Symbolae Philologorum Posnaniensium Graecae et Latinae
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Barley flour (áleuron kríthinon) in ancient and early Byzantine medicine (I – VII c. AD)
Get PDFThe following article attempts to address two issues. The first one concerns dietetic characteristic of barley flour, which was a very popular product used both in Graeco-Roman and Byzantine culinary art and medicine. The second one deals with the therapeutic role of this product: different forms of remedies made from it, its effects on the human body, and various health problems cured by an application of medicines containing aleuron krithinon. To address these questions we study ancient and Byzantine Greek medical sources written between the 1st and 7th century AD by Dioscurides, Galen, Oribasius, Aetius of Amida, Alexander of Tralles, Paul of Aegina, and the anonymous author of the treatise entitled De cibis
Composition , Voices , and the Poetological Programme in the Carmina Anacreontea
Get PDFIn this article it is argued that various (and partly conflicting) voices of different speakers emerge from the Carmina Anacreontea and that they invite the readers to actively engage in a productive dialogue with the collection
Śródmiejskie inskrypcje
Get PDFThis is a critical review of: Elżbieta Starek, Grzegorz Kotłowski, Łacińskie inskrypcje w kościołach Gdańska.Śródmieście, Pelplin 2015, Bernardinum, 165x235, 236 s. ISBN: 978-83-7823-636-8
Lukian w bizantyńskich podziemiach. Analiza i tłumaczenie centonu opartego na tekstach Lukiana
Get PDFThe following paper discusses the literary context of the anonymous ‘dialogue of the dead’ modelled on the Lucianic writings and preserved in the codex Ambrosianus gr. 655. This text proposes to see the text under discussion as an example of schedos, a school exercise. The article offers also the Polish translation of the dialogue.An anonymous Lucianic cento, modelled on the Dialogues of the Dead, was handed down in the manuscript Ambrosianus gr. 655. This article argues that the text might have been compiled in the 12th century when Lucian and his text not only enjoyed a considerable popularity but Lucianic writings were imitated by authors such as Theodoros Prodromos. What is more, it is suggested that this text might have been written for didactic purposes, perhaps as a kind of schedos. This articles offers also the first Polish and the second modern translation of the dialogue
Trzy drogi do świętości (na podstawie dramatów Hroswity z Gandersheim)
Get PDFThe article contains presentation of personal patterns, which might be identified in six Hrosvit of Gandersheim’sdramas (10th century). Based on plots, works were split into three groups: heroic, martyrological and penitential(secluded). Main idea which exists in all Hrosvit’s dramas is meditatio mortis (death rehearsal), which isa tendency characteristic for the Middle Ages
κοτυλήρυτον ἔρρεεν αἷμα: Homer, Iliada, 23. 34
Get PDFThe subject of the article is a short passage in Homer’s Iliad, Book 23. 30–34, depicting Achilles’ slaughteringof the various domestic animals and the dinner that follows (23. 55–58). The controversy focuses on the problemwhether the killing in question was a sacrifice or not
Nikt nie dotknął strun harfy z większym wdziękiem”: Pierwszy poemat pochwalny napisany do Macieja Kazimierza Sarbiewskiego
Get PDFThe first eulogy addressed to the Polish poet Mathias Casimirus Sarbievius, printed in two different versions in 1630 and 1632, was written by Gilbertus Joninus, a Frenchman whose oeuvre shows he had a remarkable interest in Poland, sparked perhaps by the odes of Sarbievius, while both Jesuits were staying in Rome. In his ode to the Pole, Joninus displays a thorough knowledge of the addressee’s works, as he sums up the themes Sarbievius wrote about the most, such as the military victories of Poland’s leaders, or “the weapons of the heavenly Cupid”. Interestingly, these themes return in Joninus’ own works as well, which may imply that the Frenchman indeed was inspired by Sarbievius, much like, as Joninus writes, Horace was inspired by Melpomene. At the end of the ode, therefore, it is perhaps not surprising to find that Joninus feels the Polish Jesuit had actually surpassed his ancient example, and that he was a “not unworthy descendant of Orpheus”. Joninus’ comparison of Sarbievius with Horace, as well as his use of Hor. Od. IV, 3, would later be copied by numerous authors. What little differences there are between the 1630 and the 1632 versions of Joninus’ work mostly have to do with diversifying the author’s vocabulary, or else serve to make more sense of a given passage. The largest divergence, however, not only makes the poem refer to Hor. Od. IV, 3 more clearly, but may also have genuine implications for our reading of the text. In the second edition, as opposed to the first, Sarbievius is compared to both Horace and Melpomene, and Joninus may furthermore be alluding to another aspect of Horace’s ode, saying that the Pole is either loved in Rome, or despised there. Two years after the poem’s first edition, Joninus seems to have had an even higher opinion of his Polish colleague, and he may have added an extra level of interpretation to his ode altogether.The first eulogy addressed to the Polish poet Mathias Casimirus Sarbievius, printed in two different versions in 1630 and 1632, was written by Gilbertus Joninus, a Frenchman whose oeuvre shows he had a remarkable interest in Poland, sparked perhaps by the odes of Sarbievius, while both Jesuits were staying in Rome. In his ode to the Pole, Joninus displays a thorough knowledge of the addressee’s works, as he sums up the themes Sarbievius wrote about the most, such as the military victories of Poland’s leaders, or “the weapons of the heavenly Cupid”. Interestingly, these themes return in Joninus’ own works as well, which may imply that the Frenchman indeed was inspired by Sarbievius, much like, as Joninus writes, Horace was inspired by Melpomene. At the end of the ode, therefore, it is perhaps not surprising to find that Joninus feels the Polish Jesuit had actually surpassed his ancient example, and that he was a “not unworthy descendant of Orpheus”. Joninus’ comparison of Sarbievius with Horace, as well as his use of Hor. Od. IV, 3, would later be copied by numerous authors. What little differences there are between the 1630 and the 1632 versions of Joninus’ work mostly have to do with diversifying the author’s vocabulary, or else serve to make more sense of a given passage. The largest divergence, however, not only makes the poem refer to Hor. Od. IV, 3 more clearly, but may also have genuine implications for our reading of the text. In the second edition, as opposed to the first, Sarbievius is compared to both Horace and Melpomene, and Joninus may furthermore be alluding to another aspect of Horace’s ode, saying that the Pole is either loved in Rome, or despised there. Two years after the poem’s first edition, Joninus seems to have had an even higher opinion of his Polish colleague, and he may have added an extra level of interpretation to his ode altogether
Maurice Halbwachs, social memory, and the Greek lyric poets
Get PDFLiterary texts may enable a much later reader to observe how collective memory interrelates with personalremembrance. This goes without saying for Jane Austen or George Eliot. What is new, however, is that passagesfrom epinician poetry by Simonides, Pindar, and Bacchylides may inform on the same process, i.e. theinvention of a society’s collective remembrance, or social memory. The argument is inspired by MauriceHalbwachs, according to whom a society’s cultural complexity is revealed by literature. Halbwachs readBalzac and Dickens, he often cited Stendhal and even Proust, but the practice of which he speaks obtained alsoin those groups in antiquity where Sappho and Alcaeus performed
Seneka, Apocolocyntosis 1–4 „Śmierć Boskiego Klaudiusza”
Get PDFThe paper consists of a new Polish translation of the initial part of Apocolocyntosis (1–4) by Seneca theYounger with a short introduction, notes and a commentary
Las denominaciones de la mujer anciana en la lengua latina: interpretación etnolingüística
Get PDFEthnolinguistic approach allows to track cultural information included in language, especially lexical and phraseological units. From this perspective, the language tells us about the particular way a linguistic-cultural community perceives reality. Society attributes to women a number of features, qualities, defects and social functions. These traits shape a cultural image of women, and this biased picture is functional in social relationships and it is reflected on the terms a language uses to refer to women. The purpose of this paper is to describe the perception of old women in Roman society by means of the associations and connotations carried by Latin terms anus, anicula and vetula