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This is the first study which brings together the references to ancient Greek myths (154 episodes) in medieval Armenian literature by including the original Armenian and Greek (if extant) text and translation. With appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, the Aesopian fables and the Trojan war.
This is the first study which brings together the references to ancient Greek myths (154 episodes) in medieval Armenian literature by including the original Armenian and Greek (if extant) text and translation. With appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, the Aesopian fables and the Trojan war.
By concentrating on the chaotic character of Leonardo’s manuscripts, the book gradually discloses the artist’s creative thinking that uses the page as a space for experimentation. Ultimately, Leonardo’s employment of fables allows him to tie together his technical and artistic skills, empirical observation, and experience, to show the mechanical interaction of forces at the basis of every physical phenomenon.
By concentrating on the chaotic character of Leonardo’s manuscripts, the book gradually discloses the artist’s creative thinking that uses the page as a space for experimentation. Ultimately, Leonardo’s employment of fables allows him to tie together his technical and artistic skills, empirical observation, and experience, to show the mechanical interaction of forces at the basis of every physical phenomenon.
Using the transformation methodology allelopoiesis, he shows that in their neo-Latin works Roman humanists focused on a Christian interpretation of the fourth eclogue to highlight an incipient Golden Age, ignored pessimistic readings of the Aeneid to emphasize the glories of a renewed imperium, and encapsulated Vergil’s words to celebrate papal Rome’s unquestionable destiny. Ultimately, Glodzik demonstrates that the interpretation and application of Vergil were not uniform throughout Europe; Vergil was instead shaped to fit the concerns of papal Rome.
Using the transformation methodology allelopoiesis, he shows that in their neo-Latin works Roman humanists focused on a Christian interpretation of the fourth eclogue to highlight an incipient Golden Age, ignored pessimistic readings of the Aeneid to emphasize the glories of a renewed imperium, and encapsulated Vergil’s words to celebrate papal Rome’s unquestionable destiny. Ultimately, Glodzik demonstrates that the interpretation and application of Vergil were not uniform throughout Europe; Vergil was instead shaped to fit the concerns of papal Rome.
The finding presented in this book should encourage not only historical linguists, but also philologists and classicists to revise the communis opinio and attentively consider Zenodotus’ readings in their research.
The finding presented in this book should encourage not only historical linguists, but also philologists and classicists to revise the communis opinio and attentively consider Zenodotus’ readings in their research.
Contributors include: Veronica Brandis, Philippe Canguilhem, Giacomo Comiati, Karl A.E. Enenkel, Carolin A. Giere, Inga Mai Groote, Luke B.T. Houghton, Chris Joby, Marc Laureys, Grantley McDonald, Lukas Reddemann, Bernd Roling, Robert Seidel, Marcela Slavíková, Paul J. Smith, and Tijana Žakula.
Contributors include: Veronica Brandis, Philippe Canguilhem, Giacomo Comiati, Karl A.E. Enenkel, Carolin A. Giere, Inga Mai Groote, Luke B.T. Houghton, Chris Joby, Marc Laureys, Grantley McDonald, Lukas Reddemann, Bernd Roling, Robert Seidel, Marcela Slavíková, Paul J. Smith, and Tijana Žakula.