438 analysis of elements common to these cosmogonies cannot, of course, be good. A.'s method in the anthropological chapter (55 ff.) is better; here, at least, the chronology of the testimonies is taken into ac- count. There is some amount of curious exegesis however. That the body is the prison of the soul is taken to imply, in a very positive way, that it is only "a place whose guard is the gods" (64): the gods care for us. I agree that the body as the soul's prison is a less gruesome idea than the body as the soul's tomb, but it is not a par- ticularly cheerful one either. Possibly, the Orphics formulated an optimistic cosmology; in as far as life in the body is concerned, however, their anthropology, as I have pointed out elsewhere, is certainly pessimistic 2), even when their cosmology is not. A few other points: (1) the interpretation of Xenocrates, fr. 20 Heinze = 219 Isnardi Parente, is very uncertain, although A.'s guess (69 f.) is perhaps as educated as the others that have been pro- posed ; (2) if Pind., fr. 133 (Schroeder) ap. Plat., Meno 81 a, is 'Or- phic' (A.,
Mnemosyne – Brill
Published: Jan 1, 1985
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