BOOKLET OF ABSTRACTS

Department of Classical Philology and Neo-Latin Studies Partners

PROF DR ZOLTÁN GYENGE Dean, Patron of the Conference

UNIVERSITY OF SZEGED FACULTY OF HUMANITIES AND SOCIAL SCIENCES

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SESSION 1

ROMAN HISTORY WEDNESDAY, 2019. 08. 28, 11:50–13:30

Chair: Dr Andrei Y. Markelov BENEDIKT LAVRINČÍK Masaryk University, Brno (Czech Republic) WEDNESDAY, 2019. 08. 28, 11:50–12:10

The Pre-Caesarian Calendar – A Time Counting Theory

This paper deals with issues of the Roman calendar before Caesar´s reform – a number of months, inercalatum, counting of winter months and legendary calendars of Romulus and Remus. Primarily, the research describes the issues from a religious view, but connections between political, war or vegetation affairs and the Roman calendar are also important. The paper is divided into three parts. The first part follows up and interprets ancient sources, as Livius or Macrobius, who informs us about the first Roman calendars. The next part acquaints us with a view of modern scholars, for example, Otto Ernest Hartmann, Joseph Dwight or Jörg Rüpke. We can say that Otto E. Hartmann was the first modern scholar who studied the Roman calendar. He formulated a theory of the ten months Roman calendar that was identical with a vegetation calendar. This calendar had 304 days and winter seasons included no months. This theory is accepted by most scientists during in the 20. and 21. century. But some scholars disagree with this theory, for example H. J. Rose and B. M. Allen. These scientists claim that the Roman calendar had to be based on the so-called full year (twelve months), because in winters there were too many matters to make (prepare to wars and to field works, purification rituals). The aim of the last part is how Romans counted months before the Caesar’s calendar reform. Because the modern scholars have different opinions, the paper identified issues of these opinions and then this research suggests a new solution.

ADAM KUVIK Masaryk University, Brno (Czech Republic) WEDNESDAY, 2019. 08. 28, 12:10–12:30

Some Notes to the Dating of Justinian's Patriciate

Flavius Petrus Sabbatius, better known as emperor Justinian the Great, was one of the most important early Byzantine rulers. For the past decades, his career has been of particular interest of historians and researchers and this research has produced exceptionally detailed picture of his whole reign. One still insufficiently answered question remains that of the dating of Justinian’s patriciate. Several attempts have been made in modern historiography to approximately determine the year during which Justinian had been granted the prestigious title of patricius, but all of them omit the importance of one key evidence found in the connection with the person and career of magister militum praesentalis Vitalianus. This paper, with regard to all the relevant primary sources and numerous modern studies which are devoted – at least partially – to this topic, proposes a new and more precise dating of the patriciate of Justinian in light of the circumstances surrounding the events of 520 and 521.

FABRIZIO BIGLINO Royal Holloway, University of London (UK) WEDNESDAY, 2019. 08. 28, 12:30–12:50

Between Polybius and Marius: The Silent Revolution

Polybius’ description of the Roman army in book VI of his Histories is considered the main reference regarding its structure and key mechanisms – such as recruitment, payment, etc – and it has become the de facto image of the mid- Republican Roman legions until the major changes introduced by the reforms attributed to Gaius Marius. However, there are several elements highlighting the fact that Polybius’ description actually depicts a rather outdated military system, making it hard to accept it as an up-to-date portrait of the army by the mid-second century BC. The Roman army, after all, had in its ability to constantly change one of its most striking characteristics and a key factor in its success. From the mid-third century BC, it started to experience important changes that will deeply affect its entire structure from the number of legions, the ratio between citizens and allies to the recruitment system. Despite their importance, these changes are not prominent in the literary sources, contrary to other well-known episodes. After all, as a result of this progressive transformation, the Roman army of the mid-second century BC not only is showing important differences from the one described by Polybius, but it was actually closer to the one traditionally attributed to Marius, thus questioning the overall prominence traditionally attributed to his reforms. By examining hints within the literary, archaeological and epigraphic evidence, this paper aims to proper highlight the major variations that interested the Roman military system from the mid-third century to the late second century BC. As a result, this will offer a better understanding of the impact of the army on Roman society during this crucial period.

SHEANNA MARIA MURRAY La Sapienza University of Rome (Italy) WEDNESDAY, 2019. 08. 28, 12:50–13:10

Identities in Roman Macedonia: The Assimilation of the Roman and Macedonian Communities During the Early Imperial Period

In recent years, the study of Roman Macedonia has gained considerable importance, particularly the subject of assimilation of the Roman and Macedonian communities. In this paper, I shall discuss this phenomenon that over a period of a few centuries led to these communities sharing a collective identity. Why did the Romans and the Macedonians integrate certain aspects of each other’s culture into their own but overlooked certain others? Did the extent of assimilation vary between the social classes? These are the questions I shall discuss. Most of the evidence that remains, pertains to the elite, but they cannot be considered representatives of the entire community. In order to get more comprehensive answers to the aforementioned questions, I have attempted to provide a synthesis which includes all social classes, by discussing the available epigraphic, numismatic and archaeological evidence. Due to the social changes that took place as a result of the Constitutio Antoniniana in 212 CE, I shall focus on the imperial period before the edict was issued. SESSION 2

LEGAL QUESTIONS WEDNESDAY, 2019. 08. 28, 15:00–16:15

Chair: Dr Imre Áron Illés PUNSARA AMARASINGHE Sant'Anna School of Advanced Studies, Pisa (Italy) Wednesday, 2019. 08. 28, 15:00–15:20.

Influence of Stoic philosophy in carving Cicero’s notion on Jus Naturale: From legal philosophical perspective

It may be not an exaggeration of facts to argue that real development of natural rights or natural law in Roman jurisprudence can be attributed to Cicero as his treaties on law and governance have been heavily influenced from Greek stoicism. Cicero’s fame as an orator has always upheld its reputation thorough out the centuries, but the philosophic contributions made by him have left a less concern as an influential thinker due to the fact that his ideas were essentially grounded on the basis of Greek thinkers mainly derived from Aristotle, Hellenist thinkers and Stoics. The multidisciplinary nature of Cicero’s writings has expanded his interests from oratory to stoicism and then to law, yet it allows the reader to grasp how his astute understanding provided philosophical analysis depending on the context. From dozens of his philosophic treaties the importance relating to natural law and Stoic influence upon it are primarily confined to three writings De Officiis, De Legibus and De Republica. However until his third writing Cicero has not explicitly defended his exact idea on natural law. Cicero was clearly aware of the dominant role of jus civile as the substantive legal force in Roman republic and the rights derived from nature had no normative bearing on civil law of the republic. The manner Cicero included natural law as a lively principle in practice was unique as he suggested the applicability of natural law in oratory as a convincing argument. As an example this principle was embodied in his writing on oratory De Inventione, where he believes view, the theory of Natural Law provides the orator with arguments that permit him to amplify the Civil Law and to compare it with non- juridical principles. Therefore, a strategy of argument based on Natural Law is particularly helpful when the speaker wants to persuade his hearers that a given act, although illegal, is nonetheless right. The much philosophic enrichment and erudition on natural law as inviolable principle was included in the writings in the later stage of life as an intellectual. The results of this paper will illustrate the gravity of Stoicism played in carving the legal acumen of Cicero as a statesman, orator and above all the most eminent legal philosopher in Roman history. FREDERIK GALAMBOSI Masaryk University, Brno (Czech Republic) Wednesday, 2019. 08. 28, 15:20–15:40

Roman names and their connection to Roman citizenship

This paper focuses on the meaning behind Roman names and the changes in them connected to the Roman citizenship. In the first part of the paper the general meaning of Roman names and their parts will be discussed. The second part of the paper offers the look at the future research into the names taken by barbarians and the possible connection to the Roman citizenship. The new methods of the research will be mentioned, including prosopography.

MAREK TODOROV Masaryk University, Brno (Czech Republic) Wednesday, 2019. 08. 28, 15: 40–16:00

Buccelarii – the tool of personal power?

The main focus of the lecture will rest on the topic of „private“ units of soldiers under the command of influential people from both the civil and military origin in the late Roman empire. These kind of units are most commonly called buccelarii in the sources, but it is possible to find other terms depicting conceptually very similar kind of armed forces. There are several uncertanities in the core aspects of understanding the buccelarii, which make the disscusion about this topic meaningful and interesting. In the lecture I will try to introduce the concept of the buccelarii and to offer possible answers to some of the unclear questions about the buccelarii. There is a debate among the historians about how the buccelarii came to be. Even though it is hard to completely abandon other opinions about this subject, probably the most likely one is, that the buccelarii origins can be found in the Roman domestici together with some barbarian influence. The question also remains whether or not were the buccelarii truly private. Some laws prohibited the creating of personal armies or buccelarii and thus are leading some scholars into believing that the buccelarii are independent on the government, other sources confirms that the buccelarii were at least partially paid by the Roman state. This would suggest that the buccelarii were more of a semi-professional part of the army rather than completely private military units. Last but not least in the lecture will be mentioned what kind of persons formed the buccelarii and who were they loyal to. Finding out where their loyalty lied might help us decide to what degree the buccelarii contributed to the personal and independent power of the elites. SESSION 3

ROMAN POETRY WEDNESDAY, 2019. 08. 28, 16:40–17:55

Chair: Dr Ibolya Tar BARNA DOBOS Eötvös Loránd University, Budapest (Hungary) Wednesday, 2019. 08. 28, 16:40–17:00

The satirical way of speaking in Ovid’s Fasti (6, 395–416)

In the sixth book of Fasti (395–416) an exciting short story can be read presented by the Ovidian narrator adopting a well-known anecdotal style reminiscent of Horace’s Sermones. As the tired poet was walking on one of the most frequented streets of Rome, namely on the Via Nova, he suddenly stunned by the sight of a barefoot roman lady making her way down to the Forum. Besides becoming mute, he could not move on. Noticing what just happened, an old lady of the quarter seated the poet and told him about an ancient custom of the Velabrum that recalls a time when the entire area was waterlogged. The purpose of my presentation is to consider the satirical way of speaking in this story, mentioned above, as one of the potential poetic manners with which Ovid makes his poem more vivid and at the same time alludes to certain poems of Horace. I reveal and describe this web of allusions which includes, among others, the second, fifth and eighth poems of the first book of Horace’s Satires. The city plays a main role both in the world of the satires and in Ovid’s calendrical poem, where the poet can get inspired by the Musa pedestris to write. Besides presenting this common feature of the poems, I endeavor to prove a systematic analysis of the text by close reading and to take a closer look at three significant expressions, namely at the verbs descendere and obstupescere and the syntagm pede nudo. Last, but not least more other modalities or poetic tones can be observed among the dominant ones. Under the surface which is ruled by the didactic and panegyric tones, we can notice the lofty hymnic, the parodistic, and finally the erotical-elegiac as well.

FEDERICO DI PASQUA City University of New York (USA) Wednesday, 2019. 08. 28, 17:00–17:20

Honor Culture and Aristocratic Ethos in Tibullus’ Elegy

The men of the Roman Republic, not unlike ourselves, were the subjects of constant and close public scrutiny. In such a context, public praise and public shaming were a critical component of the Roman social fabric: ‘‘No man can be a good judge,’’ Cicero argues, ‘‘who is not affected by well-grounded suspicion’’ (Cic. Verr. 2.5.65). My paper explores the notion of shame and honor culture as a hermeneutic tool for the study of Tibullus’ corpus. The poet’s usage of moral vocabulary, I argue, situates his persona within the public discourse of the first century Roman aristocracy. In my reading, Tibullus, while self-fashioning himself as culturally non-conformist, is deeply imbued in the honor culture of his time and thus afraid of the policing gaze of his fellow Romans. My research addresses, among others, the following questions: How does Tibullus’ moral horizon differ from the typical Roman male? Is Tibullus’ erotic and elegiac expertise honor-driven? Is Tibullus’ seruitium amoris modelled on the shame-driven military prowess of Roman aristocracy, as in Tibullus 1.1. “Hic ego dux milesque bonus”? This analysis helps illuminate the cultural conflict experienced by the Roman political and cultural elite of the first century. It contributes to the assessment of the cultural and sociological framework, in which the literature of the first century BCE was written and read.

Péter SOMFAI Eötvös Loránd University, Budapest (Hungary) Wednesday, 2019. 08. 28, 17:20–17:40

The Loss of Innocence – Catullan intertexts in Vergil’s Eclogue 8 and the Camilla-episode of the Aeneid

In ancient Rome there was a fundamental standard imposed on maidens to preserve their virginity – i.e. innocence in the sexual sense – until their first marriage. Furthermore, it seems that they were also expected to be terrified about their wedding night because of the significant sexual and existential changes coming about at that time. Some elements of the wedding ritual, e.g. the practice of raptio or the summoning of Hymenaeus could help the bride to come up to this expectation, as violence could be associated with the previous one and death with the latter. Thanks to these connotations, it appears that in the Catullan ‘long poems’ – primarily in carmina 62 and 66 – the loss of innocence in the sexual sense is intertwined with the motives of aggression, violence and even murder, or in other words, with the thought of the loss of innocence in the legal sense. By means of intertextual connections with the Catullan poems in question, this phenomenon can also be noticed in Vergil’s Eclogue 8 and some passages of the Aeneid dealing with the topic of marriage, e.g. the lines of Book 11 describing Camilla. The purpose of my study is to examine the intertextual interplay of the passages mentioned above, as it will be of essential importance to observe the way the issue of marriage occurs in the works of Vergil, reflecting the ‘subversive’ influence of Catullus. SESSION 4

GREEK LITERATURE THURSDAY, 2019. 08. 29, 10:30–11:45

Chair: Dr Irena Radová MARTA FOGAGNOLO University of Pisa (Italy) THURSDAY, 2019. 08. 29, 10:30–10:50

Megaclides of Athens and the Homeric Exegesis Between Aristotle and Aristarchus

The paper will analyse an aspect of the Homeric exegesis of Megaclides of Athens (4th BC) that foreshadows results of the Aristarchean inquiry on the text of the poems. The Peripatetic Megaclides, author of a Περὶ Ὁμήρου (a syngramma in at least two books, in which he dealt with exegetical and historical-antiquarian questions), took into account the Aristotelic claim about the Homeric paternity of the Iliad and the Odyssey and the consequent devaluation of the cyclic poems (Po. 1459a 37-b 16, cf. 1448b 38-1449a 1), condemning (ἐπιτιμᾷ) the poets after Homer and Hesiod (οἱ μεθ’ Ὅμηρον καὶ Ἡσίοδον ποιηταί) for the representation of Heracles (Ath. 12.512e-513b = Megaclid. fr. 9 J.). He used a term that will be ‘technical’ in the later Aristarchean exegesis, νεώτεροι, in order to indicate later poets, whose poetry should not be employed for the interpretatio Homerica, according with the principle Ὅμηρον ἐξ Ὁμήρου σαφηνίζειν. Many Aristarchean athehesis of Homeric verses are indeed motivated by supposed ‘neoteric’ features. The reading of the Epitome (E) of the Deipnosophistae in Megaclides’account, νεώτεροι, has been judged better than the reading of the codices A and K, νέοι (cf. Kaibel 1890, 132; van der Valk 1971, LXXXIII). In this case, the origin of the technical term ‘νεώτεροι’ should be older than Aristarchus, who could have perhaps derived it from the Peripatetic exegesis on Homer. In particular, the condemnation of a ‘martial’ Heracles (with club and leonte) as a typical representation of the νεώτεροι, could be also found in the scholiographic tradition and perhaps it goes directly back to the Aristarchean exegesis, evidently indebted to Megaclides’ remark (cf. Strab. 15.1.9, schol. ex. Il. 5.404a1 T, schol. ex. Il. 5.404a2 b, schol. TV Od. 11.385, schol. HQT Od. 11.601, Eust. Il. 561.23-28 [II 101.7-13 V.]; cf. Severyns 1928, 58, 143, 205-206).

LINDA MOLLI University of Pisa (Italy) THURSDAY, 2019. 08. 29, 10:50–11:10.

Just a pale shadow? The characterization of Briseis in Homer’s Iliad

Briseis, Achilles’ slave in the Iliad, has often been included among minor Homeric characters. Even DUÉ 2002, author of the only extant monograph on the topic, has interpreted Briseis as an “example of epic compression”, underestimating the Iliadic character in comparison with other possible pre-Homeric traditions. This paper aims at providing an analysis of the character of Briseis in order to highlight her importance within the Iliad, as well as to prove the extraordinary refinement of the Homeric art of characterization. I will investigate the character and narrative function of Briseis through the lenses of narratology, a methodology which will allow an appreciation of Briseis’ fundamental role in the poem: tightly connected with the main narrative theme of the Iliad, i.e. Cause of Achilles’ μῆνις οὐλομένη, Briseis figures as “a second Helen” (SUZUKI 1989), qua true cause of the quarrel between Achilles and Agamemnon. Her privileged position among captive women in the Greek camp, as well as the numerous connections linking her to the two most important women on the Trojan side, namely Helen and Andromache, confirm Briseis’ relevance within the narrative plot. Her central function in the Iliad is further supported by her characterization which, on close scrutiny, turns out to be quite detailed: as a matter of fact, through scattered bits of information about her past, epithets and periphrases, Homer creates an in fieri portrait which culminates in the γόος Briseis performs on the dead body of Patroclus in Il. XIX. 282-302. In remarkable lines containing her first and unique speech within the poem, Briseis mourns for the death of her beloved friend, while lamenting her unlucky fate, made of a sorrowful past and an unhappy future. Thus, it is not surprising to find here, at the very climax of Briseis’ characterization, the first occurrence of her personal name in incipitary position at the beginning of the hexameter (Il. XIX. 282), which will recur in Il. XXIV. 676, in the last appearance of the character in Achilles’ arms.

DANIELA CAGNAZZO University of Bari (Italy) THURSDAY, 2019. 08. 29, 11:10–11:30

P.Oxy. XX 2257 fr. 1 and the cold case of Aitnaiai’s stagecraft

Although no aeschylean hypomnemata have been preserved, the papyri have returned evidences of ancient scholarship, such as fragments with marginalia and hypotheseis of several lost tragedies (cfr. P.Oxy. 2252, 2255, 2256); so, it is difficult to make a comparison with the tradition of scholia, but it provides particular value for these ancient annotations. If the misery of papyrus notes could testify a lower fortune of Aeschylus compared to other dramatists, like Euripides, the discovery of scholar materials linked with lost tragedies denotes that his productions was still available during the first centuries of Imperial Age. We can have an evidence thanks to P.Oxy. XX 2257 (2nd century AC), which shows a precious scholar product, based on different materials, and offers important informations on the Aitnaiai stagecraft: in fact, the anonymous scholar reports on four-five scene changes in a sigle play, setted in different parts of Sicily. Before the discrovery of papyrus it was unknown the dramatic tecnique and the theatrical practice of Aitnaiai, but it opens new implications of the aeschylean production. The modern scholars say that the particular circumstance of the first performance involves the peculiarities of scene changes, but this interpretation leaves unsolved the problem of the structural arrangements fort the different sets. My purpose is to hypothize a reconstruction of the drama setting and to explain the technical modality of scene changes. SESSION 5

ANCIENT RELIGIONS THURSDAY, 2019. 08. 29, 10:30–12:10

Dr Endre Hamvas PÉTER KAPI University of Szeged (Hungary) THURSDAY, 2019. 08. 29, 10:30–10:50

The Image of Druids in the Works of Strabo and Diodorus Siculus

The ultimate truth about the druids may never be revealed since ancient descriptions concerning them are very obscure and inconsistent. However, several suggestions have been made regarding them with respect to Roman and Ancient Greek sources: scholars rightly suggest that they played an important role in the political and religious life of Gaul, but many of them also believe that the druids were diviners and performed human sacrifices. The descriptions made by Roman authors from the 1st century BC and the 1st century AD may support the view according to which the druids performed divinations and human sacrifices, but the descriptions of Strabo and Diodorus Siculus question the correctness of this interpretation. Therefore, in my presentation I investigate how the druids are described in the writings of Strabo and Diodorus Siculus, in what way their descriptions differ from the image of druids in the works of Roman authors from the 1st century BC and the 1st century AD and how can Strabo´s and Diodorus´ statements alter the common opinion about the druids.

MICHAELA KELLOVÁ Charles University in Prague (Czech Republic) THURSDAY, 2019. 08. 29,10:50–11:10

Magna Mater, where should I place this defixio?

Defixiones (curse tablets) are artefacts of a magical nature. They have their epigraphic, archaeological and partially religious value, and they provide a valuable insight into thinking of average people. These tablets made of lead bear the curse written down on them. Mostly they were aimed against any competitors- in love, trial or sport, or even a thief who robbed a person. Usually they were placed in graves, water sources or sacred places. In my presentation I would like to introduce the study on deposition of curse tablets concerning especially Magna Mater and devotions to her. Specifically, I will focus on one of the most important archaeological sites dedicated to this oriental goddess and related to the defixiones, which is the dual shrine of Magna Mater and Isis in Mainz, Germany - the ancient Mogontiacum. I would like to primarily draw attention to the deposition of the thirty-four tablets which were found there and are dated between the last third of the first century A.D. and the second century A.D. Their location differs from the tablets found in the other temples and sites, especially because of the fact that they are not related to water basins, but they are linked to archaeological contexts related to fire. Then I would like to compare this archaeological site to another temple of Magna Mater in Europe, in Kempraten, Switzerland. Are the deposition and the ritual the same or do they differ? How did this particular goddess, Magna Mater, influence the tradition of deposition of curse tablets?

MARTIN ŠMERDA Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 11:10–11:30

Quirinus: Problematic of Change in Character of Roman God

This paper will focus on the problematic concerning character of Roman god Quirinus and his origins. Quirinus was included in first Capitoline Triad, but what was his origins, his purpose and his character? Was Quirinus a romanised god of Roman citizens of Sabine origin? Was he a god of war, a divine protector of state and its citizens? Was he deified Romulus as Livy suggests in his Histories?

AMAL SHEHATA University of Reading (UK) THURSDAY, 2019. 08. 29, 11:30–11:50

Magic: Remnants of the Old Religion in the New World

It is well known that, one of the most important beliefs and practices that the ancient Egyptian was unable to give up was what enabled him to encounter the occult powers during life and what guaranteed him eternity after death. By this we mean magic, which is one of the most significant means used by Egyptians in the past to encounter occult powers. It was usually used to destroy something he is afraid of or to obtain something he desires. Long put on a pedestal by some and held in suspicion by others, it is only recently that "Magic" as a key source for understanding to what extent the Egyptians embraced and remained adhering to the pagan worships and practices until Late Roman era. In this paper, I consider the magic as one of the most popular practices which remained in Egypt the same in the old ideas and practices it bears, despite the spread of the Christian doctrine and the legislation and Empire decrees passed to eliminate such practices through imposing sanctions which reached sometimes death, but all of which were proved to be unsuccessful attempts. A proof of this is the continuous magical practices of prophecy and divination until the seventeenth and eighteenth centuries, which is expressed and confirmed by a lot of Greek and Coptic magical papyri and amulets. It has been indicated through the study of magic that the Egyptian mind in that period was characterized by the absence of clear barriers between the old and the new, so we find it carrying a lot of old ideas and beliefs to the new doctrine: those who believe in Jesus Christ cried out to the gods of Paganism and appealed to its unseen forces until the tenth century AD.

SESSION 6

NEO-LATIN AND RECEPTION STUDIES THURSDAY, 2019. 08. 29, 14:30–16:10

Chair: Dr Péter Kasza PAVEL ŠEVČÍK Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 14:30–14:50

Sparrow vs. Goose: The Diatribe of John Hus‘ Concept of the Church

The famous Czech preacher John Hus was a loud critic of the conditions in contemporary Christian Church. He even wrote some tractates dealing with this topic (e.g. De ecclesia, De sex erroribus). In the paper, I analyse the 15th-century polemic of Carthusian prior Stephen from Dolany with Hus’ opinions and try to point out his counterarguments. Since the common practise in Middle Ages was to refer to older authorities (like St. Augustine, Bruno Astensis, St. Gregory the Great et al.), I examine also their influence on Stephen’s work. The analysis is based on the text of Dialogus volatilis inter aucam et passerem, which is preserved in two 15th- century manuscripts G 12 Cerr II 209 (located in Brno) and UB 940 (located in Graz).

TOMÁŠ WEISSAR Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 14:50–15:10

The “Choleric-Saint” St. Procopius and His Image in Spiritual Poems

In the paper, a Bohemian saint, St. Procopius will be introduced, as we can know his character and life from the hagiographical and other historical sources. Then, this image will be compared with the way, how St. Procopius was represented in Latin spiritual poems.

BERNADETT KÁRPÁTI Eötvös Loránd University, Budapest (Hungary) THURSDAY, 2019. 08. 29, 15:10–15:30

The Material Aspects of Rewriting Antiquity – Magda Szabó’s novel The Moment

In a postmodern context the relation to antique literary and mythic canon is not only an approach to a certain text but a feature of the attitude towards the ancient tradition in a general cultural discourse as well. A pillanat (The Moment) novel by Magda Szabó attempts on its unique way to rewrite the determinative piece of the ancient Latin literature, the Aeneid from a female aspect. My presentation demonstrates the intertextual relation between the epos and the novel, besides summarizing the meaningful and relevant similarities and differences in the context of a thematic rewrite it also focuses on the interpretation of the Aeneid by the novel which also can be considered as an interpretation of the whole antiquity as well. Hereby I am dealing with the material aspects of the rewriting of the Aeneid and the antique literary tradition: according to the novel’s frame story the text is found and preserved by a certain Aglia Nobilia (the alterego of Ágnes Nemes Nagy, the prominent Hungarian poet of the 20th century), and as presented by the text can be also connected to its fragmental and incomplete character. The trope of the found manuscript is almost a cliche, yet I claim it can be interpreted fruitfully: the fragmented character of the novel refers to the material aspects of a texts’ survival from antiquity, by which in general points at the unreliable even arbitrary nature of the literary tradition. This fragmented character can be connected to another issue of the gesture of rewriting: namely the possibilities of a new approach to the pieces of the antique canon, the relation in a textual and intertextual way to the Vergilian version in terms of ’original’ and ’new’. Through this examination I will also present the novel’s interpretation of history, politics, literature, religion and other discursive systems and institutions.

MAGDA KRÁLOVÁ Charles University in Prague (Czech Republic) THURSDAY, 2019. 08. 29, 15:30–15:50

The Classical or the Old Norse Myth? German and Danish Approaches to the Use of a Myth in the Modern Literature at the Turn of the 18th and 19th Century

In the paper, I would like to provide a comparative overview of the aesthetical debate that took place at the turn of the 18th and 19th century in Germany and Denmark concerning the use of the Old Norse versus the Classical mythology in literature. In Germany, it is Johann Gottfried Herder who discusses in his dialogue from 1796 called „Iduna oder der Apfel der Verjüngung“ the role of a mythology for the art of poetry and proposes use of the Old Norse mythology as a rejuvenating impulse for the modern German literature. On the other hand, his view does not suggest a complete rejection of the Classical, especially Greek models. In discussing his work, I will focus especially on the following question: How much room would the revitalization potential of the Norse myth as suggested by Herder leave for the classical inspirations? Herder’s view will provide a starting point of the comparison for the situation in Denmark where the University of Copenhagen in 1800 posed in an announced essay contest following question: „Var det gavnligt for Nordens skjøne Litteratur, om den nordiske Mythologie blev indført og almindelig antaget i Stedet for den græske?“ (“Would it be beneficial for the belles-lettres of the North if the Norse Mythology were introduced and generally accepted in place of the Greek one?”). The contributions to the contest represented the view of a young generation namely Adam Oehlenschläger, Jens Møller and Ludvig Stoud Platou, all of whom later became important figures of Danish cultural life. I would like to summarize their views and examine if there is any Herder’s influence discernible in the debate. SESSION 7

ANCIENT HISTORY THURSDAY, 2019. 08. 29, 14:30–16:10

Chair: Dr Nóra Dávid HAGGAI OLSHANETSKY Bar Ilan University, Ramat Gan (Israel) THURSDAY, 2019. 08. 29, 14:30–14:50

Jewish Exemption from Military Service, and the Way the Romans Perceived the Jews and Judaism in the Late Roman Republic and the Early Empire

Through the ages, many scholars tried to claim that there were no Jewish soldiers in the Roman army or at least, if there were, they were a negligible minority in Jewish society. These scholars usually bring up Josephus’ writings in which he describes Jews repeatedly being granted exemption from military service in the second half of the 1st century BCE. However, these exemptions never encompassed the entire Jewish population under Roman rule. Exemptions were given only to certain communities for a limited time. If there was a general exemption for all Jews, from all classes and all across the Empire, Josephus would have mentioned it in his writings. Moreover, Josephus, who sat in Rome, with all the archives of the Empire in his disposal, could not find even one local exemption after the year 14 BCE. Thus, one can infer that such exemptions were not in existence after the year 14 BCE. That, by itself, is the best evidence that Jewish military service existed in the armies of the early Roman Empire. In my lecture, I will try to prove there were fewer exemptions than perceived before, more localised and limited in effect than suggested until now. More importantly, I will show that the phrasing of the highlights how the Romans perceived Jews and Judaism, the Roman's ability to see the difference between Jews as individuals and the ability to differentiate between different streams and sects in Judaism. Furthermore, the exemptions elaborate on further subjects. Firstly, on how the Romans conducted their affairs in the East. Secondly, on the Romans' administrative system, way of thinking and the way they implemented their policies.

YAEL ESCOJIDO – HAGGAI OLSHANETSKY Bar Ilan University, Ramat Gan (Israel) THURSDAY, 2019. 08. 29, 14:50–15:10

Am I my Brother's Keeper: Jews as Slave Owners and Slave Traders in the Second Temple Period

It seems that in both the academic and non-academic spheres, almost everyone is party to a consensus that Jews, after the destruction of the First Temple, no longer owned Jews or gentiles as slaves. This general belief was most probably derived from a few reasons. The first being that the Jews, at least according to the Bible, used to release their slaves once every 49 years during the First Temple Period. Secondly, this view comes from an anachronistic perception of how the Jews and Judaism of the past looked like, and attributes to them the capture of the moral high ground. The anachronistic view is partially composed of the idea or the notion that modern Judaism is similar to the ancient one, that the Jews of the Second Temple Period were a peace-seeking and oppressed nation. Some scholars even today, when they are referring to the Jews during the Jewish Revolts against the Romans, refer to them as an agricultural community. Thirdly, like the rabbinic Judaism, ancient Judaism was mostly controlled or influenced by pharisaic rabbinic Judaism. Furthermore, most of the main Jewish sects portrayed by Josephus’ writings, ie the Pharisees and the Essenes are perceived as opposed to slave ownership. This article sets to disclaim all those assertions mentioned before, by showing through papyri and inscriptions, that at least some Jews owned slaves during Persian and Hellenistic times. Moreover, it will bring to light testimonies about slaves Jewish traders at the Hellenistic times, as Greek culture and behaviors adoption. Jewish slave ownership will also assist in understanding the great assimilation between Jews and their neighbours.

GIORGIA LAURI Roma Tre University (Italy) THURSDAY, 2019. 08. 29, 15:10–15:30

Apion of Oasis: an apologist of Egypt in front of the Emperor

The aim of this contribution is to explore the figure of Apion of Oasis, with particular regard to the Julian-Claudian background in which his literary production lies. As claimed by Livia Capponi in a recent study (Il ritorno della fenice. Intellettuali e potere nell’Egitto romano, Pisa, 2017), Apion could justifiably be dscribed as an “organic” intellectual. Such a definition is well suited to the Egyptian scenery in the early Imperial age, when an attempt of mediation between local religious and local factuality and the new order given to Egypt in the aftermath of the battle of Actium was made. The contribution seeks to deepen the figure of Apion not only through the portrait given by Josephus in Contra Apionem and other ancient sources mentioning him, but mainly as an intellectual coming from a province and upholding Egypt in front of Rome: one of his works, Aigyptiakà, dedicated to Tiberius and Livia, in fact, must have been an apology for Egyptian cultural heritage in the wake of the ejection of the cult of Isis from Rome (19 A.D.). Leader of the Alexandrian embassy in 38 A.D., he discredited Jews both in front of Caligula and in his huge literary production. The aim of this contribution is to discuss on how Apion’s antisemitism originated from a need of redefining Egyptian identity towards the new rulers: Egyptian born, Apion did obtain Alexandrian cityzenship, but his ongoing struggle against the Jews aimed to defend his native culture at a critical moment, when Egyptian millenary knowledge, as a result of the new politician order implying the unrelentig social ascent of the Greeks of the main metropolises, threatened to fall into oblivion.

NATÁLIE GOTTVALDOVÁ Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 15:30–15:50

The Ideology of the Eurasian Nomads in the 5th-6th Centuries

In my part of the conference I would like to focus on the ideology of nomadic tribes. The nomadic societies of the Central Steppe was very different from their settled neighbours. Nomadic society operated on different principles than settled societies. Many nomadic tribes created powerful and dangerous empires, but only a few nomadic states were able to maintain their power over a long period. I will analyse the nomadic societies of the Central Steppe of the 5th and 6th century. Nomadic tribes lived in isolation, therefore, we can find untouched, pure relationships based on blood ties. Specifically, nomads are described as brutal warriors who have treated women very brutally. According to sources, the nomads acted as breadwinners, warriors, and tribal protectors. Nomadic society was generally regarded as patriarchal. The role of nomadic women was a further important aspect for the ideology of the Central Steppe. Although female nomads are characterized as domestic caretakers, there are significant differences to be seen from the position of women in the western world. I will analyse the position of nomadic women because women's roles were very specific in nomadic societies. Their ideology was closely linked to the role of religion. Religion provided security, prosperity, and victory for an individual and society. Across the large region of Central Steppe, nomads adopted many kinds of religions such as Buddhism, Manichaeism, Nestorianism, Christianity, Judaism and later also Islam. The most expanded religion of Central Steppe was Tengrism. I will characterize the specific position of their religion. The adoption of these religions was the result of a complex interaction of political, cultural and economic powers. SESSION 8

CULTURAL HISTORY THURSDAY, 2019. 08. 29, 16:40–17:55

Chair: Dr Gergő Gellérfi ATTILA HAJDÚ University of Szeged (Hungary) THURSDAY, 2019. 08. 29, 16:40–17:00

A Statue of Narcissus in the Ekphraseis of Callistratus

In his longest ekphrasis (5), Callistratus (fl. probably in 4th century AD) uses enargeia and phantasia to depict vividly Narcissus’ marble sculpture and to evoke the tragic fate of the young boy. On the basis of the surviving works of art, it is well-known that the representations of Narcissus were widespread in the Roman world from the 1st century AD. Therefore, there is no reason to suppose that it would have been a difficult task for Callistratus to get inspiration from the statues of Narcissus exhibited in the horti of Roman villas, public parks and baths, or from the large number of wall-paintings and mosaics depicting the young mythological figure. I will explore the crucial elements originating from both the Graeco-Roman visual culture and literature that may have influenced this description, and the art criticism occurring in the text as well.

TEREZA ANTOŠOVSKÁ Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 17:00–17:20

Studying the Child’s World in Ancient Rome: the Question of Violence

The purpose of my paper is to investigate the question of violence in the lives of children in the Roman antiquity focusing mainly on the possibilities and limitation of our knowledge about this phenomenon. I propose to consider some methodological problems resulting from the character of our sources as well as from the possibility to apply an interdisciplinary approach. What can we learn of children’s active participation in violence, about their experience as its victims or as witnesses when upon someone else violence is inflicted?

MARCO TIBALDINI University of Bolzano (Italy) THURSDAY, 2019. 08. 29, 17:20–17:40

The Ludus Duodecim Scripta and the Roman society

In my speech I would like to present one of the most interesting and eloquent board game used by Romans: the Ludus Duodecim Scripta. I will focus on the republican and early imperial period, and geographically I will refer mainly on the urban area of Rome. After a brief historical background I would examine some literary sources, combined with material and iconographic evidence. One of the most interesting aspect of this game is given by the fact that the romans used to fill the squares of the game with letters, that could be placed randomly, or following the alphabetical order, or also composing a meaningful sentence too. So, the Ludus Duodecim Scripta was in fact an inscribed board which gave ironic, descriptive or religious messages. These Tabulae were directly addressed to the contenders and in a certain sense played with with them. These unusual texts, matched with the location of their findings, may give us many information about the place, the time and the people involved in a game play, helping us to outline the gaming attitude of the Roman civilization. SESSION 9

SOURCES AND TRADITIONS THURSDAY, 2019. 08. 29, 16:40–17:55

Chair: Dr Ferenc Krisztián Szabó ANASTASIOS KANTARAS University of Thessaloniki (Greece) THURSDAY, 2019. 08. 29, 16:40–17:00

The presence and importance of beauty in byzantine epigrams regarding the Cross and the Crucifixion of Jesus Christ

Scholar poetry and the epigram in particular has been a literary expression means not only of ideas and attitudes about life but also of the religious sentiment and profound religious faith. Delving into the epigrams of the second category and particularly those related to the Cross and the Crucifixion, our attention will be focused on the presence of beauty, its meaning and the role it played on the particular category of byzantine epigrams. My aim for this presentation is to spot the relevant epigrams (by anonymous writers or not), make specific observations and reach certain conclusions regarding the issue of beauty.

MARIA VITTORIA CURTOLO School for Advanced Studies of the University of Udine (Italy) THURSDAY, 2019. 08. 29, 17:00–17:20

The papyri of Plato and their contribution to understanding the history of transmission, constituting the text, evaluating philological methods and editorial praxis.

This paper considers the 130 papyri of Plato published so far related to 33 dialogues (including their commentaries and pseudo-Plato’s works), in order to make an overall analysis of their value and importance. For 110 of these papyri their re-editions in Corpus dei papiri filosofici greci e latini (Firenze, 1999) have been used, along with the editiones principes of the 20 papyri discovered after 1999, recalling the article Die Platon-Papyri by Sijpesteijn («Aegyptus» 44, 26-33), who in 1964 could examine only 43 papyri, and the approach developed by Maas in his Textkritik (19604, Leipzig). No such a survey which studies all the available papyri of Plato developing also statistical reflections has been undertaken to date. There are only a few general reconstructions of the history of transmission of Plato’s dialogues in overall studies and monographic works related to specific dialogues or tetralogies (e.g. Dodds E.R. 1959, Plato. Gorgias, Oxford). The more than 1000 lectiones preserved by the papyri have been classified in different classes: 1. Readings not found so far in the mss, which sometimes confirm modern conjectures, more often are new and can improve our text; 2. Lectiones which interestingly confirm the medieval tradition, e.g. in places where it had been unnecessarily altered by conjecture, but also, sometimes, in places where the reading is unquestionably wrong, showing that a few errors in our mss can go back to first ancient ‘editions’ of Plato; 3. Readings corresponding to part of the medieval tradition, which normally should help us in choosing the ‘right’ variant, unless a special link emerges between papyri and a branch of the tradition. So, besides the contribution to the constitutio textus, the papyri can throw new light on the history of transmission and offer an occasion for assessing the efficaciousness of philological methods and praxis.

MARKÉTA SLAŽANSKÁ Masaryk University, Brno (Czech Republic) THURSDAY, 2019. 08. 29, 17:20–17:40

Cicero’s Inspiration and his Work with Sources

Cicero is generally perceived as one of the greatest authors of all the antiquity, and at the same time, he is regarded as the author whose personality is known the best thanks to his letters, which have come down to us in a great number. Alongside with Cicero’s thoughts and opinions, these letters have preserved his literary sources and the way he worked with them. The goal of this paper is to trace Cicero’s literary process from reading his inspirational source, the feedback given on it in letters to his correspondents, the difficulties with finishing his work as far as the possible mention that the work was finished or abandoned. The paper also charts the letters written by Cicero’s correspondents, which are concerned about the topic. To analyse the letters, the original Latin version of the letters and works as well as several translations have been used and large historical and literary background has been studied. The respective findings might be useful for better understanding of the author’s writing process and the origins and development of his works. It may also help Cicero‘s readers to see his books from a different, and perhaps more accurate, point of view. SESSION 10

GUILT AND REDEMPTION in Greek, Latin, and Late Antiquity, and its Modern Reception FRIDAY, 2019. 08. 30, 09:40–11:20

Chair: Dr János Nagyillés ARMIN UNFRICHT Karl-Franzens University of Graz (Austria) FRIDAY, 2019. 08. 30, 09:40–10:00

‘From Zero to Hero’: The foundation of hero cults as a reaction to divine plagues in Classical Greece

The establishment of hero cults as a reaction to a divinely sent plague (gr. loimos) is a phenomenon which we encounter in the first half of the 5th century BC. The literary sources for these events are certain myths and legends found in the works of various ancient authors, most notably Herodotus and Pausanias. It is noticeable – despite the relatively heterogenous background of the individuals being so heroized – that many of these hero cults revolve around former Olympic victors and/or soldiers. The aim of this lecture is to give an overview on how and why these cults are being created, the (historical) figures which are being worshipped and the function of these cults for the community in which they are being practiced. The findings presented will be exemplified using excerpts from the ancient source material.

BLAZ PLOJ Karl-Franzens University of Graz (Austria) FRIDAY, 2019. 08. 30, 10:00–10:20

Seeking Asylum as a means of escaping punishment on the Plautine Stage

In the comedies of Plautus, slaves always play a crucial role. They most often take over the responsibility for the intrigue or in another way mark the central position in the dramatic composition. Therefore, the dramatic plot depends on their wellbeing and as a result, – with regard to the carnivalesque nature of palliata – the implicit or explicit prospect of punishing them represents a cruel gesture, which could force the play into an early end. Thus, the guilt of the slave represents a favored or even encouraged feature and the prospect of punishment a threat of barbaric intrusion into the plautine universe. Even though the threat of punishment is always present, slaves find a way to protect themselves from their persecutors and evade punishment. One way to protect themselves from the fury of their masters is to seek refuge at a temple or to flee to an altar or a statue devoted to a deity. This presentation will focus on the asylum rites staged in the plays Rudens and Mostellaria. It will examine the performative structures of the ritual actions in detail and analyze, how the evolvement and transformation of these structures affect the characters on stage on one hand and what reception possibilities in terms of the historical audience it implies on the other. ENNO FRIEDRICH Karl-Franzens University of Graz (Austria) FRIDAY, 2019. 08. 30, 10:20–10:40

‘Break the chains of imprisonment and you take on the arms of light!‘ – Religion, Art and Morality in Venantius Fortunatus' carmen 5, 6 ad Syagrium episcopum Augustidunensem

The story of carmen 5, 6 appears to be this: One day in the 6th century AD, a father in distress turned to Venantius Fortunatus and asked him for help to free his imprisoned son; the compassionate poet wrote a complicated picture-poem combined with a dedicatory letter to the bishop in charge, who in turn freed the prisoner. The poem is complex not only in its form. The poet plays with the idea of imprisonment and release on three levels: the imprisonment of the supplicant’s son, the imprisonment of the poet by the form of his poem, the imprisonment of mankind in the world ever after the fall and their release through Christ’s sacrifice. And this is where complexity begins: Is the poem mainly meant to motivate its adressee to set a prisoner free, or does it present a story, maybe a fictitious one, to illustrate a principle of the Christian faith? Or is it all about poetics? And if so, what about morality? Can the poet’s stylized suffering upon his textual cross replace the punishment of the prisoner? Based on a close-reading of carm. 5, 6, I will analyse the different strands of religion, art and morality in the text and present their interaction as an example of narrated religion in late antique Gaul.

THOMAS SOJER Karl-Franzens University of Graz (Austria) FRIDAY, 2019. 08. 30, 10:40–11:00

Hermeneutical Deviance. Simone Weil’s entanglement and deviation of sources regarding the question of guilt

With the aim of answering the question of guilt and violence against the backdrop of the atrocities of WWII, the French philosopher and poet Simone Weil (1909-1943) turns to the Gospels as well as non-biblical Ancient sources. In order to peel out deeper layers within figurations of Christ of Early Christianity, Weil uses non- biblical Ancient sources which she attributes with the potential to additionally reveal hidden facets of the Gospel. The paper highlights how Simone Weil's reception transforms and deviates from the original content and creates new literary emphases. In resonance with the three preceding papers of my colleagues, this paper aims to take a look at Simone Weil's reception of the (1) Loimos myths (2) Plautus and (3) Venantius Fortunatus regarding the Early Christian figurations of Christ in the reception by Weil. Within Weil’s ars combinatoria the Greek myths around divine plagues serve as the key to the crucified and scapegoated Christ. Plautus' staging of slaves and the ritualistic suspension and reversal of slavery on stage illustrates Christ, who became a slave himself. Ultimately, Weil uses the powerful pictures of Venantius Fortunatus to describe the mediator function of Christ via the metaphor of the cross. SESSION 11

PERFORMING ARTS FRIDAY, 2019. 08. 30, 13:40–15:20

Chair: Dr Tamás Jászay PIETRO BERARDI University of Bari (Italy) FRIDAY, 2019. 08. 30,13:40–14:00

The grammar of suicide in Sophocles’ Ajax

Among the surviving plays of Sophocles, Ajax is undoubtedly one of the most difficult to analyse in its scenic and dramaturgical traits, especially with regard to the way the suicide of the hero was performed. Beginning with an analysis of an ancient scholion to the Sophoclean text (ad Soph. Aj. 815a Christodoulou), which constitutes crucial evidence both for the interpretation of the whole scene and its relationship with Aeschylus’ fragmentary play Thracian Women, I shall attempt to provide a critical survey of the most recent scholarly conjectures about the staging of Ajax’s suicide. I will specifically focus on the issue of visibility or invisibility of the bloody act, which has raised many heated debates in the last few years, in an effort to understand whether Sophocles observed Greek scenic conventions or not. The main purpose of my paper, indeed, will be to throw light on some significant aspects of this Sophoclean play, whose structural “anarchy” strongly influenced the imagination of later poets – an undeniable proof of its inexhaustible vitality.

SIMONA ROSSI University of Naples Federico II (Italy) FRIDAY, 2019. 08. 30, 14:00–14:20

Pompei on stage. The contribution of Theatre and Cinema set design in the construction of the myth of Pompeii

This presentation focus on the reception of the myth of Pompeii in scenographies in 19th and 20th centrury. As known, the city of Pompeii is not only one of the most important discoveries of the 18th century, but also a deeply symbolic and evocative place. Since the very first time, the scientific interest in archaeological finds has always been accompanied by a fasciantion for the human tragedy of the eruption. Many artist of all times, encouraged by the romantic aesthetics and the theory of the Sublime by Edmund Burke, got captivated by the dramatic disaster, and used it as an ispiration for their work of art. This made sure that the interest towards Pompeii also assumed a psychological and imaginary character, which contributed in the creation of the myth of the city buried by ashes, and affected the reception of the antiquity during the centuries. This process also concerned Theatre and Cinema. From the 18th century, Pompeii-themed scripts and sets started to be very popular, and helped to spread the interest in antiquity among the society, and influenced the way of representing Pompeii and the Vesuvius, giving it a new allegorical meaning. Studying these visual representations, we can understand even better the process of myth-making of Pompeii and the symbolic role that it played in art. It will be interesting to observe how the reception of the myth of Pompeii has changed according to the taste of the society, the expressive medium and the cultural references of each age. Finally, it will be possible to assess whether this expressive power of Pompeii can be used today, as a way to bring new generations closer to a conscious knowledge of the antiquity, and also for cultural and tourist promotion.

VALERIA PAGNINI University of Naples Federico II (Italy) FRIDAY, 2019. 08. 30, 14:20–14:40

The Greek temple as a typological model in the design of concert halls between the nineteenth and twentieth centuries

The research aims to analyze the use of the Greek temple model in concert hall architectural projects developed between the nineteenth and twentieth centuries. The period in question represents a particularly significant time span for the architectural research in the field of the design of music halls, especially starting from 1876, when Richard Wagner's Festspielhaus in Bayreuth calls into question the “Italian” theater model, designing a unique sector for the spectators and eliminating the boxes along the perimeter, according to a rationalization, based on optical and acoustic criteria, of the shape of the auditorium: a lively debate is thus launched that involves European musical and architectural culture and promotes a reform of concert halls based on new and articulated compositional criteria. Despite the radical innovations promoted by these reflections, the shape of the Greek temple, in the nineteenth century considered the highest manifestation of classical building, keeps its role as a typological model, as shown by some projects of the 20th century. The link between the Greek temple and concert halls characterizes the neoclassical German architectural tradition of monumental buildings consecrated to music, of which Karl Friedrich Schinkel's 1812 project for a concert hall for the Berliner Singakademie, and the 1828 project by Leo von Klenze for a room in the Odeon of Monaco are paradigmatic examples; still, in the early twentieth century, the model of the temple was recovered by Ernst Haiger because it was considered functional for the purpose of creating a sanctuary for symphonic music. This reference that persists over time makes clear the archetypal meaning assumed by the Greek temple, which, no longer a mere "quotation" to allude to classicism, becomes the fulcrum of a cultural and ideological message. AZADEH MOHAMMADI KANGARANI Charles University in Prague (Czech Republic) FRIDAY, 2019. 08. 30, 14:40–15:00

German Oberammergau and Iranian Taziyeh; Use, interaction and interpretation of symbols in German and Iranian passion plays

This paper is a comparative study on two types of religious passion plays: the German Christian Oberammergau-about the sufferance of Jesus- and Islamic Iranian Taziyeh- about the martyrdom of Shiite Imam Hussein. They are taken as examples to give the answer to the question of how believes of religious figures and institutions are generated, manifest and reproduced in the forms of rituals and cultural activities in the two mentioned societies. Based on theoretical approaches of Abner Cohen about power relationship with symbolic actions in Society, this paper explores examples of interaction and communication of symbols including objects, acts, and concepts with the audience. The focus is more on symbolic elements in stage, costume design, and mise en scène of the two passion plays. Also based on the theory of H. Blumer’s concept and theory of symbolic interpretation, it argues how those manifested elements regenerate new meanings and values in the process of interaction within their societies. The paper includes historical research and interviews with the directing group of Oberammergau passion play and experts on Iranian Taziyeh of Imam Hussein. It concludes with depicting different effects of power manifestation in symbolic icons and different interpretations in Iran and Germany. SESSION 12

TEXTS FROM THE 16TH CENTURY FRIDAY, 2019. 08. 30, 13:40–15:20

Chair: Dr György Palotás KAREL DOBIÁŠ Masaryk University, Brno (Czech Republic) FRIDAY, 2019. 08. 30, 13:40–14:00

Henrici a Gunterrodt Sciomachia et Hoplomachia sive De veris principiis artis dimicatoriae

Fencing manuals (Fechtbücher), a form of the so-called literature of specific functions, were usually designed to teach someone to fight. The aim of this paper, however, is to introduce a treatise somewhat different from these. It was composed in 1579 by a Saxon nobleman named Heinrich von Gunterrodt and is remarkable for its author’s erudition in both Greek and Latin. More importantly, von Gunterrodt owned the oldest surviving Fechtbuch known as Royal Armouries Manuscript I.33 (ca. 1320). This paper deals primarily with the relationship between Gunterrodt’s own manual and the oldest I.33 Fechtbuch. Finally, it also addresses the ways in which von Gunterrodt implements classical authorities in his work.

MÁTÉ MAJOROS University of Szeged (Hungary) FRIDAY, 2019. 08. 30, 14:00–14:20

A forgotten siege in Johannes Herold’s Dialog or a forgotten conversation from the 16th century

Johannes Herold, a humanist from Basel, took part in all of this: he wrote two works on the events of 1556 unfolding in Hungary. One of these was a dialogue titled Rerum contra Turcas. His contemporary, Wolfgang Lazius court historian, also elaborated on the topic in his work. The main topic of the dialogue is the Austrian campaign to aid Szigetvár, a fortress besieged by the Turks in 1556, which was the key to the control of the Southern Transdanubian territories. In his dialogue, Herold was seemingly attempting to recall the events as accurately as possible. All of this was first presented in all of its complexities by the works of Herold and Lazius. My primary goal is to introduce the frame narrative and the personae of the dialogue and to briefly outline how the texts of Herold and Lazius reflect on each other. I also intend to shed some light on the intentions of Herold as an author, both in his chosen form and content. What did Herold observe, and what did Lazius perceive in the same series of events, and what is the significance of their observations? Considering all of this, the text produced by Herold can be an important piece in the puzzle of the 1556 South Transdanubian campaign. Furthermore, since the text has evaded the scrutiny of the historians so far, it may become a vital source on this period for the scholars of the future generations.

ORIOL FEBRER Leiden University (Netherlands) FRIDAY, 2019. 08. 30, 14:20–14:40

Florence as the New Jerusalem in Ugolino Verino’s Carlias

In history of literature, it is quite common to see the use of themes found in canonical ancient authors to support more down-to-earth political claims, even translating them into vulgar languages, in less sophisticated works; it is not so usual, however, to detect literarily rather poor medieval eschatological texts — highly related to contemporary political events— as a tool to subtly convey meaning in a highly elaborated epos with an unmistakable Virgilian flavour. This is the case in Ugolino Verino’s Carlias, a fifteen-book epos on the heroic deeds of Charlemagne, dealing with materials coming from Dante’s Commedy, the contemporary romanzi cavallereschi and eschatological Joachimite literature, of proven pervasiveness in fifteenth-century Florence. This humanist (1438-1516) has manipulated the purport intended by Joachimite authors like Telesphorus of Cosenza to present his home town, Florence, which before had mostly been polemically interpreted as the sole true heir of Rome by many an authoritative name (ex. gr. Leonardo Bruni), as the New and to-be-Heavenly Jerusalem, as the aforementioned Joachimite authors did, but removing from his characterization of the city any eschatological expectation. In other words: he ingeniously reused their narratives for a differing goal, his own goal. In my paper, I will try to show by which means Verino presents Florence as the New Jerusalem, why the use of contemporary Joachimite literature is so important to achieve this objective, and how the characterization of Florence as the New Jerusalem, once the eschatological perspective is abandoned, ought to be understood.

SÁRA SÁNTA Eötvös Loránd University & National Széchenyi Library, Budapest (Hungary) FRIDAY, 2019. 08. 30, 14:40–15:00

Fatum necessitatis lex: the tomb of Ovid in the Hungarian historiography

The legend of Ovid’s Hungarian tomb appeared in the historiography in the 16th century: in addition to the numerous Ovid-tombs turned up in many places of Europe, Wolfgang Lazius was the first who mentioned in his work Respublica Romana, that the grave of the poet with tragic fate was discovered in Savaria- Szombathely. Then – at the end of the 16th century, probably through Polish mediation – came a four-line ’epitaph’ to the tradition. Even though we can find more critical voices among contemporaries, the inscription was widespread, and besides it became the part of the Hungarian tradition, it was also believed that the poem was written by Ovid himself, and even appeared in some of his opera omnia. In my paper I’d like to enlighten how the legend of Ovidius' tomb appeared in the Hungarian historiography of the 16–18th century: how the authors tried to eliminate historical contradictions (for example, the obvious fact that not only Savaria, but even the independent province of Pannonia did not exist at the time of Ovid's death), and I'll also talk about what we think today about the creation and the authenticity of the alleged epitaph. SESSION 13

ANCIENT PHILOSOPHY FRIDAY, 2019. 08. 30, 15:40–16:55

Chair: Dr David Preston ELIZABETH COOPER Newcastle University (UK) FRIDAY, 2019. 08. 30, 15:40–16:00

(In)sight, knowledge and seduction in the literary self-blinding of Democritus of Abdera

There are three extant legends of self-blinding in ancient literature. The best known is Oedipus, after discovering that he had killed his father and married his mother. Zaleucus, a 7th-century BC Locrian lawgiver, apparently ordered the removal of one of his own eyes in a gesture of paternal piety after his son broke a law he created, which punished adultery with blinding. There is a well-established legal, mythological and religious tradition of linking blindness to sexual misdemeanour, primarily because vision is usually responsible for lust; this connection is prevalent in both Oedipus and Zaleucus. Meanwhile, Democritus of Abdera, atomist and “laughing philosopher”, reputedly wanted to focus on intellectual pursuits without being distracted by the material world. Cicero cites Democritus’ self-blinding in the moral and teleological discussions of De Finibus (5.87-88) and Tusculanae Disputationes (5.114). Plutarch later introduces the concept of invasive sight and a method of self-blinding (De Curiositate 521d), whilst Aulus Gellius is interested in absurdity and the seductive power of knowledge; he also provides a satirical version by Laberius (Noctes Atticae 10.17). Tertullian, adapting the story to Christian morals, is the only author to explicitly state that Democritus was trying to avoid sexual temptation (Apologia 46d). This paper will argue that the relationship between vision, knowledge and seduction, although often subtly employed, is a key feature in the development and use of the legend. It will give an overview of the evolution of the story within the different narratives, highlighting and commenting on noteworthy features to demonstrate that the theme of seduction is implicit throughout the literature, and becomes more pronounced throughout time. This will enable a more nuanced comparison between cases of self-blinding in Antiquity, as well as presenting some new readings of the passages involved.

KATALIN BÁN University of Szeged (Hungary) FRIDAY, 2019. 08. 30, 16:00–16:20

Insania quae medicis traditur: Madness of physical origin in the light of Seneca’s philosophical and Aretaeus’s medical texts In my study, I intend to examine and compare Seneca’s and Aretaeus’s views about madness of physical origins, as we can observe several connection points of this mental state in their medical and philosophical treatises. Seneca distinguishes between two types of insania, and as a philosopher, puts more emphasis on the “usual madness” of those who are in the grip of passions, but also deals with the madness of those who are medically ill and treated by medical doctors (insania publica et quae medicis traditur). Aretaeus as a physician approaches the phenomenon mainly from a medical point of view, but beyond biological causes, also pays attention to the manifestation of mental disorders due to emotions, that is, he expresses that purely passions and emotions are able to cause mental disorder. We can observe that both of them expresses a specific blend of these two types of insania, which shows how much contemporary philosophy and medicine were intertwined in spite of their separation.

RÉKA TÓTH University of Szeged (Hungary) FRIDAY, 2019. 08. 30, 16:20–16:40

The Sophist inside us

It is certainly known that in The Sophist, Plato investigates the possibility of existence of false statements or false beliefs in order to prove that the sophist is an appearance-maker artist and also a liar. In according to Socrates, this “artist” is basing his mimetic activity on his opinion and his audiences are forced to infer a self-contradiction by the false speech of the sophist. In my presentation, I am planning to investigate to what extent is the activity of appearance-making-art, that is, the dialogues packed with lies and are not conducted in a great public, analogues to the dialogues carried out by soul with itself. The sophist presents his speeches within a narrower, “close circle” and the conversations of the soul are also happening within a „close circle” – especially within our heads. If the soul-dialogues inside of our heads are functioning the same way as the conversations of the sophist, what kind of role we can assign to this „interior” sophist which takes part in these dialogues. In my presentation, I am going to investigate these “close circles” and their meanings, but I have to pay attention to the distinguishing of Plato between the style of speaking of rhetorician and that of the sophist. Conference program WEDNESDAY, 2019. 08. 28. 09:00– Registration 10:50–11:00 Opening Speech 11:00–11:40 Plenary Lecture by Dr Gergő GELLÉRFI (University of Szeged) Ubi sexus perdidit locum: Same-sex marriages in Rome 11:50–13:30 Session 1 (ROMAN HISTORY) Chair: Dr Andrei Y. MARKELOV (School for Advanced Studies in the Humanities, RANEPA, Moscow) 11:50–12:10 Benedikt LAVRINČÍK (Masaryk University, Brno) The Pre-Caesarian Calendar – A Time Counting Theory 12:10–12:30 Adam KUVIK (Masaryk University, Brno) Some Notes to the Dating of Justinian's Patriciate 12:30–12:50 Fabrizio BIGLINO (Royal Holloway, University of London) Between Polybius and Marius: The Silent Revolution 12:50–13:10 Sheanna Maria MURRAY (La Sapienza University of Rome) Identities in Roman Macedonia: The Assimilation of the Roman and Macedonian Communities During the Early Imperial Period 13:10–13:30 Discussion 13:30–15:00 Lunch Break 15:00–16:15 Session 2 (LEGAL QUESTIONS) Chair: Dr Imre Áron ILLÉS (University of Szeged) 15:00–15:20 Punsara AMARASINGHE (Sant'Anna School of Advanced Studies, Pisa) Influence of Stoic philosophy in carving Cicero’s notion on Jus Naturale: From legal philosophical perspective 15:20–15:40 Frederik GALAMBOSI (Masaryk University, Brno) Roman names and their connection to Roman citizenship 15:40–16:00 Marek TODOROV (Masaryk University, Brno) Buccelarii – the tool of personal power? 16:00–16:15 Discussion 16:15–16:40 Coffee Break 16:40–17:55 Session 3 (ROMAN POETRY) Chair: Dr Ibolya TAR (University of Szeged) 16:40–17:00 Barna DOBOS (Eötvös Loránd University, Budapest) The satirical way of speaking in Ovid’s Fasti (6, 395–416) 17:00–17:20 Federico DI PASQUA (City University of New York) Honor Culture and Aristocratic Ethos in Tibullus’ Elegy 17:20–17:40 Péter SOMFAI (Eötvös Loránd University, Budapest) The Loss of Innocence – Catullan intertexts in Vergil’s Eclogue 8 and the Camilla-episode of the Aeneid 17:40–17:55 Discussion 18:00–22:00 Welcome Reception in the Faculty of Humanities and Social Sciences THURSDAY, 2019. 08. 29. 09:40–10:20 Plenary Lecture by Dr Ágnes MÁTÉ (University of Szeged) From Epyllion to Concrete Poetry: Neo-latin Poetical Forms of Epithalamia in 17th-Century Hungary 10:30–11:45 Session 4 (GREEK LITERATURE) – Conference Room Chair: Dr Irena RADOVÁ (Masaryk University, Brno) 10:30–10:50 Marta FOGAGNOLO (University of Pisa) Megaclides of Athens and the Homeric Exegesis Between Aristotle and Aristarchus 10:50–11:10 Linda MOLLI (University of Pisa) Just a pale shadow? The characterization of Briseis in Homer’s Iliad 11:10–11:30 Daniela CAGNAZZO (University of Bari) P.Oxy. XX 2257 fr. 1 and the cold case of Aitnaiai’s stagecraft 11:30–11:45 Discussion 10:30–12:10 Session 5 (ANCIENT RELIGIONS) – Room 3 Chair: Dr Endre HAMVAS (Gál Ferenc Catholic Theological College, Szeged) 10:30–10:50 Péter KAPI (University of Szeged) The Image of Druids in the Works of Strabo and Diodorus Siculus 10:50–11:10 Michaela KELLOVÁ (Charles University in Prague) Magna Mater, where should I place this defixio? 11:10–11:30 Martin ŠMERDA (Masaryk University, Brno) Quirinus: Problematic of Change in Character of Roman God 11:30–11:50 Amal SHEHATA (University of Reading) Magic: Remnants of the Old Religion in the New World 11:50–12:10 Discussion 12:10–13:30 Lunch Break 13:30–14:10 Plenary Lecture by Dr Andrei Y. MARKELOV (School for Advanced Studies in the Humanities, RANEPA, Moscow) Augustus’ senatorial committee 14:10–14:30 Coffee Break 14:30–16:10 Session 6 (NEO-LATIN AND RECEPTION STUDIES) – Conference Room Chair: Dr Péter KASZA (University of Szeged) 14:30–14:50 Pavel ŠEVČÍK (Masaryk University, Brno) Sparrow vs. Goose: The Diatribe of John Hus‘ Concept of the Church 14:50–15:10 Tomáš WEISSAR (Masaryk University, Brno) The “Choleric-Saint” St. Procopius and His Image in Spiritual Poems 15:10–15:30 Bernadett KÁRPÁTI (Eötvös Loránd University, Budapest) The Material Aspects of Rewriting Antiquity – Magda Szabó’s novel The Moment 15:30–15:50 Magda KRÁLOVÁ (Charles University in Prague) The Classical or the Old Norse Myth? German and Danish Approaches to the Use of a Myth in the Modern Literature at the Turn of the 18th and 19th Century 15:50–16:10 Discussion 14:30–16:10 Session 7 (ANCIENT HISTORY) – Room 3 Chair: Dr Nóra DÁVID (University of Szeged) 14:30–14:50 Haggai OLSHANETSKY (Bar Ilan University, Ramat Gan) Jewish Exemption from Military Service, and the Way the Romans Perceived the Jews and Judaism in the Late Roman Republic and the Early Empire 14:50–15:10 Yael ESCOJIDO – Haggai OLSHANETSKY (Bar Ilan University, Ramat Gan) Am I my Brother's Keeper: Jews as Slave Owners and Slave Traders in the Second Temple Period 15:10–15:30 Giorgia LAURI (Roma Tre University) Apion of Oasis: an apologist of Egypt in front of the Emperor 15:30–15:50 Natálie GOTTVALDOVÁ (Masaryk University, Brno) The Ideology of the Eurasian Nomads in the 5th-6th Centuries 15:50–16:10 Discussion 16:10–16:40 Coffee Break 16:40–17:55 Session 8 (CULTURAL HISTORY) – Conference Room Chair: Dr Gergő GELLÉRFI (University of Szeged) 16:40–17:00 Attila HAJDÚ (University of Szeged) A Statue of Narcissus in the Ekphraseis of Callistratus 17:00–17:20 Tereza ANTOŠOVSKÁ (Masaryk University, Brno) Studying the Child’s World in Ancient Rome: the Question of Violence 17:20–17:40 Marco TIBALDINI (University of Bolzano) The Ludus Duodecim Scripta and the Roman society 17:40–17:55 Discussion 16:40–17:55 Session 9 (SOURCES AND TRADITIONS) – Room 3 Chair: Dr Ferenc Krisztián SZABÓ (Szilády Áron Protestant High School, Kiskunhalas) 16:40–17:00 Anastasios KANTARAS (University of Thessaloniki) The presence and importance of beauty in byzantine epigrams regarding the Cross and the Crucifixion of Jesus Christ 17:00–17:20 Maria Vittoria CURTOLO (School for Advanced Studies of the University of Udine) The papyri of Plato and their contribution to understanding the history of transmission, constituting the text, evaluating philological methods and editorial praxis. 17:20–17:40 Markéta SLAŽANSKÁ (Masaryk University, Brno) Cicero’s Inspiration and his Work with Sources 17:40–17:55 Discussion 17:55–18:20 Coffee Break 18:20–19:00 Plenary Lecture by Dr David PRESTON (Royal Holloway, University of London) Laughing at Funerals: Philosophy, Humour, and the Absurd 19:00– Facultative evening program FRIDAY, 2019. 08. 30.

09:40–11:20 Session 10 (GUILT AND REDEMPTION IN GREEK, LATIN, AND LATE ANTIQUITY, AND ITS MODERN RECEPTION) Chair: Dr János NAGYILLÉS (University of Szeged) 09:40–10:00 Armin UNFRICHT (Karl-Franzens University of Graz) ‘From Zero to Hero’: The foundation of hero cults as a reaction to divine plagues in Classical Greece 10:00–10:20 Blaz PLOJ (Karl-Franzens University of Graz) Seeking Asylum as a means of escaping punishment on the Plautine Stage 10:20–10:40 Enno FRIEDRICH (Karl-Franzens University of Graz) ‘Break the chains of imprisonment and you take on the arms of light!‘ – Religion, Art and Morality in Venantius Fortunatus' carmen 5, 6 ad Syagrium episcopum Augustidunensem 10:40–11:00 Thomas SOJER (Karl-Franzens University of Graz) Hermeneutical Deviance. Simone Weil’s entanglement and deviation of sources regarding the question of guilt 11:00–11:20 Discussion 11:20–11:40 Coffee Break 11:40–12:20 Plenary Lecture by Dr Irena RADOVÁ (Masaryk University, Brno) Callimachus´ hymns and their varied messages 12:20–13:40 Lunch Break 13:40–15:20 Session 11 (PERFORMING ARTS) – Conference Room Chair: Dr Tamás JÁSZAY (University of Szeged) 13:40–14:00 Pietro BERARDI (University of Bari) The grammar of suicide in Sophocles’ Ajax 14:00–14:20 Simona ROSSI (University of Naples Federico II) Pompei on stage. The contribution of Theatre and Cinema set design in the construction of the myth of Pompeii 14:20–14:40 Valeria PAGNINI (University of Naples Federico II) The Greek temple as a typological model in the design of concert halls between the nineteenth and twentieth centuries 14:40–15:00 Azadeh Mohammadi KANGARANI (Charles University in Prague) German Oberammergau and Iranian Taziyeh; Use, interaction and interpretation of symbols in German and Iranian passion plays 15:00–15:20 Discussion 13:40–15:20 Session 12 (TEXTS FROM THE 16TH CENTURY) – Room 3 Chair: Dr György PALOTÁS (József Attila Secondary Grammar School, Makó) 13:40–14:00 Karel DOBIÁŠ (Masaryk University, Brno) Henrici a Gunterrodt Sciomachia et Hoplomachia sive De veris principiis artis dimicatoriae 14:00–14:20 Máté MAJOROS (University of Szeged) A forgotten siege in Johannes Herold’s Dialog or a forgotten conversation from the 16th century 14:20–14:40 Oriol FEBRER (Leiden University) Florence as the New Jerusalem in Ugolino Verino’s Carlias 14:40–15:00 Sára SÁNTA (Eötvös Loránd University & National Széchenyi Library, Budapest) Fatum necessitatis lex: the tomb of Ovid in the Hungarian historiography 15:00–15:20 Discussion 15:20–15:40 Coffee Break 15:40–16:55 Session 13 (ANCIENT PHILOSOPHY) Chair: Dr David PRESTON (Royal Holloway, University of London) 15:40–16:00 Elizabeth COOPER (Newcastle University) (In)sight, knowledge and seduction in the literary self-blinding of Democritus of Abdera 16:00–16:20 Katalin BÁN (University of Szeged) Insania quae medicis traditur: Madness of physical origin in the light of Seneca’s philosophical and Aretaeus’s medical texts 16:20–16:40 Réka TÓTH (University of Szeged) The Sophist inside us 16:40–16:55 Discussion 16:55–17:15 Coffee Break 17:15–17:55 Plenary Lecture and Closing Speech by Dr János NAGYILLÉS, Chairman of the Conference Committee (University of Szeged) Mortals, Immortals, Fate – On Lack (?) of Divine Machinery in Lucan’s Bellum civile 18:00–20:00 Guided tour in Szeged 20:00– Dinner and Closing Party in EKO Park List of Participants

Adam Kuvik [email protected] Ágnes Máté [email protected] Amal Shehata [email protected] Anastasios Kantaras [email protected] Andrei Y. Markelov [email protected] Armin Unfricht [email protected] Attila Hajdú [email protected] Azadeh Mohammadi Kangarani [email protected] Barna Dobos [email protected] Benedikt Lavrinčík [email protected] Bernadett Kárpáti [email protected] Blaz Ploj [email protected] Daniela Cagnazzo [email protected] Dave Preston [email protected] Elizabeth Cooper [email protected] Enno Friedrich [email protected] Fabrizio Biglino [email protected] Federico Di Pasqua [email protected] Frederik Galambosi [email protected] Gergő Gellérfi [email protected] Giorgia Lauri [email protected] Haggai Olshanetsky [email protected] Irena Radova [email protected] János Nagyillés [email protected] Karel Dobiáš [email protected] Katalin Bán [email protected] Linda Molli [email protected] Magda Králová [email protected] Marco Tibaldini [email protected] Marek Todorov [email protected] Maria Vittoria Curtolo [email protected] Markéta Slažanská [email protected] Marta Fogagnolo [email protected] Martin Šmerda [email protected] Máté Majoros [email protected] Michaela Kellová [email protected] Natálie Gottvaldová [email protected] Oriol Febrer [email protected] Pavel Ševčík [email protected] Péter Kapi [email protected] Péter Somfai [email protected] Pietro Berardi [email protected] Punsara Amarasinghe [email protected] Réka Tóth [email protected] Sára Sánta [email protected] Sheanna Maria Murray [email protected] Simona Rossi [email protected] Tereza Antošovská [email protected] Thomas Sojer [email protected] Tomáš Weissar [email protected] Valeria Pagnini [email protected] Yael Escojido [email protected] Notes

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