Rivista di Filologia e di Istruzione Classica

The purpose of this study is to examine the terminal words of line 4 and line 7 of the Homeric Hymn to Pan. Nineteen surviving manuscripts contain the hymn, most of which present these lines in the following form, adopted by most modern editors:

4 αἵ τε κατ’ αἰγίλιπος πέτρης στείβουσι κάρηνα

7 καὶ κορυφὰς ὀρέων καὶ πετρήεντα κέλευθα.

However, Köchly (1881) and Ludwich (1908) swap the terminal words, i.e., 4 κέλευθα and 7 κάρηνα. It is probable that this swapping is correct, even though it is not found in any manuscripts. Scribes might have swapped the order (4 κέλευθα, 7 κάρηνα) into the order in the existing manuscripts in the process of transmission. In line 4, κέλευθα is more appropriate than κάρηνα as the object of the verb στείβουσι. In line 7, which describes the places concerned with the god Pan, κάρηνα (“summits”) is more appropriate than κέλευθα (“roads”). Therefore, it is best to adopt 4 κέλευθα and 7 κάρηνα.

This article examines two fragments from the Hipponax corpus – 83 and 149 Dg.² – which could be linked by the presence of toponyms with a double meaning of an obscene nature

The purpose of this article is to demonstrate that, through a web of interconnected verbal repetitions that essentially create a subtext to his poem, Pindar implies that the victories won by Timodemus and his ancestors reflect and predict the aggrandizement of their native city, Athens. And Pindar, who undertakes the task of extolling the victor, simultaneously glorifies Athens.

A fresh examination of P.Lips. inv. 579 and 580 allows for the identification of lines 88-94 of Callimachus’ Hymn to Zeus on the verso side of P.Lips. inv. 579, while also providing new insights into the paratextual exegetical apparatus of these papyrus fragments.

The εἴδη of ὄνομα κύριον and προσηγορικόν of the τέχνη γραμματική overlap with the distinction between proper and common nouns. They originate, however, from the Aristotelian and Stoic reflection on the ability of names to specify a referent or to indicate its membership of a genus or a species. It is the grammatical approach, focusing on individual terms rather than on utterances, that causes names of predicates, the προσηγορίαι, and common nouns to coincide. This results in the creation of the opposite εἶδος of ὄνομα κύριον, which again stems from the polarization of an Aristotelian concept.

A textual and stylistic-literary analysis of Catullus’ poem 79 is presented here. In particular, this essay considers the strange choice of malle (and the subjunctive form malit) to denote Lesbia/Clodia’s affection for Lesbius/Clodius, the tribune who is her brother: rather than an allusion to the incestuous relations of the siblings (a theme which is present but remains only in the background), there is probably a reference to a made-up phrase of colloquial style used by Lesbia (cf. 70, 1-2) who (out of impatience) declares herself ready to marry Lesbius rather than Catullus. Such a defiant assertion is presented by Catullus as a mock response of Lesbia to his own passionate (and iterated) declarations of love for her beyond himself and all his own (especially 58, 1-3, cf. 8, 5 or 37, 12).

In her epistle to Ulysses (Her. 1), Ovid’s Penelope has recourse to arguments that, in my view, resemble conceptually and lexically some lines from Clytemnestra’s famous Trugrede in Aeschylus’ Agamemnon. The article brings to light and discusses these so far unexplored similarities between the elegiac letter and the tragic rhesis in keeping with recent trends in the Ovidian poetics of the Heroides: as is well known, Ovid’s heroines act not only as writers, but first and foremost as readers, being able, as they are, to draw on a variety of literary sources in order to build their own elegiac voice and their identity as abandoned women.

This article investigates the representation of the island of Scyros in Statius’ Achilleid, a feminine and peaceful dimension, in light of the gender tensions triggered by Achilles’ heroic nature. A metaphorical surrogate of Thetis’ womb, Scyros is progressively transformed by Achilles himself into a stage for the conquest of his masculine identity: in the forest sacred to Bacchus, he asserts his sexual power by raping Deidamia; in the palace of King Lycomedes he demonstrates his political ambition, thus foreshadowing a civil-war scenario. Achilles turns the maternal universe of Scyros upside down and makes it part of his military and political training.

Textual and exegetical notes on Pausanias, Periegesis 6, 26, 6-8, which contains an initial description of Chinese silkworms (Bombyx mori) and a discussion of methods of silk production. The text will be investigated in the light of prior knowledge about sericulture within the classical sources and related to written historiographical works from the Chinese dynasties.

This paper aims to demonstrate that in Ps. Acr. ad Hor. epod. 13, 16 the editors erroneously attribute to Ovid a quotation (Ceruleus Nereus) most likely derived from Persius. This case study is part of a broader analysis of the very few Ovidian quotations in Porphyrio and the Ps. Acron, that shows how the two Horatian commentators are not great connoisseurs of Ovid’s works: this survey confirms the decline in fortune encountered by the poet within the grammatical sector in Late Antiquity, in contrast to the growing interest in Persius.

Acheo di Eretria, Testimonianze e frammenti. A cura di Serena De Luca – Paolo B. Cipolla

Aristofane, Commedie perdute. Antologia di frammenti. A cura di Matteo Pellegrino – Fausto Montana

Francesco Bossi, Studi sul Margite, a cura di Federico Condello, Renzo Tosi – Serena Perrone

Corpus inscriptionum Latinarum. IV, Inscriptiones parietariae Pompeianae, consilio et auctoritate Academiae scientiarum Berolinensis et Brandeburgensis editae. Supplementi pars quarta, fasciculus secundus, ediderunt H. Solin – A. Varone – P. Kruschwitz, adiuvantibus S. Rocchi – I. Gradante. – Matteo Massaro

Lucano, Bellum Civile VIII. Introduzione, testo, traduzione e commento di Alessio Mancini – Nicola Lanzarone

Agnès Vareille, Saint Augustin et l’écriture polyphonique. Citations classiques et genèse de la pensée dans la Cité de Dieu – Fabio Gasti