A new conjecture eam <suaui> deuinctam and A. Palmer’s conjecture eam <leni> deuinctam (preferably the latter one) are recommended in Cat. 64.122 on the grounds of plausibility of haplographic omission of both inserted words: for the first one, suaui deuinctam > deuinctam (cf. Lucr. 4.453–454, Varro Logistor. fr. 28 Bolisani); for the second one, leui deui- > deui-, given the affinity of n and u in Latin minuscule script (cf. Enn. Ann. 2 Skutsch, Lucr. 4.1009, Hor. Carm. 3.1.22–23, Ou. Met. 8.823, Ou. Fast. 4.653, Ou. Trist. 4.3.22). The conjectures preferred by modern editors and researches of Catullus’ text (viz., K. Lachmann’s <uenerit>, aut ut, preferred by most modern editors, Pomponius Laetus’ eam <placido> deuinctam, preferred by D.R. Shackleton Bailey and G. Trimble, and J.M. Trappes-Lomax’s aut ut securo deuinctam) do not meet the requirement of providing a plausible explanation of the process of corruption. Both conjectures recommended also correspond in sense to the epithet dulci that we find in the corresponding place of a similar expression in Ciris 206 (a passage obviously dependent on Catullus) and that E. Baehrens argued to have correspondences in a number of passages connected with Ariadne’s dream (Philostr. Imag. 1.15.1, Nonn. Dion. 47.320, Prop. 1.3.7); however, inserting the word dulci itself in Cat. 64.122 (as done in MS Grenoble, Bibliothèque Municipale 549 and in ed. Romana 1472) is impossible, as pointed by G. Trimble, since Catullus uses the word dulcis just two lines earlier, in Cat. 64.120.
Russian translations of ancient Greek and Latin poetry have certain restrictions that were formed in the beginning of the XX c. with predominant idea of precise accuracy of wording and rhythm. Aesthetic force of a poem fell not unfrequently victim to these conventions that are preserved by most translators until now. Interestingly, at the same time poetry of other cultures and époques was rendered without such requirements, and even fervent literalists translated European verse using less strict conventions (not speaking of Asian literatures). As a result we face paradoxical situation: translations based on principles, which are considered appropriate for other traditions, are often viewed as inferior and unconventional for ancient Greek and Latin material. Recently, the tendency is slowly changing, and some translators (including Dmitriy Litvinov, whose versions of Catullus and Horace are discussed in the paper) choose less precise wording in search for more adequate rendition of the inner meaning of the poems.
Attrtibution of a neglected fragment of Epicharmus of Syracuse in Stobaeus on Zeus as "mind". The new fragment allows us not only to reconstruct the plot of a lost comedy of Epicharmus similar to that of Aristophanes' "Clouds", but also sheds new light on the early Pythagorean metaphysics and philosophical theology.
The paper gives a critical analysis of the publications of 2016 year, which contain the ancient epigraphic material from the North Black Sea region.
The paper gives a critical analysis of the publications of 2017 year, which contain the ancient epigraphic material from the North Black Sea region.
This paper aims to demonstrate that Virgil's Eclogue 3.60–1 contains a complex allusion to Aratus' Phaenomena, Theocritus' Encomium to Ptolemy (17) and also to Hiero of Syracuse (16) and possibly Cicero's latin translation of Aratus' poem.
The article considers a minor fact from the biography of a Russian pre-revolutionary Classicist, professor of the Kazan’ University Dariusz Naguewski. Two letters in Latin written by the first German professors in the early 19th century were copied by Naguewski and delivered by him to the university archives. The detailed analysis on this case shows that this was done not by mere chance. In this way Naguewski was trying to identify himself with the university corporation of the early 19th century drawing his idea of it from the its contemporary concept of the late 19th – early 20th century.
The author argues that the reading of the manuscripts of Ovid’s Metamorphoses is no sufficient reason to postulate the existence of the alternative spelling of the name of Anapus, a river in Sicily, viz. Anapis, as all the modern editors of the Metamorphoses do. All the adduced parallels are weak. A Renaissance conjecture Anapus is to be printed in Ou. Met. 5.417, perhaps first attested in the 14th cent. MS Laurentianus Plut. 36.17.
The article deals with a plot in Plutarch’s Septem Sapientium Convivium: the sage Bias answers to the Egyptian king Amasis, to whom an Ethiopian king sent “an extraordinary and awful demand… to drink up the ocean”, that he had to “tell the Ethiopian to stop the rivers which are now emptying into the ocean depths, while he himself is engaged in drinking up the ocean that now is; for this is the ocean with which the demand is concerned, and not the one which is to be”. An interpretation of the plot is founded on the seeming parallel in the Ancient Egyptian Book of Repulsing the Evil: its passage (Urk. VI. 125.21—127.2) means to contradict to Seth’s intention to make the sea water sweet (probably, with the flow of rivers) in order to drink them eventually. It seems that the Ethiopian king not only set an unfeasible task to Amasis but also actually forces on him this deed of Seth; contrary to that, Bias helps to supply this task with a reservation, at which Seth’s aim to achieve disappearing both the sea and the sweet water will not be accomplished.
This article deals with one of the more difficult passages in the pseudo-hippocratic tract De victu. It is suggested that contrary to what most editors have proposed, the manuscript reading ψυχή...ἐπεξέρπουσα must be at least partially kept. I also offer a new interpretation of the enigmatic phrase ψυχή...διοικέει τὸν ἑωυτῆς οἶκον "the soul manages it's own household", and read the whole passage in the light of the so-called "pneumatic" conception of ψυχή, which the author might have borrowed from Heraclitus and/or Diogenes of Apollonia.
Aorses in Strabo’s Geography (11, 5, 8)
The paper examines Strabo’s report on Aorses, and particularly this sentence: Δοκοῦσι δ’ οι Ἄορσοι και οι Σιρακες φυγάδες ειναι τῶν ἀνωτέρω και προσάρκτιοι μαλλον Ἀορσων (11, 5, 8; in accordance with Casaubon’s edition). The editors either make conjectures signifcantly changing the meaning of the sentence or assume a lacuna here. We give a detailed analysis of all the available editions, including the palimpsest of the Geography, and come to the conclusion that Casaubon’s edition in this place does not require conjectures or assumptions about a lacuna. The following translation is proposed: “[These] Aorses and [these] Siraces seem to be fugitives of those in the interior [of the country] and [they live] more northwards of Aorses”. Tῶν ἀνωτέρω here means not “of those in the north” but “of those in the interior”. Thus, according to Strabo, the mutual position of the two branches of Aorses is as follows: one branch lived on the Tanais and together with Siraces were fugitives of those in the interior of the country (φυγάδες τῶν ἀνωτέρω). This branch was located to the north of the other Aorses (προσάρκτιοι μαλλον Ἀορσων), who possessed a greater territory and reigned over the larger part of the Caspian coast.