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Copyright of Rivista di Storia del Cristianesimo is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper presents a review and a reappraisal of citations of Moses by Greek and Latin pagan authors from the Hellenistic period until emperor Julian. [ABSTRACT FROM AUTHOR]

Pausanias' debunking of the necklace of Eriphyle at Amathus at Pausanias 9.41.2–5 provides evidence about one of the key elements of his writing style: his use of the Homeric epics. Pausanias rests virtually his entire argument about the necklace on a single line of the Odyssey , despite the existence of more developed alternatives. This confidence in the exact wording of Homer is consistent with examples from elsewhere in the Periegesis. However, it is fundamentally different from the approach other Roman-era Greek writers and other Greek historians and geographers. Pausanias may therefore have had a unique approach to the Iliad and Odyssey. 1 [ABSTRACT FROM AUTHOR]

This article describes the interaction between Greek readers, writers, and publishers during the late eighteenth and early nineteenth centuries, giving particular attention to the challenges faced by the latter in obtaining financial support for their endeavors. These contingencies exerted a significant influence on the form and content of Greek discourse as expressed in one striking instance by the efforts made on the part of Greek intellectuals to publicly reimagine the role of commerce and its practitioners in the rise or rehabilitation of nations. In addition therefore to providing a revealing view of what one historian of the period has called "the linguistic construction of class," the Greek literary preoccupation with commerce also serves as a valuable exhibit of "cultural transfer," or the manner in which genres of thought originating in one setting may become naturalized within another to the point that they appear to have been generated from purely native sources and circumstances. [ABSTRACT FROM AUTHOR]

Although sleep asceticism is recognized to have been an important part of Greek monastic culture in late antiquity, there has been little research on the relationship between Christian and secular attitudes toward sleep. A comparison of medical, philosophical, and patristic theories of sleep reveals important differences between Latin and Greek texts, whether Christian or non-Christian. Greek authors portrayed sleep as a pathos that suppressed the rational part of the soul, whereas most Latin authors believed that the mind remained wide-awake during sleep. Also involved are divergent social norms regarding sleep as an expression of elite power. [ABSTRACT FROM AUTHOR]

The article explores the unnoticed fragment of Greek author Orus' treatises featured in the "Etymologicum Genuinum." It examines the connection between the works of Orus and the Greek tragic poet Phrynichus. The article also discusses the use of internal criteria for determining the authorship of a passage.

In this paper, we intend to analyze the place of History and its dialectic connection to Memory in The Labyrinth of the world of Marguerite Yourcenar and the Report to Greco of Nikos Kazantzakis, the authors' personal and familial narratives. Therefore, we think that the historic vision of Yourcenar's memories is influenced by Bergson's « fonction fabulatrice » which relates the specific to the general; in other words, her family history is being attached to the sphere of history's universality. The French author's writing indicates that historic reality doesn't mean a lot to her; what really counts is the imaginary significance created upon the event. During the circle of History, human is mostly important. For the Greek author however, surpassing human is what really counts. In Kazantzakis' life narration, the historic inspiration refers either to great historic figures or to Crete's historic events marking his memory; what really counts is not the event's presence, but the author's imaginary meditation regenerating the glance onto the past. In both works consequently, imagination's implication transforms the quest of real identity to creation of an imaginary identity. [ABSTRACT FROM AUTHOR]

A literary criticism of Greek Jewish novelist Albert Cohen's 1972 autobiographical essay "Ô vous, frères humains" is presented. Topics discussed include Cohen's first experience of French anti-Semitism when he was a boy, the altar to France Cohen set up in his bedroom, and his familiarity with French literary culture, including the work of 16th century French writer Joachim Du Bellay, whose work Cohen mirrors in "Ô vous, frères humains."

The fact that a number of printed editions of Greek physicians appeared during the sixteenth century is clear evidence that publishing houses of the time believed that a substantial interest in such texts existed. What is most surprising is that, until the last decade of the fifteenth century, a prevailing shortage of Greek medical manuscripts had not at all troubled the scholarly and medical communities. This essay shows how minor a niche Galen and other Greek medical writers occupied in the West for a long period of time, until some significant occurrences brought them to the forefront in the 1490s. [ABSTRACT FROM AUTHOR]

The branch of harmonic science called ‘canonics’ is rarely discussed outside specialist literature in Greek antiquity. Two exceptions are discussed in this paper: one reference to the science and another to its practitioners, both in non-specialist texts (Philo of Alexandria, De opificio mundi 96; Plutarch, Quaestiones convivales iii.9). Because both texts contain erroneous claims given under the authority of canonics, the interpretation of these references is problematic. The two passages are discussed and compared in an attempt to account for the errors contained in them, and to expose the rhetorical aims of each author and the methods by which the technical terms and concepts of an ancient science could be made to serve very different ends in a non-scientific context. [Copyright &y& Elsevier]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes the contents of the extant fragments of mid-second century B.C. writer Artemon of Pergamum in order to determine his place in contemporary historical and philological research. According to the author, Artemon was the first to recognize Pindar as a historical author, which puts him in the same level as Crates who defined himself as a judge of poems. She states that the strange explanations found in Artemon's fragments are related to his textual interpretation practices.

The two lines of Euripides' Andromache that Philosophia quotes in book 3 of the Consolatio are intended to invoke the Platonic distinction between δóξα and ἐπιστήμη in the discussion of gloria. The theme of the first nine sections of book 3 is the relation of sensible images to intelligible realities, and gloria is associated with δóξα in order to suggest that glory is opinion in the Platonic sense that it is an unstable image of a stable reality, occupying an intermediate position between being and non-being. There are indications that Planudes recognised the allusion and that he attempted to reproduce it in his translation by assimilating these two senses of δóξα, 'glory' and 'opinion.' [ABSTRACT FROM AUTHOR]

A gendered analysis of social and religious values in 5th century BCE illuminates the Athenian decline from democracy to bully empire, through pursuit of a faux virility. Using a feminist hermeneutics of suspicion, the study contrasts two playwrights bookending the empire: Aeschylus, who elevated the sky pantheon Olympians and demoted both actual Athenian women and the Furies--deities linked to maternal ties and nature, and Sophocles, who granted Oedipus, his maternal incest purified, an apotheosis in the Furies' grove. The latter work, presented at the Athenian tragic festival some 50 years after the first, advocated restoration of respect for female flesh and deity. This redemptive narrative placed the life of Athens-- democracy and empire--in the wider context of Nature. Present-day parallels are drawn. [ABSTRACT FROM AUTHOR]

An integral part of the intrigue of Greek tragedy, the limit situation invariably foregrounds an array of diverse forms of ritual, whether funeral, sacrificial, of warfare or purification, oracular, nuptial or other. The most common of these are the funeral and the sacrificial rituals, which owe their frequency of occurrence to the multiple cycles of violence constitutive of Greek tragedy. As the writer who authored the highest number of tragedies, Euripides is inevitably the one whose work offers the highest number of representations of rituals of the aforementioned type. [ABSTRACT FROM AUTHOR]

In the contemporary Mediterranean French-speaking world, Vassilis Alexakis enjoys the status of a major French-speaking writer. Exiled, the Greek writer leaves Greece in the sixties, settles in France and starts a literary career in French in the middle of the seventies. His work centers on literary bilingualism, banishment and identity. Two main concepts are central to Alexakis's writing. On the one hand, the tension between language and writing. To Alexakis, language represents essence, roots, memory and identity. On the other hand, the tension between linguistic loss, étrangéité, and identity crisis. The author constructs a true aesthetics of displacement: linguistic displacement, which calms down the anxiety of banishment, and space displacement, which offers acceptance of geographical exile. Neither Greek nor Frenchman, but a French-speaking Greek writer, Alexakis powerfully claims his double identity. [ABSTRACT FROM AUTHOR]

Nikos Kazantzakis's travel writing spans his entire life and accounts for some of his earliest writing and his last published work before his death. Along with the work of Kostas Ouranis, it has established him as one of the earliest exponents of a literary vein of this genre in Greece that coincided with a prolific period of his travel writing in the 1920s, and, in particular, in his volume Journeying (1927). His preoccupation with larger issues set beyond Greek borders, especially global ideological struggles, has bolstered the author's cosmopolitan credentials in Greek letters. However, events in Greece do, in fact, condition Kazantzakis's perspectives on social, political, economic, and cultural issues abroad. An analysis of the synergies of home (oikos) abroad demonstrates how the cosmopolitan genre of travel writing, for all its attempts to locate collectivities beyond nation borders, often restates the fixities of the self and/in the nation. I also trace the recurring typologies behind Kazantzakis's concerns as well as the religious fixations that underpin and mark them. [ABSTRACT FROM AUTHOR]

The article offers information on the concept of pagan divination, prophecy, and Christian oracles according to Patristic writings. It says that divination and prophecy are among the topics that allow the analysis of issues related to Christian message and Greco-Roman civilization. In the history of Apologetics, various criticisms on paganism which have existed before still remain at present. It states that the presence of oracles concerning theology, destiny and soul, and divine worship are associated with the religious and spiritual concept during second century. It adds that several shrines such as in Didyma and Claros provide a collection of such oracles. Furthermore, it discusses the association of the words divination and magic tricks as a work of a demon.

A new reading of P.Oxy. 1011 fol. VI enables a new edition of Callimachus' Ia. 13 revealing, here and there, a different text than the one accepted so far and a number of intriguing interpretation details. The edition is followed by elementary comments, especially on the new text, and two appendices on questions arising also from the new text. [ABSTRACT FROM AUTHOR]

The article discusses the influence of Greek writers on philosopher Thomas Hobbes' opinions about the nature of humankind, war and corruption.

The article discusses the history of the ethnic Greek community settled in Egypt. The author reflects on Egyptian sentiment against foreign and foreign resident employers in the private sector and requirements to employ Egyptians. The article considers Greek literary depictions of the Egyptian people and social change resulting from nationalization policies on mass media, banks and export commerce. Authors discussed include Stratis Tsirkas, Kostas Tsagaradas, Apostolos Leonidis, and Giorgos Vrissimitzakis.

The article focuses on the techniques of historian Herodotus in engaging his readers. The author relates that Herodotus is a more intrusive and forward author than is generally known wherein he cleverly guides his audience's reactions through distancing himself in meta-narratorigical means from the validity of the tales he mentions. The author suggests that oral performers need to provide such subtle nudges to his audience. Moreover, the author explores translating a text wherein translators become intimate with the author and cites translation as the slowest and most observant form of reading possible.

In the Quadrivium's incipit, George Pachymeres quotes Favorinus of Arelate in order to assert that every process which is contrary to nature is painful, which takes place naturally is pleasurable. This quotation, omitted by all the editors of Favorinian fragments, is most probably of the lost Favorinian work De senectute. [ABSTRACT FROM AUTHOR]

This paper poses the question of how later Greek writers and generals view the Trojan War, its causes, and, especially, whether the war was just or worthwhile. What makes this question meaningful is that it involves important issues, such as the place of the divine and human in bringing about war, the extent to which the relation between cause and the war as an effect is proportional, the role of private as opposed to public interest in going to war, one's responsibility for collective action and suffering, and leaders' and followers' different perspectives on the war and its causes.The paper examines how historians such as Herodotus and Thucydides, playwrights such as Aeschylus and Euripides, the Athenian essayist Isocrates, and the Spartan king Agesilaus and Alexander the Great regard and use the Trojan War. [ABSTRACT FROM AUTHOR]

Apart from Lucian's Demonax, our only other sources on Demonax the philosopher are the Greek gnomologia. These were exploited by K. Funk in his major study of 1907, but Funk was ill informed about the nature of the gnomological sources. The present article gives a concise overview of modern scholarship regarding Lucian's Demonax and the debate on Demonax's historical existence. It then presents the gnomological sources and provides a new and improved edition of the Greek gnomological material along with an English translation. [ABSTRACT FROM AUTHOR]

The article presents a note about "Protrepticus" (4.54.2-k), a work by Clement of Alexandria, the first member of the Church of Alexandria. In this work, the author notes that Clement relates a shocking story of an Athenian offer of the goddess Athena as a bride for Demetrius Poliorcetes. He argues that the story originates from the retrojection of a similar Athenian offer to Mark Antony. Moreover, he suggests that Plutarch's pairing of Poliorcetes and Antony may have encouraged the conflation of the stories about them.

The article brings further light on the meaning of θϵατής and its allied verb θϵάσασθαι. In doing so, the author discusses the passages from Greek dramatist Menander, philosopher and historian Xenophan, Greek historian Herodotus, philosopher of the ancient world Plotinus and the New Testament. In this article, transgressive viewing is emphasized, as well as places where the spectation involved goes beyond the erotic gaze.

The article presents an examination of the nine fragments attributed to Terpander of Antissa in Lesbos, a Greek poet and citharode who lived about the first half of the 7th century BC. According to the author, the examination suggests that none of these fragments is securely assigned to him. The evidence shows that most circulated in citharodic prooimia, and that the attribution to Terpander was a metonymic process of identification of a genre with its traditional founder. He posits that this interpretation makes better sense both the fragments themselves and of the uses to which they were put in source-texts.

The study examines bioi by two Greco-Roman authors (Plutarch and Philostratus), two Jewish authors (Philo and Josephus),and finally, the Third Gospel, in the light of the progymnastic topic lists, arguing that all the bioiemploy topic lists as a compositional template, guiding the narrative in its overall structure and content. The study shows, moreover, that the Third Evangelist employs the lists with rhetorical skill comparable to the most educated of the biographers surveyed, Plutarch and Philo. [ABSTRACT FROM AUTHOR]

This study concerns navigation in a geographical sense and in the sense of the reader finding a way through a complex text with the help of points of reference. Recent studies in Athenaeus have suggested that he was a more sophisticated writer than the second-hand compiler of Hellenistic comment on classical Greek authors, which has been a dominant view. Building on these studies, this article argues that Athenaeus' approach to his history of ancient dining draws on traditional poetic links between the symposium and the sea, and expands such metaphors with a major interest in place and provenance, which also belongs to the literature of the symposium. Provenance at the same time evokes a theme of imperial thought, that Rome can attract to herself all the good things of the earth that are now under her sway. Good things include foods and the literary heritage of Greece now housed in imperial libraries. Athenaeus deploys themes of navigation ambiguously, to celebrate diversity and to warn against the dangers of luxury. Notorious examples of luxury are presented - the Sybarites and Capuans, for example - but there seem to be oblique warnings to Rome as well. Much clearer censure is reserved for the gastronomic poem of Archestratus of Gela, which surveys the best cities in which to eat certain fish. The Deipnosophists deplore the immorality of the poet and his radical rewriting of their key authors Homer and Plato, while at the same time quoting him extensively for the range of his reference to geography and fish. This commentary on Archestratus is a good example of the Deipnosophists' guidance to the reader, Roman or otherwise, who wishes to 'navigate' the complicated history of the Greek deipnon and symposium. [ABSTRACT FROM AUTHOR]

This article focuses on the development of the character sketches of Elias Canetti. His thin volume received critical attention and the reason for his paucity of interest in "Ohrenzeuge" may be connected to its slenderness, the fragmentary quality of its incohesive sketches and is the only text since the 18th century which belonged to the typology of the character sketch compilation worthy of notice. "Party im Blitz: Die englishchen Jahre" established Canetti as the first important writer to have engaged in the said genre. His works are more into detached description and less on overt pedagogical pontificating and he prefaced his characters with a translation and introduction to the Greek author.

Copyright of Spaces of Creation is the property of Spaces of Creation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses πίστιϚ Xρισιτoύ and other phrases found in the letters of Saint Paul. Based on pre-Christian Greek authors, the phrases found in the letters of Saint Paul with objective genitive is considered good Greek. The author said that Greek speakers may have become accustomed to hearing and reading objective genitive with some Greek phrases that they do not notice that the construction is strange.

The Homeric narrator's celebrated reticence about his own person, work, and aspirations has led scholars to call him modest. In this paper I argue that there are enough implicit or indirect signs which point at a Homeric narrator himself aspiring to kleos, just like the heroes he celebrates. [ABSTRACT FROM AUTHOR]

The article presents information on N.M. Karamzin and Jean-Jacques BarthÉlemy's "Voyage Du Jeune Anacharsis." In 1788, BarthÉlemy became a reputed classical scholar. Since 1747 he was involved in publishing a series of articles and monographs. He further managed to convince the requirements of scholarship with those of reading public. He learned and profound works provided detailed information about the life and the customs of Ancient Greece, which he developed from the writing of classical and modern authors. There were five further editions of his work before 1800, and twenty more by 1830. In all there were forty two of his works, all of which eloquently testify the French public's appreciation of his literary talents, descriptions of his young Scythian adventures. Karamzin's enthusiasm for BarthÉlemy's work in no way lessened since 1789. Indeed if one is to ask a knowledgeable writer that which was the most famous book to have appeared in the last quarter of the eighteen century, he would certainly name the "Journey of Anacharsis". In both Karamzin's and BarthÉlemy's accounts, the feasting and entertainment conclude the entry of beautiful girls who dance with the intoxicated guests.

Most who are familiar with the subject of modern Greek identity or the history of the modern Olympic Games are familiar with the character of Spiros Loues. The significance of his win in the marathon at the first modern Olympiad in1896 is thoroughly discussed in popular discourse as well as in academic publications. How and why he was elevated to such an exalted level, what cultural notions—such as pastoralism, παλλιχαρια (pallikariá), and φιλοτιμο (philótimo)—he was associated with, and how this powerful association has affected Greek people over the course of the past century, however, are questions that remain largely unanswered. A brief ethnographic analysis of the event—Loues's victory, his choice of clothing, as well as his behavior in the immediate aftermath of that victory—is worth undertaking in the context of the broader and important topic of Ελληυιχοτητα (Ellinikótita, Greekness). Loues's act was not only a significant one; it was also a thoroughly modern Greek act. [ABSTRACT FROM AUTHOR]