This note proposes a new solution to the textual crux at Pind. Ol. 13.107–108.
本文提出了一种解决Pind文本难点的新方法。Ol。-108 - 13.107。
{"title":"Text of Pindar, Olympian 13.107–108","authors":"N. Lane","doi":"10.33063/er.v113i.203","DOIUrl":"https://doi.org/10.33063/er.v113i.203","url":null,"abstract":"This note proposes a new solution to the textual crux at Pind. Ol. 13.107–108. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125094564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Scholars have long recognized that Lucretius alludes to Empedocles’ four-root theory at DRN 1.1–5 and 1.6–9. And they have suggested that he, in doing so, shows respect for Empedocles, either as a philosophical predecessor, as a literary predecessor, or as both. I argue that Lucretius, in alluding to Empedocles’ four-root theory, deprecates Empedocles’ four-root theory. I suggest that Lucretius, employing polemical allusion, makes the argument that Epicurean physical theory gets the constituents of nature correct and that four-root theory does not (1–5) and that Epicurean atomic theory worsts four-root theory as a philosophical competitor (6–9). Thus, Lucretius opens his poem with a fervent endorsement of Epicurean physiologia. Lucretius’ attack against four-root theory may be read not only as an attack against Empedocles but also as an attack against several prominent philosophical schools that promoted four-root theory.
{"title":"Venus as Epicurean Nature","authors":"Chris Eckerman","doi":"10.33063/er.v113i.207","DOIUrl":"https://doi.org/10.33063/er.v113i.207","url":null,"abstract":"Scholars have long recognized that Lucretius alludes to Empedocles’ four-root theory at DRN 1.1–5 and 1.6–9. And they have suggested that he, in doing so, shows respect for Empedocles, either as a philosophical predecessor, as a literary predecessor, or as both. I argue that Lucretius, in alluding to Empedocles’ four-root theory, deprecates Empedocles’ four-root theory. I suggest that Lucretius, employing polemical allusion, makes the argument that Epicurean physical theory gets the constituents of nature correct and that four-root theory does not (1–5) and that Epicurean atomic theory worsts four-root theory as a philosophical competitor (6–9). Thus, Lucretius opens his poem with a fervent endorsement of Epicurean physiologia. Lucretius’ attack against four-root theory may be read not only as an attack against Empedocles but also as an attack against several prominent philosophical schools that promoted four-root theory. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128769823","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims at providing a commentary on every mention of Pan in the Vergilian collection (Ecl. 2, 4, 5, 8 and 10) to illustrate his metapoetic role, which constitutes the feature of the god that is mostly highlighted by Vergil in the Eclogues. It is argued that Pan stands for the pastoral music/ poetry which the urban Alexis will enjoy by entering the country, he enables Vergil to broaden the limits of the pastoral genre, he represents the return of the pastoral music/ poetry in the countryside after Daphnis’s apotheosis and he defines the limits between pastoral and elegiac genre. Hence, Pan’s metapoetic dimension is highly important and fits well with the metapoetic status of the herdsmen and of the entire collection.
{"title":"Pan’s metapoetic role in Vergil’s Eclogues","authors":"George C. Paraskeviotis","doi":"10.33063/er.v113i.206","DOIUrl":"https://doi.org/10.33063/er.v113i.206","url":null,"abstract":"This article aims at providing a commentary on every mention of Pan in the Vergilian collection (Ecl. 2, 4, 5, 8 and 10) to illustrate his metapoetic role, which constitutes the feature of the god that is mostly highlighted by Vergil in the Eclogues. It is argued that Pan stands for the pastoral music/ poetry which the urban Alexis will enjoy by entering the country, he enables Vergil to broaden the limits of the pastoral genre, he represents the return of the pastoral music/ poetry in the countryside after Daphnis’s apotheosis and he defines the limits between pastoral and elegiac genre. Hence, Pan’s metapoetic dimension is highly important and fits well with the metapoetic status of the herdsmen and of the entire collection. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128511409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
An emendation on the text of Lucretius, De rerum natura 5.1442 is offered.
对卢克莱修的文本的修订，自然论5.1442提供。
{"title":"Konjektur zu Lucr. 5,1442","authors":"H. Ullrich","doi":"10.33063/er.v113i.208","DOIUrl":"https://doi.org/10.33063/er.v113i.208","url":null,"abstract":"An emendation on the text of Lucretius, De rerum natura 5.1442 is offered. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115968701","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper aims to show how Aeschylus uses abrupt shifts of musical register in order to explore or to express what characters for some reason cannot verbalize. After specifying what is meant by an ‘abrupt shift of musical register’, I analyse the dramatic function of this effect by examining the three instances in Aeschylus where an epirrhematic section turns abruptly into an amoibaion (Ag. 1072–1177 and 1407–1576) or vice versa (Supp. 825–910). In Aeschylus’ dramaturgy, the lyric/epirrhematic dialogue between a character and the chorus, embedded as it is in Greek mousikē and song-dance culture, seems inherently open to communicating on an additional, wordless ʻchannelʼ.
{"title":"Dialog hinter den Worten: Zu den dramaturgischen Augenblicken des Wechsels zwischen Gesang und Sprechversen auf der Bühne des Aischylos","authors":"András Kárpáti","doi":"10.33063/er.v113i.197","DOIUrl":"https://doi.org/10.33063/er.v113i.197","url":null,"abstract":"This paper aims to show how Aeschylus uses abrupt shifts of musical register in order to explore or to express what characters for some reason cannot verbalize. After specifying what is meant by an ‘abrupt shift of musical register’, I analyse the dramatic function of this effect by examining the three instances in Aeschylus where an epirrhematic section turns abruptly into an amoibaion (Ag. 1072–1177 and 1407–1576) or vice versa (Supp. 825–910). In Aeschylus’ dramaturgy, the lyric/epirrhematic dialogue between a character and the chorus, embedded as it is in Greek mousikē and song-dance culture, seems inherently open to communicating on an additional, wordless ʻchannelʼ.","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134599399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Electra 1111 there is a pun on the word Strophios, suggesting that Orestes is a “trickster”. After examining the differences of the accentuation of the word in the MSS, I consider the significance of the pun for interpreting the denouement of the tragedy. Much of the tragedy provides an intertextual dialogue with Aeschylus’ Oresteia but, in contrast to Aeschylus, the main emphasis of the curse on the family falls on Pelops not Atreus. The tragedy was first performed during the Peloponnesian War. All previous versions of the myth from the 6th century onwards seem to have had a political bias. If we take into account the subtlety of Sophoclean irony, Electra can be read as anti-Spartan. In the Peloponnesian War the Delphic Apollo was pro-Spartan (Thuc. 1.118.3). His oracle, enjoining Orestes to use deceit in his revenge, frames the whole dramatic action. Proverbially, wolves were known for deceit. In several passages of Electra, Apollo is identified as Lykeios “wolf-like”, noticeably at l. 1379, before Electra enters the curse-ridden house.
{"title":"Double Meaning in Sophocles’ Electra 1110–1111 and the Tragedy’s Denouement","authors":"Josh Beer","doi":"10.33063/er.v113i.202","DOIUrl":"https://doi.org/10.33063/er.v113i.202","url":null,"abstract":"In Electra 1111 there is a pun on the word Strophios, suggesting that Orestes is a “trickster”. After examining the differences of the accentuation of the word in the MSS, I consider the significance of the pun for interpreting the denouement of the tragedy. Much of the tragedy provides an intertextual dialogue with Aeschylus’ Oresteia but, in contrast to Aeschylus, the main emphasis of the curse on the family falls on Pelops not Atreus. The tragedy was first performed during the Peloponnesian War. All previous versions of the myth from the 6th century onwards seem to have had a political bias. If we take into account the subtlety of Sophoclean irony, Electra can be read as anti-Spartan. In the Peloponnesian War the Delphic Apollo was pro-Spartan (Thuc. 1.118.3). His oracle, enjoining Orestes to use deceit in his revenge, frames the whole dramatic action. Proverbially, wolves were known for deceit. In several passages of Electra, Apollo is identified as Lykeios “wolf-like”, noticeably at l. 1379, before Electra enters the curse-ridden house.","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121515884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The age-old controversy as to the laudes Galli at the end of Virgil’s Georgics is examined in the light of a recent paper: putting the elimination of verses dedicated by Virgil to his friend in the context of the events which caused Gallus’ downfall and the emotional reactions to his death, my paper affords a different perspective and allows a fresh discussion of some of the more complex and delicate aspects of the question.
{"title":"laudes Galli at the end of Virgil’s Georgics","authors":"Paola Gagliardi","doi":"10.33063/er.v113i.205","DOIUrl":"https://doi.org/10.33063/er.v113i.205","url":null,"abstract":"The age-old controversy as to the laudes Galli at the end of Virgil’s Georgics is examined in the light of a recent paper: putting the elimination of verses dedicated by Virgil to his friend in the context of the events which caused Gallus’ downfall and the emotional reactions to his death, my paper affords a different perspective and allows a fresh discussion of some of the more complex and delicate aspects of the question.","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125791166","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This note contains a suggestion to the text of the Ciris. The author proposes a new way of completing the lacuna in line 47 and discusses other possible issues in this verse.
{"title":"Note on Ciris 47","authors":"W. Olszaniec","doi":"10.33063/er.v113i.210","DOIUrl":"https://doi.org/10.33063/er.v113i.210","url":null,"abstract":"This note contains a suggestion to the text of the Ciris. The author proposes a new way of completing the lacuna in line 47 and discusses other possible issues in this verse. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125645903","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I: A. 4.436 has caused commentators and interpreters serious worries and have done so for two millennia: (1) Which reading is correct, dederit or dederis? (2) Which varia lectio is preferable, cumulatam or cumulatā? (3) What does morte refer to? (4) What is meant by (veniam) remittere? These issues are constantly seeking some form of unified solution. The 19th century made several attempts at conjectures none of which gained ground. After discussing the best among these at length (Philip Wagner’s 1832 proposal) the time has come to move outside the well-trodden paths and make a new try at a solution. II: Taking his point of departure from an error in Hirtzel’s Vergil edition (OCT 1900) the author advocates a new text at A. 12.423, nullā for nullo, finding the resulting
A. 4.436引起了评论员和口译员的严重担忧，这种担忧已经持续了两千年:(1)哪一种解读是正确的，dederit还是dederis?(2)累积式和累积式哪一种选择比较好?morte指的是什么?(4)什么是(威尼斯)汇款?这些问题一直在寻求某种形式的统一解决方案。19世纪曾有过几次猜测的尝试，但都没有取得成功。在详细讨论了其中最好的(菲利普·瓦格纳1832年的提议)之后，现在是时候走出老路，对解决方案进行新的尝试了。II:从Hirtzel的Vergil版本(OCT 1900)中的一个错误出发，作者主张在a . 12.423, nullna为nullo，找到了结果
{"title":"Conjectural Emendations in the Aeneid, 4.436 & 12.423","authors":"E. Kraggerud","doi":"10.33063/er.v113i.211","DOIUrl":"https://doi.org/10.33063/er.v113i.211","url":null,"abstract":" \u0000I: A. 4.436 has caused commentators and interpreters serious worries and have done so for two millennia: (1) Which reading is correct, dederit or dederis? (2) Which varia lectio is preferable, cumulatam or cumulatā? (3) What does morte refer to? (4) What is meant by (veniam) remittere? These issues are constantly seeking some form of unified solution. The 19th century made several attempts at conjectures none of which gained ground. After discussing the best among these at length (Philip Wagner’s 1832 proposal) the time has come to move outside the well-trodden paths and make a new try at a solution. II: Taking his point of departure from an error in Hirtzel’s Vergil edition (OCT 1900) the author advocates a new text at A. 12.423, nullā for nullo, finding the resulting ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133315799","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The early Roman state is widely held to have been organised on the basis of three tribes, the Tities, Ramnes and Luceres. According to some (ancient writers and modern scholars alike), it was from these tribes that various priests were originally recruited. This view, however, is not really supported by the evidence. It is quite clearly an antiquarian reconstruction, and is most likely the work of M. Terentius Varro. Not only is this conclusion in keeping with the argument—sometimes spurned, but largely just ignored—that the Romulean tribes may themselves be an antiquarian reconstruction, but it may also shed some light on Varro’s handling of Rome’s priesthoods in his lost work, the Human and Divine Antiquities. An impartial assessment of the evidence also reveals just how little the Romans actually knew about the early history of even their most important priesthoods.
{"title":"Tribes of Romulus and the Priesthoods of Rome","authors":"J. H. Richardson","doi":"10.33063/er.v113i.204","DOIUrl":"https://doi.org/10.33063/er.v113i.204","url":null,"abstract":"The early Roman state is widely held to have been organised on the basis of three tribes, the Tities, Ramnes and Luceres. According to some (ancient writers and modern scholars alike), it was from these tribes that various priests were originally recruited. This view, however, is not really supported by the evidence. It is quite clearly an antiquarian reconstruction, and is most likely the work of M. Terentius Varro. Not only is this conclusion in keeping with the argument—sometimes spurned, but largely just ignored—that the Romulean tribes may themselves be an antiquarian reconstruction, but it may also shed some light on Varro’s handling of Rome’s priesthoods in his lost work, the Human and Divine Antiquities. An impartial assessment of the evidence also reveals just how little the Romans actually knew about the early history of even their most important priesthoods. ","PeriodicalId":160536,"journal":{"name":"Eranos - Acta philologica Suecana","volume":"74 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127127379","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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