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Although it is often used as a sourcebook for Greek mythology, [7] the Theogony is both more and less than that. In formal terms it is a hymn invoking Zeus and the Muses: parallel passages between it and the much shorter Homeric Hymn to the Muses make it clear that the Theogony developed out of a tradition of hymnic preludes with which an ...
When he was born, Liriope asked the prophet, Tiresias, if he would live a long life, to which he replied “so long as he never knows himself.” [2] The prophet’s words would prove to be true as, sometime after being cursed, Echo spied Narcissus, while he was out hunting deer with his companions.
The title is an allusion to the myth of Echo and Narcissus, in the version told in Ovid, Metamorphoses, Book III. In particular, the line "Echo's bones were turned to stone" is in Beckett's Dream of Fair to Middling Women notebook. [2]
The absence of modern literary conventions (which aid comprehension), was an early and persistent source of errors, affecting transmission. Errors were also introduced when Athens replaced its old Attic alphabet with the Ionian alphabet, a change sanctioned by law in 403–402 BC, adding a new complication to the task of copying.
The First Epistle of John stands out from the others due to its form, but they're united by language, style, contents, themes, and worldview. [9] The Second and Third Epistles of John are composed as regular greco-roman letters, with greetings and endings, while the First Epistle of John lacks such characteristic markings and instead resembles a sermon or an exhoratory speech.
Maimonides also argued that God embodied reason, intellect, science, and nature, and was omnipotent and indescribable. [79] He said that science, the growth of scientific fields, and discovery of the unknown by comprehension of nature was a way to appreciate God. [79]
People say he was less than a god but more than a man. You know, like Hercules or something. ... As it turned out, the Babe would end up paying $20 to buy back the ball from a wide-eyed fan [read ...
Lefèvre argued that the passage in Hebrews, although it clearly says "angels" in the Greek, should still be understood according to the original source in the Hebrew text with "lower than God", while Erasmus argued that exegesis of Hebrews 2 should follow the Septuagint of Psalm 8:5.
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