The exegesis of the chthonic ritual is of a most peculiar kind compared to what we know. Orpheus’s name appears clearly in the papyrus, twice in col. The VII th column forms the transition to the other thematic unit, in which the author adduces verses of a poem of Orpheus and offers an interpretation, in the form of what we call by anachronism a commentary. The first six columns (3 are badly damaged by fire as they are written on what became the outer part of the roll) refer to propitiatory rituals aimed at appeasing souls. The contents of the surviving roll present a particular thematic and structural division, which makes of this work a unicum among what we possess of ancient literary production of the period. It seems most likely that the work continued on more than one roll. Burkert) and the date of the exegesis (end of 5 th). Tzifopoulos stress in this volume, one must keep in mind three different chronological issues : the date of the papyrus roll itself (mid-fourth century ), the date of the poem of Orpheus (always conjectural, 6 th century according to W. The Papyrus contains a multilayered text : description of a ritual, verses of a poem of Orpheus, exegesis of the author. Tsantsanoglou who, not being able to attend the Conference, accepted our offer to give an oral performance of their papers, the videos of which are part of this volume, together with transcripts and handouts.ĭating the DP is a complex issue. Burkert puts in perspective the interest in souls manifested by the author and shows that it is perfectly compatible with Presocratic philosophy, namely with what we know about Democritus. Hunter examines poetry as coded speech for the few and discusses related poetological ideas in the scholia. Taking Hippolytus’ prayer (Euripides Hippolytus, 73-87) as his point of departure, R. Calame shows in his paper that an almost oracular vocabulary is used by the author in his exegesis of the intentions of Orpheus, who reveals by signs the supreme sacred truth ( ta megala hierologeitai, VII 8). Sarah Iles Johnston shifts the meaning of Aidou deina from “horrors of Hades” to “miseries inflicted on the living by the dead” and studies related oracular practices. Tsantsanoglou updates and refines his positions on new arrangements of the text, its generic classification, and the profile of the author. Tzifopoulos we find an interesting overview of the “semantics” of burials with books: can the papyrus included in grave goods be considered as a valid proof on the religious faith of the deceased? K. Tzifopoulos provides a most instructive parallelism between Bacchic Orphic epistomia and the Derveni Papyrus as entaphia objects. Bernabé and Fritz Graf offer a new analysis of possible contexts relative to the magoi. Rusten revisit the problem of the authorship, the authorial procedures and literary strategies. Tzifopoulos focus mainly on ritual whereas W. Papers in this volume cover a wide range of open questions. To help readers keep apace with new material, the CHS iMouseion Derveni Papyrus Project is developing a multiversion electronic edition of the DP, which will be regularly updated. Much awaited is the outcome of the multispectral “Imaging Derveni” Project, which was presented by Dirk Obbinck during the CHS conference. 11, removes a major difficulty regarding the classification of the ritual as Orphic (given that Orphics do not sacrifice living beings). Bernabé’s reading of ornitheion luei instead of kaiein in col. Bernabé, who published a critical edition and commentary in 2007, presents in his paper important new readings and discusses new proposals from R. Janko has published several articles with new arrangements of the first columns and new readings discussed by K. More progress has been made since the 2006 edition. Burkert, whose uninterrupted interest in the papyrus for 45 years has opened most paths of research on the subject, offers for the first time the “true story” about this episode of the DP scholarship. In his contribution to this conference, W. A first unauthorized version of the DP text appeared in 1982 in the ZPE, followed by R. An electronic version of the text is available at the CHS Derveni Papyrus site ( here). Tsantsanoglou, contains 26 columns with 113 unplaced fragments, precious photographs of the papyrus, a translation and a commentary. The editio princeps (Olschki, 2006), by Th. There is no need to repeat here in detail the history of this extraordinary discovery, of the process of conservation and of the edition of the text.
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