bluuebunny/crossref_metadata_2025_split huggingface dataset:
Propertius 3. 3. 7–12 And Ennius
Authors: Butrica J. L. 
Published: February 2009

Among the difficulties in Propertius is the question whether to retain ‘cecinit’ in 3. 3. 7 or to adopt the conjecture ‘cecini’.Propertius dreamed that he was reclining upon Helicon in a grove by Hippocrene and that he was able to compose a Roman historical epic:Visus eram molli recubans Heliconis in umbra,Bellerophontei qua fluit umor equi,Reges, Alba, tuos et regum facta tuorum(Tantum operis) neruis hiscere posse meis,Paruaque tam magnis admoram fontibus oraVnde pater sitiens Ennius ante bibit,Et cecinit Curios fratres et Horatia pilaRegiaque Aemilia uecta tropaea rateVictricesque moras Fabii pugnamque sinistramCannensem et uersos ad pia uota deosHannibalemque Lares Romana sede fugantes,Anseris et tutum uoce fuisse Iouem,Cum me Castalia speculans ex arbore PhoebusSic ait…According to the paradosis 7–12 constitute a summary of Ennius' Annales. In that I case Propertius' failure to observe historical sequence (the Gaulish attack of 387 coming after the Second Punic War) is peculiar; nor is it defended securely by I supposedly parallel passages. More damaging, however, is that 8 must describe the triumph of L. Aemilius Paullus in 167, two years after the accepted date of Ennius' death. Hertzberg and Postgate claimed that it alludes to the defeat of Demetrius of I Pharos by a L. Aemilius Paullus in 219 (Polyb. 3. 16. 18, App. Illyr. 8); this is unlikely for some of the same reasons as the rival theory of Butler and Barber, which has found many adherents, that it refers to the victory over Antiochus' navy by L. Aemilius Regillus at Myonnesus in 190.
The cologne archilochus: ‘A Beard Coming’?
Authors: Campbell David A. 
Published: February 2009

There is no agreement about the supplement at the end of the first line.almost certainly refers to marriage, discussion of which is postponed till something becomes black or turns dark.Theiler's(‘solange mir das Haar noch schwarz ist’) hardly fits thecontext, and Burkert'swith the sense ‘when the grapes ripen’ (‘jetzt ist Frühling’) is not convincing. A metaphorical sense for ‘grapes’ is preferable, e.g.or, better,(Ebert-Luppe),(Slings), ‘when youwill be old enough to marry’; but the phrase comes with a jolt in the absence of any preparation or immediate follow-up: in the passages of Philodemus andHorace quoted as parallel by Ebert-Luppes the metaphor is not simply a singleword but is extended over two or three lines.
The Parodos of the Agamemnon
Authors: West M. L. 
Published: February 2009

In the long section of anapaests with which they make their entry, the old men of Argos methodically deliver three essential messages to the audience:40–71. It is the tenth year of the Trojan War.72–82. We are men who were too old to go and fight in it.83–103. Some new situation seems to be indicated by the fact that Clytemnestra is organizing sacrifices throughout the town.
Juvenal 1.155–7
Authors: Baldwin B. 
Published: February 2009

A. A. Barrett's recent addition of a raeda to Juvenal 1.155 is a novel and ingenious contribution to the ago-old debate over the text and meaning of the passage in question. His proposal is, however, vulnerable to the following objections.First, it is worth emphasizing that there is no manuscript variant for the traditional reading taeda. In a passage so fraught with problems and textual discrepancies, this is probably suggestive.
Marius And Fortuna
Authors: Gilbert C. D. 
Published: February 2009

In his treatment of Marius in the Bellum Jugurthinum Sallust lays considerable stress on fortune2 and Marius' belief in divine assistance. I shall offer an analysis of these concepts in two sections: (I) their use by Sallust himself in relation to Marius; (2) their use in the earlier tradition about Marius.I. Though he is frequently mentioned in the earlier chapters of the B.J., our first formal introduction to Marius is in chapter 63. This chapter is of crucial importance. For it is the response given by the haruspex to Marius when he chances (forte) to be making a sacrifice at Utica that prompts him to ask for leave to go and stand for the consulship, an office for which he has an ingens cupido. Because of the aristocratic superbia of his commander Metellus he is ‘snubbed’ by him and thenceforth ‘cupidine atque ira grassari; neque facto ullo neque dicto abstinere quod modo ambitiosum foret' (64. 5).
Aequabilitasin Cicero's Political Theory, and the Greek Tradition of Proportional Justice
Authors: Fantham Elaine 
Published: February 2009

This inquiry starts from two passages in book 1 of Cicero'sde Re Publica, both concerned with the failings of democracy as a political form. The first occurs in Scipio Aemilianus' opening criticism of the three unmixed constitutions. The weakness of democracy is that (1. 43)cum omnia per populum geruntur quamvis iustum atque moderatum, tamenipsa aequabilitas est iniqua, cum habet nullos gradus dignitatis:
Bicolor Membrana
Authors: Johnson Richard R. 
Published: February 2009

ALL classical palaeographers are familiar with Persius' roster of writing materials:Now we take the book to hand, and the two-coloured parchment purged of hair, and papyrus, and a knotty reed.Of the items mentioned, only ‘two-coloured parchment’ presents any difficulty.I hope in this article to present at least a possible solution to this problem.An obvious supposition would be that Persius is merely referring to the natural differences in colour between the two sides of a piece of parchment.
A Misunderstanding about Roman Divorce Law: the Meaning of ‘Praeter’ in Digest
Authors: Noy David 
Published: February 2009

The extract from Paul's second book de adulteriis which is quoted at Digest 24.2.9 has been the source of much discussion about its implications for Roman divorce procedure. The text reads:nullum divortium ratum est nisi septem civibus Romanis puberibus adhibitis praeter libertumeius qui divortium faciet. libertum accipiemus etiam eum, qui a patre avo proavo et ceteris susum versum manumissus sit.
Four Testimonia on the Academy
Authors: Dorandi Tiziano 
Published: February 2009

’ɛχεδημία ἢ νῦν ’ακαδημία καλοɛμένη.Latte's obelization is unnecessary. The form finds confirmation in a text from which I this one may itself derive, a fragment of Dicaearchus' βίος ϳελλάδος preserved by Plutarch:ὁ δἑ Δικαίαχος ’ɛέμοε φησὸ καί ναράθοɛ σɛστρατεɛσάντων τίτε τίῖς τɛνδαρίδαις ἐξ ’ αρκαδίας, ἀφ’ οὖ μέν ’ɛχεδημίαν προσαγορεɛθῆναι τήν νἑν ’ακαδήμειαν, ἀφ’ οὐ δέ ναραθῶνα τὸν Δῆμομ, ἐπιδιδίντοντος ἐπιδιδίντὸν ἑκɛτσίως κατά τι λίγιον σφαγιον σφαγιάσασθαι πρὸ τῆς παατάξɛως.
Women and Sacrifice in Classical Greece
Authors: Osborne Robin 
Published: February 2009

There is no doubt that a person's gender could make a difference to their role in Greek sacrifices. But did it normally make a difference in Greece? And why did it make a difference? Two inscriptions from the island of Thasos neatly illustrate the problem. First, one dated to around 440 and found in the sanctuary of Herakles:[Ἡρα]κλεῖ Θασῖωι[αἶγ]α οὐ θμισ, οὐ–[δ] χοῖρον οὐδ γ–[υ]ναικ; θμισ οὐ–[δ]' νατεεται οὐ–δ γρα τμνετα–ι οὐσ' θλται1
Hydra Redundans (Ovid, Heroides 9.95)
Authors: Casali Sergio 
Published: February 2009

Deianira complains that Hercules, as a slave of Omphale, did not refrain from telling to the Lydian queen his famous labours; among them, the Hydra:quaeque redundabat fecundo vulnere serpensfertilis et damnis dives ab ipsa suis (Ov. Her. 9.95f.)‘It will be admitted that redundabat, which usually means to “overflow”’ can only be applied to the Hydra by a very strong metaphor; but it is not only a strong one, it is quite unexampled: so A. Palmer in The Academy 49 (1896), 160. But his own emendation rebellabat has not convinced anybody – rightly, as I think. Still, his remark was not otiose: redundabat refers to the ‘growing again’ of Hydra's heads, that seem to ‘spring’ from the wounds like water's spurts; it is not impossible, but nevertheless it is strange. Why does Ovid use this metaphor ‘a fluctibus desumpta’ (Burman) here? I suggest that there is a precise reason: Ovid does not mention the name of the serpens, but of course his reader knows it and also knows why the Hydra is so called: πò τν ὐδτων.
The Destruction of Limits in Sophokles' Elektra
Authors: Seaford Richard 
Published: February 2009

Greek tragedy is full of rituals perverted by intra-familial conflict. To mention some examples from the house of Atreus: the funeral bath and the funeral covering, normally administered to a man's corpse by his wife as an expression of ɸιλία, have in Aeschylus' Oresteia become instruments in the killing of Agamemnon; the pouring of libations at the tomb, normally a θελκτήριον for the dead, becomes in the Choephoroi an occasion for his arousal; Euripides has Klytaimnestra ‘sacrificed’ while performing the sacrifice for her (fictitious) newly born grandchild. On the important question of why it is that tragedians pervert ritual I hope to shed some light in future publications. The purpose of this paper is to examine the radical form taken by the perversion of mourning in Sophokles' Elektra.In the first decade of this century the comparative anthropologists Hertz and van Gennep discovered as a widespread feature of the period of mourning its character as participation in the transitional state of the recently dead, to be ended by the incorporation of the dead person into his or her proper destination and the reincorporation of the mourners into the flow of everyday social life. The mourning relatives in a sense share the condition of the dead.
The Manuscript Tradition of Seneca's Natural Questions
Authors: Hine Harry M. 
Published: February 2009

A. The Problem:Since A. Gercke's fundamental work, there has been no complete reappraisal of the manuscript tradition of the Natural Questions, yet a reappraisal is long overdue. Gercke divided the manuscripts into two branches, Δ and Φ but this division has been seriously undermined from two quarters. First, H. W. Garrod questioned the status which Gercke assigned to Δ, arguing, quite rightly, that in every case where Δ has the truth against Φ, Δ's reading can reasonably be attributed to conjecture, which is known to be rife in Δ Certainly nothing is proved about Δ's integrity by the passages which Gercke adduced, such as the following (Δ's reading first):3
Gnomologium Vatopedianum: The Euripidean Section
Authors: Longman G. A. 
Published: February 2009

Spranger's Preliminary Skeleton List of the Manuscripts of Euripides (C.Q. xxxiii [1939], 98–107) mentions four gnomological manuscripts:The first and the third of these manuscripts contain miscellaneous excerpts of many classical and scriptural authors, arranged under various subject headings; though some of the excerpts are Euripidean, these manuscripts have no more right to be classified as Euripidean than have the manuscripts of Orion or Stobaeus. They are, therefore, wrongly included in Spranger's list.
Minor Emendations in Pliny and Tacitus
Authors: Syme Ronald 
Published: February 2009

Under cover of gentle rebuke Pliny lent encouragement to an author still reluctant to publish, although hendecasyllable verses from the versatile consular had announced the book. Ever considerate and helpful, he confesses to Suetonius Tranquillus that he is himself prone to be dilatory:Sum et ipse in edendo haesitator, tu tamen meam quoque cunctationem tarditatemque vicisti. proinde aut rumpe iam moras aut cave ne eosdem istos libellos, quos tibi hendecasyllabi nostri blanditiis elicere non possunt, convicio scazontes extorqueant (5.10.20).
Ariadne's Mitra: A Note on Catullus 64.61–4
Authors: Tatham Gail 
Published: February 2009

Among the clothes Ariadne is wearing in this scene is a finely woven headdress which Catullus terms a ‘mitra’ (1.63). Commentators have defined this mitra variously as a ‘scarf’ (Ellis, Merrill), a ‘cap or bonnet’ (Fordyce) and a ‘kind of hairnet’ (Quinn).In Greek literature, a ‘mitra’ is any piece of cloth worn by women in various ways to tie up their hair. While the word came to be used by Latin writers, it seems to have retained its specifically Greek associations. Varro refers to ‘mitra’ as a Greek word:mitra et reliqua ferre in capite postea addita cum vocabulis Graecisd. (de Ling. Lat. 5.130)
Rouge and crocodile dung: notes on Ovid, Ars 3.199–200 and 269–70
Authors: Hendry Michael 
Published: February 2009

In Ars Amatoria 3.267–72, part of a longer sequence which begins in 261, Ovid advises his female readers on how to conceal various physical shortcomings. Text and apparatus are quoted from Kenney's revised OCT:quae nimium gracilis, pleno uelamina filosumat, et ex umeris laxus amictus eat;pallida purpureis tangat sua corpora uirgis,nigrior ad Pharii confuge piscis opem;pes malus in niuea semper celetur aluta,arida nee uinclis crura resolue suis;…
Notes on Ovid, Heroides 20 and 21
Authors: Thompson P. A. M. 
Published: February 2009

Acontius argues that there was nothing wrong with the trick he played on Cydippe – the end justifies the means.Heinsius and Dilthey doubted the authenticity of this couplet, whilst Bornecque bracketed line 26 alone. Line 25, however, contains a familiar elegiac theme, and line 26, with one small emendation, is rhetorically sharp.All the MSS have uni in line 25, but many editors have found this unsatisfactory, preferring to read unum and punctuating the line in various ways: Burman prints ‘iungerer? unum’, Showerman, Goold and Palmer ‘iungerer, unum?’ Of these, the latter is the more attractive (Acontius wants one thing and one thing only – union with Cydippe; he is not interested in trying to cheat her financially, which is what fraus would most immediately suggest), ‘iungerer uni’, however, is perfectly good, and should be retained: uni means not ‘you alone (as opposed to several girls)’, but ‘you alone (as opposed to any other girl)’, cf. OLD s.v. unus 8 ‘one in particular, one above all others’. Acontius is paying Cydippe a compliment – she is the only girl for him, and nobody else will do. This is a common theme in Latin love elegy, cf. Prop. 2.7.19, [Tib.] 3.19.3–6, Ovid, Ars Am. 1.42: ‘elige cui dicas “tu mihi sola places”’.
On the Text of Maximus Tyrius
Authors: Koniaris George Leonidas 
Published: February 2009

The present paper consists of emendations in the text of Maximus Tyrius. For convenience in citing the text I shall refer by page and line to Hobein's edition.All the known codices of Maximus, as M. Mutschmann and F. Schulte have shown, most probably (many say certainly) derive from the Parisinus 1962 which belongs to the tenth or the eleventh century. In Hobein's edition and in the present paper the codex is indicated by the letter R.
Coercion, Culture, and Contracts: Labor and Debt on Henequen Haciendas in Yucatán, Mexico, 1870–1915
Authors: Alston Lee J. , Mattiace Shannan , Nonnenmacher Tomas 
Published: February 2009

The henequen boom coincided with the rule of Porfirio Díaz (1876–1911). During the boom, many Maya in Yucatan lost their rights to land and moved to henequen haciendas. As part of the implicit contract withhacendados, peons accumulated large debts at the time of marriage, most of which were never repaid. We argue that the debts bound workers to the hacienda as part of a system of paternalism and that more productive workers incurred more debt. We examine the institutional setting in which debt operated and stress the formal and informal institutional contexts within whichhacendadosand workers negotiated contracts.“Debt and contract slavery is the prevailing system of production all over the south of Mexico… Debt, real or imaginary, is the nexus that binds the peon to his master…probably 5,000,000 people, or one-third of the entire population, are today living in a state of helpless peonage.”John Kenneth Turner1
God and Negation
Authors: Jones Geraint Vaughan 
Published: February 2009

Section 49 of the Kirchliche Dogmatik, ‘God the Father as Lord of His Creation’, begins with this summary:God fulfils His fatherly overlordship over his creature through sustaining, accompanying, and directing the course of its life. He does this by manifesting in creation His loving-kindness which operates mightily in it through Jesus Christ so that the splendour of His Son may be made known.The long section of 260 pages is the development of this theme, concluding with the treatment of the place of the Christian under the world-sovereignty of God the Father. Experience, however, shows that the divine sovereignty is apparently limited; hence, Barth says at the beginning of §50:There is found by the ordering of God a menace to the world-process and an actual corruption of it through the inimical principle of Negation (das Nichtige) which is opposed to the will of the creator and therefore to the essential goodness of His creation.This hostile principle Barth calls das Nichtige, which, because of its frustrating opposition to the divine will, is more than the merely negative. It is a problem for theology in that it is evidence of a ‘foreign body’ within God's providential scheme, to which it is opposed at every point.
Created Soul—Eternal Spirit: A Continuing Theological Thorn
Authors: Hamilton Kenneth 
Published: February 2009

Discussing in the Institutes the nature of God's image in man, Calvin refers to
the dream of the Manichees, which Servetus has attempted in our own day to revive. Because it is said that God breathed into man's nostrils the breath of life (Gen. 2.7), they thought that the soul was a transmission of the substance of God; as if some portion of the boundless divinity had passed into man. It cannot take long time to show how many gross and foul absurdities this devilish error carries in its train.1In our own day this view, which Calvin takes to be so fatal an error, is very much alive. Occasionally it is expressed in terms not dissimilar from those described by Calvin.2 More often, however, it appears in a more generalised form, where man's possession of a spiritual consciousness is taken to prove that the Divine is latent within him. Spirit is regarded above all as the vehicle by means of which the eternal penetrates the temporal. God himself moves in man, so that human consciousness cannot be satisfied with anything belonging to time and space, our transient world; instead, it strives continually to attain to its proper supramundane dimension.The Platonic inspiration of such a view is evident when it is advanced as a distinctive argument: for example, in Rufus M. Jones' West Lectures, Spirit in Man.3
Worship in the Church of South India
Authors: Macphail J. R. 
Published: February 2009

The Church of South India in fifteen years published separate J. forms for ten services. They are flimsy booklets, difficult for booksellers to handle and easy for owners to tear or mislay. They were used, some of them widely, in and beyond C.S.I., and were then reconsidered and revised: and now they have been made into a book, The Book of Common Worship, by Oxford University Press. It is a time to look back and to look forward.How does the Church of South India worship ? At the sixth biennial Synod, Nagercoil, 1958, after more than ten years of union, the Moderator or presiding bishop, Bishop Sumitra, said that in six of the fourteen dioceses union so far had made no perceptible difference. That is disappointing, for any step towards the reunion of the Church ought to renew and broaden the worship of the various denominations. But is it surprising ? For many bad reasons, and for some good ones, we all cling to the familiar, hoping blindly that it will prove to be safe. We say that we know what we like, meaning that we like what we know. Indeed, it may look as if we went to church, not in order to worship God, but in order to say, hear, and sing, as nearly as possible, what we said, heard, and sang, last Sunday. There may be many mansions in the Father's house, but we are comfortable enough in the room we were born in.
The New Testament Doctrine of Election
Authors: Solomon A. A. 
Published: February 2009

‘Election is the love of God enacted and inserted into history in the life, death and resurrection of Jesus Christ, so that in the strictest sense Jesus Christ is the election of God. ’1 In these words of Professor T. F. Torrance, as I hope to show in this essay, lies the heart of the New Testament conception of election. It is ‘in Christ’ that the primitive Church under-stands the meaning and purpose of Election rather than in the Old Testament ‘teaching’ regarding election; although, of course, she does look back to the Old Testament as ground for claiming the existence of an election as such. That is to say, the Church does not invent the idea of the Election, but rather takes up that idea and finds in her own existence and nature the meaning and purpose of election. It is the New Testament that illumines the shadowy Old Testament figure of Election with the light of the glory of Christ. Because of this, we must expect not only to see Election more clearly, as it were, in the New than in the Old Testament, but also we must expect to find in it new truth and new implications.At precisely what point in the biblical witness did the act of election begin? Who are the elect or chosen in the sight of the biblical writers? Writers tend to vary among themselves as to the answer to these questions.
Deuteronomy and the prophetic attitude to sacrifice
Authors: Dobbie Robert 
Published: February 2009

It has long been a matter of debate whether the prophetic strictures upon sacrifice implied total repudiation of the cult, or only condemnation of its abuses and perversions. An attempt will be made in this article to summarise the scholarly judgments on one aspect of this problem, and to assess their value. The thesis to be considered is that Deuteronomy preserves a true or reliable deposit of prophetic religion, and therefore a dependable interpretation of the prophetic attitude to sacrifice.Fourmain arguments have been employed in defence of the argument that Deuteronomy demonstrates prophetic moderatism.Thefirstargument is to the effect that Deuteronomy did not regard the prophets as inflexibly opposed to the sacrifical cult. Piepenbring contends that prophecy before the exile ascribed some value to external worship.1Guillaume argues that ‘Deuteronomy was promulagated to put the ideals of the prophets into practice…. It is all but incredible that the Deuteronomic generation should have so misunderstood the meaning of the prophets whose teaching they endeavoured to carry into effect.’2Rowley writes: ‘Ifex hypothesithe Book of Deuteronomy reflects the teachings of the eighth-century prophets, it might be supposed that its authors would have understood those teachings, and that therefore its recognition of the legitimate place of a purified and regulated sacrificial cultus … reflects the like recognition of the eighth-century prophets.’3This claim, however, is not above suspicion.
The Uniqueness of the Word of God
Authors: McConnachie John 
Published: February 2009

We have entered on a period of history in which it is becoming difficult to obtain a hearing for the New Testament and Reformed doctrine of the Word of God. For it rests on the belief in a Word which God has spoken from beyond, once for all in time, and which is absolute, ultimate, and authoritative for the Church.It is not a truth which can be arrived at by scientific investigation, and on that account it is a scandalon to the scientist, and to this scientifically-minded generation. It is not a truth which is discoverable by the study of history (although it has been given inside history), and therefore it is a scandalon to the historian. It is not a truth which can be reached by the processes of human thought, and on that account it is a scandalon to the philosopher—“ the scandal of particularity ”—because of its claim to be absolute, authoritative, and “ once for all”.