Relevant bibliographies by topics / Aelius

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Academic literature on the topic 'Aelius'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Aelius"

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Sánchez Hernández, Juan Pablo. "AELIUS ARISTIDES AS TEACHER." Greece and Rome 63, no. 2 (September 16, 2016): 227–36. http://dx.doi.org/10.1017/s0017383516000085.

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Education was the core activity of the Greek sophists, the πεπαιδευμένοι or ‘those who have received an education’, during the Roman period. Publius Aelius Aristides (c.117–180ce) is by far the best known of them. He studied under the grammarian Alexander of Cotiaeum, received additional training from the sophists Polemo and Herodes Atticus, and then made a successful speaking tour through Asia Minor and Egypt. Aristides’ career seemed assured, with his good connections among the Roman intelligentsia, but a serious illness struck him on his way to the imperial capital. A series of health issues led him to a long period of convalescence at the Asklepieion at Pergamum until 147, which he combined afterwards with stays and brief appearances at Smyrna and other cities. It is therefore commonly believed that his career failed because of his poor health and also because he disliked teaching and performing in public. Aristides would rather be a pure lover of speeches, concerned with his literary afterlife and devoted to the production of exemplary speeches for future generations (especially after his retirement in 170), as he maintained at the end of hisSacred Tales(Or.47–52): ‘it is more important for me to revise some things which I have written; for I must converse with posterity’.
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Kennedy, George Alexander. "Book Review: Aelius Theon: Progymnasmata." American Journal of Philology 119, no. 3 (1998): 476–80. http://dx.doi.org/10.1353/ajp.1998.0036.

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Goeken, Johann. "Aelius Aristide et le vin." Food and History 13, no. 1-3 (January 2015): 235–53. http://dx.doi.org/10.1484/j.food.5.111862.

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Marselos, Marios, and Elias Valiakos. "Kidney Diseases in the Treatise "Dynameron" of Aelius Promotus (2nd Century AD) A Comparison with Dioscorides and Nikolaos Myrepsos." Studia Ceranea 13 (December 21, 2023): 565–86. http://dx.doi.org/10.18778/2084-140x.13.31.

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Dynameron is a medical treatise from the 2nd century AD, written in Greek by an Alexandrian physician named Aelius Promotus. A copy made in Sicily during the 16th century is kept in the Marciana Library of Venice (Codex gr. Ζ. 295). In 130 chapters, Dynameron contains 870 recipes for the treatment of various diseases. Regarding the kidneys, Aelius describes 32 recipes with herbal (59), animal (6) and mineral (1) ingredients, with diuretic, spasmolytic, analgesic, or antiseptic properties, suitable for treating nephrolithiasis, strangury, dysuria and renal inflammations. Several diuretics of Aelius Promotus are similar to those found in De Materia Medica of Dioscorides (1st century AD). On the other hand, all of them are also included in the treatise Dynameron of Nikolaos Myrepsos, written in the 13th century AD. When the recipes are evaluated as a whole, it is evident that Aelius Promotus was a competent practising physician in a city with a glorious tradition in medicine and sciences.
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Ryan, F. X. "The Praetorship of L. Aelius Tubero." L'antiquité classique 65, no. 1 (1996): 239–42. http://dx.doi.org/10.3406/antiq.1996.1257.

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Othero, Gabriel de Ávila, and Mônica Rigo Ayres. "Anotação morfológica automática de corpus de língua falada: desafios ao Aelius." Texto Livre: Linguagem e Tecnologia 7, no. 2 (September 24, 2014): 44–60. http://dx.doi.org/10.17851/1983-3652.7.2.44-60.

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RESUMO: Apresentamos, neste artigo, nosso trabalho de anotação morfológica automática de trechos de um corpus de língua falada – pertencentes ao projeto Varsul –, utilizando um etiquetador automático morfossintático gratuito, o Aelius, em 20 textos, perfazendo um total de 154.530 palavras. Basicamente, apresentamos a ferramenta de anotação automática, o processo de análise morfossintática automática efetuada pelo anotador, o trabalho de revisão manual da etiquetagem automática e as sugestões de melhorias para tratar especificamente de aspectos da oralidade. A partir dos erros do etiquetador, buscamos depreender certos padrões de anotação para superar limitações de desempenho apresentadas pelo programa, propondo algumas sugestões de implementações para que o Aelius etiquete de maneira ainda mais satisfatória um corpus de língua falada. Tratamos especialmente dos casos de interjeições, aféreses, onomatopeias e marcadores conversacionais.PALAVRAS-CHAVE: Etiquetagem Automática. Etiquetagem Morfossintática. Linguística de Corpus.ABSTRACT:In this paper, we present the results of our work with automatic morphological annotation of excerpts from a corpus of spoken language – belonging to the VARSUL project – using the free morphosyntatic tagger Aelius. We present 20 texts containing 154,530 words, annotated automatically and corrected manually. This paper presents the tagger Aelius and our work of manual review of the texts, as well as our suggestions for improvements of the tool, concerning aspects of oral texts. We verify the performance of morphosyntactic tagging a spoken language corpus, an unprecedented challenge for the tagger. Based on the errors of the tagger, we try to infer certain patterns of annotation to overcome limitations presented by the program, and we propose suggestions for implementations in order to allow Aelius to tag spoken language corpora in a more effective way, specially treating cases such as interjections, apheresis, onomatopeia and conversational markers.KEYWORDS: Tagger. Morphosyntactic Tagging. Corpus Linguistics.
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Downie, Janet. "Narrative and Divination: Artemidorus and Aelius Aristides." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 97–116. http://dx.doi.org/10.1515/arege-2013-0008.

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Abstract Most ancient evidence for divinatory dreams elides the hermeneutic process. However, the two most expansive literary sources on ancient dreaming, both from the second century CE, focus attention on precisely that issue. Artemidorus’ Oneirocritica and Aelius Aristides’ Hieroi Logoi have very different aims, but both writers grapple with the hermeneutic challenges that dreams pose, and both attribute these challenges to dreams’ narrative quality. Artemidorus views the narrative complexity of dreams as an impediment to interpretation. In his technical treatise, therefore, he distills dream visions to their symbolic elements, and offers guidance on correlating those with the dreamer’s personal narrative. Aristides, by contrast, revels in the narrative abundance of divine dreams. The stories they tell allow him to claim divine endorsement for his self-portrait. For both Aristides and Artemidorus- to different effect in each case-the narrative mode is what distinguishes dreams from other methods of divination.
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Ratti, Stéphane. "Rutilius Namatianus, Aelius Aristide et les chrétiens." Antiquité Tardive 14 (January 2006): 235–44. http://dx.doi.org/10.1484/j.at.2.302432.

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Jones, C. P. "The Rhodian Oration Ascribed to Aelius Aristides." Classical Quarterly 40, no. 2 (December 1990): 514–22. http://dx.doi.org/10.1017/s0009838800043081.

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Among the works of Aelius Aristides is preserved one entitled the Rhodian ('Pοδιακ⋯ς, sc. λ⋯γος, no. 25) It concerns an earthquake which has recently struck the city of Rhodes, and since Keil's edition of 1898 it has usually been considered spurious.The work reproduces a true speech, not something like an open letter: the clearest sign is when the author uses the deictic pronoun τοετ⋯, ‘this here’, of the place in which he is speaking (53). One question is best discussed at the outset, since later it will prove vital to the question of authenticity: does the speaker claim to have been in Rhodes at the moment of the earthquake? Keil assumed without argument that he does. He had clearly visited the city before the disaster as well as after it (4, 32), but despite the vividness of his descriptions he nowhere says that he was present, and this reticence surely implies that he was not; and if he had been it is odd that he should talk of ‘the actual climax of the thing that befell you’ (τ⋯ν ⋯κμ⋯ν αὐτ⋯ν το comflex περιστ⋯ντος πρ⋯γματος, 19), using the second person plural. I infer that the speaker had not been present, but gave the speech several months after the event (εἰςμ⋯νας, 28); in the last part of this paper I will argue that he is Aristides, stopping at Rhodes on his wayback from Egypt to Smyrna in or about 142.
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Thür, Gerhard. "Patrick Sänger, Veteranen unter den Severern und frühen Soldatenkaisern. Die Dokumentensammlungen der Veteranen Aelius Sarapammon und Aelius Syrion." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung 131, no. 1 (August 1, 2014): 562–64. http://dx.doi.org/10.7767/zrgra-2014-0145.

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Dissertations / Theses on the topic "Aelius"

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Gkourogiannis, Theodoros K. "Pindaric quotations in Aelius Aristides." Thesis, University College London (University of London), 1999. http://discovery.ucl.ac.uk/1348741/.

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This thesis examines the quotations from Pindar in the orations of Aelius Aristides. Aristides holds an important place among Imperial age writers, exemplifying in their finest the prominent trends of the age of the Second Sophistic: through his Atticistic prose and archaistic tendencies, his impressively erudite grasp of Greek literature of the past and an elevated Isocratean view of the orator's educational and moral duties, all of which are revealed in the abundance of carefully selected passages from the classical literature, Pindar being among his most preferred classical authors. Aristides quotes extensively from Pindar, being one of our most important sources of quotations from the lyric poet, contributing much to our knowledge of Pindar's work otherwise lost. His exemplar antedates the archetype of the Byzantine Mss tradition, giving his testimony ancient authority and offering important insights into the state of the Pindaric text before the selection made in the late second century AD. He not only quotes verbatim expressions or verses from Pindar, but also selects words and paraphrases verses and passages. This thesis shows that he is often working from an original copy of Pindar and that he is also drawing on ancient ύπομνήματα and a variety of other sources. It examines various aspects of Aristides' quotations from classical authors, and the principles and techniques according to which he quotes Pindar. I have also tried to define the nature of the possible sources from which Aristides quotes Pindar: original edition, paraphrase, anthologies, ύπομνήματα, etc. The main body of the thesis takes the form of comparative discussions of Pindaric quotations cited in Aristides' orations. They illustrate Aristides' habits of adapting Pindar's words to both the style and the purpose of his own orations. In those quotations for which we have Mss and papyrological support it is obvious that Aristides often recasts Pindar's text in order to meet some part of his rhetorical agenda or to suit his idiom. He quotes Pindar for ornamental and for argumentative reasons. His frequent allusions to Pindaric odes serve the yearning of the Imperial authors to show true Greek παιδεία, of which Pindar was an indispensable part while the well documented affinity between poetry and epideictic rhetoric is clearly manifested. Aristides' encomiastic and hymnal praises (both verse and prose hymns) are modelled on Pindar's elements of hymnal composition. The thesis aims to show that Pindaric quotations serve not only to improve stylistically and to add to the finesse of Aristides' composition but also in a functional way, as an authoritative aid to the rhetorical arguments at hand, not least among which was the 'apologetic' argument for the value and authenticity of rhetoric as an art against the long standing accusations by its eternal rival, philosophy.
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Israelowich, Ido. "Society, medicine and religion in the work of Aelius Aristides." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491257.

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In my thesis I examine society, medicine and religion in the work of Aristides, with particular reference to Aristides' Sacred Tales. I demonstrate that Aristides' understanding of his medical condition was inseparable from his religious beliefs and cultic habits, and that this view was encouraged by both the medical establishment and religious institutions.
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Voyer, Martin. "Rapport aux Anciens et évolution de la polémique contre le moyen-platonisme dans les Discours platoniciens (Or. II-IV) d'Aelius Aristide." Doctoral thesis, Université Laval, 2021. http://hdl.handle.net/20.500.11794/69368.

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Les Discours platoniciens (Or. II-IV) d'Aelius Aristide – le Pour la rhétorique (Or. II), le À Capiton (Or. IV) et le Pour les Quatre (Or. III) – ont le plus souvent été étudiés dans leur ensemble comme s'ils formaient une seule œuvre rédigée dans les mêmes circonstances. D'un autre côté, les relations qui unissent ces discours au moyen-platonisme n'ont pas donné lieu à des recherches approfondies. La thèse vise donc à mieux comprendre ces discours dans leur progression en réinscrivant la polémique dans le contexte du moyen-platonisme. Les deux axes privilégiés concernent le rapport à la tradition culturelle grecque : le premier est l'attitude préconisée et observée à l'égard de Platon et des Anciens ; le second se compose des principes régissant l'exégèse des textes du philosophe. Il s'agit aussi de mieux cerner la spécificité et la pertinence du Pour les Quatre, le discours le moins étudié du corpus. L'approche diachronique dicte la structure de la thèse, les discours étant étudiés dans leur ordre de rédaction. Concernant le premier axe, celui de l'attitude à l'égard des Anciens, le type de rapport qui est préconisé et mis en pratique demeure essentiellement le même à travers les trois discours : Aristide promeut la rivalité et il la met ouvertement en pratique avec Platon. Des infléchissements, qu' il est possible d'expliquer à la lumière du moyen-platonisme, apparaissent toutefois avec chaque texte. Le Pour la rhétorique exalte l'audace qui est nécessaire pour contredire un Ancien par opposition à la lâcheté de ceux – les platoniciens – qui n'osent s'opposer à une figure d'autorité. À partir du À Capiton, l'insistance porte sur la retenue et le respect qui devraient caractériser le traitement des Anciens. Du À Capiton au Pour les Quatre, c'est l'écriture qui épouse de plus en plus une rhétorique de la retenue tout en intensifiant la gravité des reproches. Le Pour les Quatre apparaît comme l'aboutissement de l'entreprise aristidienne car il fait du rapport à la tradition un thème majeur et structurant, en plus de clarifier l'enjeu soulevé par cette problématique à l'époque impériale, soit la survie de l'hellénisme. Les Discours platoniciens sont très cohérents en ce qui concerne le second axe, l'exégèse des dialogues de Platon, car ils signalent tous l'insuffisance des catégories médioplatoniciennes. Toutefois, seul le Pour les Quatre s'attaque au Gorgias à partir de ces catégories. C'est aussi dans ce discours qu'un effet spéculaire constant apparaît entre Platon et Aristide : le premier corromprait des lecteurs par ses critiques simples et sans retenue, tandis que le second procèderait à l'inverse. La spécificité du Pour les Quatre apparaît aussi à travers l'importance accrue qu'y prennent les actions visant la préservation de l'hellénisme. Sur ce point, l'action politique et la pédagogie des Quatre sont représentées de manière à recouper dans leurs principes l'éducation qu'Aristide entend mettre en œuvre à travers son discours. Dans les deux cas, le succès s'explique notamment par la capacité d'adaptation aux circonstances, qu'Aristide manifeste en modifiant son style en fonction des vertus qu'il exalte. Il se constitue ainsi en modèle des vertus qu'il loue et de leur application appropriée selon les circonstances. Les Quatre ont protégé la Grèce contre les barbares : Aristide tente de les imiter sur le plan culturel, à une époque où la paideia est à ses yeux menacée par des philosophes populaires.
Aelius Aristides' Platonic orations (Or. II-IV) – the In Defense of Oratory (Or. II), the To Capito (Or. IV), and the In Defense of the Four – have mostly been studied synchronically, as if they formed a single work written under the same circumstances. Moreover, the relations between these orations and Middle Platonism have not yet been thoroughly investigated. This thesis aims to better understand the progression of these orations by tying the polemic with the context of Middle Platonism. The two privileged lines of inquiry concern the relationship with the Greek cultural tradition: the first is the attitude advocated and observed towards Plato and the Ancients; the second is composed of the principles governing the exegesis of this philosopher's texts. It is also about better defining the specificity and relevance of the In Defense of the Four, the least studied oration of the corpus. The diachronic approach dictates the structure of the thesis: the orations are studied in their writing order. Regarding the first line of inquiry, that of the attitude towards the Ancients, the type of relationship that is advocated and put into practice remains essentially the same across the three orations: Aristides promotes rivalry and he carries it out quite openly with Plato. However, changes, that can be explained in the light of Middle Platonism, appear with each text. In Defense of Oratory exalts the audacity that is required to contradict an Ancient as opposed to the cowardice of those Platonists who dare not oppose a figure of authority. From the To Capito onwards, the emphasis is on the restraint and respect that should characterize the treatment of the Ancients. From this oration to the last one, In Defense of the Four, the writing increasingly embraces a rhetoric of restraint while increasing the intensity of the reprimands. The In Defense of the Four appears to be the culmination of the Aristidian project because it transforms the relation with tradition in a major and structuring theme, in addition to clarifying the issue raised by this question during the imperial era, namely the survival of Hellenism. The Platonic orations are consistent with regard to the second line of inquiry, the exegesis of Plato's dialogues, because they all point out the insufficiency of the Middle Platonic categories. However, only the In Defense of the Four tackles the Gorgias on the basis of these categories. It is also in this discourse that a constant specular effect between Plato and Aristides appears: the former would corrupt readers with straightforward and unrestrained critiques, whereas the latter tries to do the exact opposite. The specificity of the In Defense of the Four also manifests itself in the increasing importance taken by the theme of the actions aimed at preserving Hellenism. On this point, the political actions and the pedagogy of the Four are represented in such a way as to intersect in their principles the education that Aristides intends to implement through his speech. In both cases, success depends on the ability to adapt to circumstances, a skill which Aristides manifests by modifying his style according to the virtues he exalts. In this way, he himself becomes a model of the virtues he praises and their appropriate application according to the circumstances. The Four protected Greece against the barbarians: Aristides tries to imitate them culturally, at a time when paideia is, in his eyes, threatened by popular philosophers.
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Monier, Robert. "La religion d'Aelius Aristide." Paris 4, 1988. http://www.theses.fr/1987PA040329.

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Le personnage d'Aelius Aristide se veut en perpétuelle relation avec la divinité, tout spécialement avec Asclépios. Il attribue à ce dieu tous les prodiges dont il s'estime le bénéficiaire, tant dans le domaine de la perfection oratoire que dans l'amélioration de sa santé, voire dans celui de ses guérisons complètes. A partir des merveilles qu'il constate opérées à son avantage, il extrapole à la création de l'univers. Ainsi peut-on analyser les composantes de sa piété, savoir : son sentiment religieux vu en lui-même et à travers ses manifestations extérieures. Sa relation avec la divinité se révèle dans d'innombrables rêves ; ceux-ci interviennent spécialement à propos de l'incubation, des théophanies, des oracles. L'intimité avec dieu est définie par la syngeneia, et réalisée par l'initiation et par les mystères. Enfin, on suit le rhéteur dans ses déplacements en Égypte et à Pergame ou dans sa région, c'est-à-dire en des lieux particulièrement "religieux"
The character of Aelius Aristides aims at a constant relationship with the deity, especially with Asclepius. He credits this god with all the wonderful phenomena he considers himself blessed with, as regards either his oratorical perfection, or the improvement of his health, or even his complete recoveries. From the wonders he notices, accomplished in his favor, he extrapolates to the wonders of the creation. Therefore we can analyze the components of his religiousness, to wit: his religious feeling considered from within, and through its outwards signs. His relation to the deity is revealed in countless dreams: these are particularly important about incubation, theophanies and oracles. Close relationship with god is expressed by "syngeneia" and fulfilled through initiation and mysteries. Finally we follow the rhetor in his travelling throughout Egypt and to Pergamum : or the neighboring country, in other words in particularly religious-minded places
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Aelius, Promotus Ihm Sibylle. "Der Traktat "Perì tō̂n 'iobólōn thīríōn kaì dīlītīríōn farmákōn" des sog. Aelius Promotus : Erstedition mit textkritischem Kommentar /." Wiesbaden : L. Reichert, 1995. http://catalogue.bnf.fr/ark:/12148/cb37668658h.

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Thibault-Larouche, Stéphanie. "La réception du Télémaque homérique chez Aelius Aristide et les auteurs des IIe, IIIe et IVe siècles apr. J.-C." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29345/29345.pdf.

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Raïos, Constantin. "Le "Discours égyptien" d'Aelius Aristide : édition critique, traduction et commentaire." Strasbourg, 2011. http://www.theses.fr/2011STRA1053.

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Le Discours égyptien d’Aelius Aristide (117-180 ap. J. -C. ) constitue un ouvrage consacré aux motifs de la crue périodique du Nil, un fleuve qui semblait braver les lois naturelles en grossissant en été et en décroissant en hiver. Dans l’Antiquité, ce paradoxe fut étudié par nombre d’auteurs qui, avant la parution dudit discours, avaient proposé une pléthore de théories. Néanmoins, le vrai objectif d’Aristide n’est pas de résoudre l’énigme scientifique. En réfutant toutes les théories déjà élaborées par la tradition, l’orateur veut prouver que le Nil est de nature divine et qu’ainsi son comportement reste inexplicable. Après une collation soigneuse du texte de tous les manuscrits médiévaux connus et compte tenu des données historiques, il a été possible d’élaborer une nouvelle édition critique du texte et de l’ensemble de ses scholies. La traduction, que nous proposons, repose sur une nouvelle analyse du texte grec et fournit des interprétations de passages qui n’avaient pas été correctement traduits par nos devanciers. Enfin, le commentaire vise à discuter des problèmes qui ont été brièvement abordés dans l’introduction, à ajouter des explications critiques qui ne pouvaient pas être placées dans l’apparat, et à justifier le choix de la traduction en maints cas
The Egyptian Discourse of Aelius Aristides (117-180 CE) is a treaty on the causes of the annual flooding of Nile, a river that seemed to defy the laws of nature by overflowing its banks in summer and by receding in winter. Prior to the publication of Aristides’ discourse, this paradox had already been studied by many authors and a great number of theories had been proposed. However, the goal of the orator is not to find an explanation for the enigma. While refuting all theories put forth by his predecessors, Aristides wishes rather to prove that the Nile is divine and in this way, that its behavior remains inexplicable. After carefully collating all known medieval manuscripts and taking the historical data into consideration, it has been possible to produce a new critical edition of the text and all its scholia. The French translation is based on a new approach to the Greek text and explains passages that other translators have hitherto misinterpreted. Finally, the commentary aims to discuss problems only mentioned in the introduction, to add a variety of critical explanations that could not be included in the apparatus, and to justify translation choices in some cases
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Vix, Jean-Luc. "Les Discours 30 à 34 d'Aelius Aristide." Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20052.

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Les discours 30 à 34 d'Aelius Aristide n'ont, jusqu'à présent, jamais fait l'objet d'études spécifiques et ne sont pas traduits en français. Le présent travail, qui s'ordonne en deux tomes, se donne pour objectif de combler cette lacune. Les discours sont d'abord analysés dans leur spécificité, composition et thématique. Sont ainsi mis en relief les caractéristiques de la rhétorique épidictique, en ce qui concerne le discours 30, discours d'anniversaire en l'honneur d'Apellas, et 31-32, deux oraisons funèbres, l'une en l'honneur d'Étéonée, élève du sophiste, et l'autre en l'honneur du grammatikos Alexandros, ancien maître d'Aristide. Les deux discours 33 et 34, une réponse à Ceux qui lui reprochaient de ne pas déclamer et une diatribe Contre les profanateurs, font l'objet d'une étude centrée sur la rhétorique polémique. Le corpus est lié par la thématique de l'enseignement da la rhétorique et de la paideia, culture et éducation, qui est particulièrement illustrée par le personnage du grammairien Alexandros. Cette partie thématique forme les deux derniers chapitres du tome I. Le tome II est consacré aux traductions et à l'histoire du texte du discours 31. Ce dernier, en effet, fait l'objet d'une édition critique, l'ensemble des manuscrits ayant été collationnés, ce qui donne un texte entièrement revu, accompagné d'une traduction. Les textes des quatre autres discours ont été revus d'après les indications de l'apparat de la dernière édition, celle de B. Keil de la fin du XIXe siècle. Ils ont également été traduits, avec le texte grec en regard
Up until now, Aelius Aristides's Discourses 30 through 34 have never been the subject of any specific scholarly research and have never been translated into French. This present work, presented in two tomes, seeks to bridge that gap. First, the Discourses are each analyzed in terms of their specificity, composition, and theme. The characteristics of epideictic rhetoric are put into perspective with respect to Discourse 30, in honor of Apellas's birthday, and Discourses 31 and 32, two funeral oratories, the first in honor of Étéonée, Aristides's student, and the second in honor of the grammatikos Alexandros, Aristides's former master. Discourses 33 and 34, a response to Those who reproach him for not declaiming and a diatribe, Against the profaners, are the subject of a study centered on polemic rhetoric. The corpus is tied by the themes of teaching rhetoric and the paideia, culture, and education, which is especially illustrated by the figure of the grammarian Alexandros. This theme forms the final two chapters of Tome I. Tome II is dedicated to the translations and the history of the text of Discourse 31. This Discourse is the subject of a critical edition containing the collation of all extant manuscripts, resulting in a completely revised text, accompanied by a translation. The texts of the other four Discourses have been revised based on the apparatus of the last edition of the end of the 19th century, that of B. Keil. Parallel translations are also included
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Caso, Daniela. "La fortune d'Aelius Aristide à l'époque humaniste : recherches sur les traductions latines des XVe et XVIe siècles." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC009.

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Le but de la thèse consiste dans la tentative de brosser un tableau du parcours occidental d’Aelius Aristide, orateur grec vécu au IIème siècle de notre ère, au moyen d’un examen des traductions latines de ses discours réalisées entre le XVème et la première moitié du XVIème siècle. Nous nous proposons de montrer que la réception d’Aristide en Occident au cours de l’humanisme a toujours été liée à des clairs intérêts littéraires, mais aussi à des raisons socio-culturelles et historiques. Pour cela, nous analysons les traductions latines de quatre discours d’Aristide : le Dionysos (or. 41), traduit par Cencio de’ Rustici en 1416 ; la Monodie pour Smyrne (or. 18), par Niccolò Perotti (1471) ; le discours Aux Rhodiens, sur la concorde (or. 24), par Carlo Valgulio ; le Discours d’ambassade à Achille (or. 16), par Joachim Camerarius (1535). Nous donnons une édition critique des deux premières traductions (Dionysos et Monodie) fondée sur les manuscrits latins et une édition moderne des deux dernières (Aux Rhodiens et Discours d’ambassade) ; nous proposons aussi l’identification du modèle grec utilisé par l’humaniste ou, au moins, l’identikit du texte grec originel lu par l’humaniste pour sa traduction
The purpose of the thesis is to outline the western route of Aelius Aristides, Greek orator lived in II century AD, through an overview of the Latin translations of some of his speeches produced between the fifteenth and the first half of the sixteenth century by humanists from Italy and Northern Europe. We aim to show that Aristides’ reception in Western Europe during Humanism has always been related to clear literary interests, but also to socio-cultural and historical reasons. For this purpose, we analyze the Latin translations of four Aristides’ speeches : the Dionysos (or. 41), translated by Cencio de’ Rustici in 1416 ; the Monody for Smyrna (or. 18), by Niccolò Perotti (1471) ; the speech To the Rhodians, on concord (or. 24), by Carlo Valgulio (1497) ; the Embassy speech to Achille (or. 16), by Joachim Camerarius (1535). We give a critical edition of the first two translations (Dionysos and Monody) based on the Latin manuscripts and a modern publication of the last two (To the Rhodians and Embassy) ; we also propose the identification of the Greek model or, at least, we offer an identikit of the original Greek text read by the humanist for his translation
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Robert, Fabrice. "Les oeuvres perdues d'Aelius Aristide : fragments et témoignages." Université Marc Bloch (Strasbourg) (1971-2008), 2008. http://www.theses.fr/2008STR20057.

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La présente thèse de doctorat est consacrée à l’étude des œuvres perdues du sophiste Aelius Aristide, qui vécut en Asie mineure au IIe siècle ap. J. -C. La recherche a pour objectif d’identifier, de traduire et de commenter les fragments et témoignages qui, du IIe au XIVe siècle, font connaître des œuvres du sophiste aujourd’hui perdues. Ce travail, qui n’a jamais été mené, s’inscrit à la croisée de plusieurs domaines de la philologie classique, et ses résultats intéressent à la fois l’histoire de la rhétorique et de la littérature, la connaissance de la civilisation hellénique sous l’Empire romain, les recherches sur la transmission des textes et sur les pratiques citationnelles dans l’Antiquité. Dans le premier tome, après des prolégomènes consacrés à une réflexion méthodologique et à la constitution du corpus de textes (I), nous proposons une étude d’ensemble des œuvres perdues, qui met en évidence les apports de l’enquête (II), puis une reconstitution philologique de chaque pièce du corpus (III) ; nous étudions en dernier lieu le discours Contre les danseurs, qui occupe une place prééminente parmi les œuvres perdues (IV). Le second tome contient le corpus de fragments et témoignages, ainsi que deux annexes : une première traduction française des principales sources sur la vie et l’œuvre d’Aristide ; un recueil de textes permettant d’étudier le Nachleben du sophiste
This doctoral dissertation studies the lost works of the sophist Aelius Aristides, who lived in Asia Minor in the 2nd century AD. Its aim is to identify, to translate and to comment upon the fragments and testimonies which, from the 2nd to the 14th century, allow us to know works of the sophist which are now lost. This research, never undertaken before, is at the crossroads of several fields of classical philology, and its results bear upon the history of rhetoric and literature, the knowledge of Hellenic civilization during the Roman Empire, the transmission of texts and the practice of quotation in Antiquity. In the first volume, after some prolegomena dealing with method and explaining the establishment of the textual corpus (I), we conduct an overall study of the lost works in order to bring to light the nature of our contribution (II) ; then, we undertake a philological reconstruction of each piece of the corpus (III) and finally we study the speech Against the dancers, which occupies a preeminent place among the lost works (IV). The second volume contains the corpus of fragments and testimonies, and two appended studies : the first translation into French of the main sources on Aristides’ life and work and a collection of texts permitting the study of the sophist’s Nachleben
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Books on the topic "Aelius"

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V, Harris William, and Holmes Brooke 1976-, eds. Aelius Aristides between Greece, Rome, and the gods. Leiden: Brill, 2009.

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Petsalis-Diomidis, Alexia. Truly beyond wonders: Aelius Aristides and the cult of Asklepios. Oxford: Oxford University Press, 2010.

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Beck, Jan-Wilhelm. Zur Zuverlässigkeit der bedeutendsten lateinischen Grammatik: Die "Ars" des Aelius Donatus. Mainz: Akademie der Wissenschaften und der Literatur, 1996.

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Promotus, Aelius. Der Traktat Peri tōn iobolōn thēriōn kai dēlētēriōn pharmakōn des sog. Aelius Promotus. Wiesbaden: Dr. Ludwig Reichert Verlag, 1995.

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Karadimas, Dimitrios. Sextus Empiricus against Aelius Aristides: The Conflict between Philosophy and Rhetoric in the Second Century A.D. Lund (Sweden): Lund University Press, 1996.

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Lingard, Christopher Robert. A study of the cult of Asclepios in the ancient world: With special reference to the works of Aelius Aristides. [s.l.]: typescript, 1994.

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Donatus, Aelius. Die Ars minor des Aelius Donatus: Lateinischer Text und kommentierte deutsche Übersetzung einer antiken Elementargrammatik aus dem 4. Jahrhundert nach Christus. Francofurti Moenani: Valentia, 2008.

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Steger, Florian. Asclepius: Geneeskunde en cultus. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2024. http://dx.doi.org/10.5117/9789048562923.

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In de heiligdommen van Asclepius, de god van genezing, zochten zieken gedurende de hele Oudheid verlichting van hun klachten en genezing. De cultus omvatte offers aan Asclepius, rituele wassing en incubatieslaap. De asklepeia waren echter niet alleen de laatste hoop voor ernstig zieken en er vonden niet alleen wonderbaarlijke genezingen plaats. Er werd ook reguliere geneeskunde beoefend, laat Florian Steger zien. Inscripties over genezingen en aantekeningen van de befaamde redenaar Publius Aelius Aristides over zijn ziektes en genezingen geven een levendig beeld van de medische praktijken. De Asclepiusgeneeskunde was een integraal onderdeel van de veelzijdige gezondheidszorg van het Romeinse Rijk.
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Aelius, Donatus, ed. Die Ars maior des Aelius Donatus: Lateinischer Text und kommentierte deutsche Übersetzung einer antiken Lateingrammatik des 4. Jahrhunderts für den fortgeschrittenen Anfängerunterricht. Francofurti Moenani: Valentia, 2009.

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Konstantinovich, Tolstoy Aleksey. Aelita =: Aelita. Moskva: "Russkii iazyk,", 1987.

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Book chapters on the topic "Aelius"

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Bureau, Bruno. "Virgile chez Aelius Donat et le discours théâtral." In Studi e testi tardoantichi, 45–69. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.stta-eb.5.128625.

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Petridou, Georgia. "Mapping Medicine onto Mysteries in Aelius Aristides’ Hieroi Logoi." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 217–42. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.behe-eb.5.125924.

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Holtz, Louis. "Aelius Donatus (um die Mitte des 4. Jahrhunderts n. Chr.)." In Lateinische Lehrer Europas, 109–32. Köln: Böhlau Verlag, 2005. http://dx.doi.org/10.7788/boehlau.9783412328405.109.

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Surendra, Sagithjan. "„Dialog Chancen“ – Mentoring-Programm für Schüler*innen des Aelius Förderwerks." In Der Kompass zum digitalen Mentoring & Coaching, 165–71. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-33442-0_9.

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Vix, Jean-Luc. "À la découverte d’un nouvel hymne en prose en l’honneur d’Asclépios chez Aelius Aristide." In L'hymne antique et son public, 225–42. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.rrr-eb.4.00406.

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"AELIUS ARISTIDES." In Commentaria et lexica in auctores Volume 1: Aeschines - Bacchylides Fasc. 3 Apollonius Rhodius – Aristides, edited by Guido Bastianini, Michael Haslam, Herwig Maehler, Franco Montanari, and Cornelia Römer. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110239027.189.

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"AELIUS ARISTIDES." In Narrators, Narratees, and Narratives in Ancient Greek Literature, 441–47. BRILL, 2004. http://dx.doi.org/10.1163/9789047405702_035.

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Bulkeley, Kelly. "Aelius Aristides." In The Scribes of Sleep, 13–20. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197609606.003.0002.

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Abstract This chapter introduces the first of the dream journalists, Aelius Aristides. Born in 117 ce in the eastern Mediterranean in what is now Turkey, during a peak era of Roman civilization, Aristides was a highly educated speaker and writer who suffered a variety of physical ailments that led him to seek help at the temples of the healing god Asclepius. Aristides began recording his dreams in response to a direct command from the god in a dream. The collection of Aristides’s dreams have survived in a text known as the Sacred Tales, which describes a lively and widespread practice of dream incubation rituals in the ancient Western world.
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Rutherford, Ian. "Aelius Aristides." In Canons of Style in the Antonine Age, 96–104. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198147299.003.0008.

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Abstract The figure of Aelius Aristides looms large in the background of literary rhetoric of the second century CE. There are three main connections between him and idea-theory: (a) he is one of only two contemporary authors mentioned in Peri ldeon, and is cited twice; (b) excerpts from his works appear in Peri Politikou Logou—hence the former attribution of Peri Politikou Logou and Peri Aphelous Logou to Aristides; (c) a passage from Peri Tou Paraphthegmatos, which happens to be one of the passages cited in Peri Politikou Logou and which I have already discussed in Chapter II, does in fact have a great deal in common with idea-theory. I should also repeat (d) that, as I mentioned in Chapter IV, there is an intriguing parallel between the encomium of prose in the Hymn to Sarapis and the implication of Hermogenes’ reading list that prose is a superior medium to poetry.
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Stertz, Stephen A. "Aelius Aristides’ Political Ideas." In Sprache und Literatur (Einzelne Autoren seit der hadrianischen Zeit und Allgemeines zur Literatur des 2. und 3. Jahrhunderts [Forts.]), edited by Wolfgang Haase. Berlin, Boston: De Gruyter, 1993. http://dx.doi.org/10.1515/9783110851403-009.

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Conference papers on the topic "Aelius"

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Kazanskaya, Maria N. "THE TERM DIASYRTICUS IN SERVIUS’ COMMENTARY ON THE AENEID (SERV. IN AEN. 2, 80–193)." In 50th International Philological Conference in Memory of Professor Ludmila Verbitskaya (1936–2019). St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063183.09.

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The article examines a fairly rare term of Greek origin, diasyrticus, that is used four times in Servius’ commentary on Sinon’s speech in the second book of Vergil’s Aeneis (Serv. in Aen. 2, 80–193). Although this term does sporadically appear in scholia to other Roman poets, Servius’ use of it four times over a limited stretch of his commentary, as well as the fact that he does not use either diasyrticus or the adverb diasyrtice in any other passage of his commentary, is remarkable. The article seeks to determine the exact meaning of the term diasyrticus, as well as to describe its usage in works of Roman scholars and critics, to trace its origins and estimate at what point the Greek term might have entered the terminological apparatus of Roman literary criticism; finally, a possible source for Servius’ use of diasyrticus is suggested. It is shown that the semantics of the Greek adjective διασυρ- τικóς, which derives from the noun διασύρτης ‘malicious liar, detractor’, combines two aspects, designating the speech of one who seeks to fool his listeners or to slander someone or something before their eyes, but also does this with malicious intent, taking a mean delight in their gullibility. It appears that the term διασυρτικóς began to be used by Roman scholars and critics at the end of the first century BCE (cf. the use of διασυρτικός in Περὶ τρόπων of the Alexandrian grammarian Trypho who, according to the tradition, taught in Rome at that time). Among the occurrences of diasyrticus in Roman scholarship, Aelius Donatus’ use of it in his commentary on Terence is particularly significant. Donatus was also the author of an important commentary on Vergil (now largely lost), and an important source for Servius as he was composing his own commentary. It is therefore highly probable that it was ultimately from Donatus’ work that Servius adopted the term diasyrticus, limiting its application, however, only to Sinon’s speech. Refs 13.
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Lee, Jong-Sub, and Sang-Yeob Oh. "Vocabulary Gaussian Clustering Model Using AELMS Filter." In 2013 International Conference on Information Science and Applications (ICISA). IEEE, 2013. http://dx.doi.org/10.1109/icisa.2013.6579392.

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Hansson, A., M. Subburaman, and K. Goossens. "Aelite: A flit-synchronous Network on Chip with composable and predictable services." In 2009 Design, Automation & Test in Europe Conference & Exhibition (DATE'09). IEEE, 2009. http://dx.doi.org/10.1109/date.2009.5090666.

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Qiu, Shuxia, Bin Wang, and Mengnan Dong. "Artificial intelligence-programmable robot based on the Aelos Blockly platform." In Third International Conference on Control and Intelligent Robotics (ICCIR 2023), edited by Kechao Wang and M. Vijayalakshmi. SPIE, 2023. http://dx.doi.org/10.1117/12.3010789.

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Григоренко, О. В. "PRESENTATION OF THE FUNCTIONAL ADAPTATION THEORY OF STRESS." In Антология российской психотерапии и психологии. Crossref, 2023. http://dx.doi.org/10.54775/ppl.2023.47.60.001.

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Согласно публикуемой статистике, в современном мире подавляющее большинство людей страдают от заболеваний и психоэмоциональных расстройств, изначальной причиной возникновения и развития которых является высокий уровень стресса. Представляемая Функционально адаптационная теория стресса (ФАТС), рассматривает три базовых неспецифических элемента функционирования организма человека: функциональная система, адаптация и стресс, в их онтогенезе и филогенезе, во взаимосвязи, взаимовлиянии и взаиморегуляции, раскрывая механизм этого взаимодействия, и описывает возникающие, в результате этого взаимодействия, причинно-следственные связи. Теория ФАТС основана на исследованиях в области физиологии и кардиологии советских и российских учёных Ивана Петровича Павлова, Петра Кузьмича Анохина, Романа Марковича Баевского, и на исследованиях стресса Ганса Селье (Ганс Хуго Бруно Селье). Теория призвана раскрыть первичные причины накопления и повышения уровня стресса, описать механизм накопления стресса в организме человека и дать ответ, как можно устранить эти причины и вернуть организм человека к его нормальному функционированию. ФАТС открывает новый взгляд на множество других вопросов жизнедеятельности человека и общества, так или иначе взаимосвязанных с вопросами адаптации, самореализации и сохранения психического и физического здоровья. Полный текст Функционально адаптационной теории стресса представлен на сайте автора https://aelita-cons.ru/functional-adaptation-theory-of-stress.ph
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Reports on the topic "Aelius"

1

Alvarez, Ricardo T. Reducing the Logistics Footprint of Naval Ships Through the Optimization of Weapon System Allowance Equipage Lists (AELs). Fort Belvoir, VA: Defense Technical Information Center, June 2010. http://dx.doi.org/10.21236/ada524564.

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