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1

Life before Troy: On the 200th Anniversary of the Birth of Heinrich Schliemann (1822–1890)

100%

Murzina D.

Prager wirtschafts- und sozialhistorische Mitteilungen - Prague Economic and Social History Papers

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2019

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issue 30

7-20

EN

On January 6, 1822, Heinrich Schliemann was born: a self-taught archaeologist who found the legendary city of Troy and the so-called «Priam’s treasure», the founder of Mycenaean archeology, polyglot and a self-made man. But what do we know about the early years of Schliemann’s life? What is the life path of an unknown German boy, whose name will thunder throughout the world in the 70–90s of the 19th century? Starting from the childhood years of his life, and progressing further in chronological order, the article briefly tells about Schliemann’s youth, the formation of his commercial talent, a long and eventful period of residence in Russia. Schliemann arrived in Russia when he was 24 and remained a citizen of that country until he was 44. In my opinion, it was here, in Russia, that Schliemann not only achieved a high position in society and became a millionaire, but it was the Russian cultural environment that gave Schliemann the idea of searching for Troy. This is where the dream of Troy begins. And a little closer attention in the article is paid to Schliemann’s first wife Catherine and the difficult relationship between spouses, since, unfortunately, this aspect of Schliemann’s life is often studied superficially or is completely overlooked.

2

Apollo in the Aeneid

100%

Fratantuono L.

Eirene. Studia Graeca et Latina

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2017

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vol. 53

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issue 1-2

169-198

EN

The appearances of the god Apollo in Virgil’s Aeneid have been studied with profit as individual episodes, but rarely with attention to the progress of the poet’s employment of the god in his narrative. This paper endeavors to examine all the references to Apollo in the poem, with a view to demonstrating that the god who presided over Octavian’s victory at Actium is employed by Virgil as a key figure in his account of how Rome will ultimately be Italian and not Trojan in culture and mores.

3

Pandarus Quotes Ovid in Geoffrey Chaucer’s Book One of Troilus and Criseyde

99%

Bobrowski A.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2019

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vol. 29

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issue 2

71-83

PL

The medieval epic poem Troilus and Criseyde by Chaucer describes the history of unhappy love with the Trojan War in the background. The story is constructed in the convention of courtly love, and the author draws abundantly from a range of plot motifs preserved in the ancient literary tradition. The article discusses the way of intertextual use of Ovid’s Heroides 5 in the course of events told in Book One of the poem.

4

Tum canit hesperidum miratam mala puellam: The Hesperides and Hesperia in Virgil and Ovid

86%

Fratantuono L.

Eirene. Studia Graeca et Latina

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2015

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vol. 51

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issue 1-2

27-44

EN

The image of Hesperia and the Hesperides, western lands endowed with mythological mystery and geographical wonder, is of great signiﬁcance to the Virgilian epic depiction of the westward journey of Aeneas and his Trojans, as well as to Ovid in his own epic reﬂection on the world and the place of Rome therein. Close consideration of the passages in both the Aeneid and the Metamorphoses that reference Hesperia and the Hesperides will reveal a careful Ovidian reading of his Virgilian source material, as well as a commentary on the nature of the fall of Troy.

5

Faces of Aeneas. Representations on Roman Coins and Medallions

86%

Kluczek A. A.

Studia Ceranea

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2016

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vol. 6

295-321

EN

On the basis of numismatic material I present aspects of the figure of Aeneas as they appear in ancient tradition. I have concentrated on the iconographic details and the arrangement of the reverse scenes which allow one to isolate the elements of Aeneas’s portrait in the coinage that are closely associated with his role as the one who, by carrying over the sacra to Italy, made way for the foundation and continuation of Rome.

6

Koń trojański. Geneza, ewolucja oraz recepcja mitu w starożytności

72%

Sadurska A.

Vox Patrum

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1984

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vol. 6

281-291

FR

La diffusion du mythe dans l’art et la litterature, en Grece et a Rome, dependait des circonstances et des raisons politiques.

7

The Concept and Purpose of Death in the Aeneid, Book 2

72%

Mianowski J., Zarzycki Ł.

Academic Journal of Modern Philology

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2013

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vol. 2

67-73

EN

The article aims at analyzing the concept and purpose of death in the Aeneid, Book 2. In its premise, the concept of death presented within the poem reveals its ethnic, social and cultural tone. The deaths which close eight books of the Aeneid indicate the progress of a main theme: abdicate the past to defend the future. Initially, towards the closing of Book 2 Creusa dies: a loyal, affectionate wife and mother who is nevertheless to be replaced by a young bride chosen for political benefits. The modes and circumstances of the deaths elicit some immediate investigations: first, it seems meaningful that some die in the bloom of youth and others in old age; second, some must die as sacrifices to the gods; third, some are destined to die because they demonstrate furious difficulties to the completion of Aeneas’ duty. Before discussing the concept of death in Book 2 it is essential to introduce the reader into some considerations representing the structure and purpose of Book 2. The authors would like to thank professor Jakub Pigoń (Institute of Classical, Mediterranean and Oriental Studies, University of Wroclaw) for his guidance and insightful remarks throughout the process of writing of this article.

8

Kritobulos z Imbros. Historyk ginącego świata

72%

Kotłowska A.

Balcanica Posnaniensia Acta et studia

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2022

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vol. 29

43-53

EN

The aim of paper is to present wrtitings composed by Critobulus of Imbros, together which some remarks, especially from historiosophical point of view. For him the most important thing was to explain halosis in terms of traditional Byzantine historiosophy.

PL

Celem tekstu jest przedstawienie twórczości Kritobulosa z Imbros wraz z komentarzem ze szczególnym uwzględnieniem aspektu historiozoficznego. Dla niego bowiem podstawową kwestią było wytłumaczenie halosis w kategoriach tradycyjnej bizantyjskiej historiozofii.

9

Kwestie peloponeskie. Demokracja przeciw prawu. Hybris radykałów

44%

Oniszczuk J.

Kwartalnik Kolegium Ekonomiczno-Społecznego Studia i Prace

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2018

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issue 4 (36)

29-63

EN

The defeat of the Hellenes in the Peloponnesian war in the 5th century B. C. happened a number of centuries after a deathly silence following the Trojan War and so called dark ages (lasting three centuries) as well as after popular stories on heroes of Mycenae and after poetic (Homer) times of storytelling. Those stories created an idea organizing a new world of archaic Greeks. The Peloponnesian events closed – in a way again – the certain order; this time it was the order of democrats characterized by the hubris of aristocracy (Athens) and the order of oligarchs characterized by the arrogance of democrats (Sparta). While the Trojan war prepared the fall of king Agamemnon, the Athens’ war prepared the king’s come back, this time the Macedonian one, who – craving for the fame of an Achaean hero -followed the path of a Mycenae ruler. Finally, the Peloponnesian war did not bring success of some Greek poleis or the whole Greece. Results of this war are expressed by a conclusion on the common Peloponnesian failure. It was a clash of interests of oligarchic order with democracy. What is important, a serious conflict arose: populist (majority) democracy against law and justice. This conflict was possible due to the lack of any institution of a public arbiter or moral authority, which could prevent a fall of moderation as an essential (sine qua non) feature of democracy (Solon). There is no democracy without moderation and self-resistance.

PL

Klęska Hellenów w wojnie peloponeskiej V w. p.n.e nastąpiła po wielu wiekach od zaistnienia martwej ciszy po wojnie trojańskiej i po trwających później trzy stulecia tzw. wiekach ciemnych oraz opowieściach ludowych o mykeńskich herosach, po poetyckich (Homer) czasach opowieści, które zbudowały ideę organizującą nowy świat Hellenów. Wydarzenia peloponeskie zamknęły – niejako ponownie – pewien ład; tym razem był to porządek demokratów cechujących się pychą arystokratów (Ateny) i porządek oligarchów o bucie demokratów (Sparta). Ale też, o ile wojna pod Troją przygotowała upadek króla (Agamemnon), to wojna pod Atenami przygotowała powrót króla, tym razem Macedońskiego, który złakniony pysznej sławy bohatera achajskiego, podążył drogą mykeńskiego władcy. Wojna peloponeska ostatecznie nie skończyła się sukcesem jakichś sprawiedliwych poleis greckich czy całej Grecji. Rezultaty owej wojny wyraża myśl mówiąca o powszechnej klęsce peloponeskiej. Walczyły między sobą interesy ustroju oligarchicznego i demokratycznego. Co jednak niezwykle ważne, pojawił się poważny konflikt: demokracja populistyczna (większościowa) przeciw prawu i sprawiedliwości. Ów konflikt okazał się możliwy z powodu braku jakiejś instytucji publicznego arbitra czy moralnego autorytetu, które zapobiegłyby upadkowi umiarkowania, będącego konstytutywną (sine qua non) cechą demokracji (Solon). Bez umiarkowania nie ma demokracji.

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2 Eirene. Studia Graeca et Latina

1 Academic Journal of Modern Philology

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1 Kwartalnik Kolegium Ekonomiczno-Społecznego Studia i Prace

1 Prager wirtschafts- und sozialhistorische Mitteilungen - Prague Economic and Social History Papers

1 Studia Ceranea

1 Symbolae Philologorum Posnaniensium Graecae et Latinae

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