Sommaire RET 12

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 La doctrine des états de cause dans la pratique déclamatoire de Choricios de Gaza  – p. 1-38.

Abstract: This paper surveys Choricius’ of Gaza declamations with generic characters. It focuses on their structural features examined in light of Hermogenes’ stasis theory.


 In tunica Iouis : Sidoine Apollinaire et les antiquités romaines  – p. 39-50.

Abstract: In the panegyrics in honor of Avitus, Majorian, and Anthemius (carm. 7, 5, and 2), Sidonius Apollinaris gives detailed accounts of the consular robe the three emperors donned on different official occasions, proving a strong acquaintance with the ceremonies and the rituals of power involved in the imperial court protocol of his time. Such a familiarity has enabled him to retrace even the remotest history of this topic, as can be inferred from his reworking of a passage from Juvenal, which provides us with a most vivid and thorough description of the Roman triumphator’s garments and the celebration of his victory, as occurring in the Republican and early Imperial Age. By doing so, in a very original way, Sidonius shows that the military cloak the late antique consuls used to wear to make known their social status, the trabea or palmata, had indeed a very revered ancestor, having stemmed from the tunica palmata, the palm decked-robe in which, since the oldest times, victorious generals were shrouded on the very day their triumph was solemnized by their fellow citizens.


 Heliodorus’ Æthiopika et John Xiphilinos’ Hagiographics Works on St Eugenios of Trebizond – p. 51-67.

Abstract: John Xiphilinos (ca. 1010/75), a native of Trebizond, celebrated the patron saint of his country, Saint Eugenios, by producing a literary reworking (metaphrasis) of the saint’s Passio (BHG 609z), a collection of ten miracles (BHG 610) and two canons. This article discusses the hitherto undocumented appropriations from Heliodorus’ Aethiopika, showcasing how the hagiographer exploited these sources for ekphrastic vignettes, ēthopoietic passages, and gnomic wisdom. In addition, the paper suggests that these findings situate Xiphilinos’ hagiographic works within a Constantinopolitan cultural milieu in contrast to the previously assumed Tre- bizondine origin.