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{
"count": 1586,
"next": null,
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"results": [
{
"url": "https://anthologiagraeca.org/api/comments/1574/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.64/?format=api"
],
"descriptions": [
{
"content": "Épigramme composée à propos du tombeau de Diogène, élevé près d'une porte de Corinthe, selon Diogène Laerce (VI, 3, 78), et sur lequel figurait un chien. Waltz p. 84",
"language": "fra"
}
],
"unique_id": 1657,
"created_at": "2023-02-05T18:07:39.412153Z",
"updated_at": "2023-02-05T18:07:39.412153Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1575/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.148/?format=api"
],
"descriptions": [
{
"content": "L'épigramme 7.148 semble être le développement des deux derniers\r\nvers de la pièce 7.147. Cette épigramme ressemble davantage à\r\nune inscription réelle, mais n'est bien entendu qu'un pastiche. Waltz p. 116",
"language": "fra"
}
],
"unique_id": 1658,
"created_at": "2023-02-05T18:45:56.372406Z",
"updated_at": "2023-02-05T18:45:56.372406Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1576/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:5.238/?format=api"
],
"descriptions": [
{
"content": "O comentário de Waltz sobre o epigrama é que “ce genre de brutalité devait être familier aux amants qui croyaient avoir à se plaindre de leur maîtresse, puisque Macédonios craint que la seule vue d'une épée nue n'en eveille l'idée chez son amie” (Waltz, Pierre. Anthologie grecque. t. II. Paris: Les Belles Lettres, 2003, p. 105). Além disso ele argumenta ser frequente na literatura bizantina o tema de que o amor resseca, e a espada seria a representação dessa seca. \r\nMuito bem, eu entendo essa argumentação. Especificamente, o último verso deixa clara a ameaça e violêcia presente no discurso do poeta. Contudo, a imagem fálica da espada não pode ser esquecida. A espada, o duro Ares, seria o pênis, enquanto a mole Cypris seria a vagina? Em outros epigramas o termo Cypris é utilizado como uma referência à vagina.\r\nNessa leitura, além de violento, o epigrama é explícito.",
"language": "por"
}
],
"unique_id": 1659,
"created_at": "2023-02-08T22:17:58.591642Z",
"updated_at": "2023-02-08T22:17:58.591642Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1577/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.24/?format=api"
],
"descriptions": [
{
"content": "Waltz: Quel que soit l'auteur de ces deux jolies pièces (24-25), évidemment\r\n faites pour aller ensemble, il est en effet le même. La première\r\ndécrit activement le lien de sépulture; la seconde caractérise, d'après\r\nlecture des textes, une part au moins de la poésie d'Anacréon. Il\r\nsautera aux yeux que Dioscoride les connaissait quand il écrivait le\r\nn° 31. La disposition en a été imitée par Simias destinant les n°s 31\r\n23 à être mis en tête d'une édition de Sophocle, comme pour dire :\r\n« Voilà le véritable monument du poète. »",
"language": "fra"
}
],
"unique_id": 1660,
"created_at": "2023-02-25T23:40:02.823449Z",
"updated_at": "2023-02-25T23:40:02.823449Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1578/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.707/?format=api"
],
"descriptions": [
{
"content": "Waltz : Cette épigramme fait la paire avec une autre du même auteur\r\n(VII, 707). Wilamowitz a ingénieusement et justement montré (Ar-\r\nchaeologischer Anzeiger, XIII, p. 238; Sappho und Simonides, p. 231;\r\nNeue Jahrbücher, 1912, p. 465) que le livre d'épigrammes de Dios-\r\ncoride contenait des illustrations. L'image accompagnant la présente\r\npièce représentait, gardant un tombeau de Sophocle, un satyre qui\r\ntenait à la main un masque tragique de femme en deuil. La figure\r\net la posture du Satyre au tombeau de Sosithéos (n° 707) sont tout\r\nautres. - C'est le satyre qui parle au passant et répond à ses questions.",
"language": "fra"
}
],
"unique_id": 1661,
"created_at": "2023-02-26T00:12:02.139889Z",
"updated_at": "2023-02-26T00:12:02.139889Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1579/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.37/?format=api"
],
"descriptions": [
{
"content": "Waltz : Cette épigramme fait la paire avec une autre du même auteur (VII, 707). Wilamowitz a ingénieusement et justement montré (Archaeologischer Anzeiger, XIII, p. 238; Sappho und Simonides, p. 231; Neue Jahrbücher, 1912, p. 465) que le livre d'épigrammes de Dioscoride contenait des illustrations. L'image accompagnant la présente pièce représentait, gardant un tombeau de Sophocle, un satyre qui tenait à la main un masque tragique de femme en deuil. La figure et la posture du Satyre au tombeau de Sosithéos (n° 707) sont tout autres. — C'est le satyre qui parle au passant et répond à ses questions.",
"language": "fra"
}
],
"unique_id": 1662,
"created_at": "2023-02-26T00:12:32.222029Z",
"updated_at": "2023-02-26T00:12:32.222029Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1580/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.15/?format=api"
],
"descriptions": [
{
"content": "# métrique\r\n\r\nDeux hexamètres, un pentamètre.",
"language": "fra"
}
],
"unique_id": 1663,
"created_at": "2023-03-04T15:25:36.274138Z",
"updated_at": "2023-03-04T15:25:36.274138Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1581/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.15/?format=api"
],
"descriptions": [
{
"content": "# Pausanias\r\n\r\nPausanias (VI, 3, 12 sq.) donne pour Dicon, fils de Callimbrotos, coureur, cinq victoires à Pythô, trois à l'Isthme, quatre à Némée, deux à Olympie, plus une dans la catégorie des enfants. Il signale qu'à Olympie, il y avait autant de statues que de victoires.\r\n\r\n- Budé, t. 12, p. 157",
"language": "fra"
}
],
"unique_id": 1664,
"created_at": "2023-03-04T15:26:05.216696Z",
"updated_at": "2023-03-04T15:26:05.216696Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1582/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.15/?format=api"
],
"descriptions": [
{
"content": "# De Caulonia à Syracuse\r\n\r\nCourant d'abord pour Caulonia, sa patrie, Dicon s'était fait ensuite \"transférer\" à Syracuse, pour des raisons financières (ἐπὶ χρήματι), toujours selon Pausanias. Ce \"je couronne Syracuse\" pourrait avoir, de ce fait, un ton agressif. \r\n\r\n- Budé, t. 12, p. 157",
"language": "fra"
}
],
"unique_id": 1665,
"created_at": "2023-03-04T15:27:22.664148Z",
"updated_at": "2023-03-04T15:27:22.664148Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1583/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.16/?format=api"
],
"descriptions": [
{
"content": "## Metrica \r\n\r\nL'epigramma è composto da tre esametri (vv. 1-3) e un pentametro (v. 4).",
"language": "ita"
}
],
"unique_id": 1666,
"created_at": "2023-03-28T15:35:14.417978Z",
"updated_at": "2023-03-28T15:35:14.417978Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1584/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.16/?format=api"
],
"descriptions": [
{
"content": "## Cinisca\r\n\r\n\"Cynisca était fille d'Archidamos, soeur d'Agis et d'Agésilas. Ce dernier, selon Xénophon (*Agésilas*, IX, 6) et Plutarque (*Apophtegm. lacon. Agesilas* 49), engagea sa soeur à faire l'élevage des chevaux pour prouver que ce genre de victoire à Olympie était affaire de ressources, non de valeur personnelle.\r\n\r\nCynisca fit sensation, sur les bords de l'Alphée, en remportant la victoire la plus enviée, la course des chars (Pausanias, III, 8, 1). Cynisca avait un héroon à Olympie (Paus., III, 15, 1) et dans le pronas du temple de Zeus, à droite en entrant, se dressaient les chevaux en bronze de Cynisca, plus petits que nature, σημεῖα Ὀλυμπικῆς νίκης (Paus., V, 12, 5).\"\r\n\r\n(Budé, t. 12, p. 158)\r\n\r\n\"Cinisca era figlia di Archidamo, re di Sparta, e sorella di Agesilao. Fu la prima donna a riportare una vittoria olimpica, agli inizi del IV secolo a.C.\" \r\n\r\n(UTET, t. 3, p. 206)",
"language": "fra"
}
],
"unique_id": 1667,
"created_at": "2023-03-28T15:37:07.728639Z",
"updated_at": "2023-03-28T15:37:07.728639Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1585/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:13.16/?format=api"
],
"descriptions": [
{
"content": "## Matérialité \r\n\r\n\"Il s'agit bien d'un *groupe*, que Pausanias (VI, 1, 6) a décrit : sur un piédestral en pierre (à côté de la statue de Troïlos), était un char attelé de chevaux, un aurige, et la statue de Cynisca elle-même, oeuvre d'Apelle : y son gravées, précise notre guide, les épigrammes ayant trait à Cynisca. \r\nOr le piédestal a été retrouvé à Olympie, avec notre \"inscription\" (ἐπίγραμμα). On peut la dater de 396-392. La pierre a gardé la signature du sculpteur : Apelle, fils de Calliclès : Άπελλέας Καλλικλέος έποίσεν. \"\r\n\r\n(Budé, t. 12, p. 158)",
"language": "fra"
}
],
"unique_id": 1668,
"created_at": "2023-03-28T15:37:45.307385Z",
"updated_at": "2023-03-28T15:37:45.307385Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1586/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.721/?format=api"
],
"descriptions": [
{
"content": "La traduzione italiana di Pontani accoglie al v. 1 la lezione Ἄργοθε καὶ al posto di τοῖς Ἄργει dell'edizione Patron.",
"language": "ita"
}
],
"unique_id": 1669,
"created_at": "2023-04-13T09:18:33.376763Z",
"updated_at": "2023-04-13T09:18:33.376763Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1587/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.37/?format=api"
],
"descriptions": [
{
"content": "l'epigramma è rivolto soprattutto al padre; solo al v.5 nella preghiera èaggiunta la madre (Pontani F. 1979 p. 536).",
"language": "ita"
}
],
"unique_id": 1670,
"created_at": "2023-04-15T16:04:02.602525Z",
"updated_at": "2023-04-15T16:04:02.602525Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1588/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.13/?format=api"
],
"descriptions": [
{
"content": "L'immagine dell'ulivo selvatico, tratta da Rm. , II, 17 è documentata in contesto analogo anche in Carmi, II, I, I e Orazioni, 7, 3; 18, 11.\r\nλιπαρός, propriamente \"risplendente di grasso\", ribadisce l'idea di opulenza implicita in ολβον (v.3).\r\nPer tutto, cfr. Edizione Conca et Marzi 2009.",
"language": "ita"
}
],
"unique_id": 1671,
"created_at": "2023-04-21T08:26:53.784251Z",
"updated_at": "2023-04-21T08:26:53.784251Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1589/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.677/?format=api"
],
"descriptions": [
{
"content": "Pur avendo previsto la propria morte, l'indovino Megistia rifiutò di abbandonare Leonida alle Termopili (479 a.C.), cfr. Erodoto, VII, 219, I; 221; cfr. edizione Conca, Marzi, Zanetto 2005.",
"language": "ita"
}
],
"unique_id": 1672,
"created_at": "2023-04-21T08:35:45.392314Z",
"updated_at": "2023-04-21T08:35:45.392314Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1590/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.14/?format=api"
],
"descriptions": [
{
"content": "\"Era lontano\": riferimento al fatto che un tempo Gregorio era vicino agli Ipsistari (\"coloro che venerano l'Altissimo\"), una setta nella quale confluivano elementi pagani e giudaici, come si legge anche in Orazioni, 18, 5; cfr. Edizione Conca et Marzi 2009.",
"language": "ita"
}
],
"unique_id": 1673,
"created_at": "2023-04-21T08:36:58.689460Z",
"updated_at": "2023-04-21T08:36:58.689460Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1591/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.678/?format=api"
],
"descriptions": [
{
"content": "Gerenio: di Gerene, in Messenia. È frequente epiteto omerico di Nestore, cfr. ad esempio Iliade, II, 336, 433, 601; IV, 317; VII, 170, 181; Odissea, III, 68, 102, 210, 253, 386, 397, 405, 411, 417, 474. Per tutto, cfr. edizione Conca, Marzi, Zanetto 2005.",
"language": "ita"
}
],
"unique_id": 1674,
"created_at": "2023-04-21T08:41:09.134855Z",
"updated_at": "2023-04-21T08:41:09.134855Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1592/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.15/?format=api"
],
"descriptions": [
{
"content": "ποιμένα λαών: è una perifrasi omerica; è una scelta lessicale consentanea all'educazione di Gregorio, che padroneggiava la cultura sacra e profana, come si legge al verso seguente (cfr. Edizione Conca et Marzi 2009).",
"language": "ita"
}
],
"unique_id": 1675,
"created_at": "2023-04-21T08:50:17.850806Z",
"updated_at": "2023-04-21T08:50:17.850806Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1593/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.679/?format=api"
],
"descriptions": [
{
"content": "La città cui si allude ai vv. 4 e 11 è Alessandria, di cui Giovanni fu patriarca dal 610/611. Sull'attribuzione a Sofronio del componimento, cfr. Cameron, Sophronius, pp. 288-292. Per tutto, cfr. edizione Conca, Marzi, Zanetto 2005.",
"language": "ita"
}
],
"unique_id": 1676,
"created_at": "2023-04-21T08:53:21.499151Z",
"updated_at": "2023-04-21T08:53:21.499151Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1594/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.680/?format=api"
],
"descriptions": [
{
"content": "La \"cara patria\", v. 2, è Amatunte di Cipro. Sull'attribuzione a Sofronio del componimento, cfr. Cameron, Sophronius, pp. 288-292. L'antitesi θνητὸν/ἀθανάτους è ribadita dalla posizione, all'inizio dei vv. 3 e 4. Per tutto, cfr. edizione Conca, Marzi, Zanetto 2005.",
"language": "ita"
}
],
"unique_id": 1677,
"created_at": "2023-04-21T08:58:35.866929Z",
"updated_at": "2023-04-21T08:58:35.866929Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1595/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.676/?format=api"
],
"descriptions": [
{
"content": "Iro è il mendicante protagonista di Odissea, XVIII.",
"language": "ita"
}
],
"unique_id": 1678,
"created_at": "2023-04-21T09:08:33.789392Z",
"updated_at": "2023-04-21T09:08:33.789392Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1596/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.16/?format=api"
],
"descriptions": [
{
"content": "τέκνον εμον: Gregorio il Vecchio, che è il padre, si rivolge al figlio; il verso si ritrova in Carmi, II, 2, 5, II, ma il tema è topico, cfr. Iliade, VI, 479; Sofocle, Aiace, 550.\r\nτην αγανοφροσυνην: vocabolo omerico attestato solo due volte (Iliade XXIV, 772; Odissea, XI, 203) in identica posizione.\r\nτοιου κηδεμονος: la scelta lessicale è molto fine; infatti, mentre in Iliade, XXIII, 163, 674, il vocabolo indica \"chi si prende cura di un morto\", in questo caso Gregorio, con evidente ribaltamento, fa riferimento all'aiuto che il padre può offrirgli anche da morto. Per il tutto, cfr. Edizione Conca et Marzi 2009.",
"language": "ita"
}
],
"unique_id": 1679,
"created_at": "2023-04-21T09:08:51.633238Z",
"updated_at": "2023-04-21T09:08:51.633238Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1597/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.17/?format=api"
],
"descriptions": [
{
"content": "Con \"gregge\", si fa riferimento al fatto che, in quanto appartenente alla setta degli Ipsistari, Gregorio era escluso dal \"gregge\" dei cristiani (cfr. Edizione Conca et Marzi 2009).",
"language": "ita"
}
],
"unique_id": 1680,
"created_at": "2023-04-21T09:18:02.152236Z",
"updated_at": "2023-04-21T09:18:02.152236Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1598/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:8.3/?format=api"
],
"descriptions": [
{
"content": "Basilio (329-379 ca.), vescovo di Cesarea, fratello maggiore di Gregorio di Nissa.",
"language": "ita"
}
],
"unique_id": 1681,
"created_at": "2023-05-10T14:04:02.953834Z",
"updated_at": "2023-05-10T14:04:02.953834Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1599/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.141/?format=api"
],
"descriptions": [
{
"content": "A composition in verse dedicated to the shield represents a remarkable occurrance compared to votive inscriptions. Inscribed shields returned from excavations, mostly tithes of war booty, usually convey nothing more than the name of the dedicator and that of the defeated people (see Lazzarini 1976, n° 900, 958, 961, 968, 973, 978, 980). It remains ambiguous whether the epigram ἐπὶ τῇ ἀσπίδι (on the shield), mentioned by Pausanias V 10.4, was engraved directly onto the shield offered by the Spartans to the temple of Zeus at Olympia as a tithe for their victory at Tanagra (458/457 BC), or on a nearby object (see Zizza 2006, 160-166). \r\nConversely, among the epigrams in the Anthology that focus on military equipment, very few concern the public dedication of spoils of war; most, like the 'anacreontic', represent the much less documented custom of individually dedicating one's own weapons. - M. Legnini",
"language": "eng"
}
],
"unique_id": 1682,
"created_at": "2024-04-05T16:45:06.296843Z",
"updated_at": "2024-04-05T16:45:06.296843Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1600/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.141/?format=api"
],
"descriptions": [
{
"content": "This is the simplest and most concise epigram of the Anthology to express gratitude for the protection bestowed by the shield. It is far removed stylistically from the exhibitions of skill typical of Hellenistic literary exercises and, thus, possibly authentically inscriptional in origin (see Page 1981, 141). Within it, it is possible to identify certain distinctive features that seem to be developed and varied in works from subsequent ages: note, in particular, the portrayal of the battle through evocative auditory imagery (line 1: δυσαχέος ἐκ πολέμοιο) and the unconventional identification of the divine recipient by indicaton of the location of the vow (line 2: Ἀθηναίας ἐν τεμένει). Therefore, it is plausible that this epigram serves as the template, if not for the overarching motif of the weapon placed at rest in temples (see Martin 2021, 46-48), at least for that of the salvific shield.\r\nSee also comments on related epigrams. - M. Legnini",
"language": "eng"
}
],
"unique_id": 1683,
"created_at": "2024-04-05T17:09:27.416393Z",
"updated_at": "2024-04-05T17:09:27.416393Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1601/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.141/?format=api"
],
"descriptions": [
{
"content": "Bergk's proposed emendation at line 2, replacing κρέμαται with κρέμαμαι, is corroborated by the dedications of the same theme, especially if we consider that the 'anacreontic' distich might serve as the inspiration for epigrams concerning the salvific nature of the shield. The personification of the weapon emerges as a recurring technique in Hellenistic-era parallels: most shields in such texts speak in the first person, while in the sole exception the personified weapon is nonetheless directly addressed in the second person. This observation complements the findings of quantitative analysis of epigraphic evidence, indicating that object was often the presumed speaker in both votive and funerary epigrams from the genre's inception until the early fourth century (see Tueller 2008, 16-27). - M. Legnini",
"language": "eng"
}
],
"unique_id": 1684,
"created_at": "2024-04-05T17:29:12.264015Z",
"updated_at": "2024-04-05T17:29:12.264015Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1603/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.124/?format=api"
],
"descriptions": [
{
"content": "The anathematic epigrams centered on the dedication of a single shield are relatively scarce in the anthological corpus, with many grouped within sequence 6.124-128 (a section of a broader Meleagrean section). These epigrams can be classified into two families, differentiated by motif, but tightly interconnected through thematic and stylistic elements: the first focuses on the shield's dedication at the conclusion of a soldier's military duty, akin to numerous Hellenistic epigrams where the dedicator offers the tools of their trade upon retiring due to age, fatigue, or other reasons. In contrast, the second type emphasizes gratitude for the divine protection embodied by the shield on the battlefield, ensuring the bearer's safe return home.",
"language": "eng"
}
],
"unique_id": 1686,
"created_at": "2024-04-05T20:59:53.742178Z",
"updated_at": "2024-04-05T20:59:53.742178Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1604/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.2/?format=api"
],
"descriptions": [
{
"content": "Recent editors of 'Simonidean' epigrams do not agree on the dating of this poem: while Sider (2021, 124-125) finds it impossible to exclude the possibility that it is an inscriptional poem in line with the attribution to Simonides, Page (1981, 218) unequivocally identifies distinctly Hellenistic and literary traits within it.",
"language": "eng"
}
],
"unique_id": 1687,
"created_at": "2024-04-05T21:09:58.321257Z",
"updated_at": "2024-04-05T21:09:58.321257Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1605/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.124/?format=api"
],
"descriptions": [
{
"content": "In addition to being a variation of the motif of the shield dedication, the epigram proves to be exceptionally similar to Simonides' AP 6.2: see, e.g., in line 1 of both epigrams, the same incipit position of the weapon dedicated; in line 2, the identical opening and recurrence of the same rare term, ὑπορρόφια; in line 3, the play on the adverb πολλάκι, changed to πολλὰ, and the mention of the battlefield; in line 4, the participial construction and the assonance αἰεὶ ῥυομένα - αἵματι λουσάμενα. This could testify to Hegesippus' employment of dual models, adding complexity and intrigue to his art of variation. However, establishing dependencies between these texts is challenging, all the more so because editors of the 'Simonidean' epigrams do not agree on the dating of his poem, with some judging it unmistakably hellenistic (see comment on 6.2). See also comments on related epigrams. - M.Legnini",
"language": "eng"
}
],
"unique_id": 1688,
"created_at": "2024-04-06T08:56:52.978308Z",
"updated_at": "2024-04-06T08:56:52.978308Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1606/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.127/?format=api"
],
"descriptions": [
{
"content": "This epigram seems to present an evolution in the motif of gratitude towards the shield, undoubtedly facilitated by the personification of the object: it is not only out of thankfullness towards the deity, but to reward the weapon, that, in exchange for its honorable service, the shield is laid to rest in its new abode in the temple. There, it will enjoy the song and dances of the women, a much more pleasing sound than that of war. - M. Legnini",
"language": "eng"
}
],
"unique_id": 1689,
"created_at": "2024-04-06T09:44:50.902418Z",
"updated_at": "2024-04-06T09:44:50.902418Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1607/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:9.40/?format=api"
],
"descriptions": [
{
"content": "In what appears to be a development of the motif of the gratitude for the shield (originating from dedicatory epigrams: see internal references, particularly 6.141, 6.124, 6.125), the weapon is seen transcending its role in warfare to include its use as an emergency raft after a shipwreck, an anecdotal curiosity that inspires later authors. See also 9.41, 9.42.",
"language": "eng"
}
],
"unique_id": 1690,
"created_at": "2024-04-07T14:23:56.566124Z",
"updated_at": "2024-04-07T14:23:56.566124Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1608/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:14.136/?format=api"
],
"descriptions": [
{
"content": "# Solution\r\n\r\nIl manque 300 briques pour finir la maison.\r\nUn ouvrier en fait 300 par jour, son fils 200 et son gendre 250. Donc 750 briques par jour. En travaillant 12 heures par jour, il faut donc 300/750x12 = 4,8 heures.",
"language": "fra"
}
],
"unique_id": 1691,
"created_at": "2024-04-14T11:31:14.182847Z",
"updated_at": "2024-04-14T11:31:14.182847Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1609/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:6.269/?format=api"
],
"descriptions": [
{
"content": "L'intestazione ὡς Σαπφοῦς (come ὡς Νοσσίδος per l'epigramma 273) può significare che l'epigramma era attribuito dalla tradizione a Saffo oppure che appariva «alla maniera di Saffo», per un'affinità stilistica o tematica. Questa seconda ipotesi appare più probabile (cfr. Fantuzzi, l'*Epigramma*, pp. 415-416); l'offerente, una sacerdotessa di Artemide, si occupa delle faciulle affidate al patronato della dea (ad esse -- forse rappresentate sulla base della statua -- si rivolge il vocativo iniziale παῖδες); la sua figura evoca dunque il ricordo della poetessa, che dirigeva una sorta di «scuola» femminile, occupandosi dell'educazione delle fanciulle a lei affidate. C'è però un'importante differenza: il tiaso di Saffo aveva come dea patrona Afrodite, mentre la preghiera di Arista si rivolge ad Artemide. L'epigramma si immagina pronunciato della statue stessa di Artemide, che dopo una breve autopresentazione (vv. 1-2) ai vv. 3-6 «legge» il testo della dedica, inciso sul basamento («ai miei piedi»). \r\nUTET, I, p. 522",
"language": "ita"
}
],
"unique_id": 1692,
"created_at": "2024-04-22T07:04:38.649514Z",
"updated_at": "2024-04-22T07:04:38.649514Z",
"comment_type": "user_note",
"images": []
},
{
"url": "https://anthologiagraeca.org/api/comments/1610/?format=api",
"passages": [
"https://anthologiagraeca.org/api/passages/urn:cts:greekLit:tlg7000.tlg001.ag:7.489/?format=api"
],
"descriptions": [
{
"content": "Le vieux rite homérique du sacrifice des cheveux sur la tombe du mort subsiste à l'époque classique. Un passage de Plutarque nous montre la persistance de l'ancienne coutume chez les femmes : « Chez les Grecs, toutes les fois qu'il survient quelque calamité, les femmes se coupent les cheveux, et les hommes laissent croître les leurs, précisément parce que l'usage habituel est pour ceux-ci d'avoir la tête rase, pour celles-là de porter toute leur chevelure » (*Quaest. Rom.*, p. 267 B ; voir aussi Athénée, XV, 675 a, et Philostrate, *Vit. Soph.* II, 8). Ce rite avait été interdit aux hommes. \r\n\r\n(BUDÉ, vol. IV, p. 133, n.1 = ép. VII. 181)",
"language": "fra"
}
],
"unique_id": 1693,
"created_at": "2024-04-24T10:14:40.947775Z",
"updated_at": "2024-04-24T10:14:40.947775Z",
"comment_type": "user_note",
"images": []
}
]
}