Bilyk A.
Kharkiv National University. V.N.Karazin, Kharkov, Ukraine
SOLAR MYTHOLOGY IN ANTICIENT PHILOSOPHY.
Some ancient philosophers considered the sun as an alive and even thinking
luminary. According to their notions, the sun feeds with moisture. In some cases
philosophers, in particular Pythagoreans and Stoics, worshipped the sun. In ancient
times the sun was often named Apollo. Philosophers weren’t an exception in this.
Plutarch affirmed that ancient Greeks named the energy, connected with the sun
rotation, Apollo, and that ancient Egyptians named that energy Horus, and considered
the sun and moon Horus’ eyes. According to Plutarch, ancient Egyptians identified
Eros with the sun in their myths. Porphyry considered that as the sun averts the evil
of the earth it was named Heracles and devised the myths about the implementation
of twelve works by Heracles as a symbol of separation of the zodiac signs in the
heavens.
The study examined solar myths in ancient philosophy in this article.
The aim of this study is philosophical understanding of features in solar
mythology in ancient philosophy.
On the use of myths in philosophy, wrote a lot of researchers. Very typical and
most famous works in Ukraine are of Losev [See. Eg: 8; 9]. Even Losev, first
outlined the issue is not systematic, and secondly, too fond of existing theories, rather
than attempting to independent research on the use of myths in philosophy.
Although there would be not properly attempt to bring all ancient mythology
only to worship the sun, yet the existence of solar factor in the mythology of antiquity
say is justified. These solar myths of the ancient Greeks and ancient Romans and
ancient Egyptians part and usually quite actively used in ancient philosophy.
In particular, some ancient philosophers called the sun alive. The Stoics, for
example, believed the sun shone alive and even luminary thinking. Such views
followed, particularly stoic Posidonius [6, p. 289].
Proof of this was the ancient idea of the power of the sun. According to the
views of some ancient philosophers, the sun is powered moisture. The idea of solar
power water vapor existed in the first Greek philosophers. It was believed in
particular that Thales spoke of the power of the sun water evaporation [17, p. 109].
For the sun, according to the Stoics, to supply needed moisture as a result of
fumes from the sea [6, p. 39; 6, p. 289]. The Stoics is linked to the fact that the sun as
they believed rising from the sea [6, p. 39; 6, p. 289].
In antiquity sun often called Apollo. Philosophers have not been an exception to
this. Plutarch also generally approved of identification with Sun Apollo [14, p. 93].
Such views were quite relevant to ancient religious beliefs of the ancient Greeks,
who often identified with Apollo Helios [sun] [14, p. 75]. The identification of
Apollo the sun became possible because the myths thought that the sun sees [5, p.
193].
According to Arnobiya [3, p. 241] and Aurelius Augustine, in ancient Rome,
Apollo also called the Sun [1, p. 327]. For this reason, Apollo arrows identified with
the sun [1, p. 327].
God, I thought, according to Aurelius Augustine, Varro, is the soul and its space,
according to Warri, should be called Jupiter [1, p. 176-177; 1, p. 314; 317-320], and
some god - part of the world soul, such as Sol [Sun] [1, p. 176] - part of the world
soul that permeates the heavenly bodies [1, p. 176].
Jupiter also, according Arnobiya, Roman philosophers understood as the sun [3,
p. 238]. As the sun, according to Arnobiya, the ancient Romans could explain other
deities, including Janus [3, p. 238], and Lieber [3, p. 241].
Plutarch claimed, referring to the book of Hermes, who then considered very old
Egyptian-born, the energy associated with the rotation of the sun, the ancient Greeks
called Apollo and the ancient Egyptians - Khoros [13, p. 55]. Sun and Moon ancient
Egyptians, according to Plutarhosa, considered Khoros eyes [13, p. 48]. So the day
when the sun and moon are identified in one straight line, the ancient Egyptians
celebrated as the birthday of the eye Khoros [13, p. 48].
Plutarch was forced to admit that in his time there were people who claimed that
Osiris is the sun [13, p. 48], and Isis is the Moon [13, p. 49]. Because black curtains
Isis had to symbolize lunar eclipse in which Isis, yearning for the sun, which is
Osiris, it follows [13, p. 49]. The myth of Osiris Typhon explained as a symbol of the
eclipse, when the moon takes the place of the sun, and therefore falls into the shadow
of the Earth [13, p. 40-41]; this shadow called the coffin of Osiris [13, p. 40-41].
According to Plutarch, the ancient Egyptians in their myths Eros was identified
with the sun [15, p. 746]. Plutarch believed that the similarities between Eros and the
sun is neither sun nor Eros is not fire, though Plutarch and admitted that there was an
opinion [15, p. 746]; According to Plutarch, heat and glare from the sun provides the
power and growth of the body and of Eros - the soul; the sun is warmer out from
behind the clouds after rain or after fog and Eros love because of recovery after anger
or jealousy; as the sun, some thought that it goes out and ignited, and Eros and death
are considered unsustainable; as the body without the previous exercises can make
without compromising the sun shining and soul without getting proper education,
love is not able to move smoothly [15, p. 746]; Moon, according to Plutarch, remains
powerless and dark if it is not illuminated by the sun as Venus without the support of
Eros [15, p. 746-747].
According Evseviya Caesarea, purple, justifying the opportunity to represent the
gods of the Gentiles, believed that, as the sun turns away evil land, theologians called
him Hercules in his passage from east to west [8, p. 88]. With words Evseviya
Caesarea also know that Porphyry argued that theologians have invented myths on
the implementation of the twelve works of Hercules as a symbol of the division of
zodiac signs in the heavens [8, p. 88]. According to the myths of the ancient Greeks,
their work twelve or Hercules heroic deeds performed by order of the Delphic oracle,
being in the service of Eurystheus [2, p. 33].
Also, speaking of the ancient pagan images, porphyry explained that
theologians, as a sign of uneven movement of the sun and the other sample its
strength in the constellation Leo, portrayed with a staff of Heracles and lion skins [8,
p. 88]. Mifohrafy often talked about killing Nemean lion, which was a product of the
echidna and Orfrosa or Typhon and echidna [2, p. 33] as one of the heroic deeds of
Hercules [2, p. 33; 11, p. 234].
However, these same myths aware that Hercules Nemean not worn skin and
Kiferonskoho lion, whom he killed before being carried out his heroic deeds twelve
[2, p. 32]. Cue Hercules carved in a Nemean forest itself [2, p. 33]. Hercules received
a sword from Hermes to Apollo - the bow and arrow, and of Hephaestus - shell [2, p.
33].
In other heroic deeds of Hercules called: murder devyatiglavy [2, p. 33-34], or
Stoglav lernaean hydra [2, p. 33-34; 11, p. 234], which was the product of Typhon
and echidna - the second act of heroic Hercules, the third act of heroic Hercules - he
capture
Ceryneian Hind
Erymanthian Boar
[2, p. 34], the fourth heroic deeds of Hercules - capture
[2, p. 34], the fifth heroic deeds of Hercules - cleaning stables
Avgiya [2, p. 35], the sixth heroic deeds of Hercules - the expulsion or destruction [2,
p. 35]
Stymphalian birds
[2, p. 35], the seventh heroic deeds of Hercules - capture the
Cretan bull [2, p. 36], eight heroic deeds of Hercules - capture mares cannibalsThracian king Diomedes [2, p. 36] and the murder of Diomedes [2, p. 36; 11, p. 234]
ninth heroic deeds of Hercules - getting the belt Hippolyta [2, p. 36-37], the tenth
heroic deeds of Hercules - bringing cows triple head or triple body [2, p. 37] Geryon
[2, p. 37-38; 11, p. 234; 11, p. 371], the eleventh heroic deeds of Hercules - offering
apple Hesperides [2, p. 38-39; 11, p. 234], twelve heroic deeds of Hercules - bringing
with underworld Aidesa [2, p. 39-40; 11, p. 234] triple head [2, p. 39], or 50-head dog
Cerberus, which was the product of Typhon and echidna.
Plutarch also directly linked with Hercules sun, saying that Hercules, a stay in
the sun, traveling with him [13, p. 38]. Therefore, according to Plutarch, sun exposure
like bumps that are the consequences of violence and power [13, p. 39]. Plutarch also
cited the arguments of the Stoics that Hercules is the spirit of violent and destructive
[13, p. 38].
In all other cases, the use of myths can be seen obviously symbolic explanation
of these myths. Besides, the majority of these symbolic explanations of myths can be
attributed primarily to the celestial symbolism.