City and School in Late Antique Athens and Alexandria

Watts, Edward

doi:10.1525/california/9780520244214.001.0001

Cited by 286 publications

(23 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…181). Pese a la destrucción del templo de Serapis en 391 y de su inferioridad numérica, la enseñanza tradicional permanecía fiel a los cultos tradicionales, y la religión pagana dentro del profesorado y los alumnos de filosofía aún resultaba notable, e incluso mayoritaria (Watts, 2008). Se puede considerar que, aunque no poseyese los antiguos lugares de culto, el paganismo en Alejandría estaba operativo.…”

Section: La Figura De Mesio Febo Severo En Las Fuentes Y Su Relación unclassified

Filosofía y paganismo en las postrimerías del Imperio Romano de Occidente. El caso del cónsul Mesio Febo Severo.

Fernández

Gómez

2017

pantarei

View full text Add to dashboard Cite

Con la aceptación del cristianismo como religión oficial del Imperio, el proceso de hostilidad hacia los otros cultos, ya originado casi un siglo antes al final del reinado de Constantino, se verá reforzado y ampliado con la promulgación de numerosos decretos que muy pronto comenzaron a poner en apuros tanto a los practicantes del paganismo como a los considerados heréticos. Pese a que las acciones gubernamentales junto a las medidas de la propia Iglesia propiciaron el cierre de un creciente número de templos y la clausura de numerosos cultos e instituciones educativas, ciertas prácticas y pervivencias del mundo clásico perduraron a través del tiempo y siguieron manifestándose en periodos sorprendentemente tardíos. Ofreceremos aquí un caso en concreto, el del colaborador del emperador Procopio Antemio, Mesio Febo Severo, cónsul en el año 470 pese a su abierta condición de filósofo y pagano. With the acceptance of Christianity as official religion of the Empire, the process of hostility towards the other cults, originated almost a century before at the end of the reign of Constantine, will be strengthened and expanded by the enactment of numerous decrees which soon began to trouble both the practitioners of paganism and those considered heretical among Christians. Although government actions along with the measures of the very Church led to the closure of a growing number of temples and of numerous cults and educational institutions, certain practices and survivals of the Classical world persisted over time and continued to manifest in surprisingly late periods. We will offer here a specific case, that of the collaborator of the emperor Procopius Anthemius, Messius Phoebus Severus, consul in the year 470 despite of his open condition of philosopher and pagan.

show abstract

Section: La Figura De Mesio Febo Severo En Las Fuentes Y Su Relación unclassified

Filosofía y paganismo en las postrimerías del Imperio Romano de Occidente. El caso del cónsul Mesio Febo Severo.

Fernández

Gómez

2017

pantarei

View full text Add to dashboard Cite

show abstract

“…В dialexis название может относиться либо к целому, либо к отрывку из вступления. Lalia может пониматься и как prolalia 12 .…”

unclassified

“…Или его адресат Гермоген по-вторяет Одиссея, а сам Гимерий играет роль Филоктета, адресата, приказывающего софи-сту «выстрелить», то есть разглагольствовать (48.1-2). Гимерий является Ахиллом, «укра-шающим спор в конце» (25 [1][2][3][4][5][6][7][8][9][10][11][12][13][14]). Его адре-сат Урсакий является Абарисом, пришедшим с севера (23.4-7).…”

unclassified

“…Пение Тимофея для Александра отражается в речи Гимерия к Флавиану (12.1). Гимерий -новый Анакреон, Стесихор, Ивик (69.5); он, как Исократ (33), отражает Сокра-та, прогоняя студентов от чужих учителей (35 [9][10][11][12][13][14][15][16][17][18][19][20][21][22][23][24][25]), высмеивает мужей, но ему покрови-тельствует Аполлон (38 [5][6][7]). И этот список можно продолжить.…”

unclassified

See 1 more Smart Citation

Rhetorician Himerius and His School in Athens at 2nd Half of the 4th Century A.D.

Болгова¹,

Bolgov²

2016

Vestn. Volgogr. gos. univ., Ser. 4, Istor. regionoved. mezdunar

View full text Add to dashboard Cite

Abstract. The complex cultural processes related to the conservation of the ancient heritage had taken place in the period of Late Antiquity. At the same period, the high school of a new had been shaped -the school with the classical religious content that would satisfy the needs of the Christian society. The leaders of the third sophistry, in particular, Himerius, a teacher of Basil the Great and Gregory the Theologian and head of the rhetorical school in Athens of 2nd half of the 4th c. A.D., played an important role in this process. In his 34 preserved speeches classical themes dominate, and the poetic spirit is observed. Information about other speeches was obtained through excerpts and references of Photius (9th c. A.D.). In addition to the rhetoric, some Himerius's speech fragments are also of special interest. Theses fragments refer to the rhetorical school and teaching, as well as appropriate vocabulary. The heritage of Himerius is very poorly studied in Russian historical science and is in need of updating. Himerius was on a par with other prominent rhetoricians of that period -Libanius from Antioch and Themistius from Constantinople, but in comparison to them Himerius was more committed to the classical tradition.The authors of the present article are grateful to Dr. R.J. Penella for discussing some ideas of this article.

show abstract

“…There was a serious wave of persecutions at imperial level in the 430s, and the temples of Athens were closed some time before the year 460. 75 Philosophy had to act not only in the role of the theoretical defender of the traditional cults but also as a kind of substitute for them. Life under the dominant and actively persecuting Christian religion explains why the more esoteric modes were adopted in later Neoplatonism, which reflects the circumstances prevalent at the time.…”

mentioning

confidence: 99%

The Corpus Areopagiticum as a Crypto-Pagan Project

Lankila

2011

Journal for Late Antique Religion and Culture

View full text Add to dashboard Cite

Summing up current discussion this article presents a detailed critique of Carlo Maria Mazzucchi's suggestion that Damascius, the last head of the pagan Neoplatonist school of Athens, was the author of the enigmatic Pseudo-Dionysian corpus. Mazzuchi's approach grasps better the probable context of the emergence of the Dionysian Corpus than mainstream interpretation, which accepts the author's overt claim of Christianity, resorts too easily to rather twisted theories of pseudonymic writing and overrates the autonomy of the Corpus Areopagiticum in relation to Proclus. Contrary to the opinions that dismiss speculation about the identity of the writer as meaningless in the absence of new data this article considers such attempts necessary and useful. The article agrees with Carlo Maria Mazzucchi's general thesis that the Corpus was a creation of pagan philosophers in the Neoplatonic academy of Athens after Proclus. However, it argues that Mazzucchi misjudged the perspective regarding the future that prevailed in the Athenian school and in particular Damascius' willingness to accept a compromise with Christianity at the cost of polytheism as articulated in Proclus' theology of the classes of the gods. As a result a more credible version of the crypto-pagan hypothesis could be developed, namely to see the Corpus Dionysiacum as a purely instrumental stratagem aiming to protect Proclus' works in order to resurrect more easily the polytheistic religion in better times, which according to the Neoplatonists' cyclic view of history were destined to return one day.

show abstract

City and School in Late Antique Athens and Alexandria

Cited by 286 publications

References 0 publications

Filosofía y paganismo en las postrimerías del Imperio Romano de Occidente. El caso del cónsul Mesio Febo Severo.

Filosofía y paganismo en las postrimerías del Imperio Romano de Occidente. El caso del cónsul Mesio Febo Severo.

Rhetorician Himerius and His School in Athens at 2nd Half of the 4th Century A.D.

The Corpus Areopagiticum as a Crypto-Pagan Project

Contact Info

Product

Resources

About