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purposely disassociate, and negate the subtle, constellations of mythic nuances the very ancient OT Word unfolds, and the foray of sentiment it evokes in mytho-poetic Hermes of the lyre, and in Hermes the herald, the hermeneut of the gods.
Unequivocal wily Hermes — whose spirit maintains his distance from Stoicism’s λόγος as the strict reason that governs the world — shall always meander in his mytho-poetic ways, far off from the subversive logocentrisms and allegorizations ascribed to him by Philo through Stoicism’s ways, negating his manifold, nuanced mythic ways. Wily as he is, Hermes shall not once hesitate to retrace his mischievous journey backwards to its liminal origins.
Unequivocal ποίησις that gives meaning to his being, and sings, too, of his volatile nature as an inspired, ingenious creator. He creates his lyre from a pre-existent reality, for Grecians, including Stoics, were unable to conceive of any other form of creation contrary to their self-evident principle ουδαμα αν γενοιτο ουδεν εκ μηδενóς,113 or ex nihilo nihil fit: out of nothing, nothing comes to be. All of this, as if to forget that Yahweh’s Living Word and covenant-binding Word does not require a Grecian “Perfect Idea” to bring forth the world into being: a deduction made by Stoic readers, says Sanders, leading Hellenistic thinkers to interpret the Genesis’ Creation Myth as creation by
113 Waterfield, Robin. The First Philosophers. The Pre-Socratics and the Sophists. USA: Oxford University Press, 2009. Melissus of Samos, in Diels-Kranz 30B1.
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