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Index
Page 204 →Page 205 →Page numbers in italic refer to figures.
- aboriginal Australian cultures, rhetorical myth systems in, 14–15, 19, 179
- abstractions, 3, 12, 16; in Egyptian myth, 80, 82–83, 107; and relational ontology, 17, 18
- Abu Simbel, 139
- Abu Sulabik, 34
- “Adapa and the South Wind,” 78
- adjective, 135
- Aegyptica (Diodorus Siculus), 125
- Akkadian culture: creation mythology, 99; gods, 70; specialized terminology in writing, 32
- Alcheringa (dialect), 14
- Altenmüller, H., 77, 78, 90
- Amarna, Records Office in, 78
- Amendola, D., 26
- Amenhotep III, 95
- Amenwahsu (chief scribe), 89
- Ames, R. T., 69
- Ammon (god), 144
- analogical function of myth, 69–74
- analogical metaphors, 42–43, 67; by Aristotle, 157–59; in Enmerkar and the Lord of Aratta, 52, 55; function of, 11; myth as, 153–54; for the power of rhetorical education, 72. See also specific myths
- analogy as primary pedagogical tool, 66–67
- analytical abstraction, 83
- The Ancient Egyptian Book of Thoth, 119
- ancient Near East, 54; cuneiform schools in, 78
- An (god), 25, 45
- anthropomorphic metaphor(s): metaphorical anthromorphic expression of Nisaba, 44–45; Sumerian, 28–31
- anthropomorphic theogony, 132–34
- anthropomorphism: anthromorphic expressions of rhetoric and myths in Egypt, 73–74; of deities in Sumerian myths, 28–31; of deities in traditional Greek myth, 132–34; in Orphic poetry, 137; Seshat’s act as anthropomorphic figure, 96
- anthropomorphized rhetorical exempla, 67–68
- Anzu Bird, 70
- Appearance and Reality (Bradley), 18
- appropriation of mythic exempla, 147
- “A Praise Poem of Lipit-Eshtar (Lipit-Eshtar B),” 44
- “A Prayer of General Haremhab” statue, 110
- Aratta, lord of, 32, 52, 57
- Aratta epics. See Enmerkar and the Lord of Aratta
- architecture: design and inscription, 91–93; and writing, interrelatedness, 94; as written rhetoric, 36–45
- archival knowledge: Nisaba’s, 20–21, 23, 24, 26, 27–28, 30–31, 39, 42, 43, 67, 85, 86, 89, 148; Seshat’s, 81–82, 85–88, 89–90, 95, 99
- Aristotle, 5–6, 11, 155; analogical metaphors, 157–59; definition of rhetoric, Page 206 →46; Metaphysics, 157; Poetics, 67; On Rhetoric, 158, 166; Topica, 155; use of σχῆμα term, 157
- Armenian connection to Sumeria, 41
- Armenian myth, 179
- ars or scientia, 134
- Assmann, J., 76, 122; explanation on Egyptian conceptual expression, 84; mythemic analysis to Egyptian myth, 107; on Seshat, 80, 81–83
- Assur (god), 25
- Assyrian cuneiform, 42
- Assyriologists, 67
- astronomical knowledge, 28; Seshat’s, 93
- Athena’s armor as skematic analogy, 157–58
- Atlantis narrative in Critias, 151–53; before-and-after narrative structure, 160–61; cultural maturity defined by writing, 162–63, 164–65; integration of all three rhetorical genres in civic life, 166–67; persuasion as control: preliterate vs. literate agency, 165–66; as political-rhetorical argument, 153–56; practical demonstration of myth as rhetorical technology, 168–69; as a relational rhetorical myth, 169–72; relationship between memory and writing, 164–65, 168; as a skema for a scriptocentric and rhetorical social order, 160–69; writing as intergenerational rhetorical action, 160–62. See also Timaeus-Critias
- Atran, S., 18
- Atum, 76
- Austro-aboriginal myths, 14–15, 19, 179
- autonomy of ideas, 19
- Averbeck, R. E., 37, 38, 42, 69
- Babylonian culture, 27
- Babylonian Expedition to Nippur III, 51
- Baines, J., 75, 76, 78, 80, 82, 83, 92, 107, 108
- before-and-after narrative structure, 160–62
- being-as-rhetoric, 96
- Bestock, L., 97
- Bird-David, N., 18
- Blank, T., 136
- blasphemers, 138
- The Book of Going Forth by Day, 75
- The Book of the Dead, 116–18
- The Book of Thoth, 20, 118–22, 145, 149
- Booth, W., 10
- Bortolani, L. M., 119
- Boyer, P., 18
- Bradley, F. H., 18
- Brisson, L., 154
- Brisson, T., 154
- Bronze Age collapse, 74
- Brunner, H., 78
- Brunner-Traut, E., 80
- Budde, D., 77, 80, 86, 93, 95, 97, 98, 99
- “The Building of Ninĝirsu’s Temple,” 36, 39, 43
- Burkert, W., 184n5 (chapter 5)
- Busiris (Isocrates) as multi-layered critique, 135–41
- Campbell, K. K., 5, 17, 45
- Cangjie, myth of, 177–78
- Carnap, R., 16, 18
- Cassirer, E., 7–8
- categorical inquiries, 16
- Celestial Bark, Thoth’s role in, 112
- Chassinat, E., 99
- Cherniss, H., 154
- “The Choice of Heracles,” 133–34
- Cicero, 47, 56, 70, 155; De Finibus, 184n3 (chapter 5); De Inventione (1.1), 155; De Inventione (I), 135; De Rep., 184n3 (chapter 5); Vitruvius De Architectura (II), 135
- Page 207 →circle as all-encompassing skema, 158
- “civilizing force,” 70
- Coffin Texts, 96, 97, 98, 99, 122
- Cole, T., 7, 134–35, 141
- collective forgetfulness, 164
- communal persuasion, 70, 71
- comparativism, 45–46
- conceptual identity, 94, 122
- conceptual space for rhetorical activity, 23, 87
- constellation formations, 81
- constitutional writing and political stability, 161–62
- contextual knowledge for meaning, 65
- continuity as rhetorical function, 160–62
- Copeland, R., 2
- Coptic calendar, 104
- Coptic Christianity, 119
- Corax, myths of, 7
- Covino, W. A., 9
- Critias narrative. See Atlantis narrative in Critias; Timaeus-Critias
- cultural memory of writing, 160, 162, 163, 168, 170
- cultural metaphors, 43
- cultural preeminence of Sumeria, 68
- cultural spaces, 173
- cuneiform writing, 26, 35, 41; characters, 33; inscriptions, 43; literature, 54; schools, 78; signs, 63, 78; source, 31; symbol for inim, 56–57
- Daoist literature, 69
- De Finibus (Cicero), 184n3 (chapter 5)
- De Inventione (1.1) (Cicero), 155
- De Inventione (I) (Cicero), 135
- Deir el-Bahari, Temple of Hatshepsut at, 98
- deity(ies): as conceptual maps, 80, 82; personifications for defining rhetoric, 24–25; Seshat as scribal deity, 76–78; in Sumerian myths, 28–31; Thoth as messenger, 107–8; Thoth as self-generated, 116; in traditional Greek myth, 132–34
- Delnero, P., 183n1 (chapter 2)
- Democritus, 135
- De Oratore (Cicero), 56
- De Rep. (Cicero), 184n3 (chapter 5)
- Derveni papyrus, 128–31
- dialectical transition, Thoth in, 118
- dialogic intergenerational cultural memory, 162
- didactic role of rhetorical myths, 4, 5, 7, 10, 52–53, 67, 71, 136, 138
- Dieleman, J., 122, 123
- disposition: cultural, 79; Enmerkar myth as rhetorical contest over, 67; inim’s grammatical, 62, 65; rhetorical, 147
- disputations, 54–55
- divination in Mesopotamia, 27–28. See also Nisaba of Eres (goddess)
- divinatory practices, 31
- divine anthropomorphism: critique of, 136; Sumerian, 28–31; in traditional Greek myth, 132–34
- divine personification, 28, 99
- divine/pure language beyond writing, 67–68
- ‘divine speech,’ 122
- Doreal, M., 126
- Doty, W. G., 11, 183n2 (introduction)
- dream interpreter, 42
- the Dreamtime, 14
- dug (acts of speech), 63–64
- dugud (mouth), 63
- Dumuzid, 68
- Edfou Texts, Volume VI and VIII (Chassinat), 99
- Edfu, library of, 86, 97
- edubba (a scribal school), 71
- Page 208 →Egypt/Egyptians: cultural and graphic exchange with Sumer, 78–79; difference with Greeks, 163; exempla in, 13; in Greek rhetorical consciousness, 139–40; vs. Greek theological models, 136–37; kingship, primary occupation of, 92; limitations of myth, 80–84; ontological approaches to rhetoric, 19; as recurring Platonic concern, 140, 146; scribes, 78; sources, medical texts in, 69–70; textual endurance vs. Greek oral fragility, 161–62; worldview, 120; written Egyptian vs. oral Greek, 160. See also Seshat; Thoth in Egypt
- The Egyptian Book of the Dead (Faulkner, Goelet, and Von Dassow), 75
- Egyptophilia of Plato, 140
- Eighteenth Dynasty of Egypt (1550–1292 BCE), 78, 110
- eikos muthos, Timaeus as, 154–55
- eloquence, 7, 8, 20, 47, 82, 96–101, 149, 178
- Emelianov, V. V., 43–44
- Emerald Tablet of Thoth, 125
- The Emerald Tablets of Thoth the Atlantean (Doreal), 126
- encomiastic display, 138
- engravings, 77, 81, 93, 99
- Enki (Lord of abundance), 36, 38, 39, 53
- Enlil (chief god), 34, 70
- En-lil (god), 25
- Enmerkar and En-suhgir-ana, 57
- Enmerkar and the Lord of Aratta, 32, 47; contextual background, 50, 52–56; as illustration of inim, rhetoric, and relational ontology, 56–60; rhetorical function of the Enmerkar cycle, 66–68; rhetorical nature of human–divine communication, 60–63; sign, word, and writing, 63–66; writing as rhetorical technology in, 70
- Enmerkar (Lord of Uruk), 41, 50, 52, 53, 55, 57, 58–59, 60, 61, 62, 67, 68, 149, 184n2 (chapter 2)
- Ennead, 104, 108, 112, 124
- Enos, R. L., 8, 26
- En-suhgir- ana (sorcerer), 59
- Ensuhkeshdanna of Aratta, 57, 58, 59
- entia, 11, 13, 43, 57, 115, 117, 176, 177, 179
- Enuma Anu Enlil, 28
- Ephorus, 135
- Epicurus, 135
- epideictic rhetoric: in civic proceedings, 166; display as marketing tool, 133–34; praise through civilizational association, 135; temporal synthesis in, 167
- epithets, 93, 94, 97; Egyptian, 77, 80, 81, 82, 86, 87, 88, 93, 94, 96, 97; Seshat’s collective, 96; Sumerian, 23, 27; Thoth’s, 118, 122
- Eres, city of, 59
- Etemenanki, tower of, 52
- Eucken, C., 137, 140
- Euphrates, 1, 57
- exempla, 174; anthropomorphized rhetorical, 67–68; appropriation of mythic, 147; in Egypt, 13; in Graeco-Roman rhetoric, 13; rhetorical, 132; sophistic shift to mortal/demi-mortal, 132–33
- exemplars: narrative, 118–22; rhetorical, 21, 39, 77, 93, 96
- exemplary, rhetorical myth as, 69–74
- Eyre, C., 78
- Gardiner, A. H., 88, 89
- Gencarella, S. O., 7
- generative designs, Seshat’s role in, 90–96
- George, A. R., 27
- Gill, C., 154, 158
- Glassner, J.-J., 29, 30, 35, 44, 45–46
- god-as-function, 112
- goddess-as-concept, 100
- gods-as-concept, 82, 84
- Goebs, K., 76, 107, 108
- golden tablet as rhetorical archive, 166
- gong (public good), 177
- Goody, J., 26
- Gorgias, 128, 132, 165
- Graeco-Egyptian magical literature, 104
- Graeco-Roman rhetoric, 13, 27, 35, 54, 101, 115
- Graham, A. C., 69
- Great Pyramid of Giza, 126
- Greece: continuous contact with Egyptians, 104, 139; Egyptian vs. Greek theological models, 136–37; Ptolemaic conquerors, 81; rhetoric, 16–18, 19; writing systems, 9; written Egyptian vs. oral Greek, 160. See also Atlantis narrative in Critias; Plato; rhetorical myth in ancient Greece, beginning of
- “the Greek miracle” of Renan, 45
- Griswold, C. L., Jr., 154, 155, 158–59
- Grossman, R., 16
- Gudea as a cultural hero, 36, 38–41, 43
- gu-de (“to say”), 24
- gu-sum (Sumerian specialized terminology in writing), 32
- gu verb, 59, 60, 63, 184n2 (chapter 2). See also inim verb; language; writing
- Hall, D. L., 69
- Hallo, W. W., 26–27, 54
- Hanfeizi (primary source in myth of Cangjie), 177
- Haremhab, 110, 112, 114, 115; showcasing relational qualities of Thoth’s rhetorical nature, 112–13; statue of, 111
- Haskins, E., 8
- Hatshepsut, 94; Temple of, 81, 95
- Havelock, E. A., 7, 26
- Hecataeus of Miletus, 139
- Hellenic culture, 100, 122, 135, 136, 139
- Hemelrijk, E., 104
- Heraclides Ponticus, 135
- hermeneia (ἑρμηνεία), 125, 143
- Hermes (god), 101, 104, 107, 119, 125, 142, 143, 145
- Hermes Trismegistus, 104
- Hermetic articulation of language, 143–44
- Hesiod, 7, 8, 24, 125, 136
- hieroglyphic signs, 78, 93, 119–20
- Hittite instructors, 78
- Homer, 8, 139
- Horemheb. See Haremhab
- horological process, 114
- Horus (god), 107; inscriptions of, 93
- House of Books, 86, 87
- House of Life, 87, 88–90. See also Seshat
- House of Wisdom, 36, 44–45. See also Nisaba of Eres (goddess)
- Huainanzi (primary source in myth of Cangjie), 177
- human consciousness, 38
- human-divine communication, rhetorical nature of, 60–63
- human futurity, 39; governed by Nisaba, 8, 30, 35, 38, 39, 45, 86; Seshat’s relationship to, 90–91, 95, 98, 101
- human rhetorical judgment, 125
- “Hymn of Gudea,” 35
- “Hymn to King Isbi-Erra of Isin,” 35
- Page 210 →Hymn to Nanshe, 36
- hypodeictic rhetoric, 2, 15, 55, 136, 147–48
- ibises, mummified, 103–4
- iconicity, 80, 82
- imitation (mimesis), 154–56
- Inanna (goddess), 50, 52, 57, 58–59, 60, 61, 62; as complementary rhetorical functions, 67, 68; story of Lugalbanda and the Anzud bird, 72
- Ingold, T., 18
- inim (“speech”), 24
- inim verb: vs. dug: complex rhetoric vs. simple speech, 63–64; illustration of, 56–58; interplay of word, sign, speech, and writing, 63–66; in relational rhetorical act, 60, 61–63; The Return of Lugalbanda, 69–74. See also gu verb; language; writing
- inscriptions, 85, 86, 87, 89; and architectural design, 91–93; at Edfu, 95; Haremhab, 110, 112; from the Ptolemaic period, 97; and re-inscription of cultural values, 162
- Instituio Oratoria (Quintilian), 184n3 (chapter 5)
- interconnectedness of language, 87
- intergenerational cultural memory, 162
- intergenerational means of transmitting knowledge, 165
- intergenerational nature of writing, 161–62
- intergenerational persuasion, 164
- intergenerational rhetoric, 148
- interspecies communication, 59–60
- inventio, 101
- invocations (āšipu), 34
- Isis, 143
- Isocrates, 70; Busiris, 135–41; critiques Polycrates, 138; mythic distinction, 135–36; Panathenaicus, 135; Panegyricus, 140; To Philip, 135. See also Prodicus of Ceos
- Karshner, E., 76
- Kees, H., 80
- Kennedy, G. A., 9
- “Kesh Hymn,” 34
- Ki (god), 45
- Kish, 50
- Klein, J., 34, 44
- knowledge: astronomical, 28, 165; contextual knowledge for meaning, 65; mediated, 121, 123–25, 147; myth and writing as parallel systems, 164–65; numinous knowledge, dispersed, 10, 148–49; relational, 122; unmediated vs. mediated, 123–25; written, 148, 162, 164–65. See also archival knowledge
- Koolmatrie, J., 14
- Kulab, lord of, 64
- Kulturgeschichte accounts as rhetorical genre, 134–35
- Kulturgeschichte myth of Protagoras, 141
- “The Lady of Scripture and Lady of the Words of God,” 94
- Laertius, D., 134, 184n3 (chapter 5)
- language, 69; adjective, 135; conventional development of, 142–44; to correct wrongdoing between parties, 112–13; as a determiner, 112; divine/pure, 67–68; figurative, 35, 84; Hermetic articulation of, 143–44; interconnectedness of, 87; synecdochal language development, 143–44; unmediated language Page 211 →as chaos, 123–25. See also gu verb; inim verb; noun; writing
- lapis lazuli tablet, 32, 34, 44, 90
- Leszl, 155
- Letter VII (Plato), 168, 170, 184n3 (chapter 5)
- Levin, S. R., 158
- Lévi-Strauss, C., 2, 8, 76
- libraries in Ancient Egypt, 86, 87
- Lichtheim, M., 108, 112, 121
- Liddel, P., 26
- Lincoln, B., 174, 175
- Lipson, C. S., 9, 76
- Livingstone, N., 135, 137, 138, 139, 140, 141
- logos, 35; Egyptian Hermes as allegorically synonymous with, 125; Haskins on, 8; numinous power of, 128; as proportional/analogical, 158–59; rhetorics existence as, 130; skema of a, 147, 151–61, 164, 170
- Lugalbanda (Enmerkar’s son), 57
- Lugalbanda in the Wilderness, 57
- Lunheng (primary source in myth of Cangjie), 177
- ma’at, 80, 90; reification of, 87; relation to language as a determiner, 112; Thoth as “determiner” of, 113
- Ma’at (goddess and concept), 76
- magic, 82–83; and Thoth’s rhetorical role, 122–25
- magical rituals, 99
- Martin, G. T., 115–16
- McAdon, B., 46
- meaning-making, 10–12, 15, 17, 45; by Nisaba, 34–35
- mediated knowledge, 121, 123–25, 147
- Meier, S. A., 74
- Memnosyne, 164
- memoria, 46, 101
- memory: cultural, of writing, 160, 162, 163, 168, 170; as foundation of collective reasoning, 164–65; and writing, 164–65, 168. See also Atlantis narrative in Critias
- Memphite Theology, 122
- Mesopotamia: cultures, 25; divination in, 27–28; motifs, 78. See also Nisaba of Eres (goddess)
- metaphors: anthropomorphic, Sumerians, 28–31, 44–45; construction of the temple of Ninĝirsu as, 42–43; cultural, 43; function of, 85; House of Wisdom as, 44–45. See also analogical metaphors
- Metaphysics (Aristotle), 157
- metonymy, 67
- mihiltum (Akkadian specialized terminology in writing), 32
- moralia, 154
- Morgan, K., 153, 156
- Muhlenstein, K., 83–84
- Murphy, J. J., 7
- muthos/logos paradox: skema of a muthos resolving the, 156–60; tension of ancient, 153–56
- Muzeum Narodowe Warszawa, 41
- Myers, B. R. H., 153
- Myers, F. R., 14
- mythemes, 13, 53–54, 70; in an Egyptian context, 106–8; related to birds and netting, 121
- mythic figures as conceptual preservation, 24–25, 26
- mythic forms of rhetorical theory, 174
- mythography, 13, 174
- mythologizing as rhetorical act, 12
- mythopoetic: consciousness, 9; descriptor, 29; discourse, 8; preconceptual eloquence, 7
- mythos and logos, 8
- myths: as advanced curriculum, 66; conveys truth propositions, 151; of Enmerkar or Setne, 170; as formative theory, 12; as independent truth-conveying Page 212 →power, 153; in writing, 9, 47, 164–65. See also specific myths
- Nabu (god), 27, 73–74
- Naddaf, G., 157, 165
- Naneferkaptah, 123–25, 149
- Naqada III culture, 78
- narrative rhetorical myths, 53–54
- Nativity Hall, 98
- nativity room of the Temple of Luxor, 98
- Naucratis, 139, 144, 184n2 (chapter 5)
- Naveh, D., 18
- Nebuchadnezzar, 74
- Neo-Assyrian period, 28
- Neo-Babylonian school tablets, 70–71
- Nestle, W., 26
- netting in the context of rhetoric, 34, 121–22, 149
- Nietzsche, F., 2
- Ninduba (technical god), 37, 38, 68
- Ninĝirsu (god), 36, 38, 39
- Ninurta (warrior god), 70
- Nippur, 50, 71, 183n1 (chapter 2)
- Nisaba and Seshat: distinction between, 100–101; similarities between, 78–79, 85, 89, 146
- Nisaba of Eres (goddess): anthropomorphic expression of, 28–31, 44–45; archival knowledge of, 20–21, 23, 24, 26, 27–28, 30–31, 39, 42, 43, 67, 85, 86, 89, 148; as causative force, 35–36, 68; as complementary rhetorical functions, 66, 67; as a contrastive identification of rhetoric, 45–47; decline in worship of, 74; as evidence of pre-Greek rhetorical theory (2600 BCE), 23–24; as first “ontological identification” of rhetoric, 24–25; the goddess-as-knowledge- of- means, 56; House of Wisdom, 44–45; as liminal dream messenger, 36–43; magical trappings of, 90; as mediator between human and divine, 35–36; as net maker, 34–35; Nisaba-as-concept, 18, 36–38; Nisaba-as-goddess, 18; Nisaba-as-sign, 38–44; opens “the House of Wisdom” to Enmerkar, 52–53; rhetorical agency of, 100; rhetorical counsel to Enmerkar, 60–61; rhetoric-as-concept, 53; role as patroness of writing, 32; as symbol organizer, 34–35; as writing goddess, 23, 25–27, 44. See also Sumer/Sumerians
- noun: for rhetoric, 11, 159; μῦθος, 135. See also language
- n’rms, 112
- numinous knowledge, dispersed, 10, 148–49
- occult traditions, 30, 104, 125–26, 130
- Old Kingdom, 86, 95, 100
- Ong, W. J., 26
- onomastic fallacy, 6
- On Rhetoric (Aristotle), 158, 166
- ontological defense of divine virtue, 137
- Orpheus, 128, 129, 130; Orphic grotesqueries and Egyptian propriety, 138; Orphic myth, 140; Orphic poetry, 137; Orphic theogony, 128–29; Orphism, 136, 138
- orthocalligraphy, 32
- Ortiz, M., 9
- “other,” 71
- P. Cairo 30646, 123
- Panathenaicus (Isocrates), 135
- panegyric displays, 136
- Panegyricus, 140, 141
- Papillon, 134, 135, 136, 138, 155
- papyrus: Derveni papyrus, 128–31; papyrus-based scribal activity, 85–86, 93, 99
- papyrus (goddess), 79
- Page 213 →paradeigma, 155
- pedagogical texts, 55
- Pernot, 137
- personal agency in transitional processes, 118
- personifications: of deities for defining rhetoric, 24–25; divine, 28, 99; of virtue and vice, 133–34. See also ma’at; Nisaba of Eres (goddess)
- persuasion, 17; of animals to speak, 60; communal, 70, 71; as control, 165–66; existence within relational contexts, 71–73; intergenerational, 164; protreptic, through myth, 151
- persuasive, conceptual hierarchy of, 68
- Phaedrus (Plato), 16, 20, 50, 140, 145, 153, 158, 164, 168, 170, 171; myths as “mythoi” or “logoi” in, 155; Thoth’s appearance in, 123; used the word skema (σχῆμα) to condemn false rhetoric, 157
- Phaethon myth, skema of, 162–63
- pharoahs, 93, 94–95, 97, 98, 99; King Tutankhamun, 110
- Philae, library of, 86
- Philebus (Plato), 145, 146
- Pintupi people, myth system of, 13–14, 15
- Plato, 7, 79–80, 101, 123, 126; conceptual impact of Egyptian rhetorical theory on, 79–80; Egyptophilia of, 140; myth as rhetorical tool, not just content, 151–52; myths and the Timaeus-Critias in rhetorical theory, 152–56; ontological inquiry, 16; Philebus, 145, 146; Protagoras, 7, 135, 141–44; Republic, 140; Republic X, 155; Seventh Letter, 168, 170, 184n3 (chapter 5); Statesman, 155; Theaetetus, 149; Theuth, 137, 144–49; Timaeus, 151, 152–53; uses the Egyptian priest’s skema concept, 152–53. See also Atlantis narrative in Critias; Phaedrus
- Plutarch, 155
- Pohlenz, M., 140–41
- Polycrates, 136, 138, 139
- Porphyry, 159
- Posidinius, 135
- “Praise be to Nisaba!,” 57
- “The Prayer to Thoth,” 108–10
- pre-anthropomorphic divinity in mythic form, 157
- preceptive designs, Seshat’s role in, 94–96
- Priest of Sais, 154–55, 159–60, 162, 163, 164, 171
- Proclus, late antique recognition, 159
- Prodicus of Ceos: influence on rhetorical tradition, 131–34, 135–36, 138, 140, 141. See also Isocrates
- Promethean myth, 141–43
- propaideutics, 137, 140
- Protagoras (Plato), 7, 135, 141–44
- protreptic persuasion through myth, 151
- Ptolemaic period, 86, 95, 97
- Ptolemaic temple, 99
- Ptolemy IV, 97
- Ptolemy X, 99–100
- Pyramid Texts, 80
- Rabel, R. J., 155
- Ra (god), 112, 144
- raiment: celestial, 95; starry, of Seshat, 90–91
- Ramayana (Hindu epic), 178
- Ramesses II, 105
- Ramesses IV, 88–89
- Rashwan, H., 9–10
- Rashwan, M., 9
- Redford, D. B., 87–88
- Page 214 →reed stylus, 105
- reification: of ma’at, 87; of power structures, 175
- relational commonality, 70
- relational identity, Thoth, 121
- relational knowledge, 122
- relational meaning, 59, 122, 124
- relational mediator, 123
- relational ontology, 16, 17–19; Egyptian, of rhetoric, 110, 112–18; illustration of, 56–60; rhetoric as, 123–25; Seshat, 92–93
- Republic (Plato), 140, 146
- Republic X (Plato), 155
- Re (sun god), 99, 112, 114
- The Return of Lugalbanda, 57; analogical function of myth in, 69–74
- reveal (μηνύουσιν), 146
- Rhetor, Menander, 137
- rhetoric, 115; in antiquity, recorded emergence of, 3–4; architecture as written, 36–45; Aristotle’s definition of, 46; as conflict resolution, 115; as cosmic alignment (Kairos), 31–34; Graeco-Roman, 13, 27, 35, 54, 101, 115; history of, 5–10; hypodeictic, 2, 15, 55, 136, 147–48; intergenerational, 148; netting in the context of, 34, 121–22, 149; noun for, 11, 159; onomastic fallacy, 6; ontology of, 12–15. See also epideictic rhetoric; mythic rhetoric; Thoth in Egypt; specific myths
- rhetorical agency, 11, 53, 81, 180; of Nisaba, 100–101; of Seshat, 100–101
- rhetorical agent, 23; Seshat as mediating, 96–101
- rhetorical commonalities, 12–13
- rhetorical consciousness: of ancient Athens, 138; Egypt in Greek, 139–40
- rhetorical education, 72–73, 109, 136
- rhetorical enlightenment, 54
- rhetorical exempla, 132; anthropomorphized, 66–67
- rhetorical exemplars, 21, 39, 77, 93, 96
- rhetorical identity, 94
- rhetorical latency, 64
- rhetorical meaning, 65, 121
- rhetorical myths, 174; as analogical and exemplary, 69–74; categorical nature, 13; defined, 10–11; development of, 2–3; didactic role of, 4, 5, 7, 10, 52–53, 67, 71, 136, 138; interrelational presence of concepts, 17–19; mythologizing as rhetorical act, 12; ontological nature of, 15–17; preceptual-didactic function, 10; systems in aboriginal Australian cultures, 14; topoi as ontological categories, 10, 11
- rhetorical myth in ancient Greece, beginning of: anthropomorphic theogony, 132–34; Busiris as multi-layered critique, 135–41; Derveni papyrus, 128–31; Isocrates’s mythic distinction, 135–36; Kulturgeschichte accounts as rhetorical genre, 134–35; Orphic theogony, 128–29; Plato’s Protagoras, 141–44; Plato’s Theuth, 140, 144–49; Prodicus of Ceos, influence of, 131–34, 135–36, 138, 140, 141
- rhetorical nature of human–divine communication, 60–63
- rhetorical precepts, 93, 98
- rhetorical relationship to the past, 162–63
- rhetorical technology, 39–40
- rhetoric-as-concept, 92; Seshat, 98
- Rhetoric Before and Beyond the Greeks (Lipson & Binkley), 9
- rhetorike, 6, 16
- Rigveda, 178
- Ritner, R. K., 97
- ritual as embodied rhetoric, 167
- Rochberg, F., 29
- Page 215 →The Routledge Handbook of Comparative World Rhetorics (Lloyd), 9
- The Routledge Handbook of Descriptive Rhetorical Studies and World Languages (Wei & Schnell), 9
- Rowe, C., 154
- sacred writings of Egyptian civilizations, 163
- Sandywell, B., 173
- Sansone, 133–34
- Saqqara, 110; archaeological excavations at, 103; elements of the sign at, 78; Horemhab’s tomb at, 115
- Saraswati (goddess), 178
- Schiappa, E., 7
- Schott, S., 80
- scribal curriculum, 78
- scribal deity, Seshat as, 76–78
- scribal education, 53, 55, 66, 71–73, 109–10
- scribal writing: on papyrus, 93; Thoth as a patron of, 106
- Sefati, Y., 34
- self-generated deity, Thoth as, 116
- semiotic inferences, 149
- semiotic relationships through writing, 64–66
- Seshat and Nisaba: distinction between, 100–101; similarities between, 78–79, 85, 89, 146
- Seshat (goddess), 27, 73, 74; archival knowledge of, 81–82, 85–88, 89–90, 95, 99; as central figure to the rhetorical culture of Egypt, 76–78; as a goddess of independent origin, 78; House of Life, 88–89; identification of rhetoric-as-being, 79–80; as mediating rhetorical agent, 96–101; mythic identity-as-concept, 85; relationship to rhetoric derives, 85–90; role in generative designs, 90–96; role in preceptive designs, 94–96; Seshat-as-concept, 82, 84; as writing goddess, 76–78, 93–94
- Sethe, K., 80
- Setne, Prince, 123–24
- Setne and the Book of Thoth, 123
- Seventh Letter, 146, 184n3 (chapter 5)
- sexagesimal trigonometry, 11
- Shulgi B hymn, 43–44
- Shuowen Jiezi (primary source in myth of Cangjie), 177
- Siculus, D., 134, 184n3 (chapter 5); naturalistic account, 142–44
- signs: futurity and divination, 30–31, 44–45; hieroglyphic sign designating “Seshat,” 78; implicating rhetorical matters, 28; nature of, 17; Nisaba-as-sign, 38–39, 41–42, 43–44; order on, 38; stylus as, 36–37; written, 32. See also inim verb
- similes, 84
- si (self-interest), 177
- skema, 144, 150; as analogical rhetorical principle, 167; as central organizing concept, 162–63; to describe “imitation” ascribed to various forms of speech, 155–56; as logocentric schema, 151; of a logos, 147; nature of the term, 153–54; of Phaethon myth, 162–63
- skema muthos, 153–56; resolving the muthos/logos paradox, 156–60
- Smelik, K., 104
- social cohesion as rhetorical telos, 113
- social mobility, 109–10
- social relations, 69, 80, 82, 87, 113
- Socrates, 140, 145–46, 147–48, 170
- solid-surface inscriptions, 79
- Solon, 152; ignorance of true antiquity, 162, 163, 164
- sophistic shift to mortal/demi-mortal exempla, 132–33
- sorcerers, 59–60
- Page 216 →speech and divine power, 97–98
- Spell of Nudimmud, 52, 53, 54–55, 67
- Spencer, J., 15
- Stanner, W. E. H., 14, 15
- stars as divine writing, 32–34
- Statesman (Plato), 155
- statue of Ramesses, 90
- Strato of Lampsacus, 135
- stylus, 31, 36–37, 39–40, 44, 88, 90, 93, 105; Seshat with, 93; and tablet as rhetorical technology, 37–38, 39, 45
- Sumer/Sumerians: anthropomorphizing their deities, 28–31; concept of rhetoric for, 16–17, 18; cultural and graphic exchange with Egypt, 78–79; exempla in, 13; nature of divine agency in, 25–27; worldview of, 35. See also Nisaba of Eres (goddess)
- symbolic expression, 4, 5, 14, 15
- symbolic mediation, 148
- synecdochal language development, 143–44
- synecdoche, 67
- tablets: as a cultural symbol, 32; Enmerkar, 50; lapis lazuli, 32, 34, 44, 90; literary, 51; Neo-Babylonian school, 70–71; and stylus as rhetorical technology, 37–38, 39, 45
- Tablets of Destiny, 27, 33–35; theft of, 70
- The Tale of Setne, 122–23, 145, 146
- telos, 80
- temple: of Edfu, 77, 99; at Hermopolis Magnae, 121; hymns, 36; inscriptions, 99; of Ninĝirsu, 41, 42; precincts, 93, 94
- Temple of Hatshepsut: at Deir el-Bahari, 95; at Hathor, 81
- Temple of Luxor, Egypt, 98, 105
- Temple of Messiamtaea, 41
- Thamus (god), 144
- Thamus-Ra, 144
- Thamus-Theuth, myth in Phaedrus, 140, 153
- Theaetetus (Plato), 149
- Thebes, 89, 139
- theogony of the gods, 136, 138–39
- Theophrastus, 135
- Theuth myth, 137, 140, 144–49, 153; Busiris’ response to, 140; critiques epistemic mediation, 148–49
- Thirtieth Dynasty, 149
- Thoth-Hermes, 119
- Thoth in Egypt, 73, 76, 77, 79, 80, 86, 89, 96; as adviser and counselor, 113; aid the voyage of the pharaoh’s spirit, 98; as the “courier” of humankind, 115; Egyptian identity as narrative exemplar, 118–22; as expression of relational rhetoric, 89, 106–8; governs all relational/liminal processes, 104–6; iconography, 104; as interpreter of the two lands, 117–18; as link between Egyptian and Graeco-Roman rhetoric, 101; long afterlife of, 125–26; magic and rhetorical role of, 122–25; as messenger deity, 107–8; prayers and hymns to, 108–10; as relational rhetorical entia, 110, 112–18; scribal writing on papyrus, 93; as “writing god,” 107–8
- Thoth in Philebus, 145–46; ontological vs. epistemological, 149
- Thout (month), 104
- Timaeus-Critias in rhetorical theory, 146, 152–56; parallels with Busiris, 141; Priest of Sais, 154–55, 159–60; skema muthos, 156–59. See also Atlantis narrative in Critias
- Timaeus (Plato), 137–38, 140, 146, 151, 152–53
- Tinney, S., 183n1 (chapter 2)
- Tisias, myths of, 7
- Page 217 →Tjukurrpa (dialect), 19, 179; myth and mythologizing from, 14–15
- Tomb 111 at Thebes, 89
- To Philip (letter by Isocrates), 135
- Topica (Aristotle), 155
- topoi as ontological categories, 10, 11
- Tuna el-Gebel, archaeological excavations at, 103
- tuparuttu (the art of writing), 32
- turiku, 14
- Turner, M., 156–57
- Tyr (ancient Armenian myth), 179
- Tzetzes, J., 125
- Wainwright, G. A., 90, 94
- Walker, J., 7, 8
- Wasef, S., 103
- Weber, M., 88
- Westerfield, J. T., 119
- White, D., 155
- Wilcke, C., 67
- Willerslev, R., 18
- Wise Woman Sagburu (sorceress), 57
- writing(s): and architecture, interrelatedness, 94; as “arts of civilized states,” 162–63; constitutional, and political stability, 161–62; cultural memory of, 160, 162, 163, 168, 170; as foundation for mutual deliberation, 165–66; (grammata) of Poseidon, 166–67; as intergenerational rhetorical action, 160–62; invention in Enmerkar and the Lord of Aratta, 63–66; and memory, 164–65, 168; and myth as parallel systems, 164–65; as rhetorical technology in Enmerkar and the Lord of Aratta, 70; sacred, of Egyptian civilizations, 163; scribal, 93, 106; semiotic relationships through, 64–66. See also Atlantis narrative in Critias; Cangjie, myth of; cuneiform writing; gu verb; inim verb; language; Nisaba of Eres (goddess); noun; Seshat goddess
- writing god, Thoth as, 107–8
- writing goddess: Nisaba of Eres as, 23, 25–27, 44; Seshat as, 76–78, 93–94
- written Egyptian vs. oral Greek, 160
- written knowledge, 148, 162. See also specific myths