Nonius is one of the main sources for Varro’s lost works, in particular the Menippeae and the Antiquitates. Nevertheless, his direct knowledge of Varro’s texts is only proven for the first book of the De re rustica and perhaps part of the Antiquitates rerum humanarum. Nonius’ interest in Varro has also most likely influenced his reading of Gellius, although in his opinion he was not to be counted among the most authoritative representatives of the language of the ancients. The analysis of Varronian citations and the comparison with the direct tradition of the De re rustica, confirm the solidity of Lindsay’s reconstruction of the compositional methods in the De compendiosa doctrina. Widespread traces of the adopted systematic reading and rewriting can be identified, as shown particularly by the preference for the exemplification taken from the initial sections of the work under consideration.

The paper proposes two small emendations to the text of Apuleius' Metamorphoses. At 10,25,1 cui minime par erat (instead of the transmitted quae minime par erat, accepted by all modern editors) solves several problems of meaning and syntax. At 11,12,1 the transmitted ornatum, again printed by all editors, is understandable although not in the way suggested by all translations and commentaries so far; however, the very easy emendation ornatus (first introduced with no discussion in a German bilingual edition and possibly inspired by Floridus' paraphrasis or Vallette's translation) would greatly improve the text and should at least be considered in apparatus.

Il presente lavoro ha come scopo di ricostituire nei suoi punti essenziali il perduto trattato De bibliothecis di Marco Terenzio Varrone mediante un esame dei frammenti certamente ascrivibili a tale opera. Si è poi esplorata la possibilità che i capitoli 6, 3; 6, 5 e 6, 9-14 delle Origines di Isidoro di Siviglia dipendano dal De bibliothecis attraverso una fonte indiretta, forse i perduti Prata di Svetonio. Notre travail a pour but de reconstituer les traits essentiels du traité perdu De bibliothecis de Marcus Terentius Varron; pour ce faire nous avons d’abord procédé à une analyse des fragments certains que la tradition indirecte nous a transmis, pour ensuite explorer la possibilité que les chapitres 6, 3; 6, 5 et 6, 9-14 des Origines d’Isidore de Séville dépendent du De bibliothecis, par l’intermédiaire d’une source indirecte, peut-être les perdus Prata de Suétone. Our work aims to reconstruct the fundamental characteristics of Varro's lost treatise De bibliothecis. In the first place we analyzed the certain fragments that the indirect tradition has preserved. Afterwards, we have explored the possibility that the chapters 6, 3; 6, 5 and 6, 9-14 of Isidore of Seville's Origines depend on the De bibliothecis, through an indirect source, maybe the lost Prata of Suetonius.

The paper considers the problem of the importance of the lost Disciplinae of Varro for Augustine’s intellectual formation and above all for his own project of composing an encyclopaedia with the same title, by first setting it within the broader debate about the adoption and controlled reuse of materials from pagan learning in a Christian sphere and so observing the peculiarities of Augustine’s approach in that respect. The analysis and discussion of the testimony of Claudianus Mamertus (anim. 2.8), re-read in light of some passages of Augustine (retr. 1.6; ord. 1.1.2–3; epist. 26), helps illustrate Augustine’s encyclopaedic project in its specific historical and cultural force; that is, he adopts an approach to research and the systematization of knowledge, without detaching it from the originating, fundamentally ethical motivation, that evaluates it from – and hence integrates it into – the Christian pointof view.

La tesi di questo saggio è che la filosofia di E. Severino può essere letta come il rovesciamento simmetrico dell'attualismo di Gentile, a prescindere dal fatto che per Severino Gentile rappresenti la punta estrema del nichilismo. La prima parte ha carattere meramente introduttivo e discute brevemente la tesi di un superamento dell'attualismo in una metafisica dell'essere propria di G. Bontadini, maestro di Severino. La seconda parte si concentra su Severino e mette in luce, punto per punto, le corrispondenze che si possono rintracciare tra il suo pensiero e quello di Gentile.