Most of the works of the tradition are anonymous; many are pseudepigraphic by authorial design or later misattribution. The distinction between fiction and history in them is often blurred.
|
|
There is a pseudepigraphic onomantic text, Petosiris to Nechepso, and it is possible that the priestly Petosiris described in this article is the inspiration for the attribution of authorship. Nechepso lived in the 7th century BCE and that the text is likely 2nd century BCE.
|
|
The narrative of Jacob's Ladder was used, shortly after the destruction of the Second Temple in the Siege of Jerusalem (70 CE), as basis for the pseudepigraphic Ladder of Jacob. This writing, preserved only in Old Church Slavonic, interprets the experience of Patriarchs in the context of Merkabah mysticism.
|
|
Its early date is attested to by not being combined with the pseudepigraphic later Second Epistle of Clement, as all the other translations are found, and by showing no knowledge of the church terminology that became current later—for example, translating Greek presbyteroi as seniores rather than transliterating to presbyteri.
|
|
The compilation of Codex Calixtinus predates 1173, most likely taking place during the late 1130s to early 1140s. This compilation is most likely due to the French scholar Aymeric Picaud.Van Herwaarden & Shaffer, p. 358. Each of the five books is prefaced with a pseudepigraphic letter attributed to Pope Callixtus II (d. 1124).Van Herwaarden & Shaffer, p. 356.
|
|
In 1878 Pierson published his book about the Sermon on the Mount and other passages from the synoptic gospels. He showed that sayings attributed to Jesus could be found in Jewish wisdom literature. The work also argued that Galatians, one of the core Pauline epistles, was pseudepigraphic. This is seen as the beginning of Dutch radical school.
|
|
According to the earliest source of information, the pseudepigraphic Letter of Aristeas composed between c180 and 145 BC, the library was initially organized by Demetrius of Phaleron,Letter of Aristeas, 9–12. under the reign of Ptolemy I Soter (c.367 BC—c.283 BC). Other sources claim it was instead created under the reign of his son Ptolemy II (283–246 BC).
|
|
Tender-Conscience awakened by lightning while detained in the palace of Carnal-Security. The Pilgrim's Progress: The Third Part is a pseudepigraphic sequel to John Bunyan's 1678 novel The Pilgrim's Progress, written by an anonymous author. It was published with Bunyan's work in editions from 1693 to 1852 because it was believed to be written by Bunyan. New Schaff-Herzog Encyclopedia, vol.
|
|
On the other side in the Bosom of Abraham : "You have escaped from the Abyss and Hades, now you will cross over the crossing place... to all the righteous ones, namely Abraham, Isaac, Jacob, Enoch, Elijah and David." In this story Abraham was not idle in the Bosom of Abraham, he acted as intercessor for those in the fiery part of Hades.Apoc. Zeph. 11:1–2 The pseudepigraphic Book of Enoch describes travels through the cosmos and divides Sheol into four sections: for the truly righteous, the good, the wicked who are punished till they are released at the resurrection, and the wicked that are complete in their transgressions and who will not even be granted mercy at the resurrection. However, since the book is pseudepigraphic to the hand of Enoch, who predates Abraham, naturally the character of Abraham does not feature.
|
|
The assertion that the Dead Sea Scrolls, discovered in 1947 (not the 1950s as Brown predicates), contain lost or hidden Gospels is also false. The scrolls contain books of the Hebrew Scriptures, apocryphal and pseudepigraphic books, and manuals used by the Jewish community at Qumran. No definite Christian documents—orthodox, Gnostic, or otherwise—have ever been found at this site, with the possible exception of 7Q5.
|
|
The book is therefore largely ascribed as being pseudepigraphic. The account tells of the Pharaoh at the time of Moses being from the progeny of Japheth, rather than of Ham.Moses Gaster (ed.), The Asatir: The Samaritan Book of the "Secrets of Moses", The Royal Asiatic Society: London 1927, p. 266 The Pharaoh at the time of Joseph, the same account says, was from the progeny of Ishmael.
|
|
The Apocalypse of Zephaniah (or Apocalypse of Sophonias) is a 1st-century pseudepigraphic Jewish text attributed to the Biblical Zephaniah and so associated with the Old Testament, but not regarded as scripture by Jews or any Christian group. It was rediscovered and published at the end of the 19th century. The canonical Book of Zephaniah has much mystical and apocalyptic imagery, and this apocalyptic-style text deals with a similar subject.
|
|
Twenty and two Kings did I shut up therein. These pseudepigraphic letters from Alexander to his mother Olympias and his tutor Aristotle, describing his marvellous adventures at the end of the World, date back to the original Greek recension α written in the 4th century in Alexandria. The letters are "the literary expression of a living popular tradition" that had been evolving for at least three centuries before the Quran was written.
|
|
Tracing the origins of the alchemical art in Egypt is complicated by the pseudepigraphic nature of texts from the Greek alchemical corpus. The treatises of Zosimos of Panopolis, the earliest, historically-attested author (fl. c. 300 CE), can however help in situating the other authors. Zosimus based his work on that of older alchemical authors, such as Mary the Jewess,See Pseudo-Democritus, and Agathodaimon, but very little is known about any of these authors.
|
|
Of the number of works attributed to him, many are pseudepigraphic or doubtful. The works which can be attributed to him with certainty or at least with some plausibility are not scholarly treatises but propedeutic (introductory) handbooks for use in teaching beginners. They were composed in Greek but survive only in Armenian translation. Philologically, these translations are important representatives of the "hellenizing" tradition in Armenian literature (Yownaban Dproc‘) of the 6th to 8th centuries.
|
|
When they discovered who it was, Lamech, in sorrow, clapped his hands together, which (for an unclear reason) kills Tubal- Cain. In consequence, Lamech's wives desert him. A similar legend is preserved in the pseudepigraphic Second Book of Adam and Eve, Chapter XIII; in this version Tubal-Cain is not named, but is instead referred to as "the young shepherd." After Lamech claps his hands he strikes the young shepherd on the head.
|
|
A. Poebel, Babylonian legal and business documents: from the time of the first dynasty of Babylon, chiefly from Nippur, 1909, pp. 123-4; cuneiform diagram on p. 281. Hans Gustav Güterbock published a more complete translation in 1934, but quickly dismissed the account as pseudepigraphic and largely fictional. However, some more recent Sumerologists, following Samuel Kramer, have been more willing to give it credence as possibly a late copy of an actual inscription of Lugal-Anne- Mundu.
|
|
43–44 This information comes from those letters of Paul whose authenticity is not disputed.Jesus Christ in History and Scripture by Edgar V. McKnight 1999 p. 38 Paul was not a companion of Jesus and claims his information comes from the holy spirit acquired after Jesus' death.From Jesus to Christianity, San Francisco: HarperCollins, 2004 p. 4 Of the thirteen letters that bear Paul's name, seven are considered authentic by almost all scholars, and the others are generally considered pseudepigraphic.
|
|
There are many epistles of Paul, such as the Letters of Paul and Seneca, that are obviously pseudepigraphical and therefore not included in the New Testament canon. Inside the canon are 13 letters attributed to Paul and are still considered by Christians to carry Paul's authority. These letters are part of the Christian Bible and are foundational for the Christian Church. Therefore, those letters which some think to be pseudepigraphic are not considered any less valuable to Christians.
|
|
One of the spurious letters attributed to Hippocrates is addressed to Thessalus, and there is an oration, Presbeutikos, supposedly spoken by Thessalus to the Athenians, in which he implores them not to continue the war against CosEp. 27.4 English translation in Pseudepigraphic Writings: Letters - Embassy - Speech from the Altar - Decree p. 115. Greek text and French translation in Hippocrate - Œuvres complètes, traduction Littré, 1839 volume 9 p. 412-413, his native country, but this is also undoubtedly spurious.
|
|
He wrote, in the 5th century BC, that the attackers discovered a secret water- pipe leading into the city after it was broken by a horse's hoof. An asclepiad named Nebros advised the allies to poison the water with hellebore which soon rendered the defenders so weak with diarrhea that they were unable to resist the assault. Kirrha was captured and the entire population was slaughtered.Ep. 27.4 English translation in Pseudepigraphic Writings: Letters - Embassy - Speech from the Altar - Decree p. 115.
|
|
The Ladder of Jacob (Hebrew: Sulam Yaakov סולם יעקב) is a pseudepigraphic writing of the Old Testament. It is usually considered to be part of the apocalyptic literature. The text has been preserved only in Slavonic, and it is clearly a translation from a now lost Greek version.James L. Kugel The Ladder of Jacob: Ancient Interpretations of the Biblical Story of Jacob and His Children Princeton University Press, 2006 , pag 24 It is not regarded as scripture by Jews or any Christian group.
|
|
The book may have been the Testament of Solomon but was more probably a different work. The pseudepigraphic Testament of Solomon is one of the oldest magical texts. It is a Greek manuscript attributed to Solomon and likely written in either Babylonia or Egypt sometime in the first five centuries AD, over 1,000 years after Solomon's death. The work tells of the building of The Temple and relates that construction was hampered by demons until the angel Michael gave the king a magical ring.
|
|
J. Scharbert associates Genesis 6:1–4 with the Priestly source and the final redaction of the Pentateuch. On this basis, he assigns the text to later editorial activity.Scharbert, J. Traditions- und Redaktionsgeschichte von Gn 6 1967 Rüdiger Bartelmus sees only Genesis 6:3 as a late insertion. Józef Milik and Matthew Black advanced the view of a late text addition to a text dependent on post-exilic, non-canonical tradition, such as the legend of the Watchers from the pseudepigraphic version of the Book of Enoch.
|
|
The name of Lugh's dog Failinis is recorded in medieval manuscripts in a certain "ballad" (), nominally titled ("They came here as a band of three") from its initial line. It has been characterized by as an Ossianic ballad of the 12th century, i.e., a pseudepigraphic poem pretended to be written by Oisín reminiscing on the Fianna's past. The ballad relates how a threesome from Iruaid ("Hiruath", "Hiruaithe",) brings along a magical dog ( or Failinis) which turns any fresh water (spring water) it touches into mead or wine.
|
|
Ancient Church Orders is a genre of early Christian literature, ranging from 1st to 5th century, which has the purpose of offering authoritative "apostolic" prescriptions on matters of moral conduct, liturgy and Church organization. These texts are extremely important in the study of early liturgy and served as the basis for much ancient ecclesiastical legislation. A characteristic of this genre is their pseudepigraphic form. Many of them profess to have been handed down by the Twelve Apostles, in some case purported to have been gathered by Clement of Rome or by Hippolytus of Rome.
|
|
Baretti, who at first seemed to want to abandon the project, decided to move to another state. He began to print his periodical in Ancona, in the Papal States, starting from April 1, 1765. From then on, all the remaining eight issues of the magazine, from April 19 to July 15, 1765, were dedicated to the impetuous criticism against his father Appiano Buonafede, who a few months earlier had published a work, full of rancor against the Baretti, titled Novelle Menippe by Luciano Firenzuola against a certain pseudepigraphic Frusta by Aristarco Scannabue.
|
|
There is a pseudepigraphic book by the same title, extant in the form of a manuscript from the Black Jews of Cochin, India. The manuscript now in the Cambridge Library is a relatively recent (19th century) copy. According to Solomon Schechter, this manuscript is copied from a document purporting to be from Rome, and the late linguistic forms and features of the Hebrew manuscript, as well as its substantial similarity with some medieval Kabbalistic literature and some aspects of Christianity, indicate a relatively late date. He regards it therefore as not dating back to antiquity.
|
|
The historicity of Jābir ibn Hayyān itself is in question, and most of the numerous Islamic works attributed to him are, themselves, pseudepigraphic. It is common practice of historians of alchemy to refer to the earlier body of Islamic alchemy texts as the Corpus Jabirianum or Jabirian Corpus, and to the later, 13th to 14th century Latin corpus as Pseudo-Geber or Latin Pseudo-Geber, a term introduced by Marcellin Berthelot. The "Pseudo-Geber problem" is the question of a possible relation between the two corpora. This question has long been controversially discussed.
|
|
The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. It has survived only in Old Slavonic recensions and it is not regarded as authoritative scripture by Jews or any Christians, though it likely held some prominence up into the first century A.D.
|
|
The Second Book of Enoch (abbreviated as 2 Enoch and also known as Slavonic Enoch, Slavic Enoch or Secrets of Enoch) is a pseudepigraphic text in the apocalyptic genre. It describes the ascent of the patriarch Enoch, ancestor of Noah, through ten heavens of an Earth-centered cosmos. The cosmology of 2 Enoch corresponds closely with early medieval beliefs about the metaphysical structure of the universe and may have been influential in shaping them. The text was lost for several centuries, then recovered and published at the end of the nineteenth century.
|
|
The title and fragments suggest that it was an astrological handbook, "albeit a very varied one, for the making of predictions." A third text attributed to Zoroaster is On Virtue of Stones (Peri lithon timion), of which nothing is known other than its extent (one volume) and that pseudo- Zoroaster sang it (from which Cumont and Bidez conclude that it was in verse). Numerous other fragments preserved in the works of other authors are attributed to "Zoroaster," but the titles of those books are not mentioned. These pseudepigraphic texts aside, some authors did draw on a few genuinely Zoroastrian ideas.
|
|
The mystical methods and doctrines of Hekhalot (Heavenly "Chambers") and Merkabah (Divine "Chariot") texts, named by modern scholars from these repeated motifs, lasted from the 1st century BCE through to the 10th century CE, before giving way to the documented manuscript emergence of Kabbalah. Initiates were said to "descend the chariot", possibly a reference to internal introspection on the Heavenly journey through the spiritual realms. The ultimate aim was to arrive before the transcendent awe, rather than nearness, of the Divine. The mystical protagonists of the texts are famous Talmudic Sages of Rabbinic Judaism, either pseudepigraphic or documenting remnants of a developed tradition.
|
|
Mendels dedicated a significant portion of his research to the literature of the period, from the Greek translation of the Bible through the Pseudepigraphic and apocryphal literature to the New Testament. The literature of Qumran is also dealt with in this collection. One article deals with the Essenes, comparing the light of their lives with what we know about the Hellenistic utopia, which came into style after the conquests of Alexander the Great. "Hellenistic Utopia and the Essenes", 420-439 (Chapter 25) Another article deals with the issue of reception of historians from the ancient period during the Byzantine period.
|
|
The Treatise on the Left Emanation is a Kabbalistic text by Rabbi Isaac ha- Kohen, who with his brother Jacob traveled in Spain and Provence in the period of 1260–1280.Arthur Versluis, Magic and Mysticism: an Introduction to Western Esotericism (2007) p. 65: "We must also note the appearance, in the thirteenth century, of the "Treatise on the Left Emanation" by Isaac ha-Kohen, who with his brother Jacob traveled in Spain and Provence in the period of 1260-1280" Isaac may be the pseudepigraphic author of other texts including the Pseudo-R. Eleazar Responsum, and the Pseudo-R.
|
|
The Testament of Abraham is a pseudepigraphic text of the Old Testament. Probably composed in the 1st or 2nd century CE, it is of Jewish origin and is usually considered to be part of the apocalyptic literature. It is regarded as scripture by Beta Israel Ethiopian Jews, but not by any other Jewish or Christian groups. It is often treated as one of a trio of very similar works, the other two of which are the Testament of Isaac and Testament of Jacob, though there is no reason to assume that they were originally a single work.
|
|
3 Baruch or the Greek Apocalypse of Baruch is a visionary, pseudepigraphic text written some time between the fall of Jerusalem to the Romans in 70 AD and the third century AD. Scholars disagree on whether it was written by a Jew or a Christian, or whether a clear distinction can be made in this era. It is one of the Pseudepigrapha, attributed to the 6th-century BC scribe of Jeremiah, Baruch ben Neriah, and does not form part of the biblical canon of either Jews or Christians. It survives in certain Greek manuscripts, and also in a few Old Church Slavonic ones.
|
|
Apocalyptic speculation was a common Hebrew-Christian heritage, and interesting parallels exist in some early Jewish pseudepigrapha.Herbert W. Sommer (1960). 'The Muspilli-Apocalypse', Germanic Review 35, 157–163 and 'The pseudepigraphic source of "Muspilli II"' (1963), Monatshefte 55, 107–112. For the work's Christian elements, many correspondences have been cited from the Early Church Fathers (Greek and Latin), apocryphal writings, Sibylline Oracles, including in Book VIII the Sibylline Acrostic (third century?),This Christian acrostic, apocalyptic in content, also appears in the Pseudo-Augustinian Sermo contra Judaeos, paganos et Arianos, on fol. 102r–103r of the very manuscript into which the Muspilli was entered (Schneider 1936, 8f.
|
|
Once the magi had been associated with "magic"--Greek magikos --it was but a natural progression that the Greek's image of Zoroaster would metamorphose into a magician too.. The 1st century CE Pliny the Elder names "Zoroaster" as the inventor of magic (Natural History XXX.2.3), but a "principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds. That dubious honor went to another fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed." Thus, while "universal consensus"--so the skeptical Pliny--was that magic began with (pseudo-)Zoroaster (xxx.
|
|
Also known as 4QPseudo-Ezekiel, and referred to in older reference sources as 4QSecond Ezekiel, Pseudo-Ezekiel is a fragmentary, pseudepigraphic Hebrew text found in Cave 4 at Qumran, and therefore belongs to the cache of manuscripts popularly known as the Dead Sea Scrolls. It is also classified as "parabiblical" and considered, in some accounts, as "apocalyptic" as well. Not known even in the scholarly world until the late 1980s, and not published until 2001,Devorah Dimant—XXI: Parabiblical Texts 4, Pseudo-Prophetic Texts DJD 30. Oxford, Clarendon 2001 Pseudo-Ezekiel has emerged as one of the most controversial texts among Qumran finds in the early years of the twenty-first century.
|
|
It was due to his father's influence that he developed a literary activity of a far more scientific character than was usually found at that age or in that country. Especially interested in the history of the old homiletical literature, he edited the Midrash Agadat Bereshit with a number of other mostly pseudepigraphic works of similar character (Vilna, 1802), adding valuable notes. In the preface of this edition he makes the first known attempt to give a complete history of the midrashic literature. A plagiarist, Jacob ben Naphtali Herz of Brody, reprinted this edition with the preface (Zolkiev, 1804), but was careful to omit the name of Elijah Gaon wherever the son had mentioned him.
|
|
Edward Kessler & Neil Wenborn, Cambridge University Press, 2005) pp. 323-324. Some apocrypha and pseudepigraphic sources express pessimism about human nature ("A grain of evil seed was sown in Adam's heart from the beginning"), and the Talmud (b. Avodah Zarah 22b) has an unusual passage which Edward Kessler describes as "the serpent seduced Eve in paradise and impregnated her with spiritual-physical 'dirt' which was inherited through the generations", but the revelation at Sinai and the reception of the Torah cleansed Israel. Kessler states that "although it is clear that belief in some form of original sin did exist in Judaism, it did not become mainstream teaching, nor dogmatically fixed", but remained at the margins of Judaism.
|
|
Scholarly efforts have been, in this respect, mostly directed toward finding hints that the Sanctuary was still standing when the original text was composed. Scholars note that the text gives no indication that the destruction of the Temple had already occurred at the time of the book's composition. Critical readers of the pseudepigraphic would have difficulty finding any explicit expression of feelings of sadness or mourning about the loss of the sanctuary. Affirmations of the value of animal sacrifice and Enoch's halakhic instructions, found in 2 Enoch 59, also appear to be fashioned not in the "preservationist", mishnaic- like style, but rather as if they reflected sacrificial practices that still existed when the author was writing his book.
|
|
Jacob Wrestling with the Angel, by Alexander Leloir The Prayer of Joseph is a pseudepigraphic writing (a text whose claimed authorship is unfounded) of the Old Testament. It was composed either in Aramaic (if Jewish) or in Greek (if Christian) in the 1st century AD. The text is almost lost and only a few fragments have survived in ancient quotations concerning the Biblical patriarch Jacob. The Prayer of Joseph narrates that Jacob was the incarnation of the angel Israel who competed with Uriel over their rank in heaven. The Prayer of Joseph was well known in the early 3rd century by Origen who speaks of it as a writing not to be despised, and expressly states that it was in use among the Jews.
|
|
Catasterismi (Greek Καταστερισμοί Katasterismoi, "placings among the stars") is an Alexandrian prose retelling of the mythic origins of stars and constellations, as they were interpreted in Hellenistic culture. The work survives in an epitome assembled at the end of the 1st century CE, based on a lost original with some possible relation to the work of Eratosthenes of Cyrene; thus the author is alluded to as Pseudo-Eratosthenes. The pseudepigraphic attribution to Eratosthenes presumably was meant to bolster the work's credibility, but while the Catasterismi describes constellations, it is more concerned with the mythological narrative attached to each than with the mathematical tradition of astronomy.Elly Deker, Illustrating the Phaenomena: Celestial Cartography in Antiquity and the Middle Ages (Oxford University Press, 2013), pp. 2–3.
|
|
A pseudepigraphic work, "On the Nature of the Universe", was attributed to him, and the citation of its author nowadays appears as Pseudo-Ocellus Lucanus. In two apocryphal letters that Archytas allegedly sent to Plato, he mentioned that he had talked with the descendants of Ocellus and sent four Ocellus' books to him.Diogenes Laertius (8.80) Both letters appear to have been forged to authenticate the false treatise, which can be dated to around the 1st century BC. Stobaeus (Ecl. Phys. i. 13) has preserved a fragment of the supposed Περὶ νόμου in the Doric dialect, but the only one of his alleged works which is extant is a short treatise in four chapters in the Ionic dialect generally known as On the Nature of the Universe.
|
|
Their other texts include the Apocalypse of Adam, Apocryphon of John, the Trimorphic Protennoia, and the Coptic Gospel of the Egyptians. The text is thought to be a 3rd-century development of the Sethian Gnostics, as they became more separated from Christianity, and closer to Platonism. The Three Steles (or Tablets) of Seth are in essence, three hymns written in adoration for the more abstract being, Barbelo, from the perspective of the archetype of Seth (“Emmakha Seth”) and his father Adam (or “Geradamas”)1. The Steles themselves were allegedly written by Emmakha Seth, a spiritual archetype of Seth, the son of Adam and Eve and founder of the gnostic race (Immovable race, Seed of Seth), and thus are considered pseudepigraphic.
|
|
The Greek Apocalypse of Daniel is a Christian pseudepigraphic text (one whose claimed authorship is unfounded) attributed to the Biblical Daniel and so associated with the Hebrew Bible (Old Testament). However, no Jewish or Christian groups regard this text as canonical or indeed as authoritative scripture.Historical Dictionary of Prophets in Islam and Judaism, B.M. Wheeler, Apocalypse of Daniel The canonical Book of Daniel has much apocalyptic imagery, and this apocalyptic-style text deals with a similar subject, describing one particular vision of Daniel regarding the appearance and activities of the Antichrist before the Day of Judgement. The text is dated to the ninth century A.D. and is extant in three Greek manuscripts, dated to the 15th Century A.D. It was rediscovered and published at the end of 19th century.
|
|
2 "That Paul is neither directly nor indirectly the author is now the view of scholars almost without exception. For details, see Kümmel, I[ntroduction to the] N[ew] T[estament, Nashville, 1975] 392–94, 401–03" Most scholars agree that Paul actually wrote seven of the Pauline epistles, but that four of the epistles in Paul's name are pseudepigraphic (Ephesians, First Timothy, Second Timothy, and TitusNew Testament Letter Structure, from Catholic Resources by Felix Just, S.J.) and that two other epistles are of questionable authorship (Second Thessalonians and Colossians).New Testament Letter Structure, from Catholic Resources by Felix Just, S.J. According to some scholars, Paul wrote these letters with the help of a secretary, or amanuensis,Richards, E. Randolph. Paul and First- Century Letter Writing: Secretaries, Composition and Collection.
|
|
Lucian of Samosata, Mennipus 6. While the division along the lines of Zoroaster/astrology and Ostanes/magic is an "oversimplification, the descriptions do at least indicate what the works are not"; they were not expressions of Zoroastrian doctrine, they were not even expressions of what the Greeks and Romans "imagined the doctrines of Zoroastrianism to have been" [emphases in the original]. The assembled fragments do not even show noticeable commonality of outlook and teaching among the several authors who wrote under each name.. Almost all Zoroastrian pseudepigrapha is now lost, and of the attested texts—with only one exception—only fragments have survived. Pliny's 2nd- or 3rd-century attribution of "two million lines" to Zoroaster suggest that (even if exaggeration and duplicates are taken into consideration) a formidable pseudepigraphic corpus once existed at the Library of Alexandria.
|
|
In 1340 Jajarmi includes thirteen quatrains of Khayyam in his work containing an anthology of the works of famous Persian poets (), two of which have hitherto been known from the older sources.Edward Denison Ross, Omar Khayyam, Bulletin of the School Of Oriental Studies London Institution (1927) A comparatively late manuscript is the Bodleian MS. Ouseley 140, written in Shiraz in 1460, which contains 158 quatrains on 47 folia. The manuscript belonged to William Ouseley (1767–1842) and was purchased by the Bodleian Library in 1844.Ottoman Era inscription of a poem written by Omar Khayyam at Morića Han in Sarajevo, Bosnia and Herzegovina There are occasional quotes of verses attributed to Omar in texts attributed to authors of the 13th and 14th centuries, but these are also of doubtful authenticity, so that skeptic scholars point out that the entire tradition may be pseudepigraphic.
|
|
Skeptical scholars point out that the entire tradition may be pseudepigraphic. The extant manuscripts containing collections attributed to Omar are dated much too late to enable a reconstruction of a body of authentic verses. In the 1930s, Iranian scholars, notably Mohammad-Ali Foroughi, attempted to reconstruct a core of authentic verses from scattered quotes by authors of the 13th and 14th centuries, ignoring the younger manuscript tradition. After World War II, reconstruction efforts were significantly delayed by two clever forgeries. De Blois (2004) is pessimistic, suggesting that contemporary scholarship has not advanced beyond the situation of the 1930s, when Hans Heinrich Schaeder commented that the name of Omar Khayyam "is to be struck out from the history of Persian literature".Francois De Blois, Persian Literature – A Bio-Bibliographical Survey: Poetry of the Pre-Mongol Period (2004), p. 307.
|
|
Once the magi had been associated with "magic" – Greek magikos – it was but a natural progression that the Greeks' image of Zoroaster would metamorphose into a magician too.. The first century Pliny the Elder names "Zoroaster" as the inventor of magic (Natural History xxx.2.3), but a "principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds. That dubious honor went to another fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed." For Pliny, this magic was a "monstrous craft" that gave the Greeks not only a "lust" (aviditatem) for magic, but a downright "madness" (rabiem) for it, and Pliny supposed that Greek philosophers – among them Pythagoras, Empedocles, Democritus, and Plato – traveled abroad to study it, and then returned to teach it (xxx.2.8–10).
|
|
In contemporary art music, the entire gamut of historical style periods has served as a creative resource. Interest in musical historicism has been spurred by the emergence of such international organizations as the Delian Society, dedicated to the revitalization of tonal art music, and Vox Saeculorum, whose composer members have a specialized interest in baroque idioms . Some contemporary historicist composers, similar to the 18th-century literary figures Thomas Chatterton, James MacPherson (the Ossian poems), and Horace Walpole (The Castle of Otranto), have written under a pseudepigraphic ascription, attributing their work to other composers, either real or imaginary. These include Winfried Michel, author of the "Haydn Forgeries" (; ) and Roman Turovsky-Savchuk, whose original lute and viola da gamba compositions in the baroque style were sufficiently convincing to be mistaken for works by composers of the 17th or 18th century (; ), and led to accusations of "trivializing musicology" .
|
|
Thynne represents his edition as a book sponsored by and supportive of the king who is praised in the preface by Sir Brian Tuke. Thynne's canon brought the number of apocryphal works associated with Chaucer to a total of 28, even if that was not his intention. As with Pynson, once included in the Works, pseudepigraphic texts stayed with those works, regardless of their first editor's intentions. Beginning of The Knight's Tale—the first tale from Chaucer's Canterbury Tales—from the Ellesmere Manuscript, early 15th century In the 16th and 17th centuries, Chaucer was printed more than any other English author, and he was the first author to have his works collected in comprehensive single-volume editions in which a Chaucer canon began to cohere. Some scholars contend that 16th-century editions of Chaucer's Works set the precedent for all other English authors in terms of presentation, prestige and success in print.
|
|
"However, a principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds." That "dubious honor" went to the "fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed.". Although Pliny calls him the inventor of magic, the Roman does not provide a "magician's persona" for him. Moreover, the little "magical" teaching that is ascribed to Zoroaster is actually very late, with the very earliest example being from the 14th century.. Association with astrology according to Roger Beck, were based on his Babylonian origin, and Zoroaster's Greek name was identified at first with star-worshiping (astrothytes "star sacrificer") and, with the Zo-, even as the living star.. Later, an even more elaborate mythoetymology evolved: Zoroaster died by the living (zo-) flux (ro-) of fire from the star (astr-) which he himself had invoked, and even, that the stars killed him in revenge for having been restrained by him.
|
|
Although certain ancient groups of Jews appear to have believed in the existence of supernatural evil, in particular fallen angels (as in the Dead Sea scrolls),Dorothy M. Peters Noah traditions in the Dead Sea scrolls 2008 "Devorah Dimant, “'The Fallen Angels' in the Dead Sea Scrolls and in the Apocryphal and Pseudepigraphic Books Related to Them” (English summary of Ph.D diss., Hebrew University, 1974), 4–7. "Collins J Apocalypticism in the Dead Sea Scrolls 1997 "In the Book of the Watchers, the judgment on the fallen angels provides the occasion for Enoch's ascent to heaven. This is the oldest Jewish account that we have of a 'round-trip' journey to heaven, where the visionary ascends to heaven".Bohak G. Ancient Jewish magic: a history 2008 "Magic in 1 Enoch, Jubilees, and the Dead Sea Scrolls ... which may be dated in the third century bce, tells the story of the Fallen Angels, those “sons of God” who lusted.." the yetzer hara in non-apocryphal sources is presented as a personification of evil distinct from the supernatural Devil of traditional Christianity and Islam.
|
|
None of the works attributed to him are still extant, but quotations and references have survived in the works of others, especially in those of two early Christian writers – Justin Martyr (ca. 100 CE) in Samaria and the mid-3rd century Lactantius in North Africa – who drew on them by way of confirmation that what themselves held to be revealed truth had already been uttered.. Only one of these pseudepigraphic works – referred to as the Book of Hystaspes or the Oracles of Hystaspes or just Hystaspes – is known by name. This work (or set of works) of the first century BCE is referred to by Lactantius, Justin Martyr, Clement of Alexandria, Lydus, and Aristokritos, all of whom describe it as foretelling the downfall of the Roman empire, the return of rule to the east, and of the coming of the saviour.. Lactantius provides a detailed summary of the Oracles of Hystaspes in his Divinae Institutiones (Book VII, from the end of chapter 15 through chapter 19). It begins with Hystaspes awaking from a dream, and needing to have it interpreted for him.
|
|
Bust excavated at the Villa of the Papyri depicting Ptolemy II Philadelphus, who is believed to have been the one to establish the Library as an actual institution, although plans for it may have been developed by his father Ptolemy I Soter The Library was one of the largest and most significant libraries of the ancient world, but details about it are a mixture of history and legend. The earliest known surviving source of information on the founding of the Library of Alexandria is the pseudepigraphic Letter of Aristeas, which was composed between 180 and 145 BC. The Letter of Aristeas claims that the Library was founded during the reign of Ptolemy I Soter ( 323– 283 BC) and that it was initially organized by Demetrius of Phalerum, a student of Aristotle who had been exiled from Athens and taken refuge in Alexandria within the Ptolemaic court.Letter of Aristeas, 9–12 . Nonetheless, the Letter of Aristeas is very late and it contains information that is now known to be inaccurate. Other sources claim that the Library was instead created under the reign of Ptolemy I's son Ptolemy II Philadelphus (283–246 BC).
|
|