By Joseph Fontenrose
This e-book describes the actual environment of the Oracle of Apollo at Didyma, together with the good temple and different structures in the sanctuary; the heritage of the oracle; the method of session; the shape and content material of the god's replies; and the identification of the specialists.
The writer uses the ample literary and epigraphical proof, which he knew in detail. he's less skeptical than he used to be in his well-known paintings at the Delphic Oracle--he accepts approximately all of the recorded responses as having been really brought at Didyma. He presents textual content, translation, and a invaluable observation for each...
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This ebook describes the actual surroundings of the Oracle of Apollo at Didyma, together with the good temple and different structures in the sanctuary; the historical past of the oracle; the method of session; the shape and content material of the god's replies; and the identification of the specialists.
The writer uses the ample literary and epigraphical facts, which he knew in detail. he's less skeptical than he was once in his recognized paintings at the Delphic Oracle--he accepts approximately all of the recorded responses as having been really brought at Didyma. He offers textual content, translation, and a precious statement for every. ..
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Additional resources for Didyma: Apollo's Oracle, Cult, and Companions
Te Oro Te Koko did not feel obliged to relate the waka tradition in full which, as we know from other accounts, might have given the reasons for the tension that had developed between Hoturoa and Raka, the names of Raka’s companions on his overland journey, the words of his karakia, and the origin of the names given by Kahu on her journey. But, like other kaumatua, he paused to spell out the meaning of his narrative for the court. ’34 Deliberate interpolations like this are a reminder that kaumatua were always conscious of the transposition 29 TELLING STORIES of their narratives into a new cultural context, and of the judicial weight being brought to bear on their statements.
Policeman Wheelock a good fellow, nothing sulky. I like ship, I was not sick. I do not like walking so far. I came with a bullock chain round my neck from Eyre Sand Patch to Albany. 27 In response to questions about blankets and medical care, Benjamin told his story a third time, working the narrative around again to the hardship and humiliation he had endured: I have same blanket I came with a fortnight ago. I had a cold in Fremantle. The Doctor saw me at Fremantle, when I was ready to come to Rottnest.
By submitting written narratives 14 INDIGENOUS AUSTRALIAN LIFE WRITING to the inquiry—which they or one of the officials read out to the commissioners—they seized a measure of control over its agenda, raising issues overlooked by the commissioners in their ordinary lines of oral questioning. Caroline Morgan, for example, had Thomas Dunolly write out the following narrative for presentation to the inquiry: This is my evidence. Coranderrk, November 16th 1881. I have asked Mrs. Strickland [wife of the reserve manager] for a pair of blankets for my sick boy.