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23990 results in Ancient history

Page 625 of 1200

  • Expanded Notes To Scholion XI

  • from Part II - Expanded Notes to the Scholia
  • Edited and translated by P. Tzamalikos, Aristotle University, Thessaloniki
  • Book:
    An Ancient Commentary on the Book of Revelation
    Published online:
    05 August 2014
    Print publication:
    21 November 2013, pp 242-247

  • Summary

    EN XIa: τὸ σύνθετον ζῷον

    Like διαίρεσις νοητῶν (Scholion XXV), the expression ‘a composite animal’ comes from Alexander of Aphrodisias and was taken up by Didymus. It can be traced in Philo, and Justin is the first Christian author to style a human being a σύνθετον ζῷον. It does not appear in Origen, yet the idea is there. Since the designation of man as a ‘composite animal’ (σύνθετον ζῷον) is otherwise almost absent from Christian literature, its presence in this Scholion points to Didymus. The same idea occurs in Pseudo-Caesarius, whom I have identified with Cassian himself. Quaestiones et Responsiones, 174: ἄμφω γὰρ κτιστά, ἥ τε ψυχὴ καὶ τὸ σῶμα καὶ σύνθετα τῇ πρὸς ἄλληλα συναφείᾳ καὶ κοινωνίᾳ· συνθέσει δὲ πάντως ἕπεται διάστασις καὶ διαίρεσις.

    A ‘composite animal’ (σύνθετον ζῷον) may also mean an animal consisting of different material ‘elements’ (fire, air, water, dust, etc.), referring not only to humans, but to any animal, even plants.

  • Adnotatio Post Scholion XXIV

  • from Part I - Text of Revelation and Scholia in Apocalypsin
  • Edited and translated by P. Tzamalikos, Aristotle University, Thessaloniki
  • Book:
    An Ancient Commentary on the Book of Revelation
    Published online:
    05 August 2014
    Print publication:
    21 November 2013, pp 141-142

  • Summary

    ‹Note after Scholion XXIV›

    Oh! It is definitely possible to be instructed by you teaching in a scientific manner, since surely it is only yourself who are familiar with the scientific method. It is therefore definitely possible for anyone to be instructed by your spirit, since surely it is only you who have the spiritual ear added to yourself by God, according to the saying, He attached an ear to me, to hear [as the learned]. For even irrational animals have the organ of the sense of hearing, whereas it is only the wise in spirit that have the ear of understanding, of which the Saviour spoke addressing the multitude, He that hath ears to hear, let him hear.

  • Expanded Notes to Scholion XXXVI

  • from Part II - Expanded Notes to the Scholia
  • Edited and translated by P. Tzamalikos, Aristotle University, Thessaloniki
  • Book:
    An Ancient Commentary on the Book of Revelation
    Published online:
    05 August 2014
    Print publication:
    21 November 2013, pp 393-398

  • Summary

    EN XXXVIa: φωνὴ τῆς βροντῆς ‹σ›ου ἐν τῷ τροχῷ (Psalm 76:19)

    A problem with earlier editions by Harnack and Turner is that some of their emendations result in a hardly intelligible text. A case in point is the following. Notwithstanding his own conjectural restoration of the text, Turner states that he nonetheless ‘cannot translate it as it stands’. His following remark shows his approach to this text (and its limitations):

    ‘What is the relation of “wheel” and “thunder”? I can only answer by recalling that one I knew well, who always loved thunder, used to call it “the noise of the chariot-wheels of God upon the mountains”. Only in the movement of the wheel can the resemblance to thunder be found. But how the “great words” come in I cannot say, unless the movement of the wheel is parallel to the utterance of the thought. I do not pretend that the emendation I offer is more than an attempt to get the idea of the passage: it is not near enough to the ductus litterarum to claim to restore the exact wording.’

Page 625 of 1200