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Based on an approach derived from neoanalysis, oral poetry theory, and intertextuality, this paper argues that the death of Achilles is of particular importance for the Iliad. Numerous structural and thematic similarities reflect and foreshadow elements of the traditional story of the death of Achilles which is thereby incorporated into the Iliad symbolically through two intertwined sets of correspondences. These motif transferences and symbolic correspondences serve to explain several peculiar details of the Homeric narrative and contribute to our interpretation of the poem in the context of the Homeric concept of heroism and to our appreciation of the Iliad 's poetic technique. Through the constant foreshadowing of his death, Achilles achieves the highest glory a Homeric warrior can hope for, dying in battle and earning immortal fame without actually dying, but vanquishing all his enemies. This is part of the Iliad 's strategy to encompass the whole of the Trojan War through analepses as well as prolepses and by making Achilles' triumph over Hector prefigure the fall of Troy. [ABSTRACT FROM AUTHOR]

This article examines the different editions of Dido Sotiriou's first novel Οι νɛκροί πɛριμένουν, whose first edition was published in 1959 and the definitive edition, one hundred pages shorter, in 1971, when the military junta ruled Greece and strict censorship was being exercised. The first edition depicts details of the resistance movement against the Axis powers, whereas this has been cut from the definitive edition, which ends just as Greece enters the war against Italy. It will be argued that the revisions, on the one hand, address criticisms of the first edition, in an attempt to improve the novel. On the other hand, the omission of descriptions of resistance against a tyrant (something the colonels resented, for fear of comparisons being drawn to their regime) and the shifting depiction of identities of two main characters, from one that is stable (1959 edition) to one that is subtly performative (1971 edition), also inform discussions of censorship and identity during the years of the military regime. [ABSTRACT FROM AUTHOR]

A literary criticism is presented comparing English author J.R.R. Tolkien and Greek author Apollonius of Rhodius. Topics discussed include Apollonious and Tolkien as philologists; Tolkien's study of classical literature and acquaintance with Apollonius's "Argonautica," the characterization of Tolkien's protagonist Frodo Baggins in "The Hobbit" and Apollonius's Jason who is son of Aeson; and Frodo's use of Sting against the Troll and Jason's ability to forgive.

The ecphrasis of Daedalus' temple which opens Aeneid 6 is an extremely complex poetic and metapoetic passage, foreshadowing themes of the book as a whole, intertextually recalling Vergil's models and commenting on the act of poetic creation. In Seamus Heaney's translation, Daedalus becomes Dedalus, invoking the presence of James Joyce as his own literary model. This article examines Heaney's translation of the Daedalus episode in the context of his other 'Vergilian' poetry and also considers the significance of Joyce's presence in this particular passage. [ABSTRACT FROM AUTHOR]

An introduction is presented which discusses various reports within the issue on topics including the interrelationship of literature, politics, and culture in the Greek imperial period, Greek writer Plutarch, and Dionysius' poem "Periegesis."

In his novels, Roberto Bolaño explores different forms of reading Greek and Roman literature by presenting fictional characters that relate to ancient texts in antithetical ways. In this article, I focus on one specific example of Bolaño's approach, namely the experience of reading Greek texts by a conservative Latin American man of letters presented in By Night in Chile. In this novel, Bolaño narrates the pseudo-confession of Sebastia´n Urrutia Lacroix, a literary critic and Hellenist who supported Augusto Pinochet. From his complicity with the dictatorship, a conflict of consciousness arises that the protagonist seeks to obscure with a particular way of interpreting Greek literature. Bolaño dramatizes this hermeneutics of concealing through Urrutia's struggle to suppress a disturbing image of himself that emerges while reading Plato's Republic and Thucydides' History of the Peloponnesian War. In this article, then, I investigate Bolaño's theory of reading, as it unfolds in By Night in Chile. I argue that Bolaño operates with a dualistic model in which there are bad and good practices of reading. The first consists of concealing the reader's vantage point, while the second leads to a recognition of the reader's self and his sociopolitical location in the world. [ABSTRACT FROM AUTHOR]

A literary criticism is presented of the book "Oeconomicus" from Greek philosopher Xenophon is presented. The author highlights the term "gentleman" in Greek classical literature which gives readers discern wealthy men and concept of gentleman among the elites in Greek civilization. The author also highlights a comparison on how the concept of gentleman is depicted to other literary pieces.

Although More's Utopia is a work for which classical Greek language and literature are central, it was not until 1970 that the work was translated into Greek. During the sixteenth century, Greek scholars bypassed the fundamental texts of Renaissance humanism, clinging instead to the classical Greek past. In the eighteenth and early nineteenth centuries, Greek intellectuals also ignored Utopia, partly because the nature of their Westernizing agenda did not attract them to a work embedded within the tradition of Catholic Latinate cosmopolitanism. By the last quarter of the nineteenth century, when the term utopia entered Greek intellectual life, "scientific socialism" had also made its first appearance in Greek political culture, possibly preempting the desire to translate a work that would now appear to constitute the source of an already obsolete canon of "utopian socialism." Tellingly, the textual life of More's Utopia in Greek began during the military junta. Its first translation arguably deploys it as a text charged by the desire for egalitarian democracy while at the same time privileging its satirical and playful aspects, partially in order to avoid state censorship. Though there are important differences regarding the framing of More's text by the four extant translations in modern Greek, the overall tendency seems to be to receive Utopia as a fundamentally political text, a text capable of inspiring thought, and perhaps action, during dire and challenging times. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Helen" by Euripides is presented. Topics discussed include an overview of the book, the heroism of the book, the interpretation of the works of Aristophanes and Euripides, the audience manipulation of both authors, the writing style of Euripides in writing the book, and the significance of its authorship.

A literary criticism of the rhetoric speeches "Divinae Institutiones" by Lucius Caecilius Firmianus Lactantius and text of Sallust's Catiline 14.2. He cites the passage and explores the irrelevant use of text used by Sallust. omission of irrelevant use of words of Sallust. He comments on the of Sallust's imitation of invective pieces from Greek historian Theopompus and Athenian orator Lycurgus in correspondence of rhetorical figure for vices and body parts.

The article critics the book "Aethiopica" by author Heliodorus of Emesa. It outlines the characters and explores the symbolic significance of these characters. It mentions narrative texture at the end of Book that features strong closural elements. It adds triangulation of love concepts encapsulates the juxtaposition of different literary genres.

The article presents a literary criticism of the book "Hymn to Demeter" by Callimachus. Topics discussed include the character of Erysichthon in the book; the city of Thessaly, of which Erysichthon was the king; and the depiction of lexical allusion in the story. Also mentioned are the parallelism of Erysichthon's story, the character of Odysseus, and the book "Odyssey" by Homer.

The article examines the figure of Lampon, an uncharacteristic goatherd appearing in a folk-tale-like story in Xenophon's Ephesiaca 2.9-12. It has long been recognized by critics that the circumstances of the Euripidean Electra are recalled in the episode under discussion. Comparisons are made with the Euripidean scene and the "reshuffling" of the main roles is expounded, including the novelist's decision to make Anthia the partner of a goatherd and not the wife of a lowly farmer. On the basis of thematic and verbal similarities, it is argued that Xenophon appears to have a direct knowledge of Euripides' Electra, which he imaginatively exploits. Subtle details of occupation and name are also discussed in relation to the stereotypical αἰπόλος and the ἄγροικος. A characteristic feature recalling the Aristotelian notion of ἀγροικία is pointed, and it is concluded that Xenophon skilfully subverts the stereotypes, as he does not endow Lampon with the traditional negative marking of ἄγροικοι and αἰπόλοι, and indeed moulds an anti-aipolos. [ABSTRACT FROM AUTHOR]

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A literary criticism of the book "De Finibus" by Marcus Tullius Cicero is presented. It outlines the use of ordinary language and ethical terms in the book which is the primary means of distinguishing preconceptions from other conceptions and Cicero's choice of words directly influenced by the Epicurean terminology.

A literary criticism of the book "Two Maccabees" by Jason of Cyrene is presented. It outlines the characters and explores the symbolic significance of these characters. It . An overview of the story is also given and the Second Epistle in the book combines the skepticism of contemporary Greek historiography with the hostility of Jewish exposure literature.

The article presents a criticism for the literary work "Olympian 9," by Pindar. Topics covered include the frequent use of metrical compounds in the work to describe a far broader spectrum of read hues. Also mentioned is the interesting epic usage in the work to reflect the appearance of lava flows from Aetna ranges.

The article presents a criticism for the literary work "Thyestes," by Seneca. Topics covered include the focus of the literature on the sufferings of a character named Thyestes who has been searching for the bodies of his dead children. Also mentioned is the description of the three beastly realms during the ancient time.

The article presents a criticism for the literary work "Palladas of Alexandria." Topics covered include the focus of the literature on events related to Constantine I and the defeat of Licinius. Also mentioned is the discussion of the subsequent establishment of Constantinopole in the literature in the 259-340 years.

The article presents a criticism for the literary works of philosopher Plato. Topics covered include the focus of his work "Symposium" on the language of the mysteries in mankind that is guided by a mystagogue. Also mentioned is the reflection of the writer's vision of beauty itself and final goal of learning the mysteries of love.

At NE 10.4 1174b31-3 Aristotle illustrates his conception of the relationship between pleasure and activity with a puzzling image: pleasure is like 'the bloom on those in their prime'. Discussion of various passages from Plato and Xenophon shows that the choice of this image arises from Aristotle's engagement with earlier Socratic discussions of pleasure and virtue, including Plato Philebus 53c-d, where Socrates wants to use the example to help to classify pleasures as 'changes' or 'comings-to-be'. In his use of the image of the 'bloom of youth', Aristotle reinforces his correction of the Platonic metaphysical classification of pleasure. [ABSTRACT FROM AUTHOR]

Most scholars of Aristotle's biology have accepted the view of D. M. Balme and Pierre Pellegrin that the History of Animals is devoid of any systematic classification of animals. I challenge this reading. I show that Aristotle can produce a taxonomy of animals kinds that are found in the essences of atomic species, or, to borrow from Plato, divide nature by the joints. I start from Aristotle's positive views of division stated in APo. II.13-14 and how they imply a taxonomic order of a genus. I then develop my interpretation of how Aristotle can divide nature by the joints in respect to his criticisms of division in APr. I.31 paired with the methodology developed in APr. I.27-30. I conclude by illustrating that Aristotle employs this methodology to divide the genus animal by its joints in the History of Animals and how he seeks out the taxonomic order of the genus animal in that work. [ABSTRACT FROM AUTHOR]

This paper challenges D. J. Allan's famous claim that Aristotle employs a 'quasi-mathematical' method in the Eudemian Ethics. Allan believes that Aristotle's use of posits introduced by 'hupokeisthō', 'estō', etc. in the treatise is ultimately modeled upon, or at least inspired by, their use in mathematics. However, in this paper I show that there are substantive procedural and epistemological differences between mathematical posits and those in the Eudemian Ethics and that, in any case, there is no textual basis for Allan's thesis. When we look outside of the Eudemian Ethics, we find, in fact, that the use of posits is a rather common argumentative strategy of Aristotle. What specifically motivates his use of posits in the Eudemian Ethics, I suggest, is his desire to meet the criteria for proper philosophical arguments set out at the end of EE I.6. [ABSTRACT FROM AUTHOR]

This paper raises a new interpretive puzzle concerning Socrates' attitude towards truth in the Phaedo. At one point Socrates seems to advocate that he is justified in trying to convince himself that the soul is immortal and destined for a better place regardless of whether or not these claims are true, but that Cebes and Simmias should relentlessly pursue the truth about the very same matter. This raises the question: Why might Socrates believe that he will benefit from believing things about death irrespective of the truth, but that Cebes and Simmias will not? Why should they continue pursuing the truth? This paper argues that the relevant difference between Socrates and his friends is that Socrates is a fully accomplished philosopher, while his friends are not. This, I argue, makes Socrates an epistemic authority, and it is in virtue of being an epistemic authority that he is justified in not pursuing the truth about death. The upshot of this paper is that sometimes the demands of living well require that we abandon the pursuit of truth and knowledge. [ABSTRACT FROM AUTHOR]

Many commentators have noted how the conflict in Aristotle's account of human nature in the Nicomachean Ethics is passed on, via the function argument of I 7, to his view(s) of happiness ( eudaimonia). But the general consensus has been that Aristotle must have a single, unified view of eudaimonia, which in turn presupposes a single, unified account of human nature. Accordingly a great deal of exegetical energy has been spent resolving the apparent conflict in the Nicomachean Ethics. Although others have maintained that there is a real and irresolvable conflict here, I believe a stronger case can be made. In addition to making this case, I argue that given Aristotle's view of rationality, he was right to be so conflicted: our capacity for theoretical reasoning is not easily accommodated in a life governed by practical reasoning and vice-versa. What's more, it may in fact be the case that we are driven by our nature to incompatible ends. If so, there will be no single best life for us to live. With this possibility in mind, we can see that saddling Aristotle with a fundamental inconsistency in his ethics is not necessarily disappointing or uncharitable. For if we are such complex creatures, the inconsistency is in us; and Aristotle should be commended for saving the phenomena. [ABSTRACT FROM AUTHOR]

The article presents a literary criticism of the sixth book Deipnosophists by Athenaeus. Topics discussed include the subject of ancient slavery in Greece and Rome in the book. Topics discussed include the works of historian Theopompus on slavery, the use of philosopher Posidonius' idea of slavery in Athenaeus' book, and the depiction of Mithridatic wars in the book.

Reports of lunar and solar eclipses are of interest to students of both history and the history of science. Used with care, they can anchor significant historical events in time. Greek literature, like that of other civilizations, has its fair share of such reports. Often they motivate the actions of characters or expose aspects of belief. Sometimes they shed light on the assumptions of the writer. There are three places in the Histories of Herodotus where the author mentions darkenings of the sky (generally taken to be solar eclipses), which have narrative significance and which assist in dating the wars between the Lydians and the Medes (1.74) and between the Greeks and the Persians (7.37 and 9.10). [ABSTRACT FROM AUTHOR]

The article presents a textual analysis of the manuscript of Plato's work "Charmides," which was annotated by witnesses Oxoniensis Bodleianus Clarkianus, Venetus Marcanus, Parisinus and Vindobonensis. The key aspects of the manuscript examined by the author include the decision of editors on the nature and grouping of the Greek texts, an interpretation of the decision of Socrates about these texts, and definitions found in the texts. A review of the proverb deciphered from the texts is offered.

The article presents a textual analysis of the work of Greek playwright Phrynichus, the fragment of which is transmitted by the Lexicon of Patriarch Photius during the 9th BC. The fragment is subjected to various criteria including the writing and poetic styles, definition and translation of terms used, and the interpretations made by scholars. The similarity of the work with works by Greek historian, biographer and essayist Plutarch and the authors of the Second Sophistic is discussed.

The article presents a textual and rhetorical analyses of the speech delivered by Nestor as mediator between Achilles and King Agamemnon, in Homer's "Iliad." The fragments of the speech is subjected to various criteria including the definition and translation of the terms used in the speech, the affinity of the text of the speech with other texts of "Iliad," and the role of persuasive discourse in Greek society. The interpretations of the speech by other scholars are discussed.

I have deliberately left ζυγόν untranslated, for it is from this ambiguous noun that we will take our starting point. Two of the most prominent scholars to analyse this hymn have interpreted ζυγόν radically differently. According to Ewen Bowie in his survey of Antonine poetry, the word refers to the ‘balance’ or scales of justice with which Nemesis weighs men's fates. Tim Whitmarsh, on the other hand, believes that it refers to the ‘yoke’ of the chariot the goddess drives, and links the image to a wider leitmotif of deities as charioteers that he detects throughout Mesomedes’ hymnic poetry. [ABSTRACT FROM PUBLISHER]

A conjecture made by Lambinus in 1565 proposes replacement of difficilest (present in the three authoritative manuscripts O, Q and V) at 3.361 with desiperest. Although commonly printed until the end of the nineteenth century (including in Lachmann's famous edition and Heinze's edition of Book 3, but excluding Wakefield's and Munro's), in the twentieth century the conjecture fell out of favour, both in editions of the entire De rerum natura (DRN) and of Book 3; the manuscript reading of difficilest has been kept by editors since 1900: Duff, Bailey, Martin, Kenney, Müller, Smith and Brown. But with this consensus there are problems, and there are several reasons for preferring Lambinus' conjecture. [ABSTRACT FROM PUBLISHER]

The mutilation of the snake provides compelling evidence that the soul and the body form an interconnected structural complex. The verbal complex, however, in which this serpens is articulated, has long been a problematic one. At the heart of the problem is the meaning of serpentis utrumque, a phrase which has been treated with considerable indulgence and is printed in the majority of twentieth-century editions, though it does not yield a satisfactory sense. It is usually interpreted to mean ‘both parts of a snake’, as if utrumque serpentis were equivalent in meaning to utramque partem serpentis. The word ‘parts,’ however, is an evasion of the semantic value of utrumque because it eliminates the ambiguity, in this context, of the pronoun ‘each of two,’ the reference of which should be made clear by the context, and supplies instead the very thing that is in question here, a clearly defined object, ‘both parts,’ for discidere. This may seem a small point but ‘both parts’ greatly obscures the nature of the problem. If we take a more literal approach to utrumque, we will get a better sense of the frustrated linguistic expectation caused by the pronoun: ‘of a snake with a darting tongue, quivering tail, long body, to cut up each of the two’. The question immediately arises: to what does ‘each of the two’ refer? According to the normal usage of uterque the answer should be apparent. In 3.658 it is not. It has long been assumed that utrumque refers to cauda and corpore but such a reference is not at all clear from the syntax. In the description of the snake we do not find, and this is the essential point, two clearly defined components of the snake to which utrumque (‘each of the two’) can refer in accordance with its meaning and the syntax of the sentence. Instead, we find three components, expressed in three parallel ablative phrases, uibrante lingua, micanti cauda and procero corpore, all of equal importance in delineating the snake. And since the whole construction is dependent on one verb, discidere, the normal expectation would be that, whatever words are the antecedent of utrumque, those words would be in the accusative as well; the shift from cauda and corpore in the ablative to utrumque in the accusative, in what is essentially an appositional relationship, is syntactically jarring. [ABSTRACT FROM PUBLISHER]

As they appear in E.J. Kenney's Cambridge edition, these lines are:iam triplex animi est igitur natura reperta,nec tamen haec sat sunt ad sensum cuncta creandum,nil horum quoniam recipit mens posse crearesensiferos motus et mens quaecumque volutat. 240quarta quoque his igitur quaedam natura necessestadtribuatur … [ABSTRACT FROM PUBLISHER]

Much has been written about Plato's accounts of pleasure in Republic 9 and Philebus, almost nothing about his account in Timaeus. But with respect to sense-perceptual pleasure specifically, the account in Timaeus is unique and extremely informative. This paper examines, in turn, the physiology and the psychology of sense-perceptual pleasure, focusing on the text at 64a2–65b3, but drawing on a wide range of passages from elsewhere in the dialogue. The paper concludes with a further suggestion: that Timaeus is implicitly committed to a distinction between two kinds of perceptual pleasure, sense-perceptual pleasure and ‘brute’ pleasure. [ABSTRACT FROM PUBLISHER]