that protected sailors.
The forms of devotion to these deities, whose blessing guaranteed salvation from the dangers on the sea, can be found in Samothrace in some important buildings and monuments, among
In 386, shortly after his conversion, Augustine gave up his post as professor of rhetoric at Milan to devote himself, together with a group of relatives, friends and students, to the otium philosophandi in Cassiciacum. There, together with his familia, he deals with questions of classical philosophy. The discussions that Augustine led at this time formed the basis for the Dialogues of Cassiciacum Contra Academicos, De beata vita, and De ordine, which had just taken place thereafter.
In the introduction of De beata vita, which is dedicated to Theodorus, Augustine compares the human life with a stormy sea. The salvation of man is the port of philosophy, from where one reaches the mainland of the beata vita. The metaphor is very detailed. A central spot in the entire picture is dominated by the inmanissimus mons, which is located in front of the harbor and presents a great danger to sailors.
There is no clear interpretation of this passage in the secondary literature. The aim of the present text is to propose in parallel reading of two passages from Confessiones with De beata vita to explain the image of the huge mountain as a metaphor for Neoplatonism.
In this article, a new explanation for the Egyptian word ἰwdnb in “Shipwrecked Sailor 141/162” is given. The word will be split into ἰw and dnb, respectively. It will be demonstrated that the second half may contain a metathesis of nbḏ which can be identified with some kind of resin.
Authors:Patricia A. Johnston and Attilo Mastrocinque
-inscribed foil was found in Rome in the Esquilino quarter in 1874. This foil has been the subject of recent studies and exhibitions, although concerned only with its thematic content.
Emiliano Cruccas: Blessings for the Sailors
De analogia which were concerned with purity of diction. In first volume he states a fundamental principle: ‘as the sailor avoids the reef, so should you avoid the rare and obsolete word’ (See Aul. Gellius, Noctes Atticae 1. 10. 4: habe semper in
-catching net (11) or the journeying of a sailor on a dangerous trade journey (13), which, of course, also relate to other levels of meaning in the poem.
The suffering of the poet through the poem is nonetheless determined by
prediction about his future.
According to the various traditions reported by Arrian, Alexander gave the sailor a talent as a reward, but ordered the same man to have his head cut off, or to be beaten
impersonal construction is unable to bind an anaphor ( Lavine & Franks 2008 ; Witkoś et al. 2018 ), which we take to indicate that its A-chain does not extend beyond VP: (i) Marynarza zabiło po jego/*swojej wachcie. sailor .acc killed. 3sg.n after his
sulfur moth Emmelia trabealis ; or sailor butterflies [ Neptis spp.]). In the case of these species, we did not consider cultural salience to be likely either, although historical existence cannot be excluded. There were also similar proportions of
Twenty-third Snowfall] , 1979; A sirálybőr cipő [The Seagull Leather Shoe] , 1989) or in András Ferenc Kovács's 36 poems (Tengerész Henrik intelmei [The Admonitions of Henry the Sailor] , 1983; Tűzföld hava [Fireland Snow] , 1988) , basically such a