- Classical philology, Late Antique Art and Archaeology, Classical and Byzantine Epigrapy, Late Antiquity, Greek Literature, Byzantine History,Literature, Archeology, and 43 moreByzantine Epigraphy, Byzantine Studies, Byzantine Epigrams, Late Antique and Byzantine History, Early Christianity, Greek Epigraphy, Greek and Roman Epigraphy, Byzantine art, Roman Art, Late Antique and Byzantine Studies, Greek and Latin Epigram, Early Christian Art, Late Roman Archaeology, Patristics, Roman Epigraphy, Ancient Greek and Roman Art, Patristics and Late Antiquity, Byzantine Literature, Late Antique Archaeology, Late Roman Empire, Nonnus, Epigraphy (Archaeology), Graeco-Roman Egypt, Emperor Julian, Byzantine Archaeology, Greek Patristics, Classics, Epigraphy, Ancient Mosaics, Ancient Greek Rhetoric, Neoplatonism, Papyrology, Constantinople, Latin Epigraphy, Neoplatonism and late antique philosophy, Second Sophistic, Procopius Caesarensis, Procopius, Justinian I, Emperor, Byzantine historiography, Byzantine studies (Classics), Late Antique Architecture, and Late Roman Republicedit
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recensioni: G. Montefoschi, Corriere della Sera 7.6.2005, p. 35; A. Rotondo, Adamantius 11, 2005, pp. 552-557; R. Shorrock, Bryn Mawr Classical Review 2006.03.37
recensioni: A. Ruiz, Bryn Mawr Classical Review 2004.07.60; G. Lozza, Byzantinische Zeitschrift, 97, 2004, pp. 571-573; Th. Duc, Revue de Philologie 78, 2004, 355-356; S.F. Johnson, Classical Review 55, 2005, pp. 474-476; A.M. Taragna,... more
recensioni: A. Ruiz, Bryn Mawr Classical Review 2004.07.60; G. Lozza, Byzantinische Zeitschrift, 97, 2004, pp. 571-573; Th. Duc, Revue de Philologie 78, 2004, 355-356; S.F. Johnson, Classical Review 55, 2005, pp. 474-476; A.M. Taragna, Medioevo Greco 5, 2005, pp. 300-301; G. Strano, Orpheus 26, 2005, pp. 252-253; M. Whitby, Eikasmos 17, 2006, pp. 553-561; A. Rotondo, Adamantius. Annuario di Letteratura Cristiana antica e di Studi giudaico-ellenistici 12, 2006, pp. 611-614; D. Accorinti, Gnomon 80, 2008, 6-15
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L’articolo analizza alcune iscrizioni tardoantiche relative al culto di San Sergio, in particolare due epigrammi dell’ dell’Hauran, I.Syrie 2412= 22/36/04 (Soada/Dionysias, Deir-el-Kadi, del V/VI sec. e IGLS XV/1 186 = SGO 22/14/04... more
L’articolo analizza alcune iscrizioni tardoantiche relative al culto di San Sergio, in particolare due epigrammi dell’ dell’Hauran, I.Syrie 2412= 22/36/04 (Soada/Dionysias, Deir-el-Kadi, del V/VI sec. e IGLS XV/1 186 = SGO 22/14/04 (Azra‘, VI sec.). Entrambe queste iscrizioni vengono poste a confronto con testi metrici costantinopolitani, rispettivamente uno dei epigrammi dell’abside della Chiesa delle Blacherne (AP I 3) e l’iscrizione per la chiesa dei SS Sergio e Bacco (APApp I 358 Cougny = 210 Preger). La vicinanza nel riuso di idee e stilemi letterari fra questi epigrammi suggerisce che testi della capitale particolarmente significativi avessero una certa circolazione ed entrassero nelle raccolte di modelli delle botteghe epigrafiche della periferia dell’Impero
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This paper studies the reception of the Homeric Hymns in some pagan and Christian poets of Late Antiquity. It offers some methodological remarks on ‘quotations’ or ‘allusions’ and re-use of epic code; and on the need to distinguish... more
This paper studies the reception of the Homeric Hymns in
some pagan and Christian poets of Late Antiquity. It offers
some methodological remarks on ‘quotations’ or ‘allusions’
and re-use of epic code; and on the need to distinguish
between instances of epic language reused by Late Antique
poets and actual quotations or borrowings from the Homeric
Hymns. After an overall view on the presence of the Hymns in
some major poets of Late Antiquity (especially Nonnus of
Panopolis, Proclus, the Orphic Argonautica), I deal with the
reception of the Hymns to Hermes, whose presence can be
detected in papyri, inscriptions and highbrow poems (either
pagans or Christians) from the second century until the fifth
century AD. I argue that in Late Antiquity the concept of epic
code was extended to the whole Homeric corpus, probably by
the influence of school education.
some pagan and Christian poets of Late Antiquity. It offers
some methodological remarks on ‘quotations’ or ‘allusions’
and re-use of epic code; and on the need to distinguish
between instances of epic language reused by Late Antique
poets and actual quotations or borrowings from the Homeric
Hymns. After an overall view on the presence of the Hymns in
some major poets of Late Antiquity (especially Nonnus of
Panopolis, Proclus, the Orphic Argonautica), I deal with the
reception of the Hymns to Hermes, whose presence can be
detected in papyri, inscriptions and highbrow poems (either
pagans or Christians) from the second century until the fifth
century AD. I argue that in Late Antiquity the concept of epic
code was extended to the whole Homeric corpus, probably by
the influence of school education.
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The paper deals with the concept of ‘democratisation of the culture’, introduced by Santo Mazzarino, and its possible adaptation to the metrical inscriptions (mainly Christians) of late antiquity. The presence of new models and of new... more
The paper deals with the concept of ‘democratisation of the culture’, introduced by Santo Mazzarino, and its possible adaptation to the metrical inscriptions (mainly Christians) of late antiquity. The presence of new models and of new agents in the diffusion of culture is here considered against the background of classical paideia, which was often absorbed in uncanonical or even ‘erroneous’ ways in inscriptions that we might define ‘popular’ especially for their ‘centrifugal’ and innovative features. The adoption of Mazzarino’s model will also
allow us to consider metrical inscriptions according to a different interpretive model, and one not necessarily related to classical norms. From this perspective, classical paideia should be considered not as the fixed norm of aesthetic values, but rather as a common ground on which centrifugal innovations were inserted (ascending democratisation) and whose social prestige continued to be important in lower and provincial contexts (descending democratisation).
allow us to consider metrical inscriptions according to a different interpretive model, and one not necessarily related to classical norms. From this perspective, classical paideia should be considered not as the fixed norm of aesthetic values, but rather as a common ground on which centrifugal innovations were inserted (ascending democratisation) and whose social prestige continued to be important in lower and provincial contexts (descending democratisation).
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The present work aims to describe some guidelines of the research on literariness in Late Greek inscriptional poems (IV-VIth c. AD). Literary aspects of inscriptions are considered from the perspective of reception and of communication... more
The present work aims to describe some guidelines of the research on literariness in Late Greek inscriptional poems (IV-VIth c. AD). Literary aspects of inscriptions are considered
from the perspective of reception and of communication strategies. After briefly examining the signatures of metrical inscriptions as a social value (examples from Aphrodisias, Rome, Palestine, Syria), the paper focuses on material aspects (mise en texte, paratextual signs etc.) trying to assess the role they played on audience’s ability of perceiving the literary content of the text. Further, some considerations on different levels of education and on the performance of inscriptional texts are offered. The last paragraph deals with the presence of epigraphic vocabulary and phraseology in highbrow literature.
from the perspective of reception and of communication strategies. After briefly examining the signatures of metrical inscriptions as a social value (examples from Aphrodisias, Rome, Palestine, Syria), the paper focuses on material aspects (mise en texte, paratextual signs etc.) trying to assess the role they played on audience’s ability of perceiving the literary content of the text. Further, some considerations on different levels of education and on the performance of inscriptional texts are offered. The last paragraph deals with the presence of epigraphic vocabulary and phraseology in highbrow literature.
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Secondo Corso di Alta Formazione sulla Tarda Antichità
Centro e Periferia
Roma, Sapienza, 25 gennaio-5 febbraio 2021
Centro e Periferia
Roma, Sapienza, 25 gennaio-5 febbraio 2021
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I Corso di Formazione sulla Tarda Antichità: La Metodologia della Ricerca
Sapienza Università di Roma
aprile-giugno 2019
Sapienza Università di Roma
aprile-giugno 2019