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Thematische Bibliographien / Harpocration

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Auswahl der wissenschaftlichen Literatur zum Thema „Harpocration“

Autor: Grafiati

Veröffentlicht am 15. Februar 2025

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Zeitschriftenartikel zum Thema "Harpocration"

1

Boys-Stones, George. „Harpocration of Argos: Etymology and Metaphysics in the Platonist Revival“. Journal of Hellenic Studies 132 (06.09.2012): 1–6. http://dx.doi.org/10.1017/s0075426912000018.

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AbstractThis paper shows that our principal ancient source for the metaphysical views of the second-century Platonist Harpocration of Argos drew on his interpretation of Plato's Cratylus. This is important because there is no other evidence of the Cratylus being read for its metaphysical content until Proclus, 300 years later. It also changes our understanding of Harpocration: he is generally supposed to share the metaphysical views of Numenius, but his exegesis of the Cratylus reveals him to be a faithful student of Atticus.

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Keaney, John J. „The earliest Byzantine witnesses to Harpocration (PL)“. Revue d'histoire des textes 25, Nr. 1995 (1995): 255–57. http://dx.doi.org/10.3406/rht.1995.1430.

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3

Gibson, Craig A. „P. Berol. Inv. 5008, Didymus, and Harpocration Reconsidered“. Classical Philology 92, Nr. 4 (Oktober 1997): 375–81. http://dx.doi.org/10.1086/449366.

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4

Olson, S. Douglas. „AESCHINES ΚΟΙΤΟΦΟΡΟΣ (DEM. 18.260)“. Classical Quarterly 67, Nr. 1 (16.03.2017): 297–99. http://dx.doi.org/10.1017/s0009838817000192.

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According to the manuscripts of On the Crown (18.260), Demosthenes mockingly claims that, as the youthful Aeschines led processions in his mother's mystery-cult celebrations, he was hailed by various old women as ἔξαρχος καὶ προηγεμὼν καὶ κιττοφόρος καὶ λικνοφόρος καὶ τοιαῦθ’ (‘leader and guide and ivy-bearer and bearer-of-the-winnowing-fan and the like’). Τhese are clearly special titles—Aeschines is not just one celebrant among many but a leading figure in the train of worshippers—and recent editors accordingly note that κιττοφόρος seems weak and follow Albert Rubens (‘Rubenius’) in printing instead κιστοφόρος (‘basket-bearer’), which Harpocration reports was read by some authorities here. κιστοφόρος appears to be supported by ΣF2 18.260 (296 Dilts) ὁ φέρων τὰς κίστας (‘the man who carries the baskets’), which is easily taken to confirm that Demosthenes meant that Aeschines stood out in the crowd of celebrants inter alia because he carried containers within which must have been sacred implements of some sort.

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Usher, S. „Harpocration Lexeis of the ten orators. Ed. JJ. Keaney. Amsterdam: Hakkert, 1991. Pp. xxxi + 293. Sw.fr.70.“ Journal of Hellenic Studies 114 (November 1994): 197. http://dx.doi.org/10.2307/632764.

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6

Golden, Mark. „‘Donatus’ and Athenian phratries“. Classical Quarterly 35, Nr. 1 (Mai 1985): 9–13. http://dx.doi.org/10.1017/s0009838800014506.

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My purpose in this paper is to reassert the traditional view that Athenian women of the classical period regularly had an association with phratries (and incidentally to clarify the nature of that association). As part (though not an essential part) of my argument I adduce an overlooked piece of evidence, a much discussed passage from the Donatus commentary on Terence; for this I provide a new interpretation.There is some evidence that Athenian women were introduced to their fathersphrateresat birth, or to their husbands'phrateresat marriage, or both. The speaker of Isaeus 3 repeatedly asserts (73, 75, 76, 79) that a certain Pyrrhus would have presented his daughter to hisphrateresif she had been legitimate (which he denies). A scholium on Aristophanes,Acharnians146 (=Suda s.v. Apatouria)may refer to such a practice. Euxitheus calls as witnesses of his mother's citizenshipphrateresfor whom his father celebrated the wedding feast, thegamelia, on her behalf (Dem. 57.43, 69, Isaeus 3.79); celebration of thegameliais regarded as proof of the legitimacy of the speaker's mother at Isaeus 8.19. Neither Demosthenes nor Isaeus says that women were formally registered among thephrateresor even present at the feast; but notices in the lexicographers do connect thegameliawith registration among or introduction to thephrateres(Harpocration s.v.gamelia, Suda s.v. gamelia, Etym. Magn.220.50 s.v.gamelia, Pollux 8.107,Anec. Bekk.228.5, Schol. Dem. 57.43). Many scholars have accepted these passages as evidence for normal practice at Athens in the classical period.

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Mulsow, M. „HARPOCRATISM: Gestures of Retreat in Early Modern Germany“. Common Knowledge 16, Nr. 1 (15.12.2009): 110–27. http://dx.doi.org/10.1215/0961754x-2009-064.

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Dissertationen zum Thema "Harpocration"

1

Andrulli, Nicolas. „Édition critique, traduction et commentaire du "Lexique des dix orateurs" d'Harpocration (lemmes Α-Λ)“. Electronic Thesis or Diss., Sorbonne université, 2024. http://www.theses.fr/2024SORUL123.

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Le présent travail de thèse vise à établir une nouvelle édition critique des lemmes Α-Λ, et d'une sélection de lemmes en Μ-Ψ, du "Lexique des dix orateurs" d'Harpocration, avec une attention particulière pour l'histoire de la tradition de l'œuvre, les éditions précédentes et l'épitomé.L'objectif du présent travail est de combler le vide laissé par la dernière édition du "Lexique" datant de 1991, car, depuis cette date, aucune avancée n'a été faite dans l'étude de cet ouvrage qui constitue une référence non seulement pour les spécialistes de rhétorique et d'éloquence antiques, mais également pour ceux qui s'occupent, plus généralement, d'histoire, de littérature et de droit antiques
The present thesis aims to establish a new critical edition of Α-Λ lemmas, and a selection of Μ-Ψ lemmas, of the "Lexicon of the ten orators" by Harpocration, with a closer interest in the tradition of the work, the previous editions and the epitome.The objective of this work is to fill the gap left by the last edition of the "Lexicon" dating from 1991, because, since that date, no progress has been made in the study of this work, which is a reference not only for specialists of Ancient rhetoric and eloquence, but also for scholars who study, more generally, Ancient history, literature and law

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Schwartz, Lisa. „Understanding silence“. Thesis, University of Glasgow, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360922.

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3

Labraña, Cortés Marcela Andrea. „Gestos, mapas y colores del silencio : estudio comparativo en literatura, arte y pensamiento, siglos XII-XX“. Doctoral thesis, Universitat Pompeu Fabra, 2014. http://hdl.handle.net/10803/283322.

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Esta tesis propone un estudio comparado de la poética del silencio desde el siglo XII al XX en una serie de obras en las que se relacionan imagen y texto, ordenadas en tres series: gestos, mapas y colores. La primera considera la representación de la inefabilidad del lenguaje divino en Hildegard von Bingen, y las variaciones del gesto harpocrático en la emblemática barroca. La segunda reúne las descripciones excesivas de Georges Perec y Jorge Luis Borges con los saturados mapas portulanos del Renacimiento y los contrasta con un mapa vacío de Lewis Carroll y un plano inútil de Juan Luis Martínez. En la última serie, se estudian los monocromos de Yves Klein en diálogo con las páginas blancas, negras y marmoladas de Lawrence Sterne y el poema Blanco de Octavio Paz. El método comparatista pretende iluminar las coincidencias y marcar las modulaciones de esta poética del silencio en distintos contextos culturales.
This thesis proposes a comparative study of the poetics of silence from the twelfth to the twentieth century in a series of works that relate image and text, arranged in three series: gestures, maps and colors. The first considers the representation of the ineffability of the divine language in Hildegard von Bingen, and the variations of the harpocratic gesture in Baroque emblems. The second brings together the excessive descriptions of Georges Perec and Jorge Luis Borges with saturated Renaissance charts, and contrasts them with an empty map of Lewis Carroll and a useless plan of Juan Luis Martínez. In the last series, Yves Klein’s monochromes are studied in dialogue with Lawrence Sterne’s white, black and marbled pages, and Blanco by Octavio Paz. The comparative method aims to illuminate the similarities and mark the modulations of this poetics of silence in different cultural contexts.

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Bücher zum Thema "Harpocration"

1

Bekker, Immanuel. Harpocration et Moeris. de Gruyter GmbH, Walter, 2022.

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Harpocration et Moeris. de Gruyter GmbH, Walter, 2022.

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3

Moeris, Valerius. Harpocration et Moeris. Creative Media Partners, LLC, 2022.

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4

Willis, William H., und Klaus Maresch. Archive of Ammon Scholasticus of Panopolis: The Legacy of Harpocration. VS Verlag fur Sozialwissenschaften GmbH, 2013.

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5

Harpocrationis Lexicon. Creative Media Partners, LLC, 2023.

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6

Maussac, Philippe Jacques de. Harpocrationis Lexicon in Decem Oratores Atticos, Volume 2... Creative Media Partners, LLC, 2023.

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Buchteile zum Thema "Harpocration"

1

Gibson, Craig A. „Didymus Fragments in Harpocration“. In Interpreting a ClassicDemosthenes and His Ancient Commentators, 137–56. University of California Press, 2002. http://dx.doi.org/10.1525/california/9780520229563.003.0006.

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2

„2. Didymus Fragments In Harpocration“. In Interpreting a Classic, 137–56. University of California Press, 2019. http://dx.doi.org/10.1525/9780520927308-009.

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3

Haines-Eitzen, Kim. „Introduction“. In Guardians Of Letters, 3–20. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195135640.003.0001.

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Abstract Around the year 170 C.E., a resident of Oxyrhynchus in upper Egypt sent a friend a request for copies of several literary works: Make and send me copies of books 6 and 7 of Hypsicrates’ Characters in Comedy. For Harpocration says that they are among Polion’s books. But it is likely that others, too, have them. He also has prose epitomes of Thersagoras’ work on the myths of tragedy.

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„265 (293) . To Eulogius, Alexander, and Harpocration, Bishops of Egypt in Exile“. In Letters, Volume 2 (186–368) (The Fathers of the Church, Volume 28), 244–50. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0bp.83.

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5

„Harpocratism:“. In Knowledge Lost, 200–223. Princeton University Press, 2022. http://dx.doi.org/10.2307/j.ctv2vm3bg8.14.

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6

„7 Harpocratism: Gestures of Retreat“. In Knowledge Lost, 200–223. Princeton University Press, 2022. http://dx.doi.org/10.1515/9780691244129-012.

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7

Dover, Kenneth. „Variety“. In The Evolution of Greek Prose Style, 131–59. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198140283.003.0012.

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Abstract A papyrus published in 1915 (P.Oxy. 1364) was recognized as containing part of Antiphon the Sophist’s ρ ∈ ρ í ‘Aλ η θας, thanks to Harpocration’s attribution of the words τo γol,, which occur in col. i 18-20 of the papyrus, to that work. This was the first, and it remains the only, truly random sample of a fifthcentury sophistic text to become available to us; what else we have of such works has survived because later authors chose to quote it for its content or form. Five years later P.Oxy. 1797 yielded a substantial piece of what is almost certainly the same work, though not written by the same copyist; and if it is not the same work, so much the better, because it would then be a second random sample of a sophistic treatise. In 1984 P.Oxy. 1797 was augmented by P.Oxy. 3647.

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