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Carlo Maria Mazzucchi

Libri dell’autore

Impudens societas, sive Iohannes Scythopolitanus conscius Areopagiticae fraudi digital
formato: Articolo | AEVUM - 2017 - 2
Anno: 2017
It is only through a scholion of John of Scythopolis that Crispus’ vision in the eight letter of Dionysius Areopagites can be traced back to an episode of Damascius’ life. This shows that the exegete was an aware accomplice in the forgery...
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Galenus novus denuo corrigitur digital
formato: Articolo | AEVUM - 2015 - 1
Anno: 2015
More than fifty further emendations to the newly discovered Galenus’ text, edited by Veronique Boudon-Millot and Jacques Jouanna, with the assistance of Antoine Pietrobelli, Galien...
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Iterum de Damascio Areopagita digital
formato: Articolo | AEVUM - 2013 - 1
Anno: 2013
Further arguments are offered for Damascius’ authorship of Corpus Dionysiacum. The question of whether or not Isidoros and Hierotheos could be seen isosyllabical is discussed (1). The author amuses himself inserting into Christian vocabulary the name of Arabic deity Theandrios (2), giving primacy among sacraments to the consecration of myron as an analogue of the Orphic rites (3) and affirming that Proclus’ theory of eros is superior to Paul’s teaching of agape (4). He raises funeral rites to a sacrament to promote his own doctrine of the after death reward, a doctrine where Christ’s redemption is unconsidered. On the other hand Trinitarianism fits Damascius’ philosophy quite well (5). The defence of infant baptism is an assertion of God’s incomprehensibility and a way of persuading the unconscious reader that the author is the desired master (6). Even in those few passages where he speaks of deliberately chosen evil his reflections are consistent with Neoplatonic teaching about the human soul as it is both: doomed by nature to error and free (7). Dionysius’ style can be identified, within the various kinds of literary styles stated by Hermogenes, with a reinforced peribole. Photius, an unsurpassed judge of Greek prose, ascribes this quality to Paul, Damascius and Maximus the Confessor, thus showing a direct link. Dionysius endeavoured to surpass Paul’s peribole aiming to become more authoritative and sublime than the Apostle himself (8). A new kind of inquiry is applied to words opening sentences; the comparison of Proclus, Damascius, Dionysius, Simplicius, shows a remarkable convergence of Damascius and Dionysius in contrast to the others (9). The lexical equipment of the four writers is very similar, but a stronger taste for the word teletarches and one of Platonic expressions is peculiar to Damascius and Dionysius (10). Author’s main invention is hierarchy, a term inspired by inscriptions of the Oropus sanctuary (11). If Dionysius was a Christian pupil of Damascius, who succeeded to became his alter ego, the task had to be accomplished when he was still sitting in the classroom (12). The aim of this disparaging fiction was to make Platonism of the persecuted philosophers the substance of Christian theology (13).
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In Galenum novum digital
formato: Articolo | AEVUM - 2012 - 1
Anno: 2012
SUMMARY: An unknown treatise of Galen on freedom from pain has been recently discovered in a 15th century MS, Thessalonicensis Vlatadon 14. This paper suggests more than a hundred emendations to the Greek text edited by Ve´ronique Boudon-Millot and Jacques Jouanna, with the assistance of Antoine Pietrobelli, Galien. Ne pas se chagriner, Paris, Les Belles Lettres, 2010 (Collection des Universités de France, Galien, IV).
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Venetus A e Ambr. B 114 sup.: due codici del medesimo copista e la loro storia digital
formato: Articolo | AEVUM - 2012 - 2
Anno: 2012
SUMMARY: One and the same scribe copied MS Venetus A of the Iliad (Venice, Bibl. Marciana, Gr. 454) and MS Milan, Bibl. Ambrosiana, B 114 sup., with Gregory of Nazianzus. Both MSS are studied in their script (with a new method of majuscule letter percentage calculation), codicological structure and ornamentation. A probable common 12th-century owner and the later history of both codices are reconstructed (A in Norman Sicily, then – 14th cent. – in Terra d’Otranto; the Ambrosian Gregory in Epirus). The arrangement of the texts, critical remarks and scholia are explained. The two MSS do not reproduce similar antigrapha. A unites text of a late-ancient codex of Iliad with Apion-Herodoros’s hypomnema. There is evidence for a supervisor. On Apion and Herodoros: these names cannot be a forgery by Eustathius, but likely go back to the sixth century. The presence of Choiroboschus in the scholia of A is not proved; the latest author quoted is Orion. Both text and commentary to the Iliad derive from the activity of a Christian Neoplatonic school, presumably Alexandrian. A was assembled on the basis of schedae containing each the commentary on 25 verses, and is an instance of Costantine’s VII patronage. Inter alia: the writer and owner of the famous Ambr. C 222 inf. was a clerk of the Department of the Sea, who wrote a Patmian document in 1195. A new edition and translation of the philological epistle of the Anonymus Londinensis is given in the Appendix.
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Uno sconosciuto codice greco di lessicografia digital
formato: Articolo | AEVUM - 2009 - 2
Anno: 2009
An unknown greek codex, mainly of lexicography (Rovereto, Biblioteca Civica, ms. 28; parchment; XIIIth/XIVth c., from a provincial area, maybe Greece; copied by Meletios hieromonachos) is described; three iambic poems (two of forensic milieu and a riddle) are published and translated.
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Damascio, autore del Corpus Dionysiacum, e il dialogo ________________ digital
formato: Articolo | AEVUM - 2006 - 2
Anno: 2006
Il Corpus Dionysiacum come finzione letteraria. Natura e scopo del falso; sua prima circolazione. La vita di Damascio spiega il personaggio dello pseudo-Dionigi; triplice, ricercata corrispondenza fra i nomi dei protagonisti. L’ultima controffensiva del paganesimo. Il messaggio politico dei testi areopagitici e del dialogo.
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Ambrosianus C 222 inf. (Graecus 886): il codice e il suo autore (seconda parte) digital
formato: Articolo | AEVUM - 2004 - 2
Anno: 2004
Varie annotazioni dichiarano che il copista principale e possessore del codice fu allievo di Giovanni Tzetzes e di Camatero e collocano la sua attività a Costantinopoli durante il regno di Isacco II Angelo, in un ambiente prossimo alla cancelleria imperiale. Vengono inoltre indicate le fonti testuali per Pindaro, Dionigi il Periegeta e Teocrito. Fra i testi editi si segnala un portolano da Costantinopoli a Cipro e a Rodi.
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Ambrosianus C 222 inf. (graecus 886): il codice e il suo autore digital
formato: Articolo | AEVUM - 2003 - 2
Anno: 2003
Esame codicologico; carta orientale; fascicolazione; silloge di poesia extra-omerica; minuscole corsive e cancelleresche della seconda metà del sec. XII.
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