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Vliv egyptské kultury na popis a výklad dudka ve Physiologu

100%

Šedinová H.

Listy filologické (Folia philologica)

2013

vol. 136

issue 1-2

27-57

One of the significant differences between an early Christian writing Physiologus Graecus (it was written in the mid-4th century AD in Alexandria, and deals predominantly with animals) and Greek zoology is the former’s considerable focus on Egyptian fauna. Bearing this in mind, the authors of first essential monographs on Physiologus (e.g. Max Wellmann, Francesco Sbordone) have pointed out that some descriptions of the animals found in this treatise are similar to or even nearly identical with those in the Hieroglyphica, written in the 4th century AD by Horapollo. Moreover, a German Egyptologist Emma Brunner-Traut in her several papers tried to find specific connections between the treatment of certain animals in the Physiologus and the role of these animals in the Old Egyptian mythology, religion and art. Other scholars, however, did not continue to explore the Old Egyptian influence on the Physiologus: egyptologists have devoted their papers almost entirely to a description of the animals’ roles in the Old Egyptian culture, while studies by classicists and mediaevalists have focused on a tradition stemming from the ancient scientific literature. This paper tries to combine both of these sources of inspiration: taking the hoopoe (Physiologus Graecus, rec. I, 8; Physiologus Latinus, versio Y, B, Bis, 10) as an example, it tries to describe different views on a behaviour of this bird held by Greek and Roman scientists and by the author of the Physiologus, and it tries to specify to what degree the author could have been influenced by his surroundings where he was composing his treatise. A Greek name of the hoopoe, κουκούφα, is probably of an Egyptian origin; there existed a sign for the hoopoe in the hieroglyphic script (with a value of a phonogram); and the hoopoe was a plentiful bird in the Egyptian territory, as evidenced by his numerous representations on the mastabas of Egyptian dignitaries, either in his natural environment, or in interaction with people. Whereas the Horapollo’s treatment of the hoopoe concords with that in the Physiologus (the hoopoe being described as a bird that affectionatelly takes care of its aged parents), in Greek and Jewish tradition the hoopoe is seen rather negativelly as an unclean bird that dwells on the graves and rummages in excrements which he uses also for construction of its nest and as a food for its younglings. It is quite likely that the author of the Physiologus did not draw, in this case, on the scientific literature of ancient Greece, but was influenced by the considerable role the hoopoe played in the Egyptian culture and in everyday life of Egypt’s inhabitants.

Polemiczny charakter wykorzystania greckiego słownictwa misteryjnego przez tłumaczy Septuaginty

44%

Lasek P. A.

Verbum Vitae

2021

vol. 39

issue 3

685-704

The article provides an analysis concerning the occurrence of some mysteric terms present in the translation of the Septuagint. Greek mystery cults were widely popular at the time when the translation was made. Some parts of the cult were kept undercover. However, the vocabulary, some of the symbols or ideas were widely known to the people, including the Jewish community living in the diaspora of Alexandria. No wonder one can find the words linked to the mystery cults in the Septuagint. What calls one to consider the theme is that some Greek terms linked to the mystery cults in LXX translated the original Hebrew text improperly and thus changed its meaning. Such a situation occurs, e.g., in the book of Hosea where the words light and knowledge appear, whereas the Hebrew text speaks about agriculture, and in the book of Zecharia where the Hebrew word myrtle is translated to mountain and stork to hoopoe. The article provides an analysis of the work of the translators of LXX and the motives of their actions. What can be seen is the polemic with the mysteric cults that is conducted in two ways: firstly, by presenting the mysteric cults and their participants in a negative light; secondly, by avoiding any possible positive associations of the faith of God of Israel with the mystery symbolism.

Celem artykułu jest analiza występowania słownictwa misteryjnego obecnego w tłumaczeniu Septuaginty. W czasie, kiedy to tłumaczenie powstawało, greckie kulty misteryjne były bardzo popularne. Pewna ich część pozostawała tajemnicą, ale słownictwo, symbolika i część ich ideologii były szeroko znane, także izraelskiej wspólnocie żyjącej w diasporze aleksandryjskiej. Nie jest zatem niczym dziwnym, że w tekście LXX spotykamy słowa związane z kultami misteryjnymi. Tym, co jest zaskakujące i co zachęca do podjęcia badań nad tym zagadnieniem jest to, że w LXX są miejsca, gdzie greckie słowa związane z kultami misteryjnymi tłumaczą słowa hebrajskie w sposób niewłaściwy oraz zmieniają znaczenie i wymowę tłumaczonego tekstu. Z taką sytuacją mamy do czynienia np. w księdze Ozeasza, gdzie spotykamy misteryjne słowa „światło” i „wiedza”, podczas gdy tekst hebrajski przedstawia obrazy rolnicze, oraz w księdze Zachariasza, gdzie hebrajskie słowo „mirt” jest tłumaczone jako „góra”, a słowo „bocian” jako „dudek”. Artykuł podejmuje analizę takiego postępowania tłumaczy LXX oraz motywów ich działania. Możemy tu zaobserwować polemikę z kultami misteryjnymi, prowadzona na dwa sposoby: 1) przez prezentowanie kultów misteryjnych i ich uczestników w złym świetle; 2) przez unikanie możliwych skojarzeń kultu prawdziwego Boga z symboliką misteryjną.

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1 Listy filologické (Folia philologica)

1 Verbum Vitae

1 Lasek P. A.

1 Šedinová H.

1 2021

1 2013

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Vliv egyptské kultury na popis a výklad dudka ve Physiologu

Polemiczny charakter wykorzystania greckiego słownictwa misteryjnego przez tłumaczy Septuaginty