bluuebunny/crossref_metadata_2025_split huggingface dataset:
Suggestions From a Scrap-Heap
Authors: Edge S. W. 
Published: July 2013

When I was looking through some old books and papers recently, before committing them to the salvage dump, my attention was caught by two Italian books which, with several other volumes, had been salvaged from my house which had been blasted in one of the Mersey-side raids.Glancing quickly through them I discovered in one of the volumes a source of interest and a certain amount of inspiration, as a result of which I pass on a few suggestions.The book was the second volume of La Letteratura Latino by Professors Bassi and Cabrini, and published by the once well-known house of G. B. Paravia and Co. of Milan.I make no attempt to pass judgement on the scholarship of these learned Italians; but the passages of wide range and high quality chosen to illustrate the prose and verse literature of the Silver and Post-classical periods not only serve their purpose admirably, but appear to me to afford a tolerably good anthology of Late Latin.In Fifth and Sixth Forms the first consideration in the Classics course is no doubt success in public examinations, and any reading which the pupils may indulge in apart from the set books ought, I suppose, to be limited to the principal authors of the classical period. Yet I wonder if it would not be possible in the work of the Sixth, at all events in the year succeeding the School Certificate Examination, to vary the stereo-typed programme by introducing a little discursive reading, even if it be no more ambitious than the reading of selections.
Pairs Of Passages in Virgil
Authors: Knight W. F. J. 
Published: July 2013

Increase in knowledge of the psychology of ordinary people, and still more of poets, added to recent progress in scholarship, has affected our necessary approach to old critical problems more than we fully realize yet. In trying to understand ancient poets old questions, such as how to make sense of a passage, how to prove that a poet is consistent with himself, and what the intention of the poet was, are coming to seem more and more insufficient and sometimeseven the wrong questions to ask. Further, it is dangerous to make a solution to a problem depend on answers to such questions, especially when the problem concerns a great and most authentic poet such as Aeschylus or Virgil. Again and again the text of Virgil has been emended for in- sufficient reasons; for example, to make sense, or to agree with the assumed intentions of the poet. The truth is that Virgil, like other great poets, wrote down sometimes not the precise, prosaic result of inten- tions, or any proposition accurate and coherent at some particular moment, but words that symbolized some long mental history, with reference to different meanings actual at different times, or else something that was true all at the same time, but ambiguous and complex, with meanings outreaching syntax, grammar, and words.When Virgil wrote rapidum cretae or Cretae ueniemus Oaxen he invented the name Oaxes. It was partly a town in Crete, and partly several different rivers in Asia. In so far as it was in Crete, Cretae must be understood, and rapidum translated ‘swift’.
Spicilegia Ovidiana
Authors: Platnauer M 
Published: July 2013

These few inconsequent notes have no excuse but the amusement their composition gave to the author. If they are of interest to a handful of readers the frivolous use in wartime of some horae subsecivae may be justified.How fond Ovid is of using res in a personal sense! Augustus is addressed (Ars am. 1. 213) as pulcherrime rerum and Heracles (Her. 9. 107) as maxime rerum. In Fast. 1. 103 Chaos says somewhat comically referring to himself sum res prisca: ‘I'm an old thing’. Indeed Ovid is much given to the use of substantives with unusual meanings. Here are some examples: alea grandis inest (Ars am. 1. 376) ‘there is great danger’; discrimen=the parting of the hair (Ars am. 2. 303); color=a good complexion (cui color est, umero saepe patente cubet, Ars am. 2. 504. Did he borrow this from Vergil's nimium tie crede colori?). Elsewhere Ovid uses color=style; cf. Trist. 1. 1. 61, ipso noscere colore’, ‘your very style will bring you recognition’. In Ars am. 3. 172 a woman is asked quis furor est census corpore ferre suos, ‘why she wears her fortune on her back’—an expression of which he may have been reminded by Propertius’ matrona incedit census induta nepotum (3. 13. 11). What is the Latin for ‘dimples’? Ovid uses lacunae (Ars am. 3. 283 parvaeque utrimque lacunae), whereas Martial borrows the Greek word γɛλασīνοι (Mart. 7. 25. 6 nec grata est facies cui gelasinus abest). No doubt ‘inspiration’ might be expressed in Latin in many ways; Ovid uses pectus—aspicies quantum dederis mihi pectoris, he cries to Augustus at Trist. 2. 561. There seems at first sight little connexion between pecten and elegiac verse; yet at Fast. 2. 121 Ovid writes canimus… alterno pectine=‘I write in elegiacs’. In Fast. 5. 270 there occurs the word nebulae in the sense of the scum on wine—a use not noticed in Lewis and Short. Fatum=the evil genius (Fast. 5. 389 Troiae duo fata, of Heracles and Achilles) is not specifically Ovidian, for Cicero can write (pro Sest. § 93) duo ilia reipublicae paene fata, Gabinium et Pisonem.
Vincent, or the Donkey
Authors: Freeman Kathleen 
Published: July 2013

The relationship of man to his domestic animals is an ever-fascinating study: they are so near to us, yet so remote, so like us, yet separated from us by an abyss. Of some we make pets; others we merely use, to work for us or to give us food or clothing. To each species we assign a character, and we like or dislike its members according to our prejudice. In studying a people, we cannot ignore their attitude towards the animals which form part of their daily lives.The most revealing relationship is perhaps that between man and the domestic cat; but the cat does not seem to have been known in Greece Proper as a domestic animal; and although it was known in the Greek colonies of southern Italy by the fifth century b.c., it remained almost an Egyptian monopoly until Imperial Roman times. When the αϊλoυρoς in Greece is mentioned, apparently the polecat, the ancestor of our ferret, is meant. The horse and dog are good subjects for this study; but I pass them over for the present, the horse because too much is said of him, the dog because what is said is not particularly interesting. Many pleasant things are said of pigs by the Greeks, the pig being to them the type of clumsiness, bad temper, and stupidity as well as of uncleanliness; for instance, there is ς óἀ ῥóωv of a brutish fellow in refined surroundings; and the Chorus Leader's threat in the Lysistrata λσω τἠν ἐμαυτς ν shows that the Greeks knew what it was to incur the wrath of a sow.
Riddles and Problems from the Greek Anthology
Authors: Forster E. S. 
Published: July 2013

The riddle is probably the oldest form of humour and originated in the desire of primitive man to show off his cleverness. Having noticed some analogy in nature, he threw his discovery into the form of a question, hoping to score off a fellow-man who failed to produce the correct answer. The Riddle of the Sphinx is merely an interrogative form of the observation made by some early Boeotian that infants crawled, men walked upright, and old men employed a stick. It is a sign of the antiquity of riddles that among the Greeks they were usually expressed in poetry, showing that they go back to a time before writing was in common use and a verse form was a useful aid to memory.The tradition of the riddle goes back to very early times. According to one account Homer is said to have died of vexation because he could not answer a riddle asked him by the boys of Cos: ‘What we caught we left; what we did not catch we have brought.’ Another early riddle is that propounded by Samson: ‘Out of the eater came forth meat and out of the strong came forth sweetness.’ (It may be noticed that these two riddles are not actually put in the form of a question.) Dius, the historian of Phoenicia, tells us that King Solomon and Hiram, King of Syria, sent each other riddles for solution and an agreement was made that the unsuccessful competitor should pay a large sum of money to his successful rival, with the result that Hiram had to pay a large amount to Solomon until finally he gained the upper hand by calling in the help of Abdemun, one of his subjects.
The School Teaching of Roman Britain
Authors: Fox Aileen 
Published: July 2013

This is no place, and to-day there should be no need, to attempt to justify the inclusion of a study of Roman Britain in the school curriculum, nor to stress its fundamental purpose of demonstrating the power, grandeur, and humanity of Roman civilization as expressed in one of the least and most remote—yet to us the most familiar—of the Imperial provinces. This article is concerned with ways and means of teaching the subject and is intended as a response from an archaeologist to the difficulties expressed by teachers in handling unfamiliar material.As I see it, the problem of relating a study of Roman Britain to the study of Latin is part of the larger problem of devising methods of introducing the archaeological approach to the past into school teaching. And by the archaeological approach I mean getting in touch with the past through material things, the things that man has lost, or thrown away, the ruins of his home, his tomb, or his city for instance, the things that happen to survive to the present time; in short the things that are generally called ‘Roman Remains’. It is in this respect that Archaeology differs from History (even Ancient History), not in the aim, which they share—the recovery and interpretation of man's past—but in its methods and in the nature of its evidence. Of course it is not suggested for an instant that the textual and archaeological approach are conflicting, for it is generally recognized that they are complementary and must work together.
Xerxes and the Plane-Tree
Authors: Stubbings Frank H. 
Published: July 2013

When Xerxes was marching through Asia to invade Greece, says Herodotus, he had to pass through the town of Kallatebos, not far from the crossing of the river Maeander. At this place (where, by the way, men make their living by preparing honey from tamarisk and wheatmeal) the king saw by the roadside a magnificent plane-tree, which on account of its beauty he presented with golden ornaments, and arranged that a man should stay there as its keeper or guardian for ever after. He then proceeded to Sardis.The story became famous, and later centuries thought it rather silly. Aelian in particular declares that Xerxes, who ‘thought nothing of the works of God's hands, but must go and build himself newfangled roads and unusual ship-canals’—so he sneers at the eminent engineering feats of the Hellespont Bridge and the Athos Canal—made himself ridiculous (γɛλoīoς) by falling in love with a plane-tree, and decking it with golden necklets and bangles, and setting a guard over it, as he might set a slave to keep an eye on his harem. ‘What good did it all do the tree?’ Aelian rhetorically asks. ‘The apposititious ornament nothing suiting with it, hung there in vain… For to the beauty of a tree are requisite fair branches, leaves thick, a body strong, roots deep,… wideness of shadow, the successive seasons of the year, the nourishment of water by channels and rain.’ The criticism is rational. But Aelian, who though he wrote in Greek is recorded never to have left his native Italy, could hardly appreciate the feelings of admiration and delight, even of religious awe, shown by the dwellers on the arid plateaux of Asia for large and shady trees, feelings shared by the Greeks, and by any modern traveller in Greece who on a dusty summer's day has spied far-off a whitewashed chapel with trees at hand, and known that there he would also find a spring of cold dear water and rest from the road.
Special Course for Beginners in Greek
Authors: Hunt H. K. 
Published: July 2013

The Department of Classics of the University of Melbourne held a special course for beginners in Greek throughout February 1946. The idea first came from discussion with the Professor of Philosophy: he felt that there was a real demand for Greek among students in Philosophy and other Arts departments who had not done it at school. The course was therefore offered without cost to present and intending members of the University, both staff and students. Seventeen were accepted, including five University teachers: History and Philosophy were both strongly represented; we had a number of men, including a high proportion of ex-servicemen, who were about to do Arts courses leading to Theology; and we had several students of a highly commendable type, namely those who, while fully committed to other courses, felt that a month's work in Greek would at least give them a worth-while experience. There were other applicants whom we could not fit in. It seems quite clear then that there does exist among adults a demand for opportunities to find out something about Greek. The sincerity of this demand is shown all the more by the fact that the applicants were required to undertake to give their whole time to Greek for a month, working all day and six days a week.The conception of a full-time course was suggested by observation of the success of the Australian Army and Air Force schools in Japanese and by reports of similar courses in America, which by working at high pressure achieved results never dreamed of in the leisurely methods of peace.
Intermediate Thinking
Authors: MacDonald H. F. 
Published: July 2013

Apologists for the Classics are apt to concentrate on the excellence of their matter and the perfection of their form. Much has been done, and notably in these latter days by Dr. Gilbert Murray and Sir Richard Livingstone, to enable English readers to appreciate the content of Greek and Latin literature by translations of the highest merit. But no translation can reproduce the perfection of the form, and nowadays there appears to be a tendency to accept this loss.The reader of a translation may be compared with a man who flies in an aeroplane over a mountain. True, he gets the view; but without the peculiar satisfaction that comes to one who has climbed the mountain itself. The view may even be a wider one, but it is robbed of the detail that the climber has been able to enjoy at every stage of his climb. Indeed, the detail is distorted, and often false. Still, the aviator gets a splendid view, and it is pointless to minimize its splendour. All I would maintain is that it is a different view. This is recognized by the climber if he flies over the heights he has climbed, or by the man who has read the Odyssey in the original if he reads it again in ‘Butcher and Lang’.But what of those who never get beyond the foot-hills, those from whose eyes the mountain tops, and even their lower eminences, are concealed by huge walls of rock, which none but experts can scale? These humble strivers often wonder whether they are not wasting their time in plunging about on the nursery slopes; and their instructors must often wonder too whether they are doing any good by dragging often unwilling pupils through the declensions and conjugations, and by getting them somehow or other up to the standard of the School Certificate.
Aristophanes and Euripides
Authors: Wycherley R. E. 
Published: July 2013

An apology is needed for taking up this well-worn theme. My reason is that in discussions and in reading works on Greek literature I have often felt that Aristophanes' antipathy to Euripides is still as a rule too strongly stated, and his sympathy wholly or partly ignored. It is said that Aristophanes attacked Euripides mercilessly in the Frogs, or even throughout his career; that he condemns Euripides entirely, or counts him with Cleon and the sophists amongst his worst enemies. Others agree that he thought Euripides a great poet, and even felt a curious fascination in his poetry, but insist that from a moral standpoint he condemned Euripides' work uncompromisingly. I feel increasingly convinced that Aristophanes had a finer and more complete appreciation of Euripides' greatness. Professor Gilbert Murray gives a juster estimate of his feelings: Aristophanes, he says, loved Euripides with all his faults, and was inevitably drawn towards him. I should like to go a little further in the same direction, and try to show that in some important things Aristophanes must have been actively and strongly in sympathy with Euripides.Let me say at once that I am still prepared to believe that Aristophanes preferred Aeschylus (I am not sure about Sophocles; Aristophanes no doubt loved and admired the man and his work, but perhaps his feelings were not so strongly aroused in either direction by Sophocles); and of course Aristophanes found many things great and small in the art of Euripides, in his morality and above all in his influence, which exasperated him beyond endurance and which he whole-heartedly condemned; he recognized the symptoms of great changes which he deplored, though he was by no means out of touch with the new spirit and perhaps not so completely out of sympathy.
The Scope of Virgil's Influence
Authors: Clarke A. K. 
Published: July 2013

At first sight it might appear that the scope of Virgil's influence had been predetermined from the beginning, as far surpassing that of any classical author. His poems became a school-book within a few years of his death: he is one of the very few Latin writers whose work remained known, without any real break, from the day that it was written until now: his genius was recognized in his own lifetime and onwards with very little question, and wherever Latin has been read at all he has been one of the authors read. More than that, his text has been pored over, annotated, translated, and sedulously imitated, from his own time to ours, sometimes chiefly for antiquarian reasons, but usually with an appreciation of its beauty and a devotion amounting to a cult. This Society has been founded in the belief that Such an influence should be in one way or another permanent, and this conviction in itself raises the consideration of scope: the question, I mean, whether Virgil may be regarded as a European influence, part of the inheritance of European culture at its widest range, or whether there is anything in his poetry which makes him more even than the greatest European classic—one of the very few writers of universal importance. The question is bound up with the whole problem of classical education and how far it should be fundamental in the world-order of the future, which will not be wholly, perhaps not primarily, European.Another question is relevant to this, though at first sight rather distantly so.
Odysseus in the Ajax
Authors: Guthrie W. K. C. 
Published: July 2013

The outstanding feature of epic as displayed in the Odyssey is simplicity. It is the tale of the hero who has to pass many dangers on sea and land, outwit giants and other monsters, and accomplish in general a number of feats of courage and ingenuity before he reaches the final goal from which his purpose, so far as it is serious, has never swerved, and is welcomed by his dear wife at his own fireside. In all this he has working with and for him a goddess who has chosen him for her especial favourite. As Jason had the help of Hera, and Aeneas of his mother, so Odysseus was able to defeat all perils by joining to his own wits the divine powers of Athena. The assistance she gave him lay in such devices as hiding him in a cloud, or going before him in human form to ensure him a friendly reception, for help of this sort suited the problems he had to face. We are, that is to say, in a genuine fairy-tale world, not one indeed where human personalities are submerged, but where motives are simplified, where our chief joy is to see the hero first mocked, then outwitting or outdoing his mockers, where, to put the point briefly, there is no moral and no one but a fool would spoil a good story by looking for one.It is otherwise with tragedy, and expecially with the tragedy of Sophocles. Human motives and their justification, the moral relations between gods and mortals, provide questions that have demanded, not perhaps to be answered, but at any rate to be probed and brought forcibly before the notice of men.
Keep Up Your Latin
Authors: Tillyard H. J. W. 
Published: July 2013

Most students, when their last examination is over, are glad enough to sell their text-books and bid a long farewell to all subjects that lie outside their daily occupations. Not only Classics but History, Music, Mathematics, and even French are cheerfully ‘dropped’—a course that many will regret in after years. Up to the twentieth century Latin was not a dead or an alien tongue: it was part of an educated man's native language. But the overcrowded time-table, the ‘new’ pronunciation, and the so-called diffusion of culture have made a cleavage between young and old. Our Ciceronian accent sounds pedantic at home and is not understood by foreigners; so we no longer quote Latin, but join in the common hunt for second-hand American slang.But is not this a foolish betrayal of the very citadel of sound learning and enlightenment? Who are the bearers of culture if not the young graduates from our Arts Departments? How can the tide of barbarism be stemmed if the leaders of thought are ashamed of their own know-ledge and literary taste? I do not mean that the art of classical quotation can be revived. But for our own pleasure, as well as for the ripening of our attainments, should we not make a little effort to keep up our Latin? Let me suggest one or two simple ways of doing this.1. If you have an odd half-hour in a library, pick out an edition of any Latin author not too familiar. Read the introduction until you find out who he was and when he lived.
In Search of the Isles of the Blest
Authors: Griffiths J. Gwyn 
Published: July 2013

‘Crete, for religion, as for civilization generally, was the stepping-stone from Egypt to Greece.’ This statement of Miss Jane Harrison is far from being the belief of the orthodox classical scholar, and it is not the aim of this paper to claim its truth except in relation to one aspect of religion.The Haghia Triada sarcophagus shows that the Minoans were probably familiar with the Egyptian conception of the Isles of the Blest, and that this figured in their cult of the dead in the model of a ship which is being carried to the dead man, to facilitate his journey to that blessed region. It seems that it was this conception that survived in Greek religion.Pindar in his Second Olympian Ode (lines 76–84) describes such a region. Virtue, he says, brings its reward, and the good are allowed after death to live a life free from toil of any kind, in the company of the Gods. But a still greater reward awaits those who have undergone the threefold probation without taint of evil. ‘Whosoever have dared in either world to live three times a life pure from all evil, pass on the road of Zeus by the tower of Cronus, where the breezes of Ocean breathe around the Islands of the Blest, and flowers are radiant with gold, some on the shore from the shining trees, while the water fosters others. With wreaths of these and with crowns they entwine their hands, living the while by the righteous counsels of Rhadamanthus.’