Keria: Studia Latina et Graeca <div class="c9 bp1"> <div id="cb99" class="cb-text"> <p class="align-justify"><em>Keria&nbsp;</em>(Greek for "honeycomb") is Slovenian journal for all fields of Greek and Latin studies. It is committed to fostering dialogue between scholarship, teaching, and other areas of culture. It is issued twice a year and publishes scholarly research, translations, didactic contributions, essays, book reviews, and other submissions relevant to the study of classical antiquity and its reception, Latin and Byzantine Middle Ages, Latin humanism, and Modern Greek language and culture.</p> </div> </div> Znanstvena založba Filozofske fakultete en-US Keria: Studia Latina et Graeca 1580-0261 <p>Authors who publish with this journal agree to the following terms:</p><ol start="1"><li>Authors are confirming that they are the authors of the submitting article, which will be published (print and online) in <em>Keria </em>by Znanstvena založba Filozofske fakultete Univerze v Ljubljani (University of Ljubljana, Faculty of Arts, Aškerčeva 2, 1000 Ljubljana, Slovenia). Author’s name will be evident in the article in journal. All decisions regarding layout and distribution of the work are in hands of the publisher.</li><li>Authors guarantee that the work is their own original creation and does not infringe any statutory or common-law copyright or any proprietary right of any third party. In case of claims by third parties, authors commit their self to defend the interests of the publisher, and shall cover any potential costs.</li><li>Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a <a href="" target="_new">Creative Commons Attribution-ShareAlike 4.0 International License</a> that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.</li><li>Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.</li><li>Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work.</li></ol> Pausanias’ Kings of Arcadia <p>The contribution is dedicated to earlier periods of the history of Arcadia as mirrored in Pausanias’ Description of Greece. Those periods are represented by ancient sources through mythological characters and stories, which nevertheless convey meaningful information about historical facts and developments. Except for some narrative details eluding historical verification, Pausanias’ account is conventional, basically faithful, and often confirmed by archaeological findings. Not only a source of historical facts from early Arcadia, Pausanias proves to be an important secondary witness revealing the circumstances that gave birth to the underlying traditions. </p> Alenka Cedilnik Copyright (c) 2019 Alenka Cedilnik 2019-09-30 2019-09-30 21 1 5 30 10.4312/keria.21.1.5-30 The Death of Dionysus and Ethical Dualism: On Olympiodorus’ Anthropogony and Neoplatonic Depictions of the Manichaean Cosmos <p>The version of anthropogony presented in Olympiodorus’ interpretation of Socrates’ philosophical argument against suicide (In Phaed. 1.3.3.–14) suggests two important questions: about the role of ethical dualism and original sin in pagan religion and philosophy on the one hand, and about the extent of Olympiodorus’ innovativeness on the other. I argue that Olympiodorus’ time foregrounded ethical dualism as a major concern in allegorical interpretations of Dionysus’ death by dismemberment, and that certain antecedents for a dualistic view might have existed (e.g. in the theological concepts of Orphic religions). Although any attempt to establish historical connections is bound to be speculative, some sources indicate that the specific link of Dionysus’ death with ethical dualism is not necessarily an innovation contributed in its entirety by Olympiodorus. I derive my main argument from a reference by Alexander of Lycopolis, who mentions that some of the Manichaeans used similar metaphors to describe the structure of the cosmos, which is based in their teachings on an ethical conflict.</p> Blaž Božič Copyright (c) 2019 Blaž Božič 2019-09-30 2019-09-30 21 1 31 44 10.4312/keria.21.1.31-44 Metamorphōsis Between Ovid, The Theōsis Of Andrew Of Crete And The Byzantine Humanism Of Leo Vi <p>The paper addresses the Greek term μεταμόρφωσις, which links Ovid’s famous Metamorphoses with Christ’s transfiguration on the mountain (Mt 17:1–8; Mk 9:2–8; Lk 9:28–36). In addition to early Jewish mystical and apocalyptic traditions, it is Greco-Roman pagan literature that may be identified as a source for this gospel account. The latter went on to elicit a rich patristic and Byzantine response (Andrew of Crete, In transfigurationem 1 [Or. 7]; Leo VI the Wise, Hom. 10.11.39), which is the focus of the present study. The comparison of literary genres, philological and semantic analysis of the term μεταμόρφωσις, and confrontation of the different influences reveals the crucial difference between the two general contexts (pagan and Christian), at the same time enhancing our understanding of both. While Ovid’s numerous apotheoses are recognised as an important contribution, they differ from the patristic term θέωσις in their lack of inner, spiritual transformation.</p> Jan Dominik Bogataj Copyright (c) 2019 Jan Dominik Bogataj 2019-09-30 2019-09-30 21 1 45 59 10.4312/keria.21.1.45-59 Ovid: Dido Writing to Aeneas (Heroides 7) <p>Pesem je del Ovidijevih Heroid, niza ljubezenskih pisem v verzih, ki so izrazito dvodelna: prva serija pisem, ki jih svojim ljubimcem ali oddaljenim možem pišejo slavni ženski liki (najbolj znane dvojice so npr. Penelopa in Odisej, Dejanejra in Herkul, Ariadna in Tezej, Medeja in Jazon ter Didona in Enej), spada v zgodnje obdobje Ovidijevega ustvarjanja; datirajo jih v čas pred letom 15 pr. Kr. Drugo skupino, od 16. do 21. pisma, pa sestavljajo pisma treh zaljubljencev z odgovori izbranih žensk (npr. Paris in Helena); slednja so verjetno nastala v letih 4 do 8, tik pred Ovidijevim izgonom iz Rima. </p> Polonca Zupančič Copyright (c) 2019 Polonca Zupančič 2019-09-30 2019-09-30 21 1 61 74 10.4312/keria.21.1.61-74 Ovid: Metamorphoses. From the Second Triad <p>Motiv o Salmakidi in Hermafroditu, o spojitvi ženske in moškega v dvospolno telo, sodi med raritete antične mitološke zakladnice. Odstopa tudi od prevladujočega vsebinskega vzorca v Ovidijevih <em>Metamorfozah</em>: tokrat nimfa izjemoma ni žrtev posilstva, ampak storilka nasilnega dejanja nad moškim. Ni ugotovljivo, odkod je Ovidij ta motiv povzel, ali pa si ga je izmislil sam, kot domnevajo nekateri komentatorji, vendar hermafrodite pred njim omenja že Diodor Sicilski. </p> Barbara Šega Čeh Copyright (c) 2019-09-30 2019-09-30 21 1 75 86 10.4312/keria.21.1.75-86 The Story of Apollonius, King of Tyre <p>Zgodba o Apoloniju, tirskem kralju, se prvič omenja konec 6. stol. po Kr. pri krščanskem pesniku Venanciju Fortunatu (Carmina 6.8.5). Njen avtor je neznan, najverjetneje pa temelji na grškem originalu iz 3. stol. po Kr., ki je izgubljen. V pozni antiki je bil žanr ljubezenskih zgodb zelo priljubljen. Ne glede na to se je do danes v celoviti obliki ohranilo zgolj pet romanov z ljubezensko vsebino. Žanr ljubezenskih romanov se je najverjetneje razvil proti koncu helenistične dobe (1. stol. pr. Kr.). Grški roman z ljubezensko vsebino je vplival tudi na latinsko literaturo in posledično tudi na razvoj romana v današnji obliki. </p> Doroteja Novak Copyright (c) 2019 Doroteja Novak 2019-09-30 2019-09-30 21 1 87 115 10.4312/keria.21.1.87-115