The project of Alexander was to unite the world under the law of Greek arete presented as political virtue. Alexandria became instead the starting point of a symbolic system globalizing deeply different, based on the obedience to a law that drew its authority not from human nous and material physis, but from the 'word' writed by an extra-human Being without rivals, the one and only God.
Among the Formulae spiritalis intelligentiae of Eucherio from Lyon and the Aenigmata Symposii, a collection of epigrams of at least half a century later, belonging to the so-called Anthologia Latina, there are significant coincidences in the series of images; moreover, both texts have in common a tendency towards iteration of themes whose inner organization is catalogue-like; some allegorical interpretations are shared too.
Cicero’s habit of citing phrases and poetically derived concepts justifies the critic in reading Cicero’s texts with special attention to reminiscences, reuses and paraphrastic re-elaborations of loci known from other sources, and even invites him to suspect and detect textual presences for which the tradition gives us no other evidence. This paper proposes the identification and a brief assessment of two Ciceronian passages variously alluding to the texts of two archaic poets. These references have gone unnoticed so far: Enn. ann. 234 ff. V.2 (= 268ff. Sk.) and Cic. Att. 1.18; Cic. Cael. 37 and Com. inc. inc. 51 ff. R.3, where the author is, presumably, Cecilius Statius.
Ten out of Utinenses Graeci, half humanistic codes, with Aristotelian texts or comments, the other half Byzantine (dating from the tenth to fourteenth centuries) with patristic or ascetic content, back to a single book collection of the first '500, that of illustrious Venetian cardinal and patriarch of Aquileia Domenico Grimani, perhaps the largest library of the Europe in that age: of these, at least eight (Utinn. 254, 255, 256II, 258, 260, 261, 262, 263) were already associated in the vast library of Giovanni Pico della Mirandola, who after his death it was purchased in 1498 by Grimani. It is possible that the three Aristotelian codes (264, 265, 266) – in Florence with Pico, in Rome with Grimani, in Venice at San Giovanni di Castello, then at Antonio Capello, finally, with the patriarch Dolfin, in Udin, in the public library inaugurated in 1711 - were united from the humanistic origin, at one of the protagonists of the cultural hand over between Byzantium and modern Europe: Johannes Argiropulos.
From the multifaceted hero of the myth to the poikilia of comic hero: quality and nature of his erga with particular reference to the action of Trigeus in the Peace of Aristophanes. The ambiguity appears to be the dominant stretch that brings together all the different qualities of the comic hero; this joins the fact that he is usually an individual marked by a marginality, with many positive virtues, but also negative, he distinguishes himself by its extraordinary natural exuberance and he is the only architect of his erga with which it reaches the kleos.