The goal of the paper is to examine different ways in which, through visual representations and patristic rhetoric, the Mother of God came to be a mirror of women within Late Antique Christianity. The images of Mary from the fourth and fifth centuries indeed display a certain disparity: the Mother of God can be represented as robed in a rich patristic gown, elsewhere as a widow with a heavy maphorion, or as a simple young woman.
During one of the early planning meetings for the Digital Latin Library project (http://digitallatin.org/), in an attempt to enumerate all of the features one might wish to encode in a digital edition, we projected a page from the Harvard Servius onto a whiteboard and used markers to annotate all of the places where there was useful information implicit in the formatting
In Linderski’s Latomus review of G. Ramires’ Servio. Commento el libro VII dell’ Eneido di Virgilio (2008) the Harvard Servius project, as it was known for so long, was described as not just being moored, but ultimately a sunken ship. To a certain extent, Linderski was right to apply the nautical metaphor. Although the Harvard project was a grand attempt to surpass the previous edition of Thilo-Hagen (1881-7; repr. 1961), only two volumes were ever published: vol. 2 in 1946 (Aeneid 1-2) and vol.
The work of R. Schlunk and T. Schmit-Neuerburg has confirmed the intuition of R. Heinze, E. Fraenkel, and others that Virgil used commentaries on at least some of his Greek models to guide his imitations of them. The situation is clearest in regard to Homer and other authors of archaic or classical date on whom commentaries were written in the Hellenistic period, since these could certainly have been available to Virgil.
This paper will discuss the scholarly debate of the past generation on the value of variant readings preserved by early Latin philologists for establishing the text of Virgil by reviewing readings that appear in the text of Servius’ commentary on Virgil’s poems. Servius’ commentary had first and foremost an exegetical aim, but in the course of explaining his texte de base, Servius occasionally mentioned, explained and evaluated variant readings, which were known to him from reading other scholars and collating other manuscripts than his preferred text.
Classical literature can offer a vehicle for examining and promoting the understanding of modern war experiences.[i] Yet while ideas for social justice projects might emerge organically from our research and seem perfectly suited to address problems we see in our communities, the actual execution of such projects requires careful planning. This paper describes one such project, the Warrior Book Club, which the author developed as a graduate student in collaboration with the state veterans museum. The author
"In 1990, the Colombian Ministry of Culture set up a system of itinerant libraries to take books to the inhabitants of distant rural regions. [...] According to one librarian, the books were always safely accounted for. ‘I know of a single instance in which a book was not returned,’ she said. ‘We had taken, along with the usual practical titles, a Spanish translation of the Iliad. When the time came to exchange the book, the villagers refused to give it back. We decided to make them a present of it, but asked them why they wished to keep that particular title.
For modern students, Classics is uncanny in its ability to feel both very familiar and very foreign. Within this space, the discipline offers a unique opportunity to engage in questions of subjectivity and difference that inform modern discourses surrounding social justice. In traditional Classical education, however, the discipline often continues to perpetuate certain racial, classist, and gendered attributes, making marginalized students feel alienated from the material.
My paper will detail the design, teaching, and outcomes of a class on inequality in Classical Greece. The course is currently being taught (Winter 2017) in a small learning community inside a major public university. The course includes a substantial comparative element, with the goal of moving beyond off-handed comparisons to truly testing how we can use the past as a tool to think with about modern-day US and, conversely, seeing whether the theory of intersectionality can be fruitfully applied to the ancient world.