Journal Phasis - Greek and Roman Studies
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Tradition und Neuerung in der spätantiken Kultur. Eudokia – Kaiserin zwischen Paganismus und Christentum
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Zwischen traditioneller Rhetorik und sokratischer (Anti-)Rhetorik. Einige neue Βemerkungen über das Proömium von Platons "Apologie des Sokrates" (17a1-18a6)
Full text linkIn this paper my aim is to show how Socrates’ critique of contemporary rhetoric in the preamble of the Apology is indirectly but clearly addressed to the Homeric value system. Socrates’ contemporary litigants, heirs to the competitive ethics embodied in the Homeric epics, are observed to devote themselves to employing devious tricks and cunning in order to win court cases. Socrates, however, sets out to plead the cause of truth and justice, and will defend himself against his accusers by means of these conceptual “tools.” It is clear, therefore, that Socrates’ principal aim is to redefine traditional rhetoric by formulating new goals and expected outcomes: rhetoric must not distort the truth but reveal it so that it can be readily grasped by the audience
Menschen reisen zu den Göttern, Götter reisen zu den Menschen: Religio migrans in Abonuteichos und am Schwarzen Meer
Full text linkThree forms of religio migrans (religion on the move) are addressed in this paper: 1. When people migrate to far-off lands, they take their gods with them (‘Gods join migrant people on their journey’). 2. In their new abodes migrant people will confer an allotted place to their gods to dwell together with them; both will integrate into the neighborhood (religio translata). 3. People travel to the gods. Of the three, the third is treated most in-depth. As a point of departure the essay begins with the founding of a new cult in the Roman Empire on the southern coast of the Black Sea: the cult of the New Asklepios Glykon. Taking the narrative of Lucian as part of a persecution speech, it can be seen as a historical source that fits well in the religious history of the mid-2nd century AD. 1) illustrating the spread of the cult in the region of the southwestern coast of the Black Sea and 2) understood as a result of the cult’s attractiveness for the people from the region, who travelled to a god at the heart of a healing and oracle cult and a great festival. I continue to develop the systematic analysis of religio migrans further in respect to 3) religious tourism, pilgrimage, the attractiveness of even remote localities, language diversity, etc. within the framework of religion during the Roman Empire
Érasme et l\u27Antiquité: de l\u27usage des Adages dans sa Paraphrase sur Matthieu
Full text linkThis paper discusses one feature of Erasmus’ use of the Latin language by demonstrating how the humanist relied upon his own Adagia, a nearly endless sum of classical sayings that mirrored their author’s “farsighted” approach to Antiquity when composing the Paraphrases. Evidence drawn from the Paraphrase of the Gospel of Matthew sheds light on this particular approach. Having illustrated (I) the relation between Erasmus’ Paraphrases and those of his classical and avowed forerunners (Themistius and Juvencus), and having discussed (II) their author\u27s poiesis in rewriting and glossing the Gospel, this paper provides (III) an in-depth analysis of nine Adagia quoted in the Par. in Mt. According to my reading, those would have been put to four different uses: (A) simple direct use; (B) amplified direct use;(C) indirect use; and (D) amplified indirect use. Thus, this analysis – that should be applied to the whole of the Paraphrases – allows us to see that Erasmus did not treat the Adagia as fixed locutiones that would impede further Latin composition, but as a treasure of sentences and literary images readily available to all writers in order to lift their spirits and their works. Additionally the analysis shows the tight bound rhetoric that links the Adagia and the Paraphrases, sharing the same educational goal: translating (following the Latin meaning of transducere) the pagan and Christian classical culture for the benefit of the humanist dream of a universal, evangelical and Latin Christendom
Damaskios’ triadische Theorie des Einen im Hinblick auf ihre Divergenz gegenüber Iamblichos’ und Proklos’ Prinzipientheorien: Damascius\u27 Triadic Theory of the One Regarding Its Divergence from Iamblichus\u27 and Proclus\u27 Theories of Principles
No full textThe metaphysical model developed by Plotinus, the founder of Neoplatonism, is determined by the following three principles: the One, Nous, and Soul. Later, Neoplatonists tried to differentially explain the inner constitution of all three principles without abandoning the fundamental Plotinian tripartite structure. As a result, the telescoped metaphysical model characteristic of early Neoplatonism unfolded in late Neoplatonism. The primordial hypostases of Plotinus became three different spheres of reality, which go through the necessary inner evolution (in a supertemporal sense) and accordingly contain new principles or evolutionary stages. It was also the case with the One. The present paper aims to investigate the triadic constitution of the sphere of the One in Damascius, considered as the last Neoplatonist. This could be of interest in both contexts, i.e., the ancient Neoplatonic and the Christian. On the one hand, the question about the nature and orientation of the late Neoplatonic doctrine of principles requires particular attention, especially given that compared to the Proclean doctrine, Damascius’ doctrine receives less attention. On the other hand, Damascius’ theory of the undivided triadic unity of the three principles making up the sphere of the One, namely the One-all (ἓν πάντα), the All-one (πάντα ἕν), and the United (ἡνωμένον), reveals some interesting similarities to the Christian Trinitarian doctrine. In an argument with Iamblichus and Proclus, Damascius rejects the beyondness of the One to the triad of Limit (= Monas, Father/Existence), Unlimited (= Indefinite Dyad, Power), and Mixed (= Triad, Nous), identifies the One with the first triadic member, and repeatedly emphasizes the absence of number and division in the highest realm of reality. For him, the three members of the triad represent the three undivided moments of the original causal activity of the One in itself
König Pharasmanes I. als Bumberazi (ბუმბერაზი) bei Tacitus. Erwägungen zu kaukasisch-iberischer Heldenepik, Kulturtransfer, senatorischer Selbstdarstellung und römischer Historiographie: King Pharasmanes I as Bumberazi (ბუმბერაზი) in Tacitus. Considerations on Caucasian-Iberian Heroic Epic, Cultural Transfer in Edessa, Senatorial Self-Representation and Roman Historiography
Full text linkThe investigation starts with peculiarities in Tacitus\u27s depiction of a battle between the Iberians and Parthians. It shall be shown that this is ultimately based on contemporary Iberian heroic epic. Furthermore, it should be clarified how this local tradition can have found its way into senatorial historiography. A version that goes back to L. Vitellius, who acted as governor for Tiberius and Caligula, is identified as Tacitus\u27s template. Ultimately, Vitellius probably made use of a tradition that was passed on via Edessa. The aim is not to check the historicity of details. Rather, it should be analysed which motives influenced the oral and written tradition
Finding Krateros. Exploring the Signatures on the Mosaics in the Roman Villa of Skala (Kefalonia)
Full text linkMosaic signatures provide an incredible and unique view into a sector of the ancient world that is often difficult to access. These signatures are formulaic – utilizing similar vocabulary, grammar, and phrasing. Therefore, when a signature deviates from the so-called “norm,” the unique aspects of the inscription should be carefully considered. This article analyses the figure of Krateros, a possible mosaicist or patron mentioned in two lengthy mosaic inscriptions from an Imperial Period villa on the Greek island of Kefalonia. Krateros was traditionally believed to be a mosaicist with an elaborate signature. However, this conclusion has been debated, and his identity and relation to the mosaic and villa speculated. This article aims to provide Krateros with an identity that considers the plethora of information supplied in the inscriptions
Principles of Ancient Democracy and Judicial Practices in Ancient Georgia
Full text linkAncient Greece, and later Rome, used to be a source of information for ancient Georgia regarding the principles of judicial practices. This information was reflected in the Georgian Law. The article aims to identify those elements of Georgian judicial practices that exhibit democratic trends to varying degrees and have parallels in the ancient world. The elements in question are to be looked for in the early customary law, which survives in Georgian highlands even nowadays. This form of judicial practice allows for higher degree of direct popular participation and hence, democracy. The paper is focused on mediation, which was part of judicial culture in early times, as well as on such questions of the medieval legal system as appellation, democratically elected jury, legal acts tailored to regional needs, requirements for judges and forms of punishment
