Pindaros'ta Aşk Büyüsü: Aphrodite'nin Divâne (Eden) Kuşu Iynks'ün Kerameti

Bu makale, dili ve üslubundaki çift anlamlılıkla sıklıkla tartışma konusu edilen Pindarosun dizelerinden hareketle (Pin. Pyth. IV. 214-219), aşk büyü süne ilişkin kapsamlı bir sorunsalın bir boyutunumercek altına almayı amaçlamaktadır. Pindaros tarafından Pythia Oyunları muzafferi Kyreneli Arkesilasiçin bestelenen ep inikionda (M.Ö. 462) çok bilinen Iason-Medeia mythosunun farklı bir yönüne dikkatçekilmektedir. Iynks olarak adlandırılan bir kuşla yapılan bu büyünün ayrıntıları daha geç dönemde Theo- kritosta (Theoc. Id. II. 17) da bahsedilmesine rağmen, Arkaik Hellen Şiiri bağlamında bir tek Pindarostaele alınır. Bu ritüelin niteliği, işlevi ve ritüelde yer alan aktörlere dair ayrıntılı bir çözümlenme, filolojininmetin bazlı temel yaklaşımlarından din tarihinin sunduğu verilere, tarihsel ornitolojiden arkeolojiye genişbir spektruma odaklanmayı gerektirmektedir. Sonuçta, söz konusu ritüelin kimi safhaları aydınlatılmaya,ilgili büyü uygulamasının ve aygıtlarının tarihsel süreçteki gelişimi serimlenmeye ve büyü uygulamalarından Yeni Platonculukun kozmolojik kurgularına iynksle sınır fikri arasındaki ilişki soruşturulmayaçalışılacaktır.

Love Magic in Pindar: The Miraculous Deed of Ap hrodite s Mad(dening) Bird Iynx

This article aims to scrutinise an aspect of the extensive problematic on love magic startingfrom the Pindaric verses (Pin. Pyth. IV. 214-219) which are often discussed because of the ambiguity inhis language and style. It is pointed out the another facet of the well known Iason-Medeia mythos in theepinician that was composed by Pindar for the victor of Pythian Games (462 BCE) Cyrenean Arcesilas. Itis addressed only in Pindar in Archaic Greek Poetry, although the details of the this magic which ispracticed with the bird named iynx was mentioned by Theocritus (Id. II. 17) in the late epoche. A detailedanalysis on characteristic, function, and agents of this ritual demands a focus on a large spectrum from themain textual approach of philology to the data supplied by history of religion, from historical ornitologyto archaeology. In conclusion, it will be endeavoured to clear some phases of the aforementioned ritual, toexpose the historical development of the related magical practice and its instruments; and also to explorethe relation between iynx and the idea of limit from magical practices to the cosmological speculations ofNeo-Platonism.

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