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Relevant bibliographies by topics / Deipnosophistai

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Academic literature on the topic 'Deipnosophistai'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Deipnosophistai"

1

O'SULLIVAN, LARA. "Playing Ball in Greek Antiquity." Greece and Rome 59, no. 1 (April 2012): 17–33. http://dx.doi.org/10.1017/s0017383511000222.

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Among the plethora of minor players whose names intrude briefly into the historical record of the age of Alexander the Great is Aristonicus of Carystus. A member of Alexander's entourage, he clearly attained some standing in his own right, and at least some of that renown derived, it seems, from his prowess as a ball-player. Thus one of the interlocutors in Athenaeus' Deipnosophistai reports of his honouring at Athens (1.19a) thatἈριστόνικον τὸν Καρύστιον, τὸν Ἀλεξάνδρου σϕαιριστήν, Ἀθηναῖοι πολίτην ἐποιήσαντο διὰ τὴν τέχνην καὶ ἀνδριάντα ἀνέστησαν.The Athenians made Aristonicus the Carystian, Alexander's ball-player, a citizen of their city on account of his skill, and they erected a statue to him.

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2

Kurke, Leslie. "Gender, politics and subversion in the Chreiai of Machon." Proceedings of the Cambridge Philological Society 48 (2002): 20–65. http://dx.doi.org/10.1017/s0068673500000821.

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I would like to consider the Greek poet Machon, whose extant fragments pose a problem of genre that opens out to a historical problem. At issue is the historical – or at least historicising – reading of literary texts. Machon, who hailed from Corinth or Sicyon, wrote comic dramas and Chreiai, anecdotes and witty sayings of Athenian musicians, parasites, and courtesans. All that we have of Machon, and almost all that we know about him, comes from Athenaeus in his discursive, encyclopaedic Deipnosophistai (written in the 2nd or 3rd c. CE). Athenaeus quotes nearly 500 lines of Machon's verses – almost all of it from the Chreiai, as well as two very brief fragments from his comedies. As a writer entirely preserved in another author's work, Machon has languished in almost complete obscurity, although his fragments have been scrupulously edited and annotated by A. S. F. Gow.

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3

Leonard, Albert. "Deipnosophists in the Desert." Near Eastern Archaeology 67, no. 2 (June 2004): 123–24. http://dx.doi.org/10.2307/4132370.

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4

Witty, Michael. "The Deipnosophists and Dr Johnson." Lexicographica 36, no. 1 (November 25, 2020): 311–24. http://dx.doi.org/10.1515/lex-2020-0016.

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AbstractHis admirers assert that the first English dictionary was Johnson’s but this is denied by antagonists who cite late medieval and early Renaissance lexicographers such as Thomas Elyot, Thomas Cooper and John Florio. The admirers emphasize Johnson’s merit above earlier authors and assert innovations to the form. This paper shows both views are limited and lexicography has a much greater antiquity seen in Athenaeus and earlier. All these works, which were composed over thousands of years, did not come from Evolution where Athenaeus is a common ancestor. Instead they are products of literary Spontaneous Generation, showing that Homo est animal grammaticum.

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BERTI, MONICA, CHRISTOPHER BLACKWELL, MARY DANIELS, SAMANTHA STRICKLAND, and KIMBELL VINCENT-DOBBINS. "DOCUMENTING HOMERIC TEXT-REUSE IN THE DEIPNOSOPHISTAE OF ATHENAEUS OF NAUCRATIS." Bulletin of the Institute of Classical Studies 59, no. 2 (December 1, 2016): 121–39. http://dx.doi.org/10.1111/j.2041-5370.2016.12042.x.

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Abstract In this article we discuss ongoing work on documenting text-reuse in the Deipnosophistae of Athenaeus of Naucratis. We present a data model for identifying uniquely instances of text-reuse that are as specific or non-specific as necessary, that can cover types of reuse from direct quotation, through paraphrase, to allusion, including instances where the reused text is non-contiguous. We illustrate our discussion with examples from our work, starting with six cases of reuses of Homer's Iliad in the Deipnosophistae. Our data model is developed on the Canonical Text Services (CTS), which is a protocol for identifying and retrieving passages of text based on concise, machine-actionable canonical citation. The data model consists of six fields, and we argue that each of these six is necessary, and that together they are sufficient.

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6

Kreij, Mark de. "Οὔκ ἐστι Σαπϕοῦς τοῦτο τὸ ᾆσμα: Variants of Sappho's Songs in Athenaeus’ Deipnosophistae." Journal of Hellenic Studies 136 (2016): 59–72. http://dx.doi.org/10.1017/s0075426916000057.

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Abstract:Sappho and her songs became popular throughout the Greek world very soon after her death, as reflected on Attic vases, in comedies and in the many references to her songs by authors of all times. One important source for her songs, especially before the discovery of the papyri at Oxyrhynchus and elsewhere, is Athenaeus’ Deipnosophistae. This article presents a close analysis of three fragments of Sappho that were transmitted within this work, in order to establish the form of the fragments as they were incorporated by Athenaeus. Divergence from Sappho's original need not be the result of scribal error, but may represent a variation born in performance or active reception of the poems by Athenaeus or his source. Furthermore, the fragments demonstrate that it is insufficient to describe Athenaeus’ engagement with the Lesbian dialect as atticizing. By extension, the idiosyncracies of his quotations of Sappho's songs should be reflected in editions of the Deipnosophistae.

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7

Thuillier, Marie-Hélène. "Commentaire d'Athénée, Deipnosophistes, IV, 131 a-c." Revue belge de philologie et d'histoire 80, no. 1 (2002): 125–31. http://dx.doi.org/10.3406/rbph.2002.4611.

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8

Krostenko, Brian. "Dancing, Declamation, and Deipnosophistry in the Deiotariana." Palamedes 12 (December 10, 2019): 61–92. http://dx.doi.org/10.5913/pal.2017.37565738.

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This article argues that some formal features of Cicero’s speech pro rege Deiotaro reflect Cicero’s understanding of the ideological strains of those days. Some of the charges brought against Deiotarus seem likely to be true. Cicero’s rebuttals of those charges seem weak by the normal conventions of courtroom argument. But the rebuttals draw on modes of speech appropriate for sophisticated dinner parties—literary criticism, poetry, and moral philosophy. The arguments are not necessarily more successful for that, but they do make an ideological point: if political decisions now depend on one man, that brings political decisions very close to questions of taste and sensibility, which in their turn become a valuable and even necessary source of arguments. This aspect of Cicero’s rhetorical approach in the speech exploits the setting, Caesar’s house: Cicero speaks as if he were in a place where, not forensic convention, but intellectual intimacy was the chief value. But Cicero’s artful voice also lapses into patent sophism, making pointedly clever and painfully false argument. That, too, makes an ideological point: if the monarch must depend on intellectual intimates, he is also susceptible to flattery.

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9

Scolan, Yannick. "Un éditeur dilettante : Aristarque dans les Deipnosophistes." Revue de philologie, de littérature et d'histoire anciennes XC, no. 2 (2016): 129. http://dx.doi.org/10.3917/phil.902.0129.

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10

Paulas, John. "How to Read Athenaeus’ Deipnosophists." American Journal of Philology 133, no. 3 (2012): 403–39. http://dx.doi.org/10.1353/ajp.2012.0026.

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Dissertations / Theses on the topic "Deipnosophistai"

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Gracy, Benjamin Baade. "Nourishing the mind: Utilitarian and didactic aspects of Athenaeus' "Deipnosophistae"." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3303893.

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Berti, Monica. "Documenting Text Reuse of Greek Fragmentary Authors." 2017. https://ul.qucosa.de/id/qucosa%3A20939.

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Books on the topic "Deipnosophistai"

1

Athenaeus. Athe naios Deipnosophistai. Athe na: Kaktos, 1997.

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2

Athenaeus. The Deipnosophists. Kessinger Publishing, 2004.

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3

Athenaeus. Athenaeus: The Deipnosophists, Volume II, Books 3.106E-5 (Loeb Classical Library No. 208). Loeb Classical Library, 2002.

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Book chapters on the topic "Deipnosophistai"

1

Schmalzriedt, Egidius, and Heinz-Günther Nesselrath. "Athenaios: Deipnosophistai." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_7654-1.

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2

"13 The Alphabet Comedy of Callias of Athens in Athenaiosʼ Deipnosophistai." In Ancient Music in Antiquity and Beyond, 207–26. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110668100-013.

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3

Scolan, Yannick. "Chapitre IV. Deipnosophistes, gourmands et gourmets." In Le convive et le savant, 147–79. Les Belles Lettres, 2017. http://dx.doi.org/10.4000/books.lesbelleslettres.4677.

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4

Lukinovich, Alessandra. "Les 'Deipnosophistes' d'Athénée ou l'érudition en fête." 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, 1997. http://dx.doi.org/10.1515/9783110815146-005.

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5

"Athenaeus’ Deipnosophistae 7 and Aristotle’s Lost Zoïka or On Fish." In Revisiting Aristotle’s Fragments, 109–40. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110679847-007.

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6

"Quevedo y las antigüedades griegas: los Deipnosophistae en su obra." In Actas del V Congreso Internacional de la Asociación, 1190–201. Vervuert Verlagsgesellschaft, 2001. http://dx.doi.org/10.31819/9783964564894-114.

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7

Scolan, Yannick. "Annexe 2. Les Propos de table dans les Deipnosophistes." In Le convive et le savant, 329–30. Les Belles Lettres, 2017. http://dx.doi.org/10.4000/books.lesbelleslettres.4717.

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8

Beta, Simone. "The Riddles of the Fourteenth Book of the Palatine Anthology." In Greek Epigram from the Hellenistic to the Early Byzantine Era, 119–34. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836827.003.0008.

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Chapter 8 deals with the riddling epigrams of Book 14 of the Greek Anthology and discusses the common methods employed by the poets to disguise the solution of the aenigmata. It traces the origins of some riddles, together with their specific techniques, back to comedy and contextualizes the epigrams within the Greek and Latin ‘riddling tradition’. The comparative study of the most relevant sources (the Greek Anthology, Athenaeus’ Deipnosophists, and some manuscripts whose content still needs to be explored) leads to the conclusion that the Byzantine poets who composed riddling epigrams (Cristopher of Mytilene, John Mauropous, John Geometres, Michael Psellus, Basil Megalomytes, and Eustathius Macrembolites) could have been inspired by lost anthologies of riddles composed at different periods.

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Beta, Simone. "‘Do you Think you’re Clever? Solve this Riddle, then!’ The Comic Side of Byzantine Enigmatic Poetry." In Greek Laughter and Tears. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474403795.003.0006.

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‘Comic’ is not an adjective one would normally use in connection with or ancient Greek Byzantine riddles. Yet Greek riddles began to show their comic side after the fifth century BCE, when they became typical sympotic pastimes. At some point, ainigmata turned into griphoi and, according to the definition given by the Peripatetic philosopher Clearchus of Soli, became a ‘a problem put in jest’. The comicality we see in in the many griphoi Athenaeus took from Attic comedy in the tenth book of the Deipnosophists is more evident, and less dangerous; and it is generally agreed that such drollery is mostly absent from Byzantine riddles. A survey shows how the unknown Byzantine authors who took pleasure in composing these little conundrums were even able, in some circumstances, to jest with Holy Scripture and to linger on topics more suitable for Old Comedy.

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