Чудеса Востока: от Александра Великого до Пресвитера Иоанна. Земной Рай, счастливые острова и Эльдорадо. Странствия Грааля. Аламут, Старец горы и ассасины. Страна Кокань. Соломоновы острова и Южная Земля. Недра земли, полярный миф и Агарта
There are 30 similies in the 3 book of “Argonautica”, and the most of them are concentrated in the last 200 verses. The article is focused on the Hellenistic reception of the classical epic tradition and problems of intertextuality between Apollonius and Homeric epos: if the use of similies is related with the peculiarity of Homeric style, what kind of relationship is between the structure and imagery of theApollonius’ similies and of the old epic similies.
Aristarchus of Samothrace had excluded some verses from his edition of the Iliad (presumably those which were poorly attested in manuscript tradition) and had athetized some others (possibly those which were widespread). We may assume that his textual variants can also be divided in two similar groups: (1) those which were present in his edition (and were well attested in papyri) and (2) those which were cited only in his commentary (and were absent from most manuscripts). If we accept this hypothesis, it might help us to solve one of the important paradoxes of Homeric manuscript tradition. On the one hand, numerus versuum in ancient manuscript tradition is identical to mediaeval Homeric vulgate and to aristarchean edition (according to the mainstream view). That shows the influence of Aristarchus, because the standardization of Egyptian Homeric papyri concurs with the time of the great philologist. On the other hand, most readings of Aristarchus are absent from Homeric vulgate (only 30% of his readings, according to disputable calculations of T. Allen, can be seen in all or most manuscripts). That means on the opposite that the great philologist had little influence on the tradition. The suggested hypothesis can be in full or partly compatible with the others, e.g. the interesting assumption of M. Finkelberg about the role of Ptolemy VIII in Homeric tradition.
Gastronomic consumption practices are one of the main ways of forming the corporeal human identity, a marker of his/her cultural and social status. Specificity of food as a material medium of symbols and signs, which are assimilate d at the level of the most direct corporeal experience, determines its consumption as a complex system of communication links. Today, the practice of food consumption in the form of fast food is especially relevant and registers new forms and ways of communication, not only gastronomic, but also reflecting power and new gender relations. It can be argued that it is in the form of fast food (Mac-food) the symbolic content of food overcame and absorbed its physical and technical aspects.