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By Carol Andrews

Amulets are adorns believed to endow the wearer through magical ability with the houses they symbolize. They have been first made in Egypt as early as 4000 BC and have been crucial adornments for either the residing and the useless. made from gold and silver, semiprecious stones, and no more worthy fabrics, they're nice examples of Egyptian artwork in addition to a necessary resource of proof for non secular ideals. during this booklet, Carol Andrews bargains the 1st entire account of the kinds of amulets made, their symbolism, and their protecting powers. An amuletic foot will be worn to make sure fleetness of foot, a hand for dexterity. The desert-dwelling hare symbolized keenness of the senses, and the hedgehog, which hibernated and survived outdoors the fertile valley, held connotations of rebirth and conquer loss of life itself. the ever-present amulet within the form of the dung beetle, referred to as a scarab, used to be symbolic of latest existence. Amulets within the picture of robust gods will be worn for defense, and malevolent creatures, just like the male hippopotamus, will be worn to thrust back the evil they represented. either a reference publication and an informative account of Egyptian magical trust, this can be the main entire survey of the topic to this point.

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Auch G. A. Kennedy, A New History of Classical Rhetoric, Princeton 1994,176f. 6 Quint. 12: alii pigritiae adrogantioris, qui, subito fronte conficta inmissaque barba, veluti despexissent oratoria praecepta paulum aliquid sederunt in scholis philosophorum ut deinde in publico tristes, domi dissoluti captarent auctoritatem contemptu ceterorum: philosophia enim simulari potest, eloquentia non potest. 7 Quint. 1-23. 8 Quint. 23-28. 9 Zur Datierung in die frühe Kaiserzeit siehe Μ. Patillon/G. ), Aelius Theon progymnasmata, Paris 1997, p.

Isocrate contre Piaton, Chronozones 5 (1999), 40-47. Für das Bildungsideal des Isokrates sei ferner auf folgende Lit. verwiesen: W. -Th. ], Erziehung und Bildung in der heidnischen und christlichen Antike, Darmstadt 1976, 170-226); Jaeger III (1955), 105-130, 199-225; S. Cecchi, La pedagogia di Isocrate, RSC 7 (1959), 118-133 (jetzt dt. in: Johann [1976], 227-251); F. Kühnert, Die Bildungskonzeption des Isokrates, in: R. ), Der Mensch als Maß der Dinge: Studien zum griechischen Menschenbild in der Zeit der Blüte und Krise der Polis, Berlin 1976, 323-336; Marrou (1977), 168-176; Ijsseling (1988), 31-42.

Insgesamt zu Ciceros Rednerideal v. ; E. Gilson, Eloquence et sagesse chez Ciceron, Phoenix 7 (1953), 1-19 (jetzt dt. in: K. ; Barwick (1963), pass. (bes. , 3471); H. F. 13 (1987), 149-161 (bes. ); Ijsseling (1988), 54-57; R. Schottlaender, Die ethische Überordnung der „oratorischen" über die „rhetorische" Redekunst: Zum theoretischen Gehalt von Ciceros De oratore, Rhetorik 7 (1988), 1-12 (bes. 9-12); Vickers (1988), 164-167; V. Pöschl, Ciceros Bildungsprogramm, RhM 138 (1995), 193-209; Narducci (1997), 64-72; S.

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