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Edykt Cyrusa w Ezd 1 w świetle tekstów biblijnych i pozabiblijnych a myśl teologiczna kronikarza

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Langkammer H.

The Biblical Annals

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1971

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vol. 18

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issue 1

21-32

PL

Einen Wendepunkt in der Geschichte des Volkes Israel, das Jahrzehnte lang unter dem Joch der babilonischen Herrscher stöhnte, bildet der Freiheitserlass des Perserkönigs Kyros. Niemand zweifelt an der Tatsache dieses Dokumentes, das sich schliesslich in irgendeiner Form als geschichtliches Memorandum in der aramäischen Sprache, der Reichssprache Persiens, erhalten hat. Da jedoch ein Erlass des Kyros in Es 1, 2-4 in hebräischer Sprache angeführt wird und dieser vom Memorandum sowohl in der Form als auch im Inhalt verschieden ist, hat m an sich die Frage gestellt, ob und wie weit Es 1, 2-4 den Anspruch auf Authentizität erheben kann. Der Verfasser führt etliche Beweise an - auch aus der Literatur der biblischen Umwelt, die es erlauben, den Kyros-Erlass in Es 1, 2-4 als literarisches Gebilde des Chronisten zu bewerten. Das ist aber nicht das Hauptergebnis der unterbreiteten Studie. Hier wird hauptsächlich nach theologischen Motiven gefragt. Insofern ist der Aufsatz etwas Neues in der alttestamentlichen Exegese schlechthin.

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IDEA CZŁOWIEKA I BÓSTWA W STAROŻYTNOŚCI CZĘŚĆ I: Xenophon’s Cyrus, Alexander φιλόκυρος. How carefully did Alexander the Great study the Cyropaedia?

83%

Burliga B.

Miscellanea Anthropologica et Sociologica

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2014

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vol. 15(3)

134-146

PL

It is well known that for Alexander the Great the Persian dynast Cyrus (559–530 BC) was an object of imitation; there was a tradition in antiquity that Alexander was “fond of Cyrus” (φιλόκυρος; philokyros). The purpose of this paper is to examine what kind of imitation it actually was, and how serious Alexander’s following of the Persian ruler was: did the famous Cyropaedia (The Education of Cyrus), a Greek tale of the Achaemenid king, play an important role as a source in Alexander’s calculations and actions or in his notions of how his own kingdom would look? It is argued that in this case the influence of Xenophon’s major work must have been intense, but that one should not seek it everywhere when examining Alexander’s expedition, or to understand such influence too literally, though there were a few cases where Alexander seems to have purposefully and publicly emphasised his close connection to Cyrus.

3

THE IDEA OF MAN AND DIVINITY IN ANTIQUITY PART I: Xenophon’s Cyrus, Alexander φιλόκυρος. How carefully did Alexander the Great study the Cyropaedia?

83%

Burliga B.

Miscellanea Anthropologica et Sociologica

|

2014

|

vol. 15(3)

134-146

EN

It is well known that for Alexander the Great the Persian dynast Cyrus (559–530 BC) was an object of imitation; there was a tradition in antiquity that Alexander was “fond of Cyrus” (φιλόκυρος; philokyros). The purpose of this paper is to examine what kind of imitation it actually was, and how serious Alexander’s following of the Persian ruler was: did the famous Cyropaedia (The Education of Cyrus), a Greek tale of the Achaemenid king, play an important role as a source in Alexander’s calculations and actions or in his notions of how his own kingdom would look? It is argued that in this case the influence of Xenophon’s major work must have been intense, but that one should not seek it everywhere when examining Alexander’s expedition, or to understand such influence too literally, though there were a few cases where Alexander seems to have purposefully and publicly emphasised his close connection to Cyrus.

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2 Miscellanea Anthropologica et Sociologica

1 The Biblical Annals

2 Burliga B.

1 Langkammer H.

2 2014

1 1971

Edykt Cyrusa w Ezd 1 w świetle tekstów biblijnych i pozabiblijnych a myśl teologiczna kronikarza

IDEA CZŁOWIEKA I BÓSTWA W STAROŻYTNOŚCI CZĘŚĆ I: Xenophon’s Cyrus, Alexander φιλόκυρος. How carefully did Alexander the Great study the Cyropaedia?

THE IDEA OF MAN AND DIVINITY IN ANTIQUITY PART I: Xenophon’s Cyrus, Alexander φιλόκυρος. How carefully did Alexander the Great study the Cyropaedia?