Emerita (E-Journal)
Not a member yet
1236 research outputs found
Sort by
La sphragís de las Metamorfosis de Ovidio (XV 871-879). Metempsicosis, apoteosis y perdurabilidad literaria
Get PDFOvid’s prediction of his own immortality in the sphragís of the Metamorphoses has been understood as a last transformation comparable, for its dualism, to metempsychosis and apotheosis. Yet an inquiry on the causes of these processes permits to highlight the specificity of literary durability, which is a product of the favor of the readers and not of a natural law, like metempsychosis, or of a gift of the gods, like apotheosis.La predicción que de su propia inmortalidad hace Ovidio en la sphragís de las Metamorfosis ha sido entendida como una última transformación equiparable, por su dualismo, a la metempsicosis y a la apoteosis. Un examen de las causas de estos procesos permite, sin embargo, poner de relieve la especificidad de la perdurabilidad literaria, que es producto del favor de los lectores y no de una ley natural, como la metempsicosis, ni de una merced de los dioses, como la apoteosis
Nota sull’uso di dimidiatus (Gell., Noct. XII 1. 6)
Get PDFLexical choices made by Aulus Gellius in the Noctes Atticae are characterised by originality: the analysis conducted on the use of the adjective dimidiatus in the passage in question, semantically marked in the previous attestations, aims to show how the author uses a term foreign to the moral vocabulary in order to support his thesis.[it] Le scelte lessicali operate da Aulo Gellio nelle Noctes Atticae si caratterizzano per una particolare originalità: l’analisi condotta sull’uso dell’aggettivo dimidiatus nel passo in questione, semanticamente connotato nelle attestazioni precedenti alla scrittura gelliana, mira a dimostrare come l’autore adoperi un termine estraneo al lessico morale allo scopo di supportare la propria tesi
La semantica della preposizione ὑπέρ nel greco omerico
Get PDFPrepositions are highly polysemic words. In Homeric Greek, they either retain a number of meanings that are lost in post-Homeric Greek, or have not yet developed other meanings that later become conventionalized. In this paper, I analyze the semantics of the preposition ὑπέρ in Homeric Greek using the terminology of cognitive grammar. In addition, I use the model of structured polysemy in order to detect the original meaning of ὑπέρ, and to distinguish, among all its meanings, those triggered by the context from those independently stored in the mind of speakers. While making such a distinction, I also take into account both the semantic development of ὑπέρ in post-Homeric Greek, and the interaction between preposition and morphological case. I then arrange the distinct meanings in a semantic network, and link them directly or indirectly to the original spatial meaning. At the end, I show how further spatial or abstract meanings develop from the original meaning.[it] Le preposizioni sono parole altamente polisemiche, che, nel greco omerico, mantengono o non hanno ancora sviluppato significati, poi eliminati o convenzionalizzati nel greco postomerico. In questo articolo, analizzo la semantica della preposizione ὑπέρ nel greco omerico, usando la terminologia della grammatica cognitiva. Inoltre, adotto il modello della polisemia strutturata per individuare il significato originario di ὑπέρ e per distinguere, tra i suoi significati, quelli innescati dal contesto di occorrenza da quelli immagazzinati in modo indipendente nella memoria del parlante. Facendo questa distinzione, tengo conto anche dello sviluppo dei significati di ὑπέρ nel greco postomerico, e dell’interazione tra preposizione e caso morfologico. Organizzo poi i significati indipendenti in una rete semantica, collegandoli direttamente o indirettamente al significato originario di tipo spaziale. Infine, mostro in quali modi dal significato spaziale di base si sviluppano gli altri significati, spaziali o astratti
Xenía: la amistad-ritualizada de Homero a Heródoto
Get PDFThe paper examines the linguistic configuration of ritualized-friendship through a contrastive analysis of the Homeric poems and Herodotus’ Histories. First, the critical approaches to xenia in the Greek world are charted. Second, the overall characteristics of the language of ritualized-friendship in the Homeric epic are outlined through a lexical analysis of the semantic field of xenos and its cognates. Finally, the development of the conceptual framework of ritualized-friendship is traced in Herodotus’ narrative. The analysis shows that Herodotus draws on a nominal abstract form ξεινίη, absent in Homer, and employs it from a geopolitical and largely secular stance, as a relatively technical term to designate inter-aristocratic bonds of friendship or alliance.Este artículo examina la construcción lingüística de la amistad-ritualizada a partir del cotejo de los poemas homéricos y de su desarrollo ulterior en las Historias de Heródoto. En primer lugar, se encuadra el fenómeno de la ξενία en las elaboraciones teóricas de la crítica. Luego, se analizan los registros homéricos de la familia léxica organizada en torno al término ξένος, a los fines de precisar las características conjuntas que presenta el lenguaje de la amistad-ritualizada en la epopeya. Por último, se señala el desarrollo particular del esquema conceptual de la ξενία en la narración herodotea. Heródoto emplea una forma nominal abstracta, ξεινίη, inexistente en Homero, como término cuasi-técnico de orden geopolítico y eminentemente secular para designar vínculos inter-aristocráticos de amistad o alianza
Elección aspectual con υerba dicendi en las Historias de Heródoto
Get PDFI discuss the factors that motivate the choice for the aorist versus imperfect tense with υerba dicendi in Ancient Greek. I argue that the textual dimension plays a particularly important role, and that two subdimensions must be taken into account: (a) whether the author wishes to draw explicit attention to what is said; (b) whether a reaction can be expected by the speaker (and by extension the reader). I frame my observations within a larger theory of aspect in Ancient Greek, which takes into account —next to the textual dimension— two other major dimensions, called the «ideational» and the «interpersonal» dimension. The analysis concentrates on the eighth book of Herodotus’ Histories.El presente estudio examina los factores que motivan la elección del aoristo vs. el imperfecto con υerba dicendi en griego antiguo. Sostengo que la dimensión textual desempeña un papel fundamental, y que conviene tomar en cuenta dos subdimensiones: (a) si el autor desea llamar la atención explícita sobre lo que se dice; (b) si se puede esperar una reacción por parte del hablante (y por extensión del lector). Estas observaciones se enmarcan dentro de una teoría más amplia sobre el aspecto en griego antiguo que toma en consideración —además de la dimensión textual— dos otras dimensiones principales, las llamadas dimensiones «ideacional» y «interpersonal». El análisis se centra en el libro octavo de las Historias de Heródoto
Abubillas, cucos y aves rapaces: la autoría de Sófocles, Fr. 581 R. (= Arist., HA 633a 17-28) (Tereo)
Get PDFSome mythographical and ornithological details in S., Fr. 581 R. (Tereus’ metamorphosis into both a hoopoe and a hawk; Itys’ transformation into a raptor), preserved by Aristotle, HA 633a17-28, are not compatible with what can be known of Sophocles’ Tereus. Such a discrepance casts doubts on the Sophoclean authorship of the fragment.Algunos detalles mitográficos y ornitológicos de S., Fr. 581 R. (la transformación de Tereo en abubilla y gavilán; la conversión de Itis en ave rapaz), conservado en Aristóteles, HA 633a 17-28, son incompatibles con lo que se puede conocer de Tereo de Sófocles, lo que suscita dudas sobre la autoría del fragmento
Verg., Ecl. X 64-68 e la fine delle Bucoliche
Get PDFVirgil’s Ecl. X 64-68 is a good point about the theme of farewell to the poetry, developed in the eclogue, and the relationship with Theoc. VII 111- 114 is very interesting. These verses, however, also refer to Ecl. I 61-66, and thus join the beginning and the end of Virgil’s bucolic liber, but also affirm again the great differences between Virgil’s and Theocritus’ poetry.[it] I vv. 64-68 dell’Ecl. X rappresentano un’efficace sintesi del tema della rinuncia alla poesia, sviluppato nell’ecloga, e si pongono in rapporto con Teocrito, di cui imitano l’idillio VII 111-114. Essi si riferiscono però anche ad Ecl. I 61-66, e così uniscono l’inizio e la fine del liber virgiliano, ma affermano anche di nuovo le profonde differenze di esso dalla poetica teocritea
Οὐ μοιχεύσεις, «No cometerás adulterio»: el mandamiento bíblico explicado por Filón de Alejandría
Get PDFThe aim of this work is to analyze the explanation of the biblical commandment that prohibits adultery formulated by Philo of Alexandria in On the Decalogue 121-131 and The special laws III 8-11. We will examine how Philo defines this transgression and what are the motives which justify its interdiction. We will compare his interpretations with the text that functions as an exegetical basis, the Septuagint, and, at the same time, we will try to recognise the links between his thought and the two cultural streams that converge in him, Jewish and Greco-Roman. In this manner, we will be able to understand how Philo’s explanation is placed in its socio-cultural context and what is the originality of his thought in relation to a social behaviour which is equally repudiated by the diverse cultures coexisting in imperial Alexandria.El objeto de este trabajo consiste en analizar la explicación del mandamiento bíblico que prohíbe el adulterio formulada por Filón de Alejandría en Sobre el Decálogo 121-131 y Las leyes particulares III 8-11. Examinaremos cómo define Filón esta transgresión y cuáles son los motivos que justifican la prohibición. Cotejaremos sus interpretaciones con el texto que funciona como base exegética, la Septuaginta, e intentaremos reconocer además las vinculaciones de su pensamiento con las dos vertientes culturales que confluyen en él, la judía y la greco-romana. De este modo, podremos comprender cómo se ubica la explicación filónica en su contexto socio-cultural y cuál es la originalidad de su pensamiento en relación con un comportamiento social igualmente repudiado por las diversas culturas coexistentes en la Alejandría imperial