euhemeristic การใช้

• Socrates illustrates a euhemeristic approach to the myth of Chimera could not easily be explained.
• Theodontius provided Boccaccio with euhemeristic and naturalistic interpretations of mythology, and philosophic speculations about mythology.
• Euhemeristic interpretations of mythology continued throughout the early modern period from the 16th century, to modern times.
• Herbert Spencer embraced some euhemeristic arguments in attempt to explain the anthropocentric origin of religion, through ancestor worship.
• They present a euhemeristic " rechauffe " of Phoenician theology and mythology, which is represented as translated from the original Phoenician ."
• Though Sanchuniathon distinguishes Poseidon from his Elus / Cronus, this might be a splitting off of a particular aspect of 
  l in a euhemeristic account.
• As an argument, Krag said the first four kings'deaths represent the cosmology of euhemeristic vision influenced the description of the first few generations.
• Firmicus Maternus gives a rationalized euhemeristic account of the myth whereby Liber ( Dionysus ) was the bastard son of a Cretan king named Jupiter ( Zeus ).
• Euhemeristic views are found expressed also in Tertullian ( " De idololatria " ), the " Octavius " of Marcus Minucius Felix and in Origen.
• Euhemerus was not the first to attempt to rationalize mythology in historical terms, as euhemeristic views are found in earlier writings including those of Xenophanes, Herodotus, Hecataeus of Abdera and Ephorus.
• A euhemeristic account of Epona's origin occurs in the " Parallela Minora ", which were traditionally attributed to Plutarch ( but are now classed as " Pseudo-Plutarch " ):
• Cyprian, a North African convert to Christianity, wrote a short essay " De idolorum vanitate " ( " On the Vanity of Idols " ) in AD 247 that assumes the euhemeristic rationale as though it needed no demonstration.
• This rationalizing euhemeristic slant and the emphasis on Beirut, a city of great importance in the late classical period but apparently of little importance in ancient times, suggests that the work itself is not nearly as old as it claims to be.
• Isidore's euhemeristic bent was codified in a rigid parallel with sacred history in Petrus Comestor's appendix to his much translated " Historia scholastica " ( written ca . 1160 ), further condensing Isidore to provide strict parallels of figures from the pagan legend, as it was now viewed in historicised narrative, and the mighty human spirits of the patriarchs of the Old Testament.
• They set then to work, narrating first some years from the Jewish history ( drawn mainly from the Bible, Flavius Josephus, and Petrus Comestor ), then all things happened in the same years in other cultural circles, such as euhemeristic interpretation of myths, following which they thought gods and goddesses were in reality old kings, queens and heroes, worshipped as deities after their deaths.
• However that may be, much of what has been preserved in this writing, despite the euhemeristic interpretation given it, turned out to be supported by the Ugaritic mythological texts excavated at Ras Shamra ( ancient Ugarit ) in Syria since 1929; Otto Eissfeldt demonstrated in 1952 that it does incorporate genuine Semitic elements that can now be related to the Ugaritic texts, some of which is shown in our versions of Sanchuniathon, remained unchanged since the second millennium BC . The modern consensus is that Philo's treatment of Sanchuniathon offered a Hellenistic view of Phoenician materials written between the time of Alexander the Great and the first century BC, if it was not a literary invention of Philo.