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Journal articles on the topic 'Epigrammit'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Salanitro, Maria. "La difficile "ars" epigrammatica di Marziale." Cuadernos de Filología Clásica. Estudios Latinos 39, no. 1 (2019): 29–41. http://dx.doi.org/10.5209/cfcl.64890.

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Marziale è un epigrammista molto acuto e la sua raffinata arguzia, unita alla sinteticità dello stile, può trarre in inganno i moderni interpreti. Così le traduzioni che rivelano, senza possibilità di dubbio, le interpretazioni, si trasformano in un tradimento nei confronti del poeta. Questo accade nel gruppo di epigrammi del decimo libro in cui il poeta annuncia ai suoi lettori l’intenzione di ritornare a Bilbilis, la città spagnola in cui era nato. Particolarmente sorprendenti sono gli errori di interpretazione di 10.37 e 10.104.

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2

Schäfer, Thomas. "„Verschwiegene Lieder” - ein instrumentales „Requiem” für Paul Celan." Die Musikforschung 50, no. 3 (2021): 295–318. http://dx.doi.org/10.52412/mf.1997.h3.992.

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Der Beitrag verfolgt eine doppelte Zielsetzung. Zum einen wird Peter Ruzickas 1970 entstandene Komposition <... fragment ... Fünf Epigramme für Streichquartett> hinsichtlich der Kategorie des Fragmentarischen untersucht, die für verschiedene Werke der zeitgenössichen Musik und besonders für diesen Komponisten wichtig ist. Zum anderen wird versucht, das Werk, das eine Hommage an Paul Celan ist, als instrumentales Requiem zu lesen. Insbesondere im letzten Epigramm, in dem Gustav Mahlers selbst Fragment gebliebene 10. <Symphonie> zitiert wird, zeigt sich eine enge Verbindung zu ästhet

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3

Isak Kres, Jelena. "Helenistični literarni epigram in rimski pesniki avgustejske dobe." Keria: Studia Latina et Graeca 12, no. 1 (2010): 133. http://dx.doi.org/10.4312/keria.12.1.133-160.

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Znano je, da so rimski pesniki klasičnega, še zlasti avgustejskega obdobja občasno posnemali ali celo aludirali na helenistični epigram, ki ga je pogosto mogoče zaslutiti v ozadju njihove poezije. Helenistični epigram se je v njihovem času kot žanr sicer že poslovil od svojih najslovitejših dni, vendar je še vedno cvetel. Nekateri epigramatiki so celo živeli v Rimu, zaradi česar se je v njihovih epigramih pogosto zrcalila rimska civilizacija, hkrati pa so rimskim pesnikom posredovali tudi grške literarne zglede. Poleg tega lahko do neke mere razmišljamo celo o vplivu avgustejskih pesnikov na s

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4

Gutzwiller, Kathryn, and Walter Steinbichler. "Die Epigramme Des Dichters Straton Von Sardes: Ein Beitrag Zum Griechischen Paiderotischen Epigramm." Classical World 93, no. 2 (1999): 221. http://dx.doi.org/10.2307/4352409.

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5

Fauser, Markus. ",,Aus der Haut fahren und in jede beliebige andere hinein“ – Barocke Lyrik bei H. C. Artmann." Literatur für Leser 1, no. 1 (2021): 89–101. http://dx.doi.org/10.3726/lfl.2019.01.05.

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Im Jahr 2003 veröffentlichte der Züricher Manesse Verlag ein schmales Bändchen unter dem Titel Auf Todt & Leben. Eine barocke Blütenlese. Auf wenig mehr als 120 Seiten hatte der Herausgeber Klaus G. Renner eine Auswahl zur Erinnerung an den im Dezember 2000 verstorbenen österreichischen Autor Hans Carl Artmann zusammengetragen, die sein Werk noch einmal ,,in seiner ganzen barocken Wucht“ präsentieren sollte und, so die Bauchbinde des kleinen Buches, dem Leser ,,Aberwitzige Aventüren des Wiener Erzpoeten“ versprach. Neben der bekannteren Prosa Der aeronautische Sindtbart und einigen Kapitel

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6

Bergin, Thomas G., and Ercole d'Ercole. "Epigrammi." World Literature Today 59, no. 3 (1985): 415. http://dx.doi.org/10.2307/40140902.

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7

GIANGRANDE, Giuseppe. "Due epigrammi su Basilissa." AL. Rivista di studi di Anthologia Latina 3 (January 2012): 205–6. http://dx.doi.org/10.1484/j.alat.5.130418.

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8

Gutzwiller, Kathryn, Guido Bastianini, Claudio Gallazzi, Colin Austin, Guido Bastianini, and Colin Austin. "Posidippo di Pella: "Epigrammi"." Classical World 97, no. 1 (2003): 101. http://dx.doi.org/10.2307/4352834.

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9

Sens, Alexander, and Lorenzo Argentieri. "Gli Epigrammi degli Antipatri." Classical World 99, no. 1 (2005): 84. http://dx.doi.org/10.2307/4353014.

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10

Lauxtermann, Marc. "Stratone di Sardi: Epigrammi." Mnemosyne 62, no. 4 (2009): 658–63. http://dx.doi.org/10.1163/156852509x384338.

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11

Farkas, Zoltán. "Epigrammata Pselli." Acta Antiqua Academiae Scientiarum Hungaricae 50, no. 1 (2010): 97–102. http://dx.doi.org/10.1556/aant.50.2010.1.7.

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12

Murgatroyd, Paul. "Epigrammata Persica." Mouseion 20, no. 1 (2024): 106–7. http://dx.doi.org/10.3138/mous.20.1.05.

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13

Sens, Alexander. "Gli Epigrammi degli Antipatri (review)." Classical World 99, no. 1 (2005): 84–85. http://dx.doi.org/10.1353/clw.2006.0020.

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14

Riddell, James A. "Jonson’s Epigrammes XCVII." Explicator 45, no. 1 (1986): 13–15. http://dx.doi.org/10.1080/00144940.1986.11483953.

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15

Mohr, Jan. "DIE ZWEI FÜßE DES MYSTIKERS." Daphnis 36, no. 3-4 (2007): 539–64. http://dx.doi.org/10.1163/18796583-90001037.

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In den geistlichen Sinngedichten des Cherubinischen Wandersmann von Johannes Scheffler (Angelus Silesius) werden epigrammatisch zugespitzte Reflexionen und Spekulationen über das Verhältnis von Gott und Mensch angestellt. Die Vorrede stellt die Epigramme in einen funktionalen Zusammenhang mit Schefflers Liedersammlung Heilige Seelen-Lust: die Epigramme sollen auf dem rationalen Weg eine Annäherung an Gott ermöglichen, die Lieder komplementär über affektive Gefühlsäußerungen. Zusammen stellen beide Werke die zwei Füße dar, auf denen einer Denkfigur zufolge der Mystiker zu Gott finde. Die Zuweis

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16

Nowaszczuk, Jarosław. "Epigramat - kontrowersje genologiczne." Teksty Drugie 2 (2019): 259–75. http://dx.doi.org/10.18318/td.2019.2.19.

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17

KARPOZILOS, Apostolos. "Βιβλιοκρισία του: ANDREAS RHOBY, Byzantinische Epigramme auf Fresken und Mosaiken, Wien 2009". BYZANTINA SYMMEIKTA 20 (10 листопада 2010): 311. http://dx.doi.org/10.12681/byzsym.1000.

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<p>&Beta;&iota;&beta;&lambda;&iota;&omicron;&kappa;&rho;&iota;&sigma;ί&alpha;:&Alpha;. Rhoby, <em>Byzantinische Epigramme auf Fresken und Mosaiken </em>[Byzantinische Epigramme in inschriftlicher Ueberlieferung 1], Oesterreichische Akademie der Wissenschaften, Denkschriften der phil. -hist. Klasse, 374.Bd. Veroffentlichungen zur Byzanzforschung 15, Wien 2009 (ISBN 978-3-7001-6106-6)</p><p>&nbsp;</p>

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18

Gömöri, György. "Szenci Molnár Albert epigrammája a Scandellus-antológiában." Magyar Könyvszemle 131, no. 2 (2021): 204–6. http://dx.doi.org/10.17167/mksz.2015.2.204.

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Ki volt a sziléziai David Scandellus? A későreformáció humanizmusának egy szinte teljesen elfelejtett alakja. Számunkra csak azért érdekes, mert marburgi ismerőse volt Szenci Molnár Albertnek, aki Scandellust megtisztelte egy kétsoros latin epigrammával. Ezt az epigrammát belevették egy Glogauban 1614-ban kiadott üdvözlő antológiába. Mielőtt erről beszámolnánk, néhány szót kell szólni Scandellus egyetemi működéséről, illetve személyéről.

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19

Vučko, Tine. "Marcial: Martialis epigrammata selecta." Keria: Studia Latina et Graeca 3, no. 2 (2001): 169. http://dx.doi.org/10.4312/keria.3.2.169-171.

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Piše se že tretje tisočletje in živimo v času »moderne književnosti«, na čelu katere se je v zadnjem času - volens nolens- znašel predvsem Harry Potter. Pa tudi on ne more shajati brez latinščine - že ko boste odprli katero od knjig, boste še pred prvim poglavjem najprej naleteli na kaligrafsko izpisano misel Draco dormiens nunquam titillandus. Nadaljnje razmišljanje prepuščam vsakemu posamezniku. Za prevajanje Marciala me je navdušil predvsem literarni večer, ki so ga v šolskem letu 1999/2000 na Gimnaziji Poljane pripravili študentje oddelka za klasično filologijo (izbor prevedenih epigramov

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20

Evans, Robert C. "Jonson's Epigrammes I-III." Explicator 45, no. 2 (1987): 7–10. http://dx.doi.org/10.1080/00144940.1987.9938631.

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21

VASSIS, Ioannis. "Βιβλιοκρισία του: ANDREAS RHOBY, Byzantinische Epigramme auf Ikonen und Objekten der Kleinkunst nebst Addenda zu Band I „Byzantinische Epigramme auf Fresken und Mosaiken“ (OeAW, phil._Hist. Klasse, Denkschriften, 408 Band, Wien 2010". BYZANTINA SYMMEIKTA 22 (27 вересня 2012): 349. http://dx.doi.org/10.12681/byzsym.1083.

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&Beta;&iota;&beta;&lambda;&iota;&omicron;&kappa;&rho;&iota;&sigma;ί&alpha;: <p style="text-align: justify; line-height: 17pt; margin-bottom: 0pt" class="MsoNormal"><span style="font-variant: small-caps; font-family: GentiumAlt; font-size: 12pt">Andreas Rhoby</span><span style="font-family: GentiumAlt; font-size: 12pt">, <em>Byzantinische Epigramme auf Ikonen und Objekten der Kleinkunst nebst Addenda zu Band I &bdquo;Byzantinische Epigramme auf Fresken und Mosaiken&ldquo;</em> (Byzantinische Epigramme in ins

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22

Isak, Jelena. "Meleager: Epigramm (Ubersetzung)." Keria: Studia Latina et Graeca 5, no. 1 (2003): 109. http://dx.doi.org/10.4312/keria.5.1.109-110.

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23

Laronde, André. "Epigramme métrique de Lambèse." Antiquités africaines 38, no. 1 (2002): 307–9. http://dx.doi.org/10.3406/antaf.2002.1365.

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24

Doyle, Charles Clay. "Bourbon’s Nugae and More’s Epigrammata." Moreana 32 (Number 123-, no. 3-4 (1995): 3–12. http://dx.doi.org/10.3366/more.1995.32.3-4.4.

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25

Vatin, Claude. "Epigrammes funéraires grecques de Cherchel." Antiquités africaines 22, no. 1 (1986): 105–14. http://dx.doi.org/10.3406/antaf.1986.1126.

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26

Chiappiniello, Roberto. "Feminei Furores. Prudentius' Hamartigenia and the Epigramma Paulini." Vigiliae Christianae 63, no. 2 (2009): 169–88. http://dx.doi.org/10.1163/157007208x312734.

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AbstractThe Epigramma Paulini is a late antique Gallo-Roman poem of uncertain authorship which contains a dialogue structured on the model of the first Vergilian Eclogue. It is an unusual pastoral poem as it blends pastoral with satire. Recent scholarship has focused on the way the author of the Epigramma Paulini adapts the Vergilian model to suit his Christian message. The aim of this paper is to explore more fully the satirical section of the poem and, in particular, the lines focusing on Roman vices which contain a striking attenuation of the topos of misogyny. I seek to show through verbal

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27

Gärtner, Thomas. "Textkritisches zu den Epigrammen Meleagers (I)." Emerita 75, no. 1 (2007): 93–112. http://dx.doi.org/10.3989/emerita.2007.v75.i1.34.

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28

Gärtner, Thomas. "Textkritisches zu den Epigrammen Meleagers (II)." Emerita 76, no. 2 (2008): 197–216. http://dx.doi.org/10.3989/emerita.2008.v76.i2.295.

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29

Salanitro, Maria. "Marziale: dalle prime prove alla conquista dell’ars." Cuadernos de Filología Clásica. Estudios Latinos 42, no. 1 (2022): 65–75. http://dx.doi.org/10.5209/cfcl.83153.

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Quando si leggono le traduzioni dell’opera di Marziale si trovano errori di vario tipo, causati dalla sinteticità di molte espressione del poeta, dalle incomprensioni della struttura degli epigrammi o di una particolare accezione dei termini. Ci sono casi in cui l’inusitata collocazione dei termini provoca anche errori a livello sintattico. E tutto ciò oscura interamente o in parte il pensiero del poeta come ho cercato di dimostrare nelle pagine che seguono.

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30

Giangrande, Giuseppe. "Ein Epigramm des Bianor." L'antiquité classique 59, no. 1 (1990): 179–80. http://dx.doi.org/10.3406/antiq.1990.2289.

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31

Svetina, Peter. "Devovi epigrami v Pisanicah." Jezik in slovstvo 50, no. 6 (2024): 63–70. http://dx.doi.org/10.4312/jis.50.6.63-70.

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Parallel to its development in German Enlightenment literature epigram appeared also in Slovene poetry of the period. Between the years 1779 and 1781, Janez Damascen Dev published four epigrams in the first Slovene poetry almanac Pisanice, while six remained in manuscript form for the fourth volume. The article discusses structural features and the character of epigrams.

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32

Leoni, Juri. "Gli epigrammi di Papa Damaso e Roma Christiana." Augustinianum 59, no. 1 (2019): 39–67. http://dx.doi.org/10.5840/agstm20195913.

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This article aims through a study of the epigraphy of Pope Damasus (366-384), to reconstruct the ideal society that was shown to the pilgrim who went to the loca sanctorum in the Urbs. Taking into account the pastoral, political and ideological elements of Damasian epigraphy, it shows that the choice of martyrs and subjects which were celebrated responded to the increasing numbers of nobles within Roman Christian society after the peace of Constantine. Damasus tried to accommodated himself to the sensibilities of the minor aristocracy of Rome and the emerging clergy, without renouncing its hie

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33

Hendrickx, B. "Agathias se epigramme oor ‘ikone’." Acta Patristica et Byzantina 5, no. 1 (1994): 66–75. http://dx.doi.org/10.1080/10226486.1994.11745847.

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34

González Germain, Gerard. "The Antiquarian Alessandro Totti da Brescia: his Annotated Copy of the Epigrammata Antiquae Urbis (Rome, 1521) and his Autograph Papers in Vat. lat. 5237." Erudition and the Republic of Letters 9, no. 1 (2024): 1–31. http://dx.doi.org/10.1163/24055069-09010001.

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Abstract In 2022 the Johns Hopkins University purchased an annotated copy of the Epigrammata Antiquae Urbis (Rome, 1521), the earliest published collection of inscriptions from Rome. A paleographical comparison shows that the annotator was the Servite friar Alessandro Totti (1498–1570), a little-studied Brescian antiquarian. The present study confirms him as the source of numerous papers within Vat. lat. 5237 (a composite epigraphic manuscript assembled by Aldo Manuzio the Younger), and sheds light on his exchange of antiquarian information with Ottavio Pantagato, Paolo Manuzio, and his son Al

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35

István, Kapitánffy. "A korabizánci epigrammaköltészet." Antik Tanulmányok 49, no. 1-2 (2005): 197–207. http://dx.doi.org/10.1556/092.2005.49.1.7.

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A Kyklos szerkezetét és nyitóversét elemezve mutatja be Kapitánffy István a korabizánci epigrammaköltészet sajátosságait. Választ ad arra a kérdésre, hogy az antik epigrammaköltészet örökségének tudatos vállalása ellenére Agathias miért hagyta ki az antológiából a homoerótikus epigrammákat, illetve Nazianzi Szent Gergely és Palladas epigrammáit. Megállapítja, hogy a nyitóvers első egységének (1—46) szerepe a declamatiók előtt álló dialexisek szerepével azonos, és hogy Agathias itteni képei Chorikios néhány dialexisével mutatnak hasonlóságot. A vers második egységét (47—97) elemezve új érvvel e

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36

Riddell, James A. "The Arrangement of Ben Jonson's Epigrammes." Studies in English Literature, 1500-1900 27, no. 1 (1987): 53. http://dx.doi.org/10.2307/450640.

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37

Baird-Smith, David. "Les Epigrammes “Ecossaises” de Thomas More." Moreana 47 (Number 179-, no. 1-2 (2010): 203–17. http://dx.doi.org/10.3366/more.2010.47.1-2.13.

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38

Mindt, Nina. "Griechische Autoren in den Epigrammen Martials." Millennium 10, no. 1 (2013): 501–56. http://dx.doi.org/10.1515/mjb.2013.10.1.501.

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39

Fink-Langlois, Antoinette. "Die Religion in Goethes Venezianischen Epigrammen." Recherches germaniques 23, no. 1 (1993): 45–61. http://dx.doi.org/10.3406/reger.1993.1155.

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40

Jerez Sánchez, Gonzalo. "De recentioris aetatis epigrammate Coi asservato." Philologia Classica 17, no. 2 (2022): 291–99. http://dx.doi.org/10.21638/spbu20.2022.209.

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The article examines an unpublished inscription conserved in the Nerantzia Castle of Kos (Greece). It consists of four elegiac couplets that Coan scholar Stamatios K. Pantelidis (Παντελίδης) composed some time before 1879. It was supposed to be located in the facade of the school founded the year indicated in the inscription. Seemingly, after the earthquake which devastated Kos in the year 1933, it was relocated in the warehouse of the Nerantzia Castle in northern Kos along with many other inscriptions. On the one hand, it provides the possibility of knowing how stonegravers work, to what exte

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41

Floridi, Lucia. "La silloge di epigrammi ‘lucianei’ del codice Riccardiano 25." Rivista di Filologia e di Istruzione Classica 142, no. 1 (2014): 103–20. http://dx.doi.org/10.1484/j.rfic.5.123258.

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42

DI GIOVINE, Carlo. "Testo ed esegesi. Su alcuni epigrammi attribuiti a Seneca." AL. Rivista di studi di Anthologia Latina 6 (January 2015): 105–20. http://dx.doi.org/10.1484/j.alat.5.130360.

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43

Thévenaz, Olivier. "Flebilis lapis? Gli epigrammi funerari per Erotion in Marziale." Materiali e discussioni per l’analisi dei testi classici, no. 48 (2002): 167. http://dx.doi.org/10.2307/40236219.

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44

Sänger, Astrid. "Martin Luther and the Roman Process in the Neo-Latin Epigraphs of the Humanist Poet Euricius Cordus (1486-1535) (Martin Luther und der Römische Prozess in den neulateinischen Epigrammen des humanistischen Dichters Euricius Cordus (1486–1535))." Daphnis 45, no. 1-2 (2017): 39–57. http://dx.doi.org/10.1163/18796583-04502004.

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Euricius Cordus (1486–1535), professor of medicine at Marburg University, wrote approximately 1250 epigrams, reflecting his life and environment. Like many fellow humanists, Cordus fervently supported Luther’s ideas and was disturbed by the Papal campaign against him. This paper looks at three examples illuminating literary strategies Cordus employed to express enthusiasm for Luther and to defend him against controversialist opponents. It understands Cordus’ literary support of Luther as part of his humanist identity and a vehicle of self-fashioning. Der hessische Humanist Euricius Cordus (148

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45

Tozzi, Giulia. "Un nuovo epigramma greco da Roma." Rivista di Filologia e di Istruzione Classica 142, no. 2 (2014): 408–26. http://dx.doi.org/10.1484/j.rfic.5.123315.

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46

Grošelj, Nada. "Prevajanje besednih iger v antičnih epigramih." Keria: Studia Latina et Graeca 2, no. 2 (2000): 41. http://dx.doi.org/10.4312/keria.2.2.41-46.

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V izboru grških, zlasti pa latinskih epigramov, ki so izšli v prevodu študentov klasične filologije v drugem letniku Kerie (Keria II.1 (2000): 127 - 58), je prisoten tudi - sicer razmeroma majhen - delež takih, ki v izvirni obliki vsebujejo besedne igre ali posebno idiomatiko. Taki prevodi pa seveda zahtevajo od prevajalca nekaj svobode in iznajdljivosti, toliko bolj, ker so bili epigrami v prvi vrsti namenjeni recitiranju in je bilo potrebno najti rešitev, ki bi jo poslušalstvo lahko takoj razumelo, razne tipografske pripomočke, kot so kurziva ali narekovaji, pa je zamenjala modulacija glasu.

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47

Luz, Christine. "Πόποι : oder was die Götter mit Schnecken zu tun haben". Cahiers du Centre de Linguistique et des Sciences du Langage, № 60 (24 лютого 2020): 175–80. http://dx.doi.org/10.26034/la.cdclsl.2020.183.

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Ὢ πόποι – wer kennt ihn nicht, den Ausruf des Zeus im ersten Buch der Odyssee, mit dem er sich an seine Mitgötter wendet und sich über die Torheit der Menschen beschwert ? Der Ausdruck kehrt in der griechischen Dichtung regelmäßig wieder : bei Homer selbst, im späteren Epos, ein paar Mal in der Tragödie, in einigen Epigrammen der Anthologie.

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48

Maxwell-Stuart, P. G. "W. Steinbichler: Die Epigramme des Dichters Straton von Sardes. Ein Beitrag zum griechischen paiderotischen Epigramm. Pp. 261. Berlin, etc.: Peter Lang, 1998. Paper, DM 31. ISBN: 3-631-329245." Classical Review 51, no. 2 (2001): 385. http://dx.doi.org/10.1093/cr/51.2.385.

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Lanier, Douglas. "Jonson's Epigrammes X, to My Lord Ignorant." Explicator 47, no. 1 (1988): 7–9. http://dx.doi.org/10.1080/00144940.1988.9933862.

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Agosti, G. "Saxa loquuntur? Epigrammi epigrafici e diffusione della paideia nell’Oriente tardoantico." Antiquité Tardive 18 (January 2010): 163–80. http://dx.doi.org/10.1484/j.at.3.62.

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