On the Latin Language
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
2019 MASSACHUSETTS STATE CERTAMEN NOVICE DIVISION - ROUND I Page 1
2019 MASSACHUSETTS STATE CERTAMEN NOVICE DIVISION - ROUND I Page 1 1: TU: Which band of heroes led by Jason successfully fetched the Golden Fleece? THE ARGONAUTS B1: To where did Jason have to travel to bring back the Golden Fleece? COLCHIS B2: From which king of Colchis did Jason steal the fleece? AEETES 2: TU: Complete this analogy: laudō : laudābātur :: dīcō : _____. DĪCĒBĀTUR B1: …: laudō : laudāberis :: videō : _____. VIDĒBERIS B2: …: laudō : laudāberis :: audiō : _____. AUDIĒRIS 3: TU: How many wars did Rome wage against Philip V of Macedon? TWO B1: Against whom did Rome wage the Third Macedonian War? PERSEUS B2: Against whom did Rome wage the Fourth Macedonian War? ANDRISCUS 4: TU: What use of the ablative case can be found in the following sentence: pater tribus diēbus reveniet? TIME WITHIN WHICH B1: ...: equus magnā cum celeritāte currēbat? MANNER B2: ...: Aurēlia erat paulō pulchrior quam Iūlia? DEGREE OF DIFFERENCE 5: TU: The Romans used chalk to make what type of toga stand out during election season? CANDIDA B1: The Pompeians would have seen lots of togae candidae near the end of which month? MARCH B2: Give the Latin term for the officials for which the candidātī would be campaigning. DUOVIRĪ / AEDĪLĒS 6: TU: Quid Anglicē significat: amīcitia? FRIENDSHIP B1: Quid Anglicē significat: trīstis? SAD B2: Quid Anglicē significat: fortitūdō? BRAVERY, COURAGE, FORTITUDE 7: TU: Steropes, Brontes, & Arges are all part of what mythological group? CYCLOPES B1: Cottus, Gyges, & Briareus are all part of what mythological group? HECATONCHEIRES -
Tinctoris's Minimum Opus
Tinctoris’s Minimum Opus ROB C. WEGMAN (Princeton University) he story has long been known and often been told: as a student at the TUniversity at Orléans, Johannes Tinctoris made a fool of himself.1 Proud of his accomplishments, and pleased especially with his literary prowess, he allowed his vanity to slip through and leave a permanent record, in full view of all posterity, in a document that would survive the centuries. That document, which is still kept at Orléans today, is precious for several reasons – not the least of which is that it is the only surviving text written in the theorist’s own hand. Yet what makes it truly invaluable is what he reveals about himself, intentionally and, perhaps, unintentionally. The text has been transcribed and edited by several modern scholars, and the facts of the case are well known.2 Yet the story they tell remains a footnote to the larger story of Tinctoris’s life. My aim in the pages that follow is to take another close look at the text, and to give it more of the interpretive scrutiny that we are accustomed to give to other documents from this period. Like so many medieval texts, the Orléans document raises questions that may not be obvious in a face-value reading. Indeed, upon sustained scrutiny we may soon find ourselves wondering what, exactly, is the story it tells, how much of a fool Tinctoris really made of himself, and who, ultimately, has the last laugh. Before delving into those questions, however, let us begin by recapitulating the story, and providing some of the context necessary to analyze it. -
The Evolution of the Roman Calendar Dwayne Meisner, University of Regina
The Evolution of the Roman Calendar Dwayne Meisner, University of Regina Abstract The Roman calendar was first developed as a lunar | 290 calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to February because of the tradition of intercalation, which the article explains, and because of festivals that were celebrated in February that were connected to the Roman New Year, which had originally been on March 1. Introduction The reason why February has 28 days in the modern calendar is that Caesar did not want to interfere with festivals that honored the dead, some of which were Past Imperfect 15 (2009) | © | ISSN 1711-053X | eISSN 1718-4487 connected to the position of the Roman New Year. In the earliest calendars of the Roman Republic, the year began on March 1, because the consuls, after whom the year was named, began their years in office on the Ides of March. -
Downloaded from Brill.Com09/27/2021 12:23:27PM Via Free Access 12 Chapter One
CHAPTER ONE CONSTITUENT CONCEPTS 1. Space Since they were conceptualized as human beings, Roman gods had a place in this world, in which they moved freely. This conclusion is unavoidable, if we consider that all Roman gods could be invoked, and that invocation implied spatial proximity to the invocator.1 Apart from this, at least the major gods were conceptualized as connected to speci c locations, normally marked as such by an altar, a temple, or in some other way. These locations I will call ‘spatial foci’. They are mostly represented by archaeological remains. However, by relying on archaeology, we unduly overemphasize the spatiality of major of cial divine concepts, which were more likely than private cults to be per- manently conceptualized by speci cally marked space. The sacred landscape of Rome was complex, time-bound and noto- riously anachronistic. It was complex because its parameters were not absolute and necessarily recognizable as such. Rather, it was intrinsi- cally relative and existent only within the full semiotic system of the topography of the city. Furthermore, it was time-bound, because the city itself developed rapidly, especially during the peak of urbanization from ca. 200 B.C.–200 A.D. It was notoriously anachronistic because the semiotic system underlying it was highly conservative and did not keep pace with the actual urban development (for instance, the pomerium was still remembered, when it had long become obsolete in the imperial period in terms of urban development; and the festival of the Septimontium was still celebrated separately by the communities that had long since merged into the city of Rome). -
INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin Text, Study Aids with Vocabulary, and Commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119
INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119 Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary Ingo Gildenhard https://www.openbookpublishers.com © 2018 Ingo Gildenhard The text of this work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt the text and to make commercial use of the text providing attribution is made to the author(s), but not in any way that suggests that they endorse you or your use of the work. Attribution should include the following information: Ingo Gildenhard, Cicero, Philippic 2, 44–50, 78–92, 100–119. Latin Text, Study Aids with Vocabulary, and Commentary. Cambridge, UK: Open Book Publishers, 2018. https://doi. org/10.11647/OBP.0156 Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher. In order to access detailed and updated information on the license, please visit https:// www.openbookpublishers.com/product/845#copyright Further details about CC BY licenses are available at http://creativecommons.org/licenses/ by/4.0/ All external links were active at the time of publication unless otherwise stated and have been archived via the Internet Archive Wayback Machine at https://archive.org/web Digital material and resources associated with this volume are available at https://www. -
The Burial of the Urban Poor in Italy in the Late Republic and Early Empire
Death, disposal and the destitute: The burial of the urban poor in Italy in the late Republic and early Empire Emma-Jayne Graham Thesis submitted for the degree of Doctor of Philosophy Department of Archaeology University of Sheffield December 2004 IMAGING SERVICES NORTH Boston Spa, Wetherby West Yorkshire, LS23 7BQ www.bl.uk The following have been excluded from this digital copy at the request of the university: Fig 12 on page 24 Fig 16 on page 61 Fig 24 on page 162 Fig 25 on page 163 Fig 26 on page 164 Fig 28 on page 168 Fig 30on page 170 Fig 31 on page 173 Abstract Recent studies of Roman funerary practices have demonstrated that these activities were a vital component of urban social and religious processes. These investigations have, however, largely privileged the importance of these activities to the upper levels of society. Attempts to examine the responses of the lower classes to death, and its consequent demands for disposal and commemoration, have focused on the activities of freedmen and slaves anxious to establish or maintain their social position. The free poor, living on the edge of subsistence, are often disregarded and believed to have been unceremoniously discarded within anonymous mass graves (puticuli) such as those discovered at Rome by Lanciani in the late nineteenth century. This thesis re-examines the archaeological and historical evidence for the funerary practices of the urban poor in Italy within their appropriate social, legal and religious context. The thesis attempts to demonstrate that the desire for commemoration and the need to provide legitimate burial were strong at all social levels and linked to several factors common to all social strata. -
Ritual Cleaning-Up of the City: from the Lupercalia to the Argei*
RITUAL CLEANING-UP OF THE CITY: FROM THE LUPERCALIA TO THE ARGEI* This paper is not an analysis of the fine aspects of ritual, myth and ety- mology. I do not intend to guess the exact meaning of Luperci and Argei, or why the former sacrificed a dog and the latter were bound hand and foot. What I want to examine is the role of the festivals of the Lupercalia and the Argei in the functioning of the Roman community. The best-informed among ancient writers were convinced that these were purification cere- monies. I assume that the ancients knew what they were talking about and propose, first, to establish the nature of the ritual cleanliness of the city, and second, see by what techniques the two festivals achieved that goal. What, in the perception of the Romans themselves, normally made their city unclean? What were the ordinary, repetitive sources of pollution in pre-Imperial Rome, before the concept of the cura Urbis was refined? The answer to this is provided by taboos and restrictions on certain sub- stances, and also certain activities, in the City. First, there is a rule from the Twelve Tables with Cicero’s curiously anachronistic comment: «hominem mortuum», inquit lex in duodecim, «in urbe ne sepelito neve urito», credo vel propter ignis periculum (De leg. II 58). Secondly, we have the edict of the praetor L. Sentius C.f., known from three inscrip- tions dating from the beginning of the first century BC1: L. Sentius C. f. pr(aetor) de sen(atus) sent(entia) loca terminanda coer(avit). -
1996 Njcl Certamen Round A1 (Revised)
1996 NJCL CERTAMEN ROUND A1 (REVISED) 1. Who immortalized the wife of Quintus Caecilius Metellus as Lesbia in his poetry? (GAIUS VALERIUS) CATULLUS What was probably the real name of Lesbia? CLODIA What orator fiercely attacked Clodia in his Pro Caelio? (MARCUS TULLIUS) CICERO 2. According to Hesiod, who was the first born of Cronus and Rhea? HESTIA Who was the second born? DEMETER Who was the fifth born? POSEIDON 3. Name the twin brothers who fought in their mother's womb. PROETUS & ACRISIUS Whom did Proetus marry? ANTIA (ANTEIA) (STHENEBOEA) With what hero did Antia fall in love? BELLEROPHON 4. Give the comparative and superlative forms of mult§ PLâRS, PLâRIM¦ ...of prÇ. PRIOR, PR¦MUS ...of hebes. HEBETIOR, HEBETISSIMUS 5. LegÇ means “I collect.” What does lectitÇ mean? (I) COLLECT OFTEN, EAGERLY Sitis means “thirst.” What does the verb sitiÇ mean? (I) AM THIRSTY / THIRST CantÇ means “I sing.” What does cantillÇ mean? (I) CHIRP, WARBLE, HUM, SING LOW 6. Differentiate in meaning between p~vÇ and paveÇ. P}VÆ -- PEACOCK PAVEÆ -- (I) FEAR, TREMBLE Differentiate in meaning between cavÇ and caveÇ. CAVÆ -- I HOLLOW OUT CAVEÆ -- I TAKE HEED, BEWARE Differentiate in meaning between modo (must pronounce with short “o”) and madeÇ. MODO -- ONLY, MERELY, BUT, JUST, IMMEDIATELY, PROVIDED THAT MADEÆ -- I AM WET, DRUNK Page 1 -- A1 7. What two words combine to form the Latin verb malÇ? MAGIS & VOLÆ What does malÇ mean? PREFER M~la is a contracted form of maxilla. What is a m~la? CHEEK, JAW 8. Which of the emperors of AD 193 executed the assassins of Commodus? DIDIUS JULIANUS How had Julianus gained imperial power? BOUGHT THE THRONE AT AN AUCTION (HELD BY THE PRAETORIANS) Whom had the Praetorians murdered after his reign of 87 days? PERTINAX 9. -
The Roman Virtues
An Introduction to the Roman Deities Hunc Notate: The cultural organization, the Roman Republic: Res publica Romana, and authors have produced this text for educational purposes. The Res publica Romana is dedicated to the restoration of ancient Roman culture within the modern day. It is our belief that the Roman virtues must be central to any cultural restoration as they formed the foundation of Romanitas in antiquity and still serve as central to western civilization today. This text is offered free of charge, and we give permission for its use for private purposes. You may not offer this publication for sale or produce a financial gain from its distribution. We invite you to share this document freely online and elsewhere. However, if you do share this document we ask that you do so in an unaltered form and clearly give credit to the Roman Republic: Res publica Romana and provide a link to: www.RomanRepublic.org 1 Roman Republic: Res publica Romana| RomanRepublic.org An Introduction to the Roman Deities The existence of the gods is a helpful thing; so let us believe in them. Let us offer wine and incense on ancient altars. The gods do not live in a state of quiet repose, like sleep. Divine power is all around us - Publius Ovidius Naso Dedicated to anyone who desires to build a relationship with the Gods and Goddesses of Rome and to my friends Publius Iunius Brutus & Lucia Hostilia Scaura 2 Roman Republic: Res publica Romana| RomanRepublic.org An Introduction to the Roman Deities Who are the Roman Gods and Goddesses? Since the prehistoric period humans have pondered the nature of the gods. -
Burial Customs and the Pollution of Death in Ancient Rome BURIAL CUSTOMS and the POLLUTION of DEATH in ANCIENT ROME: PROCEDURES and PARADOXES
Burial customs and the pollution of death in ancient Rome BURIAL CUSTOMS AND THE POLLUTION OF DEATH IN ANCIENT ROME: PROCEDURES AND PARADOXES ABSTRACT The Roman attitude towards the dead in the period spanning the end of the Republic and the high point of the Empire was determined mainly by religious views on the (im)mortality of the soul and the concept of the “pollution of death”. Contamina- tion through contact with the dead was thought to affect interpersonal relationships, interfere with official duties and prevent contact with the gods. However, considera- tions of hygiene relating to possible physical contamination also played a role. In this study the traditions relating to the correct preparation of the body and the sub- sequent funerary procedures leading up to inhumation or incineration are reviewed and the influence of social status is considered. Obvious paradoxes in the Roman at- titude towards the dead are discussed, e.g. the contrast between the respect for the recently departed on the one hand, and the condoning of brutal executions and public blood sports on the other. These paradoxes can largely be explained as reflecting the very practical policies of legislators and priests for whom considerations of hygiene were a higher priority than cultural/religious views. 1. INTRODUCTION The Roman approach to disposing of the dead in the Republican era and the early Empire (the period from approximately 250 BC to AD 250) was determined in part by diverse cultural/religious beliefs in respect of the continued existence of the soul after death and the con- cept of the “pollution of death”. -
Oratio Recta and Oratio Obliqua in Caesar's De Bello
VOICES OF THE ENEMY: ORATIO RECTA AND ORATIO OBLIQUA IN CAESAR’S DE BELLO GALLICO by RANDY FIELDS (Under the Direction of James C. Anderson, jr.) ABSTRACT According to his contemporaries and critics, Julius Caesar was an eminent orator. Despite the lack of any extant orations written by Caesar, however, one may gain insight into Caesar’s rhetorical ability in his highly literary commentaries, especially the De Bello Gallico. Throughout this work, Caesar employs oratio obliqua (and less frequently oratio recta) to animate his characters and give them “voices.” Moreover, the individuals to whom he most frequently assigns such vivid speeches are his opponents. By endowing his adversaries in his Commentarii with the power of speech (with exquisite rhetorical form, no less), Caesar develops consistent characterizations throughout the work. Consequently, the portrait of self-assured, unification-minded Gauls emerges. Serving as foils to Caesar’s own character, these Gauls sharpen the contrast between themselves and Caesar and therefore serve to elevate Caesar’s status in the minds of his reader. INDEX WORDS: Caesar, rhetoric, oratory, De Bello Gallico, historiography, propaganda, opponent, oratio obliqua, oratio recta VOICES OF THE ENEMY: ORATIO RECTA AND ORATIO OBLIQUA IN CAESAR’S DE BELLO GALLICO by RANDY FIELDS B.S., Vanderbilt University, 1992 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2005 © 2005 Randy Fields All Rights Reserved VOICES OF THE ENEMY: ORATIO RECTA AND ORATIO OBLIQUA IN CAESAR’S DE BELLO GALLICO by RANDY FIELDS Major Professor: James C. -
The World's Measure: Caesar's Geographies of Gallia and Britannia in Their Contexts and As Evidence of His World Map
The World's Measure: Caesar's Geographies of Gallia and Britannia in their Contexts and as Evidence of his World Map Christopher B. Krebs American Journal of Philology, Volume 139, Number 1 (Whole Number 553), Spring 2018, pp. 93-122 (Article) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/ajp.2018.0003 For additional information about this article https://muse.jhu.edu/article/687618 Access provided at 25 Oct 2019 22:25 GMT from Stanford Libraries THE WORLD’S MEASURE: CAESAR’S GEOGRAPHIES OF GALLIA AND BRITANNIA IN THEIR CONTEXTS AND AS EVIDENCE OF HIS WORLD MAP CHRISTOPHER B. KREBS u Abstract: Caesar’s geographies of Gallia and Britannia as set out in the Bellum Gallicum differ in kind, the former being “descriptive” and much indebted to the techniques of Roman land surveying, the latter being “scientific” and informed by the methods of Greek geographers. This difference results from their different contexts: here imperialist, there “cartographic.” The geography of Britannia is ultimately part of Caesar’s (only passingly and late) attested great cartographic endeavor to measure “the world,” the beginning of which coincided with his second British expedition. To Tony Woodman, on the occasion of his retirement as Basil L. Gildersleeve Professor of Classics at the University of Virginia, in gratitude. IN ALEXANDRIA AT DINNER with Cleopatra, Caesar felt the sting of curiosity. He inquired of “the linen-wearing Acoreus” (linigerum . Acorea, Luc. 10.175), a learned priest of Isis, whether he would illuminate him on the lands and peoples, gods and customs of Egypt. Surely, Lucan has him add, there had never been “a visitor more capable of the world” than he (mundique capacior hospes, 10.183).