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The Historia Augusta mentions some oracles of Juno Caelestis, the Carthaginian goddess who uttered them shortly before the reigns of Pertinax and Severus. This Juno and her prophecies were imporant to the author of the Historia Augusta mainly because they were concerned with the forthcoming death of Commodus and the coming of Pertinax and Severus.

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development: it is a complex phenomenon, a self-fulfilling prophecy (SFP), and a leadership style (LS) at the same time. I determine the aims of the current framework development based on the former characteristics of the conceptual framework and the

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Both demonology and medical learning wanted to define what material proofs they were to use in order to alleviate the politically rooted disease symptoms of the early modern period. Finding the proper therapeutic treatment required the appropriate description of the pathology, revealing the causes and consequences and making the right diagnosis. Several key questions were formulated concerning these requirements. Most of the questions formulated in this way are based on a formal syllogism that meets the normative requirements of disciplines that include law, theology and medicine and whose formal elements became valid within the systems of fulfilment of these disciplines themselves. In this paper I shall attempt to introduce the scholarly literature based on these formal logical criteria that address material proofs, omens, prophecies, oracles and miracles. I shall then outline how this debate in European secondary literature has been received in Hungarian scholarship.

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The placement of Helenus, the Trojan seer, near the end of Pythagoras’ speech in Ovid’s Metamorphoses 15, humorously comments on the Augustan projection of Rome’s predestined world conquest. In Metamorphoses 15, the philosopher Pythagoras casts himself in the light of the Vergilian Helenus. Among the various common characteristics Helenus and Pythagoras share outstanding is their metaliterary identity as conveyed in an interfusion of comprehensive knowledge, communication of uncontested truth but also adherence to deception: the Ovidian Pythagoras’ speech is ridden with inaccurate information and chronological fallacies, while Ovid’s Helenus is in fact the Vergilian Helenus, a confused individual who lives in the deceptive contentment of an a-chronic world of ghosts. By means of undermining the infallibility of prophesying through the lack of credibility of the prophet, Ovid undermines the standardization of the literary motif of epic prophecies about Rome’s world conquest, a much advertized theme in the various expressions of Augustan ideology of global conquest.

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The paper deals with lexical blends functioning in Y. Pashkovskyi’s work Щоденний жезл [Everyday warder]. It is said that a striking picture of Ukraine being on the way of economic, political, and social collapse can be seen through neologisms in Ukrainian postmodern literature. The study provides the characteristics of Ukrainian blends, discusses their structures, and examines the development of their constituent parts (the so-called splinters) into new morphemes. The different kinds of contexts in which blends tend to occur characterizing the current political and social situation in Ukraine are analyzed. The comparative analysis of Ukrainian blends as single words and in contexts has also been made in this research.

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During the Roman Empire, when an autonomous Etruscan culture had disappeared long ago, aspects of the old Etruscan religion were still surviving and had been integrated in the Roman traditional religion: the haruspices, acting as diviners for public or private purposes all over the Roman empire, could interpret prodigies, what Roman priests and even augurs did not. When, with the Christians, a new religion arrived which risked to overthrow the old national religion of the Romans, Etruscan religious tradition played an important role against the rise of Christianity: with the sacred books of the Etruscans, with the prophets who were alleged to have created the Etruscan religious tradition, the Romans could find in their own heritage what could match the Bible of the Christians or their prophets. Unsurprisingly, haruspices were active in the resistance movement against the new religion.

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A tanulmány a homérosi Hermés-himnusz néhány nevezetes szövegkritikai és értelmezési kérdésével foglalkozik. Az első fejezet a szandálkészítő jelenet (82–86) kapcsán Hermés leleményes tettének valódi indokát keresi, és megoldást kínál a romlott 86. sor javítására, a második egység a tettetési epizód összefüggésében a csecsemő isten színészképességeit vizsgálja, és javítja a szintén hibásan hagyományozódott 242. sort, végül az utolsó fejezet arra keresi a választ, hogyan alakul át Hermés a himnusz befejező részében ravasz tolvajból ihletett dalnokká, miközben mégis megőrzi eredeti tulajdonságait.

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. Malinowski , G. M. ( 2012 ): Samospelniająca się przepowiednia – definicja, identyfikacja i wyzwania (Self-fulfilling Prophecy – Definition, Identification and Challenges) . Transformacje , 1 ( 72 ): 2 – 20

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Summary

The space above the arcades, divided by turrets housing the apostles on the gold embroided chasuble donated to the Royal provostry in Székesfehérvár in 1031 by the King St. Stephen and his wife Gisela (transformed later to the coronation mantle) are filled with enigmatic scenes. As no inscriptions are given, and there is no evident iconographic context, only types of figures and gestures can help in their interpretation. A part of the small figures are warriors attacking the towers of the architecture which seems to be identified with the Heavenly Jerusalem. Five scenes represent rulers sitting according to oriental modi and entoured by members of their court. The cycle may be influenced by the types of the Hispanian Beatus Commentary illustration. Its iconographic meaning can be an allusion to the prophecies of the Old Testament about the empires threating Jerusalem.

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“I Have Seen a Wonderful Dream…”: “The Dream of the Most Holy Mother of God” Great Russian religious folk songs in Christian folk piety and magical practices. A possible source, and the oldest one, of the dream motif in “The Dream of Mary” is the dream of Mundane, which was reported by Herodotus and can be traced as far back as the ancient Persian times. It has however a more concrete relation to the tree of Jesse (Isaiah 11, 1–2), based on the prophecy of Isaiah, in which some very important events of the History of Redemption may also be represented instead of the ancestors of Christ. The closure has a function of key importance in the texts of “The Dream of the Mother of God”. Indulgence or pardon and remission of sins were often termed as the same, thus the differences in their meanings were lost. The closure suffered a distortion when people started to regard the heavenly powers (Christ and the Mother of God) as distributors of indulgence and started to use the prayers as well as songs deemed useful in the closures for magical purposes. The Russian adoption of the theme resulted in a complete loss of the Russian equivalent of “indulgence”.

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