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Gillian E. McIntosh

person living it. 22) In the ‘Myth of Er’, Plato provides a philosophical representation, in narrative form, of the transmigration of the souls. All souls, it would seem, are continually recycled; and all souls experience some sort of moral reward or recompense between each life. 23) If we consider

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economic situation would remain as hard as it is. The basic elements (distrust, hardship) are present. Moreover Knemon seems to have started life as a philanthropist. He now represents the last level of the three: a lack of friendliness, or misanthropy. His disillusion turned him into a misanthrope. While

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Sergio Yona

A number of studies have elucidated the Epicurean undertones of Horace’s portrayal of Ofellus in Sermones 2.2, although many of these connections tend to be limited to food. Various scholars, for instance, have noted the prominence in this satire of meagre fare and country living, 1 both of

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though there is a law, this law can easily be violated in life, and it is life which is depicted in the comedies of Plautus. The low price that Callicles gave to Lesbonicus could have two di V erent aims. Firstly in this way a charge against Callicles made by Megaronides is alleviated. The charge was

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Lindsay Watson

made that life’s unfortunates must wander destitute, ‘despised by men and gods alike’. Some time later Tyrtaeus poignantly summed up the contempt in which beggars, whose ranks Vacerra has just 1) If, in what follows, I occasionally talk of Vacerra as though he were a real individual, this is not to be

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representative of the strug- gle between life and death for, as Kirk has discussed, the struggle with Geryon may be primarily a fertility issue, and the capture of Kerberos may be an example of civilised negotiation, in that Herakles does return Kerberos. 29 ) However, in this play questions of mortal- ity

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S.L. James

daily life in it. She works diligently at her weaving, even at night (33-4) and takes the company of only her sister and nurse (41-2), a single puella as a visitor or attendant (53-4), and her puppy Craugis (55-6). Arethusa performs the appropriate rituals, at home and outside, for Lycotas’ safe

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D. Loenen

"Co'U is?,EVia?ov ?aVT)<pOQE¡V Exc?7warEV. Heraclides Ponticus (Rose frg. 611, 1886 ed.) read this and copied it freely in an abbreviated form : IIELCFC(YTLDaToG Â.y iv?avv?jQas y7lLD(icrag dx£- a8s?,c?ov a1ho'Ü. 'InW as 8i jn-Kgo-caTa Etv?&vEV??. Plutarch, in his life of Cato Minor (24, 8 and 9) supplies

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Emotional Rescue

The Usefulness of Danger in Hellenistic and Roman Epigraphy

Jason Moralee

also potentially misleading. Such a statement suggests a unified experience of, and semantic equivalence between, ancient and modern terms for danger, deliverance, and so on. While the experience seems universal, danger will be defined differently by a hunter-gatherer living at the edge of the savannah

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V. Emeljanow

gods, even Envy: Laudaret faciem Livor quo- que... (515), and he resembles not a living person but rather an idealised painting (515-518). He matures not as a normal boy but with a rapidity that Ovid conveys with the speed of lines 521-523 while in 524 Ovid hints that this growth will enable Adonis to