Ancient Greece: Critical Edition, Translation and Commentary ). I defended it on 25th September 2013 at the University of Bologna. Professor Camillo Neri and Professor Federico Condello acted as supervisors.
Greece and elsewhere by the heads of the dead belongs quite unambiguously in the realm of myth and folklore, 4 while skulls, on the other hand, figure in many manuals of magic from the Roman era. Certainly, the feasibility of craniomancy is very much
love ( amor ) for his country and a boundless desire ( immensa cupido ) for fame. 5 There is something vast and intimidating and irrational about Cupid, and this overpowering tyrannical behavior of the love-god goes back to the beginnings of Greek
Augustine’s explanation of verba dubitationis , in particular of the modal adverb forsitan , which is used in the Latin Bible to render the Greek particle ἄρα , or eventually ἄν . However, the usage of forsitan in the Latin text can obscure the meaning
seems that the conviction about the existence of an inherent correlation between war and the animal world emerged slowly; that is, the Greeks used basic military terms ( polemos – war, fight, battle; machē – battle, battlefield; polemeō , machomai
This paper 1 focuses on the occurrence of Castelluccian pebble pendants, that is, those belonging to the Early Bronze Age, in some archaic sub-adult tombs excavated in Greek Sicily. This occurrence, which has been
comparative arrangement, 2 I aim at investigating the experience of the so-called ‘Greek genius’ [ génie grec ] made by the two political theorists Simone Weil (1909−1943) and Eric Voegelin (1901−1985). Both authors wrote
Horace is regarded as belonging to the group of Latins who were highly influenced by the ancient Greek lyric poets, in particular Alcaeus. 1 His carm . 1. 32, written in Greek meter and according to the standards of Greek predecessors, is a hymn
suffixes in Spoken Modern Greek Koine. In: Glossologia 4: 63–88. Daltas P. Some patterns of variability in the use of diminutive and augmentative suffixes in Spoken Modern Greek Koine
In his discussion about the Biblical paraphrases written by the two Apolinarii Socrates Scholasticus claims that the study of pagan literature is necessary for the Christians. He starts by proving the harmlessness of studying Greek philosophy and comes to the conclusion that far from being harmful it is actually desirable, since familiarity with Greek philosophy (especially with logic) enables the Christians to argue against the pagans more effectively. Socrates, a lawyer from Constantinople is not averse to a little prevarication, neither is he accurate when he is writing about the purpose and contents of Julian's edict (362), which throws a bad light on the reliability of the church historian. The fact that Socrates' argument for Greek paideia was timely at the beginning of the fifth century proves the vitality of paganism and Greek philosophy on the one hand, and the antipathy of certain groups of Christians (especially monks) towards pagan culture on the other.