Om 'n huldeblyk aan Gerrit Viljoen te skryf is moeilik, omdat hierdie werklik uitsonderlike man se vele voortreflikhede nie na reg onder woorde gebring kan word nie, maar aan die ander kant maklik omdat sy prestasies redelik wyd geboekstaaf is (alhoewel hy self nooit aan eiereklame of eersug skuldig was nie).
A coin issued by Octavian in 27 BC, when he became the Emperor Augustus, proclaims AEGYPTO CAPTA, 'Egypt has been captured.' In actual fact Egyptian culture, architecture, art and religion crossed the Roman frontier and captured the imagination of the Roman world. Apart from Greece, no other country had greater influence over the Romans. The most distinctive evidence of Egyptian presence in Rome is the obelisks. Several of the obelisks exalted the military victories of the pharaohs to whom they were originally dedicated. The Roman emperors, as rulers of Egypt, identified with this use for their own imperialistic and propagandistic purposes.
While no one had a particular interest in Alexander's surviving his last illness in Babylon in 323, it remains possible that he died of natural causes. This paper offers a medical commentary on a range of theories on the nature of his final illness, but also considers a range of other possible contributory causes of his death. That Alexander had become a problem for his officers is suggested by the ways they sought 'closure' directly after his death, and abandoned his plans. Consideration is also given to the significance of the embalming of his body, the period he was left in Babylon, the 'hijacking' of the hearse to Egypt and the interment of his remains first in Memphis-Saqqara and then Alexandria.
On occasion Cornelius Fronto from Cirta in North Africa, teacher of Marcus Aurelius, refers to himself as a 'Libyan nomad.' This article places Fronto in the Roman society of his time, examines his attitude to the emperor and to his fellow-Africans and considers whether Fronto's linguistic purism and love for archaism indicate the typically provincial 'cultural cringe' that results in a zeal for hyper-correctness, concluding that it does not.
The eighth of eleven aqueducts, the Aqua Claudia, constructed between 38 and 52, accounted for a fifth of Rome's water supply at the time of its construction, thus making it one of the most important of the Roman aqueducts.
Among the epigrams collected in the Palatine and Planudean Anthologies under the name of Palladas of Alexandria (c. 350 CE), thirteen are explicitly concerned with the theme of women (9.165-168; 10.55, 56, 86; 11.54, 286, 287, 306, 381, 378). In this article the language and content of these poems are analysed in order to determine the poet's views on and attitude to women and the way he communicates these.
The dramatic context in which the events in Achilles Tatius's Leucippe and Clitophon take place is vague. At 4.11 there is a reference to 'the satrap of Egypt' but this Persian title was used by Greek writers of the 2nd century to refer to the governors of Roman provinces and so it is unclear whether Achilles Tatius imagines a world under the control of Persia or Rome. However, since Achilles Tatius lived at the height of Roman power in Egypt (the 2nd century) it is likely that he would have been familiar with Roman ways, and of all the novelists who have survived from antiquity, his fiction resembles Petronius's Satyricon most closely. This article investigates traces of contemporary Roman culture in Leucippe and Clitophon such as the linguistic idiom of the work, the descriptions of paintings, the account of the Roman army in action, the operation of the law, and the narrative of the burial of the phoenix.
Famously warned by a fortune-teller to steer clear of the talkative (Sat. 1.9.33-34), Horace presents himself in Sat. 2.3 as the victim of the verbose new Stoic convert Damasippus. By far the lengthiest poem in Horace's second collection, the bulky Sat. 2.3 is largely made up of this neophyte's long-winded lecture, ascribed by Damasippus himself to his Stoic teacher Stertinius (Prof. Snore). Although it is easy to divide the satire, on a formal basis, into portions ascribed to the various speakers, in practice it is difficult to separate Stertinius from his convert in the resulting speech-within-a-speech structure. The star-struck and passionate new convert Damasippus, I argue here, has learnt Stertinius's lengthy lecture off by heart and is doggedly spewing it back at the hapless Horace who is, I suggest, inclined to start snoring himself. By way of explanation, I examine the monologising tendencies evident in Damasippus's lecture in the light of some of the theories of the modern Russian thinker M.M. Bakhtin, in particular his theories of 'addressivity' and the idea of 'authoritative' versus 'internally persuasive' discourse.
We tend to take time for granted. The hours, minutes and days pass by at what we perceive as a fixed rate. But whilst time itself may be a constant, however it is measured (though I am aware that this itself is a contentious topic), the way in which we represent it is much more constructed than is often acknowledged. In the Middle Ages, such now-accepted basics as the way the hands of a clock moved round, that hours were of consistent length, or when the year started, were up for negotiation.
This collection of articles derives in part from the papers presented at the 26th biennial conference of the Classical Association of South Africa held at Durban and Pietermaritzburg in 2005. John Hilton explains in the introduction that the conference's theme, 'The Classical Tradition / Classical Receptions', reflects the complexity and ambiguity of processes of cultural exchange. The volume's Latin main title, Alma Parens Originalis?, 'Original Motherland?', similarly points to the ambiguous influence of classical culture and thought across the globe, literally questioning notions of origin, tradition and authority.
Lorna Hardwick surveys a number of new translations of the classics (including this reviewer's Southern African English Iliad) which make use of a hybrid idiom - whether of language or genre - in an attempt to situate the classic within a complex cultural context.
Despite the number of introductions to Greek religion that have appeared in the recent past, this companion edited by Daniel Ogden offers a fresh contribution to the subject. It covers a wide spectrum of topics, but the individual essays do not attempt to provide a summary or survey of the topic involved, but rather focus on questions regarding the topic. It also does not aim at a comprehensive coverage of Greek religion, but allows the individual contributors to select the issues they consider important in the current scholarly debate. In some essays one could have wished for more information about the topic, but on the whole this approach succeeds in stimulating further interest in the subject.