Hasil untuk "Greek language and literature. Latin language and literature"

Lia Raffaella Cresci

ABSTRACT Time and antihistoire This article analyses the succession of historians in the five sections of the Excerpta Constntiniana that have come down to us, not connecting it to categories or historiographical genres, but to the organisation of the work of this συλλογή.

Wojciech Sowa

The article addresses the issue of a dialectal lexicon, using the example of two forms, αυθιτελεας and ανερ[ι]θευτως (‘on the spot in an uncorrupted way’), found in a document from Asiatic Kyme (KYM 01, 4). The adjective αυθιτελεας (‘on the spot’) is a hapax legomenon, which can be considered a regular and expected outcome of the accusative plural in Lesbian: /ºteles+as/ → /ºteleas/. However, the forms in -εα should rather be interpreted as borrowings from Epic language with secondary adaptation to Aeolic. Thus, αυθιτελεας could be explained as an element of the high register of the dialect, modelled after a literary pattern. The form ανερ[ι]θευτως (‘uncorrupted’) appears in other regions and does not seem to be bound to a specific dialect. It is an adverb derived from the privative verbal adjective ανεριθευτος, from ἐριθεύω (‘to work for a daily salary’). The etymology of the verb has been discussed, and the semantic development has been demonstrated. Thus, the form ανερ[ι]θευτως has been interpreted as part of the conventional official language of Hellenistic inscriptions. αυθιτελεας, however, may be specific to the Lesbian dialect, but its distinct origin suggests that it may have originated from a literary variety.

Tomislav Mokrović

Julieta D’Arino

Revisión del libro Cuadernos de trabajos prácticos. Serie Mitos del teatro de Esquilo: Los hijos de Edipo por M. del P. Fernández Deagustini y G. C. Zecchin (Coord.)

Donelli, Giulia

This paper focuses on Herodotus’ mention of Sappho in the Histories (2.134-5). Through the analysis of some of the extant sources on the involvement of her brother Charaxus with the hetaira Doricha/Rhodopis, it advances an interpretation of Sappho’s fr. 55 V as relevant to the affair. It then draws attention to Herodotus’ description of courtesans, in the same context, with the poetic term ἀοίδιμος. The adjective occurs only once in Homer, in the self-deprecating words that Helen speaks to Hector (Il. 6.354-8). Such Homeric echo might be understood as triggering an allusion to Sappho’s own treatment of Helen in fr. 16 V: Helen’s behaviour in that poem in fact closely matches no one other’s than Charaxus’ own. The possibility that Herodotus might be engaging with more than one Sapphic poem in this context finds a parallel in his engagement with Pindar’s poetry in 3.38, where, it has been argued, he ‘contaminates’ two distinct Pindaric intertexts (frr. 169a and 215 S.-M.). The contamination of thematically linked poems might in turn suggest, in both cases, sympotic reperformances as possible contexts for Herodotus’ reception of Greek lyric poetry.

Smolak, Kurt

This article deals with the relationship between an urban center and peripheries in two Latin pieces of ʻcollected poetry’: Ausonius’ catalogue of cities of the Empire, Ordo urbium nobilium, and Prudentius’ cycle of hymns on Christian martyrs of the Western Romania, the Peristephanon. In both collections Rome, diametrically opposed in the initial and final positions, points to the geometric center of the orbis terrarum, in each poem for both an objective and a subjective reason: Ausonius was writing as a former consul in ca. 389, Prudentius as a pilgrim in ca. 399. The latter may have compiled his cycle as a Christian counterpart to Ausonius’ Ordo, starting with the Passio of the ideal Christian Roman by name, Romanus, and ending in historical Rome at the tomb of Agnes.

Cindy Paola Lancheros Conde

El propósito de este escrito es, a partir del análisis de Metafísica Z 1034a5-9, establecer cuál es el principio de individuación para Aristóteles. A fin de cumplir este cometido, el texto se encuentra dividido en cuatro secciones. En la primera de ellas presentamos, grosso modo, en qué consiste el principio mencionado y los candidatos al mismo. En la segunda, exponemos a la materia (hyle/ὕλη) como principio de individuación y, en la tercera, a la forma (eîdos/εἶδος también morphé/μορφή), junto con las problemáticas que conlleva cada perspectiva. Para finalizar, proponemos un modo alternativo de entender a la forma como principio de individuación y a la materia como condición necesaria para el mismo.

Bojana Tomc

V prispevku je predstavljena recepcija mita o Orfeju in Evridiki v španski baročni dramatiki, predvsem v zakramentalni igri (auto sacramental) Calderóna de la Barce. Mit o Orfeju in Evridiki, ki je eden tistih, ki najbolj odmeva v svetovni književnosti in umetnosti nasploh, sta v antiki v svoj recepcijski horizont uvrstila Vergilij in Ovidij. Skozi svojo pripovedno perspektivo sta ustvarila literarni različici, ki sta bili stoletja vir za reaktualizacijo mita o Orfeju. Orfeja začnejo zaradi njegovih atributov in zgodbe same že v zgodnjem obdobju krščanstva v umetnosti enačiti s Kristusom in mu pripisovati njegovo vlogo. Princip omenjene preobleke se s pomočjo alegorije še posebej razmahne z baročnimi zakramentalnimi igrami, ki nadaljujejo obsežno srednjeveško alegorično tradicijo. Calderón de la Barca je v teološko-mitološki duhovni drami Božanski Orfej povzel osnovne motive ali invariante, ki sta jih zarisala Vergilij in Ovidij, a enakost je le zunanja. Ogrodje antičnega mita je na simbolni ravni prekril s krščanskim sporočilom. Orfej, čigar moč besede in glasbe so poudarjali že v prvih zapisih, postane Kristus, njegova beseda privlači ljudi, ki jih s spustom v podzemlje, ki ga je mogoče razumeti tudi kot smrt na križu, odreši. Evridika simbolizira človeštvo s svojo šibko človeško naravo, ki ga Orfej, Bog in človek, kot poudari Calderón, reši pogubljenja. Aristej, Orfejev antagonist, ki je Vergilijeva inovacija, pri Ovidiju pa ga ne najdemo, postane princ teme, kača, zapeljivec, duhovna smrt.

Dorota Gorzelany

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Rachel Sutton-Spence, Michiko Kaneko

Charlayn von Solms

An interview with Charlayn von Solms, the author of "A Catalogue of Shapes".

Virgilio Paladini

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Patrizia Farinelli

Prispevek skuša osvetliti, kako sta klasični mit o Aktajonu v postrenesančnem obdobju razumela antiklasicistična avtorja, kot sta Bruno in Marino. Namen prispevka je prikazati različnost njunih pristopov k mitu kljub dejstvu, da sta oba zavrnila klasicistično estetsko paradigmo. Giordano Bruno je mit resemantiziral v filozofskem smislu v enem izmed sonetov, ki sestavljajo dialog De gli eroici furori (1585), in ga uporabil za prikaz novega gnoseološkega koncepta. Giovan Battista Marino pa ga je obravnaval v idili iz zbirke La Sampogna (1620), pri čemer je opaziti njegovo nagnjenost k hiperliterarnosti in k učinkom presenečenja; ponudil je takšno verzijo mita, ki se lahko interpretira tudi v metatekstualnem smislu. V obeh primerih sem način pisanja vsakega od avtorjev primerjala z njunima poetološkima pozicijama in analizirala v luči intertekstualnih povezav.   Prevod iz italijanšcine Andreja Nastasja Terbos.

Marta Alesso

Filón otorga a Israel una etimología novedosa para la hermenéutica bíblica que va a repetir la patrología posterior. Israel es "el que ve a Dios", "la raza vidente" o simplemente "el vidente". El elogio del sentido de la vista trae al texto filónico reminiscencias platónicas, pero nuestra investigación sigue especialmente el rastreo del término en la tradición de las Escrituras que consideran a Israel el pueblo elegido y sometido a normas determinadas y definidas por la autorrevelación de Dios. Observaremos además el alcance de la calidad de judío o prosélito en la obra de Filón y el modo en que el término Israel amplía generosamente sus márgenes para incluir en el concepto no solo la pertenencia a una nación (éthnos) sino a un género (génos) que se constituye en categoría filosófica.<br>Philo gives Israel an etymology which is original in the biblical hermeneutics but will be repeated by the later Patrology. Israel is "he who sees God", "the race/ class, which is capable of seeing" or simply "the one that can see". The praise of the sight brings Platonic reminiscences to the Philonic texts, but our research especially follows the history of the term in the tradition of the Scriptures which consider Israel the chosen people submitted to established and defined rules by the revelation of God Himself. We'll see the range of the quality of being Jew or proselyte in the works of Philo and the way in which the term Israel generously expands its limits to include in the concept not only who belong to a nation (éthnos) but to a class (génos) that constitutes a philosophical category.

Marko Petrak

Boris Vezjak

Zgodovinske razprave o nastanku znanosti so iz več razlogov spregledane. Prav takšni so tudi njihovi prevodi, še zlasti v manj velike kulture in jezike. Slovenija ni nobena izjema, kvečjemu je dober zgled.

Agata Šega

Avtorica analizira areale razširjenosti latinskih izhodiščnih besed za slovenske starejše latinizme in romanizme tako v romanskih jezikih kot tudi v starejših izposojenkah v ostalih evropskih, zlasti slovanskih jezikih. Na podlagi te analize predlaga klasifikacijo tovrstnih izposojenk v šest tipov, pri čemer posveča posebno pozornost tistim, ki so omejene na južnoslovansko govorno področje. Opozarja tudi na dve izhodiščni besedi, ki se v romanskih jezikih nista ohranili, preživeli sta samo kot starejši izposojenki v slovenščini.

Robert Jones, I. Gimeno, R. Ribes