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  • EWA OSEK is associate professor at the Institute of Literary Studies, the John Paul II Catholic University of Lublin, Poland.edit
This article is to reconstruct, for the first time in the existing scholarship, the angelology in Porphyry of Tyre (233-305), the Neoplatonist who introduced angels and archangels into Greek philosophy. Angels were not found in any... more
This article is to reconstruct, for the first time in the existing scholarship, the angelology in Porphyry of Tyre (233-305), the Neoplatonist who introduced angels and archangels into Greek philosophy. Angels were not found in any philosophical system before Porphyry. My philological analysis of the select fragments from Porphyry's writings: Homeric Questions on the Iliad, Letter to Anebo, On Abstinence, Commentary on Plato's Timaeus, On the Styx, On the Philosophy from Oracles, and testimonies included in Augustine's City of God allows to make the following conclusions. Porphyry divided the angelic hierarchy into three orders and included them into the world soul structure, analogically to its trichotomy. He placed the supreme angelic order in the fixed stars, the second archangelic order in the planetary spheres, and the third order-the so-called ferrymen-in Earth's atmosphere. The angels and archangels of the celestial spheres coincide with the cosmic gods, whereas the sublunary "ferrymen" step into daemons' shoes, the so-called mediators in Plato's Symposium. The angels deliver messages from cosmic gods and good daemons, and this is their main function. Divine message, transmitted and echoed by angels, is received only by some chosen people: priests and prophets, to whom Porphyry referred the Homeric formula "Zeus' messengers". In constructing his angelology Porphyry might be influenced by esoteric texts of the second century he studied: Apollo's hexametric prophecies, the Chaldean Oracles by Julian the Theurgist, On Nature attributed to Zoroaster, besides An Account of India by Bardaisan of Edessa (218-222) he translated from Syriac into Greek.
This paper is the study of the Greek terms using by John Chrysostom on rea­ring, upbringing, training and teaching of children. The analyse of these terms and their use in all the John Chrysostom's writings shows as strong influence... more
This paper is the study of the Greek terms using by John Chrysostom on rea­ring, upbringing, training and teaching of children. The analyse of these terms and their use in all the John Chrysostom's writings shows as strong influence of the Atttic writers' vocabulary (especiallty Platoʼs), even in his commentaries on the Scriptural verses, as of the early Christian litera­ture (New Testament, Clement of Alexandria, Gregory of Nyssa).
Plutarch of Chaeronea (ca. 45-122/125) changed his attitude to on old age in the suc­cessive stages of his life and literary production. In the period between AD 85 and 95 the middle-aged author inclined to the Stoic theory on old age.... more
Plutarch of Chaeronea (ca. 45-122/125) changed his attitude to on old age in the suc­cessive stages of his life and literary production. In the period between AD 85 and 95 the middle-aged author inclined to the Stoic theory on old age. According to the Stoic doctrine his Table talks (Symposiacs) show an old age of man as a heatless and moistures state causing the physical and mental degeneracy. In the next phase – the time of working on the Parallel Lives (AD 96-117) Plutarch hesitated between the pessimistic Stoic view and the neo-Stoic conception of the eugeria („the beautiful ageing”), whose embodiment and ideal was Cato the Elder. The ultimate Plutarch’s position is contained in his last work en­titled Whether an old man should engage in public affairs. This treatise on old age, being the only such a work extant in Greek language, was written in AD 119/120, when Hadrian appointed over seventy-year-old Plutarch to a governor of Greece. The author argues now that an old statesman ...
This article concerns Saint Basil's demonology and it consists of three parts: 1. The relation of Satan to material world; 2. The atmosphere as a piece of activity of fallen angels; 3. The purpose of devil’s machinations. The... more
This article concerns Saint Basil's demonology and it consists of three parts: 1. The relation of Satan to material world; 2. The atmosphere as a piece of activity of fallen angels; 3. The purpose of devil’s machinations. The references to Satan occur in many writings of Saint Basil, but most important passage can be found in his sermon.
The present paper consists of the introduction to the Neoplatonic and Chaldean systems, the first Polish translation of seven extant Hymns by Proclus (AD 412- 485), and the commentaries on each of them. This essay is a polemic against the... more
The present paper consists of the introduction to the Neoplatonic and Chaldean systems, the first Polish translation of seven extant Hymns by Proclus (AD 412- 485), and the commentaries on each of them. This essay is a polemic against the well-known book by R.M. Van den Berg entitled Proclus’ Hymns (Leiden 2001, Brill), which shows, above all, the Chaldean influences (cf. The Chaldean Oracles, ed. R. Majercik, Leiden 1989, Brill). I has argued that the philosopher used much more literary patterns than the Chaldean Oracles to illustrate the Neoplatonic „oecumenism” (an expression of P. Athanassiadi), i.e. syncretism of all the late-pa­gan religions. I has argued, further, that the philosopher’s cult-songs had been used in purifications and mystery rites of all the religions, but there is no evidence for the theurgy alone. I disagree with M. Van den Berg in the main thesis of his book that the gods to whom the hymns were adressed should be identified with the lead­er-gods of Proclus’ ...
The present paper is a brief study on Julian the Apostate’s religion with the detailed analysis of the so called Helios myth being a part of his speech Against Heraclius (Or. VII), delivered in Constantinople in AD 362. In the chapter one... more
The present paper is a brief study on Julian the Apostate’s religion with the detailed analysis of the so called Helios myth being a part of his speech Against Heraclius (Or. VII), delivered in Constantinople in AD 362. In the chapter one I discuss veracity of the Gregory of Nazianzus’ account in the Contra Julianum (Or. IV-V) on the emperor’s strange Gods and cults. In the chapter two the reconstruction of the Julian’s theological system has been presented and the place of Helios in this hierarchy has been shown. The chapter three consists of the short preface to the Against Heraclius and of the appendix with the Polish translation and commentary on the Julian’s Helios myth. The Emperor’s theosophy, known from his four orations (X-XI and VII-VIII), bears an imprint of the Jamblichean speculation on it. The gods are arranged in the three neo-Platonic hypostases: the One, the Mind, and the Soul, named Zeus, Hecate, and Sarapis. The second and third hypostases contain in themselves th...
Przedmiotem niniejszego artykułu jest analiza semantyczna greckiego wyrazu αἰώνιος w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Po raz pierwszy termin αἰώνιος wystąpił w Państwie Platona, zaś po... more
Przedmiotem niniejszego artykułu jest analiza semantyczna greckiego wyrazu αἰώνιος w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Po raz pierwszy termin αἰώνιος wystąpił w Państwie Platona, zaś po Platonie był używany przez helleńskich filozofów, poetów i historyków. Cześć pierwsza artykułu przedstawia etymologię αἰώνιος, część druga – analizę semantyczną tego wyrazu w dialogach Platona, część trzecia – jego znaczenie w filozofii po Platonie, część czwarta – w poezji hellenistycznej, część piąta – w historiografii hellenistycznej. Część szósta zawiera przegląd haseł leksykonów bizantyńskich, w których wystąpił wyraz αἰώνιος. Analiza semantyczna użycia αἰώνιος w literaturze helleńskiej (IV wiek p.n.e. – I wiek n.e.) prowadzi do wniosku, że termin ten w żadnym kontekście nie oznacza czegoś, co jest naprawdę wieczne, tj. bez początku i końca, lecz coś innego: długowieczne, długotrwałe, wiecznotrwałe, nieustanne, niekończące się, nieprzerwane, wieczy...
Przedmiotem niniejszego artykułu jest analiza semantyczna greckiego wyrazu αἰώνιος w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Po raz pierwszy termin αἰώνιος wystąpił w Państwie Platona, zaś po... more
Przedmiotem niniejszego artykułu jest analiza semantyczna greckiego wyrazu αἰώνιος w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Po raz pierwszy termin αἰώνιος wystąpił w Państwie Platona, zaś po Platonie był używany przez helleńskich filozofów, poetów i historyków. Cześć pierwsza artykułu przedstawia etymologię αἰώνιος, część druga – analizę semantyczną tego wyrazu w dialogach Platona, część trzecia – jego znaczenie w filozofii po Platonie, część czwarta – w poezji hellenistycznej, część piąta – w historiografii hellenistycznej. Część szósta zawiera przegląd haseł leksykonów bizantyńskich, w których wystąpił wyraz αἰώνιος. Analiza semantyczna użycia αἰώνιος w literaturze helleńskiej (IV wiek p.n.e. – I wiek n.e.) prowadzi do wniosku, że termin ten w żadnym kontekście nie oznacza czegoś, co jest naprawdę wieczne, tj. bez początku i końca, lecz coś innego: długowieczne, długotrwałe, wiecznotrwałe, nieustanne, niekończące się, nieprzerwane, wieczy...
Artykuł popularnonaukowy o diecie filozofów greckich.
An iconography of the mysterious relief at Modena (Galleria Museo e Medagliere Estense, inv. 2676) interpreted and discussed with references to the literary sources, such as the Orphic Rhapsodies and the Middle-Platonic passages... more
An iconography of the mysterious relief at Modena (Galleria Museo e Medagliere Estense, inv. 2676) interpreted and discussed with references to the literary sources, such as the Orphic Rhapsodies and the Middle-Platonic passages transmitted by Porphyry in On the Cave of the Nymphs (21-29).
The Αἰώνιος in Hellenic Literature: From Plato to Pseudo-Timaeus
The Κόλασις in Hellenic Literature: From Thucydides to Pseudo-Timaeus
Demons’ Feast: Origen's Contra Celsum VIII 30 and Porphyry's De abstinentia II 42-43
Throphonion. Locating the Oracle of Trophonius at Lebadeia: The paper is a review of the ancient reports and moderns opinions on locating the oracle of Trophonius at Lebadeia (modern Livadeia), Boeotia, which had been operating between... more
Throphonion. Locating the Oracle of Trophonius at Lebadeia: The paper is a review of the ancient reports and moderns opinions on locating the oracle of Trophonius at Lebadeia (modern Livadeia), Boeotia, which had been operating between the 6th century BCE and the 3rd century AD. It presents argumentation for locating the Trophonion at the Castro hill, in the very place where nowadays there is a two-level church: the Agia Sophia chapel joined with the crypt of Santa Barbara. The text is accompanied by maps, pictures illustrating the particular places, and a corpus of ancient sources concerning Trophonius and his oracle.
The Pythagorean diet: The paper is to reconstruct the Pythagorean menu on the base of the genuine Pythagorean writings extant in fragments.
Following Phaedrus: The paper concerns the dramatic setting and scenery of Plato‟s Phaedrus, and especially the route of Phaedrus‟ and Socrates‟ philosophical walk along the river Ilisus and the southern suburbs of Athens. It discusses... more
Following Phaedrus: The paper concerns the dramatic setting and scenery of Plato‟s Phaedrus, and especially the route of Phaedrus‟ and Socrates‟ philosophical walk along the river Ilisus and the southern suburbs of Athens. It discusses the topographic details mentioned or suggested in the dialogue, namely the Morychian house, the Ilisus valley, the Callirrhoe spring, the district of Agra, the plants growing there, and the cave of Pan.
The first Polish translation of Marinus' Proclus or on Bliss (AD 496).
The paper discusses the dietary prohibitions implied by Orpheus‘ poems, the socalled Orphica, attested since ca. 444 BC; the interrelations between the Orphic diet and the taboos observed by early Pythagoreans (520–360 BC); the reasons... more
The paper discusses the dietary prohibitions implied by Orpheus‘ poems, the socalled
Orphica, attested since ca. 444 BC; the interrelations between the Orphic diet and the
taboos observed by early Pythagoreans (520–360 BC); the reasons why the adherents of
Orphic movement used to abstain from meat, beans, and eggs; and the virtual Orphic menu.
PORPHYRY OF TYRE: SENTENCES OR PATHWAYS TO THE INTELLIGIBLE (INTRODUCTION, TRANSLATION, COMMENTARY). The present monograph concerns one of many philosophical writings by Porphyry of Tyre (A.D. 233–305), extant in fragments and excerpts... more
PORPHYRY OF TYRE: SENTENCES OR PATHWAYS TO THE INTELLIGIBLE (INTRODUCTION, TRANSLATION, COMMENTARY).
The present monograph concerns one of many philosophical writings by Porphyry of Tyre (A.D. 233–305), extant in fragments and excerpts that have been reunited in the 20th century and edited under the coniectural title Sentences or Pathways to the Intelligible. Porphyry was Plotinus’ student and editor of his Enneads in A.D. 263–301. he wrote commentaries on Plato’s dialogues and Aristotle’s writings, and he also elaborated and commented on Plotinus’ treatises. The thesis of the present monograph is to demonstrate that the Sentences, extant in fragments, are identical with a synthesis (synagoge) of Plotinus’ philosophy, one of the few lost Porphyry’s commentaries on the Enneads. This book consists of four parts: introduction, the first Polish translation of Porphyry’s Sentences paralleled by Greek original text, commentary, and indices.
The fourth Polish translation of Plato's Lysis, with the parallel Greek text and commentary.
The first Polish translation of Porphyry's De abstinentia, with the parallel Greek text and extensive commentary.