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n Tydskrif vir Geesteswetenskappe - Enkele filologiese opmerkings oor die oorlewering, aard en inslag van Marcus Aurelius Antoninus se - : navorsings- en oorsigartikel

Volume 48, Issue 2
  • ISSN : 0041-4751

Abstract


Following the recent appearance (2007) of the author's (literary) translation into Afrikaans of Marcus Aurelius Antoninus' ( 2007]), this article reviews some philological dimensions of the work, especially for readers approaching that translation from various disciplinary angles and who may be unversed in Greek. The provenance and transmission of the text is traced, from its speculated possible origins as Marcus' personal diaries, first entered on wax-tablets during the Roman campaigns in Germania and kept in private circulation after the emperor's death, through the scant references to it, first by Themistios (200 years later), and then by bishop Arethas and the Suidas-lexicon in the 10th century AD. While the work was apparently read widely in the Byzantine Empire, the was only published in the Renaissance by Andreas Gesner in Switzerland in 1559. The textual tradition of the work runs back onto two variant manuscripts, the 1950 (in the Apostolic Library of the Vatican) and the Toxites-manuscript, now lost through fire, on which the Gesner-edition was based. The work presented its first interpreters with many problems because of the stylistic dissonances displayed by the introductory first book with the remaining eleven books of the work, the very few geographic references encountered in it and the apparent incoherence of the thoughts presented in the work.

Na aanleiding van die onlangse verskyning (2007) van die skrywer se (literêre) vertaling van Marcus Aurelius Antoninus se in Afrikaans, lewer hierdie artikel 'n oorsig van 'n aantal filologiese aspekte van die werk, veral ten behoewe van lesers van die vertaling. Aandag word gegee aan die vasstelbare herkoms van die teks, die oorlewering daarvan, die literêre aard en genre van die werk, asook die "innerlike werking" daarvan in 'n poging om die leser by te staan in sy eie verstaan en interpretasie van die . In ooreenstemming met die interpretasie van Pierre Hadot, word die hier geïdentifiseer en getipeer as Stoïsynse geestelike oefeninge wat ontwerp is om die innerlike diskoers van die beoefenaars daarvan op 'n gestruktureerde wyse te transformeer. Marcus se meditasies word hierin eerder gekarakteriseer as "vrye meditasies" as herhalende en onbuigsame "vraag-en-antwoord"-sessies (Robert Newman). Voorop in Marcus se gedagtes staan altyddeur sy eie waargenome naderende dood. Die voorrang wat Marcus aan sy eie pyn en lyding verleen, betuig 'n nuwe, tweede eeus-geskape kulturele uitdrukkingsvorm vir die subjektiwiteit van die menslike persona, asook Marcus se volledige bekering tot die Stoïsisme (Judith Perkins).

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/content/akgees/48/2/EJC20092
2008-06-01
2019-08-20

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