Acta Antiqua Academiae Scientiarum Hungaricae

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ISSN / EISSN : 0044-5975 / 1588-2543
Published by: Akademiai Kiado Zrt. (10.1556)
Total articles ≅ 788
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Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 53-62;

Ugolino Verino (1438–1516) wrote an impressive Latin epic poem on Charlemagne, the Carlias. In this paper, both internal and contextual arguments are put forth in support of the interpretation of Florence as the New Jerusalem in this poem, a hypothesis already made by the first (and only) modern editor of the work. First, the internal arguments come from an analysis of the passage in which the refoundation of Florence takes place and from the structure of the entire composition, a clearly eschatological narrative. Then, the similarities and debts with relevant previous and contemporary apocalyptic literature on the Second Charlemagne are pointed out.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 87-96;

Summary: Two enigmatic figures of 20th-century political theory, Eric Voegelin and Simone Weil, stand out with idiosyncratic receptions of ancient Greek texts. Both thinkers diagnosed that, as political agents in late modernity, we have unlearned to read world-making ancient texts and their narratives in their cosmic dimension and thus lost what has rooted European culture and history. Against this backdrop, Voegelin and Weil share ‘antidotal’ practises of combining historically and generically distinct material. These practices aim at fathoming a primordial experience at work in European narratives. With this comparative analysis of Voegelin's and Weil's symbolic readings (exemplified in this paper by passages from the Iliad, the History of the Peloponnesian War, and the Symposium), I present some considerations how their combinatory imagination of ancient material could supply late modern political agents with a pathos, a meaningful self-world relationship that was thought to have gone missing.
Sára Sánta
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 63-73;

The legend of Ovid’s Hungarian tomb appeared in the historiography in the 16th century: besides the numerous Ovid-tombs that turned up all across Europe, Wolfgang Lazius was the first who mentioned in his work Commentarii Reipublicae Romanae that the grave of the poet destined to a tragic fate was discovered in Savaria-Szombathely. Then – at the end of the 16th century, probably through Polish influence – a four-line ‘epitaph’ expanded the narrative. In my paper I aim to enlighten how the legend of Ovid’s tomb appeared in the Hungarian historiography of the 16–18th century, how the authors tried to eliminate historical contradictions, and also, I intend to present the different concepts on the creation and the authenticity of the alleged epitaph today.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 75-86;

In the study, I provide a comparative overview of the aesthetical debate that took place at the turn of the 18th and 19th century in Germany and Denmark concerning the use of the Old Norse versus the classical mythology in literature. I discuss Johann Gottfried Herder’s ideas on this topic, expressed in his work Vom neuern Gebrauch der Mythologie (1767) and especially in his dialogue Iduna oder der Apfel der Verjüngung (1796), with focus on the following question: Does the rejuvenating potential of the Norse myth as suggested by Herder in Iduna, allow any room for the classical inspirations in modern literature? Herder’s view will provide a starting point of the comparison for the cultural situation in Denmark where the University of Copenhagen announced in 1800 a prize question on aesthetics “Would it benefit Northern polite literature if ancient Northern mythology were introduced and generally accepted by our poets in place of its Greek counterpart?”. The entries in this contest represented the view of the younger generation, namely Adam Oehlenschläger, Jens Møller and Ludvig Stoud Platou. I summarize their views and examine Herder’s influence on the debate.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 43-51;

In the paper, I am revisiting the complicated and many-layered interpretation of Ven. Fort. Carm. 5. 6, letter and figure poem. I am adding another layer by including the role of St. Symphorian, who is implicitly present in the poem through the addressee Syagrius, the bishop of Autun, Symphorian’s hometown. The presence of the saint plays together with the story of father and son that is told in the letter; the parallelism of the story in the letter and the saint’s legend could have laid additional pressure on Bishop Syagrius to give into Fortunatus’s plea.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 11-19;

Although no Aeschylean hypomnemata have been preserved, the papyri have returned evidences of ancient scholarship, such as fragments with marginalia and hypotheseis of several lost tragedies. For this reason, it is difficult to compare the scholia tradition, but it provides particular value for these ancient annotations. If the limited papyrus notes could testify a lower fortune of Aeschylus, the discovery of scholar materials, linked with lost tragedies, denotes that his productions was still available during the first centuries of Imperial Age. Interesting evidence is P.Oxy. XX 2257, which offers important information on the Aitnaiai stagecraft. My purpose is to reconstruct the drama setting and explain the technical modality of scene changes.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 1-9;

This paper aims at analysing the character of Briseis, Achilles’ slave in the Iliad, through the lenses of narratology, in order to highlight her importance in the poem. Far from being a pale shadow, Briseis has a privileged position among captive women in the Greek camp not only because she is the cause of the quarrel between Achilles and Agamemnon, but also because she is endowed with the privilege of direct speech; at the same time, she is also linked to important women on the Trojan side, like Helen and Andromache. Through scattered bits of information about her past, through epithets and periphrases, Homer creates an in fieri portrait of the character which culminates in the lament Briseis performs on the corpse of Patroclus in Il. XIX 282–302: in remarkable lines containing her first and unique speech in the Iliad, Briseis mourns for the death of her beloved friend, while lamenting her unlucky fate. As this paper will hopefully make clear, a refined and accurate characterization provides Briseis with a rich profile, which challenges the possibility of labelling her as a minor Iliadic character.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 33-41;

The paper aims to investigate the influence of the Peripatus on the Alexandrian Homeric philology and exegesis. This relationship is examined through the study of the Homeric fragments of the Peripatetic Megaclides of Athens. In a fragment specifically dedicated to the poetic portrayal of Heracles, it is possible to observe a distinction between Homer and post-Homeric poets and a devaluation of the latter’s renewal of Homeric themes. Both observations recur also in the Aristarchean exegesis, which indicates the post-Homeric poets with the derogatory expression οἱ νϵώτϵροι, perhaps already employed for this purpose by the Peripatus.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 61, pp 21-32;

In addition to other sources, Plato's dialogues are transmitted via 130 papyri that contribute to the constitution of the text. Starting from the Corpus dei papiri filosofici greci e latini volumes, about 1070 readings preserved by the Platonic papyri have been collected in a database, where they have been classified in different lists. For instance, the papyri may preserve new correct readings or, since in principle they represent half of the tradition, they can be seen as contributing to the choice between adiaphora. In addition, papyri belie conjectures much more than they confirm them, thus rehabilitating the mistrusted medieval text.
Acta Antiqua Academiae Scientiarum Hungaricae, Volume 60, pp 293-302;

This paper will focus on magic rituals aimed at causing maleficia in a specific area: Sardinia. Although difficult to retrace, there is some evidence, on the island, of the existence of forms of both necromancy and oracular divination that refer, with their own forms, to the culture spread in the Roman empire. Among the most significant documents, there are the tabellae defixionum, some epigraphic texts widely documented in the Roman world, and even earlier in the Punic world. The evidence, in this case, is quite interesting, also, because it reflects the combination of different cultures in Sardinia, whose results are “original”, also in the world of magic.
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