Ovid's rededication of the Fasti to Germanicus, and its possible connection with Germanicus' Latin 'translation' of Aratus' Phaenomena, is worth further consideration. This thorny issue is important to our understanding of Germanicus' presentation in Ovid's poetry. If a connection can be made, it adds a more personal dimension to his panegyrical passages, and to his choice of Germanicus as a potential patron, even if this was not in itself Ovid's primary reason for composing his calendrical, astrological confection. Furthermore, our understanding of Germanicus' reputation during his lifetime would be altered significantly, particularly in terms of his political and poetic identity, independent of his role in the schematic tableaux of the domus Augusta. The astrological elements of Ovid's treatment of Germanicus in his exilic poetry may have been included partly to draw attention to Ovid's consciousness of Germanicus' apparent personal interest in astrology, as well as being part of a wider trend of Callimachean astral panegyric which was applied to the entire domus.
L'autore ricostruisce i Fasti consolari degli anni di Nerone, aggiornandoli sulla base della nuova importante documentazione fornita dalla sua edizione in corso delle Tabulae Herculanenses. In diversi anni si possono ormai stabilire con certezza il numero e i nomi dei consoli (ordinari e suffetti), argomento non trascurabile per delineare con maggiore precisione la politica dell'imperatore verso il Senato e i senatori.
The aim of this paper is to analyze the relationship between literature and political power in Ov.Fast. 3.9-70, episode in which the poet narrates the rape of Rhea Silvia by Mars and her consequent pregnancy, necessary for the birth of Romulus, Rome and Augustus, as well. The description of the encounter between the god, unarmed and turned intoamator, and the vestal follows the model of the erotic elegy. Following Pasco-Pranger's concept of genealogy (2006), we intend to show that Ovid appropriates the foundational myth and gives it a new meaning by formulating it in elegiac terms. ; El presente trabajo se propone estudiar la relación literatura – poder político en Ov. Fast. 3.9-70, episodio que narra la violación y el consecuente embarazo de Rea Silvia por parte de Marte, situación necesaria tanto para el nacimiento de Rómulo y de Roma como para el de Augusto. El encuentro entre el dios, desarmado y transformado en amator, y la vestal, es descripto en términos propios de la elegía de asunto erótico. Siguiendo el concepto de genealogía desplegado por Pasco-Pranger (2006), intentaremos demostrar que en el pasaje citado Ovidio se apropia del mito fundacional y lo resignifica al plantearlo en términos elegíacos.
El presente trabajo se propone estudiar la relación literatura – poder político en Ov. Fast. 3.9-70, episodio que narra la violación y el consecuente embarazo de Rea Silvia por parte de Marte, situación necesaria tanto para el nacimiento de Rómulo y de Roma como para el de Augusto. El encuentro entre el dios, desarmado y transformado en amator, y la vestal, es descripto en términos propios de la elegía de asunto erótico. Siguiendo el concepto de genealogía desplegado por Pasco-Pranger (2006), intentaremos demostrar que en el pasaje citado Ovidio se apropia del mito fundacional y lo resignifica al plantearlo en términos elegíacos. ; The aim of this paper is to analyze the relationship between literature and political power in Ov. Fast. 3.9-70, episode in which the poet narrates the rape of Rhea Silvia by Mars and her consequent pregnancy, necessary for the birth of Romulus, Rome and Augustus, as well. The description of the encounter between the god, unarmed and turned into amator, and the vestal follows the model of the erotic elegy. Following Pasco-Pranger's concept of genealogy (2006), we intend to show that Ovid appropriates the foundational myth and gives it a new meaning by formulating it in elegiac terms.
Abstract Ad legem Glitiam. An enigmatic lex publica, the fasti of the years 21 and 22 AD and the form of the cognitory querela inofficiosi testamenti in the 1st century AD. The research investigates the contents of the enigmatic lex Glitia, whose comment Gaius discussed in a liber singularis of which only a fragment survives (in D. 5,2,4). In this regard, after the examination of this Gaian text and of its placement in the title 5,2 of the Digest, the author discusses: the prosopography of the gens Glitia of Falerii Novi, the consular fasti of the first Tiberian age (and therefore the date of the lex Glitia), and finally the elusive evidence relating to judicial bodies dealing out justice extra ordinem with regard to testamenta inofficiosa (eg. the septemviral college). It is concluded that the lex Glitia (21 or 22 AD) would probably have given an initial regulation to the cognitory querela with a structure which, however, is not known in detail.
Roy Gibson has brilliantly shown that women who follow Ovid's advice on dressing in Ars Amatoria 3 will resemble neither the traditional matron nor the stereotypical whore. For Gibson, Ovid encourages his female students to choose their hairstyles and clothes according to aesthetic rather than moral criteria. This substitution clashes with the spirit of the lex Iulia, which attempted to polarize women into two social categories: prostitute and mater familias. What is more, each group was to be identified with its own type of distinguishing dress: the stola and palla were the distinctive markers of respectable women, while prostitutes had to assume the toga. Ovid undermines the dress code of the Augustan legislation not only in his playful Ars but also in the more serious Fasti. Whereas the cults of traditional Roman religion tended to reinforce social hierarchies, Ovid, in his treatment of theVeneralia in Fasti 4, not only invites women of all social groups to common rituals, but also uses female nudity as a means of blurring the social and marital status of the participants.
Roy Gibson has brilliantly shown that women who follow Ovid's advice on dressing in Ars Amatoria 3 will resemble neither the traditional matron nor the stereotypical whore. For Gibson, Ovid encourages his female students to choose their hairstyles and clothes according to aesthetic rather than moral criteria. This substitution clashes with the spirit of the lex Iulia, which attempted to polarize women into two social categories: prostitute and mater familias. What is more, each group was to be identified with its own type of distinguishing dress: the stola and palla were the distinctive markers of respectable women, while prostitutes had to assume the toga. Ovid undermines the dress code of the Augustan legislation not only in his playful Ars but also in the more serious Fasti. Whereas the cults of traditional Roman religion tended to reinforce social hierarchies, Ovid, in his treatment of theVeneralia in Fasti 4, not only invites women of all social groups to common rituals, but also uses female nudity as a means of blurring the social and marital status of the participants.
The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D.The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th Century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in Late Antiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy.
Vol. I.: lntroduction with the history of research and the manuscript tradition, Frontispice, Dedicatio, Imagines imperatorum, Natales Caesarum, the week of the planets, the months. - Es handelt sich um die erste zusammenhängende Ausgabe mit Kommentar des Kalenderhandbuches, das mit seinen Texten eine wichtige Quelle zur Geschichte, Verwaltung und zu den religiösen Mentalitäten in der Stadt Rom im 4. Jahrhundert n.Chr. darstellt.
The article aims to describe the imagery of disrepute against the female partisans of the Yugoslavian National Liberation Army in the Italian nationalist cultural production after the end of World War II. Italian nationalist contexts always represented the Yugoslavian female partisans through racist and sexist depictions, for the latter were active and decision-capable members of an institution which gave credit to women as political, cultural and social subjects. Furthermore, due to its cultural and political characterization, the Yugoslav partisan institution had been seen by an often post-fascist media production as a foe. A visible framework of exoticist dialectics of sexual attraction/social repulsion can also be observed in the analysis. Among the bibliographic sources, we will analyse Primavera a Trieste (Quarantotti Gambini,1985), one of the first mass diffusion works on the Triestine issue, and Fasti e nefasti della quarantena titina a Trieste (Holzer, 1946). Among the hemerographic sources, we will work on articles from Il Grido dell'Istria (the weekly newspaper of the Istrian CLN exiled in Trieste) and the Triestine DC chapter's newspaper La Voce Libera. ; L'articolo si propone di descrivere la creazione, dopo la fine della Seconda guerra mondiale, di un immaginario di discredito nei confronti delle partigiane dell'Esercito Popolare di Liberazione Jugoslavo da parte degli ambienti di produzione culturale nazionalisti italiani, i quali le rappresentarono sempre in termini razzisti e sessisti, in quanto esponenti attive e dotate di capacità decisionale di un'istituzione che considerava la donna soggetto attivo della vita politica, culturale e sociale. Istituzione che, inoltre, aveva una caratterizzazione culturale e politica vista come nemica da una pubblicistica spesso già vicina al fascismo. A tutto ciò si aggiungeva una intellegibile componente di dialettica di attrazione sessuale/repulsione sociale di stampo esotistico. Tra le fonti bibliografiche si analizzeranno Primavera a Trieste (Quarantotti Gambini, 1985), una delle prime opere a grande diffusione sulla questione triestina, e Fasti e nefasti della quarantena titina a Trieste (Holzer,1946). Tra le fonti emerografiche si osserveranno articoli del settimanale del CLN istriano in esilio a Trieste Il Grido dell'Istria e del quotidiano della sezione triestina della DC La Voce Libera.
The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D.The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in LateAntiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy.
Vol. 2: Fasti Consulares, Praefecti urbis Romae 254 - 354 A.D., Cpomputus Paschalis, Depositio martyrum, Depositio Episcoporum, Catalogus Liberianus - Es handelt sich um die erste zusammenhängende Ausgabe mit Kommentar des Kalenderhandbuches, das mit seinen Texten eine wichtige Quelle zur Geschichte, Verwaltung und zu den religiösen Mentalitäten in der Stadt Rom im 4. Jahrhundert n.Chr. darstellt.
Es handelt sich um die erste zusammenhängende Ausgabe mit Kommentar des Kalenderhandbuches, das mit seinen Texten eine wichtige Quelle zur Geschichte, Verwaltung und zu den religiösen Mentalitäten in der Stadt Rom im 4. Jahrhundert n.Chr. darstellt. ; The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D. ; The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in LateAntiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy. Vol. 2: Fasti Consulares, Praefecti urbis Romae 254 - 354 A.D., Cpomputus Paschalis, Depositio martyrum, Depositio Episcoporum, Catalogus Liberianus
The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D.The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in LateAntiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy. Vol. 2: Fasti Consulares, Praefecti urbis Romae 254 - 354 A.D., Cpomputus Paschalis, Depositio martyrum, Depositio Episcoporum, Catalogus Liberianus
