Abstract The two versions of the myth of Ceres and Proserpina produced by Ovid at Fasti 4.417‒618 and Metamorphoses 5.341–661 have played an exceptionally important role for the knowledge and transmission of this episode in Western culture, from an anthropological and religious point of view but above all from an artistic and literary one. Nonetheless, the complexity of the two texts still confronts modern readers with questions and points to investigate. The present article, devoted specifically to the episode of the divine hospitality of Celeus at Fast. 4.503–62, examines Ovid’s use of the narrative pattern of θεοξενία with particular reference to its models, lexicon, literary paradigms, intertextuality and the author’s self-referentiality. The starting-point and premise of the study is a re-examination of Ovid’s sources, which is followed by an analysis of the modes of rewriting the myth; finally, some singular details will be highlighted that are present in the text of the Fasti, which could be assigned an intent that is defamiliarising and ironic, if not downright parodistic.
{"title":"La Theoxenia Eleusina di Fasti 4.503‒62: Alcune considerazioni sulle fonti e sui caratteri distintivi del testo ovidiano","authors":"Luciano Pasquali","doi":"10.1515/phil-2020-0127","DOIUrl":"https://doi.org/10.1515/phil-2020-0127","url":null,"abstract":"Abstract The two versions of the myth of Ceres and Proserpina produced by Ovid at Fasti 4.417‒618 and Metamorphoses 5.341–661 have played an exceptionally important role for the knowledge and transmission of this episode in Western culture, from an anthropological and religious point of view but above all from an artistic and literary one. Nonetheless, the complexity of the two texts still confronts modern readers with questions and points to investigate. The present article, devoted specifically to the episode of the divine hospitality of Celeus at Fast. 4.503–62, examines Ovid’s use of the narrative pattern of θεοξενία with particular reference to its models, lexicon, literary paradigms, intertextuality and the author’s self-referentiality. The starting-point and premise of the study is a re-examination of Ovid’s sources, which is followed by an analysis of the modes of rewriting the myth; finally, some singular details will be highlighted that are present in the text of the Fasti, which could be assigned an intent that is defamiliarising and ironic, if not downright parodistic.","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"46 1","pages":"90 - 113"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90749389","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}
Abstract This article aims to present an overall interpretation of a poem by Callimachus that centres on the dead Ptolemaic queen Arsinoe II. Firstly the position of the Ektheosis Arsinoes in Callimachus’ œuvre, the genre to which it belongs and its structure will be investigated. This leads to the analysis of the highly allusive character of the work (above all to Hesiod, Ibycus, Simonides and Pindar as well as to hymnic poetry). In addition, realia (the historical background) and textual difficulties arising from the fragmentary transmisson will also be treated. The appendix discusses a hitherto unnoticed testimony to the poem’s reception in the Roman epicist Ennius.
{"title":"Bemerkungen zur Ektheosis Arsinoes des Kallimachos: Gattung, Struktur und Inhalt","authors":"Zsolt Adorjáni","doi":"10.1515/phil-2020-0129","DOIUrl":"https://doi.org/10.1515/phil-2020-0129","url":null,"abstract":"Abstract This article aims to present an overall interpretation of a poem by Callimachus that centres on the dead Ptolemaic queen Arsinoe II. Firstly the position of the Ektheosis Arsinoes in Callimachus’ œuvre, the genre to which it belongs and its structure will be investigated. This leads to the analysis of the highly allusive character of the work (above all to Hesiod, Ibycus, Simonides and Pindar as well as to hymnic poetry). In addition, realia (the historical background) and textual difficulties arising from the fragmentary transmisson will also be treated. The appendix discusses a hitherto unnoticed testimony to the poem’s reception in the Roman epicist Ennius.","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"139 1","pages":"2 - 24"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75763124","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}
Abstract Given the Corpus Hermeticum’s history of formation, it has prompted the attempt to separate layers or groups of writings within the collection of treatises. This process of division, which was for the most part undertaken on criteria of content (dualism, pantheism, etc.), has been viewed rather negatively by the more recent research, on grounds of method. Given the discovery of numerous doctrinal contents that remain constant across different treatises, increased efforts are being made to reconstruct the Corpus’s moments of unity. The present paper aims, in this spirit, to provide a more precise identification of the overarching forms of theological thought in the Hermetic writings. The reflections that follow aim to make it plausible that the defining form of theological thought in the Corpus Hermeticum can be classified as panentheism. In addition, the distinctive form of this influential theological paradigm in the Hermetic writings will be considered.
{"title":"„Alles ist in Gott“ – Überlegungen zur bestimmenden theologischen Denkform des Corpus Hermeticum","authors":"B. Krämer","doi":"10.1515/phil-2020-0126","DOIUrl":"https://doi.org/10.1515/phil-2020-0126","url":null,"abstract":"Abstract Given the Corpus Hermeticum’s history of formation, it has prompted the attempt to separate layers or groups of writings within the collection of treatises. This process of division, which was for the most part undertaken on criteria of content (dualism, pantheism, etc.), has been viewed rather negatively by the more recent research, on grounds of method. Given the discovery of numerous doctrinal contents that remain constant across different treatises, increased efforts are being made to reconstruct the Corpus’s moments of unity. The present paper aims, in this spirit, to provide a more precise identification of the overarching forms of theological thought in the Hermetic writings. The reflections that follow aim to make it plausible that the defining form of theological thought in the Corpus Hermeticum can be classified as panentheism. In addition, the distinctive form of this influential theological paradigm in the Hermetic writings will be considered.","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"58 1","pages":"37 - 57"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80175332","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}
{"title":"Genizah Ms. 17: an Extract from an Early Version of the Passio of St Plato of Ancyra, Part 2","authors":"Alexandra Trachsel","doi":"10.1515/phil-2020-0115","DOIUrl":"https://doi.org/10.1515/phil-2020-0115","url":null,"abstract":"","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"28 1","pages":"25 - 36"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82061228","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}
Abstract In the paper the fragment transmitted by Ausonius and ascribed to Quintus Cicero on the signs of the zodiac is analysed in terms of language, transmission history and intertextuality. As a result, authorship by Q. Cicero must be regarded with great scepticism.
{"title":"Q〈uasi〉 Ciceronis hi uersus? Zur Verfasserfrage des Tierkreisgedichts bei Ausonius (App. A 8 Green)","authors":"M. Kersten","doi":"10.1515/phil-2020-0130","DOIUrl":"https://doi.org/10.1515/phil-2020-0130","url":null,"abstract":"Abstract In the paper the fragment transmitted by Ausonius and ascribed to Quintus Cicero on the signs of the zodiac is analysed in terms of language, transmission history and intertextuality. As a result, authorship by Q. Cicero must be regarded with great scepticism.","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"7 1","pages":"114 - 139"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73238341","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}
{"title":"Sull’unità dei trattati de barbarismo, de soloecismo e de acyrologia di Polibio di Sardi","authors":"Eugenio Villa","doi":"10.1515/phil-2020-0131","DOIUrl":"https://doi.org/10.1515/phil-2020-0131","url":null,"abstract":"","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"4 1","pages":"159 - 163"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87696790","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}
Plutarch’s De tranquillitate animi had been regarded as an early work until Jones, in his seminal article on the chronology of Plutarch’s works, argued for a much later date (after 107 CE). Although I agree with Jones’ late dating, I question his arguments for it. Instead, I argue for a terminus post quem (TPQ) around 110 CE by considering an unnoticed parallel between De tranq. anim. and Plutarch’s Caesar. This parallel also illustrates Plutarch’s creative use of anecdotes. Jones adduces three arguments for a late dating of De tranq. anim. (1) Calling Minicius Fundanus ὁ κράτιστος, as Plutarch does at 464 f, would be most fitting after Fundanus’ consulship (107 CE). (2) At 470 c Plutarch ridicules the power hunger of Chians, Galatians, and Bithynians pursuing senatorial careers, thus alluding to political developments under Trajan. (3) De tranq. anim. was probably written around the same time as De cohibenda ira, which also mentions the characters Fundanus and Eros, i. e. after 92–93 CE. The first argument stands out because it points to a later date than the others. Jones must have regarded this argument as decisive, since he concludes that De tranq. anim. was written after c. 107 CE. However, in Plutarch’s time the term κράτιστος was a general show of respect and did not indicate a specific title or position. There is no reason why Fundanus could not have been κράτιστος in
普鲁塔克的《论平静的动物》一直被认为是一部早期作品，直到琼斯在他的一篇关于普鲁塔克作品年表的开创性文章中，提出了一个更晚的日期(公元107年之后)。虽然我同意琼斯的晚约会，但我质疑他的论据。相反，我认为终点后队列(TPQ)在公元110年左右，通过考虑De tranq之间未被注意到的相似之处。动画。以及普鲁塔克的凯撒。这个比喻也说明了普鲁塔克对轶事的创造性运用。琼斯引用了三个理由来证明《宁静》的年代较晚。动画。(1)象普鲁塔克在公元464年所说的那样，称米尼乌斯为Fundanus ς κρ τιστος，在Fundanus担任执政官(公元107年)之后，是最合适的。(2)公元470年，普鲁塔克嘲笑追求元老院生涯的中国、加拉太和庇提尼亚人的权力饥渴，从而暗指图拉真统治下的政治发展。(3)宁静。动画。可能与De cohibenda ira写于同一时期，其中也提到了Fundanus和Eros，即在公元92-93年之后。第一个参数比较突出，因为它指向的日期比其他的晚。琼斯一定认为这个论点是决定性的，因为他得出结论说，《论宁静》。动画。写于公元107年以后。然而，在普鲁塔克时代，κρ τιστος这个词是一种普遍的敬意，并不表示特定的头衔或职位。没有理由说Fundanus不可能是κρ τιστος in
{"title":"Plutarch’s Use of Anecdotes and the Date of De Tranquillitate Animi","authors":"B. Demulder","doi":"10.1515/phil-2020-0123","DOIUrl":"https://doi.org/10.1515/phil-2020-0123","url":null,"abstract":"Plutarch’s De tranquillitate animi had been regarded as an early work until Jones, in his seminal article on the chronology of Plutarch’s works, argued for a much later date (after 107 CE). Although I agree with Jones’ late dating, I question his arguments for it. Instead, I argue for a terminus post quem (TPQ) around 110 CE by considering an unnoticed parallel between De tranq. anim. and Plutarch’s Caesar. This parallel also illustrates Plutarch’s creative use of anecdotes. Jones adduces three arguments for a late dating of De tranq. anim. (1) Calling Minicius Fundanus ὁ κράτιστος, as Plutarch does at 464 f, would be most fitting after Fundanus’ consulship (107 CE). (2) At 470 c Plutarch ridicules the power hunger of Chians, Galatians, and Bithynians pursuing senatorial careers, thus alluding to political developments under Trajan. (3) De tranq. anim. was probably written around the same time as De cohibenda ira, which also mentions the characters Fundanus and Eros, i. e. after 92–93 CE. The first argument stands out because it points to a later date than the others. Jones must have regarded this argument as decisive, since he concludes that De tranq. anim. was written after c. 107 CE. However, in Plutarch’s time the term κράτιστος was a general show of respect and did not indicate a specific title or position. There is no reason why Fundanus could not have been κράτιστος in","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"7 1","pages":"153 - 158"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82097898","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}
{"title":"La veglia e il ruminare: nota testuale a Plin. HN praef. 18","authors":"I. Leonardis","doi":"10.1515/phil-2020-0132","DOIUrl":"https://doi.org/10.1515/phil-2020-0132","url":null,"abstract":"","PeriodicalId":44663,"journal":{"name":"PHILOLOGUS","volume":"693 1","pages":"169 - 174"},"PeriodicalIF":0.1,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77037624","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}
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