragos. Both divine twins seem quite linked in many cultual aspects, whereas their images are located in differents places. Artemis might get some elements from the Christian Virgin, despite the contemporary development of the epichoric Artemis Kombikè. Lopta may have been a mantic place, which have delivered the oracle mentionned below the Hiero’s chronicle to the Sidymeans. This document draw a curious appearance of some « statues » (or stone forms) of the divine twins during the end of the IId or the beginning of the IIIth century A.D.
// Keywords: Epiphany ; Artemis ; Apollon ; Lycia ; Sidyma ; Tlos ; Hiero ; epigraphy ; Second Rhetorics
// Détails sur https://www.safran.be/proddetail.php?prod=RANT20_1RAI
The Goddess Demeter has become an allegory of Nature, whom its complex nature and functions are not sought. Is its name as ancient as Mycenean Ages, under the noun Damate in Linear B ? Translation of PY En 609 we offered suggests it is the intendant of a sacred temenos rather than Goddess’ name. She is rare in the Epics. The Homeric Hymn, we propose litteral translation and short analysis, is the main testimony devoted to the Goddess. Here she is the fertilizer Agent of the Earth, like Telepinu, a new form of an Ancien Mother Goddess of the Sky, with uranian lineaments.
Keywords: Demeter, Telepinu, Eleusis, Homeric Hymn, Linear B, Homerus, Syncretisms, Zeus, Hades, Kore, Persephone, Gaïa, Hecate
-------------------------------------------------
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT18
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT18_RAI
As soon as the Dawn of the History, Humans express their will to overcome their human condition, specially their mortality, to access to a divine status. First heroes look like Gods, through their wonderful birth, their divine origin, their exploits. Vedic Litterature shows a great plasticity between humans and gods. In this way, Homeric world seems to have firmly settled this border, thanks to Apollo, in spite of breaches from Athena. First great quest of immortality is Gilgames’. But this quest failed. Death of Herakles however allows to access to apotheosis and reconciliation. These examples show a will to overcome, mainly through the fights against monsters which represent the clash of Order and Chaos or, in an ethical view, Goodness against Evilness. In front of this active principle, Christianism will represent a paradigmatic change.
Keywords: Mahabharata, Râmâyana, Gilgames, Tarhunt, Illuyanka, Typhoeus, Zeus, Apollo, Hérakles, Diomedus, Apotheosis
Table of contents and details: http://www.safranpublishers.com/proddetail.php?prod=RANT16
Détails et résumé sur http://www.safran.be/proddetail.php?prod=RANT16
The personnality of Goddess Leto is quite unknown, despite she is the sixth spouse of Zeus and one of the main victims of Hera. In the early texts of the Greek Literacy, we may discuss many aspects of this goddess. Thus, in the Ilias, she is sacrosanct as a spouse of Zeus but remains uncapable to defend herself in front of another God. In the Apollinian Hymn, she is the daughter of the Titan Koios, whom name evokes respect and fear and the Mother of the Twins Gods. Her beauty is also celebrated through the mention of her golden hairs. According to Hesiodus, she is the daughter of Phoibè, the “brightness”, and, as for Aeshylus, she may have occupied the prophetic seat in Delphi before her son Apollo. Kind and passive Goddess, she however appears, in the Lycian Legend, as a Magician, who punishes boukoloi by transforming them into frogs. Although she never fights, Leto remains a powerful Goddess, heir of Titans, Mother-Goddess and maybe Sun-Goddess with golden hairs.
Keywords: Goddess Leto, Ilias, Hesiodus, Lycian
Southern and western Anatolia is still terra incognita for Hittite studies. Yet, sources from Yalburt, Xanthos and others attest the extent of Hittite-Luwian culture and Lukka populations in this large aea. The identification of Hittite Lukkawani with Graeco-Asian Lykaonia suggests a western migration. Comparative researches on names of Apollo, Artemis, Kronos and structures of solar, thunder, protective, etc. cult centers and local divinities tend to prove religious transmission and therefore tradition permanence. This preliminary conclusion encourages further systematic comparisons between Luwian cuneiform and hieroglyphic sources with Graeco-Asian-Roman ones of the Ist millenium.