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Greek Popular Religion in Greek Philosophy by Jon D. Mikalson

By Jon D. Mikalson

Jon D. Mikalson examines how Socrates, Plato, Aristotle, and different Greek philosophers defined, interpreted, criticized, and applied the parts and ideas of the faith of the folk in their time - practices akin to sacrifice, prayer, dedications, and divination. the executive strategies concerned are these of piety and impiety, and after a radical research of the philosophical texts Mikalson deals a elegant definition of Greek piety, dividing it into its constituent parts of `proper recognize' for the gods and `religious correctness'. He concludes with an illustration of the benevolence of the gods within the philosophical culture, linking it to the expectancy of that benevolence evinced via well known faith.

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For the status of Helios as a deity, see Mikalson, 1989: 97–8; Nilsson, 1967: 839–40; and Dodds, 1951: 232–3 n. 70. 66 For the implicit contrast to Greek practices here, see Mikalson, 2003: 156. 67 For this, see esp. ] Epinomis 976e4–977a6, 981d5–984b6, 984d5–8, 985d4–988a5, and 990a2–992e1. On how the conception of cosmic religion in the Epinomis diVers from Plato’s, see Tara´n, 1975: 32–6. v. Helios, cols. 59–60 (Jensen). Introduction 21 claiming that Helios was a ‘glowing rock’ and Selene, the moon, was ‘earth’ (VS 59 A 1 and 35; cf.

On the ‘personal daimon’ see Kidd, 1995: 218 and 220–1. 83 On this daimon as a metaphor for human ‘rational capacity’, see Kidd, 1995: 221. See also Sedley, 1999: 319–20. 85 The Wrst set, daimones as guides of the dead and enforcers of destiny, is, like the creation of the triad gods, daimones, and heroes, Plato’s innovation, with no apparent link to contemporary Greek popular belief, and he gives no indication of cult. The second set, the war dead, good men who have died, and deceased philosopher-kings, has some similarities to some heroes of Greek cult,86 and if Plato so conceives of them, he has momentarily abandoned the triad of gods, daimones, and heroes that he introduced earlier in the same dialogue.

443a9–10, Lg. ] Def. 412e14–413a2; Arist. Pol. L. 119. That gods might ‘serve’ humans is raised sarcastically in Xen. Mem. 9. 8 Cf. Xen. Cyr. 15. 740a5–b1). Heroes, too, have their ‘service’ (Arist. Mund. 469a8–b1) the tombs of the guardians are to be ‘served’ as if the guardians were daimones. 48–9) Xenophon has Hermogenes boast that he is so ‘dear’ (çߺïØ) to the gods that they regularly send him good omens and indications of the future. ’ Plato’s lawgiver speaks of the good man’s sacriWces, prayers, dedications, and ‘all the ‘‘service’’ to the gods’ (Lg.

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