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Kerenyi ( 1951 p 174 ) notes from scholia that Aeschylus in Rhesus distinguished between two Pans, one the son of Zeus and twin of Arcas, and one a son of Cronus.
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Kerenyi and 1951
* Karl Kerenyi, 1951.
* Kerenyi, Karl, 1951.
* Karl Kerenyi, 1951.
* Kerenyi, Carl, The Gods of the Greeks 1951 ( paperback 1980 )
* Kerenyi, Karl, 1951.
* Kerenyi, Karl, 1951 The Gods of the Greeks pp 75 – 76.
* Kerenyi, Karl, 1951.
* Kerenyi, Karl 1951 ( 1980 ).
* Kerenyi, Karl, The Gods of the Greeks, Thames and Hudson, London, 1951.
* Karl Kerenyi, The Gods of the Greeks 1951
* Karl Kerenyi, The Gods of the Greeks ( 1951 )
* Kerenyi, Karl ( 1951 ).
Many pictures show the serpent Python living in amity with Apollo and guarding the Omphalos, the sacred navel-stone and mid-point of the earth, which stood in Apollo's temple " ( Kerenyi 1951: 136 ).
* Kerenyi, Karl, ( 1951 ) 1980.
In Greek mythology, Epimetheus was the brother of Prometheus (" foresight ", literally " fore-thinker "), a pair of Titans who " acted as representatives of mankind " ( Kerenyi 1951, p 207 ).
* Kerenyi, Karl, 1951.
Kerenyi and p
Karyai had a famous temple dedicated to the goddess Artemis in her aspect of Artemis Karyatis: " As Karyatis she rejoiced in the dances of the nut-tree village of Karyai, those Karyatides, who in their ecstatic round-dance carried on their heads baskets of live reeds, as if they were dancing plants " ( Kerenyi 1980 p 149 ).
Kerenyi and notes
In Greek a hunter who catches living animals is called zagreus, Karl Kerenyi notes, and the Ionian word zagre signifies a " pit for the capture of live animals "
" In all these tales ," notes Karl Kerenyi, " the beautiful boys are doubles of Apollon himself.
" On Samothrace ... the mother was called Elektra or Elektryone ", Karl Kerenyi notes.
Kerenyi notes a Linear B inscription from Knossos, " to all the gods, honey ... to the mistress of the labyrinth honey " in equal amounts, suggesting to him that the Mistress of the Labyrinth was a Great Goddess in her own right.
Kerenyi and from
Kerenyi suggests that the name Ariadne ( derived from, hagne, " pure "), was an euphemistical name given by the Greeks to the nameless " Mistress of the labyrinth " who appears in a Mycenean Greek inscription from Knossos in Crete.
Mythographer Karl Kerenyi suggested that the consonance might ultimately derive from a deeper, pre-Indo-European language layer: indeed the sign combination ro-ja, which is someone with great power, is attested in Linear A.
" Kerenyi links the figure of Zagreus with archaic Dionysiac rites in which small animals were torn limb from limb and their flesh devoured raw, " not as an emanation of the Greek Dionysian religion, but rather as a migration or survival of a prehistoric rite.
" Not all poets took Iphigenia and Iphianassa to be two names for the same heroine ," Kerenyi remarks, " though it is certain that to begin with they served indifferently to address the same divine being, who had not belonged from all time to the family of Agamemnon.
Karl Kerenyi ( and Robert Graves ) theorizes that Ariadne ( whose name they derive from Hesychius ' listing of Άδνον, a Cretan-Greek form for arihagne, " utterly pure ") was a Great Goddess of Crete, " the first divine personage of Greek mythology to be immediately recognized in Crete ", once archaeology had begun.
Gods who ride such animals, notably Shiva and Dionysos, or who have canine servants, notably Orion and Osiris ( with Anubis his gatekeeper and embalmer ), were also regarded by Kerenyi as partly derived from Iachen, the sublimator, or an even older myth.
Karl Kerenyi, in quoting this passage, remarks, " At the core of this richly elaborated myth, in which the poet even recalls the rhyta, it is not easy to separate the Cretan elements from those originating in Asia Minor.
The Old Men have been seen as everything from survivals of old Aegean gods who presided over the waves before Poseidon ( Kerenyi ) to embodiments of archaic speculation on the relation of truth to cunning intelligence ( Detienne ).
Kerenyi and between
In the course of the hunt and its aftermath, many of the hunters turned upon one another, contesting the spoils, and so the Goddess continued to be revenged ( Kerenyi, 114 ): " But the goddess again made a great stir of anger and crying battle, over the head of the boar and the bristling boar's hide, between Kouretes and the high-hearted Aitolians " ( Homer, Iliad, ix. 543 ).
Karl Kerenyi points out ( The Heroes of the Greeks ) " It is not easy to differentiate between the divine beast, the heroine and the goddess ".
Heracles placed it under a great rock on the sacred way between Lerna and Elaius ( Kerenyi 1959: 144 ), and dipped his arrows in the Hydra's poisonous blood, and so his second task was complete.
Hercules placed it under a great rock on the sacred way between Lerna and Elaius ( Kerenyi 1959: 144 ), and dipped his arrows in the Hydra's poisonous blood, and so his second task was complete.
Kerenyi and two
Karl Kerenyi points out that the older tales mentioned two dragons, who were perhaps intentionally conflated ; the other was a female dragon ( drakaina ) named Delphyne in the Homeric Hymn to Apollo, with whom dwelt a male serpent named Typhon: " The narrators seem to have confused the dragon of Delphi, Python, with Typhon or Typhoeus, the adversary of Zeus ".
Kerenyi and one
Diodorus Siculus felt that Apollo must have repented this " excessive " deed, and said that he had laid aside his lyre for a while, but Karl Kerenyi observes of the flaying of Marsyas ' " shaggy hide: a penalty which will not seem especially cruel if one assumes that Marsyas ' animal guise was merely a masquerade.
" " All three names — Halia, Aphrodite, Amphitrite, and furthermore also Kapheira — must have been applied to one and the same great goddess ", Karl Kerenyi observes.
Among those who responded were some of the Argonauts, Oeneus ' own son Meleager, and, remarkably for the Hunt's eventual success, one woman — the huntress Atalanta, the " indomitable ", who had been suckled by Artemis as a she-bear and raised as a huntress, a proxy for Artemis herself ( Kerenyi ; Ruck and Staples ).
On the one hand, the name " meander " recalls the twisting and turning path of the Maeander River in Asia Minor, and on the other hand, as Karl Kerenyi pointed out, " the meander is the figure of a labyrinth in linear form ".
Kerenyi and son
Iachen was known in Minoan Crete as I-wa-ko, who became the Greek torch bearing son of Persephone-Iakchos, who was also associated with Sirius, as ‘ the light bearing star of the nocturnal mysteries ’ according to Kerenyi.
Kerenyi and .
* Karl Kerenyi, 1953.
* Kerenyi, Karl.
* Kerenyi, Karl.
* Kerenyi, Karl.
* Kerenyi, Karl, 1959.
* Kerenyi, Karl.
* Kerenyi, Karl, 1959.
* Karl Kerenyi, Dionysos: Archetypal Image of Indestructible Life, Princeton University Press, 1976.
* Kerenyi Karl ( 1967 ), Eleusis: Archetypal image of mother and daughter.
* Kerenyi, Karl.
* Kerenyi, Karl.
* Karl Kerenyi.
* Karl Kerenyi.
* Kerenyi, Karl.
* Kerenyi, Karl.
* Kerenyi, Karl.
* Kerenyi, Karl, 1976.
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