Palaephatus on ὀνόµατα, λόγοι, and ἔργα

in Mnemosyne
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Palaephatus on ὀνόµατα, λόγοι, and ἔργα

in Mnemosyne

References

Boys-StonesG.R., Post-Hellenistic Philosophy. A Study of its Development from the Stoics to Origen, (Oxford 2001).

BrissonL., Platon les mots et les mythes. Comment et pourquoi Platon nomma le mythe?, (Paris 1982).

BrodersenK., Die Wahrheit über die griechischen Mythen. Palaiphatos’ Unglaubliche Geschichten, (Stuttgart 2002).

BrodersenK., '“Das aber ist eine Lüge!”Zur rationalistischen Mythenkritik des Palaiphatos', in R. von Haehling (ed), Griechische Mythologie und frühes Christentum, (Darmstadt 2005) 44-57.

ClayD., 'Critias', in J.M. Cooper and D.S. Hutchinson (eds), Plato. Complete Works, (Indianapolis 1997) 1292-1306.

DielsH.KranzW., Die Fragmente der Vorsokratiker, (Zürich/Berlin 1964) 6.

HawesG., Rationalizing Myth in Antiquity, (Oxford 2014).

HunterR.L., Plato and the Traditions of Ancient Literature. The Silent Stream, (Cambridge 2012).

KoningH.H., 'Palaephatus', in S. Trzaskoma and S. Smith (eds), Oxford Handbook of Greek and Roman Mythography, (Oxford forthcoming).

LeunissenM., '‘Crafting Natures’. Aristotle on Animal Design' (2013) 41(1) Philosophic Exchange article 3. http://digitalcommons.brockport.edu/phil_ex/vol41/iss1/3.

LongA.A., 'Stoic Readings of Homer', in R. Lamberton and J.J. Keaney (eds), Homer’s Ancient Readers. The Hermeneutics of Greek Epic’s Earliest Exegetes, (Princeton 1992) 41-66 reprinted in: Long A.A 2006. Stoic Studies (Cambridge) 58-84.

NesselrathH.-G., 'Platon', in Kritias, (Göttingen 2006).

SantoniA., 'Sulla prefazione del Περὶ ἀπίστων di Palefato' (1998-1999) 2-3 Kléos: 9-18.

SantoniA., Palefato. Storie incredibili, (Pisa 2000).

SternJ., 'Palaephatus. ΠΕΡΙ ΑΠΙΣΤΩΝ. On Unbelievable Tales', in Translation Introduction and Commentary, (Wauconda 1996).

YunisH., 'Plato', in Phaedrus, (Cambridge 2011).

2

As Brodersen 200547 observes Palaephatus is especially concerned with the minor characters of Greek mythology.

4

Santoni 1998-1999 13-14; 200024followed by Hawes 2014 42.

6

Stern 199617 calls the assumption a “serious and insidious falsehood” and “a fundamental repudiation of human imagination”; cf. Hawes 2014 42 who approvingly cites Stern’s condemnation of this “restrictive simplistic conception of the origins of myths”; Santoni 1998-1999 14 n. 26.

8

Nesselrath 2006151 observes that the personification of Leisure Mythology and the Inquiry into Αncient Τhings suggests that these are gods who after a long absence return to mankind. The relation between leisure and intellectual activities that Plato here introduces is taken up by Aristotle in Metaph. 981b17-25.

12

Long 1992; cf. Boys-Stones 200154-59 for critical acceptance of Long’s characterization of the Stoic mythologist Cornutus as an etymologist rather than an allegorist.

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