Ancient Classics Research Articles

Virgilio Txerribuztangoerrekan (I. "Bukoliken" eta "Georgiken" euskal itzulpenak)

The translations of the ancient classics start to appear in the Basque literature at the beginning of the XIXth century: their goal is not, by any means, to make them accessible to a public that would be unable to read them otherwise, but rather to serve as an exercise to the translators as well as to the readers and, at the same time, to dignify the Basque literature with works of universal value that, moreover, would not imply any submission to any national culture. The fact that Virgil has always been the classic par excellence -with the exception of the Romantic period- is the reason why his translations occupy an outstanding place in the history of Basque literature: the anonymous author of the manuscript Melibeo from the Bonaparte funds, Iturriaga, Miangolarra, Arregi, Ibinagabeitia and Orixe are the makers of this part -by and large the most important one- of the Basque Fortleben of Virgil. The translations of the Eclogues and the Georgics are analyzed in this paper from the perspective imposed by philological scholarship and literary history: on the one hand, we establish the basis first to interpret correctly the aforementioned translations as such and second to locate them properly within these authors' work and, more generally, within the history of Basque literature; on the other hand, we pay especial attention to the peculiarities -indeed remarcable- shown by the influence of Virgil's work in the Basque Country.

Humanism or Competence in Medicine

The subject of humanism in medicine has received much attention in recent years. Just what is meant by humanism is nebulous. The American Board of Internal Medicine defines the essential characteristics of humanism as integrity, respect and compassion. Respect means a personal commitment to honor patients’ choices and rights regarding themselves and their medical care.’ Engelhardt defines the humanistic doctor as one who acts gently and kindly with sympathy and consideration for the needs of others.’ Although modern usage of the term has had diverse meanings, John Romano writes that, ‘humanism, in essence, applies to any system of thought or action which assigns a predominant interest to the affairs of men as compared to the supernatural or abstract. It could have been applied to Hippocrates when he insisted that epilepsy was not a sacred disease. In western Europe in the late 15th century, the medical humanists participated in a movement of thought that broke through the medieval traditions of scholastic theology and philosophy, and devoted itself to the rediscovery and direct study of the ancient classics. This movement was essentially a revolt against intellectual, and especially ecclesiastical, authority and is a parent to all modern developments, whether intellectual, scientific or ~ocial.~ Charles Aring puts it more succinctly, ‘Any system or mode of thought or action in which human interests, values and dignity pred~minate’.~ I, like Romano, believe the term humanism is also applicable to a movement, in which some of us participated, that began in the late thirties, and intensified following the end of World War 11. This was a movement in American medicine to provide each medical student with sufficient opportunity to obtain the information and the personal experience that would enable him to grow not only in knowledge of biology, but also in human and social issues. It was closely connected to the field known as psychosomatic medicine. The factors responsible for the renewed interest in humanism are well known and need only be mentioned. They are intrinsic and extrinsic to medicine: technology, specialization, changes in delivery of medical services, rising costs, industrialization of medicine and malpractice suits. These factors have led to the rising power of consumer groups and conversely to a loss of power and authority of medicine and its practitioners. All this has undermined the classical doctor-patient relationship, leading to anxiety, hostility and fear on both sides and at times converting the doctor-patient relationship into an adversarial,

PARADIGM AGREEMENT AND LITERATURE OBSOLESCENCE: A COMPARATIVE STUDY IN THE LITERATURE OF THE DEAD SEA SCROLLS

According to Kuhn's The structure of scientific revolutions normal science makes progress under a unifying paradigm while the humanities flounder among many competing paradigms. Bibliometric reference analysis is here used to test for evidence of this dichotomy in publishing and citation patterns. 227 critical (humanities) papers (with 13,355 references) drawn randomly from exhaustive Dead Sea Scrolls bibliographies are compared with 162 archaeological (scientific) papers (2,494 references) from the same population. References in critical papers (where‐lack of paradigm unity diffuses research and impedes assimilation of individual papers) in general (with and without inclusion of ancient classics) and articles in particular (with/without) are found, as hypothesised, to have significantly higher average ages than references in the archaeological papers. Reference density ratios adjusted for changes in number of citable and citing papers suggest no decline in use with age for critical sources as is true in archaeology. Archaeological, but not critical, references cluster on a research front and are concentrated in the years of data collection. Periodicals (not less‐timely monographs) account, as hypothesised, for significantly more archaeological than critical papers, references, and references in articles only.

Twelfth Night, I. iii. 42; "Castiliano vulgo"

Journal Article Twelfth Night, I. iii. 42; "Castiliano vulgo" Get access J. F. Killeen J. F. Killeen J. F. KILLEEN, Associate Professor of Ancient Classics at University College, Galway, Ireland, has published articles on Joyce, Milton, and Celtic studies in American and British journals. Search for other works by this author on: Oxford Academic Google Scholar Shakespeare Quarterly, Volume 28, Issue 1, Winter 1977, Pages 92–93, https://doi.org/10.2307/2869639 Published: 01 January 1977

History of Plant Pathology in Japan

Scientific development of plant pathology in Japan began with the introduction of European and American civilization in the early years of the Meiji era, although some accounts concerning plant diseases have been found in earlier records. These records show that the ancient people recognized that plant diseases were injuring their crops, but because they had no conception of the nature and cause of these maladies, they superstitiously observed mysteriously deformed diseased plants with surprise and terror. According to Shirai (90) there is an account in the historic book Zoku-Nihon-Ki that in January 713 A.D. deformed rice plants were presented to the Emperor. These were thought to be a transformation of grasses into rice (27, 72). According to Shirai (90), these could have been rice ears infected by downy mildew (Phytophthora (Sclerophthora) macrospora). Ganoderma lucidum is a comparatively common decay fungus in Japan, attack­ ing stems and roots of coniferous and deciduous trees (21). From very early times development of the fruit body of this fungus was considered to be a sign of happy events. Many descriptions and much information on this are found in the classics; accounts in Nihon-Shoki show that in 678 A.D. the fruit body of this fungus was presented to the Emperor and that in 726 A.D. this fungus developed fruit bodies in the Imperial Palace (27). Many ancient classics indicate that blast disease of rice plants was very serious and, together with unfavorable weather conditions, caused much damage to rice crops. People then suffered severe famine (27, 72). The first record of blast disease of rice in Japan appears in a book, Koka Shunju (45, 101), written by M. Tsuchiya and published in 1707. He emphasized the relation between environmental condi­ tions and occurrence of the disease. Miyanaga (65), Horii (35), Kojima (57), and Konishi (58) also referred to rice blast disease in their books. Konishi (58) empha­ sized especially the relationship of cultural conditions of rice plants (e.g. nitrogenous fertilizers, deep plowing of soil, density of seeding) to the occurrence of blast disease. According to Hino (27), accounts concerning the following plant diseases or fungi

The Ancient Classics in Contemporary Contexts

The Ancient Classics in Contemporary Contexts

The Idea of Kami in Ancient Japanese Classics i)

The Idea of Kami in Ancient Japanese Classics i)

Gabriel Marcel-Fragments Philosophiques 1909-1914 (review)

88 HISTORY OF PHILOSOPHY Modem Indian Thought. By V. S. Naravane. (New York: Asia Publishing House, 1964. Pp. xiii + 310. Foreword by ttumayun Kabir.) This is an excellent introduction to the most influential modern thought and thinking of India, and meets a need felt by many European and American students who desire to have accurate information on how modern Indians have adapted their ancient traditions to their modern education without falling either into traditionalism or rebellion. Humayun Kabir says truly in his Foreword : "There has been a tremendous upsurge of interest in Indian life and thought in recent years. Gone are the days when Indian philosophy was confined to esoteric studies by disapproving theologians. Today the art and culture, the economics and politics, the social structure and traditional customs of India find eager and sympathetic students throughtout the world." Naravane's volume is a fine response to this awakened interest. In addition to an intelligible account of the ideas of the men whose thought he portrays, the author gives many biographical details and references to the great body of literature, little of which is familiar to Western readers. Naravane is evidently himself a genuinely modern Indian thinker, so that his exposition is intelligible to a modern mind that may find the ancient classics unintelligible. Only minds of the first magnitude for modern India have been selected, and with two exceptions , these are the men whom one expects to find in a book devoted to modern Indian thought, for they have aroused the world-wide interest mentioned by ttumayun Kabir: Ram Mohun Roy and the Brahmo Samaj, Ramakrishna, Vivekananda, Tagore, Gandhi, Aurobindo, and Radhakrishnan. The two who are usually omitted and whom we are delighted to find in this great company are Ananda Coomaraswamy and Muhammad Iqbal. These two are less closely identified with Indian life than the others. Coomaraswamy, coming from Ceylon and living most of his life in England and the United States, is nevertheless one of the major modern interpreters of Indian culture and writes of the classic traditions not as something foreign to him or relevant only to an age gone by, but with the kind of critical appreciation which only a modern mind with a classical Indian culture can command. Iqbal is now often dismissed as important only for Pakistan, whereas he deserves to be read along with Tagore and Aurobindo as a modernized son of India. Thus, the volume achieves a fine balance as well as a richness of detail. It is good for both reading and studying. The notes, by the way, are important for both reader and student. HEEBERT W. SCHNEIDER Claremont, CaliJornia Gabriel Marcel-Fragments Philosophiques 1909-1914. Introduction par Lionel A. Blain. (Louvain-Beatrice-Nauwelaerts, Paris (Vie): Editions Nauwelaerts. Pp. 116. Philosophes Contemporaina-Textes et Etudes.) This volume contains a number of essays written by Gabriel Marcel between 1909-1914 preparatory to his doctoral thesis. The Rev. Lionel A. Blain of Our Lady of Providence Seminary, Warwick, Rhode Island, assembled these texts out of the original copybooks after having written his own doctoral dissertation (1959) on "The notion of proof of God's existence in the early writings of Gabriel Marcel." Marcel has provided the booklet with a Preface and also added an epilogue. In it he declares that "the irrefutable character of faith--when it is perfectly authentic--obtruded itself on him at a time when he could not in all honesty consider himself as a believer. He then adds that "It is in this fact that the paradox lies which confers on these texts a certain interest and which allows him to envisage them as existential avant la lettre, although this expression is still absent from the pages." This means to him that "existential" thought is already apparent here. The essays concern principally "absolute knowledge," the participation of thought in Being, the theory of such participation, the foundation of values, the question of personal immortality, and the unverifiable. They show how Marcel, dissatisfied with idealistic philosophy past and present (Fichte, Schelling, Hegel, Bradley), abandoned its "intellectualism" to espouse a theory BOOK REVIEWS 89 of intuitive participation in ultimate reality, akin in ways to the theory of intuition of his...

Modern Indian Thought (review)

88 HISTORY OF PHILOSOPHY Modem Indian Thought. By V. S. Naravane. (New York: Asia Publishing House, 1964. Pp. xiii + 310. Foreword by ttumayun Kabir.) This is an excellent introduction to the most influential modern thought and thinking of India, and meets a need felt by many European and American students who desire to have accurate information on how modern Indians have adapted their ancient traditions to their modern education without falling either into traditionalism or rebellion. Humayun Kabir says truly in his Foreword : "There has been a tremendous upsurge of interest in Indian life and thought in recent years. Gone are the days when Indian philosophy was confined to esoteric studies by disapproving theologians. Today the art and culture, the economics and politics, the social structure and traditional customs of India find eager and sympathetic students throughtout the world." Naravane's volume is a fine response to this awakened interest. In addition to an intelligible account of the ideas of the men whose thought he portrays, the author gives many biographical details and references to the great body of literature, little of which is familiar to Western readers. Naravane is evidently himself a genuinely modern Indian thinker, so that his exposition is intelligible to a modern mind that may find the ancient classics unintelligible. Only minds of the first magnitude for modern India have been selected, and with two exceptions , these are the men whom one expects to find in a book devoted to modern Indian thought, for they have aroused the world-wide interest mentioned by ttumayun Kabir: Ram Mohun Roy and the Brahmo Samaj, Ramakrishna, Vivekananda, Tagore, Gandhi, Aurobindo, and Radhakrishnan. The two who are usually omitted and whom we are delighted to find in this great company are Ananda Coomaraswamy and Muhammad Iqbal. These two are less closely identified with Indian life than the others. Coomaraswamy, coming from Ceylon and living most of his life in England and the United States, is nevertheless one of the major modern interpreters of Indian culture and writes of the classic traditions not as something foreign to him or relevant only to an age gone by, but with the kind of critical appreciation which only a modern mind with a classical Indian culture can command. Iqbal is now often dismissed as important only for Pakistan, whereas he deserves to be read along with Tagore and Aurobindo as a modernized son of India. Thus, the volume achieves a fine balance as well as a richness of detail. It is good for both reading and studying. The notes, by the way, are important for both reader and student. HEEBERT W. SCHNEIDER Claremont, CaliJornia Gabriel Marcel-Fragments Philosophiques 1909-1914. Introduction par Lionel A. Blain. (Louvain-Beatrice-Nauwelaerts, Paris (Vie): Editions Nauwelaerts. Pp. 116. Philosophes Contemporaina-Textes et Etudes.) This volume contains a number of essays written by Gabriel Marcel between 1909-1914 preparatory to his doctoral thesis. The Rev. Lionel A. Blain of Our Lady of Providence Seminary, Warwick, Rhode Island, assembled these texts out of the original copybooks after having written his own doctoral dissertation (1959) on "The notion of proof of God's existence in the early writings of Gabriel Marcel." Marcel has provided the booklet with a Preface and also added an epilogue. In it he declares that "the irrefutable character of faith--when it is perfectly authentic--obtruded itself on him at a time when he could not in all honesty consider himself as a believer. He then adds that "It is in this fact that the paradox lies which confers on these texts a certain interest and which allows him to envisage them as existential avant la lettre, although this expression is still absent from the pages." This means to him that "existential" thought is already apparent here. The essays concern principally "absolute knowledge," the participation of thought in Being, the theory of such participation, the foundation of values, the question of personal immortality, and the unverifiable. They show how Marcel, dissatisfied with idealistic philosophy past and present (Fichte, Schelling, Hegel, Bradley), abandoned its "intellectualism" to espouse a theory ...

Plato's Modern Friends and Enemies

In his speech of welcome to the members of the Classical Joint Meeting at Cambridge in August, 1958, the Master of Peterhouse praised classical scholars for the detachment and pertinacity with which they continue their pursuits while the world is on the edge of the abyss. The remark might be taken to have one more edge than the abyss. At a time when it can no longer be assumed that a knowledge of the Greek and Latin classics is part of the learning of any man who has any learning at all, there are two opposite temptations which beset those whose profession is the study and teaching of the ancient classics. The first is the sentimentality which goes on singing dithyrambs to the Glory that was Greece and the Grandeur that was Rome, on the assumption that the relevance of ancient texts to modern perplexities is too nearly self-evident to need explaining.

Physics among the Sciences

A Major necessity in Britain to-day is that men of science should vindicate the right of their subject to recognition, in the general understanding, among the humane studies. The title humane, as far as I can gather, was probably first applied to those branches of learning which threw off the irksome control of scholasticism and asserted the freedom of human enquiry against a dogmatism allegedly based on divine authority. Not unnaturally the first scholars called humanists were much attracted to the storehouse of learning offered by the ancient pagan classics, but to the study of classics has since been added that of history, philosophy and indeed practically everything save natural science.

Samuel Eliot Morison: The Ancient Classics in a Modern Democracy. Commencement Address delivered at the College of Wooster, 12 June 1939. Pp. 26. London: Oxford University Press, 1939. Paper, 3s.

Samuel Eliot Morison: The Ancient Classics in a Modern Democracy. Commencement Address delivered at the College of Wooster, 12 June 1939. Pp. 26. London: Oxford University Press, 1939. Paper, 3s. - Volume 54 Issue 2

LXV. Reminiscences of Góngora in the Works of Sor Juana Inés de la Cruz

During the colonial period, Spain maintained such close contact with her American possessions that Spanish styles in writing as well as in art and architecture became the standard for the colonists. It is not surprising, then, to find that Gongorism had many ardent supporters across the seas. In Mexico, the poems of Góngora were studied in the same manner as those of the ancient classics, as is attested by Vera Tassis' account concerning Agustín de Salazar y Torres. The youthful Agustín, when less than twelve years old, recited from memory the Soledades and Poliphemo and interpreted some of the most obscure passages at a public examination held by the Jesuit School of Mexico.

The Ancient Classics in the Mediaeval Libraries

AS THE twelfth century was the age of the second revival of the ancient classics, it would be of interest to know what works of Greek and Roman writers were present in the libraries of the period and which of those available had the greatest popularity and the widest diffusion. For this purpose a retracing of the manuscript tradition of the texts of the classical authors through the mediaeval period would be most desirable, indeed necessary, for a complete picture. Still, considerable information about the range of the mediaeval mind and its interest in the Greek and Roman writers may be gained from an examination of the catalogues of the twelfthcentury libraries.' Most of the mediaeval catalogues, including more than a hundred from the twelfth century, have now been printed. A list of the known catalogues up to the year 1500 was compiled by Th. Gottlieb in his register, Ueber Mittelalterliche Bibliotheken (Leipzig, 1890). Several collections of catalogues have been published, notably that of Becker, in which 136 lists of the twelfth century and earlier are reprinted.2 A number of catalogues of French libraries are in L. Delisle's Cabinet des Manuscrits de la Bibliotheque Nationale.3 Collections of the mediaeval catalogues of the German and Austrian libraries are now in course of publication under the auspices of the academies of Vienna, Berlin, Gottingen, Leipzig, and Munich, those of the Aus-

Horace and His Age: A Study in Historical Background. By J. F. D'alton, M.A., D.D., Professor of Ancient Classics, St. Patrick's College, Maynooth.

Horace and His Age: A Study in Historical Background. By J. F. D'alton, M.A., D.D., Professor of Ancient Classics, St. Patrick's College, Maynooth.

Entrance Literature and the Ancient Classics

Entrance Literature and the Ancient Classics

The Ancient Classics: Some Notes on Classical Training in a German Gymnasium

The Ancient Classics: Some Notes on Classical Training in a German Gymnasium

The Regent Edition of Ancient and Modern Classics

The Regent Edition of Ancient and Modern Classics

PREPARATION FOR THE STUDY OF MEDICINE.Portion of a Doctorate Address of President

Incomplete is a discussion on this subject that does not include a consideration of the great value of an elementary knowledge of Latin and Greek. I here most seriously disclaim any attempt to prove that devotion to Latin and Greek for the purpose of reading the literature of these languages is either requisite or even desirable as a preparation for the study of medicine. The field of modern literature and of modern science has become so vast and important that the average student will find neither time nor relative profit in the attempt to<i>master</i>the ancient classics. I do, however, earnestly advocate the rudiments—I mean simply the rudiments—of Latin and Greek, as most valuable labor-saving instruments in acquiring an English, a scientific and a medical education. I ask indulgence if I dwell somewhat at length on this portion of my subject, for I think we are in danger of

Promise and Performance in Chinese Science

UNDER the title of “Science á la Chinoise,” a writer in a recent number of the excellent North China Herald dwells on what may be called the disparity between the promise and the performance of Chinese science. The ancient classics contain beautiful maxims on the necessity for research into nature. The “Great Learning” tells us that knowledge is perfected by the investigation of nature; Confucius urged his pupils to study the “Book of Poetry,” because, among other things, they could become acquainted with the names of plants and animals; Mencius tells us that the careful study of phenomena is the road to knowledge, and in illustration says: “Though heaven is high and the stars distant, yet, having investigated their phenomena, we can sit down and calculate their revolutions for a thousand years.” It has long been a proverb among the learned that to be ignorant of a single thing is a disgrace to the true scholar, and to be ignorant of nature is as if nature did not exist. When the revered ancient sages of China, whose words are in the mouths of all, thus encourage scientific research, we should be led to anticipate great results from the patience, intelligence, and ingenuity of the Chinese. But, as in so many other respects in that anomalous country, we have excellent maxims and little more. There is, says this writer, neither research nor knowledge; science has no existence. There is indeed a considerable natural literature. From ancient times the Chinese have taken note of natural phenomena. Their record of solar eclipses is perhaps the most ancient and accurate in the world. They have more or less elaborate works on astronomy, mathematics, botany, zoology, mineralogy, physiology, and many other sciences. Yet there is scarcely any true science in them. Classification, even in regard to plants and animals, there is none. Mineralogy is mainly a description of curious stones. Nor is there any progress, for the more ancient works are generally the best, and as a consequence the Chinese to-day are as their fathers were thousands of years ago. The superstitions respecting natural phenomena, which are as living active truths to-day for all classes in China, remind us rather of man in his state of barbarism than of the ancient culture and civilisation of the Middle Kingdom. The sun and moon are to the Chinese as they were to primitive man, living things, gods to be worshipped. The stars in their courses powerfully influence, if they do not absolutely determine all human events. In them the wise may read as in a book the destiny of man and the fate of empires. Their combinations make lucky and unlucky days, and we shall do well to note carefully their signs and silent warnings. Comets are the precursors of famine, pestilence, and war-prog-nosticators of the wreck of empires and the fall of kings. Eclipses are the periodic efforts of the dragon fiend to destroy the lights of heaven, and every notice of an approaching eclipse sent by the Imperial astronomer to the provinces is accompanied by a Government order to employ the usual methods of gong-beating and so forth in order to rescue the threatened luminary. Again, thunder is the roar of the anger of heaven, and to be smitten by a thunderbolt is to be marked as a thing accursed. Wind is born in the heart of great mountains, whence it issues at the command of the wind-god. Most districts have their wind-mountains. That at Lung-Shan in the northern province of Chihli is the most remarkable. It has a cave at each of its four sides. The spring wind issues from the cave on the eastern side, the summer wind from the southern, and so for the others. Wind eddies or whirlwinds are raised by the hedgehog in his rapid passage from one place to another, the dust serving to screen him from the vulgar gaze. Rain is produced by the dragon god, who carries up vast quantities of water from the lakes and rivers in his capacious jaws, and pours it down in showers over the earth. Every mountain has its spirit or genius, every valley its nymph, every spring its naiad. Hence mountains and rivers, old trees and curious rocks, become objects of worship.