This article proposes a formal and linguistic commentary on an epigram by Gregory of Nazianzus (AP 8.21). It then makes some general observations. The poem belongs to a series of epigrams dedicated to Gregory's father, who is also the persona loquens. The poet starts with a well-known scriptural quotation from the Book of Micah (5) about how small Bethlehem is and extends the same concept to Nazianzus, the village whose spiritual care Gregory's father has entrusted to him. In each case, the town's small size corresponds to its inversely proportional spiritual importance. The formal solutions adopted in the epigram, specifically the use of the adjective τυτθός, reveal the poet's admiration for and imitation of Callimachus, but also his originality in renewing pagan poetic language with the purposeful insertion of Christian vocabulary. An area for further research concerns the presence of elements of the most widespread epic diction of Gregory's time (such as the increased use of datives in -εσσι), as found in the Sibylline Oracles and Manetho's Apotelesmatics.
This paper examines whether a semantic parallel to the modern use of the word depression can be identified in ancient Greek. To that end, it retraces the development of the lexical family of the verb θλίβω, ‘to press’, and the abstract noun θλῖψις to gain the emotional and psychological meaning of ‘pressure’ or ‘affliction’. An analysis of the collected data suggests that a similar valence may be found in Hellenistic and Imperial Greek. However, this development is disregarded by authors with greater stylistic ambitions. Even physicians such as Galen continue to use θλῖψις solely in a physical, concrete sense. Conversely, the conceptualization in the singular of the word de-pression is lacking in ancient Greek. An antecedent may be identified in the formation of the prefixed verb καταθλίβω and the derived noun κατάθλιψις, found only from Late Antiquity onward, but this retains a concrete valence.
645, suggests that it "can certainly be understood on the basis of Gregory's personal sensitivities, and perhaps even appreciated as having didactic purposes as well as offering a variety of models for Christian epitaphs".
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