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Journal articles on the topic 'Philostrate'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 October 2024

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1

Robiano, Patrick. "Tous Tyriens ? Réflexions sur l’identité tyro-phénicienne dans l’oeuvre de Flavius Philostrate." Revue des Études Anciennes 119, no. 1 (2017): 141–66. http://dx.doi.org/10.3406/rea.2017.6824.

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Dans ses Vies de sophistes, Flavius Philostrate rattache à Tyr certains intellectuels. Lui-même a été nommé Philostrate de Tyr. Cela s’expliquerait aussi bien par le rayonnement de la cité phénicienne que par des raisons biographiques et historiques. En fait, Philostrate présente Tyr et la Phénicie à la fois comme étroitement liées à la Grèce, et à Athènes en particulier, et comme affirmant leur identité culturelle.

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2

Siebert, Gérard. "Goethe, lecteur de Philostrate." Revue des Études Grecques 123, no. 1 (2010): 387–96. http://dx.doi.org/10.3406/reg.2010.8009.

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3

Robiano, Patrick. "Flavius Philostrate biographe de Philostrate de Lemnos : fragments de vie d’un sophiste exemplaire ?" Revue des Études Grecques 128, no. 2 (2015): 355–84. http://dx.doi.org/10.3406/reg.2015.8386.

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4

Schubert, P. "Philostrate Et Les Sophistes D'Alexandrie." Mnemosyne 48, no. 4 (1995): 178–88. http://dx.doi.org/10.1163/156852595x00121.

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5

Schubert, P. "Philostrate Et Les Sophistes D'Alexandrie." Mnemosyne 48, no. 4 (1995): 178–88. http://dx.doi.org/10.1163/156852595x00121-b.

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6

Côté, Dominique. "Les deux sophistiques de Philostrate." Rhetorica 24, no. 1 (January 2006): 1–35. http://dx.doi.org/10.1353/rht.2006.0020.

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7

Robiano, Patrick. "Philostrate et la chevelure d'Apollonios de Tyane." Pallas 41, no. 1 (1994): 57–65. http://dx.doi.org/10.3406/palla.1994.1338.

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8

Robiano, Patrick. "Les gymnosophistes éthiopiens chez Philostrate et chez Héliodore." Revue des Études Anciennes 94, no. 3 (1992): 413–28. http://dx.doi.org/10.3406/rea.1992.4507.

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9

Fricker, Bernard. "La bacchanale des Andriens." Kentron 11, no. 2 (1995): 143–44. http://dx.doi.org/10.3406/kent.1995.1632.

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Philostrate, Galerie de tableaux, La Roue à Livres, Belles lettres, Paris, 1991, p. 50. Titien, La Bacchanale des Andriens, Madrid, Prado. Panofsky, Titien, question d'iconologie, Hazan, Paris, 1889, p. 152. Le lien entre Dionysos et Aphrodite et le lien entre le dieu et Perséphone. Peinture exaltant la vie et écho du Memento mori.

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10

Rouget, Francois, Blaise de Vigenere, and Francoise Graziani. "Les images ou tableaux de platte-peinture de Philostrate." Sixteenth Century Journal 28, no. 4 (1997): 1380. http://dx.doi.org/10.2307/2543619.

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11

Graziani (book editor), Françoise, and Raymond Cormier (review author). "Les Images ou tableaux de platte-peinture de Philostrate." Renaissance and Reformation 34, no. 1 (January 1, 1998): 73–75. http://dx.doi.org/10.33137/rr.v34i1.10850.

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12

Robiano, Patrick. "Le théâtre dans la Vie d’Apollonios de Tyane de Philostrate." Pallas, no. 97 (February 1, 2015): 193–209. http://dx.doi.org/10.4000/pallas.2353.

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13

Billault, Alain. "Le Γυμναστικός de Philostrate a-t-il une signification littéraire ?" Revue des Études Grecques 106, no. 504 (1993): 142–62. http://dx.doi.org/10.3406/reg.1993.2576.

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14

Guez, Jean-Philippe. "Écrire l’improvisation ? L’impulsion et le regard chez les sophistes de Philostrate." Rhetorica 39, no. 2 (2021): 127–49. http://dx.doi.org/10.1525/rh.2021.39.2.127.

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Dans les Vies des sophistes, Philostrate accorde une importance prépondérante aux premiers instants de la performance improvisée (rencontre avec le public, choix du thème, réflexion silencieuse). La tension inhérente à cette séquence requiert du sophiste la capacité décisive à l’impulsion (ὁρμή), définie comme une qualité à la fois héroïque (elle évoque le lion) et prophétique. Le moment de l’impulsion est typiquement marqué par un regard fixe et intense dont l’article explore les enjeux, dans la perspective des discours contemporains sur l’ actio rhétorique et la physiognomonie.

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15

Grossardt, Peter. "Philostrate, Sur les héros. Texte établi et traduit par Simone Follet." Gnomon 92, no. 7 (2020): 591–602. http://dx.doi.org/10.17104/0017-1417-2020-7-591.

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16

Robiano, Patrick. "Philostrate émule d'Arrien? Le cas de la Vie d'Apollonios de Tyane." Revue des Études Grecques 109, no. 2 (1996): 489–505. http://dx.doi.org/10.3406/reg.1996.2694.

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17

Guez, Jean-Philippe. "Écrire l’improvisation ? L’impulsion et le regard chez les sophistes de Philostrate." Rhetorica 39, no. 2 (March 2021): 127–49. http://dx.doi.org/10.1353/rht.2021.0006.

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18

Visa-Ondarçuhu, Valérie. "Le Mélès dans les Images de Philostrate : enjeux poétiques d’une métamorphose." Littératures 87 (2023): 27–38. http://dx.doi.org/10.4000/121yn.

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Dans les descriptions de tableaux que présente Philostrate, et qui pour beaucoup illustrent des sujets mythologiques, le motif de la métamorphose trouve une place allant de la brève allusion à quelques évocations plus nourries. Or celle du Mélès y occupe une place particulière, dieu-fleuve se transformant en jeune homme pour séduire Crithéis. Le récit de la légende bénéficie d’une mise en scène soignée, avec échanges entre spectateurs et personnages, mais l’originalité de cette pièce ne tient pas qu’à des effets esthétiques ; une réflexion poétique anime l’image, mise en lien avec d’autres peintures décrites, qui permet au sophiste de marquer par rapport à la référence homérique son espace de création.

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19

Robiano, Patrick. "Entre mythe et autopsie, géants en série dans l’Héroïque de Philostrate." Pallas 124 (2024): 19–39. http://dx.doi.org/10.4000/1221f.

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Quatorze géants ou groupes de géants, anonymes ou non, figures mythologiques ou non, sont insérés au début de l’Héroïque. Le protagoniste du dialogue prétend prouver, en relatant la découverte du squelette de certains, que les héros homériques étaient, eux aussi, de taille surhumaine. Cette série d’exemples tisse un réseau textuel complexe, exploitant les ressources de la variation, et joue également sur l’entrecroisement de la vie de l’auteur et de la littérature, sur l’intratextualité et l’intertextualité, brouillant les frontières entre personne et personnage. Loin de la répétition, cette énumération déploie un texte régi par le principe de la poikilia et valorise, explicitement ou implicitement, Héraclès et Athènes.

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20

Robiano, Patrick. "La représentation de Grecs d’Égypte à l’époque impériale : les Naucratites au miroir de Philostrate et d’Héliodore d’Émèse." Revue des Études Anciennes 123, no. 2 (2021): 541–72. http://dx.doi.org/10.3406/rea.2021.6998.

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Cet article vise à montrer que l’importance accordée à Naucratis dans les Vies de sophistes ne peut pas s’expliquer, a priori, par le désir de Philostrate d’honorer la patrie de son maître Proclos car la cité grecque d’Égypte a connu aux trois premiers siècles de notre ère une floraison intellectuelle et une activité commerciale indiscutables : Proclos est à la fois sophiste et négociant. De plus, les échanges culturels et économiques révèlent entre Naucratis et Athènes un lien étroit dont Héliodore se fait l’écho. Cependant, les Naucratites, et notamment les sophistes, conservent leur identité.

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21

Billault, Alain. "Dion Chrysostome, Protagoras et Platon dans le Discours XXXVI, Borysthenitique." Revue des Études Anciennes 107, no. 2 (2005): 727–43. http://dx.doi.org/10.3406/rea.2005.6732.

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Même s’il ne cite pas son nom, Dion Chrysostome se réfère à Protagoras dans le mythe des mages, à la fin du Discours XXXVI. Dans ce mythe, il se présente comme instruit de leur doctrine, comme l’était Protagoras selon Philostrate. En outre, il joue le rôle de Protagoras à la fin d’un discours dont la source principale est le Protagoras de Platon. Ainsi, l’on peut supposer qu’il avait une haute opinion du sophiste. Ce dernier est donc sans doute l’Abdéritain dont il fait l’éloge dans le Discours LIV, 2.

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22

Bernard, Paul. "III. L'Aornos bactrien et l'Aornos indien. Philostrate et Taxila : géographie, mythe et réalité." Topoi 6, no. 2 (1996): 475–530. http://dx.doi.org/10.3406/topoi.1996.1672.

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23

Billault, Alain. "Les formes romanesques de l'héroïsation dans la Vie d'Apollonios de Tyane de Philostrate." Bulletin de l'Association Guillaume Budé 1, no. 3 (1991): 267–74. http://dx.doi.org/10.3406/bude.1991.1474.

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24

Romero Mariscal, Lucía. "La “Paideia” Heroique: palamede et l'éducation des héros dans l'”Héroique” de Philostrate." Humanitas 60 (2008): 139–56. http://dx.doi.org/10.14195/2183-1718_60_10.

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25

Robiano, Patrick. "Une identité rhétorique entre personne et personnage : le « je » des Lettres d’amour de Philostrate livre-t-il des indices autobiographiques ?" Revue des Études Grecques 134, no. 1 (2021): 121–41. http://dx.doi.org/10.3406/reg.2021.8673.

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The first person of Philostratus’ Love letters intrigues the reader : is it the person of the author, or a character constructed by the author ? Through the study of letters where the first person declares himself a foreigner or an exile emerges the idea of a first person which could symbolise the situation of any sophist, and of Philostratus in particular.

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26

Robiano, Patrick. "Le cercle, une image récurrente chez Philostrate et dans l'idéologie impériale de son temps." Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques 34, no. 1 (2009): 453–64. http://dx.doi.org/10.3406/ktema.2009.1769.

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27

Côté, Dominique. "The Two Sophistics of Philostratus." Rhetorica 24, no. 1 (2006): 1–35. http://dx.doi.org/10.1525/rh.2006.24.1.1.

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Abstract The overview of Sophistic proposed by Philostratus in the introduction to the Lives of the Sophists creates a serious problem of interpretation. The system of two Sophistics: Old Sophistic and Second Sophistic as the author of the Lives defines them, appears to involve weaknesses and contradictions which bring into question the credibility of Philostratus. One might therefore believe that the Philostratean sysem of two Sophistics, through its apparent incoherence, in no way clarifies the question of the definition of a sophist. This article proposes, in contrast, to make visible the conception of Sophistic that hides behind the opposition between Old Sophistic and Second Sophistic, by analysing the introduction and the preface of the Lives of the Sophists.

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28

Robiano, Patrick. "Lecture silencieuse ou lecture privée ? À propos d'une interprétation récente de Philostrate, V. Apoll. V 38." Revue des Études Grecques 117, no. 1 (2004): 336–40. http://dx.doi.org/10.3406/reg.2004.4571.

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29

Robiano, Patrick. "D’un tableau l’autre : parcours du discours et parcours de la Poikilia dans les tableaux de Flavius Philostrate." Revue des Études Grecques 131, no. 2 (2018): 479–520. http://dx.doi.org/10.3406/reg.2018.8587.

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30

Gallé Cejudo, Rafael J. "Approches implicites de critique textuelle par Vicente Mariner sur le texte des Lettres de Philostrate." Euphrosyne 43 (January 2015): 231–40. http://dx.doi.org/10.1484/j.euphr.5.125479.

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31

Robiano, Patrick. "Entre réalité et fiction, la frontière égypto-éthiopienne chez Aelius Aristide, Xénophon d’Éphèse, Philostrate et Héliodore d’Émèse." Kentron, no. 27 (November 1, 2011): 131–50. http://dx.doi.org/10.4000/kentron.1284.

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32

Romieux-brun, Élodie. "L’évocation des Perses dans la Vie d’Apollonios de Tyane de Philostrate : une représentation de l’identité grecque sous l’empire." Bulletin de l'Association Guillaume Budé 1, no. 1 (2013): 112–26. http://dx.doi.org/10.3406/bude.2013.6987.

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33

Roullier, Paul-Henri. "Du sage au disciple : autorité charismatique, domination romaine et identité grecque dans la Vie d’Apollonios de Tyane de Philostrate." Pallas, no. 83 (October 1, 2010): 359–75. http://dx.doi.org/10.4000/pallas.11540.

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34

Praet, Danny. "Inclusivité et exclusivité dans la Vie d’Apollonius de Tyane. Philostrate sur le judaïsme, le christianisme et les traditions païennes." Revue de l'histoire des religions, no. 234 (December 1, 2017): 661–88. http://dx.doi.org/10.4000/rhr.8826.

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35

Praet, Danny. "Death and the Maiden in Philostratus, About Apollonius of Tyana 4.45." Mnemosyne 75, no. 1 (January 7, 2022): 169–206. http://dx.doi.org/10.1163/1568525x-bja10128.

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Abstract The Vita Apollonii leaves much open to interpretation. In 4.45 Philostratus tells us about a young woman who was thought dead by her family and the whole of Rome. Apollonius whispers something in her ear and the maiden starts talking again. The narrator comments it was impossible for the bystanders and still is impossible for him to say whether the girl was really dead or not: whether it was a case of Scheintod which proved Apollonius’s extraordinary powers of observation or whether it was a resurrection-miracle which would signal a special ontological status for ‘the man’ from Tyana. In his suspension of judgment, Philostratus uses the words arrhêtos hê katalêpsis combining a technical term from Stoic epistemology (katalêpsis) with a concept related to the Mysteries (arrhêtos). We discuss the Philostratean interpretative strategies, link them to the Pythagorean tradition of selective communication, and read the reference in this chapter to the story of Alcestis to the epistemological debates between Stoics and Skeptics about the limits of human wisdom.

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36

Elsner, Jaś. "A. Billault: L’Univers de Philostrate. (Collection Latomus 252.) Pp. 144. Brussels: Latomus Revue d’Études Latines, 2000. Paper. ISBN: 2-87031-193-1." Classical Review 51, no. 2 (October 2001): 392–93. http://dx.doi.org/10.1093/cr/51.2.392.

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37

Robiano, Patrick. "Objets et monuments (réels et fictifs) dans la relecture du passé opérée par la Seconde sophistique : l’exemple de la Vie d’Apollonios de Tyane de Philostrate." Pallas, no. 116 (June 17, 2021): 207224. http://dx.doi.org/10.4000/pallas.21627.

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38

MacDonald, Carolyn. "Echoes of Ovid? Memories of the Metamorphoses in Philostratus’s Imagines." Helios 49, no. 2 (September 2022): 113–45. http://dx.doi.org/10.1353/hel.2022.a904790.

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Abstract: This paper explores the cultural-ideological dimensions of Philostratus’s Imagines , a series of prose descriptions of paintings purportedly on display in a third-century CE Neapolitan villa. Taking a reader-response perspective, I argue that reminiscences of Ovid’s Metamorphoses complicate the avowed Hellenism of the text and its audience, transforming the Imagines into a series of reflecting pools that mirror back to readers their own images of Second Sophistic paideia . After analyzing the significance of the text’s setting in Roman Naples, I examine two types of Ovidian echoes in the Imagines : first, instances of physical metamorphosis in the fictive paintings described by the Philostratean ekphrast (Section 1); and second, constellations of ekphrases that evoke comparable thematic and narrative clusters in the Metamorphoses (Section 2). The paper concludes by reflecting on how Philostratus thematizes subjective projection as a key component of viewer-reader response (Section 3). This combines with the possible echoes of Ovid to entangle readers in the negotiation of Greek and Roman culture signaled by the text’s Neapolitan setting.

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39

O'BRIEN, J. "Review. Les Images ou tableaux de platte-peinture: Traduction et commentaire de Blaise de Vigenere (1578) Tomes I-II. Presente et annote par Francoise Graziani. Philostrate." French Studies 52, no. 2 (April 1, 1998): 195. http://dx.doi.org/10.1093/fs/52.2.195.

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40

Sidebottom, H. "Philostratus." Classical Review 49, no. 1 (April 1999): 34–35. http://dx.doi.org/10.1093/cr/49.1.34.

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41

Conan, Michel. "TheImaginesof Philostratus." Word & Image 3, no. 2 (April 1987): 162–71. http://dx.doi.org/10.1080/02666286.1987.10435376.

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42

Henderson, Ian H. "Speech representation and religious rhetorics in Philostratus' Vita Apollonii." Studies in Religion/Sciences Religieuses 32, no. 1-2 (March 2003): 19–37. http://dx.doi.org/10.1177/000842980303200102.

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Philostratus' Vita Apollonii is structured by the stylistic distinction, older than Aristotle, between composed and improvisational rhetorics. Philostratus extends this bipolar theory of rhetorical styles to define for Apollonius a religious discourse beyond sophistic rhetoric, marked by silence and oracular speech. The Vita represents and evaluates speech in a variety of rhetorical modes and voices, especially those of Apollonius and the narrator. The whole continuum from vulgar lies, through sophistic rhetoric to Pythagorean or Delphic oracle is exemplified inside the range of Apollonius' own speech habits as Philostratus represents them. Whatever its merits as historical biography, Philostratus' narrative methodically interprets key possibilities of eccentric religious and political speech in the Roman Empire.

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43

Pontier, Pierre. "Philostrate, Sur les héros , texte établi et traduit par Simone Follet, Collection des universités de France. Série grecque, 531, Paris, Les Belles Lettres, 2017, cciv + 486 pages dont 138 doubles et 3 planches." Revue de philologie, de littérature et d'histoire anciennes Tome XCV, no. 2 (September 21, 2023): 249–50. http://dx.doi.org/10.3917/phil.952.0249.

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44

Stefec, Rudolf S. "Die Handschriften der Sophistenviten Philostrats." Römische Historische Mitteilungen 1 (2015): 137–206. http://dx.doi.org/10.1553/rhm56s137.

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45

Kemezis, Adam. "Roman Politics and the Fictional Narrator in Philostratus' Apollonius." Classical Antiquity 33, no. 1 (April 1, 2014): 61–101. http://dx.doi.org/10.1525/ca.2014.33.1.61.

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Philostratus' eight-book work on Apollonius of Tyana begins with an elaborate frame narrative in which the narrator describes how the empress Julia Domna commissioned him to edit a recently discovered authoritative account of that sage's career, written by one his disciples. This narrative has clear marks of conscious fictionality, and identifies the Apollonius with such pseudepigraphic works as Dictys Cretensis and The Wonders beyond Thule. This article will explore how this claim functions within Philostratus' larger narrative self-presentation. Philostratus in effect presents the reader with two models of how one obtains authoritative knowledge about cultural phenomena. The first is seen in the frame narrative, and involves single key texts authorized by politically powerful figures. The second is seen in the rest of the narrative, and involves wide-ranging research and critical argument by cultural professionals such as the narrator himself. Philostratus, although he would appear more to endorse the second model, ironically undercuts them both. The tension thus created is crucial to Philostratus' portrait of his protagonist's ambiguously human or divine status. It also has a key political component, however, inasmuch as various members of the Severan dynasty, like Philostratus' Julia, were claiming for themselves the power both to re-write political history and to redefine their status within Greco-Roman cultural discourse. The frame narrative and narratorial persona of the Apollonius are a uniquely sophistic reflection on the relationship of political power to Hellenic paideia.

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46

Bakke, Jørgen. "Painting, Interpretation, Education: Tables of Knowledge in the Imagines of Philostratus the Athenian." Open Cultural Studies 6, no. 1 (January 1, 2022): 280–93. http://dx.doi.org/10.1515/culture-2022-0158.

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Abstract This article shows how the descriptions of paintings (Imagines) by the ancient Greek author Philostratus (third century AD) can be viewed as pedagogical tools in the introduction to higher education. Philostratus presented his descriptions in the context of a tour in a picture gallery for young students. In the study presented here, the pedagogical context is taken seriously. With the means of three examples, the study shows how Philostratus uses his descriptions to guide his students into the interpretation of paintings, agriculture, and astronomy. Rather than simply present exemplary rhetorical descriptions of paintings as one would expect a rhetorical teacher to do, Philostratus uses paintings as pedagogical working tables where students can view simplified versions of complex fields of knowledge, an approach that is not unlike the visual presentation of introductory knowledge on old-fashioned cardboard wallcharts in modern schools.

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47

Koortbojian, Michael, and Ruth Webb. "Isabella d'Este's Philostratos." Journal of the Warburg and Courtauld Institutes 56 (1993): 260. http://dx.doi.org/10.2307/751375.

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48

Stocking, Charles H. "The Use and Abuse of Training “Science” in Philostratus' Gymnasticus." Classical Antiquity 35, no. 1 (April 1, 2016): 86–125. http://dx.doi.org/10.1525/ca.2016.35.1.86.

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This article addresses how the sophistic-style analysis in Philostratus' Gymnasticus gives expression to the physical and social complexities involved in ancient athletic training. As a case in point, the article provides a close reading of Philostratus' description and criticism of the Tetrad, a four-day sequence of training, which resulted in the death of an Olympic athlete. To make physiological sense of the Tetrad, this method of training is compared to the role of periodization in ancient medicine and modern kinesiology. At the same time, Philostratus' own critique of the Tetrad is compared to Foucauldian models of discipline and bodily attention. Ultimately, it is argued that the Tetrad fails because it does not incorporate καιρός, a theme common to athletics, medicine, and rhetoric. Overall, therefore, Philostratus' critique of the Tetrad helps us to appreciate the underrepresented role that γυμναστική occupied in the larger debates on bodily knowledge in antiquity.

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49

Shukurov, D. L. "The image of Philostratus in the works of K.K. Vaginov: experience of deconstruction." Solov’evskie issledovaniya, no. 4 (December 28, 2023): 147–60. http://dx.doi.org/10.17588/2076-9210.2023.4.147-160.

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The article examines the image of the ancient rhetorician Flavius Philostratus (II–III centuries) in the works of the St. Petersburg and Leningrad poet and writer Konstantin Konstantinovich Vaginov (1899–1934). Flavius Philostratus is a figure symbolizing the complex and contradictory transition from ancient culture to the Christian era. In Vaginov’s work, Philostratus also appears as a symbol of the passing Silver Age and the collapse of the ideals of creative youth. The purpose of the study is to show the hidden interpretative possibilities of the works of K.K. Vaginov, which relate to the general cultural context of the Silver Age and the ideas of its largest representatives: N.A. Berdyaev, P.A. Florensky, Vyach. Ivanov, F.F. Zelinsky, and authors from the inner circle of the writer. Some interpretive codes, which are implicitly present in the texts of Vaginov, allow the possibility of their hermeneutic interpretation followed by the deconstruction of the paralogical model of artistic reality of Vaginov’s works, as well as the deconstruction of the nomadically moving semantic center and hermetic artifact of this model: the image of Philostratus as a hypostatic and other-named character. The experience of deconstructing the paralogical model of artistic reality of Vaginov’s works and the “displaced” center of this model, the image of Philostratus, is justified by the methodological principle of complementarity, in which a formally absent element becomes conceptually significant in the interpretation, because it complements the entire system of meanings. In the works of K.K. Vaginov, such formally absent elements in the structure of other-named-hypostatic images-doubles of Philostratus are unnamed Dionysus, Apollo of Hyperborean, and Pythagoras.

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Elsner, John. "Hagiographic geography: travel and allegory in theLife of Apollonius of Tyana." Journal of Hellenic Studies 117 (November 1997): 22–37. http://dx.doi.org/10.2307/632548.

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In this paper I shall explore the motif of travel in theLife of Apollonius of Tyana, composed by Philostratus in the first half of the third century AD and published after 217. This text, apart from its novelistic, hagiographic and apologetic features, is an exemplary portrait of an ideal life. One aspect of its appeal (rather ignored in modern scholars' keenness to assess its veracity and the extent of Philostratus' elaboration) is the metaphorical nature of much of the work's content—designed to create an ideal literary image of the Greek philosopher in the Roman empire. I examine the theme of travel (with its deep debts to ancient ethnography, pilgrimage writing and the novel) as a masterly rhetorical device on the part of Philostratus by which to establish and demonstrate the superiority of Apollonius.

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