197 research outputs found
Zeus in Exile: Archaeological Restitution as Politics of Memory
No full textThis paper is an analysis of the current debates on the Zeus Altar, not only in terms of its present possession and copyright, but also as a collectively negotiated construct of memory. By investigating the case of the Pergamon Altar, I hope to show the shortcomings of the present literature for and against repatriation, which often treat the archaeological monument as mere cultural goods. A reconsideration of the Zeus Altar as embodiment of collective memory, which is at the heart of political negotiations today, may bring a new perspective to the definitions of cultural property, national patrimony and historical heritage.
Combined inclusive diffractive cross sections measured with forward proton spectrometers in deep inelastic ep scattering at HERA
No full textA combination of the inclusive diffractive cross section measurements made by the H1 and ZEUS Collaborations at HERA is presented. The analysis uses samples of diffractive deep inelastic ep scattering data at a centre-of-mass energy √s= 318 Gev where leading protons are detected by dedicated spectrometers. Correlations of systematic uncertainties are taken into account, resulting in an improved precision of the cross section measurement which reaches 6 % for the most precise points. The combined data cover the range 2.5 < Q 2 < 200 GeV 2 in photon virtuality, 0.00035 < xP < 0.09 in proton fractional momentum loss, 0.09 <{pipe}t{pipe}< 0.55 GeV 2 in squared four-momentum transfer at the proton vertex and 0.0018 < β <0.816 in β=x/xP, where x is the Bjorken scaling variable. © 2012 The Author(s)
Perotti, per una definizione di Zeus-Luce: spunti esiodei
No full textStarting from the relevant passages of the Theogony by Hesiod, the author has tried to point out the close relation between Zeus and the light, considered both in physical and spiritual sense, as some of the divinities that originated from Zeus-light seem to demonstrate. Looking through the differences as regards the tire and the lightning -Zeus' specific attribute-, you might recognize, in this property of the lord of gods, a kind of fifth primeval element, besides air, water, earth and tire.Prendendo le mosse dai relativi passi della Teogonia esiodea, I'autore ha cercato di mettere in evidenza lo stretto rapporto tra Zeus e la luce, intesa in senso sia tisico sia spirituale, come sembrano dimostrare alcune delle divinità che da Zeus-luce hanno avuto origine. Osservate le differenze rispetto al fuoco, e al fulmine -attributo specifico di Zeus-, si potrebbe riconoscere, in questa proprietà del signore degli dei, una sorta di quinto elemento primordiale, oltre ad aria, acqua, terra e fuoco
On Zeus' Grave in Crete Once More
No full textAccording to the author, the legend about Zeus' grave was probably created as early as VIII or VII centuries BC, being a part of the common tomb cult in Early Greece. In this time the Mycenaean tholos graves began to be considered as tombs of the Greek heroes and gods. However, some Greeks raised an objection to the new form of the tomb cult. The belief in Zeus' grave was regarded as downright blasphemy by Epimenides (VII/VI century BC) and brought censure upon the Cretans for being liars. This is reflected not only in Callimachean Hymnus to Zeus (vv. 8-9), but also in a lost poem of Epimenides (probably in his Theogony). A fragment of this poem has been preserved in two Syriac commentaries to the Apostle Acts (17, 28). The English translation of these Syriac sources runs as follows: “The Cretans carved a tomb for thee, O Holy and High, / Liars, noxious beasts, evil bellies, / For thou didst not die, ever thou livest and standest firm / For in thee we live and move and have our being”. This fragment may been restored in the following shape:
Τύμβον ἐτεκτΥναντο σέϑεν, Κύδιστε, Μέγιστε,Κρῆτες ἀεὶ ψεῦσται, κακὰ ϑηρία, γαστέρες ἀργαί.᾽Αλλὰ γὰρ οὐ σὺ ᾽ϑάνες, ζώεις δὲ καὶ ἵστασαι αἰεί,῎Εν σοι καὶ ζῶμεν καὶ κινύμεϑ᾽ ἠδὲ καὶ ἐσμέν.
Both the second and the fourth verses were quoted by St. Paul, the former as an excerption from a poem of the Cretan seer, the latter as an anonymous quotation. Two remaining lines are convincingly restored on the basis of both Syriac translations. The attribution of this tetrameter to Epimenides, the well known Cretan prophet, poet and politician, seems certain. Thus some verses of the Callimachean Hymnus to Zeus had to be modelled on Epimenides' version of the birth-story of the Greek principal god. They contain an exact imitation of the prophet's words: “The Cretans always Liars” (Κρῆτες ἀεὶ ψεῦσται) and the same arguments:
(1)both poets (i.e. Epimenides and Callimachus) reproached the Cretans for the lie; (2) both think congruently that the alleged Zeus' grave in Crete was a basic reason for arising the popular opinion on the lying character of the Cretans; (3) both deny the supposed death of Zeus; (4) both believe in the immortality of the god;(5) both criticize the different traditions, referring to the authority of a god (Zeus in the Callimachean hymn) or a hero (Minos in Epimenides' poem).
Callimachus of Cyrene follows silently Epimenides, summarizing the same arguments, which permit him to reject the common version of the Zeus' birth-story in Crete. He also records some of Epimenides' aetiological tales, e.g. on the Omphalian Plain and the Mountain Panacra
Metis, el nous, el aire y Zeus en el papiro de Derveni
No full textThe discovery of the Derveni Papyrus has corroborated that in the classical period the Orphic theogonies were the object of a particular interpretative analysis. It is also shown that its anonymous author explained about twenty Orphic verses exegetically with the idea of showing the supremacy of Zeus over all other beings. In order to do that, the commentator of the Papyrus focused his attention on the moment in whichs Zeus inherited his powers from his father Kronos and obtained absolute hegemony, after swallowing the supreme God Phanes-Protogonos. Once it has been shown from the mythical point of view that here is only one governing principle, the commentator consolidates the authority of Zeus. He uses a systematic terminology to explain the causes of Zeus power, when he puts on the same level both divinity and the two philosophical principles, of air and "nous". Thus the author succeeded in his proposed aim: that Zeus, after the swallowing of Phanes-Protogonos had become a unique generation principle and that, in the form of air or "nous" was present in all beings whom he dominated absolutely, at will
Metis, el nous, el aire y Zeus en el papiro de Derveni
No full textThe discovery of the Derveni Papyrus has corroborated that in the classical period the Orphic theogonies were the object of a particular interpretative analysis. It is also shown that its anonymous author explained about twenty Orphic verses exegetically with the idea of showing the supremacy of Zeus over all other beings. In order to do that, the commentator of the Papyrus focused his attention on the moment in whichs Zeus inherited his powers from his father Kronos and obtained absolute hegemony, after swallowing the supreme God Phanes-Protogonos. Once it has been shown from the mythical point of view that here is only one governing principle, the commentator consolidates the authority of Zeus. He uses a systematic terminology to explain the causes of Zeus power, when he puts on the same level both divinity and the two philosophical principles, of air and "nous". Thus the author succeeded in his proposed aim: that Zeus, after the swallowing of Phanes-Protogonos had become a unique generation principle and that, in the form of air or "nous" was present in all beings whom he dominated absolutely, at will
The Idea of Zeus in the Argonautica by Apollonius Rhodius
No full textAccording to Apollonius Rhodius, Zeus is a force constituting the order in the world, he is the author of history, the course of all events depends on him, he has foreseen everything in the least details. The plan created by Zeus has to be fulflled without any changes, because his will became predestination to which he is subordinated. Zeus is a warrenter of law and order among people, he rewards them for merits and punishes for crimes, but gives them possibility to expiate their guilts. The guilt unexpiated by its perpetrator will reach the members of his family.
Each of the gods, both the Olympian ones and those of lower rank behave in their activity according to the resolutions of the supreme god. They are executors of his will and exponents of his intentions. In outline, the idea of Zeus does not differ from the vision of this god, which we can reconstruct on the basis of works by Callimachus and Theocritus as well as by Aratos of Soli
Ancora sulla traduzione senecana dei versi di Cleante a Zeus e al Fato
No full textThis paper is a reply to E. Andreoni Fontecedro (“AMArc” 1986-87) concerning Cleanthes’ Hymn to Zeus and Fate as translated by Seneca. It refutes her interpretation and confirms the one proposed by the author in earlier essays
Correction to: Disentangling responses of aquatic and terrestrial invertebrates to drying in saline streams and shallow lakes (Aquatic Sciences, (2024), 86, 2, (57), 10.1007/s00027-024-01072-z)
No full textIn the original version of this article, the given and family names of corresponding author in the author group were interchanged and the co-author María del Mar Sánchez‑Montoya’s family name Sánchez Montoya is incorrectly mentioned as given name. The incorrect author names are given below. Freixinos Campillo Zeus · Rosa Gómez Cerezo · Paloma Alcorlo Pagés · Jesús Miñano Martínez · Judit Boadella Romero · María del Mar Sánchez Montoya The correct names are given below. Zeus Freixinos · Rosa Gómez · Paloma Alcorlo · Jesús Miñano · Judit Boadella · María del Mar Sánchez Montoya The original article has been correcte
Fonction des dieux chez Aristophane. Exemple de Zeus, d'Hermès et de Dionysos
No full textThis article tries to show that in Aristophanes the paradoxical status of the gods - who are both revered and held up to ridicule - depends on their function in comedy. The author studies, as examples, the only three divinities that play a prominent part in Arisophanes : Zeus, Hermes and Dionysos. Represented with conventional traits, they are inserted in the ancient order that the hero rejects, but they also favour access to fiction thanks to their acts. As they simultaneously represent the ancient world and its calling into question, they therefore personify their own calling into question. This explains the double language are subjected to.Cet article essaie de montrer que le statut paradoxal réservé chez Aristophane aux dieux - qui sont à la fois révérés et tournés en dérision - tient à la fonction qui leur est assignée dans la comédie. L'auteur prend l'exemple des trois seules divinités qui jouent un rôle important dans l'œuvre d'Aristophane : Zeus, Hermès et Dionysos. Figurés sous des traits conventionnels, ils sont insérés dans l'ordre ancien que rejette le héros, mais ils favorisent également par leur action l'accès à la fiction. En représentant simultanément le monde révolu et sa remise en cause, ils personnifient donc leur propre remise en question, ce qui explique le double langage que l'on tient sur eux.Jay-Robert Ghislaine. Fonction des dieux chez Aristophane. Exemple de Zeus, d'Hermès et de Dionysos. In: Revue des Études Anciennes. Tome 104, 2002, n°1-2. pp. 11-24
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