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By László Török

20th century commentaries on Herodotus' passages on Nubia, the historic nation of Kush and the Aithiopia of the Greek culture, depend totally on an outmoded and biased interpretation of the textual and archaeological proof. Disputing either the Nubia photo of 20th century Egyptology and the Herodotus interpretation of conventional Quellenkritik, the writer lines again the Aithiopian info that was once on hand to Herodotus to a discourse on Kushite kingship created lower than the Nubian pharaohs of the Twenty-Fifth Dynasty and preserved within the Ptah sanctuary at Memphis. inadequate for a self-contained Aithiopian trademarks, the data got through Herodotus enhances and helps money owed of the land, origins, customs and heritage of alternative peoples and bears a relation to the purpose of the particular narrative contexts into which the writer of The Histories inserted it.

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Cambridge 1938; Press 1982/2003 20 ff. 4 Cf. Dewald 2002 276 with note 20. V. Munson: Transitions in Herodotus. Diss. Univ. of Pennsylvania 1983. Non vidi, quoted in Dewald 2002 276; Gray 2002 302 f. 6 Jacoby 1913 282. , Thomson 1935), according to whom the logoi are folktales in prose. 10 Yet Jacoby also offers a more specific definition when arguing that the logoi about foreign lands and peoples share the same quadripartite structure. , Book II Chapters 29–31 (here Chapter 2, Text 6) and Book III Chapters 17–26 (here Chapter 2, Text 7) fail to satisfy Jacoby’s criteria.

Macadam 1949. For the history of the academic access to the hieroglyphic Egyptian documents from Kush, see J. Leclant: Les textes d’ époque éthiopienne. in: Textes et langages de l’ Égypte pharaonique II. Le Caire 1973 123–135; Grimal 1981a, 1981b; FHN I, II; C. Peust: Das Napatanische. Ein ägyptischer Dialekt aus dem Nubien des späten ersten vorchristlichen Jahrtausends. Texte, Glossar, Grammatik. Göttingen 1999; Zibelius-Chen 2011; and cf. F. Breyer: Die meroitische Sprachforschung. Gegenwärtiger Stand und richtungsweisende Ansätze.

V. Munson: Transitions in Herodotus. Diss. Univ. of Pennsylvania 1983. Non vidi, quoted in Dewald 2002 276; Gray 2002 302 f. 6 Jacoby 1913 282. , Thomson 1935), according to whom the logoi are folktales in prose. 10 Yet Jacoby also offers a more specific definition when arguing that the logoi about foreign lands and peoples share the same quadripartite structure. , Book II Chapters 29–31 (here Chapter 2, Text 6) and Book III Chapters 17–26 (here Chapter 2, Text 7) fail to satisfy Jacoby’s criteria.

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