This article presents the editio princeps of the commentum perpetuum entitled Scholae privatae in Publii Papinii Statii Thebaida by Johannes Fredericus Gronovius (Berlin, Staatsbibliothek-Preußischer Kulturbesitz, Ms. lat. 4° 522). The edition is limited to the portion concerning Book 5.
Written after 1277, the Mulomedicina by the cleric and surgeon Theodoricus Borgognoni is a Medieval Latin treatise on equine medicine and plays an important role in the transmission of (late) ancient hippiatric knowledge in the Middle Ages. As a compilation of ancient and contemporary sources, it contains extensive excerpts from books 1 and 2 of the Digesta artis mulomedicinalis by Publius Vegetius Renatus (mid-5th century AD) and thus ensures a reliable indirect transmission of the late antique treatise, which in turn is a compilation of the Mulomedicina Chironis and Pelagonius’ Ars ueterinaria . Using a few examples, this article aims to show that the analysis of these excerpta contributes significantly to the clarification of loci critici in Vegetius’ text and that critical work on the indirect transmission can benefit from a comparison with the source.
Iug. 42,3, sed bono uinci satius est quam malo more iniuriam uincere, is perhaps the most widely discussed sentence in Sallust's work, both in terms of grammar and content. This article re-evaluates the possibility of interpreting bono alpha pi omicron kappa omicron iota nu omicron upsilon with more rather than as a substantival adjective. The first section (i) analyzes the structural and stylistic features of Iug. 42,3. The second section (ii) offers a detailed interpretation of the sentence's grammar and precise meaning, followed by an exploration of how this interpretation fits both the immediate and broader context of the passage (iii).
This paper examines a philological problem within Horace's Carm. 2.20, namely the textual variant at l. 13. Presenting the manuscript tradition, which offers notior and ocior, the discussion highlights the interpretative difficulties arising from each. Subsequently, Richard Bentley's conjectural emendation, tutior, is introduced and advocated for. The argument posits that tutior not only addresses the immediate semantic and stylistic issues but also enriches the ode's meaning through intratextual resonance with Horace's engagement with Pindar in Carm. 4.2, and Bacchic poetics in Carm. 2.19.
This article offers a close reading of Valerius Flaccus' description of the rumor leading up to the Lemnian massacre. A detailed analysis of the successive rephrasings of the original fact by different characters shows how the gradual distortion of information is used to steer the women towards a violent course of action.
In this paper, the notorious epilogue of Pindar's Pythian 2 is examined. It is suggested that the heterogenous gnomic material presented here should not be taken at face value, neither as a breviary of Epinician conventions nor as an iambic zoo of animal lore, but taken as a cognitive experience, whereby the 'I' reflects itself through a mirror of contrastive 'non-I's. Hence, the exhortation to self-cognition (v. 72), a long-standing crux, receives a poignant meaning with an etymological turn. This process seems to be part of the tradition of rulers' encomia (Appendix).
Il codice Par. Gr. 2558 è generalmente considerato come un testimone delle Sentenze pseudo-focilidee, nella versione degli Oracoli sibillini . Infatti, nel libro II degli Oracoli sibillini sono trasmessi i vv. 5–79 delle Sentenze dello Pseudo-Focilide in una versione rivista. Il Par. Gr. 2558, pertanto, non ha mai suscitato l’interesse né degli editori del testo pseudo-focilideo, che lo hanno considerato come un testimone degli Oracoli , né tantomeno degli editori degli Oracoli , i quali, ritenendo spuria la sezione pseudo-focilidea del libro II, hanno considerato il manoscritto come un testimone inutile per la costituzione del testo. Tuttavia, il Par. Gr. 2558 si rivela di grande importanza poiché latore di una redazione peculiare, latrice dell’unica attestazione in tutto il corpus sibillino del nome proprio della Sibilla Ebraica, Sambete, accompagnato dalla sua genealogia pagana. In questo studio, mi ripropongo di analizzare tale testimone all’interno della tradizione degli Oracoli , con l’intento di comprendere qual è il suo apporto al testo degli Oracoli a noi noto.
Since at least Aristotle’s Poetics, the evocation of pity (ἔλεος / οἶκτος) has been regarded as a central function of tragedy. Scholarship has demonstrated that already the ancient playwrights engaged deeply with the structure and function of the emotion of pity in their works. This article focuses on an aspect that has so far received insufficient scholarly attention in this context: the internal dramatic device of the play-within-the-play in Sophoclean tragedy as a medium of reflection. The analysis aims to show that Sophocles, through this mode of reflection, formulates considerations not only intrinsic to the individual play, but also extending far beyond it – regarding the conditions under which pity can arise, as well as the structure and function of the emotion of pity itself.
This article suggests a new interpretation of a troubled passage of the epitaph for the poet Alcman by the Hellenistic poet Leonidas of Tarentum (Anth. Pal. 7.19 = 57 G.-P.). It argues that with minimal changes to the text of l. 3, one can make better sense of the line and ultimately provide a better understanding of the whole epigram and its poetic imagery, corroborated by parallels both in Alcman's poetry and other passages of Greek literature.
This article explores the metapoetic relevance of faunal imagery across Persius' work. Selected passages from the Prologue and Satires 1, 3, 5, and 6 are scrutinised to pinpoint meaningful cases of intertextual links with predecessors (mainly Callimachus and Horace) and to analyse how they build an intertwined net across all the Satires.
Since at least Aristotle's Poetics, the evocation of pity (epsilon lambda epsilon omicron & varsigma; / omicron i kappa tau omicron c) has been regarded as a central function of tragedy. Scholarship has demonstrated that already the ancient playwrights engaged deeply with the structure and function of the emotion of pity in their works. This article focuses on an aspect that has so far received insufficient scholarly attention in this context: the internal dramatic device of the play-within-the-play in Sophoclean tragedy as a medium of reflection. The analysis aims to show that Sophocles, through this mode of reflection, formulates considerations not only intrinsic to the individual play, but also extending far beyond it - regarding the conditions under which pity can arise, as well as the structure and function of the emotion of pity itself.
Il codice Par. Gr. 2558 & egrave; generalmente considerato come un testimone delle Sentenze pseudo-focilidee, nella versione degli Oracoli sibillini. Infatti, nel libro II degli Oracoli sibillini sono trasmessi i vv. 5-79 delle Sentenze dello Pseudo-Focilide in una versione rivista. Il Par. Gr. 2558, pertanto, non ha mai suscitato l'interesse n & eacute; degli editori del testo pseudo-focilideo, che lo hanno considerato come un testimone degli Oracoli, n & eacute; tantomeno degli editori degli Oracoli, i quali, ritenendo spuria la sezione pseudo-focilidea del libro II, hanno considerato il manoscritto come un testimone inutile per la costituzione del testo. Tuttavia, il Par. Gr. 2558 si rivela di grande importanza poich & eacute; latore di una redazione peculiare, latrice dell'unica attestazione in tutto il corpus sibillino del nome proprio della Sibilla Ebraica, Sambete, accompagnato dalla sua genealogia pagana. In questo studio, mi ripropongo di analizzare tale testimone all'interno della tradizione degli Oracoli, con l'intento di comprendere qual & egrave; il suo apporto al testo degli Oracoli a noi noto.
In this article, it is argued that Ammianus' first Roman digression (14.6) should be interpreted as elucidating the political and philosophical mindset of the surrounding narrative to which it is tightly connected. This argumentative scope of the digression is activated through intra- and inter-textual references and allusions, especially to earlier Roman historiography. The latter orientate the reader to situate the often trivial behaviors discussed in the digression within a broader philosophical and historical framework, and to associate them with specific practices of Gallus and Constantius in the account immediately preceding and following the digression. Through these narrative devices, Ammianus affirms the mutual interaction between the mores of the principes in the main account and those of the nobiles and the lower classes in the digression. Through this case study it is thus demonstrated that the placement and content of digressions are much more carefully chosen than usually supposed, while also highlighting the important role of intra- and intertextuality in connecting the digression with the main narrative.
This paper publishes for the first time 85 conjectures by Nicolaus Heinsius on Ovid’s Metamorphoses 5‒6. The value and possible motivations of each proposal are briefly assessed.
Curtius Rufus’ History of Alexander contains three episodes, absent from all other ancient texts on the Macedonian king, that are clearly modelled on Virgil’s famous story of Nisus and Euryalus. This paper considers these passages in relation to the Virgilian model, as well as to one another, and argues that they are more than mere literary embellishment of the historical narrative: they serve as a device for the author to indirectly criticise the king’s increasingly reckless behaviour by showing the detrimental effect it has on his subjects – even if the king himself, protected by his perpetual good luck, always escapes unscathed. Moreover, this paper explores how the depiction of the corrupting influence of Alexander’s felix temeritas (“fortunate rashness”) is utilised by Curtius to present his own pessimistic reading of the story of Nisus and Euryalus.
