Sommaire RET 4

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Die Trauser in Gaza. Zum Kontext der Fragmente inc. sed. 15 und 1 Amato von Prokop von Gaza – p. 1-10.

Abstract: This paper analyzes fragments 15 and 1 Amato of Procopius of Gaza. The thematic affinity between fr. 15 and one passage from Procopius’ epistolary (Epist. 164, 17-18 Garzya-Loenertz) proves beyond doubt that the fragment was really written by this author, confirming an attribution reported by only one manuscript of the source. The original context of fr. 1 may be inferred from a comparison with fr. 15 and with a passage from Choricius’ Funeral Speech on Procopius (or. 8, 44 Foerster-Richtsteig). It can thus be argued that this brief fr. 1 handles the same typical consolatory motif as fr. 15 and Chor. 8, 44. Namely, the peculiar behavior of the Thracian tribe called Trausi with respect to dealing with births and deaths. Following this argument, fr. 1 can be attributed to the same context as fr. 15, the consolatory section of a lost epitaph of Procopius.


Approach to the Eloquence in the Works of Isidore of Seville – p. 11-20.

Abstract: Isidore of Seville, being out of polemics between rhetoric and philosophy or between “pagan” and Christian wisdom, used the concepts and arguments originated in these “quarrels” to build his own discourse. Thus he somehow summed up the results of them. The article analyzes Isidore’s approach to the eloquence in the light of the problem of using the source material. Two lines of correlation between the notion of eloquence and that of the wisdom are detected. One originates in the opposition of “pagan” and Christian wisdom, the other goes back to rhetoric / philosophy opposition. The first is ascetic developed in Sententiae by using the patristic argumentation against the “pagan” culture and by elaborating the ascetic concept of “speaking well” (bene loquor) concentrated on the matter of speaking not on its form. The second is presented in Differentiae 2 and Etymologiae. In Differentiae 2 Isidore follows to Aulus Gellius and subjects eloquence to wisdom and rhetoric to dialectics. In Etymologiae he uses Quintilian’s concept of rhetoric and connects rhetoric and philosophy.


Réflexions sur les silences des Écritures (à propos d’un ouvrage récent) – p. 21-33.

Abstract: The doctoral dissertation by E. Albano, published in the Studia Ephemeridis Augustinianum collection, aims to show how the three authors of the School of Alexandria, Philo, Clement and Origen, dealt with the ontological limits of the Holy Scripture (and tried to define them). E. Albano’s main perspective is that one of silences: the revelation silence (to hide divine mysteries) and the impossibility silence (to fall silent because of the human limits afore divine mysteries). This study investigates the solutions which these three authors gave to this important question, and it demonstrates how they tried to harmonize Platonic philosophy and Faith. Especially, it inquires the importance of oral teaching of divine knowledge and the role of mediation held by the διδάσκαλος (based on Plato’s Phaedrus). Finally, this deep and careful analysis shows the delicate and paradoxical task of the “teacher”: to go “beyond what is written” (1 Corinthians 4, 6) without going “beyond what is written”.


Périples dans le Périple : notes sur la structure du Périple de la Mer extérieure de Marcien d’Héraclée et sur sa tradition indirecte – p. 35-53.

Abstract: Marcianus of Heraclea (beginning of the Vth century) was the editor of a geographical corpus, as well as an intermediary between the ancient Greek tradition and the Byzantine one. The aim of this paper is to analyze his main work, The Periplous of the Outer Sea, especially the introductory chapters, in order to show that the author intended to organize the geographic description of the two Oceans in units, the Periplous of single areas. This case is confirmed by the codicological analysis of the manuscript (Paris, Bibliothèque nationale, Supplément Grec 443). After that, we try to reconstruct the original structure of the whole Periplous of the Outer Sea and to deepen its indirect tradition (Stephanus of Byzantium’s Ethniká). The paper represents a first step towards a more general project of a new critical edition of the text.


Una ripresa di Procopio di Gaza in Giovanni Eugenico – p. 55-71.

Abstract: In his ekphrasis «A royal couple in a garden» (the description of a western tapestry or a cloth de opere Anglicano, as a full exploration of the manuscript tradition definitely proves) John Eugenikos (after 1394 – after 1454) imitated a passage of Procopius of Gaza’s dialexis for a young couple (Op. XII, 3), that he perhaps read in the same ms. Laur. plut. 60,6 from which it is known to us.


Une théologie du martyre chez saint Cyprien de Carthage – p. 73-87.

Abstract: Between theology and pastorale, Cyprian of Carthage makes no distinction: the responsibility of minister is theological and depends on God. Great minister due to the importance of the theologian, he is haunted by the salute of his people for whom he wishes for the supreme good: the close union with God. Among the means to reach it, there is one, just as topical as ever, the martyrdom. However, it is not in the death of the Christ’s witness that he sees the realization of the salute, but in the daily fight delivered with love, which finishes the ultimate moment of life. Fight of faith above all, this red crown of the martyr is also the white crown of the runner who fights daily to remain faithful in a hostile world. If the red crown leads directly to heaven, the multitude of the white crowns has to wait for the death which seals eternally the fate of the soldiers of Christ. But the merits are not lesser and the Christ fights just as much with the white soldiers than the red ones. By this vision Cyprian develops a real theology of the salute by the embodiment, a theology of the martyrdom.


Le lien entre la proclamation de Jésus-Christ adressée aux esprits en prison et le salut apporté aux contemporains, en 1Pierre 3, 19  – p. 89-98.

Abstract: The proclamation addressed by Christ to the spirits in prison, 1P 3:19 has been linked to the theme of his trip to Hell in the patristic tradition and this view has established itself in the modern period. Yet this text, specifically, does not explicitly evokes an episode of descent among the dead and the Church Fathers like Origen, Cyril of Alexandria and Augustine of Hippo oppose objections to such an interpretation that either does not fit with the chronological elements of the Gospel account, or contravenes the foundations of the biblical anthropology. The structure of the text shows, by highly parallel processes, the universally redemptive effects of the sacrifice of Christ on the cross and of his resurrection. It is thus possible to detect a linking of the verses in the context that establishes the intrinsic value of these events at all times of human history.


Jonas à Ninive : étymologies, de la fantaisie à la vérité de l’Écriture – p. 99-113.

Abstract: Jerome’s and Maximus the Confessor’s commentaries of the biblical book of Jonas are paradigmatic of the jewish and christian use of etymology. Paying special attention to the hebraic names of places and persons – and the Scriptures, especially Old Testament, inspire them in that way –, they take advantage of hebrew words’ homonymic potentialities so that each name symbolizes a part of salvation’s preparation – that is to say the « truth » as revealed in Holy Scriptures.


Le catalogue des femmes vertueuses dans le Περὶ καταρχῶν de Maxime (v. 90-93) – p. 115-122.

Abstract: The Περὶ Καταρχῶν of Maximus is a short astrological poem about the Moon’s influence over human activities. In the section On the Marriage (v. 59-140), Maximus describes a dissolute wife whose easy virtue is the opposite of the faithfulness of four mythological heroines such as Penelope, Evadne, Arsippe and Laodamia (v. 89-95). Having formulated an hypothesis about the possible source of this short catalogue, which happens to appear also in Ovid, in this paper we will focus on the character of Arsippe, whose name could refer at the same time to Alcestis and to one of the Minyades. We will end this article with some remarks about possible connections between Maximus, 89-95 and 110-112, and some topoi of Latin Elegy.


Empereurs, rois et délateurs : esquisse d’étude sur la représentation du pouvoir et des ses dégénérescences dans l’œuvre de Sidoine Apollinaire – p. 123-154.

Abstract: In this paper we propose a study of the representation of the power (especially the imperial and royal one) in Sidonius Apollinaris’ works, trying to decode many passages of the texts where the author introduces also a condemnation of power and his degenerations. The aim will be to give a better overview on Sidonius’ idea about the rule and the policy in his country at his age and on his personal involvement as panegyrist, citizen, politician and then bishop. We analyse the representation of three key-figures in Sidonius’s works: the emperor, the king and the delator. The first part of this paper focuses on the panegyric on Sidonius’ father-in-law, Eparchius Avitus (carm. 7) and on the panegyric on Majorian (carm. 5) and studies the representation of the imperial power. The core of the second part is showing Sidonius’ idea of the barbarian rule in the Gaul and the political meaning of the portrait of the gothic kings Theoderic II and Euric and of the burgundian king Chilperic. At this regard we analyse in particular epist. 1,2; 5,6 and 5,7. The letter 5,7 gives us also the opportunity to study Sidonius’ invective against the delators and their bad influence and power. The last part of our paper is based on the analysis of epist. 2,13. In this letter Sidonius through the example of the emperor Petronius Maximus introduces a philosophical reflection on the bad effects and the danger of power’s wish. 


Aspetti della tradizione manoscritta di Coricio di Gaza (III) – p. 155-215.

Abstract: This paper presents 10 manuscripts, originated from a common ancestor (b), of the Patroclus of Choricius of Gaza. Two of these manuscripts (Esc. Σ I 14 and Pal. gr. 154) can be eliminated from the stemma codicum. Their antigraph is the Pal. gr. 275, from which derives also the Mut. II D 7. From another branch of the same family, descend the Vind. Phil. gr. 82 and another manuscript (h), from which derive the Neap. II E 19 and the Barb. gr. 220. The Esc. Y IV 12 descends from the last one. The Esc. Τ II 11 comes from the Esc. Y IV 12. By the same branch (b) descends also the Vallicell. F 14. A detailed description of all the manuscripts is given in the Appendix.


“Philargyrius” biografo di Virgilio – p. 217-240.

Abstract: Some manuscripts of the Carolingian age contain two Lives of Virgil attribuited to “Philargyrius”, the commentator of the V Century whose true name was likely Philagrius. The Lives are not really written by « Philargyrius », but by two Irish compilers of the VII century. In the article the sources of the first Life (mostly Virgil’s Donatian Life) and the changes introduced by the compiler are carefully detected.