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Extra resources for Archaic Logic: Symbol and Structure in Heraclitus, Parmenides and Empedocles
Her fragrance and her dress are direct symbols of her godhead, and it is the symbolic power of her shining ornamentation (κόσμσν φαεινόν -162) and dress (et'ματα σι·γαλόεντα -164) that Anchises later removes before they lie together — a mortal with an immortal. It is not without purpose that the poet notes her dressing once more (αυτή δε χροϊ 'έννυτο ει'ματα καλά - 171) and then describes her in her godlike height — another example of a mythical perception of space. Her beauty is unearthly (άμβροτον - 175).
Wackernagel, op. cit. 173. 73. Ibid. 179. "Hiernach würde der Aorist gesetzt, weil man von dem, was manchmal geschieht, denkt, dass es immer geschehen kann oder immer geschehen muss; das Beispiel der Vergangenheit diente dazu anzudeuten, dass etwas zu geschehen pflegt". 74. Ibid. 180. 75. Schwyzer, op. cit. 641. 76. John F. Callahan, Four Views of Time in Ancient Philosophy (Cambridge 1948), p. 194. 77. Cf. Snell, "The Rise of the Individual in the Early Greek Lyric", op. cit. pp. 43-70. 78. Ibid.
89. 24. Unless noted, this essay makes general use of readings from the following texts: for the pre-Socratics, H. Diels' andW. L. West's Lambi et Elegi Graeci, vis. L. Page's Poetae Melici Graeci (Oxford 1962); E. L. Page's Poetarum Lesbiorum Fragmenta\ B. Snell's Bacchylides (Leipzig 1961). All other readings are from the most recent Oxford Classical Texts of the particular author. 25. Levi-Strauss, The Savage Mind, p. 263. 26. Bruno Snell, The Discovery of the Mind (New York 1960), p. 239. 27.