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This is often the 1st of a two-volume number of reports in inconsistencies in Greek and Roman faith. Their universal goal is to argue for the ancient relevance of assorted varieties of ambiguity and dissonance. the 1st quantity makes a speciality of the valuable paradoxes in historical henotheism. The time period 'henotheism' -- a latest formation after the stereotyped acclamation: #EIS O QEOS# ("one is the god"), universal to early Christianity and contemporaneous paganism -- denotes the particular devotion to 1 specific god with out denying the life of, or perhaps cultic awareness to, different gods.
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Her inclusive epithet 'Myrionyma' is so stereotyped that it occurs both in literary texts (for instance in the Life 01 Aesopus 5 = Totti 1985, no. 18) and even in Latin inscriptions (CIL III, 882 and 4017 = SIRIS 656; CIL V, 5080; CIL XIII, 3461 = ILS 4376a = SIRIS 749), and in a corrupted form in a juridical dejixio' from Spain (Versnel 1990). Turcan 1989 entitles his chapter on the goddess: 'Isis Myrionyme'. I shall discuss these and similar henotheistic tendencies in more detail below in chapter 3.
Sources orientales 7 (Paris 1966) 36-9. The Greek expression ego eimi, too, is ubiquitous in PGM: M. Smith 1978, 125 f. See in general on this type of liturgical enunciations: R. ; E. Schweizer, Ego eimi (FRLANT 38, 19652); H. T. F. 4 (1960) 54-69; 266-76 (who traces the OT origins); H. Conzelmann, Grundriss der Theologie des Neuen Testaments (Munich 1967) 381; G. W. MacRae, The Ego-Proclamation in Gnostic Sources, in: E. ) The Trialof Jesus. Cambridge Studies in Honour ofc. F. D. Moule (London 1970) 122-34; R.
Annelli, I rapporti giuridici di Alessandro Magno con i Chii, in: Studi di storia antica offerti dagli allievi a E. ; L. Prandi, Alessandro Magno e Chio. Considerazioni su SylP 283 e SEG XXII, 506, Aevum 57 (1983) 24-32. 57 These indude general statements concerning all the Greeks, as for instance in the edict of Antigonos I dVUl öE Kui 'toue; "EAATlVUe; li1tuv-rae; EAEU9EpOUe;, a
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