Il volume n. 5 contiene anche gli Atti del III Convegno Il calamo della memoria. Riuso di testi e mestiere letterario nella tarda antichità (Trieste, 17-18 aprile 2008), a cura di Lucio Cristante e Ireneo Filip.
A partire dal IV Convegno i contributi presentati e discussi nell’incontro biennale [vd. ancora «Incontri» n. 3 e 5] sono pubblicati in volume autonomo nella serie Polymnia. Studi di filologia classica
Browsing 07. Incontri triestini di filologia classica (2007-2008) by Issue Date
Paulinus of Nola insert in carm. 31 a series of verses in which are mentioned some characters traditionally used in the descriptions of pagan underworld. This sequence is developed using the lexicon drawn by the representations of the afterlife in the poetry of classical age. In particular, the sources are the sixth book of Virgil's Aeneid and Ou. met. IV 447-463.
L’analisi ha riguardato alcuni epigrammi composti nell’ambito della scuola neoplatonica di Atene nel IV e V secolo, in particolare di uno di Proclo (AP 7.341 = Marin. VP 36.37-41, p. 43 Saffrey-Segonds) e di uno recentemente scoperto alle pendici del Licabetto (SEG 51.298), destinato a esaltare probabilmente una statua di Siriano. Per quest’ultimo epigramma, il relatore ha proposto nuove integrazioni e una interpretazione differente da quella dell’ed. pr. L’individuazione di intertesti, infatti, come l’epigramma per Apollonio di Tiana (I. Cilic. 88 Dagron-Feissel = SEG 28.1251) e soprattutto l’oracolo esametrico in Porfirio, VP 22, permette di riesaminare il ruolo che la produzione poetica di encomi aveva nel tardo platonismo (una tradizione che dura fino al breve epitafio composto da Damascio, AP 7.553 = IGLSyr V 2336, Emesa, 537 d.C.). Sul piano letterario-ideologico, tale produzione poetica si propone di cantare, secondo la tradizione della paideia ellenica, i theioi andres, in contrapposizione alla contemporanea produzione poetica cristiana.
The epigram handed down in Voss Lat. 111 (X century) with the hexastica to Aeneid, ascribed to one Sulpicius Carthaginiensis (SC) and edited in Anthologia latina - 653 Riese, is (as a matter of fact) a late re-writing of an epigram (also ascribed to the same author) included in Donatus's Vita Verigilii. The author could be a pseudo-SC, distinct from SC. Moreover, the traditional identification of SC with the grammarian of II century Sulpicius Apollinaris (SA), carried out considering the analogies between hexastica to Aeneiden and periochae to Terentius's commedies written by SA, is improbable because pseuso-SC seems to have added the hexastica to epigram ignoring SA. On the contrary is more probable to identify SC with Sulpicius mentioned by Scholia Veronensia.
Giovanni Calfurnio, professor of rhetoric from 1486 to 1503 at the Studium of Padua, wrote in a park but penetrating way two paduan incunabula of the Suetonius’ Vitae, copies of the editions of 1490 and 1493. The news of most interest, however, comes from a third incunabulum, the current London, British Library, IB 21405 (also a copy of the edition of 1490 with Sabellico’s commentary), densely annotated by Willibald Pirckhaymer: this communication presents an edition of the postils.
La ripresa di una iunctura teocritea (ἐγέρσιμον ὕπνον) da parte di Nonno di Panopoli (e poi da Eustazio) per la resurrezione di Cristo, e la contemporanea ripresa di ἐγέρσιμον da parte di Marziano Capella con altra valenza, successivamente interpretato dai commentatori medievali in senso scrittturale, rivela una tessera del confronto polemico tra autori schierati su fronti opposti per cultura e religione.
The ways Cicero's anectod concernig Damocles is used in later times testifies, in the idea of continuity with the past, both the importance of the auctor for the late antiquity writers (and their audience) and the need of something new to write, however realized trough other voices from past, joined chorally to the source text.
Eight scraps of papyrus recovered from a cartonnage of the Ptolemaic period contain about fifty lines of Euripides’ Iphigenia at Aulis. Two fragments (inv. 5858a, vv. 301-309, and inv. 5859a, vv. 795-806) offer lyric verses following iambic trimeters. The editio princeps gives both passages an even left margin, against the usual practice of marking the transition from lyric to spoken verses through eistheseis and ektheseis. A new inspection of the papyrus allows to reconstruct the correct layout and to establish a different colometry.
Considering how to define the Probus's commentary of IV book of Georgics, a text very heterogeneous in its making, the scholar suggests to consider it as a kind of ‘cadre’ composed with disparate elements, perhaps waiting for to bring in it a larger and more systematic commentary.
The scholar examines Sidon. carm. 4.12: iussisti, uictor, uictor ut essem animo, demonstrating that the reading of manuscripts uictor uictor does not need any emendation (as do Stangl: inuicto, uictor, accepted by Anderson and Loyen; Leo: erecto, uictor, accepted by Luetjohann), because this passage has a parallel in two poems of Martial, 8.56.2 and 8.55, which are conceptual and formal models of poems 3 and 4 of Sidonius.
The epigram which precedes the praefatio in prose to the Ars de nomine et uerbo of the grammarian Phocas (V century A.D. ?) is an isolated case of a poetic preface to a Latin work in prose. In this preface Phocas asserts the novelty of his work, in which the traditional subject is whole discussed but in a synthetic way. The model of the verses is Martial (I 2, II1 and XIII 1), to sustain with an authoritative voice the initial epigram and boast the originality of the work's breuitas.
This initial epigram, if from a side it artistically raises the text, from the other it contains a real manifest of Phocas's poetics.
The poem of Anthologia Latina 389 Riese = 385 SB, In laudem Solis, handed down by manuscripts Parisinus 8071 (Thuaneus) and Lipsiensis I 74, is absent in Parisinus Latinus 10318 (Salmasianus). The hypothesis maded is that this poem was present in the archetype and so appears originally also in the missing part of Salmasianus. The analysis shows many ‘interferences’ with Orace's Carmen saeculare. Moreover the scholar, hypothesizing a count of cycli saeculares starting from ludi of Severan dynasty, suggests year 534 for a possible dating of the text.
The fragment 9 Cardauns of Varro's Antiquitates rerum diuinarum quoted by St. Augustinus, edited with crux in the most recently editions by Dombart-Kalb and Cardauns, deals with civil theology, within the subject of tripartite theology of Varro. The elements for a removal of crux and for a further small repair of the passage are deduced from Aug. ciu. IV 22. This chapter considers two complementary prospectives, comparing them with the only true God: these are the knowledge of each pagan god's attributes and the practice of the rites consacreted to them. The scholar, basing on the presence of the same subject in VI 5, suggests a solution which restores the passage with a new interpretation and confirms the polemic feature of the augustinian reuse of Varro's theology.
The Böckh’s stichometric 'system' had a fortune almost exclusively, and even more in the century that just ended rather than in the period immediately after its formulation, generation of interpreters have taken to extend the coverage to the melic texts that the great philologist had not specifically investigated, firstly the sung sections of the drama. In what follows we will attempt now only sketched survey on the continuity of the method of Böckh in the text from which it originates, the Pindar’s Epinicia. With the help of some examples it is clear that not only in stichometries of melic sections, particularly tragic, not explicitly organized by Böckh, but even in the choral lyric, where he introduced his new method, the analytic practice of his successors has been subject to the same misunderstandings of it, often for lack of a direct reading of its clear pages of analysis.
After an excursus in the late chronicles that offer interesting ideas to understand what it meant in late antiquity the stop of Argonauts in Cyzicus, the poet of the Orfic Argonautics reused the episode: reworked Apollonius’ material, clearly with the intention to present it in a more simple and linear form (vv. 490-628 ~ Ap. Rh. I 922-1152), including expansions (the part about funerals and funeral games of Cyzicus, vv. 568-593) or singularity (the killing of Cyzicus by Heracles). The description of the construction of the statue of the goddess follows Apollonius Rhodius (vv. 606-11 ~ Ap. Rh. I 1117-1122), but with the addition of a significant comment on eternity of the simulacrum (vv. 610-611): attention shown by the poet into the Cyzicus episode is not casual, especially in light of the connections between the Argonautic memories of the zone, Constantinople and the Christianization of the symbols and places of worship of Cybele.
The commonitorium of Orientius (nearly years 406-410) has to be considered a typical historical and cultural product of that period. The analisys of two passages (1,43-48 and 2,255-262) and the interpretation of the proemial metaphors of voice (1,15-42), let to prove how the author's joining to christian religion expresses itself also through the formal influence of pagan authors of scholastic tradition.
In Venantius Fortunatus VII 12 poem, the mentioned crowd of characters, eroes, thinkers, poets is placed in the topos of caducity of human moral values and in the problem of their retention after death. In particular, the poets listed at v. 27 are the greatest of classic tradition: Homer and Menander for greeks and, for latins, Virgil and Lysa, this last one a probably text corruption to be emendated with Naso, Ovid. The model of these last examples is Mart. V 10, 7-10 but functional to a thesis, the poetic glory after death, wich draws also on Ovid, although it is controversially contested by Venantius Fortunatus who points at holiness as the true aim of life after death.