Journal Phasis - Greek and Roman Studies
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Η ελληνική γλώσσα στην Κροατία: Χθες, Σήμερα, Αύριο
Η παράδοση των κλασσικών γλωσσών είναι πολύ διαδεδομένη στην Κροατία. Σο πρώτο Κλασσικό Λύκειο ιδρύθηκε το 1607 από τους Ιησουΐτες στα πλαίσια του προγράμματος της πνευματικής ανάπτυξης των περιοχών με τις κοινότητές τους. Αυτό το πρόγραμμα ήταν βασισμένο στη σύνθεση της κλασσικής εκπαίδευσης και του ηθικού κώδικα των Φριστιανών. Από την ίδρυσή του, το πρώτο Κλασσικό Λύκειο στο Ζάγκρεμπ δραστηριοποιείται ακατάπαυστα, μεριμνώντας αδιάλειπτα για την παράδοση των κλασσικών γλωσσών, με αποτέλεσμα οι κλασσικές γλώσσες σήμερα να διδάσκονται στη δευτεροβάθμια, αλλά και στην πρωτοβάθμια εκπαίδευση σε δεκαέξι κλασσικά λύκεια, ως υποχρεωτικό μάθημα. Σε έξι δημοτικά σχολεία διδάσκονται τα λατινικά και τα αρχαία ελληνικά ως μάθημα επιλογής. Παρόλο αντιμετωπίζεται πρόβλημα ότι διδασκαλία, αλλά και η μελέτη της Ελληνικής γλώσσας στην Κροατία, ακόμα και σε πανεπιστημιακό επίπεδο ερμηνεύει την εξέλιξή της έως και τη Βυζαντινή περίοδο, εριορίζοντας την Αρχαία Ελληνική και αγνοώντας την ύπαρξη της Νεοελληνικής (καθαρεύουσας και δημοτικής) ως αποτέλεσμα διαχρονικής εξέλιξης μιας γλώσσας. Είναι αναμφισβήτητο το γεγονός ότι η αρχαία μορφή επιβιώνει και στη σημερινή γλώσσα, όπως και η καθαρεύουσα, η οποία σε λιγότερο ή μεγαλύτερο βαθμό μαρτυρείται στη λογοτεχνία και τον επίσημο λόγο. Παράλληλα, είναι γεγονός ότι η αρχαιομάθεια αποτελεί μεγάλη διευκόλυνση για την αντίληψη τής νεοελληνικής, κυρίως στο γραπτό λόγο. Είναι δεδομένο ότι πολλοί φιλόλογοι είναι αυτοδίδαχτοι και χειρίζονται τη νεοελληνική μόνο σε επίπεδο ανάγνωσης. Όταν πρόκειται για κείμενο τής καθαρεύουσας, η ανάγνωσή τους είναι πλήρης, άνετη. Είναι αναμφισβήτητο ότι τα νεοελληνικά αποτελούν εξέλιξη τής γλώσσας, η οποία στο διάβα τών αιώνων πέρασε από διάφορες φάσεις και μορφές. Η εξέλιξη αυτή είναι ευνόητη για τη σύγχρονη εποχή. Εντούτοις είναι πολύ σημαντικό να σεβόμαστε τη γλώσσα εμπλουτίζοντάς την συνεχώς με το γλωσσικό και εκφραστικό θησαυρό τής ‚αρχαίας μητέρας‛ της
Υπερρεαλισμός και αρχαιότητα
Out of diverse literary trends emerging in Europe in the 20th century, surrealism was the only one to become widespread in Greece. Greek surrealist writers frequently employ antiquity-related thems. In this regard, three different types of literary adoption can be distinguished in their works: 1. Nominations: the use of an antiquity-related symbol or name in a particular context; 2. Allusion: passages either implying a reference to ancient motifs or evoking such associations in the reader; 3. Quoting: use of vocabulary from ancient literature, including full sentence quotes without any signals. In an attempt to explore how antiquity relates to surrealism, it can be argued that ancient civilizations stand out in terms if diverse approaches to the subconscious was widely reflected in ancient Greek literature and art. Second, theoretical interest in the subconscious started as early as the ancient period. Thus, what the ancient and first of all, Greek civilizations adopted from other civilizations with respect to the subconscious was subject to both artistic interpretation and theoretical investigation. Along with other circumstances, the popularity of surrealism in Greece is owed to Greek writers\u27 close links with the ancient literary heritage. Thus, heredity accounts for the fact that surrealism, a distinctly cosmopolitan trend, became altogether nationalized in Greece
The Vocabulary of Prometheus Bound in the Context of Aeschylean Poetics
Resembling a detective-style investigation by philologists, one can assume that this level of philological \u27peril\u27 or suffering as that found in Prometheus Bound by scholars seeking to identify the text’s authorship, has rarely received approval in the history of world literature. While many researchers have attempted to find a resolution to this conundrum, none of them appears to have the Olympic strength that is necessary to arrive at the finish line of reconciliation. In actuality, Prometheus’s authorship enigma is "one of the most intriguing problems in the history of literature" and still remains unresolved. Despite the fact that the paper underlines several times the authorship puzzle of Prometheus Bound, it does not seek to imply that its goal is to approve or disprove the Aeschylean authorship of the text. The modest goal of this paper is to demonstrate methodological possibilities of the Digital Humanities when tasked with the analysis of an author’s use of vocabulary. The paper demonstrates the above goal with an example that aims to compare the frequency of vocabulary analysis in relation to the text of Prometheus Bound with extracted Aeschylean, Sophoclean and Euripidean Corpora data and to closely situate Prometheus Bound to one of three tragedians’ corpus. The comparative frequency analysis of most used words in four corpora, comparison of average rates between Aeschylean, Sophoclean, Euripidean and Prometheus Bound’s Corpora and the semantic maps designed by top five words of each corpus showed that the Prometheus Bound is comparable to Aeschylean Corpus, it is dissimilar from the Sophoclean Corpus and does not coincide semantically with the Euripidean Corpus – the fact that could be aiding forth in creating an argumentum for supporting the Aeschylean authorship of the play
The Essence of Heredity and Ancient Heritage in Christian Culture
Inheritability means the transmission of spiritual and material values to future generations. This process stems from the Lord’s creative act – the genesis of the world and man. According to the Book of Genesis, the Lord created man in His image and after His likeness. As Holy Fathers Gregory of Nyssa and John of Damascus comment, God created human mind in His image. It can be therefore construed that the Lord endowed man with creational/artistic faculties and various talents. This grace, including the artistic potential, originates from the Holy Spirit and unites people. However, each creation of God, and respectively, each person is individual and human creations are likewise diverse. An artist endows its creation with unparalleled traits unless he/she purposefully imitates someone else’s work. This originality is the manifestation of the divine grace. However, masterpieces may contain mutually unrelated similarities, as humans create in the likeness of nature created by God, and may perceive and represent some natural shapes in a similar way. Therefore, formal parallels and similar shapes cannot always be attributed to cross-cultural influences and their respective histories need to be studied in depth. A vivid example of such parallels is a close resemblance between cross-shaped ornaments on a Sudanese Slit Drum from the British Museum and the so-called Bolnisi Cross. Though almost identical, they have different origins and cannot be put down to cultural heredity. The article also cites other examples of formal coincidences across cultures. As an opposite case to the above-mentioned accidental parallelism, the paper discusses the influence of ancient culture on Christian art, which frequently may not involve formal identity but is obviously hereditary: this is ancient cultural heritage – Greek and Roman painting, sculptural and architectural traditions adopted by Christian art and filled with the Christian creed
Kamara von Tacitus und Lasische Menexila von Evliya Çelebi
The "vault" of the boat of vessels of the particular structure cut from one timber mentioned by a Roman historian Tacitus (Hist.V.4.11) is associated with the Lazian Vessel Menexilla. The existence of vault-like vessels is confirmed in the same region of the Black Sea after the 15 centuries as well and now they are known under the name of Lazian Vessel Menexilla, which would also be used by Megrelians (The Book of Travels of the Turkish traveller, geographer and historian Evliya Çelebi (1611-1682). The technology of cutting from one tree was mainly used by Kartvelian tribes of the sea coast. This is confirmed by the ancient Greek author Xenophon (430-355 BC) (V.4.11). The report accentuates the technology of making the vault and the Lazian Vessel Menexilla. It is shown that for the purpose of increase of the capacity of Menexilla in comparison to the vault, the Lazian masters had to use technology by which twisted furniture is made today. After processing the newly carved frame with hot water, the wood used to become rather resilient which ensured a noticeable increase in dimensions
Concerning to the Relationships between Eastern Black Sea Area and Outside World in the Roman and Early Byzantine Periods
Ceramic production was one of the leading sector of the Colchian economic in the Roman and Byzantine periods. Some types were exported. This improved by discovering of concave body amphorae in the southern Black Sea area. In parallel, there are traced Sinopean and Heraclean amphorae in the territory of Colchis in much number. Nine types of Roman and Byzantine period Sinopean clay amphorae were identified just in Apsarus. Those also were discovered in Bichvinta, Nokalakevi and Vardtsikhe. Recent finds also improve on the close contacts between the eastern Black Sea and the southern Black Sea which framed in new shape. The researchers believe that fortified "cities" of Colchis, unlike of Classical and Hellenistic era, became strategically important centres of the Roman and later, the Byzantine Empires. Therefore, imported productions are mainly intended for the supply of Roman and Byzantine garrisons
Typological Correlations of the Symbol of Wine in Byzantine Exegesis
My analysis of exegetical interpretations of biblical wine is based on the typological method of Bible exegesis. Typological interpretation is one of the main and probably the most popular methods of Biblical hermeneutics in Byzantine exegetic literature. Typological parallelism enables us to comprehend the basic concept of the Bible – i. e. the integrity of both Testaments, and to view biblical imagery in eschatological terms. The semantic field of wine as a typological symbol shows systemic reference to the mystery of the Eucharist. The basic exegetical line focuses on the analogy of wine with the Blood of Christ. According to the allegoric interpretation, it represents divine gladness, which in turn relates to the joy of the Holy Communion and thereby continues the basic symbolic line. At the same time, wine is closely linked with the symbol of water, which likewise leads us to the mystery of the Eucharist. The same symbolic line is developed through the eschatological interpretation of wine. Thus, we can loosely say that the exegetical coverage of wine does not go beyond the Eucharistic context. On the other hand, as discussed above, wine, like other biblical symbols, may also have a negative connotation determined through its relationship with the image of vine. Finally, it should be mentioned that this key symbol of the Christian mystery has the same semantic range in both Testaments
Poetic Reflection of Saving and Spread of Information in Homeric Epos
Similar to other areas of Greek culture, Homer can be considered as a teacher for the Greeks in terms of forming their attitude towards information. In this report, I discussed how far did Homer go in terms of classification of the information, defining its destination and meaning as well as ranking the types of information. The variety of formatives associated with Homer can be connected to the information such as λόγος – a word, ἀοιδή – a song, etc. However, there is one term used by Homer – ἀγγελίη – which, in certain contexts, utterly contains the understanding similar to the one meant in the term "information" from nowadays perspective. Although Homer grants several meanings to it (an information, a notification), the most important between them is the one which is most close to the term "information." Homeric epos provides the forms of saving and spread of information which are typical for the everyday life, on one hand, and which guarantees the long-term saving of the information, on the other. It is genealogical memory which saves the information on the ancestors. Basic form of granting immortality to the information is its fixation and expression through works of art and, first of all – by means of poetry. It demonstrates the importance of the culture which we can nominate as "commemorate culture" in Homeric epos, which has become essential, at first, for the ancient civilization and, later on – for the whole European civilization
On Cretan-South Caucasian Toponymic Parallels
The Pre-Greek linguistic world demonstrates a clear unity and one of the best examples of this unity are geographic names of the Island of Crete, which have numerous parallels in the entire Aegean region – on islands, as well as in Continental Greece and Anatolia. This issue is substantially accentuated by R. Brown in his well-known book Evidence for Pre-Greek Speech on Crete from Greek Alphabetic Sources (Amsterdam 1985). He successively reviews the names presented at different places of the Island of Crete and divides the island into four parts: western, western-central, eastern-central and eastern. Mediterranea-Kartvelica by R. Gordeziani was published in three volumes 2007-2008. It dedicates too much place not only to the parallels which are abundantly shown at the level of appellatives but also in geographic names. R. Gordeziani found parallels with the South Caucasian languages for too many toponyms presented by Brown. If we consider the fact that majority of reviewed names cover the area of Crete-Anatolia-South Caucasus, we can say that this is mainly the area from where South Caucasian tribes must have come from the Caucasus to the Aegean region, in the opinion of R. Gordeziani and E. Furnee. In this case, one circumstance draws our attention: the names for which parallels are found cover nearly entire Crete which means that if this is the result of migration, it must have been essential and it is not excluded that creation of geographic names is related to this migration Another circumstance is interesting: which regions of the Caucasus connection is observed with? In fact, geographic names which show parallels are not accumulated in one region and cover the entire South Caucasus which makes us think that this was not the result of movement of a small group of emigrants only. It is significant that Cretan-Kartvelian parallels demonstrate a systemic nature in the aspect interesting for us. This suggests that existence of these parallels is caused not by borrowing a separate geographic name only, but it must have been created from within the Pre-Greek language
Topical Issues in Ancient Greek Scholia and Their Presence in Modern Science
The paper concerns scholia – the least developed, but a very important genre of ancient literature. Scholia were regarded in Antiquity and the early Middle Ages as a critical literary genre, which task was to comment on the literary text, and thus to facilitate its reading and comprehension. Scholiasts were often also ancient scholars and therefore the notes written in the margins of manuscripts were of high scientific value. Numerous themes and issues addressed by the scholiasts were firstly acknowledged and studied by scientists from the previous era, but since then they continued their presence in scientific research and have become also the matter of discussion of contemporary researchers. In this paper I aim to demonstrate the presence of scholia in different fields of knowledge such as: philology (etymology, grammar, punctuation, metrics, rhetoric, poetics of tragedy), ethnology, geography, history, mythology, religion, etc. The paper also examines the relations of scholia with other fields of knowledge. Every separate thematic group is defined with a set of examples from the ancient commentaries on the Persians by Aeschylus. The still little interest of researchers in this kind of critical literary genre has become a reason for making the ancient commentaries the main theme of my paper. Despite the undoubted value of scholia, there are only a few translations of them in modern languages, so all the precious information contained in the collection of comments are not sufficiently used by scientists from different fields of science