Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2184068
C. Faraone
SM 96A is a vertical papyrus roll (14 × 86 cm) that dates to the fifth–sixth centuries CE and seems to be dedicated mainly to recipes for amulets or curative incantations. The rubric ηρυτυλος at line 24 introduces a long narrow list of words and it is usually interpreted as Ἐρωτύλος, the name of an author quoted in PGM XIII 946–953, from whose Orphika the scribe quotes a long magical word. Another possibility, and one more in line with the fifth–sixth-century CE date of this formulary, is that ηρυτυλος is the Latin term rotulus transliterated imperfectly into Greek ῥυτυλος, which in late Latin refers to a tall, thin roll, usually of parchment, that is scrolled up and down in the mediaeval fashion, rather than side to side, as a typical papyrus handbook.
SM 96A是一个垂直的纸莎草卷(14 × 86厘米)，可以追溯到公元5 - 6世纪，似乎主要用于制作护身符或治疗咒语的配方。第24行大写的ηρ ωτ λος引入了一长串狭窄的单词，通常被解释为Ἐρωτ ος，这是PGM XIII 946-953中引用的一位作者的名字，抄写员从他的Orphika中引用了一个长长的神奇单词。另一种可能性，也是更符合这个公式的公元五、六世纪的日期，就是ηρ ο τ λος是拉丁文rotulus，不完全音译为希腊语的ρ ο τ τ λος，在后期拉丁语中指的是一卷又高又薄的卷，通常是羊皮纸，以中世纪的方式上下卷，而不是像典型的纸草手册那样左右卷。
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2022.2138139
D. Haug
In this short note, I discuss the text of Menaechmi 497, where I argue for adopting A’s pol and propose the conjecture iam for eam, and Truculentus 311–312, where I argue for adopting P’s exportatur and propose bibitis for ebibitis. I argue that a proper understanding of the distinction between prefixed comesse (with a “perfectivizing” com-) and uncompounded esse is crucial to understanding these passages. I also discuss the rare verb exunguo and argue that both occurrences in Plautus are from an active verb which is being used reflexively (and not as a transitive deponent as often assumed).
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2022.2206717
Monika Asztalos, S. Bär, C. Faraone, H. Lamers, R. Hernández, P. Sandin, Staffan Wahlgren
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2179807
B. Maslov
The iambic trimeter has been studied extensively, but mostly from a descriptive point of view. This article places the discussion of the tragic trimeter in relation to the functionalist tradition of the study of rhythm and syntax in verse. It presents new data on the interdependence of rhythm and word boundary placement in the tragic trimeter (based on the work of Attic tragic playwrights and the Byzantine Christus Patiens), focusing on the remarkable stability of word placement patterns and the salience of the underlying binary structure of the iambic rhythm toward the end of the line. In this light, the restrictions on word boundaries in the last metron, most importantly Porson’s bridge, are argued to have a rhythmical explanation. Furthermore, based on a juxtaposition of a number of prosodic criteria, including the repertories of word shapes (rhythmic words) in various genres and authors, the study argues that the tragic iambic trimeter represents a distinctive prosodic milieu, different from both prose (and, very likely, spoken speech) and melic poetry.
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2172834
M. T. Kretschmer
Pierre Bersuire’s Ovidius moralizatus, one of the major medieval commentaries on Ovid’s Metamorphoses, exists in two principal versions, Avignon (A) and Paris (P). This article examines certain textual developments and additions related to the myth of Aesculapius (Met. 2.598–632 + 15.622–744) that distinguish the Parisian version from the Avignon version of the Ovidius moralizatus.
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2181587
Michael Zellmann-Rohrer
This article collects new proposals for the reading and understanding of two Greek magical formularies developed in work on the Greek and Egyptian Magical Formularies: Text and Translation (GEMF): a narrative incantation motif involving Zeus and, as argued here, a personified part of the human body to be healed by the procedure (“Conduit”) in PGM IV (GEMF 57), and a witness to a complex of invocations of the god Bes in SM II 90 (GEMF 62).
本文收集了关于希腊和埃及魔法公式的两个希腊魔法公式的阅读和理解的新建议:文本和翻译(GEMF):一个涉及宙斯的叙事咒语主题，正如这里所说，在PGM IV (GEMF 57)中，人类身体的拟人部分将通过程序(“管道”)被治愈，以及SM II 90 (GEMF 62)中对贝斯神的复杂召唤的见证。
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2175502
P. Sandin
The gods on the Parthenon frieze are represented as looking out on the real world from the position of their material image on the Acropolis, displaying the contemporary imperial self-awareness of Athens. Poseidon’s gaze guards the entrance to the straits of Artemisium. Hermes and Ares look towards Egypt with implicit adversary intent. Aphrodite pointing something out to Eros means that she is indicating a victim of love in an unspecified location. Artemis follows her indication, assuming duty as the goddess of childbirth, the locally worshipped Brauronia. On the East pediment, Aphrodite rests in the bosom of Artemis in a similar fashion as on the frieze. The association of Eros and Aphrodite with Artemis Brauronia, representing the creation of life, and the general divine concord presented on the East frieze, are expressions of the optimistic and imperial hegemonic ideology prominent in Athens in the period between the two major wars (479–431 B.C.). On the other hand, Demeter on the left looks with longing at Hermes and Dionysus, experienced visitors to the land of the dead, where her daughter resides. Including Ares, the group of four gods on the left, in polar contrast to the three gods on the rightmost side, allude to the opposite of life.
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2191475
Monika Asztalos
This contribution discusses the text of two passages in the Ciris. At 256 marmoreum intra is taken as an ellipsis for marmoreum limen intra. At 257 Carme is tentatively proposed for inquit. It is argued that the transmitted hic (340), for which his was substituted in the Aldina 1517, should be retained in the text. Arguments are presented in support of Gaar’s spe mulserat (341) and Woodman’s subducere (342). At 344 bibulum restinguens lumen is understood as an ellipsis for sitim restinguens bibuli luminis. Attention is drawn to certain features also present in Virgil’s Aeneid, the most important being the use of historic infinitives to indicate that someone embarks on a strategy in a critical situation.
{"title":"Ciris 250–258 and 340–348: Textual Problems and Poetic Techniques","authors":"Monika Asztalos","doi":"10.1080/00397679.2023.2191475","DOIUrl":"https://doi.org/10.1080/00397679.2023.2191475","url":null,"abstract":"This contribution discusses the text of two passages in the Ciris. At 256 marmoreum intra is taken as an ellipsis for marmoreum limen intra. At 257 Carme is tentatively proposed for inquit. It is argued that the transmitted hic (340), for which his was substituted in the Aldina 1517, should be retained in the text. Arguments are presented in support of Gaar’s spe mulserat (341) and Woodman’s subducere (342). At 344 bibulum restinguens lumen is understood as an ellipsis for sitim restinguens bibuli luminis. Attention is drawn to certain features also present in Virgil’s Aeneid, the most important being the use of historic infinitives to indicate that someone embarks on a strategy in a critical situation.","PeriodicalId":41733,"journal":{"name":"Symbolae Osloenses","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45218916","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.1080/00397679.2022.2145046
Synnøve Des Bouvrie
Sophocles’ Ajax has been subject to intense scholarly debate. While widely admired, the tragedy has frustrated critics who have found its composition and character portrayal problematic. It is argued that this may be due to the limitations of the methods current in the “Humanities' Paradigm”. Instead, an approach based on the “Anthropological Paradigm” is proposed, viewing the drama within its social context of a communal celebration. The properties of these social events may give us a clue to understanding the nature of the genre. Instead of judging the protagonists as individuals, we should notice their status as a symbol, conveying an institutional value in society. Relying on Aristotle’s definition of tragedy, and his emphasis on the tragic reactions of “shock and horror” roused in the ancient audience, we may identify the “tragic workings” as the violation of a socially unquestionable value, in our drama the violation of the “Warrior institution”, which may give a more satisfying answer to the problems identified in Sophocles’ Ajax.
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Pub Date : 2022-12-31DOI: 10.1080/00397679.2023.2174301
Staffan Wahlgren
Byzantine metaphrasis means reformulating texts in another register, either by upgrading (a common practice with regard to saints’ Lives in the tenth century) or downgrading (a phenomenon best known from the fourteenth century). In this paper, a previously unstudied example of upgrading is investigated: the so-called Version B of the Chronicle of Symeon the Logothete. Changes in B as compared to its source text, Symeon’s Chronicle, mostly involve case and the syntax of participles, word order and vocabulary. Some explanations for the changes are suggested and wider implications discussed.
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