Textualization and Archive in Callimachus’ Hymn to Delos

2021 ◽  
Vol 40 (2) ◽  
pp. 283-315
Author(s):  
Monica Park
Keyword(s):  
Cultural Memory ◽  
Cultural Discourse ◽  
Third Century ◽  
The Third ◽  
The Way

This article argues for a new way of reading Hellenistic “literary” hymns, one that situates them in contemporary religious and cultural discourse through the notions of “textualization” and the “cultural archive.” I apply this framework to Callimachus’ Hymn to Delos and show how this hymn became an important part of the articulation of Ptolemaic religion in the context of ritual politics in the third-century Aegean, as well as how it had a lasting impact on the way that the ritual geography of the Cyclades was imagined. Specifically, the analysis spotlights how the hymn successfully links historical and contemporary theoric choral activity with the etymologization of the Cyclades; how it textualizes the island of Kos within the ritual nexus of Delos; and, finally, how it becomes an important part of Greek cultural memory about Delos.

Heresiology in the Third-Century Mishnah: Arguments for Rabbinic Legal Authority and the Complications of a Simple Concept

2015 ◽  
Vol 108 (4) ◽  
pp. 508-529
Author(s):  
Naftali S. Cohn
Keyword(s):  
Cultural Discourse ◽  
Third Century ◽  
Legal Authority ◽  
Legal Text ◽  
The Third ◽  
Roman World ◽  
Simple Concept

When members of the early rabbinic group created the Jewish legal text known as the Mishnah in the late second or early third century, the concept of heresy was relatively common in the wider cultural discourse of the Roman world. Christian apologists, among others, frequently employed the Greek termhairesis(“heresy”/“heretic,” originally meaning “school of thought”/“adherent”) as part of their larger projects of drawing boundaries, defining identities, and making an argument for the authority of their own ideas and practices.

Longinus, on Sublimity

2000 ◽  
Vol 45 ◽  
pp. 43-74 ◽  
Author(s):  
Malcolm Heath
Keyword(s):  
Nineteenth Century ◽  
Turning Point ◽  
First Century ◽  
Third Century ◽  
The Third ◽  
Do So ◽  
The Way

Until the beginning of the nineteenth century the treatise On sublimity was universally attributed to the third-century critic, rhetorician and philosopher Cassius Longinus. Weiske's edition, first issued in 1809, marked a turning-point in the trend of scholarly opinion, and Longinus' claim to authorship is now generally rejected, often summarily. A variety of alternative attributions have been canvassed; most commonly the work is assigned to an anonymous author of the first century A.D. But a minority of scholars have resisted the consensus and defended Longinus' claim to authorship. This paper will argue that they were right to do so.To avoid ambiguity, I shall follow Russell in using the symbol ‘L’ as a non-committal way of designating the author of On sublimity; by ‘Longinus’ I shall always mean Cassius Longinus. So the question before us is whether L is Longinus. I begin by explaining why manuscript evidence (§2) and stylistic comparison with the fragments of Longinus (§3) fail to resolve the question. I then try to find a place for the composition of the treatise within Longinus' career (§4). This leads to a consideration of the final chapter, widely regarded as inconsistent with a third-century date; I shall argue that there is no inconsistency (§5). If so, the way lies open to a reassessment of the case in favour of Longinus' claim.

Early Christian Reception of the Prophets

2016 ◽  
Author(s):  
Ronald E. Heine
Keyword(s):  
Second Century ◽  
Third Century ◽  
Reading Practices ◽  
Early Christian ◽  
The Third ◽  
Christian Understanding ◽  
Vision Of God ◽  
Hebrew Prophets ◽  
The Way

The Hebrew prophets were essential to the early Christian understanding of the identity of Jesus. This chapter first examines the use of the Hebrew prophets in the reading practices in the second-century worship assemblies of the Christians in relation to those of the early synagogue. This provides an understanding of an early Christian appropriation of the prophets that was not apologetic. It then turns to the third century to show the concern for unity between the Hebrew prophets and the Christian Gospel. Finally, it compares the way four major Christian exegetes of the third and fourth centuries, traditionally separated into the opposing hermeneutical camps of Alexandria and Antioch, interpreted Isaiah’s vision of God, to argue that differing theological positions had come to influence the interpretation of Scripture more than differing hermeneutical procedures.

scholarly journals From the Mystical Unity to the Pantheism (Oneness of Existence)

2016 ◽  
Vol 9 (2) ◽  
pp. 64
Author(s):  
Fatemeh Hakima ◽  
Naser Moheseni Nia ◽  
Mohammad Shafi Saffari ◽  
Syed Esmail Ghafelehbashi
Keyword(s):  
Research Work ◽  
Seventh Century ◽  
Third Century ◽  
The Real ◽  
The Third ◽  
The Subject ◽  
Ibn Arabi ◽  
Definition Of ◽  
The Individual ◽  
The Way

<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>

What is Euhemerism?

2014 ◽  
Vol 43 (2) ◽  
pp. 30-37 ◽  
Author(s):  
Nickolas Roubekas
Keyword(s):  
Religious Studies ◽  
Third Century ◽  
Travel Narrative ◽  
Early Christian ◽  
The Third ◽  
Roman World ◽  
Theory Of Religion ◽  
Comprehensive Examination ◽  
Divine Kingship ◽  
The Way

The third century BCE Greek writer Euhemerus of Messene composed a utopian travel narrative entitled Sacred Inscription where he articulated a theory, known as euhemerism, regarding the origin of religion. The theory maintained that all Olympian gods were deified prominent kings and later scholars made use of it as a justification of divine kingship in the Graeco-Roman world. Euhemerism managed to survive in the early Christian era as a theory that represents the falsity of the gods of the pagans. From a theory of myth to a theory of religion and from a less important element of Euhemerus’ utopian narrative to mere historiography, euhemerism has managed to preserve itself in scholarly discussions without the existence of a comprehensive examination of the theory from a religious studies perspective and the way it was used in later periods. Based on the various and divergent usages and applications of euhemerism both in historical studies and in theoretical discussions on religion, the question remains: What is euhemerism?

Olympichus of Alinda and the Carian Expedition of Antigonus Doson

1942 ◽  
Vol 62 ◽  
pp. 8-13 ◽  
Author(s):  
F. W. Walbank
Keyword(s):  
Third Century ◽  
The Third ◽  
The Town ◽  
The Way

An inscription found at Demirdjidéré in Caria, and published by A. Laumonier in 1934, deals with the granting of the citizenship of some unnamed city (probably Alinda) to Dionytas and Apollas, officials in the chancery (ἐπιοτωλαγραφῖον (sic)) of Olympichus, the στρατηγὀς of a Hellenistic king, whom Laumonier very reasonably identifies with Philip V of Macedon: Olympichus he assumes to be the Carian dynast of that name, whose machinations against the town of Iasus in about 202 B.C. are recorded in three well-known inscriptions, which Holleaux published in 1899. Unfortunately, in dating his inscription to the year 202, Laumonier paved the way for certain unjustifiable conclusions about the relations of Macedonia and Caria during the last quarter of the third century B.C.; and as these conclusions have since been drawn by Lenschau, it is important, I think, to point out their tenuous basis before there is any risk of their becoming widely accepted.

Housing and Population in Imperial Ostia and Rome

1967 ◽  
Vol 57 (1-2) ◽  
pp. 80-95 ◽  
Author(s):  
James E. Packer
Keyword(s):  
Domestic Architecture ◽  
Third Century ◽  
Apartment House ◽  
Literary Works ◽  
Imperial Rome ◽  
The Third ◽  
Imperial Capital ◽  
City Walls ◽  
The City ◽  
The Way

In the accounts of contemporaries imperial Rome looms as the largest and most magnificent capital of its age, and it is only natural, therefore, that modern scholars have attempted to determine with some precision both the size of the city's population and the way in which that population was housed. The evidence relating to the two closely connected problems is both archaeological and written : the ruins of ancient houses which still exist in Rome and the literary works which deal in part with the number of inhabitants or the buildings in the capital.The remains of several relatively well-preserved antique structures in Rome lend substance to Guido Calza's assertion that the apartment-house was the most common form of domestic architecture in the imperial capital. The ruins of one such dwelling (Plate VI, 1) are embedded in the city walls built by the Emperor Aurelian in the third century A.D. Located just south of the Porta Tiburtina, the remains comprise the garden facade of a four-storey brick building which originally contained apartments whose plans varied from floor to floor. This variation in the layout of flats within the building may be traced today in the placement of windows on each level.

The Origins of Gritty Realism on British Television: Euston Films and Special Branch

2014 ◽  
Vol 11 (1) ◽  
pp. 23-40 ◽  
Author(s):  
Max Sexton
Keyword(s):  
Cultural Discourse ◽  
Technological Changes ◽  
Television Drama ◽  
The Third ◽  
Fourth Series ◽  
History Of

Euston Films was the first film subsidiary of a British television company that sought to film entirely on location. To understand how the ‘televisual imagination’ changed and developed in relationship to the parent institution's (Thames Television) economic and strategic needs after the transatlantic success of its predecessor, ABC Television, it is necessary to consider how the use of film in television drama was regarded by those working at Euston Films. The sources of realism and development of generic verisimilitude found in the British adventure series of the early 1970s were not confined to television, and these very diverse sources both outside and inside television are well worth exploring. Thames Television, which was formed in 1968, did not adopt the slickly produced adventure series style of ABC's The Avengers, for example. Instead, Thames emphasised its other ABC inheritance – naturalistic drama in the form of the studio-based Armchair Theatre – and was to give the adventure series a strong London lowlife flavour. Its film subsidiary, Euston Films, would produce ‘gritty’ programmes such as the third and fourth series of Special Branch. Amid the continuities and tensions between ABC and Thames, it is possible to discern how economic and technological changes were used as a cultural discourse of value that marks the production of Special Branch as a key transformative moment in the history of British television.

Géographie et cartographie fictionnelles dans l’Utopie (1516) de Thomas More

Moreana ◽  
2010 ◽  
Vol 47 (Number 181- (3-4) ◽  
pp. 9-68
Author(s):  
Jean Du Verger
Keyword(s):  
Complex Network ◽  
Narrative Strategies ◽  
Thomas More ◽  
The Third ◽  
Editio Princeps ◽  
Shed Light ◽  
The Way

The philosophical and political aspects of Utopia have often shadowed the geographical and cartographical dimension of More’s work. Thus, I will try to shed light on this aspect of the book in order to lay emphasis on the links fostered between knowledge and space during the Renaissance. I shall try to show how More’s opusculum aureum, which is fraught with cartographical references, reifies what Germain Marc’hadour terms a “fictional archipelago” (“The Catalan World Atlas” (c. 1375) by Abraham Cresques ; Zuane Pizzigano’s portolano chart (1423); Martin Benhaim’s globe (1492); Martin Waldseemüller’s Cosmographiae Introductio (1507); Claudius Ptolemy’s Geographia (1513) ; Benedetto Bordone’s Isolario (1528) ; Diogo Ribeiro’s world map (1529) ; the Grand Insulaire et Pilotage (c.1586) by André Thevet). I will, therefore, uncover the narrative strategies used by Thomas More in a text which lies on a complex network of geographical and cartographical references. Finally, I will examine the way in which the frontispiece of the editio princeps of 1516, as well as the frontispiece of the third edition published by Froben at Basle in 1518, clearly highlight the geographical and cartographical aspect of More’s narrative.

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