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

Žarko B. Veljković, Dragan Ilić-Pisum

V zadnjih treh desetletjih se v Srbiji ponovno pojavlja romantična, paraznanstvena, tako imenovana nacionalna zgodovina. Ta v svoji najnovejši pojavni obliki trdi, da so Srbi avtohtoni prebivalci Podonavja in Balkana, tako rekoč Praindoevropejci v svoji pradomovini, srbščina pa naj bi bila indoevropski prajezik. Ti kvazizgodovinarji brez znanstvenih argumentov so, naslanjajoč se na glasoslovne asociacije, obenem tudi kvazietimologi in trdijo, da Ptolemajevo mesto Serbinon v Panoniji dokazuje, da so že v antiki Srbi živeli v Podonavju in na Balkanu. Resni znanstveni in etimološki dokazi pa to »prasrbsko« etimologijo v celoti zavržejo in razkrijejo, da gre za panonski ilirski toponim *Sérbinom, ki približno pomeni »mesto z žrelom/vodno sotesko, iz katere(ga) bruha voda, z vodno globeljo« ali »kraj, kjer je žrelo jame ali votline, brezno«; ali še bolje, »kraj z vodnim virom/izvirom ali (?) rečnim izvirom« oz. »kraj z virom termalne vode«. Toponim sestavlja indoevropski koren *serbh- »srkati, goltati; kapljati, curljati; žrelo; žrelo jame ali votline, brezno« in ilirska pripona za tvorbo toponimov -inom, ta se denimo najde v poimenovanju *Altinom (*Altinon, Altinum) ipd. Sodeč po Ptolemajevi Geografiji bi se koordinate tega toponima lahko približno ujemale z današnjim madžarskim krajem Villánykövesd oz. z današnjo hrvaško Cabuno ali s hrvaškim krajem Gradina, obe lokaciji pa se nahajata v bližini Virovitice ob madžarski meji.

M. Wood

This remarkable book offers seventeen detailed answers to what the editors call a “robust question” (3). The question itself is triple—what is a literature; what is a beginning; and how are they related? The book asks us to “take stock of the tremendous variations within different societies” (4). We do, with a slightly dizzying effect. What does ancient China have in common with modern Russia, or ancient Greece with postcolonial Africa? How close, in any given case, is the relationship between literature and literacy? The editors borrow Wittgenstein’s analogy of family resemblances as a way of saving some connections, but they and their contributors are above all interested in difference. We could add a pair of questions from the same philosopher: “Is it even always an advantage to replace an indistinct picture by a sharp one? Isn’t the indistinct one often exactly what we need?” The chapter titles all name literatures and cultures, and in many cases languages, too—Latin, Hebrew, Arabic, English, and German. But how many languages are concealed in the words Indian or African? The larger groupings of the book reflect the lurking riddle. The first two sections identify areas of the world—East and South Asia and the Mediterranean. The third moves from place to language under the rubric of “Modern Vernaculars,” and the fourth, “Modern Geographies,” turns place into a kind of metaphor for complicated categories, namely, Latin American, African, African American, and World Literature. Commenting on this last shift, the editors say that “the birth of the modern nation-state” makes a huge difference to the world of literature and much else, “albeit in often uncomfortable and dissonant ways” (299). Yet three quarters of this book are devoted to cultures active before that birth. In such a context, the idea of the national classic often becomes curiously questionable. If we think of the place of the Chanson de Roland (composed around 1100) in countless histories of French literature, then it seems, as Simon Gaunt dryly says, “somewhat paradoxical that the earliest and most authoritative surviving manuscript was produced in England and written in ... Anglo-Norman” (242). Similarly, if we follow Michael Wachtel’s subtle suggestion, The Song of Igor’s Campaign (composed in 1185 or soon after) cannot really represent the beginning of Russian literature since it spent so much time in oblivion, being

M. Wood

Evan Dutmer

The Boston College Institute of Jesuit Sources has published a new side-by-side English-Latin edition of the 1703 classic of Jesuit education, the De discendi et docendi ratione (On the Way to Learn and the Way to Teach), by the 17th century classical humanist and pedagogue Joseph de Jouvancy, S.J. For reasons I shall outline here, this is a most welcome development not only for scholars of Jesuit and Church educational history, but for Classics teachers as well. More than a fascinating historical document, the book is brimming with valuable pedagogical reflections and practices for the Latin and Greek teacher. Most important, the book reminds teachers of the importance of inspiration and encouraging the heart in educating students, in keeping with the Jesuit value of cura personalis (care of the whole person) in teaching. Jouvancy’s De discendi et docendi ratione (hereafter, De ratione) is, in important respects, a follow-up to the monumental 1599 Ratio studiorum, the foundational charter for Jesuit education which established a dual mode of education for Jesuit trainees—a curriculum for both litterae et devotio (classical letters and spiritual devotion). Ignatius of Loyola’s focus on a ‘learned piety’ (docta pietas) and introduction of a hybrid scholastic-humanist curriculum in his Constitutions for the Order in 1547 evidence this dual commitment from the start. Jouvancy’s De ratione thus fits in to an old Jesuit tradition even by the time of his writing in 1703. It also finds its composition in a tender moment for Jesuit colleges in Europe. It became clear that the 1599 Ratio was producing both students and teachers lacking in one or both of litterae or devotio. Jouvancy’s De ratione aims to reinvigorate learning among the teachers in the Jesuit colleges for both the benefit of themselves and their students, and to refresh teachers’ pedagogy by giving them a clear, workable teaching model. The result is a teaching document that is lively and relevant (indeed, as Jouvancy says, the reader will partake of his lessons as one dines on ‘the dishes of a banquet’ tamquam in convivio dapes). It is divided into two parts: the first concerns the proper way to learn (ratio discendi) and the second the proper way to teach (ratio docendi). The first part lays out the curriculum for a fresh teacher of ‘letters’: daily practice in Greek and Latin, the stylistic virtues of both, and proper study of the humane disciplines, namely, rhetoric, poetry, tragedy, comedy, history, chronology, geography, philosophy, philology. The breadth and depth of the above curriculum will be of interest to historians and classicists alike. The latter portions of the first part, i.e. the way of learning, in particular, the ‘helps’ for learning, will be of particular interest to teachers of the classics and scholars of education today. Jouvancy, keenly aware of the realities that teachers and their students face, shows himself a humane and understanding educator. In his ‘helps’, Jouvancy emphasises the importance of rigorous, orderly notetaking for lifelong learners of literature and languages (good learning advice in any age), and suggests that every teacher keep lists of excerpts for the inculcation of good morals from ancient writers. He then provides a weekly guide for meeting the expectations of the Jesuit curriculum for new instructors. He also addresses common pitfalls for new instructors: many work too hard, not enjoying their lives and balancing study and a healthy social life, resulting in burn out; others lack focus, ‘running off the track’ so that they ‘never cross the finish line’; many procrastinate, seeing their studies as best kept for the late evening, but rarely finding joy in them. The second part of the De ratione, the way of teaching, is of particular interest to contemporary classicists and scholars of education, as it contains a pedagogical framework for teaching humane letters that is strikingly progressive for its time. First, Jouvancy stresses that students must want to learn. Accordingly, a teacher of humane letters must first motivate students and activate their curiosity if they are to make any meaningful progress. Second, and most important, teachers must model for students the virtues of learning and character that they wish to see in their students. Students must see their teacher partake in learning and character growth as joyful, life-affirming practices. Students, as Jouvancy says, learn first through exempla, not through praecepta. This, more than anything else, Jouvancy says, is the foundation for instilling devotio—inward spiritual and moral devotion and growth—in young people. Drawing on these basic precepts, Jouvancy builds a surprisingly modern, student-centred, practical teaching and learning model for young teachers. He stresses working in pairs, encourages frequent practice, effusive, clear praise, relevant readings, emphasises that plays and dances should be staged to enliven the ancient authors, that discipline should be infrequent, never inflicted on a class at large, and never corporal, that student enthusiasm should be cherished and nourished, and not seen as a distraction from the lesson. Assured of the purpose of the craft of teaching, Jouvancy assures young Jesuit teachers that their efforts to educate the young in knowledge and in character are not in vain. He quotes Daniel: ‘The ones who educate many to justice will shine like stars unto lasting eternities. Qui ad iustitiam erudiunt multos, fulgebunt sicut stellae in perpetuas aeternitates.’ (12:3) In sum, the publication of this book is a most welcome event. In its pages are contained a celebration of the teaching craft and an inspiration to commit oneself to a continual, lifelong pursuit of learning and the cultivation of character (not to mention a fine scholarly introduction and notes). Its lessons are relevant for teachers of any age group. But, given that Jesuit colleges in the early modern period served students (generally) between the ages of 10 and 20, much of what is said in the De ratione is particularly relevant to both high school and college educators today. And at a very reasonable price of $40 US, this book may very well influence young teachers of Latin, Greek, and Classics in the field sooner rather than later.

Gaetano Arena

I lupanari pubblici sarebbero documentati con certezza soltanto nelle città europee tardomedievali, mentre in età romano-imperiale e tardoantica non sarebbero esistiti postriboli sottoposti al controllo dello Stato. L’analisi di una missiva inviata da papa Onorio I (625-638) a Pietro, vescovo di Siracusa, consente tuttavia di rintracciare i prodromi dell’esistenza di prostibula publica nella città siciliana, destinata a ricoprire un ruolo politico e religioso di primo piano nella fitta trama di avvicendamenti amministrativi e conflitti dottrinari che connotarono l’Impero bizantino durante i regni di Eraclio (610-641) e Costante II (641-668).

Matheus Guarino Sant'Anna Lima de Almeida, Glória Braga Onelley

Nos discursos forenses dos oradores áticos, encontram-se informações acerca de leis que regulam o casamento, o dote, o divórcio, o adultério, só para citar alguns dos aspectos relacionados com a vida da mulher, nomeadamente a cidadã ateniense. Com base em excertos dos discursos de alguns oradores, tecem-se, no presente artigo, comentários sobre o crime de adultério na Atenas clássica e suas implicações na família e na constituição do corpo cívico da polis ateniense e procede-se, a seguir, a uma comparação por dessemelhança com o crime de adultério na contemporaneidade brasileira, com o objetivo de evidenciar as implicações culturais e sociais desse delito na família e no papel da mulher na sociedade.

Breno Battistin Sebastiani

O texto examina passos dos referidos historiadores em busca de compreender quão frágil uma democracia pode ser enquanto fruto de escolha e criação coletiva e, ao mesmo tempo, quão resiliente quando da atuação de lideranças que tudo fizeram para destruí-la e, ao fim de todos os seus esforços, apenas fomentaram forças que acabariam por restaurá-la ou reforçá-la depois de temporariamente abatida. A partir da abordagem enativa proposta por Y. Popova (2015), discute como as narrativas produzidas a partir dos exemplos examinados permanecem válidas para se pensar problemas contemporâneos.

Витторио Спрингфилд Томеллери

The Latin influence upon Old Russian language and culture can be detected and studied at different levels (lexical, syntactical and phraseological). In addition to shortly discussing the different fates, on Russian soil, of two etymologically related words, biblija and biblioteka , this paper presents the particular case of an aphoristic quotation taken from the introduction to the Slavic translation of the Donatus . This proposal, pointing to the fundamental position of grammar within the system of the seven liberal arts (основание и подошва всем свободным хитростям — origo et fundamentum omnium liberalium artium), in later centuries has been referred to in different scientific works devoted to grammatical or pedagogical issues. However, there has not been any direct reference to the primary source and, as a consequence, these words have been subjected to different interpretations: from Maximus the Greek’s translation activity in Russia to the orthodox response to the challenge posed by Jesuit schools. The material collected and briefly discussed in the article points once again to the importance of taking into account, when approaching the tradition of Novgorod translations from Latin, not only the identification of the Urtext (direct tradition), but also its later reception and individual history (indirect tradition). Going beyond the temporal and spatial boundaries of Novgorod translated literature, we can examine its relevant and partially still unknown contribution to Russian cultural history within a broader and more stimulating perspective.

Kazem Lotfipour-Saedi

D. Erickson

Since 1885, the University of North Dakota (UND) has provided instruction in classics. During the early years of the institution, B.A. students were required to take three years of both Latin and Greek,' and by the 1920s, there were two professors in classics.2 When the UND switched to a major and minor system, students had three classics-related majors. and three minors from which to choose: Greek, Latin and Classical Languages. But the Greek and Classical Languages majors and minors were eventually eliminated, leaving only the major and minor in Latin, and by the mid-1990s, even Latin was in peril due to lower-than-required enrollments and low numbers of graduates, endangering the very existence of classics at the University. The truth was that the Latin major and minor no longer met the needs of students, who did not want a degree that was almost entirely literature-based. This situation-which may strike readers of this journal as all too familiar-required a creative solution and the assistance of other departments. The University of North Dakota now offers a stable program in Classical Studies, which may provide a model for other institutions faced with similar challenges. After the UND administration proposed eliminating classics from the University's curriculum, a letter-writing campaign mounted by the American Philological Association brought in countless expressions of support for the program from members of the profession at other institutions. As a consequence, the administration radically modified its course and encouraged the University's classics faculty to develop a new program that would satisfy their desiderata and rescue classics from elimination. In the late 1990s, a task force consisting of faculty from the Departments of English, History, Modern and Classical Languages and Literatures, Philosophy and Religion, and Visual Arts was formed to study the problem of classics at the UND. After much discussion, the Task Force concluded that the solution might be a flexible Classical Studies program that would draw in students more interested in classical civilization than literature, but that would nonetheless still require students to develop core competence in the Classical Languages. The new major would require 36 semes-

Y. Shvets

The article examines the functioning of lexical loanwords related foods and drinks in the burlesque-travesty poem "Eneyida" by I. Kotlyarevsky, presents etymological analysis of loanwords, studies ways of entry of lexical loanwords, identifies the most used lexemes in order to describe a general picture of enrichment of the lexical stock of the Ukrainian language with words of foreign origin . The purpose is to analyse loanwords related foods and drinks, identifying the most popular loanwords in the «Eneyida» and how they are used in the context of the work. For realization of the purpose , the following tasks were solved: research words of foreign origin from Polish, Latin, Greek, determine ways of entering loanwords related foods and drinks, carry out an etymological analysis of words, note the most popular lexemes in the context of the work. The object of research is lexical loanwords related foods and drinks in the burlesquetravesty poem "Eneyida" by I. Kotlyarevsky and the subject – words of foreign origin from Polish, Latin, Greek. The source base was 15 lexical loanwords related foods and drinks (horilka, syvukha, braha, med, syrivets, kalhanivka, lemishka, lokshyna, oliia, slyvianka, kaviar, chai, chykyldykha, dulivka, sykyzka ) in 65 word usage. The food reflects the national character, the inner culture of the people. The concept "food" is a very important part of the national mentality, thereby the issue of learning the vocabulary related foods and drinks is still relevant. The study found that among the lexemes in the poem "Eneyida" by I. Kotlyarevsky 40% borrowings from Greek and Latin, this is due to the international contacts Ukrainians have with these peoples: trade, travel, art , 20% from Polisch, 20% Lithuanian, 15% Turkish, 5% Chinese. In the poem "Eneyida" fixied 9 direct and 6 indirect borrowing. Among the most popular lexemes are horilka, syvukha, braha. A promising development is the research is lexical loanwords related foods and drinks Ukrainian literature XVIII-XXI century.

Stefano Rozzi, Antonello Orlando, Manuela Callipo et al.

Comptes rendus – Recensioni 545 C. Beltrão da Rosa, F. Santangelo (eds.), Cicero and Roman Religion (S. Rozzi) 547 M. Galzerano, La fine del mondo nel De Rerum Natura di Lucrezio (A. Orlando) 553 I. Leonardis, Varrone, unus scilicet antiquorum hominum. Senso del passato e pratica antiquaria (M. Callipo) 561 A.A. Raschieri, Lettura degli autori e insegnamento retorico. Ricerche intorno a Quintiliano e alla retorica antica (A. Mandrino) 565 F. Arcaria, «Iudicis est semper in causis verum sequi, patroni non numquam veri simile, etiam si minus sit verum, defendere»: Il “dovere di verità” tra la deontologia forense italiana e l’esperienza giuridica romana (G. Sposito) 569 F. Citti, D. Pellacani (edd.), Ragione e furore. Lucrezio nell’Italia contemporanea (A. Crotto) 572 D. Movrin, E. Olechowska (eds.), Classics and Communism in Theatre. Graeco-Roman Antiquity on the Communist Stage (A. Crotto) 576

Maria José Ferreira Lopes

Memórias de Agripina (1993) é uma obra marcada pelos lugares evocados pela mãe de Nero na sua derradeira noite. Os ambientes, naturais ou obra do homem, símbolos de ideias sedutoras. enfeitiçaram‐na, transformaram‐se em paisagens da sua mente e alma e permanecem impregnados da presença dos mortos. O ponto de vista de Agripina é definido pela sua versão da descrição taciteana do horizonte da sua morte: o inlustris céu de opala e cristal revela a sua visão poética, expressa em metáforas de gemas, reflexo do luxus do seu tempo que, segundo Plínio, via nelas o epítome da majestade da natureza.

Maria Fernanda Brasete

Os volumes em epígrafe, publicados na Coleção Humanitas Supplementum, apresentam 53 estudos de autores portugueses e estrangeiros, sobre uma temática duplicada — o teatro greco‐latino e a sua receção — de interesse reconhecido e muito atual, no domínio dos estudos clássicos, quer no panorama nacional como internacional. A decisão de dividir os numerosos estudos por dois volumes é explicada pelos coordenadores na “Apresentação”, colocada no início do Vol. I (p.15). Os critérios basearam‐se no facto de a multiplicidade de contributos se repartirem entre análises de textos do antigo teatro greco‐latino e estudos sobre a sua receção, num arco cronológico que se expande até aos nossos dias. Além do contributo específico trazido por cada um dos colaboradores, ressalta nos dois volumes uma convergência inabitual de diferentes tipos de abordagem — filológica, literária, dramática, comparatista, de receção, etc. — de peças e figuras da tragédia e comédia greco‐latinas, em que não foram descuradas questões de índole teatral. A amplitude de estudos focados no processo de reescrita ou reposição de peças antigas abrange diferentes épocas, se bem que a maior parte incida sobre a nossa contemporaneidade. Também de assinalar o mérito de o segundo volume congregar o contributo de investigadores seniores e juniores, num amplo leque de estudos de receção do teatro greco‐latino, que envolve sete países: Portugal, Espanha, América, Itália, França, Reino Unido. Assim, uma das maiores riquezas da obra reside, precisamente, na enorme pluralidade de perspetivas de análise adotadas, quer em relação aos textos clássicos, quer no diálogo incessante que se instituiu, ao longo dos séculos entre a tragédia e a comédia greco‐romanas e as literaturas do mundo ocidental, com especial predominância para as europeias e latino‐americanas. (...)

Ragip Gjoshi

According to the pedagogue and scholar of the school textbooks, the textbook is a basic and mandatory school book, which serves as a basic tool and source of knowledge in the given field of study. Created in support of the education curriculum and didactically shaped, taking into account the psychophysical skills of the students, the subject matter of the course, the type of school, the degree and the profile of education. Students use it in all stages of the learning process and in everyday self-education. It is known that the existence of the scripture is mentioned by the old Babylonia when tile plates were used to write the textual content, as early as four thousand years ago. In addition to that, in ancient Egypt, the texts were written in papyrus, which was used even in old Greece and later in Rome. The parchment was used in the middle Ages, whereby it is believed that the texts were written two thousand years ago. The story of the proper text begins with the discovery of Jan Gutenberg's printing press in 1438. This is where the textbook as a massive book of education derives from. It was an epochal discovery. Meanwhile, while it is known that although Albanian is one of the oldest languages in Europe, it is however documented late. The first documents of the Albanian language are considered from the 15th century (Formula e Pagëzimit, Fjalorthi i A.Von Harfit dhe Perikopeja e Shen Matineut). Meanwhile, Buzuku (Meshari 1555), for us Albanians, is the starting point for text design. It was the time when the didactic reformer Czech pedagogue Jan Amos Komenski (1592-1670), with the first text in Latin, illustrated Orbis sensualium pictus (The Sensual World in Photography), arrived as the founder of the textbook theory. However, it can be concluded that the ABC book, the literature and grammar texts in particular, and the textbook in general, in Kosovo were of multiple importance to Albanians who were deprived of the right to education in Albanian language. The history of textbook design in Albanian language in Kosovo is very new. After the Renaissance, which was marked as a bright epoch in the effort to draft textbooks for Albanian schools, "The Literary Commission" (Komisia Letrare), established in Shkodra in 1916 would join to serve in the name of this cause. The aim of this body was to gather and publish the visions of Albanian folk literature such as: poetry and songs, tales, traditions, lessons, etc. Recently, efforts have been made to compile literary bibliographies in Albanian language. Nevertheless, it would be useful to continue with a bibliography of Albanian Language reading comprehension books in the school tradition in Albania, Kosovo and other areas where Albanians live and are educated in Albanian language. In Kosovo, Mati Logoreci is a pedagogue, is considered to be among the first textbook writers. This patriot and intellectual is a treasure of Albanian tradition in many fields, especially of education and school, as didactic, text analyst, organizer, controversial to highlight scientific, educational, social values. Mati Logoreci has an indisputable value in the history of the Albanian didactic thinking, in particular, the current educational values, adding to these values also some features of contemporary personality traits, traditional learning, within the learning methods. Logoreci was among the first Albanian educators in Kosovo. The path to development of the book in Albanian language in Kosovo was difficult, which at the same time is the best indicator of the situation of this group of the Albanians.

Amedeo A. Raschieri

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C. Zimmerman

Manfred Schewe