Didymos of Alexandria - Commentary on Pindar

Author(s):  
Bruce Karl Braswell

Modern studies of Pindar have largely neglected ancient scholarship on the poet. This is not entirely by chance, since the almost 1000 pages of the scholia vetera on the odes presuppose an acquaintance with the language and conventions of the Hellenistic grammarians who commented on the Pindaric texts. While the scholia have not undeservedly been criticized for containing a sizeable amount of dross, they have nevertheless preserved the comments of major figures of Alexandrian scholarship such as Aristarchos and Didymos whose interpretations are not only of historical interest but can often contribute to a better understanding of ancient texts. The Pindaric scholarship of Aristarchos was the subject of two special studies, both of which appeared as long ago as 1883, while Didymos has fared even less well. The only collection of the remains of his Pindar commentary was published by Moritz Schmidt in his 1854 edition of all the fragments of the grammarian known to him. This was based on Boeckh?s partial edition of the Pindar scholia published in 1819. The present edition, which draws on Drachmann’s critical edition, not only offers a revised Greek text but also an English translation with explanatory notes and full indices. An extensive introduction, which situates Didymos in the scholarship of late Ptolemaic Alexandria, includes the first modern critical catalogue of all the works which are expressly attributed to him. While the present work is primarily addressed to advanced students and professional classicists, it is hoped that the presentation will ease the entry of others into the fascinating field of ancient scholarship which has now established itself as a special discipline.<BR>

Traditio ◽  
1998 ◽  
Vol 53 ◽  
pp. 37-61
Author(s):  
Michael S. Driscoll

The subject of penance and confession is central in the writings of Alcuin of York (†804), and found in many different literary genres: e.g., liturgical writings, devotional works, letters, and small treatises. The genius of Alcuin, as well as the principal thrust of his work at the court of Charlemagne, lay in pedagogical concerns. Within the school reform, however, we find traces of theological thought, most notably his ideas regarding penance. His overriding interest was pastoral rather than theoretical. He was concerned about the well-being of his pupils and it was for them that he composed his most important treatise on confession and penance, Ad pueros sancti Martini.


2015 ◽  
Vol 108 (2) ◽  
Author(s):  
Erika Gielen ◽  
Peter Van Deun

AbstractThis article presents a critical edition and annotated English translation of the Invocation of the holy Archangels Michael and Gabriel by Metrophanes, who was bishop of Smyrna in the second half of the 9th century. The text has only been preserved in the 12th-century manuscript Oxoniensis, Bodleianus, Auctarium E.5.12 (Miscellaneus 77). This new reconstruction of the Greek text replaces the unreliable edition of 1887 by Basileios Georgiadès. In the notes accompanying the translation, references to expressions and Biblical quotes recurrent in the oeuvre of Metrophanes have been added.


2007 ◽  
Vol 61 (1) ◽  
pp. 21-29 ◽  
Author(s):  
Ronnie Rombs

AbstractThe standard English translation of Origen's De principiis, translated by G.W. Butterworth and published in 1936, is based upon the earlier critical edition of Paul Koetschau. Origen's text survives through the Latin translation of Rufinus, a version that Koetschau fundamentally distrusted: Rufinus had admittedly expurgated Origen's text and could not, accordingly, be trusted. Hence the job of the editor and translator was judged to be the reestablishment—as far as was possible—of Origen's original text. Such suspicion of the text led to, among other problems, the awkward printing of parallel Greek and Latin passages in columns in Butterworth's English edition. Greek fragments and Origenistic material—that is to say, passages that were not direct quotations of De principiis, nor even directly Origen's—were inserted into Koetschau's text based upon presumed doctrinal parallels between those fragments and Origen's 'authentic' thought.We cannot reconstruct the Greek text; what we have inherited for better or worse is Rufinus's Latin translation of Peri archôn, a text that the more recent scholarship of G. Bardy and others have significantly rehabilitated confidence in. With the notable exception of English, translations of De principiis have been made in French, Italian and German, based upon more recent and more balanced critical editions. The author proposes a new English translation of Rufinus's Latin text based upon the critical edition of Henri Crouzel and Manlio Simonetti, published in the Sources Chrétiennes series.


2001 ◽  
Vol 6 (2) ◽  
pp. 96-122 ◽  
Author(s):  
Mohammed Abattouy

AbstractThis article investigates the Arabic tradition of the Problemata Mechanica, a Greek text of mechanics ascribed to Aristotle, of which it has often been said that Arabic classical culture had been ignorant of it. Against this prevailed claim, it is shown that the Arabo-Muslim scholars had access to the text at least in the form of an abridged version entitled Nutaf min al-iyal edited by al-Khāzinī (twelfth century) in Kitāb mīzān al-ikma (Book of the Balance of Wisdom). The article includes the critical edition of the Arabic text of the Nutaf on the basis of the two extant manuscripts and its English translation. Finally, the mechanical theory in the Nutaf is characterized briefly.


The book contains the proceedings of the 19th Symposium Aristotelicum (Munich 2011), dedicated to Aristotle’s De Motu Animalium, which expounds a common causal explanation of animal self-motion. Besides a philosophical introduction by Christof Rapp and essays on the individual chapters of De Motu Animalium, there is a new critical edition of the Greek text and a philological introduction by Oliver Primavesi, and an English translation of the new text by Benjamin Morison. The philosophical introduction and the essays on the individual chapters aim to give a balanced representation of scholarly debate on the treatise and related issues since the publication of Martha Nussbaum’s edition and commentary in 1978. The new edition and translation of the Greek text were made necessary by the discovery, in 2011, of a second, independent branch of the manuscript tradition. The new text, which is the first to be based on a full collation of all forty-seven extant Greek manuscripts, differs in 120 significant cases from the text published by Nussbaum in 1978.


2021 ◽  
Vol 13 (2) ◽  
pp. 437-500
Author(s):  
Gertjan Verhasselt ◽  
Robert Mayhew

Abstract In Iliad 10, Odysseus claims that ‘more night has passed | than two parts, but still a third part remains’ (252–253). This gave rise to a Homeric problem, which received a great deal of attention from ancient scholars: If more than two parts of the night have passed, how can a third part remain? The main source for a variety of solutions to it is a lengthy discussion written along the perimeter of three pages of Venetus B, an important manuscript of the Iliad. The source of this text is almost certainly Porphyry’s Homeric Questions. Porphyry presents six different solutions, including those of Apion, Chrysippus and Aristotle (this last a fragment from his lost Homeric Problems), as well as a discussion of Odysseus as astronomer. The present paper includes: a critical edition of this text based on a fresh inspection of the manuscript, yielding new readings; an English translation; notes to the text; and an interpretive essay. The paper demonstrates the limitations of earlier editors of the text, and the hope is that it will serve as an example of how properly to approach and present the fragments of Porphyry’s Homeric Questions. It also turns out that, for quotations from the Iliad and Odyssey, Porphyry often does not provide the text attributed to him in the recent Homer editions of West.


2018 ◽  
Vol 111 (3) ◽  
pp. 659-720
Author(s):  
András Kraft ◽  
István Perczel

Abstract The paper discusses John Italos’ (d. after 1082) position on the eternity of the world. Italos was condemned for a series of heretical views including the thesis that the visible world was eternal. However, a treatise of Italos has been transmitted, in which he refutes the idea of an eternal kosmos and argues for its createdness in the beginning of time. The present study provides a critical edition of the Greek text of Italos’ treatise (Quaestio 71 of his Quaestiones quodlibetales), provided with a first English translation and followed by a commentary that develops Italos’ main arguments and identifies some of his sources. It is argued that Italos sincerely defended an anti-eternalist standpoint by adopting arguments, first and foremost, of the sixth-century philosopher John Philoponos. Moreover, Italos seems to react in Quaestio 71 to specific charges that had been brought up against him during his repeated synodal investigations in 1076/77 and 1082. His treatise against the eternity of the world appears to be a comprehensive apology of his orthodoxy.


2011 ◽  
Vol 13 (1) ◽  
pp. 25-78 ◽  
Author(s):  
Shawkat M. Toorawa

Q. 19 (Sūrat Maryam) – an end-rhyming, and, by general consensus, middle to late Meccan sura of 98 (or 99) verses – has been the subject of considerable exegetical and scholarly attention. Besides commentary, naturally, in every tafsīr of the Qur'an, Sura 19 has also benefited from separate, individual treatment. It has been the object of special attention by modern Western scholars, in particular those of comparative religion and of Christianity, whose attention has centred largely on the virtue and piety of Mary, on the miraculous nature of the birth of Jesus, on Jesus' ministry, and on how Jesus' time on Earth came to an end. In addition, Sura 19 is a favourite of the interfaith community. Given this sustained and multivectored scrutiny, it is remarkable how little analysis has been devoted to its lexicon. This article is a contribution to the study of the lexicon of this sura, with a particular emphasis on three features: rhyming end words, hapaxes, and repeating words and roots, some of which occur in this sura alone.


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