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«Apocryphal Nightmares». Observations on the Reference to Damascius in The Nameless City by Howard Phillips Lovecraf

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Napoli V.

Peitho. Examina Antiqua

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2014

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vol. 5

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issue 1

213-248

EN

In his tale entitled The Nameless City, Howard Phillips Lovecraft includes unspecified «paragraphs from the apocryphal nightmares of Damascius» among the «fragments» of the «cherished treasury of daemoniac lore» of the protagonist In the present essay, I suggest that there is a connection between this unusual reference and a note in the writer’s Commonplace Book, which refers to the notice by Photius (Bibl. cod. 130) on a lost work by Damascius that nowdays is generally referred to as Paradoxa and assumed to consist of a variegated collection of extraordinary stories and facts. I, therefore, delineate a general presentation of the testimony by the Byzantine Patriarch (very probably only indirectly known to Lovecraft), upon which I attempt to bring into focus the motivations that led the Providence to make the writer insert the name of Damascius in the fantastic plot of his story.

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Termin kandaulos/kandylos (κανδαυλοσ/ κανδυλοσ) na podstawie λεχεων συναγωγη Focjusza oraz "Commentari ad Homeri Iliadem" Eustacjusza z Tessaloniki

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Kokoszko M., Gibel-Buszewska K.

Vox Patrum

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2010

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vol. 55

361-373

EN

The present article focuses on one of the Greek delicacies mentioned by Photius and Eustathius, i.e. a Lydian import called kandaulos/kandylos. The dish was developed before the mid. VI th c. BC and named after a Lydian king, Kandaules, who ruled in the VII th c. BC. The delicacy was (via the Ionians) borrowed by the Helens and established itself in Greece sometime in the V th c. It became popular in Hellenistic times. The information we possess allow us to reconstruct two varieties of kandaulos/ kandylos. The first was savoury and consisted of cooked meat, stock, Phrygian cheese, breadcrumbs and dill (or fennel). The other included milk, lard, cheese and honey. The dish is reported to have been costly, prestigious and indicating the social status of those who would eat it. Though there is much evidence suggesting its popularity in antiquity, we lack solid evidence proving that kaunaudlos/kandylos was eaten in Byzantine times. On the other hand, Byzantine authors preserved the most detailed literary data on the delicacy. If it had not been for the Byzantine interest, our competence in the field of Greek cuisine would be even faultier.

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Alegoria w „Historii powszechnej” Teofilakta Simokatty. Przyczynek do badań nad obecnością alegorii w literaturze bizantyńskiej

72%

Kotłowska A.

Prace Filologiczne. Literaturoznawstwo

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2017

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issue 7(10)

191-203

EN

: The History by Theophylact Simocatta constitutes a very important source for the history of Byzantine civilization in the last two decades of the sixth century, especially within the context of the appearance of the Avars and Slavs in the Balkans. Its importance as a source is also to be valued in the aspect of the Persian conflict on the eastern border. Photius, the Patriarch of Constantinople (cod. 65, ed. Henry) was very strict in his opinion of the allegories present in Simocatta’s prose. The purpose of this paper is to verify the appropriateness of such harsh review by analyzing the presence of allegory in historical narrative in question. The analysis of all allegorical images present in Theophylact’s work has confirmed that the opinion presented by the author of Bibliotheca was indeed proper. Allegories in question prove to be highly conventional, lacking creativity, indistinctive and quite standard for the time. Only the image of Odysseus wandering, which served as allegory of writing, deserves to be called authentic and emotional. Not only are they of middling artistic value, but also they do not provide any help in interpreting the historical events they describe. Moreover, there is one fragment, where the allegory used can be even misleading and cause some misunderstandings of the text. Nevertheless, other rhetorical structures present in Theophylact’s History deserve to be praised, such as the method in which he uses the quotes from the epic. Such quotes are always very smoothly and diligently composed into narrative and designed to strengthen the author’s axiological argumentation, which seems to be a universal standard in Byzantine literature.

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Focjusz a kuchnia grecka, czyli kilka słów o abyrtake (abyptakh)

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Kokoszko M., Gibel K.

Vox Patrum

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2008

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vol. 52

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issue 1

495-504

EN

The present commentary is aimed at elucidating the terms made use of by Photius, the Patriarch of Constantinople, in the entry abyrtake included in his Lexicon. The authors of the study maintain that abyrtake was a sauce of Medic (i.e. Persian) origin, which might have been known to the Greeks even before the VIth century but eventually beeame popular in the IVth, BC. It was a luxury dish eonsisting of vinegar, eress, garlic, mustard, raisins and salted capers.

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Ctesias and the Importance of His Writings Revisited

72%

Almagor E.

Electrum

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2012

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vol. 19

9-40

EN

Following the recent attempts to rehabilitate the reputation of Ctesias and the information given in his works, this paper proposes to understand certain of the seemingly fanciful details that were associated with the physician and his writings. It tries to shed some light on several uncertainties connected with Ctesias (i.e., his sojourn in Persia) and the Persica (i.e., date, original style and sources of imagery). It argues that the pedestrian lists included in the work might have been later interpolations and that the minor works circulating under Ctesias’ name might have been either sections of the Persica that were taken out to be presented as stand-alone volumes or else falsely attributed to him. The paper addresses the Indica and puts forward several possibilities concerning its relation with the Persica. The influence of Ctesias on the author Deinon is examined, and in the appendix the impact of the Persica on Xenophon’s Anabasis is analyzed.

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Papież Poncjan a sprawa Orygenesa

58%

Szram M.

Vox Patrum

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2004

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vol. 46

95-103

FR

Sur la base de sources patristiąues, l'auteur essaie de trouver une reponse a la question de savoir quelle put etre la participation de l’eveque de Rome, Pontien (230-235), au conflit provoque par l'ordination sacerdotale d'Origene. Son analyse concerne une phrase-cle de la Lettre 33 de Jeróme: „Damnatur a Demetrio episcopo; exceptis Palaestinae et Arabiae et Phoenices atque Achaiae sacerdotibus, in damnationem eius consentit orbis; Roma ipsa contra hunc cogit senatum non propter dogmatum nouitatem, non propter heresim, ut nunc aduersum eum rabidi canes simulant, sed quia gloriam eloquentiae eius et scientiae ferre non poterant et illo dicente omnes muti putabantur". L'auteur de Farticle discute certaines opinions du tivre de Pierre Nautin, Origene. Il etablit une liste des points problematiques nés du texte de Jeróme: Fobscurite de la constatation; la question de savoir pourquoi l'eveque de Romę fut informe de la decision du synode Alexandrin contre Origene; la signification du terme senatus, et le genre de decision pris par cette assemblée.

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«Apocryphal Nightmares». Observations on the Reference to Damascius in The Nameless City by Howard Phillips Lovecraf

Termin kandaulos/kandylos (κανδαυλοσ/ κανδυλοσ) na podstawie λεχεων συναγωγη Focjusza oraz "Commentari ad Homeri Iliadem" Eustacjusza z Tessaloniki

Alegoria w „Historii powszechnej” Teofilakta Simokatty. Przyczynek do badań nad obecnością alegorii w literaturze bizantyńskiej

Focjusz a kuchnia grecka, czyli kilka słów o abyrtake (abyptakh)

Ctesias and the Importance of His Writings Revisited

Papież Poncjan a sprawa Orygenesa