An ancient debate on urban renewal and built heritage: Dio Chrysostom and the city of Prusa

Scholarship on architecture and urbanism in antiquity has focused on building activity and investment in the fabric of cities as positive processes, typically starting from the assumption that such developments were welcomed by inhabitants – but were they? This article examines objections to urban renewal and the construction of monumental public building in the Roman world. Specifically, it focuses on the city of Prusa and the controversy surrounding the renovation of its civic centre by the local politician Dio Chrysostom in the early 2nd century AD. Using speeches and letters written at the time, the article presents both a new interpretation of this specific episode and brings to the fore the rarely articulated and yet highly controversial nature of building projects that are traditionally thought of as being beneficial. In the conclusion, we also see how this example contributes to research on the issue of heritage as a pre-modern phenomenon.

Post-Hellenistic Perspectives on Divination, the Individual, and the Cosmos

This article investigates the relation between ancient divinatory theories and ontological assumptions about individuals, the gods, and the cosmos through the writings of Dio Chrysostom, Epictetus, and Maximus of Tyre—three philosophers who belong to the first Roman imperial age. By exploring their works in light of recent anthropological studies, this article will discuss how different divinatory systems generate, and are embedded in, specific ontologies. All three writers analyze divination as a means to bridge contingency and transcendence and to situate individuals within the cosmos. As such, their analysis of divination relates to specific ontological systems: a mono-ontology reducible to one divinematerial principle for Epictetus, and the poly-ontology of a graduated cosmos for Dio Chrysostom and Maximus of Tyre.

BACK ON CIRCE'S ISLAND

The reception of Circe's island in and through Classical Antiquity has largely focused on the enigmatic sorceress herself. The long literary chain of interpretive topoi—Circe the witch, the whore, the temptress—stretches from Apollonius, Virgil, Ovid, and Dio Chrysostom to Spenser, Calderón, Joyce, Margaret Atwood, and Madeline Miller. Her role as Odysseus’ benefactor, so unmistakable in Homer, is soon forgotten; to Virgil, she is above all dea saeva, (‘the savage goddess’, Aen. 7.19). One distinguishing feature of Circe and her reception is the focus on representation: the enchantment of Circe, as Greta Hawes puts it, is above all a study in allegory. From the moment Circe put a spell on Odysseus’ companions, transforming them into animals in Book 10 of the Odyssey, Circe has invited analogical reasoning, centered on what the transformation from one being into another represents. More often than not, this transformation is interpreted according to a dualist thinking about humans and animals: subjects are transformed from one being into another being, thus representing some moral or physical degradation. This article, by contrast, concentrates on Circe's island through the lens of becoming-animal, the concept developed by Gilles Deleuze and Félix Guattari in the tenth plateau of A Thousand Plateaus, ‘1730: Becoming-Intense, Becoming-Animal, Becoming-Imperceptible…’. I explicate the concept of becoming-animal by applying it to a Deleuzian encounter with Circe's island, both in its ancient articulations and in its various receptions, including H.G. Wells's science fiction novel The Island of Dr. Moreau.