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La Θεογονία de Museo: fragmentos inéditos e intento de reconstrucción
Get PDFMusaeus, author who if he did exist never placed the seal of his signature on his works, has left a cosmo-theogonical work which, although fragmented, shows a great recognition towards the Natural Philosophy which arose in the 6th century B.C. In this essay, some of the poet´s unpublished cosmogonical fragments are presented. These are the ones which here appear as fragments 5, 6, 15 and 19. Also, an attempt to reconstruct his cosmogonical poem is proposed, which helps us to better comprehend mythical tradition and religiousness in ancient Greece. Thus, we may be able to help demonstrate that Museus' writings offer, for themselves, without need to be an annex to the orphic theogonies, new primordial cosmogonical elements, and that they push forward a philosophical conception which will go on to make up the central axis of posterior interpretations in the so-called pre-socratic philosophy. The collection of fragments which are presented here could be the most complete yet known. Moreover, the innovations in the poems attributed to him, with tales and anecdotes about Titanomachy and a whole divine genealogy, make him an introducer of an orphic-eleusinian version, originating from Thrace, in the flourishing Athens of 6th century.No disponible
Rhétorique de l’ingenium et personnalité littéraire
Get PDFThe purpose of this study is to briefly outline the historical evolution of the ingenium in the premodern culture. A rhetorical and literary concept, the ingenium organizes the ancient notion of the capacity of invention and of artistic inspiration, and eventually becomes a central concept in the classic Aesthetic thought. But its meaning and evolution are also intimately related to the discovery of the individuality, and to the tension between natura (the natural, inborn characteristics) and ars, doctrina (acquired, secondary, elaborated characteristics of an individual style). From Plato and Aristotle, through Cicero, Quintilian and Erasmus, the classic Aesthetics articulates a question still meaningful for the modern reflection on the individual : how can the tension between the acknowledged diversity of ingenia and the necessity for a unifying discipline like Rhetorics be ultimately reduced.No disponible en español
La puella sapiens en Ovidio, Amores II 4, 45-46
No full textIn this critical note sapit instead of placet is defended.No disponible
La estela de Retugenos (K.12.1) y el imperativo celtibérico
Get PDFNew reading and interpretation of a Celtiberian stele from the second half of the 2nd century BC found in Langa de Duero (Soria): retukeno esto eltis, “of Retugenos be it the stele”. The archaic inscription, itself apparently shaped as an axe, features an axe at the beginning of the word ke.l.ti.s ‘stele’ (*kel-ti-s) and may have been commemorating the famous Numantian leader Ρητογένης, called Καραύνιος ‘Lovable’. Note the imperative without suffixed subject pronoun and its still preserved -ō#.No disponible en español
Estudio crítico-textual de El arte del parasitismo de Luciano
Get PDFCritical notes on eighteen debatable loci – 1.1, 3.5, 3.8, 4.10, 6.18-19, 8.6, 12.27, 14.5, 27.9, 28.20, 29.1-2, 32.8, 39.18, 41.24, 42.4, 42.8, 46.18 and 49.4 – in the text of the De parasito of Lucianus.No disponible en español
Hesychius on ΛΥΚÓΦΡΩΝ
No full textAccording to Hesychian definition, the meaning of the adjective λυκόφων, explained commonly as ‘wolf-minded’, is ‘high-minded’, adding not irrelevant evidence for the adjectival root *luk -, ‘high’.No disponible en español
La composición de los poemas hesiódicos
Get PDFHesiod organised his poems, specially Theogony and Works and Days, on the basis of preexistent genres: lyrics, cosmogonies and theogonies, genealogies, “instructions” and calendaries. His originality was to create extensive poems introduced by proemia and consisting in a series of blocks. These blocks present a ternary structure (a - b - c) and are interconnected by associations. There are also excursus and additions.No disponible en español
Le parole etrusche ame, amce e la revisione di IE. *yem- ‘paaren’
Get PDFThe main purpose of this article is to demonstrate the groundlessness of the old and common thesis according to which Etr. ame, amuke, amce are parts of the verb “to be”. We can search for the true meaning of these words with the help of the so-called “comparative method”, a method that, in the last few decades, did not enjoy its due share of attention. My underlying thesis is that Etruscan, although not being an Indo-European language, has many IndoEuropean stems, which it acquired during many centuries of contacts. The comparative method might be of help just provided we strictly stick to the rules that define the phonological system of Etruscan (in the present work I present the system of the stops only).
The term am(u)ce indicates ‘to be united, to make a pair with, co-’. In fact, amce is mainly found in connection with the words puia ‘wife’ and zilaθ (magistracy constituted by two or more persons). In extant inscriptions, we also find twice the word ame connected to puia, yet in most cases ame is a particle placed after the verb, where it fulfills the same function of the latin preverb cum, co-. As an example, in the Tabula Cortonensis the words eprus ame mean ‘co-operantur, (they) sacrifice together’. Moreover, there are five occurrences of the particle ama connected with the word ipa. In my view, ipa … ama can be interpreted as ‘simul… cum’ = ‘pariter… cum’.
There are further Etruscan words beginning with *am -that belong to the same root of ame, am(u)ce. See for example amθuras, amaνunice, amnu, aminθ. There is also a personage represented in several engravings on mirrors the name of whom is amuke, which is said to echo Greek Αμυκος. Nonetheless, amuke has indeed an Etruscan meaning.
In order to explain such Germanic words as Got. ibns ‘eben’, Ags. efn, emn etc. and Lat. imitor, aemulus etc. the I-E root *yem- ‘paaren; to pair, match, couple’ was assumed. Anyhow, it can be smoothly replaced with a hypothetic root *mbh-‘united, pair, together’ ≻ *H2embh- ≻ *amb(h)- ≻ *am- that could also explain such words as Lat. amb-, Gr. ἀμφ-, Gaul. amb-. Moreover, this root could be connected to Etr. ame, amce, Lat. amussis, amuletum, Amulius etc., together with words like Etr. ipa and inpa, Umbr. ife, ifont, Fal. efiles and Lat. ip(se). Such a hypothesis calls for an explanation of the reason why we find *ip- instead of *if- in Etruscan. This exchange is perhaps due to the fact that the borrowing took place when the principal stress was not yet on the initial syllable.
For Etr. and Lat. par we could hypothesize the formation *par- ≺ *mp-ar- ‘to be with, par, similar’, by means of the suffix -ar- ≺ - er- which is to be found in IE *apero ‘ hinder, back’, *ndhero- ‘under, inferior’ etc. However it is hard to explain the presence of *mp from *mbh-.No disponible en español
El Panatenaico de Isócrates: 3- Las cartas a los Macedonios
Get PDFIsocrates' four letters to the Macedonian rulers (II, III, IV and V) belong to the latter years of his life and are therefore of great importance for a right understanding not only of his political attitude towards Philip II, but also of the purpose and meaning of the Panathenaicus. All four letters are to be regarded as genuine, although letter IV to Antipater (to be dated 340) was perhaps written under the guidance of Isocrates by the person he recommended, a certain Diodotos. Letter II is to be dated earlier than spring 344 – when Philip's intervention in the Thessalian affairs took place causing unrest in Athens. Letter V to Alexander the Great was written between 343-342 and raised no political issue: It reflects only Isocrates' concern about the education of the Macedonian prince. Letter III, which eulogized so heavily Philip's policy was by no means written after the Athenian defeat at Chaironeia, because it discredits Isocratean patriotism and contradicts the ancient biographical tradition which speaks unanimously about the suicide of our orator a few days after the battle. No letter was therefore written after the Panathenaicus. Isocrates didn’t write openly to Philip about politics after spring 344.No disponible
