Hermes

ISSNs: 0018-0777, 2365-3116

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  1.  9
    Un caso di “paraipotassi” in Lucrezio?Emanuele Berti - 2024 - Hermes 152 (1):68-80.
    The so-called parahypotaxis is a syntactical phenomenon, common in late Latin but attested sporadically already in classical Latin, consisting in the pleonastic use of a copulative conjunction (et or atque) at the beginning of the principal clause after a subordinate, especially temporal clause. In this paper I propose to recognize a case of parahypotaxis in a difficult passage of Lucretius’ De rerum natura (6, 577-584), differently explained by former interpreters. As an appendix, I discuss a passage of Vergil’s Aeneid (9, (...)
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  2.  7
    Aristotle on the Modes of Mimesis.Luis Galván - 2024 - Hermes 152 (1):40-56.
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  3.  10
    A Consul for a Heavenly Rome: Reclaiming Aristocratic Virtue in Prudentius, Peristephanon 2.Mattias Gassman - 2024 - Hermes 152 (1):100-113.
    At Peristephanon 2.549-560, Prudentius depicts St. Laurence as consul in a heavenly Rome. This extraordinary passage achieves two purposes. First, it links the celebration of Rome’s conversion to the concluding prayer. By looking toward the martyr in heavenly glory, Prudentius can make his prayer heard despite his separation from the martyr’s body. Laurence’s exaltation also qualifies aristocratic ambitions. Prudentius glories in the Senate’s conversion, but senatorial lifestyles were at odds with his ideals (as Laurence’s denunciation of the rich underscores). By (...)
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  4.  14
    Fimbriani.Fabio Guidetti & Christoph Lundgreen - 2024 - Hermes 152 (1):81-99.
    Plutarch’s account of Lucullus unsuccessfully begging his soldiers to follow him further, shortly before being forced to leave his command, is commonly read as the apex of his failure as a military leader. A close reading, however, reveals two hitherto overlooked aspects. Firstly, the story offers valuable information on late Republican military history, regarding the duration of military service before Augustus’ reform and the existence of clearly defined subgroups within the army. Secondly, the conflict between Lucullus and his soldiers allows (...)
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  5.  5
    Laios und seine Enkelkinder.Jens Holzhausen - 2024 - Hermes 152 (1):118-121.
    In Sophocles’ OT 261 the phrase κοινῶν παίδων κοινά is to be translated as “common (descendants) of joint children”. If Laios had not been killed, he and Iokaste would have had children and grandchildren together. By ways of tragic irony Oedipus describes thus reality: Laios does have grandchildren, as Oedipus’ children are truly Laius’ grandchildren, since Oedipus is his son.
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  6.  8
    The Council of Samos in 479 and Thucydides’ Silence.Robert D. Luginbill - 2024 - Hermes 152 (1):3-15.
    Herodotus gives a lengthy description of the important council of the Greek allies which took place at Samos after Mycale in 479, but Thucydides fails to mention it. This is likely not because of succinctness in his treatment of the period. Throughout the Pentecontaetia, Thucydides presents the events which led to the Peloponnesian War in a somewhat indirect and passive way in order to attribute its causality to historical forces of deeper import. His desire to accentuate the role of Athenian (...)
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  7.  10
    Nymphs, Muses (and Cicadas) at the Ilissus.Tomasz Mojsik - 2024 - Hermes 152 (1):16-39.
    The article proves that the term mouseion used by Plato in Phaedrus 278b cannot mean “sanctuary/shrine of the Muses” here, but it probably refers to the cicadas chirping under the plane tree of which Socrates speaks earlier in the dialogue (259b-c). Such an interpretation is consistent with our knowledge of the early stage of development of the concept of mouseion, and also with its use elsewhere in Plato’s dialogue (267b). It should therefore be concluded that the cult of the Muses (...)
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  8.  3
    Die Säule der Venus.Matthias Steinhart - 2024 - Hermes 152 (1):122-127.
    In 2.14 Propertius promises rich donations to Venus, to be attached to a „columna“ (v. 25). This column is often thought to be part of a temple, but such an interpretation raises problems. One reading is that columna means a single votive column, well-known in Roman (and Greek) religious praxis and in visual arts. With such a reading „columna“ gains in sacral importance. Then again, single columns have been used as Roman victory monuments: With that in mind the „columna“ can (...)
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  9.  2
    Plutarch und der Erdschatten. Zu De genio Socratis 22, 590 F und 591 A.Otta Wenskus - 2024 - Hermes 152 (1):114-117.
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  10.  11
    Homeric ἴσκε(ν) (Od. 19.203; 22.31) and its Reception in Apollonius and Theocritus.Ruobing Xian - 2024 - Hermes 152 (1):57-67.
    This article focuses on the interpretation of Homeric ἴσκε(ν) (Od. 19.203; 22.31) as well as its reception in Apollonius Rhodius (A. R. 1.834 et alibi) and Theocritus (Id. 22.167). I argue that the passage Od. 22.31-33, in which ἴσκεν (Od. 22.31) occurs, was owed to a bard’s imitation of Od. 19.203, who not only took ἴσκε (Od. 19.203) as a verbum dicendi but used ἴσκεν ἕκαστος ἀνήρ at Od. 22.31 as a semantic equivalent of the Homeric formula ὣς ἄρα τις (...)
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