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David Movrin

University of Ljubljana, Faculty of Arts, Department of Classics, Faculty Member

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Associate Professor at the Department of Classics at the University of Ljubljana. Studied at universities in Ljubljana, Budapest (CEU), and at Oxford (Keble College); published a series of papers, co-redacted the Latin-Slovenian Dictionary in six volumes, translated a Latin textbook and workbook set (Learn to Read Latin) as well as works by Euripides, Athanasius, Sulpicius Severus, and others; edited a series of translations, and published two monographs, Fidus Interpres (2010) and Sources of Monasticism (2011). Classics and Communism (2013), co-edited with a team of researchers, was included by the Slovenian Research Agency in their Excellence in Scholarship series. It was followed by Classics and Class (2016), Classics and Communism in Theatre (2019) and Proletarian Classics (2022). The two-volume multi-author History of Slovenian Literary Translation (2023), which includes chapters on translations from Greek and Latin and on translating Homer, was recognized among the outstanding research achievements of the University of Ljubljana. Partner in Europa Ciceroniana (europa-ciceroniana.eu). Currently serving as the editor of Clotho.
Address: Aškerčeva 2, SI-1000 Ljubljana, Slovenia

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Friderik Klampfer

University of Maribor

University of Ljubljana

University of Ljubljana

University of Ljubljana

Julijana Visočnik

Martina ješovnik

Filozofska Fakulteta Ljubljana

Kajetan Škraban

University of Ljubljana, Faculty of Arts

Matija Palčič

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Papers by David Movrin

“He is Human, Too”: The Empire and Its Emperors in Athanasius’ Vita Antonii

Ars et Humanitas, 2022

The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with ... more The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with Constantine, Constantius and Constans, contrasting it with a very different portrayal of Constantine in Eusebius’ Vita Constantini. While Eusebius, in a famous statement, presented the emperor as a sort of a bishop, the Greek Vita Antonii tried to present a very different model, one that seems to be sceptical of the imperial power and perhaps of earthly society as such. The point was not lost on those who later developed the genre, as can be seen in the writings of Sulpicius Severus, the author of Vita Martini, written at the end of the fourth century, where the three emperors from Vita Antonii are paralleled with three different emperors, in a much sharper relief, subverting secular power and underlining the superiority of its spiritual alternative.

Five-Year Plans, Explorers, Luniks, and Socialist Humanism: Anton Sovre and His Blueprint for Classics in Slovenia

Clotho, 2022

About a year before the pandemic struck, personal archives of Anton Sovre (1885–1963) were redisc... more About a year before the pandemic struck, personal archives of Anton Sovre (1885–1963) were rediscovered, and they eventually made their way to the National and University Library in Ljubljana. During the fifties, Anton Sovre was the undisputed éminence grise of the field of classics in Slovenia and among the new sources now available to researchers is an essay on “Perspective Development of Classical Philology” from 1959. The document was written in the tradition of the Five-Year Plans, and its rhetoric is often amusing. Its content, however, was written mainly by Sovre’s best student. At that time, Kajetan Gantar (1930–2022) had already defended his PhD thesis on Homer. Due to political reasons, he was initially blocked from getting a university position. However, the situation changed somewhat during the thaw in the sixties, when he could finally get the position of lecturer, and he eventually became the leading classical scholar and translator in the country and Sovre’s successor. His proposal for the future of the discipline shows strategic thinking, which was confirmed by the decades that followed.

From Jan Luňák to Ivan Ivanovich Lun’jak and Back: An Austro-Hungarian Classicist and His Iter Slavicum

Philologia Classica, 2022

The present paper is the first attempt at a bio-bibliography of Jan Luňák (1847–1935), the peripa... more The present paper is the first attempt at a bio-bibliography of Jan Luňák (1847–1935), the peripatetic classicist who roamed the Austro-Hungarian, German, and Russian empires before founding the classical seminar at the University of Ljubljana, in 1919, in what was then the Kingdom of Serbs, Croats, and Slovenians. Luňák studied in Prague and Leipzig and then
moved to St Petersburg to earn his master’s in classical philology from Dorpat (now Tartu) and his doctorate in Greek literature from Kazan. In 1890 he became extraordinarius in Moscow, and in 1892 ordinarius in Odessa, from where he retired in 1907. Known primarily for his Quaestiones Sapphicae, he was forced to launch a second career in 1919, after World War I and then the October Revolution permanently separated him from his family and deprived him of his pension. He served as contractual professor of classical philology in Ljubljana until 1930 when he finally returned to Prague. Based on both published and archival material, the paper provides a historical context for his academic career (which had its roots in the Russian Philological Seminary in Leipzig, where Luňák was recommended by Friedrich Ritschl). It thus attempts to understand the somewhat disparate aspects of his complex scholarly itinerary. Apart from providing his comprehensive bibliography, the study hopes to serve as a stimulus for other primary sources to surface in the future.

Holy Aemulatio: Vita Hilarionis and Jerome's Efforts to Outdo the Life of Antony

Bogoslovni vestnik / Theological Quarterly, 2021

The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were fr... more The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were frequently described in the past by one or another variant of Edward Gibbon's acerbic verdict-that their only defect is »the want of truth and common sense.« Twentieth-century scholarship, less sweeping and perhaps more discerning, pointed out significant differences between the texts. While the Life of Malchus is not even biography and while the subject of Life of Paul seems to have been a figment of Jerome s imagination, the Life of Hilarion is anchored in reality, to the extent that traces of its protagonist can still be found in independent secondary sources such as Sozomenus. However, while its historicity poses intriguing questions of its own, recent decades have become particularly interested in its narrative strategies. Susan Weingarten convincingly showed how Jerome used and subverted a masterpiece of profane literature, namely, Apuleius' Golden Ass. What inspired such a daring tactic? The approach was partly motivated by the text Jerome was emulating, namely, the Life of Antony itself.

The Formation of Civil Society: Cicero’s Role in artes liberales Education Today: Panel discussion

by Ermanno Malaspina, Katarzyna Marciniak, and David Movrin

Ciceroniana On Line, Dec 29, 2020

The panel discussion was moderated by Prof. Jan Miernowski (Faculty of “Artes Liberales”, Univers... more

Surviving the Latibulum: Vitomil Zupan, Classics, and Classicists

Classics and Communism in Theatre: Graeco-Roman Antiquity on the Communist Stage, 2019

In a volume dedicated to theatre sensu stricto, it seems appropriate to focus on one of the tower... more In a volume dedicated to theatre sensu stricto, it seems appropriate to focus on one of the towering figures of Slovenian twentieth-century culture and drama, Vitomil Zupan, whose connections with the world of antiquity remain underexplored. It is a story which has, in fact, several endings. One is the funeral of Anton Sovre, perhaps the most momentous and certainly the most picturesque classicist that Ljubljana has seen in the twentieth century, translator of Homer, Plato, Aeschylus, Sophocles, Euripides, Augustine, and many others; indeed, the national prize for translation bears his name. Kajetan Gantar, his student, described his funeral (1963) in his memoirs. After the rites were finished, an actor suddenly appeared at the grave; it was Jože Tiran, a prominent name in postwar theatrical life in Ljubljana. Tiran proceeded to surprise the mourners with verses from Iliad 23, translated by Sovre more than a decade earlier, where the ghost of dead Patroclus comes to Achilles in his dreams: "You sleep and forget me, Achilles. / You neglect me now I am dead, / As you never did when I was alive. / Hasten my funeral, / And let me pass Hades’ Gate." This was then followed by recitation of another translation of Anton Sovre, the concluding chapter of Plato’s Phaedo, all the way to the majestic concluding sentence: "Such was the end of our friend; concerning whom I may truly say, that of all the men of his time whom I have known, he was the wisest and justest and best." The mourners were deeply moved by this final touching homage to the late translator. As Gantar was able to discover after the funeral, the idea did not come from the actor himself, but from Vitomil Zupan, one of the key representatives of contemporary Slovenian literature, a poet and prose writer as well as dramatist. Zupan was a friend of both the actor Tiran and the translator Sovre. He personally selected the texts and persuaded the actor to surprise the mourners with this unique performance.

Classics in Postwar Secondary Education: Personal Perspectives of Four Slovenian Principals

by Elzbieta Olechowska and David Movrin

Classics and Class: Greek and Latin Classics and Communism at School, 2016

Quem di odere, paedagogum fecere, “those whom the gods hate, they make teachers.” During the spri... more Quem di odere, paedagogum fecere, “those whom the gods hate, they make teachers.” During the spring of 1945, the ancient school adage was certainly running through the minds of Marko Bajuk, Josip Osana, Dr. Josip Ilc and Dr. Joža Lovrenčič, the four classicists who ran what were then arguably four of the most important secondary education institutions in the country – the Classical Gymnasium in Ljubljana, the First Female Gymnasium in Ljubljana (“Poljane Gymnasium”), the Third Male Gymnasium in Ljubljana (“Bežigrad Gymnasium”), and the newly established Slovenian gymnasium in Gorica. The latter was the only institution of its kind in the coastal region and started its work in 1944, a full quarter of a century after the Italian authorities conquered this territory at the end of the First World War and closed down a Slovenian gymnasium there.

Yet all the educational experience of the aforementioned principals could not have prepared them for what the gods had in store this time. Once the war ended, one of them was living in Austria as a refugee, the other was discharged and put to trial, the third was demoted, placed in a different school and ordered to teach mathematics, and the fourth found himself in jail. While extreme, the fate of the four classicists among the school principals was by no means exceptional. In 1934, the Ministry of Education had employed 62 classicists. In 1949, only 42 were still there, although the territory covered by the statistics had been enlarged by 26%, due to the return of territories conquered by Italy in 1918. The survivors were mostly praesentes corpore, absentes autem spiritu, “present in body, but absent in spirit,” since by that time only two of them were left teaching the subject they been trained in, a destiny that was also shared by teachers of other politically undesirable subjects – to the extent that Slovenian students at the time were predominantly taught by amateurs.

Yugoslavia in 1949 and its gratiae plenum: Greek, Latin, and the Information Bureau of the Communist and Workers’ Parties (Cominform)

Classics and Communism: Greek and Latin behind the Iron Curtain, 2013

Survival of classics in the People’s Republic of Slovenia after World War II was persistently det... more Survival of classics in the People’s Republic of Slovenia after World War II was persistently determined by the long shadow of the Coryphaeus of the Sciences. Its contours were defined, from 1945 onwards, by the Communist Party which followed the Soviet example, shattering the local classical tradition in the process. Fran Bradač, head of classics at the University of Ljubljana, was removed for political reasons; classical gymnasium that belonged to the Church was closed; Greek was struck from the curriculum of the two remaining state classical gymnasia; Latin, previously a central subject at every gymnasium, was reduced severely in 1945, only to disappear entirely in 1946. Classicists who continued to teach were forced to take "reorientation courses" which allowed them to teach Russian and other more suitable subjects. By 1949, only 2 of the 42 classicists employed by the Ministry of Education were actually teaching Latin. Classics department at the university, where only 2 students were studying in 1949, was on the brink of closure.

Yet the classical tradition was also saved, paradoxically, by Stalin’s attack on the same Party. The Cominform conflict in 1948 astonished the Yugoslav communists and pushed them towards a tactical détente with the West, prompting a revision of some of the policies, including education. The process was led by the top echelons of the Party – such as Milovan Djilas, head of the central Agitprop, Boris Kidrič, in charge of Yugoslav economy, and Edvard Kardelj, Party’s chief ideologue – during the Third Plenum of the Central Committee Politburo in Belgrade in December 1949. Their newly discovered love of Latin and Greek, documented in the minutes of the Politburo Plenum, was overseen only by the discriminating eye of Josip Broz Tito. Classical gymnasia were revived, Latin was reintroduced to some of the other gymnasia, students returned to study classics at the university and a classical journal, Živa antika, was established in 1951, paying respects to the Third Plenum in its first editorial. Publicly, prominent classicists were praising the thaw. State Security records provide a nuanced picture, with agents noting their remarks about "Slovenian University lagging behind" and "nobody publishing anything, having no access to the recent literature."

The change which provided the discipline with a new lease on life did not last for long. Stalin’s death was followed by a rapprochement between Yugoslavia and the Soviet Union. With no particular political incentive to preserve classics as a hallmark of its unique understanding of Marxism-Leninism, the Party proceeded to dissolve the classical gymnasium at the end of fifties and to make Latin slightly more marginal with each subsequent reform, until its position during the years of "directed education" in the 1980s was worse than the one alleviated by the plenum of 1949.

The Anatomy of a Revolution: Classics at the University of Ljubljana after 1945

Classics and Communism: Greek and Latin behind the Iron Curtain, 2013

The political atmosphere in Yugoslavia was defined by a certain differentia specifica. While othe... more The political atmosphere in Yugoslavia was defined by a certain differentia specifica. While other Central and Eastern European countries needed some gentle persuasion from the side of the Red Army before opting for a one-party police state, Yugoslavia — alongside Albania and the Soviet Union — was one of the few European countries where the system was for the most part indigenous from the beginning to the very end. This is not to suggest there were no models; Yugoslavia was certainly parroting the experiment of the Soviet Union and was in fact considered to be its fastest pupil, initially despising the slow pace of changes in the rest of the Eastern bloc.

Aemulating Aesopus: Slovenian Fables and Fablers between Tradition and Innovation

Our Mythical Childhood... The Classics and Literature for Children and Young Adults, 2016

Among many invocations of Aesop, few have achieved the popularity of Lenin’s preface in his Imper... more Among many invocations of Aesop, few have achieved the popularity of Lenin’s preface in his Imperialism, the Highest Stage of Capitalism. Writing on the eve of the October Revolution, Vladimir Ilyich remembered the tsarist censorship, which forced him “[…] to formulate the few necessary observations on politics with extreme caution, by hints, in an allegorical language—in that accursed Aesopian language—to which tsarism compelled all revolutionaries to have recourse […].” While scholars have since shown that the tsarist regime was not unique in fostering such strategies, this quote from Lenin (1917) provides an interesting point of departure when dealing with a set of key fable collections published in Slovenian during the last two centuries. Political undertones loom large in this genre. F.R. Adrados was certainly right in pointing out the fluctuating structure of ancient fables, a genre “hard to separate from other genres, one with not very clearly defined limits.” Over the last two centuries, the category has grown into one that is significantly more Protean than its ancient prototypes; yet it is remarkable how it is precisely a thinly veiled political agenda, leaving aside the ubiquitous moralistic associations, which keeps tinging the discussions of Slovenian animals and springing up among them as a leitmotif.

The paper was published in a volume that offers a survey of the reception of Classical Antiquity in the literature for youngsters by applying regional perspectives from East-Central and Western Europe, Africa, Israel, Japan, New Zealand, Russia, and the United States. The title "Our Mythical Childhood..." hints at the elusive and paradoxical potential of the ancient tradition that is both a fixed base shared by many people worldwide since their early life as well as a body of references constantly being reinterpreted in response to local challenges. The reader is given a deeper insight into the processes shaping children’s and young adults’ identities and their cultural formation. The volume fills an important gap in the scholarship and contributes to the development of Reception Studies in innovative and attractive directions. Editor: Katarzyna Marciniak, contributors: Jerzy Axer, Elena Ermolaeva, Valentina Garulli, Agata Grzybowska, Elizabeth Hale, Edith Hall, Owen Hodkinson, Katarzyna Jerzak, Joanna Kłos, Przemysław Kordos, Beata Kubiak Ho-Chi, Bettina Kümmerling-Meibauer, Helen Lovatt, Adam Łukaszewicz, Katarzyna Marciniak, Lisa Maurice, Barbara Milewska-Waźbińska, David Movrin, Sheila Murnaghan, Elżbieta Olechowska, Hanna Paulouskaya, Deborah H. Roberts, Ewa Rudnicka, Peter T. Simatei, Wilfried Stroh, Robert A. Sucharski, Christine Walde.

Christiana vita, Christi scriptura: Retelling of the Bible in the Life of Antony

Retelling the Bible: Literary, Historical, and Social Contexts, 2011

Early Christian lives are a fourth-century phenomenon which later exploded and became immensely p... more Early Christian lives are a fourth-century phenomenon which later exploded and became immensely productive, as testified by the Acta sanctorum, a titanic collection which is still not finished and which only provides a portion of what was actually produced. In their own way, these lives of saints constitute a retelling of the Bible; sometimes helped by referencing done in an open manner, sometimes merely indicated in a more subtle way. Since the material is so vast, it seems necessary to somehow limit the presentation, to discuss only a pars pro toto. A reliable model of the genre is the Life of Antony, a description of an Egyptian hermit and his epic struggle with temptations on his way to holiness. The choice is rooted in the fact that this narrative “became one of the most influential examples of how to write the Life of a saint for all later hagiographers in Western as well as Eastern Christendom” (Brakke).

Retelling the Bible, edited by Lucie Dolezalova and Tamas Visi, presents a collection of case studies of biblical retellings in various contexts. Every section starts with an introduction presenting a brief overview of the field, the issues treated, as well as the nature and directions of contemporary scholarly discourse. After a detailed general introduction defining the Bible itself and the concept of retelling, the notion of Apocrypha is readdressed, particularly analyzing the way they are composed. Then follow the sections Translation and Interpretation from Jerome to the Post-Holocaust period, Preaching and Teaching the Bible in the Middle Ages through the Enlightenment, Biblical Characters as Models in medieval hagiography, Biblical Poetry from Late Antiquity to Bruce Springsteen, and finally the retelling strategies and challenges of Children's Bibles and a brief treatment of retelling Beyond the Text.

The Scriptures are Sufficient for Instruction: Interpreting παιδεία in Athanasius’ Vita Antonii

Živa antika - Antiquité vivante, 2009

The Life of Saint Antony the Hermit by Saint Athanasius of Alexandria gives a significant amount ... more The Life of Saint Antony the Hermit by Saint Athanasius of Alexandria gives a significant amount of attention to the problem of παιδεία; it is a kind of leitmotif that culminates in Antony's discourse with pagan philosophers. Yet while the pagan παιδεία is explicitly renounced, it is also indirectly upheld by several less explicit references to pagan biographical tradition. This apparent contradiction makes sense within its broader context, as described by the present article; a context that takes into account both the actual function of παιδεία in late antiquity and the role of education within the early Church. It appears that the addressees of this polemic are not only contemporary pagan intellectual elites; Antony speaks to the representatives of "academic Christianity" and their Origenist inclinations.

Base and Superstructure: Medieval Studies in Slovenia and a Change of Context

Fifteen Years of Medieval Studies in Central Europe, 2009

A spectre is haunting European schools – the spectre of Latin grammar. All kinds of powers have e... more A spectre is haunting European schools – the spectre of Latin grammar. All kinds of powers have entered into a holy alliance to exorcise this spectre: rectors and ministers, school boards and state parliaments, scientists and scholars. And sometimes classicists themselves. This problem necessarily lies at the very heart of any survey that tries to address both the position and prospects of medieval studies in the region, particularly in its western parts. Anecdotal evidence of this cultural shift has been mounting up for a while. Last time around when Medieval Studies at CEU was in a celebratory mood, the resident classicist was already forced to quote King Lothar’s maxim, tempora mutantur et nos mutamur in illis: “in the first years we had to ‘jazz up’ the English of the incoming students; now it is usually their Latin which needs a bit of starting help.” Other American universities noticed this trend years before. The issues involved are broader and indeed global; this review can only focus on the observable facts within the Slovenian educational system, which are harbingers of a change in the climate and have recently become difficult to ignore.

Fortissimus robore: Martin Krpan as a Case of Biblical Reception

Acta neophilologica, 2009

Martin Krpan z Vrha, written by Fran Levstik as a conscious experiment in prose-writing, has been... more Martin Krpan z Vrha, written by Fran Levstik as a conscious experiment in prose-writing, has been interpreted variously during the last century and a half. The duel between a Slovenian peasant and a giant who comes to terrorise Vienna was in turn read by scholars as a political satire, the realisation of a literary and linguistic programme, a literary parody etc. Its motif was mostly interpreted with reference to Slavic folklore characters (Pegam and Lambergar, Prince Marko, Peter Klepec etc.) The analysis according to the model devised by Vladimir Propp, however, shows striking similarities with the Biblical story of David and Goliath (1 Sm 17). The reception of this motif is marked by significant political overtones, already present in antiquity and then interestingly developed in places as diverse as sixteenth-century Florence, Prague, and the Netherlands. As attested by the sources, Levstik used this motif several times; to a certain extent he even identified with its hero.

Research Resources for Medievalists in East Central Europe (A Practical Guide)

by David Movrin, Zsolt Hunyadi, Antonín Kalous, Giedre Mickunaite, Natallia Slizh, Siarhei Salei, Juraj Šedivý, and Rafał Witkowski

Central European University / University of Toronto, 2005

The present guide grew out of a first draft prepared for a Summer Institute held at CEU in cooper... more The present guide grew out of a first draft prepared for a Summer Institute held at CEU in cooperation with CARA in 2000. We decided to enlarge and revise it for the session at the 40th Medieval Congress in Kalamazoo, with the help of friends and graduates of the Medieval Studies Department at Central European University (Budapest) and the support of the Centre for Medieval Studies, University of Toronto. None the less, it is still a draft, but we felt that half a loaf is more than none. The printed version is an abbreviated one; a more complete guide, with a list of major source-publications of the region will be available on CD-ROM as well as on the homepages of Medieval Studies, CEU and of the Centre of Medieval Studies in Toronto. The final editing and formatting of both the printed and electronic version was done by Zsolt Hunyadi, whom we all owe many thanks.

The Beloved Disciple: Stephen Maconi and St. Catherine of Siena

Annual of Medieval Studies at CEU, 2004

In the flourishing literature which St. Catherine of Siena enjoys in recent scholarship, a surpri... more In the flourishing literature which St. Catherine of Siena enjoys in recent scholarship, a surprisingly meagre amount of space is dedicated to her disciple whom she herself used to call “most beloved.” Apart from the penetrating article by Giovanni Leoncini, researchers have left his personality—and the entangled set of relevant primary sources—virtually neglected. Yet it was Maconi, the restless Sienese youth and later Carthusian Prior General, whose indefatigable pursuit finally led to Catherine’s canonisation; his role in this respect is no smaller than that of the most renowned patrons of the procedure such as Raymond of Capua and Thomas d’Antonio Caffarini. This short article makes no attempt to delve into the depths of Maconi’s immense activity after her departure, de qua plura loqui brevitas angusta libelli / me prohibet, quamvis dicere mira queam. It tries to explore the roots, the foundation stones of the relationship which came to influence royal courts as well as thatched cottages of the late medieval West and which after several meanders and hindrances finally gave birth to the cult of today’s patron saint of Europe.

Latinska šola v Rušah, ruški Romul Luka Jamnik, Gesta Romanorum in izgubljena igra De Joviniano imperatore mire correcto [Latin School at Ruše, Luka Jamnik, “the Romulus from Ruše,” Gesta Romanorum, and the lost play De Joviniano imperatore mire correcto]

Clotho, 2024

The Ruše school plays, which are described in the Latin chronicle of Jožef Avguštin Meznerič titl... more The Ruše school plays, which are described in the Latin chronicle of Jožef Avguštin Meznerič titled Notata Rastensia antiquissimis documentis desumpta et variis fide humana dignis autographis synoptice descripta in connection with the Latin school (1645–1760), are frequently seen as an early attempt of theatrical production, lost in Slovenian literary history. They were introduced by the remarkable Luka Jamnik, a local priest and talented impresario, called the “Romulus of Ruše” in the chronicle. In 1680, he began organizing annual plays modelled after Jesuit school “comedies” (actio comica). Regular annual performances in honour of the Virgin Mary took place every early September, on the feast of Mary’s name, until 1722, but due to a later fire, no texts have been preserved.
This article undertakes a unique task – the first attempt to reconstruct one of the performances from that time, a lost play from 1706 with a supposedly ancient motif about Emperor Jovinian who was miraculously led to conversion, De Joviniano imperatore mire correcto. It outlines the dramatic plot based on two literary sources, one from the Gesta Romanorum collection and the other from the Summa Theologica by a Dominican writer called Antoninus of Florence. With a collection of six periochae, “theater programs” preserved from similar school performances of the time, it also sketches the Erwartungshorizont of possible variations, just as they were presented on different European stages at the time. Furthermore, the paper presents the treatment of this motif, known as ATU 757, “The Emperor’s Haughtiness Punished,” in a series of other traditions, starting from its roots in the biblical story of King Nebuchadnezzar (Dan 3:31–4:34) through the authors such as Herrand of Wildonie, Geoffrey Chaucer, Hans Sachs, William Morris, and Henry Wadsworth Longfellow, to the contemporary 20th-century opera by Josef Tal and Israel Eliraz. In this light, the 1706 performance in Ruše emerges as a significant annual highlight of cultural life in the region, with young intellectuals introducing their audience of several thousand viewers to a complex motif from European literary tradition that was both spiritually and socially provocative.

Literarnoprevodne izmenjave z jezikoma antične književnosti – staro grščino in latinščino [Slovenian Literary and Translation Exchanges with the Languages of Classical Literature - Ancient Greek and Latin]

Zgodovina slovenskega literarnega prevoda II: slovenska literatura v dialogu s tujino, 2023

The study focuses on Slovenian translations from Graeco-Roman antiquity, from the fragmentary beg... more The study focuses on Slovenian translations from Graeco-Roman antiquity, from the fragmentary beginnings in the 14th and 15th centuries, through the flowering of Bible translations during the Reformation in the 16th century and the rudimentary examples in the homiletical works of the 17th and 18th centuries, to the increasingly systematic attempts in the 19th century, as represented in particular by Anton Janežič and his collection Cvetje iz domačih in tujih logov [Flowers from Local and Foreign Groves]. In the 20th century the field began to develop rapidly, particularly in the cases of drama and patristics. Patristic translations were no longer published after the Communist takeover in 1945, with several texts remaining in manuscripts. Among the notable translators of this period were Anton Sovre, Fran Bradač, and Kajetan Gantar. Democratization and independence in the 1990s led to an expansion of translation in all fields, in patristics, philosophy, drama, poetry, and elsewhere. Translations into Greek and Latin are also presented, starting with the renditions of Valentin Vodnik and Jernej Kopitar. These were later joined by Janko Pajk and Anton Sovre, who translated France Prešeren into Latin, by Ferdinand Kolednik and his mega-project with Josip Jurčič, and by Silvester Kopriva with some 200 translations into Latin in his Versus Latini.

Prevajanje Homerja [Translating Homer into Slovenian]

Zgodovina slovenskega literarnega prevoda II: slovenska literatura v dialogu s tujino, 2023

The chapter focuses on the translations of Homer in the territory of present-day Slovenia from th... more The chapter focuses on the translations of Homer in the territory of present-day Slovenia from their first documented beginnings, represented by the translation of the Iliad and Odyssey into Latin, published in 1537 by Andreas Divus Justinopolitanus. It then presents both early fragmentary and later complete Homeric translations into Slovene by Janez Nepomuk Primic (c. 1811), Stanko Vraz (c. 1830), Fran Miklošič, Janez Trdina (1852), Jovan Vesel Koseski (1852-1870), Matija Valjavec (1854), Jože Ljubič (1860-1862), Fran Levstik (1862), Josip Šuman (1865), Fran Celestin (1867), Frančišek Marešič (1868), Janez Svetina (1868), and Valentin Kermavner (1870- 76), whose translation initiated the public polemic later termed the “Quarrel over the Slovene hexameter.” Other translations were done by Frančišek Lampe (1875), Simon Gregorčič (1879-1903), Mihael Opeka (1889), Ivan Košir (1882), Andrej Kragelj (1894-1900), Luka Pintar (1897), Jože Barle (1911), Anton Gornik (1912), Leon Kreft, Blazij Bevk (1911), Fran Omerza (1913-22), Anton Sovre (1942-1951), Kajetan Gantar (1992-2021) and Jelena Isak Kres (2017). In addition to presenting the translators and the features of their work, the study discusses the series and the publishing houses involved, as well as their reception.

»Tudi on je človek«: Imperij in njegovi cesarji v Atanazijevi Vita Antonii [“He is Human, Too”: The Empire and Its Emperors in Athanasius’ Vita Antonii]

Ars et Humanitas, 2022

The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with ... more The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with Constantine, Constantius and Constans, contrasting it with a very different portrayal of Constantine in Eusebius’ Vita Constantini. While Eusebius, in a famous statement, presented the emperor as a sort of a bishop, the Greek Vita Antonii tried to present a very different model, one that seems to be sceptical of the imperial power and perhaps of earthly society as such. The point was not lost on those who later developed the genre, as can be seen in the writings of Sulpicius Severus, the author of Vita Martini, written at the end of the fourth century, where the three emperors from Vita Antonii are paralleled with three different emperors, in a much sharper relief, subverting secular power and underlining the superiority of its spiritual alternative.

“He is Human, Too”: The Empire and Its Emperors in Athanasius’ Vita Antonii

Ars et Humanitas, 2022

The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with ... more The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with Constantine, Constantius and Constans, contrasting it with a very different portrayal of Constantine in Eusebius’ Vita Constantini. While Eusebius, in a famous statement, presented the emperor as a sort of a bishop, the Greek Vita Antonii tried to present a very different model, one that seems to be sceptical of the imperial power and perhaps of earthly society as such. The point was not lost on those who later developed the genre, as can be seen in the writings of Sulpicius Severus, the author of Vita Martini, written at the end of the fourth century, where the three emperors from Vita Antonii are paralleled with three different emperors, in a much sharper relief, subverting secular power and underlining the superiority of its spiritual alternative.

Five-Year Plans, Explorers, Luniks, and Socialist Humanism: Anton Sovre and His Blueprint for Classics in Slovenia

Clotho, 2022

About a year before the pandemic struck, personal archives of Anton Sovre (1885–1963) were redisc... more About a year before the pandemic struck, personal archives of Anton Sovre (1885–1963) were rediscovered, and they eventually made their way to the National and University Library in Ljubljana. During the fifties, Anton Sovre was the undisputed éminence grise of the field of classics in Slovenia and among the new sources now available to researchers is an essay on “Perspective Development of Classical Philology” from 1959. The document was written in the tradition of the Five-Year Plans, and its rhetoric is often amusing. Its content, however, was written mainly by Sovre’s best student. At that time, Kajetan Gantar (1930–2022) had already defended his PhD thesis on Homer. Due to political reasons, he was initially blocked from getting a university position. However, the situation changed somewhat during the thaw in the sixties, when he could finally get the position of lecturer, and he eventually became the leading classical scholar and translator in the country and Sovre’s successor. His proposal for the future of the discipline shows strategic thinking, which was confirmed by the decades that followed.

From Jan Luňák to Ivan Ivanovich Lun’jak and Back: An Austro-Hungarian Classicist and His Iter Slavicum

Philologia Classica, 2022

The present paper is the first attempt at a bio-bibliography of Jan Luňák (1847–1935), the peripa... more The present paper is the first attempt at a bio-bibliography of Jan Luňák (1847–1935), the peripatetic classicist who roamed the Austro-Hungarian, German, and Russian empires before founding the classical seminar at the University of Ljubljana, in 1919, in what was then the Kingdom of Serbs, Croats, and Slovenians. Luňák studied in Prague and Leipzig and then
moved to St Petersburg to earn his master’s in classical philology from Dorpat (now Tartu) and his doctorate in Greek literature from Kazan. In 1890 he became extraordinarius in Moscow, and in 1892 ordinarius in Odessa, from where he retired in 1907. Known primarily for his Quaestiones Sapphicae, he was forced to launch a second career in 1919, after World War I and then the October Revolution permanently separated him from his family and deprived him of his pension. He served as contractual professor of classical philology in Ljubljana until 1930 when he finally returned to Prague. Based on both published and archival material, the paper provides a historical context for his academic career (which had its roots in the Russian Philological Seminary in Leipzig, where Luňák was recommended by Friedrich Ritschl). It thus attempts to understand the somewhat disparate aspects of his complex scholarly itinerary. Apart from providing his comprehensive bibliography, the study hopes to serve as a stimulus for other primary sources to surface in the future.

Holy Aemulatio: Vita Hilarionis and Jerome's Efforts to Outdo the Life of Antony

Bogoslovni vestnik / Theological Quarterly, 2021

The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were fr... more The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were frequently described in the past by one or another variant of Edward Gibbon's acerbic verdict-that their only defect is »the want of truth and common sense.« Twentieth-century scholarship, less sweeping and perhaps more discerning, pointed out significant differences between the texts. While the Life of Malchus is not even biography and while the subject of Life of Paul seems to have been a figment of Jerome s imagination, the Life of Hilarion is anchored in reality, to the extent that traces of its protagonist can still be found in independent secondary sources such as Sozomenus. However, while its historicity poses intriguing questions of its own, recent decades have become particularly interested in its narrative strategies. Susan Weingarten convincingly showed how Jerome used and subverted a masterpiece of profane literature, namely, Apuleius' Golden Ass. What inspired such a daring tactic? The approach was partly motivated by the text Jerome was emulating, namely, the Life of Antony itself.

The Formation of Civil Society: Cicero’s Role in artes liberales Education Today: Panel discussion

by Ermanno Malaspina, Katarzyna Marciniak, and David Movrin

Ciceroniana On Line, Dec 29, 2020

The panel discussion was moderated by Prof. Jan Miernowski (Faculty of “Artes Liberales”, Univers... more

Surviving the Latibulum: Vitomil Zupan, Classics, and Classicists

Classics and Communism in Theatre: Graeco-Roman Antiquity on the Communist Stage, 2019

In a volume dedicated to theatre sensu stricto, it seems appropriate to focus on one of the tower... more In a volume dedicated to theatre sensu stricto, it seems appropriate to focus on one of the towering figures of Slovenian twentieth-century culture and drama, Vitomil Zupan, whose connections with the world of antiquity remain underexplored. It is a story which has, in fact, several endings. One is the funeral of Anton Sovre, perhaps the most momentous and certainly the most picturesque classicist that Ljubljana has seen in the twentieth century, translator of Homer, Plato, Aeschylus, Sophocles, Euripides, Augustine, and many others; indeed, the national prize for translation bears his name. Kajetan Gantar, his student, described his funeral (1963) in his memoirs. After the rites were finished, an actor suddenly appeared at the grave; it was Jože Tiran, a prominent name in postwar theatrical life in Ljubljana. Tiran proceeded to surprise the mourners with verses from Iliad 23, translated by Sovre more than a decade earlier, where the ghost of dead Patroclus comes to Achilles in his dreams: "You sleep and forget me, Achilles. / You neglect me now I am dead, / As you never did when I was alive. / Hasten my funeral, / And let me pass Hades’ Gate." This was then followed by recitation of another translation of Anton Sovre, the concluding chapter of Plato’s Phaedo, all the way to the majestic concluding sentence: "Such was the end of our friend; concerning whom I may truly say, that of all the men of his time whom I have known, he was the wisest and justest and best." The mourners were deeply moved by this final touching homage to the late translator. As Gantar was able to discover after the funeral, the idea did not come from the actor himself, but from Vitomil Zupan, one of the key representatives of contemporary Slovenian literature, a poet and prose writer as well as dramatist. Zupan was a friend of both the actor Tiran and the translator Sovre. He personally selected the texts and persuaded the actor to surprise the mourners with this unique performance.

Classics in Postwar Secondary Education: Personal Perspectives of Four Slovenian Principals

by Elzbieta Olechowska and David Movrin

Classics and Class: Greek and Latin Classics and Communism at School, 2016

Quem di odere, paedagogum fecere, “those whom the gods hate, they make teachers.” During the spri... more Quem di odere, paedagogum fecere, “those whom the gods hate, they make teachers.” During the spring of 1945, the ancient school adage was certainly running through the minds of Marko Bajuk, Josip Osana, Dr. Josip Ilc and Dr. Joža Lovrenčič, the four classicists who ran what were then arguably four of the most important secondary education institutions in the country – the Classical Gymnasium in Ljubljana, the First Female Gymnasium in Ljubljana (“Poljane Gymnasium”), the Third Male Gymnasium in Ljubljana (“Bežigrad Gymnasium”), and the newly established Slovenian gymnasium in Gorica. The latter was the only institution of its kind in the coastal region and started its work in 1944, a full quarter of a century after the Italian authorities conquered this territory at the end of the First World War and closed down a Slovenian gymnasium there.

Yet all the educational experience of the aforementioned principals could not have prepared them for what the gods had in store this time. Once the war ended, one of them was living in Austria as a refugee, the other was discharged and put to trial, the third was demoted, placed in a different school and ordered to teach mathematics, and the fourth found himself in jail. While extreme, the fate of the four classicists among the school principals was by no means exceptional. In 1934, the Ministry of Education had employed 62 classicists. In 1949, only 42 were still there, although the territory covered by the statistics had been enlarged by 26%, due to the return of territories conquered by Italy in 1918. The survivors were mostly praesentes corpore, absentes autem spiritu, “present in body, but absent in spirit,” since by that time only two of them were left teaching the subject they been trained in, a destiny that was also shared by teachers of other politically undesirable subjects – to the extent that Slovenian students at the time were predominantly taught by amateurs.

Yugoslavia in 1949 and its gratiae plenum: Greek, Latin, and the Information Bureau of the Communist and Workers’ Parties (Cominform)

Classics and Communism: Greek and Latin behind the Iron Curtain, 2013

Survival of classics in the People’s Republic of Slovenia after World War II was persistently det... more Survival of classics in the People’s Republic of Slovenia after World War II was persistently determined by the long shadow of the Coryphaeus of the Sciences. Its contours were defined, from 1945 onwards, by the Communist Party which followed the Soviet example, shattering the local classical tradition in the process. Fran Bradač, head of classics at the University of Ljubljana, was removed for political reasons; classical gymnasium that belonged to the Church was closed; Greek was struck from the curriculum of the two remaining state classical gymnasia; Latin, previously a central subject at every gymnasium, was reduced severely in 1945, only to disappear entirely in 1946. Classicists who continued to teach were forced to take "reorientation courses" which allowed them to teach Russian and other more suitable subjects. By 1949, only 2 of the 42 classicists employed by the Ministry of Education were actually teaching Latin. Classics department at the university, where only 2 students were studying in 1949, was on the brink of closure.

Yet the classical tradition was also saved, paradoxically, by Stalin’s attack on the same Party. The Cominform conflict in 1948 astonished the Yugoslav communists and pushed them towards a tactical détente with the West, prompting a revision of some of the policies, including education. The process was led by the top echelons of the Party – such as Milovan Djilas, head of the central Agitprop, Boris Kidrič, in charge of Yugoslav economy, and Edvard Kardelj, Party’s chief ideologue – during the Third Plenum of the Central Committee Politburo in Belgrade in December 1949. Their newly discovered love of Latin and Greek, documented in the minutes of the Politburo Plenum, was overseen only by the discriminating eye of Josip Broz Tito. Classical gymnasia were revived, Latin was reintroduced to some of the other gymnasia, students returned to study classics at the university and a classical journal, Živa antika, was established in 1951, paying respects to the Third Plenum in its first editorial. Publicly, prominent classicists were praising the thaw. State Security records provide a nuanced picture, with agents noting their remarks about "Slovenian University lagging behind" and "nobody publishing anything, having no access to the recent literature."

The change which provided the discipline with a new lease on life did not last for long. Stalin’s death was followed by a rapprochement between Yugoslavia and the Soviet Union. With no particular political incentive to preserve classics as a hallmark of its unique understanding of Marxism-Leninism, the Party proceeded to dissolve the classical gymnasium at the end of fifties and to make Latin slightly more marginal with each subsequent reform, until its position during the years of "directed education" in the 1980s was worse than the one alleviated by the plenum of 1949.

The Anatomy of a Revolution: Classics at the University of Ljubljana after 1945

Classics and Communism: Greek and Latin behind the Iron Curtain, 2013

The political atmosphere in Yugoslavia was defined by a certain differentia specifica. While othe... more The political atmosphere in Yugoslavia was defined by a certain differentia specifica. While other Central and Eastern European countries needed some gentle persuasion from the side of the Red Army before opting for a one-party police state, Yugoslavia — alongside Albania and the Soviet Union — was one of the few European countries where the system was for the most part indigenous from the beginning to the very end. This is not to suggest there were no models; Yugoslavia was certainly parroting the experiment of the Soviet Union and was in fact considered to be its fastest pupil, initially despising the slow pace of changes in the rest of the Eastern bloc.

Aemulating Aesopus: Slovenian Fables and Fablers between Tradition and Innovation

Our Mythical Childhood... The Classics and Literature for Children and Young Adults, 2016

Among many invocations of Aesop, few have achieved the popularity of Lenin’s preface in his Imper... more Among many invocations of Aesop, few have achieved the popularity of Lenin’s preface in his Imperialism, the Highest Stage of Capitalism. Writing on the eve of the October Revolution, Vladimir Ilyich remembered the tsarist censorship, which forced him “[…] to formulate the few necessary observations on politics with extreme caution, by hints, in an allegorical language—in that accursed Aesopian language—to which tsarism compelled all revolutionaries to have recourse […].” While scholars have since shown that the tsarist regime was not unique in fostering such strategies, this quote from Lenin (1917) provides an interesting point of departure when dealing with a set of key fable collections published in Slovenian during the last two centuries. Political undertones loom large in this genre. F.R. Adrados was certainly right in pointing out the fluctuating structure of ancient fables, a genre “hard to separate from other genres, one with not very clearly defined limits.” Over the last two centuries, the category has grown into one that is significantly more Protean than its ancient prototypes; yet it is remarkable how it is precisely a thinly veiled political agenda, leaving aside the ubiquitous moralistic associations, which keeps tinging the discussions of Slovenian animals and springing up among them as a leitmotif.

The paper was published in a volume that offers a survey of the reception of Classical Antiquity in the literature for youngsters by applying regional perspectives from East-Central and Western Europe, Africa, Israel, Japan, New Zealand, Russia, and the United States. The title "Our Mythical Childhood..." hints at the elusive and paradoxical potential of the ancient tradition that is both a fixed base shared by many people worldwide since their early life as well as a body of references constantly being reinterpreted in response to local challenges. The reader is given a deeper insight into the processes shaping children’s and young adults’ identities and their cultural formation. The volume fills an important gap in the scholarship and contributes to the development of Reception Studies in innovative and attractive directions. Editor: Katarzyna Marciniak, contributors: Jerzy Axer, Elena Ermolaeva, Valentina Garulli, Agata Grzybowska, Elizabeth Hale, Edith Hall, Owen Hodkinson, Katarzyna Jerzak, Joanna Kłos, Przemysław Kordos, Beata Kubiak Ho-Chi, Bettina Kümmerling-Meibauer, Helen Lovatt, Adam Łukaszewicz, Katarzyna Marciniak, Lisa Maurice, Barbara Milewska-Waźbińska, David Movrin, Sheila Murnaghan, Elżbieta Olechowska, Hanna Paulouskaya, Deborah H. Roberts, Ewa Rudnicka, Peter T. Simatei, Wilfried Stroh, Robert A. Sucharski, Christine Walde.

Christiana vita, Christi scriptura: Retelling of the Bible in the Life of Antony

Retelling the Bible: Literary, Historical, and Social Contexts, 2011

Early Christian lives are a fourth-century phenomenon which later exploded and became immensely p... more Early Christian lives are a fourth-century phenomenon which later exploded and became immensely productive, as testified by the Acta sanctorum, a titanic collection which is still not finished and which only provides a portion of what was actually produced. In their own way, these lives of saints constitute a retelling of the Bible; sometimes helped by referencing done in an open manner, sometimes merely indicated in a more subtle way. Since the material is so vast, it seems necessary to somehow limit the presentation, to discuss only a pars pro toto. A reliable model of the genre is the Life of Antony, a description of an Egyptian hermit and his epic struggle with temptations on his way to holiness. The choice is rooted in the fact that this narrative “became one of the most influential examples of how to write the Life of a saint for all later hagiographers in Western as well as Eastern Christendom” (Brakke).

Retelling the Bible, edited by Lucie Dolezalova and Tamas Visi, presents a collection of case studies of biblical retellings in various contexts. Every section starts with an introduction presenting a brief overview of the field, the issues treated, as well as the nature and directions of contemporary scholarly discourse. After a detailed general introduction defining the Bible itself and the concept of retelling, the notion of Apocrypha is readdressed, particularly analyzing the way they are composed. Then follow the sections Translation and Interpretation from Jerome to the Post-Holocaust period, Preaching and Teaching the Bible in the Middle Ages through the Enlightenment, Biblical Characters as Models in medieval hagiography, Biblical Poetry from Late Antiquity to Bruce Springsteen, and finally the retelling strategies and challenges of Children's Bibles and a brief treatment of retelling Beyond the Text.

The Scriptures are Sufficient for Instruction: Interpreting παιδεία in Athanasius’ Vita Antonii

Živa antika - Antiquité vivante, 2009

The Life of Saint Antony the Hermit by Saint Athanasius of Alexandria gives a significant amount ... more The Life of Saint Antony the Hermit by Saint Athanasius of Alexandria gives a significant amount of attention to the problem of παιδεία; it is a kind of leitmotif that culminates in Antony's discourse with pagan philosophers. Yet while the pagan παιδεία is explicitly renounced, it is also indirectly upheld by several less explicit references to pagan biographical tradition. This apparent contradiction makes sense within its broader context, as described by the present article; a context that takes into account both the actual function of παιδεία in late antiquity and the role of education within the early Church. It appears that the addressees of this polemic are not only contemporary pagan intellectual elites; Antony speaks to the representatives of "academic Christianity" and their Origenist inclinations.

Base and Superstructure: Medieval Studies in Slovenia and a Change of Context

Fifteen Years of Medieval Studies in Central Europe, 2009

A spectre is haunting European schools – the spectre of Latin grammar. All kinds of powers have e... more A spectre is haunting European schools – the spectre of Latin grammar. All kinds of powers have entered into a holy alliance to exorcise this spectre: rectors and ministers, school boards and state parliaments, scientists and scholars. And sometimes classicists themselves. This problem necessarily lies at the very heart of any survey that tries to address both the position and prospects of medieval studies in the region, particularly in its western parts. Anecdotal evidence of this cultural shift has been mounting up for a while. Last time around when Medieval Studies at CEU was in a celebratory mood, the resident classicist was already forced to quote King Lothar’s maxim, tempora mutantur et nos mutamur in illis: “in the first years we had to ‘jazz up’ the English of the incoming students; now it is usually their Latin which needs a bit of starting help.” Other American universities noticed this trend years before. The issues involved are broader and indeed global; this review can only focus on the observable facts within the Slovenian educational system, which are harbingers of a change in the climate and have recently become difficult to ignore.

Fortissimus robore: Martin Krpan as a Case of Biblical Reception

Acta neophilologica, 2009

Martin Krpan z Vrha, written by Fran Levstik as a conscious experiment in prose-writing, has been... more Martin Krpan z Vrha, written by Fran Levstik as a conscious experiment in prose-writing, has been interpreted variously during the last century and a half. The duel between a Slovenian peasant and a giant who comes to terrorise Vienna was in turn read by scholars as a political satire, the realisation of a literary and linguistic programme, a literary parody etc. Its motif was mostly interpreted with reference to Slavic folklore characters (Pegam and Lambergar, Prince Marko, Peter Klepec etc.) The analysis according to the model devised by Vladimir Propp, however, shows striking similarities with the Biblical story of David and Goliath (1 Sm 17). The reception of this motif is marked by significant political overtones, already present in antiquity and then interestingly developed in places as diverse as sixteenth-century Florence, Prague, and the Netherlands. As attested by the sources, Levstik used this motif several times; to a certain extent he even identified with its hero.

Research Resources for Medievalists in East Central Europe (A Practical Guide)

by David Movrin, Zsolt Hunyadi, Antonín Kalous, Giedre Mickunaite, Natallia Slizh, Siarhei Salei, Juraj Šedivý, and Rafał Witkowski

Central European University / University of Toronto, 2005

The present guide grew out of a first draft prepared for a Summer Institute held at CEU in cooper... more The present guide grew out of a first draft prepared for a Summer Institute held at CEU in cooperation with CARA in 2000. We decided to enlarge and revise it for the session at the 40th Medieval Congress in Kalamazoo, with the help of friends and graduates of the Medieval Studies Department at Central European University (Budapest) and the support of the Centre for Medieval Studies, University of Toronto. None the less, it is still a draft, but we felt that half a loaf is more than none. The printed version is an abbreviated one; a more complete guide, with a list of major source-publications of the region will be available on CD-ROM as well as on the homepages of Medieval Studies, CEU and of the Centre of Medieval Studies in Toronto. The final editing and formatting of both the printed and electronic version was done by Zsolt Hunyadi, whom we all owe many thanks.

The Beloved Disciple: Stephen Maconi and St. Catherine of Siena

Annual of Medieval Studies at CEU, 2004

In the flourishing literature which St. Catherine of Siena enjoys in recent scholarship, a surpri... more In the flourishing literature which St. Catherine of Siena enjoys in recent scholarship, a surprisingly meagre amount of space is dedicated to her disciple whom she herself used to call “most beloved.” Apart from the penetrating article by Giovanni Leoncini, researchers have left his personality—and the entangled set of relevant primary sources—virtually neglected. Yet it was Maconi, the restless Sienese youth and later Carthusian Prior General, whose indefatigable pursuit finally led to Catherine’s canonisation; his role in this respect is no smaller than that of the most renowned patrons of the procedure such as Raymond of Capua and Thomas d’Antonio Caffarini. This short article makes no attempt to delve into the depths of Maconi’s immense activity after her departure, de qua plura loqui brevitas angusta libelli / me prohibet, quamvis dicere mira queam. It tries to explore the roots, the foundation stones of the relationship which came to influence royal courts as well as thatched cottages of the late medieval West and which after several meanders and hindrances finally gave birth to the cult of today’s patron saint of Europe.

Latinska šola v Rušah, ruški Romul Luka Jamnik, Gesta Romanorum in izgubljena igra De Joviniano imperatore mire correcto [Latin School at Ruše, Luka Jamnik, “the Romulus from Ruše,” Gesta Romanorum, and the lost play De Joviniano imperatore mire correcto]

Clotho, 2024

The Ruše school plays, which are described in the Latin chronicle of Jožef Avguštin Meznerič titl... more The Ruše school plays, which are described in the Latin chronicle of Jožef Avguštin Meznerič titled Notata Rastensia antiquissimis documentis desumpta et variis fide humana dignis autographis synoptice descripta in connection with the Latin school (1645–1760), are frequently seen as an early attempt of theatrical production, lost in Slovenian literary history. They were introduced by the remarkable Luka Jamnik, a local priest and talented impresario, called the “Romulus of Ruše” in the chronicle. In 1680, he began organizing annual plays modelled after Jesuit school “comedies” (actio comica). Regular annual performances in honour of the Virgin Mary took place every early September, on the feast of Mary’s name, until 1722, but due to a later fire, no texts have been preserved.
This article undertakes a unique task – the first attempt to reconstruct one of the performances from that time, a lost play from 1706 with a supposedly ancient motif about Emperor Jovinian who was miraculously led to conversion, De Joviniano imperatore mire correcto. It outlines the dramatic plot based on two literary sources, one from the Gesta Romanorum collection and the other from the Summa Theologica by a Dominican writer called Antoninus of Florence. With a collection of six periochae, “theater programs” preserved from similar school performances of the time, it also sketches the Erwartungshorizont of possible variations, just as they were presented on different European stages at the time. Furthermore, the paper presents the treatment of this motif, known as ATU 757, “The Emperor’s Haughtiness Punished,” in a series of other traditions, starting from its roots in the biblical story of King Nebuchadnezzar (Dan 3:31–4:34) through the authors such as Herrand of Wildonie, Geoffrey Chaucer, Hans Sachs, William Morris, and Henry Wadsworth Longfellow, to the contemporary 20th-century opera by Josef Tal and Israel Eliraz. In this light, the 1706 performance in Ruše emerges as a significant annual highlight of cultural life in the region, with young intellectuals introducing their audience of several thousand viewers to a complex motif from European literary tradition that was both spiritually and socially provocative.

Literarnoprevodne izmenjave z jezikoma antične književnosti – staro grščino in latinščino [Slovenian Literary and Translation Exchanges with the Languages of Classical Literature - Ancient Greek and Latin]

Zgodovina slovenskega literarnega prevoda II: slovenska literatura v dialogu s tujino, 2023

The study focuses on Slovenian translations from Graeco-Roman antiquity, from the fragmentary beg... more The study focuses on Slovenian translations from Graeco-Roman antiquity, from the fragmentary beginnings in the 14th and 15th centuries, through the flowering of Bible translations during the Reformation in the 16th century and the rudimentary examples in the homiletical works of the 17th and 18th centuries, to the increasingly systematic attempts in the 19th century, as represented in particular by Anton Janežič and his collection Cvetje iz domačih in tujih logov [Flowers from Local and Foreign Groves]. In the 20th century the field began to develop rapidly, particularly in the cases of drama and patristics. Patristic translations were no longer published after the Communist takeover in 1945, with several texts remaining in manuscripts. Among the notable translators of this period were Anton Sovre, Fran Bradač, and Kajetan Gantar. Democratization and independence in the 1990s led to an expansion of translation in all fields, in patristics, philosophy, drama, poetry, and elsewhere. Translations into Greek and Latin are also presented, starting with the renditions of Valentin Vodnik and Jernej Kopitar. These were later joined by Janko Pajk and Anton Sovre, who translated France Prešeren into Latin, by Ferdinand Kolednik and his mega-project with Josip Jurčič, and by Silvester Kopriva with some 200 translations into Latin in his Versus Latini.

Prevajanje Homerja [Translating Homer into Slovenian]

Zgodovina slovenskega literarnega prevoda II: slovenska literatura v dialogu s tujino, 2023

The chapter focuses on the translations of Homer in the territory of present-day Slovenia from th... more The chapter focuses on the translations of Homer in the territory of present-day Slovenia from their first documented beginnings, represented by the translation of the Iliad and Odyssey into Latin, published in 1537 by Andreas Divus Justinopolitanus. It then presents both early fragmentary and later complete Homeric translations into Slovene by Janez Nepomuk Primic (c. 1811), Stanko Vraz (c. 1830), Fran Miklošič, Janez Trdina (1852), Jovan Vesel Koseski (1852-1870), Matija Valjavec (1854), Jože Ljubič (1860-1862), Fran Levstik (1862), Josip Šuman (1865), Fran Celestin (1867), Frančišek Marešič (1868), Janez Svetina (1868), and Valentin Kermavner (1870- 76), whose translation initiated the public polemic later termed the “Quarrel over the Slovene hexameter.” Other translations were done by Frančišek Lampe (1875), Simon Gregorčič (1879-1903), Mihael Opeka (1889), Ivan Košir (1882), Andrej Kragelj (1894-1900), Luka Pintar (1897), Jože Barle (1911), Anton Gornik (1912), Leon Kreft, Blazij Bevk (1911), Fran Omerza (1913-22), Anton Sovre (1942-1951), Kajetan Gantar (1992-2021) and Jelena Isak Kres (2017). In addition to presenting the translators and the features of their work, the study discusses the series and the publishing houses involved, as well as their reception.

»Tudi on je človek«: Imperij in njegovi cesarji v Atanazijevi Vita Antonii [“He is Human, Too”: The Empire and Its Emperors in Athanasius’ Vita Antonii]

Ars et Humanitas, 2022

The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with ... more The paper analyses the passage from Athanasius’ Vita Antonii, where Antony is corresponding with Constantine, Constantius and Constans, contrasting it with a very different portrayal of Constantine in Eusebius’ Vita Constantini. While Eusebius, in a famous statement, presented the emperor as a sort of a bishop, the Greek Vita Antonii tried to present a very different model, one that seems to be sceptical of the imperial power and perhaps of earthly society as such. The point was not lost on those who later developed the genre, as can be seen in the writings of Sulpicius Severus, the author of Vita Martini, written at the end of the fourth century, where the three emperors from Vita Antonii are paralleled with three different emperors, in a much sharper relief, subverting secular power and underlining the superiority of its spiritual alternative.

Classics and Communism in Theatre: Graeco-Roman Antiquity on the Communist Stage

by David Movrin and Elzbieta Olechowska

Classics and Communism 3, 2019

As in the first two volumes, one can see how the scene changes from country to country, and the p... more As in the first two volumes, one can see how the scene changes from country to country, and the picture is far from homogenous. The varying harshness of the communist regime impacted the repertory, and both the strength of the local theatrical tradition as well as the presence of classical antiquity in education and culture eventually influenced the directors’ choices. The public, on the other hand, could go along with or against the directors’ inclinations - and could in times of tension see political allusions where none were intended, celebrating a victory of the Aesopian language.

Classics and Class: Greek and Latin Classics and Communism at School

by David Movrin and Elzbieta Olechowska

Classics and Communism 2, 2016

The core of the volume is devoted to the teaching of classical languages in schools and universit... more The core of the volume is devoted to the teaching of classical languages in schools and universities. As it became clear from the outset of the present research into the fate of classics under communism, the situation was different in each of the countries under Soviet domination, and even in each Soviet republic. The common denominator - communist ideology - ensured only a shared general direction; national realities and factors, such as tradition, history, educational systems, affinity with Greco-Roman antiquity, and religion, were decisive in shaping widely divergent features and attitudes.

Classics and Communism: Greek and Latin behind the Iron Curtain

by David Movrin, Karsai György, Elzbieta Olechowska, Olga Budaragina, and Alexander Gavrilov

Classics and Communism 1, 2013

Published research on the history of Classics during the Communist period shines by its absence, ... more Published research on the history of Classics during the Communist period shines by its absence, to use a term borrowed from Tacitus, and exceptions to this rule are few and far between; even the authors dealing with the subject pay only tangential attention to the region. In contrast, the issue of Classics in both Italy and Germany before World War II has already been carefully examined. Nonetheless, the classical tradition in the former people’s democracies has recently become a salient research topic. This book probes a subject that remains a scholarly terra incognita — investigating the context for the classical tradition and its transmission in what Winston Churchill once called “the ancient states” behind the Iron Curtain that stretched “from Stettin in the Baltic to Trieste in the Adriatic,” defining a significant part of Europe after World War II.

Izviri meništva [Sources of Monasticism]

Cerkveni očetje 12, 2011

The book presents a comparison of two early Christian biographies, namely Vita sancti Antonii and... more The book presents a comparison of two early Christian biographies, namely Vita sancti Antonii and Sancti Pachomii vita Graeca prima, and their pagan literary background - represented by texts such as Vita Apollonii and Vitae sophistarum by Philostratus, De vita Pythagorica by Iamblichus, Vita Pythagorae and Vita Plotini by Porphyry, Vitae sophistarum by Eunapius and Vita Procli by Marinus. Both central primary sources, Vita Antonii and Vita Pachomii, are presented in Slovenian translation, each for the first time, with a commentary.

Biography as a genre now presents more of a problem than a functional concept. The old Plutarchian and Suetonian distinctions, posited by Friedrich Leo with wide repercussions, are nowhere to be found. The demarcation between biography and neighboring genres is often questionable and researchers frequently prefer to speak of the biographic, which seems to be free from strict classifications. Aretalogy, once a catchword for the texts presented in this book, has been exposed as pure theoretical fiction; the entire current of research started by Richard Reitzenstein has disappeared after the criticism of Howard Kee. Another genre, hagiography, can hardly offer a more stable point of departure. Its main difficulty has been demonstrated by Felice Lifshitz. The texts it represents were considered historiography during the entire first - and much of the second - Christian millennium; it is difficult to treat them outside of that particular context. When they were finally deposed and proclaimed a separate category, this was mostly due to a new deity, the Nation, which was to occupy the historical holy of holies. Like biography, hagiography seems to elude excessive genre classification; Van Uytfanghe has shown that one can, at the most, speak of the hagiographic discourse. A problem that is of particular interest here is the question of gospels. The general opinion about their relationship towards pagan biography has changed dramatically, twice, within the last century. For a long time, they were considered a phenomenon sui generis, yet in recent times their resemblance to the works of classical authors is again seen as a fact.

The present study applies the relevant methodology for comparing pagan and Christian texts, established by Richard Burridge, to the lives of Antony and Pachomius. It seems that their roots within the ancient biographic tradition can be also taken for granted. Yet this is hardly an indicative fact; it certainly does not imply that the Christian lives had other formative influences apart from the obvious effect of the gospels.

The second chapter thus deals with direct contact between both traditions. It is based on a long line of research that tried to define Christian biography in terms of ancient literary genres. The search has failed to produce any satisfactory result, mostly due to problematic conceptions of the nature of genre as such. Still, it has brought to light a series of significant findings. Richard Reitzenstein has shown how Vita Antonii quotes, several times, the Life of Pythagoras by Porphyry. Astonished by this discovery, he developed a theory of nothing less than Pythagorean roots of the entire monastic movement.

This striking direct contact has justified the next logical stage in the present analysis, namely its search for parallels. Researchers have so far concentrated on the highly consequential Vita Antonii; as a counterbalance, the study here also deals with the less circulated Vita Pachomii. This confirms the more comprehensive findings and their validity for the broader Christian biographic tradition, precisely by means of its different, even marginal position. This searching for parallels is based on the system once developed by Ludwig Bieler during his inquiry into the lives of holy men of Late Antiquity. A comparison along the lines of destiny, personality, knowledge, teaching, and activity of pagan and Christian holy men actually yields several similarities between pagan and Christian tradition.

It is nonetheless difficult to label, as Reitzenstein did, the early Christian biographers as mere epigones, imitators of an existent literary genre. Seen from a closer perspective, their work is also quite different from the texts written by their pagan predecessors. Its major distinction is its constant use of the Scriptures; its constant presence in the text dwarfs the number of classical allusions. A Christian saint is not merely an updated variant of the divine philosophers but is also a new Moses, a new Elijah, a new John the Baptist.

This leads to the crux of the matter: what was the reason for using both frameworks of reference? Why did the author of the Life of Antony decide to endow the desert ascetic with features of both pagan and Christian models? What prevented him from simply relinquishing the pagan references? The answer seems to be in the polemical atmosphere of the texts mentioned; both Vita Antonii and Vita Pachomii keep questioning, in various ways, the role of παιδεία. They argue, both openly and otherwise, with those who endorse different ideas on education and the necessary cultural background. This is not only a polemic between Christianity and its surrounding pagan culture; the texts also seem to reflect the internal problems of the developing Christian community. Incorporating the pagan tradition appears to have functioned as a warrant of legitimacy, of certain enculturation of its message among the educated audience whose horizons were shaped by the classical παιδεία.

Yet the nature of this enculturation appears to have been mostly formal, designed to elicit attention and benevolence from the reader. The text brims with constant correction of this message, coupled with its simultaneous translation into the language of the Scriptures. Here, the intention is less mysterious; the author is guiding his readers towards a new message with different, Christian content.

Fidus interpres – zvest prevajalec: Slike iz dveh tisočletij zgodovine prevajanja [Fidus interpres – True Interpreter: Sketches from Two Millennia of Translation History]

Studia translatoria 2, 2010

The book is an attempt at a synthetic survey of the quickly growing stream of research in transla... more The book is an attempt at a synthetic survey of the quickly growing stream of research in translation studies. Its focus on the classical languages is proposed as a shortcut to universality; up until the early nineteenth century, Latin and Greek were two of the central vehicles of translation activities.

The core of the survey deals with two predominant influences within this historical timeframe. The first is a tendency towards a free reconstruction of the author’s message, towards an adaptation of its language and culture to the audience in the target language, based on a conviction that the only way to understand the other is within a framework of what one already knows. This is opposed by the inclination towards translating the original as literally as possible and towards understanding the foreign text in its very foreignness. Both impulses may be traced through the history of translation in various cultures; the present analysis focuses on four periods in European history when one or the other was particularly dominant. The former was especially prevalent during the Roman antiquity and then again in the time of Neoclassicism; the latter prevailed with the rise of Christianity and once more during the era of Romanticism.

The Romans competed with their originals and attempted to surpass them while transforming Latin into a refined, responsive and rich language. The arrival of Christianity precipitated a radical turn. Christian translators saw their original as inspired; its tidings of salvation had to be transmitted without unnecessary and arbitrary adornment, which called for an effort to translate the text as precisely as possible; a principle which also remained the norm during the Middle Ages and the Renaissance. A further revolution was later brought about by the “unfaithful beauties”, les belles infidèles, as translations with significant adjustments to both culture and taste of the audience were called in the period of Neoclassicism. They were in turn countered by Romantic theorists and their “foreignisation”, Verfremdung, a desire to transmit an image of the original and its cultural universe which would be as precise as possible. Both currents may in fact be understood as a part of a wider debate that centres on the problem of translatability.

The inquiry is accompanied by a collection of sources for translation history, first time in Slovenian translation, provided by the author: “Letter to Fuscus on the advantages of translating” by Pliny the Younger, “Letter to Pammachius on the best way of translating” by Saint Jerome, “Preface to translation of Saint John Chrysostom” by Burgundio of Pisa, “Letter on translating the New Testament” by Desiderius Erasmus, “Dedication of translation of Lucian” by Nicolas Perrot d’Ablancourt, “Translations” by Johann Wolfgang von Goethe and “What is Translation,” a treatise by Ulrich von Wilamowitz-Moellendorf. Each text comes from a different period; together they provide the reader with a point of departure for an independent approach to the problems of translation and their historical manifestations.

Med božjim in človeškim: Homerske himne (recenzija) [Between the Divine and the Human: Homeric Hymns (review)]

Slovenski čas, 2021

Homerske himne, prevedli Blaž Božič, Lara Unuk, Blaž Zabel in Polonca Zupančič; uredil Brane Sene... more

Digitalizirani Grško-slovenski slovar Antona Doklerja v zbirkah ASPplus in Termania [Digitalization of Anton Dokler’s Greek-Slovenian Dictionary in the ASPplus and Termania Databases]

Keria: Studia Latina et Graeca, 2014

Doklerjev Grško-slovenski slovar, ki ga je že pred časom digitaliziral Gorazd Korošec, je letos i... more Doklerjev Grško-slovenski slovar, ki ga je že pred časom digitaliziral Gorazd Korošec, je letos izdal Inštitut za slovenski jezik Frana Ramovša ZRC SAZU, v povezavi s projektom prenovljene izdaje, ki jo za zamejske Slovence pripravljata Barbara Zlobec del Vecchio in Matej Hriberšek; založila sta ga podjetje Amebis in Založba ZRC. Na voljo je v dveh oblikah. Samostojna inačica se programsko opira na okolje ASPplus podjetja Amebis, ki v okviru osnovne maske zagotavlja mehanizme za iskanje po izhodiščnih geslih, medtem ko spletna inačica deluje v okviru slovarskega portala Termania. Grški font temelji na standardu Unicode. Na tem mestu želim opozoriti zlasti na nekaj detajlov, ki bi jih bilo smiselno dodelati.

Primož Simoniti, Humanismus bei den Slovenen: Slowenische Humanisten bis zur Mitte des 16. Jahrhunderts. Priredba Marija Wakounig, prevod Jože Wakounig. ZentraleuropaStudien 11. Dunaj: Verlag der Österreichischen Akademie der Wissenschaften, 2008. [Book Review]

Keria: Studia Latina et Graeca, 2009

Primož Simoniti. Humanismus bei den Slovenen: Slowenische Humanisten bis zur Mitte des 16. Jahrhu... more Primož Simoniti. Humanismus bei den Slovenen: Slowenische Humanisten bis zur Mitte des 16. Jahrhunderts. Priredba Marija Wakounig, prevod Jože Wakounig. ZentraleuropaStudien 11. Dunaj: Verlag der Österreichischen Akademie der Wissenschaften, 2008. [344 str.] Simonitijeva študija Humanizem na Slovenskem, ki jo je pred tremi desetletji izdala Slovenska matica, je razmeroma meglene in nepovezane predstave o literarnem dogajanju v tem prostoru v stoletju pred začetkom reformacije nenadoma nadomestila z vse drugače natančno izrisano podobo, sestavljeno iz plastično prikazanih likov. Dotedanje literarnozgodovinske abstrakcije so se začele umikati živim ljudem z neobičajnimi človeškimi in literarnimi usodami. Vedno novim bralcem ostajajo v spominu številne nepozabne vinjete: Johannes Rot, učenec Lorenza Valle, s svojim pogrebnim govorom za Ulrikom II. Celjskim; nesojeni šentviški arhidiakon Jurij Hajdnik in strašni latinski heksametri, ki opisujejo njegovo trpljenje v zaporu (euge, sodales, patefacite haec bursales ...); nadarjeni diplomat Krištof Ravbar, ki je več desetletij usmerjal ljubljansko škofijo z razgledom umetnostnega mecena; njegov sošolec in tajnik Avguštin Prigl »Tyfernus«, »Laščan«, zbiralec rimskih napisov in arhitekt ljubljanskega škofijskega dvorca; Brikcij Preprost iz Celja, profesor na dunajski teološki fakulteti, ki so ga akademski kolegi v nejasnih okoliščinah najprej pregnali v Padovo, vendar so ga morali nato spet sprejeti celo kot dekana in rektorja; slovničar Bernard Perger iz Ščavnice in njegovo dopisovanje s slovitim nemškim grecistom Johannesom Reuchlinom; Matija Hvale iz Vač s svojo razpravo o problemih naravne filozofije, najstarejšim tiskom kakega slovenskega filozofa; Luka iz Dobrepolj, po potrebi imenovan Agathopedius, Bonicampianus ali Gutenfelder, »ordinarius bonarum litterarum professor« na Dunaju, ter njegov prijatelj baron Žiga Herberstein, na katerega se prvi obrača po nasvet celo pri tako perečem vprašanju kot je izbira žene; ter toliko drugih. V prostoru med temi slikovitimi osebnostmi se nato kažejo obrisi institucij, ki iz odmaknjene province delajo kulturno krajino - dvornih pisarn, samostanskih knjižnic, škofijskih središč, šol, univerz. Ugotovitev, ki sledi iz vseh teh zgodovinskih sond, je postavila začetke slovenske književnosti v povsem novo luč. Pokazalo se je, da slovenski humanisti niso zgolj tujek v njenem razvoju, »rodni pokrajini le zunanji okras«, kot je svojčas pribil France Kidrič, temveč da so prav v njihovih naporih za obnovo antične kul ture skrite korenine kasnejših literarnih dosežkov s slovensko reformacijo vred, kot je že pred tem domneval Anton Slodnjak.

Higin: Bajke. Prevod, opombe in spremna študija Nada Grošelj. Zbirka Dialog z antiko 8. Ljubljana: ISH, 2008. [Book Review]

Keria: Studia Latina et Graeca, 2009

Higin. Bajke. Prevod, opombe in spremna študija Nada Grošelj. Zbirka Dialog z antiko 8. Ljubljana... more Higin. Bajke. Prevod, opombe in spremna študija Nada Grošelj. Zbirka Dialog z antiko 8. Ljubljana: ISH, 2008. [268 str.] Kdo ve, kako bi se razvijala novejša slovenska dramatika, ko bi se Dominik Smole navdihoval pri Higinovem poročilu o Antigoni; po njem je Kreont po razkritju Antigono »predal svojemu sinu Hajmonu, s katerim je bila zaročena, da bi jo usmrtil. Hajmon pa iz ljubezni do Antigone ni ubogal očetovega ukaza, temveč jo je zaupal v varstvo pastirjem in se zlagal, da jo je ubil. Rodila je sina in ko je odrastel v moža, je prišel v Tebe na športne igre ...« Zgodba do sem bolj kot na Sofokla spominja na Melino Merkouri v Dassinovem filmu Nikoli v nedeljo, ki pripoved o vsaki izmed grških tragedij konča z istimi naivnimi besedami: »In potem so šli vsi na plažo!« Občutek ni povsem neutemeljen. Herbert J. Rose, po čigar kritični izdaji se deloma ravna tudi slovenski prevod, v latinski spremni študiji avtorja imenuje adulescentem imperitum, semidoctum, stultum, prenekateri filolog pa je vzdihoval nad »muhavostjo Fortune, ki je pustila utoniti v pozabo tolikerim Ajshilovim dramam, večjemu delu Livija ter drugim neprecenljivim dragocenostim, obenem pa ohranila vaje tega šolarja kot pabulum današnjim raziskovalcem« (Arthur L. Keith). Fabulae, prvotni naslov je bil verjetno Genealogiae, je sicer povsem neznani latinski mitograf Higin zasnoval kot prikaz grškega mitološkega izročila. (»Alles Römische ist Interpolation im Hygin,« je pribil Wilamowitz, »wer das nicht weiß, hat ihn niemals mit bedacht gelesen.«) V besedilu, kot se je ohranilo, so miti ohlapno urejeni po tematskih sklopih, med večje sodijo denimo: zgodnje obdobje tebanske kraljevske hiše; Jazon, Argonavti in Medeja; Herkul; Atene in Kreta; Apolon, Admet in Alkestida; Perzej; usoda tebanske kraljevske hiše od Laja do epigonov; trojanska vojna in dogodki zatem. Poleg teh sklopov je veliko zelo zgoščenega nizanja pustih seznamov, pogosto brez vsake dodatne razlage. t

Katja Pavlič Škerjanc septuagenaria

Clotho, 2023

Alauda cantum tremulo Ex suo fundit gutture Gaudetque die nitido Et laudat diem carmine, Salutat ... more Alauda cantum tremulo
Ex suo fundit gutture
Gaudetque die nitido
Et laudat diem carmine,
Salutat collem viridem
Nec non planitiem.

Quacumque ibam, ubivis
Morabar, nondum nobilem
Tam vultus pulchri, gracilis
Videbam talem virginem,
Clementi perquam animo,
Tam corde placido.

Et ubicumque adsumus
Et nos venimus obvii,
Nos mititer aspicimus
Et utriusque oculi,
Quod facit haec amoris vis,
Sunt pleni lacrimis.

In memoriam Kajetan Gantar (1930–2022)

Keria, 2022

Čutim, da me proti lastni volji zanaša v patos, trenutek je preprosto tak, zato si bom dovolil bi... more Čutim, da me proti lastni volji zanaša v patos, trenutek je preprosto tak, zato si bom dovolil biti nekoliko osebnejši, v tem žanru se tak greh laže spregleda. S profesorjem sva se prvič srečala, ko mu je naša navdihnjena latinistka na Poljanah, Katja Pavlič Škerjanc, na maturitetno komisijo, kjer sta se srečevala, nesla pokazat moje zelo srednješolske heksametre ter me nato pripravila do tega, da sem se oglasil na govorilnih urah v kabinetu 329. Tam sva neskončno dolgo sedela na stolih Rex Nika Kralja in diskutirala o Juvenalu ter posameznih prevajalskih rešitvah. Nekatere je pohvalil, ampak še danes mi ne gre iz glave, na kako eleganten način nekaterih ni; in ko sem se pri nekem naglasu postavil za svoj prav, se mi je gimnazijcu samo prijazno nasmehnil: »Kar poskusite, mogoče bo pa šlo.« Takrat sem že nekaj časa vedel, da bom študiral latinščino, ampak po tistem srečanju mi je vse bolj postajalo jasno, da bom vpisal tudi grščino.

Ciceroniana On Line IV, 2, 2020

by Ciceroniana On Line, Ermanno Malaspina, Katarzyna Marciniak, Marta Pszczolińska, Amedeo Raschieri, Walther Ludwig, Stéphane LOJKINE, David Movrin, and Gianluca Sposito

Ciceroniana On Line, Dec 31, 2020

CICERONIANA ON LINE A Journal of Roman Thought Peer-reviewed scientific review (ISSN 2532-5353)... more CICERONIANA ON LINE

A Journal of Roman Thought

Peer-reviewed scientific review (ISSN 2532-5353)

Rivista della Società Internazionale degli Amici di Cicerone

e del Centro di Studi Ciceroniani

Nuova Serie Volume IV, 2, 2020

Direttore Carlos LÉVY

Direttore esecutivo Ermanno MALASPINA

SOMMAIRE – SOMMARIO

“Cicero, Society, and the Idea of artes liberales” Atti del convegno a cura di Jerzy AXER, Katarzyna MARCINIAK 259

K. MARCINIAK, Praefatio 261

List of the Participants 270

M. PSZCZOLIŃSKA, Cronaca del Convegno 273

J. AXER, E. MALASPINA, Cicero Varsoviensis, XXX annis post / Cicero in Warsaw 30 Years Later 285

L. GAMBERALE, Si verum dicimus, haec est mea germana patria (Cic. leg. 2, 3) 291

A.A. RASCHIERI, Cicero in the Encyclopaedia of Giorgio Valla 317

W. LUDWIG, Cicero’s De officiis in Humanist School Instruction – The Philologus Incomparabilis Hieronymus Wolf and His Great Commentary (1563) 337

J. CLARE, «The Great Patrician of the Speaking Art»: Cicero, from the Republic of Letters to the English Republic 353

S. LOJKINE, D’un long silence... Cicéron dans la querelle française des inversions (1667-1751) 375

J. PIÀ-COMELLA, La réception française de Cicéron au 20e siècle : le cas Carcopino 447

Y. TAKADA, Difference Is Not Indifference: Cicero and Modern Japan 465

K. TEMPEST, Cicero’s artes liberales and the Liberal Arts 479

S. SCHREINER, Cicero im Klassenzimmer. Eine österreichische Fallstudie 501

The Formation of Civil Society: Cicero’s Role in Artes Liberales Education Today 511

W. GÖRLER, Cicero on artes liberales. Merits and Problems 513

A. BALBO, K. MARCINIAK, J. AXER, D. MOVRIN, E. MALASPINA, M. JANKA, Panel Discussion 523

Comptes rendus – Recensioni 545

C. BELTRÃO DA ROSA, F. SANTANGELO (eds.), Cicero and Roman Religion (S. ROZZI) 547

M. GALZERANO, La fine del mondo nel De Rerum Natura di Lucrezio (A. ORLANDO) 553

I. LEONARDIS, Varrone, unus scilicet antiquorum hominum. Senso del passato e pratica antiquaria (M. CALLIPO) 561

A.A. RASCHIERI, Lettura degli autori e insegnamento retorico. Ricerche intorno a Quintiliano e alla retorica antica (A. MANDRINO) 565

F. ARCARIA, «Iudicis est semper in causis verum sequi, patroni non numquam veri simile, etiam si minus sit verum, defendere»: Il “dovere di verità” tra la deontologia forense italiana e l’esperienza giuridica romana (G. SPOSITO) 569

F. CITTI, D. PELLACANI (edd.), Ragione e furore. Lucrezio nell’Italia contemporanea (A. CROTTO) 572

D. MOVRIN, E. OLECHOWSKA (eds.), Classics and Communism in Theatre. Graeco-Roman Antiquity on the Communist Stage (A. CROTTO) 576

Bulletin bibliographique – Bollettino bibliografico (S. ROZZI) 583

Abstracts – Key Words 589

by Clotho / Κλωθώ and David Movrin

Clotho, 2019

Najstarejša zbirka duhovitosti na svetu, Philogelos oziroma Smeholjub iz pozne antike, ima marsik... more Najstarejša zbirka duhovitosti na svetu, Philogelos oziroma Smeholjub iz pozne antike, ima marsikaj skupnega s sodobnimi knjigami šal – tudi to, da se na ta način nanizanih domislic bralec hitro naje. Ampak ena od uvodnih bodic, ki se posmehne svetu učenosti, je navkljub svoji očakovsko-hipsterski bradi skoraj dveh tisočletij še kar posrečena:

Σχολαστικὸς κολυμβᾶν βουλόμενος παρὰ μικρὸν ἐπνίγνη· ὤμοσεν
οὖν μὴ ἅψασθαι ὕδατος, ἐὰν μὴ πρῶτον μάθῃ κολυμβᾶν.

Študent, ki je šel plavat, se je skoraj utopil; zato je prisegel, da se vode
ne dotakne več, dokler se prej ne nauči plavati.

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Vendar po možnosti ne na način, iz katerega se norčuje Philogelos, torej ne od daleč, ne da bi se dotaknili vode. Spogleduje se s tistimi revijami na dobrih univerzah, kjer pomembno vlogo zaupajo študentom in kjer se najboljši med njimi učijo tako, da sprejemajo odgovornost za čisto konkretne zadolžitve – ne samo za uredniške, kjer od blizu spoznajo logiko recenzentskega sistema, temveč tudi za prevajalske in za znanstvene.

Zmajski most Primoža Simonitija (1936–2018) [Primož Simoniti (1936-2018) and the Dragon Bridge]

Zvon, 2018

V ponedeljek, 16. julija 2018, sem imel opravek v bližini Zmajskega mostu, in ko sem ga razmišlje... more V ponedeljek, 16. julija 2018, sem imel opravek v bližini Zmajskega mostu, in ko sem ga razmišljeno prečkal, kot najbrž že tisočkrat prej, sem se ne vem zakaj spomnil, da mi je Primož Simoniti pred časom govoril o plošči z latinskim napisom, ki je vzidana vanj. Ustavil sem se in jo res takoj našel. Vzidana je na desnem bregu pri Pravni fakulteti in je nekakšna zgodovinska opomba pod črto, ki so si jo ob gradnji novega železobetonskega mostu leta 1901 privoščili Ljubljančani. Plošča je prej krasila temelje hrastovega Mesarskega mostu, ki ga je potres leta 1895 prehudo poškodoval. Napis je precej standarden, je pripovedoval Primož, zanimiv pa je elegični distih, s katerim se konča. Kronogram, v katerem se skriva letnica 1819, ko je bil leseni most postavljen, gre takole:

eVge eXoptatVs sVrreXIt Vt arCeat Ignes
arDeret sI qVa proXIMVs VCaLegon

Krasno, postavljen je, zdaj bo lahko odganjal plamene,
če bo v bližini mostu kje Ukalégon vzplamtel.

Ukalégon je precej obskurna mitološka figura, Priamov prijatelj iz tretjega speva Iliade, novi prevod Jelene Isak Kres ga označi kot »razsodnega moža«. Potem se pojavi še pri Vergiliju, v drugem spevu Eneide, ko Ahajci požgejo Trojo - in še enkrat, že s pridihom parodije, pri Juvenalu, v tretji satiri, ki sem jo nekoč prevajal in si najbrž samo zato zapomnil ime. Primožu se je zdelo imenitno dvoje - da so učeni Ljubljančani v začetku 19. stoletja na most vzidali še kar subtilno literarno referenco in da so jo njihovi potomci več rodov kasneje, v začetku 20. stoletja, spoštljivo ohranili. Ploščo sem si shranil v telefon in zraven pomislil, kako značilno je za Primoža, da ti zna sredi Zmajskega mostu, ki si ga videl že tolikokrat, odpreti oči za Homerja, Vergilija in Juvenala, ki so vzidani vanj. Hkrati sem razmišljal, kako bi ga nagovoril za članek o tem napisu, da bi ga lahko objavili v novi znanstveni reviji, ki jo pripravljamo z našimi študenti. Ravno na študente na svojem oddelku je bil vedno zelo ponosen. Naslednjega jutra sem potem izvedel, da članka ne bo, tako da ne vem, kaj bi mi rekel. Precej dobro pa vem, kaj si misli zdajle, kjerkoli že bere to zgodbo in njeno čudno sumljivo časovno sovpadanje. Z nasmeškom si mrmra misel nekega drugega skeptičnega učenjaka, Giordana Bruna, ki jo je rad citiral: Se non è vero, è ben trovato. Če že ni res, je pa vsaj dobro izmišljeno.

Studenec besed: Seminar o starogrški književnosti in kulturi v Delfih [The Spring of Words: Seminary on Ancient Greek Literature and Culture in Delphi]

Keria: Studia Latina et Graeca, 2014

Εἴπατε τῷ βασιλεῖ, χαμαὶ πέσε δαίδαλος αὐλά, / οὐκέτι Φοῖβος ἔχει καλύβην, οὐ μάντιδα δάφνην, / ο... more Εἴπατε τῷ βασιλεῖ, χαμαὶ πέσε δαίδαλος αὐλά, / οὐκέτι Φοῖβος ἔχει καλύβην, οὐ μάντιδα δάφνην, / οὐ παγὰν λαλέουσαν, ἀπέσβετο καὶ λάλον ὕδωρ. Zadnji izrek delfskega preročišča je bil menda namenjen Julijanu Odpadniku, ki je leta 362 poslal svojega zdravnika Oribazija, da bi Apolonu v dvornem imenu ponudil pomoč. »Reci cesarju: do tal je podrta sijajna dvorana, / Fojb izgubil je hišo, izgubil je lovor preroški, / vir govoreči izgubil; studenec besed je presahnil.« No, od takrat je minilo precej časa in v tistih krajih se stvari niso samo podirale. Evropski kulturni center v Delfih (www.eccd.gr), nekakšen križanec med Cankarjevim domom Edvarda Ravnikarja in bližnjimi atrijskimi hiškami Stanka Kristla v Trnovem, sta v šestdesetih zasnovala arhitekta Konstantinos Kitsikis in Antonis Lambakis, dva pomembna predstavnika modernistične šole. Večkratni grški premier in predsednik Konstantinos Karamanlis, ki si je sam močno prizadeval za vstop Grčije v takratno Evropsko gospodarsko skupnost leta 1961, si ga je predstavljal kot središče, v katerem bi države članice postavile vrsto svojih paviljonov, namenjenih srečanjem iz sveta umetnosti, znanosti in književnosti. Zgradili so ga na gozdnatem pobočju neposredno pred vasico, kakih deset minut hoje od arheološkega najdišča, in sicer na zasebnem, štirideset hektarov velikem zemljišču. V prepletu stekla, betona, lesa, kamna, škržatov ter umetniških skulptur je nastal hotel s 45 dvoposteljnimi sobami, zasnovanimi kot niz hišic z razgledom na Korintski zaliv. Ob njem je sodobno konferenčno središče z dvema velikima dvoranama (»Apolonovo« in »Dionizovo«) s skupaj 330 sedeži, tremi pomožnimi dvoranami, knjižnico, razstavnim prostorom in tajništvom, ki skozi vse leto prireja srečanja na temo kulture, umetnosti in izobraževanja.

Klasiki za železno zaveso [Classics behind the Iron Curtain]

Pogledi, 2014

Ko me je Gábor Klaniczay leta 2009 povabil k projektu, ki naj bi kartiral položaj klasičnih študi... more Ko me je Gábor Klaniczay leta 2009 povabil k projektu, ki naj bi kartiral položaj klasičnih študijev v državah na naši strani železne zavese (Churchill jo je v svojem fultonskem govoru definiral kot črto, ki se razteza »od Szczecina na Baltiku do Trsta na Jadranu«), si nisem čisto natančno predstavljal, kaj naj bi sploh raziskoval. V prostoru, kjer smo od politike prejkone utrujeni in kjer se z njo navkljub visoki ceni takšne abstinence neradi mažemo - ein garstig Lied, pfui, ein politisch Lied - se je zdela previdnost na mestu. Nekoliko radovedno sem povprašal po podrobnostih; kdo bo pravzaprav raziskoval in kje ter za čigav denar? Izkazalo se je, da so projekt zasnovali Madžari in Poljaki, da so vanj pritegnili filologe s celotnega nekdanjega vzhoda, da bo osrednji del potekal leta 2010 na mednarodni raziskovalni ustanovi Collegium Budapest Institute for Advanced Study (Orbanova vlada je takrat še ni zaprla) in da je sredstva zanj našla nemška raziskovalna fundacija Fritz Thyssen Stiftung. Stvar me je začela zanimati, vprašanje o položaju discipline na našem koncu je pravzaprav že lep čas čakalo, kdaj ga bo nekdo zastavil. Kar nekaj študij obstaja o Mussolinijevi zaljubljenosti v avgustejski Rim, tudi Hitlerjeva očaranost s Šparto je po zaslugi Volkerja Losemanna in njegovih sodelavcev dobro dokumentirana. Kako pa je bilo pri nas? Ugotovil sem, da o pogledih Stalinovih epigonov na grško in rimsko antiko ne vem skoraj ničesar. Sledilo je dolgotrajno razkopavanje arhivov in z njim prva presenečenja.

Verzi so se ustvarjali kar sami: Pogovor s Kajetanom Gantarjem [The Verses Were Creating Themselves: Interview with Kajetan Gantar]

Pogledi, 2010

Antična književnost je v slovenščini v veliki meri oblečena v besede Kajetana Gantarja. Ajshilove... more Antična književnost je v slovenščini v veliki meri oblečena v besede Kajetana Gantarja. Ajshilovega Vklenjenega Prometeja je prevedel pred pol stoletja, Sofoklovega Ojdipa v Kolonu, enega svojih najlepših prevodov, končuje v teh dneh. Vmes je nekaj ducatov najpomembnejših antičnih tekstov v kristalnih čašah njegovih prevodov, izbrušenih in hkrati prosojnih za vsebino. Rodove študentov je pritegnil z radovedno zagledanostjo v grščino in latinščino ter v svet, ki ga razkrivata. Za njegovim delom stoji neobičajna življenjska izkušnja, »videl je mesta premnogih ljudi, spoznal je njih misli«, prav kot Homerjev Odisej v njegovi prepesnitvi. O svojih osmih desetletjih govori s skorajda igrivo vedrino.

Peter Damaščan: Štiriindvajset razprav [Peter of Damascus: Twenty-Four Discourses]

Filokalija 3, 2024

A je prva izmed črk v vseh jezikih, čeprav se nekateri tega ne zavedajo. In prva izmed vseh krepo... more A je prva izmed črk v vseh jezikih, čeprav se nekateri tega ne zavedajo. In prva izmed vseh kreposti je duhovna modrost, čeprav je po drugi strani tudi njihov vrh. Če namreč um ni prežet z njo, človek ne more storiti nič dobrega, saj ni nikoli slišal, kaj dobro sploh je. Če pa mu je bilo kakorkoli dano, da je o tem kaj slišal, je to že modrost. Tudi abeceda je snov za otroke, vendar ni brez nje mogoče nadaljevati z nobenim od študijev, ki sledijo; podobno je z začetkom spoznanja – čeprav je zelo majhen, ni brez njega mogoče najti nobene kreposti. Zato se vsakega pisanja o modrosti bojim, saj sem vse prej kot moder.

Peter Damaščan: Zakladnica spoznanja Boga [Peter of Damascus: A Treasury of Divine Knowledge]

Filokalija 3, 2024

Ker me je, nesrečnika, Bog imel za vrednega po milosti prejeti mnoge in velike darove, sam pa nis... more Ker me je, nesrečnika, Bog imel za vrednega po milosti prejeti mnoge in velike darove, sam pa nisem nikoli naredil nič dobrega, sem se ustrašil, da ne bi v svoji lenobi in nemarnosti pozabil takšnih darov in tolikšnih Njegovih dobrot, pa tudi lastnih padcev, ter se ne bi niti spomnil ali pokazal svoje hvaležnosti do dobrotnika; zato sem kot opomin svoji nesrečni duši sestavil ta zapis ter vanj uvrstil spise, žitja in govore svetih očetov, kolikor sem jih našel, ter jih razvrstil po naslovih, da bi jih imel ob sebi v opomin na njihove besede, čeprav nepopoln. Ker sam nimam v lasti nobene knjige in je tudi nisem nikoli imel, so mi jih iz ljubezni do Boga posodili tisti, ki imajo radi Kristusa in ki skrbijo tudi za vse moje telesne potrebe; ko sem jih z vso skrbnostjo prebral, sem jih spet vrnil lastnikom. Bral sem Staro in Novo zavezo; Peteroknjižje, Psalme, štiri Knjige kraljev, šest modrostnih knjig, preroke, kronike, Apostolska dela, svete evangelije in razlage vsega naštetega; prav tako vse spise velikih očetov in učiteljev, torej Dionizija, Atanazija, Bazilija, [Gregorja] Teologa, [Janeza] Hrizostoma, Gregorja iz Nise, Antona, Arsenija, Makarija, Nila, Efrema, Izaka, Marka, [Janeza] Damaščana, [Janeza] Klimaka, Maksima, Doroteja in Filemona, pa tudi žitja in izreke vseh svetih.

A. E. Housman: Fragment grške tragedije [A. E. Housman: Fragment of a Greek Tragedy]

Clotho, 2023

CHORUS: O suitably-attired-in-leather-boots Head of a traveller, wherefore seeking whom Whence b... more CHORUS: O suitably-attired-in-leather-boots
Head of a traveller, wherefore seeking whom
Whence by what way how purposed art thou come
To this well-nightingaled vicinity?
My object in inquiring is to know.
But if you happen to be deaf and dumb
And do not understand a word I say,
Then wave your hand, to signify as much.

ALCMAEON: I journeyed hither a Boetian road.
CHORUS: Sailing on horseback, or with feet for oars?
ALCMAEON: Plying with speed my partnership of legs.
CHORUS: Beneath a shining or a rainy Zeus?
ALCMAEON: Mud's sister, not himself, adorns my shoes.
CHORUS: To learn your name would not displease me much.
ALCMAEON: Not all that men desire do they obtain.
CHORUS: Might I then hear at what thy presence shoots.
ALCMAEON: A shepherd's questioned mouth informed me that--
CHORUS: What? for I know not yet what you will say.
ALCMAEON: Nor will you ever, if you interrupt.
CHORUS: Proceed, and I will hold my speechless tongue.
ALCMAEON: This house was Eriphyle's, no one else's.
CHORUS: Nor did he shame his throat with shameful lies.
ALCMAEON: May I then enter, passing through the door?
CHORUS: Go chase into the house a lucky foot.
And, O my son, be, on the one hand, good,
And do not, on the other hand, be bad;
For that is very much the safest plan.
ALCMAEON: I go into the house with heels and speed.

Peter Green: Katul in njegov čas [Peter Green: Catullus and His Times]

Clotho, 2023

We know very little for certain about Catullus himself, and most of that has to be extrapolated f... more We know very little for certain about Catullus himself, and most of that has to be extrapolated from his own work, always a risky procedure, and nowadays with the full weight of critical opinion against it (though this is always mutable, and there are signs of change in the air). On the other hand, we know a great deal about the last century of the Roman Republic, in which his short but intense life was spent, and about many of the public figures, both literary and political, whom he counted among his friends and enemies. Like Byron, whom in ways he resembled, he moved in fashionable circles, was radical without being constructively political, and wrote poetry that gives the overwhelming impression of being generated by the public affairs, literary fashions, and aristocratic private scandals of the day.

David M. Schaps: Raziskovanje v klasičnih vedah [Handbook for Classical Research]

One of the glories of the Greco-Roman classics is the opportunity that they give us to consider a... more One of the glories of the Greco-Roman classics is the opportunity that they give us to consider a great culture in its entirety; but our ability to do that depends on our ability to work comfortably with very varied fields of scholarship. The Handbook for Classical Research offers guidance to students needing to learn more about the different fields and subfields of classical research, and its methods and resources.

The book is divided into 7 parts: The Basics, Language, The Traditional Fields, The Physical Remains, The Written Word, The Classics and Related Disciplines, The Classics since Antiquity. Topics covered range from history and literature, lexicography and linguistics, epigraphy and palaeography, to archaeology and numismatics, and the study and reception of the classics.

Guidance is given not only to read, for example, an archaeological or papyrological report, but also on how to find such sources when they are relevant to research. Concentrating on "how-to" topics, the Handbook for Classical Research is a much needed resource for both teachers and students.

Sulpicij Sever: Pisma o Martinu [Sulpicius Severus: Martinellus Letters]

Cerkveni očetje, 2017

Ko je včeraj k meni prišlo več menihov, je med številnimi zgodbami in dolgim pogovorom nekdo omen... more Ko je včeraj k meni prišlo več menihov, je med številnimi zgodbami in dolgim pogovorom nekdo omenil tudi knjižico, ki sem jo napisal o življenju blaženega moža Martina. Z zadovoljstvom sem slišal, da jo mnogi pozorno prebirajo. Nato pa sem izvedel, da je nekdo na pobudo hudega duha vprašal, zakaj je bil Martin, ki je obudil mrtve in odgnal plamene od bivališč, v požaru pred kratkim sam opečen in podvržen nevarnemu trpljenju.

Nesrečnik, kdorkoli že je! V njegovih besedah lahko prepoznamo zahrbtnost velikih duhovnikov,2 ki so takole zmerjali križanega Gospoda: »Druge je rešil, sebe pa ne more rešiti.« Resnično, ko bi bil ta človek, kdorkoli že je, rojen v tistih časih, bi proti Gospodu bržkone govoril z enakim glasom, s kakršnim zdaj izreka bogokletje proti Gospodovemu svetniku.

Sulpicij Sever: Vita Martini [Sulpicius Severus: Vita Martini]

Cerkveni očetje, 2017

Sever predragemu bratu Dezideriju. Odločil sem se, ljubi brat, da knjižico, ki sem jo napisal o ž... more Sever predragemu bratu Dezideriju. Odločil sem se, ljubi brat, da knjižico, ki sem jo napisal o življenju svetega Martina, zaprem v njen papirus in shranim za zidovi svojega doma. Tako sem sklenil, ker sem po naravi zelo negotov in bi se rad izognil človeški sodbi, da ne bi, kot se bo bržkone zgodilo, moj neizbrušeni jezik bralcev zmotil, jaz pa bi nato obveljal za vrednega splošne graje, češ da sem se predrzno lotil snovi, ki bi morala biti prihranjena za izurjene pisce. Toda ti si me znova in znova prosil, jaz pa ti nisem mogel odreči. Je sploh kaj takega, kar bi odrekel tvoji ljubezni, čeprav na račun lastne sramežljivosti?

Zato sem ustvaril to knjižico in se pri tem zanašam nate v prepričanju, da je ne boš pokazal nikomur, saj si tako obljubil. Vseeno pa se bojim, da boš ti zanjo predstavljal nekakšna vrata, in ko bo enkrat zunaj, je ne bo mogoče priklicati nazaj. Če se bo to zgodilo in se ti bo zdelo primerno, da jo prebere še kdo, te prosim, poskrbi, da bodo bralci bolj pozorni na dejanja v njej kot na besede, ki jih posredujejo. Naj potrpijo, če jih bo v ušesih zbodel pomanjkljiv slog, saj božje kraljestvo ne stoji na zgovornosti, temveč na veri. Spomnijo naj se tudi, da odrešenja svetu niso oznanili govorniki (če bi bilo koristno, bi namreč Gospod lahko ubral tudi to pot), temveč ribiči.

Zgodnjekrščanski spisi: Tomažev evangelij o Jezusovem otroštvu [Early Christian Apocrypha: The Infancy Gospel of Thomas]

Zgodnjekrščanski spisi, 2015

Tomažev evangelij o Jezusovem otroštvu moramo v osnovi razločevati od Tomaževega evangelija iz 1.... more Tomažev evangelij o Jezusovem otroštvu moramo v osnovi razločevati od Tomaževega evangelija iz 1. stoletja, ki se je zvečine ohranil v koptskem jeziku in vsebuje Jezusove izreke, ne pa tudi zgodb o čudežih. Nasprotno Tomažev evangelij o Jezusovem otroštvu zajema številne kratke pripovedi, ki se ukvarjajo predvsem s čudeži. Vse te zgodbe se nanašajo na Jezusa, še preden je dopolnil dvanajst let, in tako sledijo toposu antičnega biografskega slovstva: prihodnjo veličino človeka je mogoče razbrati že iz čudežnih dogodkov v njegovem otroštvu. Drugače kot kanonični evangeliji takšne zbirke nikoli ne stremijo k temu, da bi podale celoto ali to, kar je najpomembnejše, pač pa gre za spisje, za katero je značilno predvsem »zapolnjevanje« biografskih vrzeli oziroma belih lis. Za razloček od koptskega Tomaževega evangelija je bil ta evangelij močno razširjen in zelo znan. Poleg dveh grških različic so obstajale še latinska in sirska, etiopska in gruzijska ter številne slovanske različice. Tomažev evangelij o Jezusovem otroštvu se na splošno datira na konec 2. stoletja.

Besedilo grške recenzije A je prevedeno po kritični izdaji, ki jo je oskrbel Tony Burke, De infantia Iesu evangelium Thomae Graece, Corpus christianorum – series apocryphorum 17 (Turnhout: Brepols, 2010). Po njej in po izdaji Gerharda Schneiderja Evangelia infantiae apocrypha (Freiburg: Herder, 1995) so povečini povzete tudi opombe.

Zgodnjekrščanski spisi: Grški Hamburški papirus iz Pavlovih del [Early Christian Apocrypha: The Greek Papyrus Hamburgensis from the Acts of Paul]

Zgodnjekrščanski spisi, 2015

Hamburški papirus obsega 11 strani papirusnega rokopisa iz časa okoli leta 300 po Kr. Vsebinsko g... more Hamburški papirus obsega 11 strani papirusnega rokopisa iz časa okoli leta 300 po Kr. Vsebinsko gre za epizodo v Efezu, Pavlovo bivanje v Korintu, potovanje iz Korinta v Italijo in del mučeništva. – Podobno kot v Pavlovih in Teklinih delih zbuja pozornost še zlasti pomen, ki ga pisec pridaja temu, da Pavel sam krščuje spreobrnjence. To je glede na 1 Kor 1,14 nedvomno zanimiva zgodovinska okoliščina.

Besedilo papirusa je prevedeno po kritični izdaji Praxeis Paulou – Acta Pauli: Nach dem Papyrus der Hamburger Staats- und Universitäts-
Bibliothek (Hamburg: J. J. Augustin, 1936), ki sta jo objavila Wilhelm Schubart in Carl Schmidt. Po tej izdaji so povzete tudi opombe z numeracijo. Na mestu, kjer je papirus poškodovan in sta besedilo dopolnila Schubart in Schmidt, so oklepaji; njihova uporabnost v prevodu hitro naleti na svoje meje. Brati jih je treba cum grano salis, vendar po svoje opozarjajo na nezanesljivost pisne predloge, kot se je ohranila. – Slabo berljiva in nezanesljiva mesta, tudi teh je precej, v prevodu niso posebej označena.

Zgodnjekrščanski spisi: Petrovo oznanilo [Early Christian Apocrypha: Kerygma Petri]

Zgodnjekrščanski spisi, 2015

O tem spisu vemo le iz citatov Klementa Aleksandrijskega. Mesto iz Petrovega oznanila, ki ga citi... more

Zgodnjekrščanski spisi: Hebrejski evangelij [Early Christian Apocrypha: The Hebrew Gospel]

Zgodnjekrščanski spisi, 2015

Naslov »Hebrejski evangelij« kot krog bralcev, med katerimi je evangelij krožil, označuje judovsk... more Naslov »Hebrejski evangelij« kot krog bralcev, med katerimi je evangelij krožil, označuje judovske kristjane, in sicer najverjetneje tiste, ki so govorili grško. Hebrejski evangelij pogosto enačijo z evangelijem, ki je bil domnevno napisan s hebrejskimi črkami (npr. Hieronim, Pismo Hedibiji 120,8, PL 22,992), ali z evangelijem, ki so ga uporabljali nazarejci in/ali ebioniti (Irenej, Proti krivoverstvom I 26,2), ali pa celo z domnevno hebrejsko različico Matejevega evangelija (Epifanij). Vsa tri enačenja najdemo pri A. de Santosu, Los evangelios apócrifos, Madrid 1963, 34–47. V tej izdaji najdemo štiriinpetdeset fragmentov oziroma tekstovnih različic (slednje v primerih, ko Hieronim nekaj označuje kot »hebrejsko«).

Fragmenti predsokratikov: Ksenofan iz Kolofona [The Fragments of the Pre-Socratics: Xenophanes of Colophon]

Fragmenti predsokratikov, 2012

Deksijevega – ali kot pravi Apolodor [FGr-Hist. 244 F 68 a ii 1039] Ortomenovega – sina Ksenofana... more Deksijevega – ali kot pravi Apolodor [FGr-Hist. 244 F 68 a ii 1039] Ortomenovega – sina Ksenofana iz Kolofona hvali Timon; pravi namreč [fr. 60 Diels; prim. 21 A 35]: »nečimrnosti deloma prosti Ksenofan, zasmehovalec Homerjevih zablod«. Ko je bil izgnan iz domovine, je živel v Zankli na Siciliji, ‹pridružil se je poselitvi Elee in tam učil,› živel pa je tudi v Katani. Po poročanju nekaterih ni imel učitelja, po poročanju drugih pa je bil učenec Botona Atenskega ali, kot pravijo nekateri, Arhelaja. Po Sotionovem zatrjevanju je živel v času Anaksimandra. Pisal je v epskih in elegičnih stihih ter v jambih proti Heziodu in Homerju ter grajal njune trditve o bogovih. S svojimi verzi je sam tudi nastopal. Pravijo, da je nasprotoval Talesu [21 B 19] in Pitagoru [B 7], napadel pa je tudi Epimenida [B 20]. Doživel je visoko starost, kot nekje pravi tudi sam.

Evripid: Hekaba [Euripides: Hecuba]

Hekaba, žena kralja Priama, je bila usodno povezana s samimi začetki trojanske katastrofe. Ob Par... more Hekaba, žena kralja Priama, je bila usodno povezana s samimi začetki trojanske katastrofe. Ob Parisovem rojstvu ni hotela prisluhniti prerokbi, da bo novorojenec uničil mesto; prizanesla mu je in fant je po zapletih postal pastir na gori Idi. Kraljevske postave in umnosti ni mogel skriti, zato se je čez čas po Zevsovem naročilu nanj obrnil bog Hermes in ga poprosil, naj razsodi, katera od treh boginj, Hera, Atena ali Afrodita, zasluži zlato jabolko zaradi svoje lepote. Hera je Parisu obljubila bogastvo, Atena nepremagljivost, postavnost in modrost, Afrodita pa ljubezen lepe Helene, najbolj zaželene ženske v Grčiji. Odločil se je za Afrodito, se kmalu vrnil v rodno Trojo in si nato z obiska v Sparti čez čas tja pripeljal še Heleno. Helenin mož Menelaj nad tem ni bil navdušen, nagovoril je svojega brata Agamemnona, naj skliče vojsko zaveznikov zoper Trojo. Ta je uspel v drugem poskusu zbrati več kot tisoč ladij, torej kakih sto tisoč vojakov. Ko se je neprevidno zameril Artemidi in je ladjevje zato v brezvetrju obtičalo pri Avlidi, je Agamemnon boginji daroval še lastno hčer Ifigenijo in nato odplul nad Priamovo kraljestvo.

Po devetih letih jalovega obleganja si je Odisej izmislil zvijačo, trojanskega konja, polnega skritih vojakov. Grki so ga res zgradili, ga kot spravni dar boginji Ateni pustili na obali in dozdevno odšli, v resnici pa so odpluli le do bližnjega otoka Teneda. Zmagoslavni Trojanci so konja pripeljali v mesto, Grki z Odisejem na čelu pa so se ponoči splazili ven in odprli vrata rojakom, ki so se vmes vrnili. Skupaj so požgali in oropali nebogljeno mesto, v zmedi pobili mataste sovražnike, si s plenom vred razdelili še njihove ženske in se začeli pripravljati na odhod domov.

Andrew Keller in Stephanie Russell, Latinščina od besed do branja 2, učbenik [Andrew Keller and Stephanie Russell, Learn to Read Latin 2, textbook]

Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med n... more Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med najboljše v svetovnem merilu. Odlikuje se po jasnih razlagah ter po novem didaktičnem pristopu. Od prvih lekcij naprej se zavestno osredotoča na odlomke iz izvirnih rimskih besedil; v ospredju so Plavt, Terencij, Cezar, Ciceron, Livij, Katul, Vergilij, Horacij, Ovidij in drugi. Vsebuje slovnico in oba slovarja, tako da ni potrebe po dodatnih študijskih pripomočkih. Primeren je za srednje šole, za začetne tečaje na univerzi ter za samouke.

Andrew Keller in Stephanie Russell, Latinščina od besed do branja 2, vaje [Andrew Keller and Stephanie Russell, Learn to Read Latin 2, workbook]

Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med n... more Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med najboljše v svetovnem merilu. Odlikuje se po jasnih razlagah ter po novem didaktičnem pristopu. Od prvih lekcij naprej se zavestno osredotoča na odlomke iz izvirnih rimskih besedil; v ospredju so Plavt, Terencij, Cezar, Ciceron, Livij, Katul, Vergilij, Horacij, Ovidij in drugi. Vsebuje slovnico in oba slovarja, tako da ni potrebe po dodatnih študijskih pripomočkih. Primeren je za srednje šole, za začetne tečaje na univerzi ter za samouke.

Cerkveni očetje 12, 2011

»Božja volja je, da služiš človeškemu rodu in ga znova spraviš z Bogom,« je svetemu Pahomiju trik... more »Božja volja je, da služiš človeškemu rodu in ga znova spraviš z Bogom,« je svetemu Pahomiju trikrat položil na srce angel med molitvenim bdenjem pri nabiranju ločja. Njegov življenjepis, ki opisuje posledice te osebne odločitve, razkriva paradoks v samem srcu meniškega gibanja – nastanek samostanov. Prvi asketi, ljudje, ki so se odpravili iskat samoto, so se namreč v velikem številu odločili za življenje v skupnosti. Model so že v pozni antiki kmalu začeli povezovati z imenom svetega Pahomija, ki je nato obveljal za za očeta samostanov, nekakšno drugo plat svetega Antona, očeta samotišč, kjer se je vsak od asketov trudil sam.

Zgodovinska slika je za spoznanje bolj zapletena, Pahomij ni bil najverjetneje ne prvi ne edini samotar, ki je odkril, da »človeku ni dobro samemu biti«, vsaj hkrati z njegovimi so v Egiptu že obstajali tudi drugi samostani. Toda kirurški vpogled v skupinsko dinamiko, v duhovne prednosti in čustvene pasti skupnega življenja, ki ga ponujajo Pahomijevi življenjepisci, ostaja s svojo nadrobnostjo nepreseženo okno v trenutek, ko so se korenine samostanov, na katere se je kasneje oprla Benediktova Evropa, zasidrale v egiptovskem pesku in se začele v njem nepričakovano naglo razraščati.

Atanazij Aleksandrijski: Vita Antonii [Athanasius of Alexandria: Vita Antonii]

Cerkveni očetje 12, 2011

Vita Antonii, življenjepis svetega Antona Puščavnika, ki ga izročilo pripisuje svetemu Atanaziju ... more Vita Antonii, življenjepis svetega Antona Puščavnika, ki ga izročilo pripisuje svetemu Atanaziju iz Aleksandrije, velja za enega prvih krščanskih življenjepisov. Antični bestseller se je v hipu razširil po takratni ekumeni – k spreobrnitvi je poleg mnogih drugih nagovoril tudi svetega Avguština – in nato odločilno vplival na razvoj mladega žanra svetniških žitij. Celo latinski teksti, ki so na drugem koncu Evrope odigrali podobno formativno vlogo, denimo Vita Martini, so se pri svoji predstavitvi v prvi vrsti opirali na življenjepis egiptovskega asketa.

Andrew Keller in Stephanie Russell, Latinščina od besed do branja 1, učbenik [Andrew Keller and Stephanie Russell, Learn to Read Latin 1, textbook]

by David Movrin and Drew Keller

Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med n... more Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med najboljše v svetovnem merilu. Odlikuje se po jasnih razlagah ter po novem didaktičnem pristopu. Od prvih lekcij naprej se zavestno osredotoča na odlomke iz izvirnih rimskih besedil; v ospredju so Plavt, Terencij, Cezar, Ciceron, Livij, Katul, Vergilij, Horacij, Ovidij in drugi. Vsebuje slovnico in oba slovarja, tako da ni potrebe po dodatnih študijskih pripomočkih. Primeren je za srednje šole, za začetne tečaje na univerzi ter za samouke.

Andrew Keller in Stephanie Russell, Latinščina od besed do branja 1, vaje [Andrew Keller and Stephanie Russell, Learn to Read Latin 2, workbook]

Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med n... more Komplet za učenje latinščine, ki ga je izdala univerza Yale, je namenjen začetnikom in sodi med najboljše v svetovnem merilu. Odlikuje se po jasnih razlagah ter po novem didaktičnem pristopu. Od prvih lekcij naprej se zavestno osredotoča na odlomke iz izvirnih rimskih besedil; v ospredju so Plavt, Terencij, Cezar, Ciceron, Livij, Katul, Vergilij, Horacij, Ovidij in drugi. Vsebuje slovnico in oba slovarja, tako da ni potrebe po dodatnih študijskih pripomočkih. Primeren je za srednje šole, za začetne tečaje na univerzi ter za samouke.

Plutarh, Vzporedni življenjepisi: Tezej in Romul [Plutarch, Parallel Lives: Theseus and Romulus]

Vzporedni življenjepisi 1, 2004

Prav tako, Sosij Senekion, kot zemljepisci stlačijo stvari, ki so se izmaknile njihovemu poznanju... more Prav tako, Sosij Senekion, kot zemljepisci stlačijo stvari, ki so se izmaknile njihovemu poznanju, na skrajne robove kart ter v razlago pripišejo »od tod naprej so puščave, brez vode in polne divjih zveri«, ali »neznano močvirje« ali »skitski mraz« ali »zaledenelo morje«, tako bi sam pri pisanju Vzporednih življenjepisov zdaj, ko sem prestopil meje časa, dostopnega razumnemu dokazovanju in dosegljivega na dejstvih utemeljeni zgodovini, o starejših rečeh lahko mirno rekel: »Od tod naprej so čudesa in zgodbe, kjer se pasejo pesniki in pisci mitov in kjer ni ne verodostojnosti ne jasnosti.« Toda ko sem izdal svoj spis o zakonodajalcu Likurgu in kralju Numi, se mi je zazdelo, da bi ne bilo nesmiselno povzpeti se še do Romula, ko sem z zgodovino že prišel v bližino njegovih časov, in ko sem gledal,

kdo s takšnim možem (kot pravi Ajshil) se bo spoprijel?
Kdo sodi obenj? Kdo je zanesljiv?

se je zazdelo, da se ustanovitelj lepih in opevanih Aten lahko primerja in kosa z očetom nepremagljivega in slovečega Rima. Nemara mi torej uspe, da z razumom očistim povest in ji dam podobo zgodovine; kjer pa trmasto prezira to, kar je še verjetnega, in ne sprejema mešanja s tem, kar se spodobi, bom molil za naklonjene bralce, ki starodavne pripovedi sprejemajo s prizanesljivostjo.

Hieronymus noster: International Symposium on the 1600th Anniversary of Jerome’s Death

by David Movrin and Chris Synodinos

Symposium Abstracts, 2019

Hieronyme, veni foras, “Jerome, come out,” Jerome himself wrote in his letter to a friend (Ep. 4)... more Hieronyme, veni foras, “Jerome, come out,” Jerome himself wrote in his letter to a friend (Ep. 4), stating a personal desire addressed to God. His own call provided the starting point of the international scholarly symposium in 2019, commemorating the 1600th anniversary of Jerome’s death. The conference highlighted recent research trends related to Jerome’s life, to his opus, and to the reception of this ancient ascetic, Biblical scholar, biographer, traveller, epistolographer, theologian, exegete, satirist, and controversialist. The meeting took place in Ljubljana, Slovenia, among the archaeological sites of Roman Emona from his letters (Ep. 11–12), whose genius loci remains influenced by the proximity of Jerome’s birthplace, Stridon.

The conference was interdisciplinary and presented Jerome in the light of the latest discoveries; its particular focus were the archaeological finds of Christian Emona from 2018. The papers considered – but were not limited to – researching Jerome within the framework of historical context, archaeology, biblical exegesis, patristics, classical philology, and theology. The symposium was organized by the Slovenian Academy of Sciences and Arts together with the Faculty of Theology and Faculty of Arts of the University of Ljubljana.

European Humanism and Its Challenges, Ljubljana, September 8–9, 2017, Symposium Abstracts

by David Movrin, Elzbieta Olechowska, and Ewa Łukaszyk

Symposium Abstracts, 2017

Aulus Gellius, the Roman antiquarian from the second century AD, wrote that his contemporaries us... more Aulus Gellius, the Roman antiquarian from the second century AD, wrote that his contemporaries used the term humanitas with the meaning of the Greek word philanthropia, benevolence towards others, even though the masters of Latin language had previously used the noun to mark a special type of educavon. Even then, the word could mean both an ethical position and a particular cultural and educational model. During subsequent periods, until today, the adjective humanist was associated with these two different areas. But Gellius, as well as his predecessor Cicero, saw both meanings as closely intertwined: he considered such education as necessary to cultivate humanity (humanitas), which is both its foundation and its goal. In the following centuries, it found its expression in the conviction about the fundamental value of each individual; complexity of modern civilisation, diversity of its cultural forms and sensitivity of artistic expressions, as well as human rights and democracy, are largely the result of this process. If the value of the individual grew from continuous search for integrity as a means of discovering one’s measure, what is the present state of such humanistic attitude? And what are its consequences for education, for art, for understanding of human being, of the world, of life? It seems that recently the question about the fate of humanism has become more difficult, and perhaps more important. How to reconcile the objectivist science with the cultural values, which are rooted in the unique importance of the human person and which, stricto sensu, cannot be claimed scientifically? How come that those anthropological, cultural and educational models, which are related to the humanism of antiquity and of the renaissance, as well as to nineteenth-century neohumanism, so often limit themselves to the apologetic and moralistic discourse when faced with the pragmatist, technicist and economistic ideology?
The purpose of the symposium is to bring together scholars from different fields of humanities, arts and literature, and to investigate the present social and spiritual condition, when it sometimes seems that the role of humanistic tradition is diminishing. The papers will shed light on these challenges, discussing the role of the arts and their relevance for the world and the human person, as well as their role in the future of an open and solidarity-based democratic society.

Classics and Class: Teaching Greek and Latin behind the Iron Curtain, Ljubljana 2013, Symposium Abstracts

by David Movrin and Elzbieta Olechowska

Symposium Abstracts, 2013

The field on which our group focuses remains largely a terra incognita — the fate of classical la... more The field on which our group focuses remains largely a terra incognita — the fate of classical languages, those who taught them, those who studied them, those who championed them, and those who tried to suppress them, in what Churchill once called “the ancient states” behind the Iron Curtain that stretched “from Stettin in the Baltic to Trieste in the Adriatic,” defining a significant part of Europe dramatically changed after WWII. This new Europe was not homogenous: the situation of classics evolved in a variety of ways depending on each country’s cultural and historical affinity to Classical Antiquity — and on the harshness of the local regime in exercising control over education and intellectual life. Regional differences run parallel to the evolution of the local communist regimes and their own high and low periods. Official attitudes towards classics ranged from fostering ideologically promising fields of research and publication, while practically banning others, to prescribing detailed school curricula, specific selections of authors and texts and grammar exercises toeing party-lines, to treating classics with benign neglect, as quaint, out-dated, and doomed to oblivion. The sources for such research are clearly diverse, ranging from official proclamations and other documents in state archives to textbooks, scholarly journals, newspapers, and personal testimonies.

Livij: Od ustanovitve mesta 6-10 [Livy: Ab urbe condita libri 6-10]

Slovenska matica, 2023

Drugih pet knjig Livijeve zgodovine popisuje čas od katastrofalnega vdora Galcev in zavzetja Rima... more Drugih pet knjig Livijeve zgodovine popisuje čas od katastrofalnega vdora Galcev in zavzetja Rima v začetku četrtega stoletja pr. Kr. dalje, torej boje za prevlado na Apeninskem polotoku, vojne z Ekvi, Volski, Etruščani in Samniti, vse do leta 292. Delež vojaških vsebin v njej narašča in se po sorazmerno skromni slabi polovici v šesti in dobri polovici v sedmi knjigi v osmi knjigi dvigne kar na tri četrtine vsega besedila. Kljub močnemu poudarjanju vojaške komponente pri tej zgodovini pa Livij vzporedno slika fresko z razvojem ustanov pri rimski republiki, ki je povezan z vedno novimi valovi »spopada stanov«, bojev med patriciji in plebejci. Občasno, zlasti ob prizadevanjih ljudskih tribunov za plebejski konzulat in ob opisovanju trpljenja dolžnikov, ki pristanejo v okovih, pridejo na dan plebejcem bolj naklonjeni toni; v glavnem pa prevladujejo stari, aristokraciji bližji pogledi. S temnimi barvami naslika nekdanjega rešitelja Kapitola Marka Manlija, ki naj bi se skušal polastiti kraljevske oblasti in v katerem sodobni raziskovalci razbirajo Livijeve namige na Cezarjevega in Ciceronovega sodobnika Katilino, in kurulskega edila (pre)nizkega rodu Gneja Flavija. Prvak rimskih zgodovinarjev je tako skušal postaviti pomnik nekdanji slavi, hkrati pa je upal, da se bodo bralci iz njegovih podob tudi česa naučili.

Ciril Jeruzalemski: Krstne in mistagoške kateheze [Cyril of Jerusalem: Catechetical Lectures]

Logos, 2023

Dragoceno pričevanje o procesu uvajanja v krščanstvo, sistematična razlaga jeruzalemske veroizpov... more Dragoceno pričevanje o procesu uvajanja v krščanstvo, sistematična razlaga jeruzalemske veroizpovedi, neposreden odmev teoloških razprav v času arijanske kontroverze, imeniten primer zgodnjekrščanske biblične hermenevtike, zakladnica duhovnih uvidov in spodbud – vse to so Krstne kateheze, ki jih je Ciril Jeruzalemski (ok. 315-387) v postnem času dan za dnem podajal pripravnikom na krst. V več srednjeveških rokopisih jim sledijo še Mistagoške kateheze, v katerih je jeruzalemski škof novokrščencem tipološko razlagal zakramenta krsta in evharistije, ki so ju prejeli med velikonočno vigilijo. Obojne kateheze so priča preteklosti, za krščanske Cerkve pa še danes ostajajo dragocen vzor uvajanja v skrivnost Božjega razodetja v osebi Jezusa Kristusa. - Prevod Krstnih katehez je narejen po integralni izdaji Cirilovega opusa, ki sta jo v letih 1848–60 v Münchnu izdala Wilhelm Karl Reischl in Joseph Rupp, medtem ko prevod Mistagoških katehez sledi kritični izdaji Augusta Piédagnela, objavljeni leta 1966 v zbirki Sources chrétiennes. Mednaslovi, opombe in kazala so deloma povzeti po merodajnih prevodih, večinoma pa so avtorskega značaja. Svetopisemski navedki upoštevajo obstoječe slovenske prevode, kadar je to le mogoče – Ciril Jeruzalemski je uporabljal grški prevod, Septuaginto, zato je pri starozaveznih navedkih odstopanje od hebrejskega izvirnika precejšnje.

Livij: Od ustanovitve mesta 1-5 [Livy: Ab urbe condita libri 1-5]

Slovenska matica, 2022

V Pataviju (današnji Padovi) rojeni Tit Livij (59 pr. Kr.–17 po Kr.), avtor monumentalnega dela A... more V Pataviju (današnji Padovi) rojeni Tit Livij (59 pr. Kr.–17 po Kr.), avtor monumentalnega dela Ab urbe condita libri, je temeljni vir za poznavanje rimske zgodovine. Pisec je bil kljub provincialnemu poreklu – sodobniki so v zvezi z njegovim slogom omenjali težko opredeljivo patavinitas, »padovanstvo« – deležen dobre izobrazbe v prestolnici, podobno kot denimo Horacij. Večino življenja je preživel v Rimu, ni pa se odločil za kariero v politiki in je zato pisal brez politične ali vojaške izkušnje. Več njegovih filozofskih spisov, v katerih je menda posnemal Cicerona, je izgubljenih. Njegovo osrednje delo je prvotno obsegalo 142 knjig v antičnem pomenu – predstavljamo si lahko zvitek, volumen, z listom papirusa, širokim 25 centimetrov in dolgim do 10 metrov –in ni v celoti ohranjeno. Naslov Od ustanovitve mesta je iz rokopisnega izročila, pisec sam je svoje delo na enem mestu imenoval annales, običajno pa kar libri.
Ohranilo se je 35 knjig, knjige 1–10 ter 21–45 ter redki odlomki drugih (denimo tisti, v katerih opisuje Ciceronovo smrt in jih je ohranil
Seneka Starejši), ter periohe, kratki izvlečki posameznih knjig, spisani verjetno med 3. in 4. stoletjem; zlasti dragoceni so pri tistih knjigah, ki so danes izgubljene.

A Proletarian Classics: The Relationship between Ancient Greek and Roman Culture and World Communism from 1917

Clotho, 2022

The relationship between the study of Greek and Roman classics and European communism, particular... more The relationship between the study of Greek and Roman classics and European communism, particularly in the USSR and the Soviet bloc, has attracted increasing critical attention over the past decade. There have been several international conferences organized by scholars, including my coeditors David Movrin and Elżbieta Olechowska, which have resulted in the volumes Classics and Communism (2013) and Classics and Class (2016).1 More recently, ancient theater and (mainly) Soviet communism in Central and Eastern Europe has been the subject of an international conference, resulting in a third volume, Classics and Communism in Theatre (2019).2 The subject is gaining momentum.

European Humanism and Its Challenges

by David Movrin, Elzbieta Olechowska, Ewa Łukaszyk, and Alen Širca

Primerjalna književnost, 2018

The question of a human person, which is the starting point of every humanism, is the initial, fu... more The question of a human person, which is the starting point of every humanism, is the initial, fundamental, almost inevitable question of every culture. On the other hand, it is highly complex and practically impossible to delimit. If one sees humanistic thought as philosophical anthropology, its character is understandably transcultural, one that can appear anywhere in history, and is always radical: it reaches the very foundations of culture and civilization. In this sense, it can be seen as a universal human phenomenon. In its narrower sense, the origins of humanism are marked by the return of Western Europe to the forgotten sources of its cultural identity, hidden in classical antiquity. Moreover, its peak, the Renaissance, is defined by its artistic achievements, which are nevertheless founded in the sphere of intellect and in its new understanding of being human. In this perspective, humanism is one of the most significant and complex phenomena in European cultural history. It is difficult to imagine any research project ignoring its variety.

This is the topic to which this particular volume is primarily dedicated. Both established as well as younger European scholars explore different literary, philosophical, ethical, aesthetic, religious, cultural, and social aspects of humanism. Most of the studies highlight its historical dimension: humanism was grounded in ancient literature and thought, and has shaped the conceptual framework of reception and interpretation of antiquity for centuries (Weiss, Kersten, Movrin, and Senegačnik). At the same time, its cognitive and ethical dynamics developed and upgraded its traditions, and thus directed the flow of European culture and, in some respects, even transformed the foundations of its civilization.

However, humanism was not shaped exclusively by its relation to antiquity: a valuable source, as well as contrast to its anthropology, was medieval Christian anthropology, mainly as reflected in its supreme expression, Dante’s poetry (Širca). In the following chapters, history is analyzed from several perspectives: on the one hand, there are investigations of conceptual movements in the understanding of the world, time and human being, which have expanded the general, “global” horizon of humanistic thinkers (Szönyi, Molnár, Łukaszyk). On the other hand, there is research exploring national and regional luminaries (Marinčič on the influence of P. P. Vergerius on P. Trubar, Pobežin on P. P. Vergerius, and Hriberšek on Ž. Herberstein) and literary phenomena. These studies frequently redefine the established literary and historical image of the humanist period.

The second thematic area of this volume is devoted to the challenges of humanism. To the influence of its central ideas on contemporary culture, particularly on literature (Kuret); to cognitive, ethical, and social dilemmas arising from the conflict of humanistic anthropology and the new patterns in understanding the human condition; and finally to the possibilities opened up by the fresh readings of the humanist tradition.

The studies of this volume offer several original insights and new perspectives on the cultural issues of the present time, with contributions that analyze the fundamental experience of humanity in the horizon of humanistic self-understanding (Russo). With globalization as well as with the revolution in media and communication, humanistic culture faces radical changes, which require new reflections regarding the concept of individual disciplines (Zabel).

Sulpicij Sever, Martinovo berilo (Martinellus): Življenje svetega Martina, Pisma o Martinu in Dialogi [Sulpicius Severus, Martinellus: Life of Saint Martin, Letters on Martin, and the Dialogues]

by David Movrin and Rajko Bratož

Cerkveni očetje, 2017

Martinov spopad z arijansko duhovščino je Sulpicij pravilno postavil v čas, ko je bilo arijanstvo... more Martinov spopad z arijansko duhovščino je Sulpicij pravilno postavil v čas, ko je bilo arijanstvo »po vsem svetu«, še zlasti pa v Iliriku, zelo vplivno. Okvirna oznaka razmer je v celoti ustrezna: to je doba druge in tretje sirmijske sinode (357), obenem čas, ko se je Konstancij II. zaradi vojne s Sarmati dalj časa (od jeseni 357 do pomladi 359) zadrževal v Sirmiju. Vpliv arijanskih škofov iz Ilirika na cesarja je bil v tem času najbolj izrazit. Sulpicijevo poročilo, da se je Martin z arijanskimi nasprotniki spopadel skorajda sam (paene solus), dopušča možnost, da je imel na svoji strani nekaj zaveznikov. Martinov neustrašni nastop proti premočnim nasprotnikom sta poznejša pesniška biografa stopnjevala v podobo junaškega boja, Venancij Fortunat mu je dal celo poteze mučeniškega agona. Besednemu dvoboju v ostri obliki (acerrime) je sledil fizični obračun, ki naj bi bil najprej mučen in dolgotrajen (multa supplicia), nato pa boleč in sramotilen (javno šibanje in izgon iz mesta). Ker se fizično nasilje v času verskih spopadov večkrat omenja, Sulpicijeva pripoved kljub verjetnemu pretiravanju v bistvu ustreza resnici. (Rajko Bratož, Spremna študija)

Liam Kinney, Dvanajst razlogov za študij klasičnih jezikov v enaindvajsetem stoletju [Twelve Reasons for Studying Classics in the 21st Century]

Klasično filologijo študiram zaradi pajdeje, nanjo nikoli nisem gledal kot na sredstvo za dosego ... more Klasično filologijo študiram zaradi pajdeje, nanjo nikoli nisem gledal kot na sredstvo za dosego nečesa drugega. A ker se mora vsak študent slednjič soočiti s slovitim »resničnim življenjem«, sem začel razmišljati tudi o tem, kako mi bo študij koristil na prihodnji poti. Sestavil sem naslednji seznam razlogov, zakaj je klasična filologija v sodobnem svetu tako τέχνη kot παιδεία.

Kajetan Gantar in Brane Senegačnik: Sofoklova Antigona v prevodu Ivana Hribovška [Kajetan Gantar and Brane Senegačnik: Sophocles’ Antigone as Translated by Ivan Hribovšek]

Sidera 2/2, 2014

Filološki prevod sploh mogoč ni, kvečjemu šolski, ki pa ne išče poezije, marveč slovnico in tehni... more Filološki prevod sploh mogoč ni, kvečjemu šolski, ki pa ne išče poezije, marveč slovnico in tehniko in snov … filološki prijem ni ploden, čeprav po svoje izredno bogat. Nasproti takemu brezosebnemu prevajanju stoji Tvoje osebno, ki je tem vrednejše, čim več svojega živega si vanj vložil. Subjektivni prevod je nujno nova umetnina, ker izvira iz novega človeka, iz novega stila. In tako je tudi Tvoja Antigona nekaj drugega kot Sofokles; rojena je iz Tvojega etičnega patosa, iz ostrine, v katero vzgaja doslednega človeka naše medlo slovensko okolje, iz nastrojenosti ekspresionizma, ki se danes vsiljuje kot edini življenjski stil. Zato je ne mika lepo izdelano okrasje zborskih pesmi, na primer, v katero bi se kakšen novi realist z vso ljubeznijo izgubil, marveč ji gre za ostro, golo formulacijo misli. Tvoja Antigona je vsa današnja, v njej odseva bolečina in ponos našega izmučenega človeka. (Janez Remic v pismu Ivanu Hribovšku, 1941)

Sofokles: Antigone, prevedel Ivan Hribovšek [Sophocles: Antigone, trans. Ivan Hribovšek]

Sidera 2/1, 2014

Uredniško vodilo pri izdelovanju te knjige je bilo posredovati bralcem Hribovškov prevod Sofoklov... more Uredniško vodilo pri izdelovanju te knjige je bilo posredovati bralcem Hribovškov prevod Sofoklove Antigone v obliki, ki bo kolikor mogoče skladna z rokopisom in s prevajalčevim namenom. Prevajalec, ki je rokopis sam oblikoval tako rekoč kot knjigo in ga opremil z najnujnejšim komentarjem, se je namreč zavestno odločil za prepesnitev, za pesniški in ne za filološki prevod; to je očitno tako iz njegovih »Pripomb k prevodu« kot tudi iz prve – in doslej edine – kritike prevoda, pisma njegovega mentorja Janeza Remica. Vzporedno s slovenskim je objavljeno tudi besedilo grškega izvirnika, rekonstruirano s pomočjo standardne Dain-Mazonove izdaje v zbirki Les Belles Lettres, kar bralcu omogoča boljši vpogled v Hribovškovo prevajalsko metodo.

Rokopisna oblika besedila je v natisu spremenjena v tem, da so imena govorečih oseb pomaknjena z levega roba med tekoče besedilo, dvopičja za njimi, ki uvajajo replike, pa so opuščena. Oštevilčenje, ki ga v rokopisu ni, je dodano za večjo preglednost besedila in za lažjo uporabo spremne študije. Številke strani so pomaknjene z vrha strani na dno. Ohranjene so oblike grških imen iz rokopisa (Zeus; Haimon; Polineikes; Teiresias; nominativi Antigone, Ismene, Evridike, Kreon), ki so odraz tedanjih pravopisnih norm, pa tudi nedorečenosti (npr. Dionizos, Pallada), a niso samo jezikovni in kulturni dokument časa, temveč dajejo besedilu značilen kolorit. V skrajno redkih primerih so bili potrebni lektorski popravki pri postavljanju ločil, pri čemer so bila upoštevana pravila iz časa, ko je prevod nastal. Prevajalčeve (redke) napake in lastne popravke »tehničnega« besedila (oštevilčenja strani) ta izdaja izpušča.

Prevajalec sam opozarja na posebnost zborskih partij in liričnih vložkov, ki jih je prevajal v rimah. Ti deli besedila (v Antigoni je to šest zborskih pesmi in dva komosa, žalostinki, ki ju izvajata izmenoma zbor in posamezen dramski lik) so bili izvorno namenjeni petju: po zgledu nekaterih uveljavljenih izdaj grških tragedij so v tej knjigi natisnjeni ležeče. Če so besede, ki jih je vodja zbora prvotno govoril (npr. verzi 178–181), prevedene v rimanih verzih, so v skladu s prevajalčevo predstavo prav tako natisnjene ležeče.

V knjigi je reproduciran odlomek iz Hribovškovega rokopisa, ki naj bralcu odkrije vidno sled pesnikovega največjega prevajalskega dela in mu tudi na ta način približa njegov svet.

Kvintilijan: Šola govorništva [Quintilian: Institutes of Oratory]

by David Movrin and Jelena Isak Kres

Traditio lampadis, 2015

O življenju Marka Fabija Kvintilijana vemo razmeroma malo, še najbolj so nam v oporo približni po... more O življenju Marka Fabija Kvintilijana vemo razmeroma malo, še najbolj so nam v oporo približni podatki, ki jih navaja sam. Tisti del Svetonijevega dela O učiteljih slovnice in učiteljih govorništva (De grammaticis et rhetoribus), ki je vseboval Kvintilijanov življenjepis, je izgubljen. Edini podatki, ki nam jih je iz njega ohranil Hieronim v prevodu Evzebijeve Kronike, so, da je izviral iz mesta Calagurris (danes Calahorra) v Hispaniji, da je prišel v Rim v spremstvu cesarja Galbe in da je kot prvi zasedel mesto učitelja retorike, plačanega iz državne blagajne, ki ga je uvedel cesar Vespazijan. Kvintilijan sam Hispanije sicer nikjer ne omenja kot svoje domovine, a antični viri so glede tega dovolj zanesljivi. Natančna letnica njegovega rojstva ni znana, najverjetneje je bil rojen med letoma 35 in 40 po Kr. Iz njegovih omemb v delu Govorniška vzgoja vemo, da je mladost, najmanj dobo od desetega do dvajsetega leta starosti, preživel v Rimu. Slovnico in slovstvo naj bi ga po nekaterih virih poučeval znameniti slovničar Remij Palemon, njegov govorniški zgled pa sta bila predvsem Domicij Afer (umrl leta 59) in Julij Afričan. (Matjaž Babič, Spremna beseda)

Pindar: Slavospevi in izbrani fragmenti [Pindar: Odes and Select Fragments]

Sidera 1, 2012

Pindar je verjetno že zgodaj v antiki obveljal za največjega grškega zborskega liričnega pesnika.... more Pindar je verjetno že zgodaj v antiki obveljal za največjega grškega zborskega liričnega pesnika. Znameniti rimski retor Kvintilijan ga je označil takole: »Od devetih grških meličnih [liričnih] pesnikov [ki so jih aleksandrijski filologi uvrstili v kanon] je Pindar daleč največji zaradi veličastnega navdiha, naukov, besednih figur, razsipnega obilja snovi in besed in kakor reka silovite govorniške moči.« To občudovanje je bržčas vzrok, da se je njegovo delo do danes ohranilo v meri, ki daleč presega vse, kar je prišlo do nas od drugih liričnih pesnikov. Aristofan iz Bizanca je njegove pesmi metrično (pre)uredil in po pesniških zvrsteh razporedil v 17 knjig; njegova redakcija je zaznamovala vso poznejšo recepcijo: vrstni red slavospevov zmagovalcem športnih tekem je ukrojil po pomembnosti tekmovalnih disciplin, ki posredno odseva aristokratske ideale in socialni prestiž: najprej konjeniške zmage (četverovprege, jahalne dirke, mulje vprege), šele nato atletske dicipline. S Pindarjevo poezijo sta se ukvarjala tudi najslovitejši aleksandrijski filolog Aristarh s Samotrake (okrog 217–145 pr. Kr.) in Didim (okrog 80–10 pr. Kr.); zadnji je napisal obsežne komentarje in ti so bili pomemben vir sholij, jezikovnih ali vsebinskih pojasnil, ki so jih kasnejši učenjaki pripisali ob rob glavnega besedila v rokopisih. Nekako v tretjem stoletju pr. Kr. je začelo zanimanje za druge zvrsti ugašati in brali so se skoraj le še slavospevi oziroma epinikiji (ἐπινίκιον), domnevno zaradi tega, ker so se ukvarjali z bolj človeškimi temami, ker je bilo v njih manj mitološke tematike in ker naj ne bi bili tako težavni kot drugi žanri. (Brane Senegačnik, Usta brezdanjosti)

Oktavija [Octavia]

by David Movrin and Jera Ivanc

Celjska Mohorjeva, 2012

Od vseh dram z zgodovinsko tematiko, ki so nastale v antiki — vemo za dobra dva ducata takih dram... more Od vseh dram z zgodovinsko tematiko, ki so nastale v antiki — vemo za dobra dva ducata takih dram — sta v celoti ohranjeni le dve: Ajshilovi Peržani in petsto let mlajša Oktavija neznanega avtorja. Peržani so si pridobili svetovno slavo, Oktavija pa je bila dolgo časa prezrta. S stališča zgodovine in literarne vede gre za izjemno delo, saj je edini v celoti ohranjeni primer rimske zgodovinske drame oziroma pretekste in hkrati najzgodnejši pisni vir o viharnih dogodkih na rimskem dvoru leta 62, ko so si z vrtoglavo naglico sledili Neronova ločitev od žene Oktavije, njegova poroka z ljubico Popejo Sabino, ljudski nemiri, ki so izbruhnili zaradi tega, in slednjič izgon nekdanje žene na otok Pandaterija, kjer jo je cakala smrt. Rokopis se je konec dvanajstega stoletja znašel med Senekovimi tragedijami, a že Petrarka je dvomil o njegovi pristnosti; v Oktaviji namreč poleg zgodovinskih likov naslovne junakinje, Nerona, Agripine in Popeje Sabine nastopi tudi Seneka. Oktavija v primerjavi s Tacitovimi Anali ne prinaša mnogo novih zgodovinskih dejstev, ta bi lahko prešteli na prste ene roke. Mnogo bolj je zanimivo, kako prikazuje dejstva in ljudi. Neron, denimo, je v prvem delu prikazan kot razumski sogovornik in poznavalec »realpolitike«, medtem ko se zdi Seneka izgubljen v visokih moralnih načelih, ki se ne zavedajo nujnosti in zadreg vladanja. Razprave o tem, ali je Oktavija zvesta naslednica republikanske pretekste ali le literarni bastard cesarske dobe, še niso končane. Paziti je treba le na to, da ne zameglijo njene izjemnosti.

Evripid: Resos [Euripides: Rhesus]

by David Movrin and Jelena Isak Kres

Celjska Mohorjeva, 2012

Traški kralj Resos je prispel na pomoč Trojancem v trenutku, ko jim je po desetih letih bojevanja... more Traški kralj Resos je prispel na pomoč Trojancem v trenutku, ko jim je po desetih letih bojevanja v trojanski vojni poblisnil žarek upanja na zmago. Grkom so pravkar zadali tako pomemben poraz, da je grški vojskovodja Agamemnon razmišljal celo o vrnitvi domov. Trojanci se že vdajajo zmagoslavju, njihov poveljnik Hektor prostovoljcu za izvidništvo v grškem taboru že obljublja konje najmočnejšega Grka Ahila, kakor da bi jih imel že v rokah. Medtem pa zadaj, ob skrajnem robu trojanskega tabora, kjer so se utaborili pravkar prispeli traški zavezniki, v gluhi tišini noči nezastraženi spijo neki drugi konji, konji, ki so bolj ključni za trojansko zmago, če bi jih Trojanci le uspeli obdržati. To so Resosovi konji. Trojanec Dolon, ki se javi za izvidništvo, hrepeni po Ahilovih konjih, saj bi mu ti prinesli slavo. Nadel si bo volčjo kožo in se vtihotapil h Grkom. Prepričan je, da bo poleg informacij o stanju pri sovražnikih Hektorju prinesel še glavo lisjaka Odiseja ali junaka Diomeda. Nic pa ne ve o tem, da sta se prav ta dva junaka enako kot on odpravila na izvidniško odpravo, in da nad njima bedi boginja Atena, sovražnica Trojancev. Atena ve, kako je treba ravnati, da bo trojanska zmaga splavala po vodi. Hektor, ki se izgubljene priložnosti ne bo niti zavedal, je posebej tragičen lik te drame, celo bolj kot nesrečni Resos. Drama Resos je morda vendarle Evripidova, čeprav so ji mnogi očitali nepristnost. Zdi se, da so očitek spodbudili nejasni vzroki, morda celo podobni tistim, zaradi katerih je bila nekoherentnosti obsojena tudi Dolonova epizoda v Homerjevi Iliadi, prav tako pa tudi po njej ukrojena izvidniška epizoda v Vergilijevi Eneidi. Povsem mogoče si je predstavljati, da bi Evripid Resosa napisal malo pred smrtjo, v viharnem obdobju tik pred koncem peloponeških vojn, ko so bili Atenci na podoben način prepričani v zmago kakor Hektor.

Aristofan: Ose [Aristophanes: The Wasps]

by David Movrin and Andreja Inkret

Celjska Mohorjeva, 2011

Osrednji junak Aristofanovih Os, radoživi starec Prokleon, trpi za nenavadno odvisnostjo: zaljubl... more Osrednji junak Aristofanovih Os, radoživi starec Prokleon, trpi za nenavadno odvisnostjo: zaljubljen je v sodišča. Sin Antikleon ga skuša manije ozdraviti in pri tem nazadnje tudi uspe, čeprav se očetova prevzgoja ne izteče povsem po njegovih načrtih. Aristofan, edini predstavnik stare atiške komedije, čigar enajst komedij se je v celoti ohranilo iz antike do danes, izpisuje v ozadju tega komičnega narobe-sveta jedko politično satiro in kritiko. Uperi jo zoper atenski sodni sistem, ki je s svojim načinom vsakoletnega izbiranja sodnikov – prostovoljcev postal nekakšen družbeni korektiv; za sodnike se namreč leto za letom javljajo najstarejši in najrevnejši predstavniki atenske družbe, ki jim sodniška dnevnica predstavlja pomembno sredstvo za preživljanje. Deviantnost takšnega sistema znajo dodobra izkoriščati politikanti, ki sodišča izrabljajo za lastne koristi, predvsem za diskreditiranje političnih nasprotnikov. Eden takšnih je tudi zloglasni Kleon, vodja demokratske stranke, čigar ime Aristofanu služi za duhovito poimenovanje in karakterizacijo glavnih junakov komedije, Pro-kleona in Anti-kleona. A Ose kljub tesni navezavi na Aristofanovo sodobnost, na Atene druge polovice petega stoletja pr. Kr., še zdaleč niso zgolj zgodba iz preteklosti; komedija drži brezčasno zrcalo vsem zaljubljencem v tožarjenje.

Sofokles: Ojdip v Kolonu [Sophocles: Oedipus Coloneus]

by David Movrin and Kajetan Gantar

Celjska Mohorjeva, 2010

Z Ojdipom v Kolonu je grški tragik Sofokles premostil dogajanje v dveh svojih starejših dramah, K... more Z Ojdipom v Kolonu je grški tragik Sofokles premostil dogajanje v dveh svojih starejših dramah, Kralju Ojdipu in Antigoni, ter pri skoraj devetdesetih letih ustvaril labodji spev. Nekdanji kralj Ojdip, ki se je po razkritju nehotne vpletenosti v očetomor in incest sam oslepil – njegova
slepota je rdeča nit drame, Sofokles nanjo opozori že v prvem verzu – se po letih tavanja z Antigono ustavi v Atenah. Zaničevani in nemočni starec, antični kralj Lear, je prepuščen muham ali naklonjenosti krajevnih veljakov in usmiljenju ali brezbrižnosti lastnih otrok, Antigone in Ismene ter Eteokla in Polinejka. A kdor vidi, je slep, znova
ugotavlja Sofokles, in šele kdor je slep, v resnici vidi. Ojdip kot tebanski kralj ni bil tisto, kar so v njem videli someščani, kot berač in begunec pa po dolgem trpljenju ni to, za kar ga imajo zdaj. V Tebah je veljal za rešitelja in modrega vladarja, ki je strl Sfingino uganko, vendar ni vedel niti tega, kdo je, zaradi njega je po mestu začela pustošiti kuga. V očeh Atencev sprva obvelja za nadležnega pritepenca, a ga na koncu k sebi pokliče bog, mestu v blagoslov. Čas, v katerem je nastajala drama, je bil bridek tako za pisca kot za njegovo mesto. Atene, ki so se opotekale skozi zadnja leta že izgubljene peloponeške vojne, so se kmalu po Sofoklovi smrti izmučene in sestradane predale Sparti. Ostarelega Sofokla je lastnti sin v sporu s polbratom na sodišču dolžil starostne neprištevnosti, ta izkušnja se najbrž zrcali v trpkem opisu Ojdipovega spora s Polinejkom. »Tedaj je baje starec sodnikom recitiral dramo, ki jo je imel ravno v rokah in jo je nazadnje napisal, Ojdipa v Kolonu,«
pripoveduje Ciceron v svojem razmišljanju o starosti. »Nato je sodnike vprašal, ali lahko takšno pesem ustvari nekdo, ki je neprišteven. Po recitaciji so sodniki izrekli oprostilno sodbo.«

Gerhard Jäger, Uvod v klasično filologijo [Introduction to Classical Philology]

by David Movrin and Kozma Ahačič

Scripta, 1998

Filologija je kot samostojna disciplina nastala v tretjem stoletju pred Kristusom iz želje grških... more Filologija je kot samostojna disciplina nastala v tretjem stoletju pred Kristusom iz želje grških pesnikov, da bi se šolali pri svojem »klasiku« Homerju. Opravka so imeli z besedili, ki so jih bili v času štiristoletnega preoddajanja deloma popačili. Homerjeva govorica je izhajala iz drugega časa in iz drugega narečja, kot je bilo njihovo. Poleg tega je Homerjevo delo postavljalo vsebinska in literarna vprašanja. Tako so si zastavili tri naloge: v besedilih ločiti pristno od nepristnega; ugotoviti posebnosti tujih jezikovnih oblik; razjasniti težave pri razumevanju besedila. Oznaka za ljudi, ki so se ukvarjali s takšnimi dejavnostmi, je bila sprva κριτικός ali γραμματικός. V Platonovih dialogih iz četrtega stoletja pred Kristusom prvič naletimo na besedi φιλόλογος in φιλολογία; izraz tam pomeni ljubitelja logosa in njegovo veselje do pogovora z drugimi. Ko je nato v tretjem stoletju Eratosten sebe označil z izrazom φιλόλογος, je s tem mislil na vsestranskega učenjaka nasploh. Z istim pomenom je izraz philologus uporabljal Rimljan Seneka. Šele v renesansi so oznaki »filolog« in »filologija« začeli uporabljati za dejavnost, s katero se je v antiki ukvarjal grammaticus: za »trud z besedo« (H. Friedrich). Ker vsak jezikovni izraz kaže dva vidika, besedilo in smisel, je mogoče bolj natančno reči takole: »Filologija se imenuje ljubezen do besede in do duha, ki je v njej shranjen« (Conrady).

Clotho (international 2024)

Clotho, 2024

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2024)

Clotho, 2024

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Clotho (international 2023)

University of Ljubljana Press, 2023

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2023)

Clotho, 2023

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Clotho (international 2022)

Clotho, 2022

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2022)

Clotho, 2022

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Clotho (international 2021)

Znanstvena založba FF, 2021

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2021)

Znanstvena založba FF, 2021

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Clotho (international 2020)

Znanstvena založba FF, 2020

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2020)

Znanstvena založba FF, 2020

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Clotho (international 2019)

Znanstvena založba FF UL, 2019

Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinn... more Named after the youngest of the Parcae, Clotho got its name after the deity responsible for spinning the thread of life; thus the journal seeks to create a new space of creativity, exploration, and learning in the field of classical studies. Wilamowitz famously defined classical scholarship “by its subject-matter – Graeco-Roman civilization in its essence and in every facet of its existence.” Following in those footsteps, Clotho welcomes exploring Greek and Latin language – lexicography, grammar, and the broader issues of linguistics. It seeks to investigate the traditional fields of classical studies, literature, textual criticism, rhetoric, philosophy, and history; as well as archaeology, numismatics, epigraphy, papyrology, and paleography. Above all, the journal is committed to the idea of interdisciplinarity. As such, it accepts antiquity-related contributions from the spheres of art, music, science, religion, and law; as well as the classical tradition and classical reception, history of classical scholarship, and last but foremost, translation.

Clotho (slovenščina 2019)

Znanstvena založba FF UL, 2019

Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vz... more Revija Clotho, poimenovana po najmlajši izmed rojenic, po tisti, ki prede nit življenja, skuša vzpostaviti nov prostor na področju klasičnih študijev, kjer bo mogoče ustvarjati, raziskovati in se pri tem učiti. Wilamowitz je to področje slovito opredelil »po vsebini, ki je grško-rimska civilizacija v svojem bistvu in v vseh vidikih svojega obstoja«. Clotho sledi tej tradiciji in sprejema prispevke o grškem in latinskem jeziku – o leksikografiji, slovnici in širših jezikoslovnih vprašanjih. Raziskovati želi tradicionalna področja klasičnih študijev, književnost, tekstno kritiko, govorništvo, filozofijo in zgodovino; pa tudi arheologijo, numizmatiko, epigrafiko, papirologijo in paleografijo. Predvsem pa je revija zavezana ideji interdisciplinarnosti. Kot takšna sprejema z antiko povezane prispevke s področja umetnosti, glasbe, znanosti, religije in prava; pa tudi klasične tradicije in klasične recepcije, zgodovine klasičnih ved in slednjič – ter predvsem – prevajanja.

Fran Wiesthaler, Latinsko-slovenski slovar (sid–Z) [Latin-Slovenian Dictionary (sid–Z)]

by David Movrin, Kozma Ahačič, Maja Gril Juvan, Olga Osredkar, Zala Rott, Mateja Švajncer, maruša tadenc, Katja Trtnik, and Julijana Visočnik

Veliki slovarji, 2007

Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU,... more Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU, ima danes v tiskani obliki 48.588 gesel na 4.166 straneh. Raziskovalci ga vzporejajo z največjimi dvojezičnimi slovarji, denimo z angleškim Lewis-Shortovim in nemškim Georgesovim, ki ju je pisec uporabljal kot predlogo. V manjših jezikovnih skupnostih tako temeljitega pripomočka praviloma ni najti in bralec si ob listanju ne more kaj, da ne bi občudoval zagrizene trme, s kakršno so se findesièclovski latinisti brez lastne države odločili postaviti svoj jezik ob bok največjim. Wiesthalerjev slovar je precej obsežnejši od Pleteršnikovega, od slovenskih slovaropisnih podvigov je z njim primerljiv le še Slovar slovenskega knjižnega jezika. V meandrih zgodovine je tudi kaj dobrega in po vseh zapletih, post tot discrimina rerum, je slovar bistveno boljši od tistega, ki bi bil v ugodnejših okoliščinah lahko natisnjen v začetku dvajsetega stoletja, vsebinsko in jezikovno je posodobljen ter predstavlja enega od temeljev za prevajalski razcvet, ki ga latinska književnost v slovenščini doživlja v zadnjem obdobju. Toda brez zelo osredotočene vizije inteligentnega garača, ki je dokončal njegov rokopis, ga preprosto ne bi bilo. Skupaj z Vodnikovim bronastim kipom in zidano stavbo na Strossmayerjevi predstavlja ta hip zadnjega od spomenikov, ki jih je Wiesthaler pustil za seboj. Od vseh je najbolj njegov, predvsem pa je, kot bi rekel Horacij, monumentum aere perennius, spomenik, bolj trajen kot iz brona.

Fran Wiesthaler, Latinsko-slovenski slovar (perg–sic) [Latin-Slovenian Dictionary (perg–sic)]

by David Movrin, Eva Lajevec, Simona Sašek, Julijana Visočnik, and Janja Zmavc

Veliki slovarji, 2005

Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU,... more Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU, ima danes v tiskani obliki 48.588 gesel na 4.166 straneh. Raziskovalci ga vzporejajo z največjimi dvojezičnimi slovarji, denimo z angleškim Lewis-Shortovim in nemškim Georgesovim, ki ju je pisec uporabljal kot predlogo. V manjših jezikovnih skupnostih tako temeljitega pripomočka praviloma ni najti in bralec si ob listanju ne more kaj, da ne bi občudoval zagrizene trme, s kakršno so se findesièclovski latinisti brez lastne države odločili postaviti svoj jezik ob bok največjim. Wiesthalerjev slovar je precej obsežnejši od Pleteršnikovega, od slovenskih slovaropisnih podvigov je z njim primerljiv le še Slovar slovenskega knjižnega jezika. V meandrih zgodovine je tudi kaj dobrega in po vseh zapletih, post tot discrimina rerum, je slovar bistveno boljši od tistega, ki bi bil v ugodnejših okoliščinah lahko natisnjen v začetku dvajsetega stoletja, vsebinsko in jezikovno je posodobljen ter predstavlja enega od temeljev za prevajalski razcvet, ki ga latinska književnost v slovenščini doživlja v zadnjem obdobju. Toda brez zelo osredotočene vizije inteligentnega garača, ki je dokončal njegov rokopis, ga preprosto ne bi bilo. Skupaj z Vodnikovim bronastim kipom in zidano stavbo na Strossmayerjevi predstavlja ta hip zadnjega od spomenikov, ki jih je Wiesthaler pustil za seboj. Od vseh je najbolj njegov, predvsem pa je, kot bi rekel Horacij, monumentum aere perennius, spomenik, bolj trajen kot iz brona.

Fran Wiesthaler, Latinsko-slovenski slovar (L–perf) [Latin-Slovenian Dictionary (L–perf)]

by David Movrin, Matej Hriberšek, Kozma Ahačič, Elizabeta Murenc, Julijana Visočnik, Tina Bernik, Jelena Isak Kres, Janja Zmavc, and Nada Groselj

Veliki slovarji, 2002

Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU,... more Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU, ima danes v tiskani obliki 48.588 gesel na 4.166 straneh. Raziskovalci ga vzporejajo z največjimi dvojezičnimi slovarji, denimo z angleškim Lewis-Shortovim in nemškim Georgesovim, ki ju je pisec uporabljal kot predlogo. V manjših jezikovnih skupnostih tako temeljitega pripomočka praviloma ni najti in bralec si ob listanju ne more kaj, da ne bi občudoval zagrizene trme, s kakršno so se findesièclovski latinisti brez lastne države odločili postaviti svoj jezik ob bok največjim. Wiesthalerjev slovar je precej obsežnejši od Pleteršnikovega, od slovenskih slovaropisnih podvigov je z njim primerljiv le še Slovar slovenskega knjižnega jezika. V meandrih zgodovine je tudi kaj dobrega in po vseh zapletih, post tot discrimina rerum, je slovar bistveno boljši od tistega, ki bi bil v ugodnejših okoliščinah lahko natisnjen v začetku dvajsetega stoletja, vsebinsko in jezikovno je posodobljen ter predstavlja enega od temeljev za prevajalski razcvet, ki ga latinska književnost v slovenščini doživlja v zadnjem obdobju. Toda brez zelo osredotočene vizije inteligentnega garača, ki je dokončal njegov rokopis, ga preprosto ne bi bilo. Skupaj z Vodnikovim bronastim kipom in zidano stavbo na Strossmayerjevi predstavlja ta hip zadnjega od spomenikov, ki jih je Wiesthaler pustil za seboj. Od vseh je najbolj njegov, predvsem pa je, kot bi rekel Horacij, monumentum aere perennius, spomenik, bolj trajen kot iz brona.

Fran Wiesthaler, Latinsko-slovenski slovar (F–K) [Latin-Slovenian Dictionary (F–K)]

by David Movrin, Matej Hriberšek, and Kozma Ahačič

Veliki slovarji, 1999

Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU,... more Korpus, ki ga je Fran Wiesthaler zapustil na 26.765 rokopisnih lističih, zdaj shranjenih na SAZU, ima danes v tiskani obliki 48.588 gesel na 4.166 straneh. Raziskovalci ga vzporejajo z največjimi dvojezičnimi slovarji, denimo z angleškim Lewis-Shortovim in nemškim Georgesovim, ki ju je pisec uporabljal kot predlogo. V manjših jezikovnih skupnostih tako temeljitega pripomočka praviloma ni najti in bralec si ob listanju ne more kaj, da ne bi občudoval zagrizene trme, s kakršno so se findesièclovski latinisti brez lastne države odločili postaviti svoj jezik ob bok največjim. Wiesthalerjev slovar je precej obsežnejši od Pleteršnikovega, od slovenskih slovaropisnih podvigov je z njim primerljiv le še Slovar slovenskega knjižnega jezika. V meandrih zgodovine je tudi kaj dobrega in po vseh zapletih, post tot discrimina rerum, je slovar bistveno boljši od tistega, ki bi bil v ugodnejših okoliščinah lahko natisnjen v začetku dvajsetega stoletja, vsebinsko in jezikovno je posodobljen ter predstavlja enega od temeljev za prevajalski razcvet, ki ga latinska književnost v slovenščini doživlja v zadnjem obdobju. Toda brez zelo osredotočene vizije inteligentnega garača, ki je dokončal njegov rokopis, ga preprosto ne bi bilo. Skupaj z Vodnikovim bronastim kipom in zidano stavbo na Strossmayerjevi predstavlja ta hip zadnjega od spomenikov, ki jih je Wiesthaler pustil za seboj. Od vseh je najbolj njegov, predvsem pa je, kot bi rekel Horacij, monumentum aere perennius, spomenik, bolj trajen kot iz brona.

Skrivnost antičnih zvitkov iz Herkulaneja [The Secret of Herculaneum Scrolls]

Sobotna priloga Dela, 2024

Ekipi treh mladih raziskovalcev se je posrečilo razvozlati niz odlomkov v zoglenelem zvitku iz Vi... more Ekipi treh mladih raziskovalcev se je posrečilo razvozlati niz odlomkov v zoglenelem zvitku iz Vile papirov v Herkulaneju. Ne da bi ga skušali fizično razviti, jim je uspelo s pomočjo umetne inteligence prebrati del doslej neznane filozofske razprave, ki govori o čutih in užitku. A pomembnejše od vsebine je to, da je skupina pokazala, da je virtualno razvijanje karboniziranih zvitkov mogoče. Ugibanje filologov o vsebini edine ohranjene antične knjižnice bo po več kot četrt tisočletja dobilo odgovore.

Cicero, Society, and the Idea of Artes Liberales (Congress Booklet)

by Katarzyna Marciniak, Maria Makarewicz, Caroline Bishop, Nunzia Ciano, Leopoldo Gamberale, Amedeo Raschieri, Stéphane LOJKINE, Kathryn Tempest, and David Movrin

A Booklet for the Second Ciceronian Congress in Poland "Cicero, Society, and the Idea of Artes Li... more

Filologija ne gradi samo na logiki (pogovor s Kajetanom Gantarjem) [Philology is More than Logic (An Interview with Kajetan Gantar)]

by Clotho / Κλωθώ and David Movrin

Clotho, 2022

Na poti do sem sem razmišljal, kako začeti to srečanje – in bolj sem razmišljal, bolj se mi je zd... more Na poti do sem sem razmišljal, kako začeti to srečanje – in bolj sem razmišljal, bolj se mi je zdelo absurdno, da bi uvodoma predstavljal nekoga, ki ga vsi poznate. Pač pa lahko povem anekdoto, za katero mogoče ne veste vsi. V Društvu za antične in humanistične študije smo predlani prišli na idejo, da bi profesorja Gantarja predlagali za neko drugo nagrado, ki je imela med obrazci tudi obrazec za soglasje predlaganega. Naredil sem osnovnošolsko napako ter pisal profesorju, če ga lahko izpolni in podpiše. On pa mi je odpisal, da je nagrad v življenju dobil preveč in da prosi, naj ga ne predlagamo. Eksplicitno izraženi zahtevi se je težko upreti. Smo pa v društvu tudi poznavalci Otona Župančiča, ki je, kot veste, napisal, da gre osel enkrat na led, »baš to je oslovstvo«, in da modrec ve, kako je »danes pal«, jutri bo pa plesal po njem. Ko smo tako profesorja predlagali naslednjič, tokrat za Prešernovo nagrado, ga nismo nič spraševali. Na tem mestu bi se zato rad zahvalil Miljani Cunta s Slovenske matice, ki je vse to koordinirala, in SAZU, ki je predlog takoj podprla; resnično sem vesel, da ob tej priložnosti lahko sediva tukaj.