SUMMARY: In Mycenaen texts records of women often mention only their work or ethnic
provenance, or else their personal names. This article lists a selection of feminine personal
names, which are mainly compounds and hypocoristic, are related to physical or character traits
or suggest a relation with sacredness, with colours, flowers, jobs, or have metaphorical and
antiphrastic meanings. The social and cultural perception of women and their role in the Bronze
Age can be investigated by means of the analysis of personal names.
SUMMARY: Some ancient authors (Heraclides Ponticus, ps.-Scymnus and Dionysius Periegetes)
accuse the Sybarites for attempting to organize Panhellenic Games in competition with the
Olympic ones. A careful scrutiny of all evidence, including the relations between Sybaris and
Olympia in archaic age, leads to disbelieve it and to pinpoint two matters of fact: a) the polis
of Sybaris might have planned to increase its prestige among the Western Greeks, managing
and strengthening some local athletic games, as Corinth did with Isthmian Games at the beginning
of the same VI century; b) the idea that these games were set in the same days of the
Olympic Games for the purpose of competing with Olympia is due to a typical postclassical
misinterpretation of the wealthy past of the Sybarites, which marks the greater part of the tradition
SUMMARY: Similarities in the structure of the commentarii written by Sulla and by Caesar provide
a starting-point to investigate how Caesar has been portrayed in Roman literature. Five
stages took place: 1) epic-historical poetry celebrating Caesar’s res gestae; 2) the commentarii
written by Caesar himself; 3) other commentarii, added to create a full corpus of Caesar’s military
deeds; 4) historical works composed by Sallust and Pollio, who think over and discuss
Caesar’s role in the crisis of the Roman republic; 5) the biography of Caesar written by Oppius,
who deals with the human aspects and personal matter of the dictator.
Il grammatico Epafrodito (fr. 65 Braswell-Billerbeck), Imbro e la Samo callimachea (fr. 599 Pf.)
SUMMARY: Fr. 65 Braswell-Billerbeck of the grammarian Epaphroditus (Et. Gen. s.v. Imbrasos)
appears to belong to his commentary on the Iliad rather than to that on the Callimachean Aitia.
The real lemma of the etymological entry word refers to a Homeric term (the patronimic Imbrasides
for the Thracian hero Peiros: Il. IV 520). The explanation involves the North-Egean
(and near to Thrace) island Imbros; thus the context of the Epaphroditean interpretation seems
to be coherently Thracian. Therefore the provenance of fr. 65 from the commentary on the Aitia,
viz. fr. 599 Pf., which concerns Samian traditions, is to be excluded.
Da dove viene Evandro? Genealogie, topografia e culti in Virgilio
SUMMARY: Aim of this paper is to explain the reason why Virgil gives many topographical
references about the homeland of Evander. The numerous relations between northern and southern
Arcadia and the Latium are to be taken into consideration in order to discover the different
stages of Evander’s life and connected places (Pheneos, Pallantion, and Pallanteum). Special attention
is paid to the various genealogies linking together Evander and the Trojans or Evander
and the Atridae. The status and genealogy of Nikostrate/Carmenta is also analysed.
La politica dinastica di Caligola e la cosiddetta congiura del 39 d.C.
di Alberto Barzan, Alberto Barzanòpagine: 16€ 6,00
SUMMARY: According to modern scholars, Caligula’s dynastic policy underwent a sudden change
as a result of a conspiracy planned against him (even if not carried out) by his former brotherin-
law and heres designatus Marcus Aemilius Lepidus, his sisters Agrippina and Livilla, and
the legatus of Upper Germany, Cn. Cornelius Lentulus Gaetulicus. No one has ever seriously
questioned the authenticity of this alleged plot. Suetonius and Dio Cassius, giving information
on the fact, rely on the same common primary source, a letter addressed to the Senate by Caligula
himself to explain why he had decided to order Lepidus’ execution and his sisters’ relegation
into exile. But indeed the reliability of Caligula’s accuses is to be questioned, and the
affair to be examined anew. Thus Lepidus, Agrippina and Livilla are no longer to be considered
plotters, but victims of a plot weaved by Caligula (most probably under the pressure of
his fourth wife, Milonia Cesonia). Caligula probably aimed at strengthening the dynastic position
of his newly born daughter Drusilla and of her mother, and at defending them from some
of his closest relatives, whose ambitions could be a serious danger for their personal safety.
Medea e Angitia: possibili intersezioni nella cultura latina
SUMMARY: Angitia, a goddess of the Marsi, venerated in a temple near the Fucine Lake and in
neighbouring Italian lands, was invoked for her magic arts and as a healer against venemous
snakes. The Marsi were in contact with Greek-Etruscan Campania, and imported Greek gods
and myths from it, among them Medea, who was often depicted as a snake charmer. The Marsi
soon connected Angitia with Medea, and they did so independently of the Romans and before
the Social War. The Romans could have inherited the cult of Angitia and this connection as
well. When Latin texts, mainly drama, describe and perform Medea, they appear to have
melted not only Greek, Magno-Greek and Hellenistic, but also Italic elements.
SUMMARY: The extant 10 fragments of Appian’s Macedonian book, concerning Philip V of
Macedonia, and their sources are analysed. It has been observed that often Appian’s books on
Syrians, on Illyrians, on Macedonians include information alien to the Roman point of view, as
it is attested in the historiography of Polibian traditions. The non-Polybian source for these
fragments is investigated and its peculiarities are singled out. It appears that Appian attempts to
counterbalance Polybius’ Roman standpoint with a more Macedonian-Greek perspective, which
often transmits the defeated’s point of view. This source, basically Greek, is hostile to the Aetolians,
critical of the Attalids, and unbiased to the Macedonians; it has certainly read Polybius,
and is well informed on the 3rd/2nd-century politics.
La ‘dieresi bucolica’ e un fraintendimento di Aristide Quintiliano
SUMMARY: In the ancient tradition there are two schools of thought about the four tomaı´in the
heroic hexameter: recognizing in any case the first three tomaı´(penthemimeral, hephthemimeral,
trochaic or feminine), some sources hold the fourth to be the tome` kata` to`n te´tarton trochaıˆon
(fourth trochaic), others the bucolic. As a starting point for choosing between the two arrangements
Aristides Quintilianus (I 24) took a metrical rule: ‘a tome´ must divide the verse into dissimilar
parts’, i.e. an hexameter cannot be divided by a medial pause into two equal halves.
The author of the Perı` mousikeˆs, however, misunderstood the rule and interpreted rhythmically
the dissimilarity of the parts; thereby he counted the fourth trochaic among the ‘proper tomaı´’
and the bucolic among the other diaire´seis. Modern metricians finally speak of ‘caesura’ when
the word-end falls within a metron, of ‘diaeresis’ when there is coincidence of word-end with
Anmerkungen zu der - vermeintlichen - Lokalisierung der Maila¨nder Gartenszene (Aug. Conf. VIII 8ff.)
SUMMARY: We know from Augustine’s Confessions that the house and garden in which his conversion
took place were situated in Milan. According to a popular tradition of uncertain origin
the garden exact location was identified with that of a chapel called San Remigio. This (chapel)
stood in the vicinity of the monastery of Sant’Ambrogio, today the Universita` Cattolica del Sacro
Cuore in Milan, and was destroyed before 1824. San Remigio’s remains were rediscovered
at the end of the 1940s, and some years later Michelangelo Cagiano de Azevedo wrote an important
paper regarding this chapel. It is strange that the tradition linked to San Remigio, even
though quite unlikely, and Cagiano de Azevedo’s observations have been almost completely ignored
by modern research on Augustine.
Per la tradizione di Temistio nei secoli XV-XVII. I codici recentiores delle orationes Augustales
SUMMARY: Twelve later manuscripts (recentiores) of six speeches of Themistius (orationes II,
IV, V, VII, IX, X) derive from a lost common ancestor (omega). Description and collation of
the MSS are provided and a stemma codicum is given. The lost ancestor omega is identified
with a composite MS, probably written in the 14th century, formerly in the library of the Escorial,
where it was destroyed by fire in 1671; a previous owner was Diego Hurtado de Mendoza,
ambassador of Charles V in Venice (1539-1546). Janus Lascaris saw omega in Corfu in
1491, when it was in possession of Dimitrios Trivolis, a well known Greek copyist. Lascaris
described it in his notebook Vat. Gr. 1412 and had Themistius copied. This copy, Par. Gr.
2079 (late 15th century), the oldest of the twelve recentiores, was not only owned by Janus
Lascaris, but shows several marginal notes in his hand. A MS of the same family lies behind
the editio princeps, printed by Henricus Stephanus (1562). In 1605 Georgius Remus, a jurist,
prepared the first Latin translation of the six speeches and called them orationes Augustales.
Pomponio Leto’s notes on Lucretius (Utrecht, Universiteitsbibliotheek, X fol 82 rariora)
SUMMARY: The discovery of 10 pages of brief notes in Pomponio Leto’s hand in the Utrecht
copy of the 1486 Verona edition of Lucretius, in which in 1492 two disciples collated a codex
Pomponianus and copied a Vita Lucretii, raises questions about the identity of the textual
sources used. A previous hypothesis that the Utrecht book may attest a lecture course on Lucretius
delivered by Pomponio is found not to be substantiated by the evidence. It is instead suggested
that the disciples were simply producing their own ‘edition’ of Lucretius, as they said
they were in their colophon, with occasional help and supplementary material from their teacher.
Il Convegno ‘‘Omaggio a Jacqueline Dangel / Hommage a` Jacqueline Dangel’’
SUMMARY: At the Catholic University, Milan, a two-day conference was held to commemorate
Jacqueline Dangel (1940-2010), a distinguished Latinist who often visited our university.
Eleven lectures given by scholars from France, Germany and Italy focused on different subjects
which have been investigated by Dangel: Livy and Tacitus; Accius, Seneca and aspects of the
Roman tragedy; Virgil, and some literary topoi.
N. OTTO, Enargeia. Untersuchung zur Charakteristik alexandrinischer Dichtung
(G. Tomassi) - G. PETRONE, Quando le Muse parlavano latino. Studi su Plauto (M.J. Falcone)- F. PAGNOTTA, Cicerone e l’ideale dell’aequabilitas.
L’eredita` di un antico concetto filosofico, presentaz. di B. ZUCCHELLI (D. Negro) - The Grammarian Epaphroditus. Testimonia and Fragments, ed. by B.K.
BRASWELL, M. BILLERBECK (A. Filoni) - Onasandro, Il generale. Manuale
per l’esercizio del comando, introd., trad. e note di C. PETROCELLI (A.
Galimberti) - Filostrato Maggiore, La Pinacoteca, a c. di G. PUCCI, trad.
di G. LOMBARDO (B. Anceschi) - K. HAEGEMANS, Imperial Authority and
Dissent. The Roman Empire in AD 235-238 (L. Mecella) - P. FREDRIKSEN,
Augustine and the Jews. A Christian Defense of Jews and Judaism (I. Ramelli).
M.-A. ATAC¸ , The Mythology of Kingship in Neo-Assyrian Art (S. Chiarini) - E. LEFE`VRE, Philosophie unter der Tyrannis. Ciceros Tusculanae
Disputationes (S. Stucchi) - L’Umbro e le altre lingue dell’Italia mediana
antica. Atti del I Convegno Internazionale sugli Antichi Umbri. Gubbio, 20-22
settembre 2001, a c. di A. ANCILLOTTI, A. CALDERINI (C. Milani) - La citta`
italica. Atti del II Convegno Internazionale sugli Antichi Umbri. Gubbio, 25-27
settembre 2003, a c. di A. ANCILLOTTI, A. CALDERINI (C. Milani) - M.
NEGRI, ISTIA LEUKA. Scritti scelti in occasione del 60º compleanno, a c. di M.
ANELLI, M. CICERI, G. FACCHETTI, M. MUSCARIELLO, E. NOTTI, G. ROCCA, F.
SANTULLI, G. SARULLO. Testi raccolti da C. NEGRI (C. Milani) - Penser,
dire et repre´senter l’animal dans le monde indien, textes re´unis par N. BALBIR,
G.-J. PINAULT (E. Lauzi) - M.-L. RIGATO, I.N.R.I. Il titolo della Croce (I.