No description available.

This thesis is a new edition of the Preface and Books 1-8 of Pseudo-Arcadius’ Epitome of Herodian’s Περὶ καθολικῆς προσῳδίας. It includes an introduction, critical apparatus, apparatus of parallel passages and notes on the text, and is intended as a contribution to modern Herodianic studies. Most of our knowledge of Greek accentuation is due to Herodian’s lost Περὶ καθολικῆς προσῳδίας. The main sources for this work, an epitome misattributed to Arcadius and another by John Philoponus, do not have modern critical editions. Lentz’s only collected edition of Herodian’s works (1867-70) is difficult to work with, because Lentz attempts to reconstruct Herodian’s work rather than to lay out the surviving evidence. The new critical edition of Pseudo-Arcadius’ Epitome is a response to the need for new and separate editions of the sources for the Περὶ καθολικῆς προσῳδίας. A new edition of this text is important because the previous two editions (Barker 1820, Schmidt 1860) have many weaknesses; neither editor examined all the surviving manuscripts, and they did not read the manuscripts themselves but used copies made by other people. My new examination of all the surviving manuscripts, excepting some very late and uncontroversially derivative manuscripts, comes to a new conclusion about their interrelations. The two manuscripts which I am the first to employ turn out to be the only non-derivative manuscripts, and therefore by far the most important. They enable us to improve the text significantly. My introduction includes a substantial new evaluation of the interpolated or doubtful sections in the epitome, whose study is impeded by confusion as to their date and relationships to other works. It also discusses the authorship of this epitome, and its grammatical terminology and concepts. Another innovation is the apparatus of parallel passages. The collection of other texts that have derived material from Herodian shows the extent of Herodian’s influence on later grammatical texts. The parallel passages, as witnesses to Herodian’s text in some form, often enable us to correct the text of Pseudo-Arcadius’ Epitome. A further contribution of my thesis consists of the commentary, which discusses corrupt passages, features of the text that have never been explained before, and places where specific details of the epitomator’s methods can be identified. The commentary also provides argumentation supporting decisions taken in editing the text, and other helpful information for the understanding of the text.

Aquele que se empenha no estudo da Língua Grega, logo perceberá que tem diante de si um grande sistema lingüístico composto por elementos enriquecidos de significação. A riqueza das noções e das idéias que nela estão presentes e os recursos que oferece tornam-se mais evidentes e fascinantes à medida que a respeito dela refletimos. Quanto mais profundamente for possível conhecê-la, mais fica indubitável a sua coesão e a sua coerência. Através de sua estrutura complexa, é possível reconhecer qual a intenção do escritor que dela fez uso e a dimensão de seus argumentos, pois, quando realiza as escolhas formais para a expressão escrita, ele as fará em harmonia com a mensagem que pretende transmitir. Desse modo, os termos possuirão seus motivos e seus objetivos, tanto quanto o discurso que estabelecem. Não foi sem razão que o Cristianismo obteve divulgação tão ampla em seus dias primitivos. Os apóstolos perceberam que a mensagem cristã poderia ser mais bem propagada através de um idioma que não só ?portasse? os ensinos de Cristo para o mundo afora, mas que também pudesse representá-los de forma arrazoada. A Língua Grega, em especial, a Língua Grega que Alexandre Magno tornou comum (h( koinh\\\\\\\\\\\\\\ glw=tta) a todo o mundo conhecido ocidental antigo, atendia a tais anseios; os evangelistas reconheceram que ela permitia uma difusão doutrinária que atingiria não só o espírito, mas também a mente humana racional do mundo helenizado. Comum e adaptado a todo o povo, mesmo no período do Império Romano, o grego era a língua através da qual a recomendação de Cristo, registrada em Marcos 16.15, poderia ser cumprida: kai. ei=pen auvtoi/j\\ poreuqe,ntej eivj to.n ko,smon a[panta khru,xate to. euvagge,lion pa,sh| th/| kti,seiÅ e disse-lhes: tendo ido ao mundo todo, anunciai o evangelho a toda criatura. Se alguém no Cristianismo aproveitou-se das possibilidades lingüísticas disponíveis nessa língua para expandir suas doutrinas, certamente o apóstolo Paulo é o indicado. Ele é, por excelência, o apologeta cristão do primeiro século. Em seu afã, procura apresentar argumentos de que o Cristianismo é a absoluta sabedoria (1Coríntios 1:17-25, 30; 2:1,4-8; Efésios 3.10; Colossenses 2:27-28) e que oferece respostas tanto às questões relativas à origem (Efésios 3.9; Colossenses 3.10) quanto às concernentes à finalidade (Romanos 8.14-19; Efésios 1.1-6, 11, 12; Gálatas 4.4-6; Filipenses 2.14,15) humanas. Entretanto, é provável que o exegeta encontre dificuldades para a compreensão dos enunciados caso os traços aspectuais e modais não sejam considerados de modo adequado. A Língua Grega, observada a partir de seu próprio funcionamento interno, é ferramenta hermenêutica de extrema importância a fim de que os significados não se percam nem em traduções descomprometidas com o sistema da língua original, nem em análises superficiais do texto. Por essa razão, este trabalho visa a oferecer uma tradução linear, colada ao texto, tomando como exemplo a Epístola de Paulo aos Efésios, levando em consideração os matizes gramaticais contidos no texto grego, sobretudo no que se refere ao verbo e seus traços: o modo e o aspecto; e, no que se refere ao léxico e suas alternativas de significado. Considerando que as traduções até então encontradas na Língua Portuguesa não possuem tal preocupação, os desdobramentos disso são diretamente observados na imperfeita compreensão dos textos. Apesar de ter sido escrita em tamanho relativamente pequeno (seis capítulos), a Epístola possui número suficiente de ocorrências verbais (328) e recursos lingüísticos bastantes que permitem reflexão significativa. / Those who endeavor in the study of the Greek language will soon realize that they are facing a large linguistic system composed of elements that are rich in meaning. The wealth of notions and ideas therein and the resources offered by this language become more evident and fascinating as you reflect about it. The deeper you get to know it, the more unquestionable its cohesion and coherence become. Through its complex structure, it is possible to identify the intention of the writer who used it and the scope of his arguments, for when he makes the formal choices in writing, the author does it in harmony with the message he intends to convey. Therefore, the terms will embody his reasons and objectives, as much as the discourse they form. It is not without reason that Christianity was so largely divulged in its early days. The apostles realized that the Christian message would be better delivered through a language that not only carried Christ\'s teachings to the world, but would also represent them in a rational way. The Greek language, more particularly the Greek language Alexander the Great spread (h( koinh\\ glw=tta) all over the ancient known western world, accomplished such aims; the evangelists recognized that it allowed a doctrinal dissemination that would reach not only the soul, but also the rational human mind of the hellenized world. Common and adapted to all the people, even under the Roman Empire, Greek was the language through which Christ\'s recommendation, documented in Mark 16.15, could be fulfilled: kai. ei=pen auvtoi/j\\ poreuqe,ntej eivj to.n ko,smon a[panta khru,xate to. euvagge,lion pa,sh| th/| kti,seiÅ and said to them: Go into all the world and proclaim the good news to the whole creation. If anybody in Christianity took advantage of the linguistic possibilities available in this language to expand his doctrines, it was certainly the apostle Paul. He is, par excellence, the Christian apologist of the first century. In his eagerness, he argues that Christianity is the absolute wisdom (1Corinthians 1 :17-25, 30; 2:1,4-8; Ephesians 3.10; Colossians 2.:27-28) and that it answers both questions concerning the human origin (Ephesians 3.9; Colossians 3.10) and those concerning the human ends (Romans 8.14-19; Ephesians 1.1-6, 11,12; Galatians 4.4-6; Philippians 2.14,15). However, the exegete may find it difficult to understand the statements if the aspect and mood characteristics are not appropriately considered. Observed from its own internal functioning, the Greek language is an extremely important hermeneutic tool to prevent the loss of meaning, either in translations unconcerned with the system of the original language or in superficial text analyses. Therefore, this work aims at offering a linear translation, close to the text, taking as example the Epistle of Paul to the Ephesians. It will consider the grammatical nuances present in the Greek text, especially those concerning the verb and its characteristics: mood and aspect; and those concerning the lexicon and its alternatives of meaning. As the translations so far available in Portuguese do not have such concern, the consequences can be directly verified in the imperfect comprehension of the texts. Although the Epistle is relatively short in size (six chapters), it contains a sufficient number of verbal occurrences (328) and enough linguistic resources to allow a significant study.

No description available.

This thesis investigates the linguistic and philological characteristics of the primary interjections in Ancient Greek drama. It employs Ameka’s definition and classification from 1992 as its theoretical base, and provides a comprehensive research survey. The thesis has a data-driven approach, and is based on all items traditionally classified as interjections. In the chapter on morphology and syntax, the unique characteristics of interjections are presented. E.g., NPs co-occurring with interjections form an interjection phrase, which follows a specific pattern, in accordance with a phrase schema. The chapter on semantics, which is the main part of the thesis, employs an analytical model based on a moderate minimalism approach. This assumes that all items have a core meaning that can be identified without the aid of context, yet allows different, but related, meanings. The definition adopted in the present thesis states that interjections share only formal characteristics, and thus can be divided into categories based on their semantic features, which are defined using Kaplan’s notion of informational equivalence. The thesis deals with three such categories, each with its individual semantic properties: expressive interjections, express the speaker’s experience of emotion and/or cognition; conative interjections, express what the speaker wants the addressee or auditor to do; imitative interjections, depict or reproduce sounds or events. Items in category 1 are the most frequent and thus receive most attention. In the chapter on pragmatics, it is proposed that the primary function of interjections is to express the core semantics in a specified context. Felicity conditions are suggested for an utterance to convey the primary meaning of an interjection. Interjections are also shown to have various secondary functions, e.g. that of strengthening markers. Finally, a lexicon is provided, which offers individual informational equivalents of all interjections under study.

Inaugural-Dissertation--München, 1934.

Thesis (doctoral)--Universität Uppsala, 1981. / Includes quotations in Greek. Includes indexes. Includes bibliographical references (p. 130-134).

Diss.--Zürich. / Bibliography: p. 217-223.

- / -

The Greeks and Romans were acquainted with dark skinned people from Africa from an early stage. It has been generally accepted that such people were referred to as aithiopias; by the Greeks, and modem commentators have accepted the term to be a synonym of the English term 'Negro' . Such an assumption ignores the wide variety of connotations associated with the terms aithiops and aithiopia. Furthermore, the trend in scholarship in the field of race relations in antiquity has been to study the interaction between Greeks and foreigners based on implicit, and often invalid, theory. The aim of this study is to examine the uses of the terms aithiops and aithiopia in the context of Greek ideology. Previous studies in the field have employed naive semiological approaches to the issue of racism in Greece and Rome, whereby references to Negroes have simply been weighed up in order to determine the extent of negative attitude toward Negroes in antiquity. In this regard, the following study departs radically from the approaches of its predecessors in that, although it is not intended as a narrow linguistic study of the terms aithiops and aithiopia, the focus of the examination concerns the semantics of these terms and the connotations thereof. Through an analysis of these terms in their ideological context, not only do we gain an insight into the processes which underlie Greek perceptions of group boundaries, but we may gain a deeper understanding of our own perceptions of race and racism. The study is confined to pre-Hellenistic literature (although later works are often used to illuminate Classical and Archaic passages) since it was the perceptions of the authors from this period which shaped the ideas of subsequent authors. In addition, during the Hellenistic period, the focus of Greek literary activity shifted from Athens to Alexandria, allowing Hellenistic authors far more contact with Negroes than was enjoyed by their predecessors. For the purpose of this study, Lycophron's Alexandria has been assumed to be the last pre-Hellenistic work, although this point may be debatable. / Thesis (M.A.)-University of Natal, Durban, 1997.