Part Two of this extended study ^ includes seventeen additional ^ K. Brown herein wishes to expre... more Part Two of this extended study ^ includes seventeen additional ^ K. Brown herein wishes to express his sincere appreciation to the following individuals and institutions for helping to promote the present study: the Deutscher Akademischer Austauschdienst (New York City), for providing him a three-month «Travel/Research Grant» to Wolfenbiittel, Frankfurt, and Hamburg, for fall 1998; Dr. Michael Studemund-Halévy, personal friend and Hamburg savant, who unselfishly provided him the seven lapidary inscriptions, much-needed bibliography, constant encouragement, and the fruits of his own scholarly research on the Hamburg-based Sephardim; Dr. Jill Bepler, Vice-Director, and Christian Hogrefe, Chief Librarian, The Herzog August Bibliothek (Wolfenbiittel), whose heightened sense of professionalism made his sojourn at the research library enormously worthwhile. The authors acknowledge herein permission from the Herzog August Bibliothek directors to reproduce rare texts from their collection in this study; and K. Brown thanks Susan Rosenstein and Dr. John O'Neil, the Hispanic Society of America, for providing him ready access to scores of rare printed books in the HSA collection during his visit to the institution in May 1999. Information concerning these texts is included with the express permission of The Trustees of the Society. 2 The first appeared in Sefarad 59 (1999) pp. 3-42. The following is a list of errata and additions to Part One. (Pp. 3-4) Population figures are inaccurate;
The theme of this volume is the role of sport and spectacle in society, and, in the case of Maced... more The theme of this volume is the role of sport and spectacle in society, and, in the case of Macedonia, these topics are intertwined from the beginning, as well as inexorably connected with Macedonians' ethnic identity. Although sources for early Macedonian history, beyond foundation legends, are sketchy, they deal primarily with the light thrown on the subject by the Persian interest in and invasions of Greece at the end of the Archaic period (700-480 BCE 1). The key figure is King Alexander I "Philhellenos" (reigned c.495-c.450), who played a complex political game that included shifting alliances and allegiances with both Persians and Greeks. Alexander I used sport, and specifically the Olympics, to identify with the Greeks (or more importantly to permit them to identify with him). In a story recounted by Herodotus (5.22), which Herodotus claims to have heard personally from Alexander himself, Alexander had wanted to compete in the stadion race at the Olympics, but was challenged by the other Greek athletes on the grounds that he was not a Greek, but a barbaros. 2 Alexander then claimed descent from the royal family (the Temenids) that in mythical times ruled the Greek city of Argos, and this was accepted by the Hellanodikai (the officials who presided over the Olympic Games, see Chapters 8 and 17). He was allowed to compete, but the race ended in a dead heat, and Alexander declined a rematch, giving up any chance of the victory. The fact that Alexander chose competing at Olympia as the method of declaring his own and his dynasty's Greek ethnicity shows that sport and ethnicity were tied together from the start in Macedonia. Also, this challenge to the Greek ethnicity of both the Argead House and the Macedonians remained a leitmotif throughout the Classical period (480-323), and sport was one of the means by which Macedonia answered that ethnic question.
The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by... more The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα.The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα
The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by... more The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα
When the career length of periodic victors in Classical times is compared with that of victors in... more When the career length of periodic victors in Classical times is compared with that of victors in Hellenistic and Roman Imperial times, there is a strong tendency that later athletes had, generally speaking, much shorter careers. Also, most of these later athletes completed the periodos in the space of only three years and did not repeat their participation. Although our sources are not always complete, it looks as if this may have become a way to enter the professional circuits Furthermore, sources and early success at the periodos suggest that there was a change in training attitudes and methods from training athletes intensively after puberty (late specialization model) to training them as young as possible (early specialization model).
A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitali... more A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso.
The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 ... more The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 = θ 393-95 is presumably a rest of an old theogony. The mention of Uranos and Olymp in the same verse shows some interpretation problems, that is why the author assumes that Homer has adapted this passage from an older source, in which Uranos was still considered a god and not a place.The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 = θ 393-95 is presumably a rest of an old theogony. The mention of Uranos and Olymp in the same verse shows some interpretation problems, that is why the author assumes that Homer has adapted this passage from an older source, in which Uranos was still considered a god and not a place
Esta obra es resultado del Congreso Internacional de Derecho Romano, con el titulo: "La muje... more Esta obra es resultado del Congreso Internacional de Derecho Romano, con el titulo: "La mujer en la Literatura y en la Jurisprudencia. De Roma a la Actualidad", celebrado dentro del Proyecto de Investigacion "La Mujer en la Literatura y la Jurisprudencia Clasicas", de la Universidad de Valencia (Espana), Depto. de Derecho Romano y Eclesiastico del Estado, concedido por el Ministerio de Economia y Competitividad, en la Convocatoria 2016 de Proyectos I+D, correspondientes al Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia, Subprograma Estatal de Generacion del Conocimiento, con REF.: DER2016-78378-P, y siendo los investigadores principales los profesores: Ma Asuncion Molla Nebot y Jose Maria Llanos Pitarch Al analizar el papel de la mujer en la historia no solo se justifica por la necesidad de avanzar en el progreso del conocimiento cientifico, sino tamien por la finalidad de contribuir a potenciar en todos los campos el lado feme...
Cuadernos de Filología Clásica. Estudios griegos e indoeuropeos, 2018
En el presente artículo se analiza la Orestía de Esquilo desde el punto de vista de cómo la justi... more En el presente artículo se analiza la Orestía de Esquilo desde el punto de vista de cómo la justicia, entendida como superioridad moral, se asocia a la superioridad intelectual y racional. En el mundo clásico las cualidades intelectuales positivas se atribuyen casi exclusivamente a los hombres. Esto es un cambio del mundo homérico, donde la mujer se valoraba también por su inteligencia. Las heroínas de la tragedia clásica son heroínas homéricas que no se acomodan a los ideales clásicos de feminidad. Esta disyunción en la valoración de la mujer deja a los personajes femeninos en desventaja. A través del análisis de pasajes que incluyen verbos de pensamiento y de aprendizaje se puede ver la transición de la mujer homérica a la clásica, que se desarrolla de forma paralela a la transición de la lucha por establecer la superioridad intelectual a la imposición de la revelación del conocimiento.
Part Two of this extended study ^ includes seventeen additional ^ K. Brown herein wishes to expre... more Part Two of this extended study ^ includes seventeen additional ^ K. Brown herein wishes to express his sincere appreciation to the following individuals and institutions for helping to promote the present study: the Deutscher Akademischer Austauschdienst (New York City), for providing him a three-month «Travel/Research Grant» to Wolfenbiittel, Frankfurt, and Hamburg, for fall 1998; Dr. Michael Studemund-Halévy, personal friend and Hamburg savant, who unselfishly provided him the seven lapidary inscriptions, much-needed bibliography, constant encouragement, and the fruits of his own scholarly research on the Hamburg-based Sephardim; Dr. Jill Bepler, Vice-Director, and Christian Hogrefe, Chief Librarian, The Herzog August Bibliothek (Wolfenbiittel), whose heightened sense of professionalism made his sojourn at the research library enormously worthwhile. The authors acknowledge herein permission from the Herzog August Bibliothek directors to reproduce rare texts from their collection in this study; and K. Brown thanks Susan Rosenstein and Dr. John O'Neil, the Hispanic Society of America, for providing him ready access to scores of rare printed books in the HSA collection during his visit to the institution in May 1999. Information concerning these texts is included with the express permission of The Trustees of the Society. 2 The first appeared in Sefarad 59 (1999) pp. 3-42. The following is a list of errata and additions to Part One. (Pp. 3-4) Population figures are inaccurate;
The theme of this volume is the role of sport and spectacle in society, and, in the case of Maced... more The theme of this volume is the role of sport and spectacle in society, and, in the case of Macedonia, these topics are intertwined from the beginning, as well as inexorably connected with Macedonians' ethnic identity. Although sources for early Macedonian history, beyond foundation legends, are sketchy, they deal primarily with the light thrown on the subject by the Persian interest in and invasions of Greece at the end of the Archaic period (700-480 BCE 1). The key figure is King Alexander I "Philhellenos" (reigned c.495-c.450), who played a complex political game that included shifting alliances and allegiances with both Persians and Greeks. Alexander I used sport, and specifically the Olympics, to identify with the Greeks (or more importantly to permit them to identify with him). In a story recounted by Herodotus (5.22), which Herodotus claims to have heard personally from Alexander himself, Alexander had wanted to compete in the stadion race at the Olympics, but was challenged by the other Greek athletes on the grounds that he was not a Greek, but a barbaros. 2 Alexander then claimed descent from the royal family (the Temenids) that in mythical times ruled the Greek city of Argos, and this was accepted by the Hellanodikai (the officials who presided over the Olympic Games, see Chapters 8 and 17). He was allowed to compete, but the race ended in a dead heat, and Alexander declined a rematch, giving up any chance of the victory. The fact that Alexander chose competing at Olympia as the method of declaring his own and his dynasty's Greek ethnicity shows that sport and ethnicity were tied together from the start in Macedonia. Also, this challenge to the Greek ethnicity of both the Argead House and the Macedonians remained a leitmotif throughout the Classical period (480-323), and sport was one of the means by which Macedonia answered that ethnic question.
The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by... more The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα.The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα
The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by... more The Homeric expression φάρμακα μητιόεντα is only attested in 8 227. The expression is isolated by its meaning. Μητιόεις;- is an epithet of Zeus. φάρμακα combines with other epithets. The creation of the expression is due to the combination of the formula Διός: μητιόεντος with Διός θυγάτηρ and the secondary separation by the expression έχε φάρμακα. Διός is placed far away from its epithet so that μητιόεις ends up being referred to the closest word φάρμακα
When the career length of periodic victors in Classical times is compared with that of victors in... more When the career length of periodic victors in Classical times is compared with that of victors in Hellenistic and Roman Imperial times, there is a strong tendency that later athletes had, generally speaking, much shorter careers. Also, most of these later athletes completed the periodos in the space of only three years and did not repeat their participation. Although our sources are not always complete, it looks as if this may have become a way to enter the professional circuits Furthermore, sources and early success at the periodos suggest that there was a change in training attitudes and methods from training athletes intensively after puberty (late specialization model) to training them as young as possible (early specialization model).
A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitali... more A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso.
The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 ... more The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 = θ 393-95 is presumably a rest of an old theogony. The mention of Uranos and Olymp in the same verse shows some interpretation problems, that is why the author assumes that Homer has adapted this passage from an older source, in which Uranos was still considered a god and not a place.The author argues that the image of the Horai as guardians of the doors of the Olymp in E 749-51 = θ 393-95 is presumably a rest of an old theogony. The mention of Uranos and Olymp in the same verse shows some interpretation problems, that is why the author assumes that Homer has adapted this passage from an older source, in which Uranos was still considered a god and not a place
Esta obra es resultado del Congreso Internacional de Derecho Romano, con el titulo: "La muje... more Esta obra es resultado del Congreso Internacional de Derecho Romano, con el titulo: "La mujer en la Literatura y en la Jurisprudencia. De Roma a la Actualidad", celebrado dentro del Proyecto de Investigacion "La Mujer en la Literatura y la Jurisprudencia Clasicas", de la Universidad de Valencia (Espana), Depto. de Derecho Romano y Eclesiastico del Estado, concedido por el Ministerio de Economia y Competitividad, en la Convocatoria 2016 de Proyectos I+D, correspondientes al Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia, Subprograma Estatal de Generacion del Conocimiento, con REF.: DER2016-78378-P, y siendo los investigadores principales los profesores: Ma Asuncion Molla Nebot y Jose Maria Llanos Pitarch Al analizar el papel de la mujer en la historia no solo se justifica por la necesidad de avanzar en el progreso del conocimiento cientifico, sino tamien por la finalidad de contribuir a potenciar en todos los campos el lado feme...
Cuadernos de Filología Clásica. Estudios griegos e indoeuropeos, 2018
En el presente artículo se analiza la Orestía de Esquilo desde el punto de vista de cómo la justi... more En el presente artículo se analiza la Orestía de Esquilo desde el punto de vista de cómo la justicia, entendida como superioridad moral, se asocia a la superioridad intelectual y racional. En el mundo clásico las cualidades intelectuales positivas se atribuyen casi exclusivamente a los hombres. Esto es un cambio del mundo homérico, donde la mujer se valoraba también por su inteligencia. Las heroínas de la tragedia clásica son heroínas homéricas que no se acomodan a los ideales clásicos de feminidad. Esta disyunción en la valoración de la mujer deja a los personajes femeninos en desventaja. A través del análisis de pasajes que incluyen verbos de pensamiento y de aprendizaje se puede ver la transición de la mujer homérica a la clásica, que se desarrolla de forma paralela a la transición de la lucha por establecer la superioridad intelectual a la imposición de la revelación del conocimiento.
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