[Archive of] Hermas son of Heron (original) (raw)
Related papers
Hermas in Latin: Notes on a Recent Edition | ETL 94.1 (2018)
Ephemerides Theologicae Lovanienses 94.1 (2018) 151-157.
This contribution offers a discussion of the recent edition of the Vulgata version of the Shepherd of Hermas, which is the earliest of the two Latin translation of this second century apocalyptic work.
A New Hermas Papyrus Fragment in Paris | APF 62.1 (2016)
Archiv für Papyrusforschung 62.1 (2016) 20-36.
This article offers an edition of P.Weill I 96, containing the Shepherd of Hermas, that belongs to the École Pratique des Hautes Études in Paris, but is hosted at the Institut de papyrologie de la Sorbonne. Since it was shown to be part of the same codex leaf as the B fragment of P.Prag. I 1, the Prague fragments are re-edited here as well.
Burkert observed, 1 towards the end of the first century of the Christian era a change in the Verständnishorizont of the epoch brought about a new reading of old texts; Heraclitus and Empedocles had come to be regarded as the predecessors of the Platonic-Pythagorean doctrine of the descent of the soul into the corporeal world. The authentic evidence at our disposal does not validate the Platonists' perception of Heraclitus as an eschatological thinker on a par with Pythagoras, Empedocles, and Plato. 2 Yet, considering the random character of our collection of Heraclitus' fragments, the lack of authentic evidence of a full-fledged eschatological doctrine does not indicate decisively that he had none. Theophrastus' silence about Heraclitus' eschatological teaching carries little weight as he passed over Empedocles' myth of the fallen daimôn as well. The Platonists' list of the eschatologists was fixed, with no traceable attempts to incorporate additional thinkers. Therefore, Heraclitus' inclusion in it cannot be explained as accidental; so denying the testimony evidential value for Heraclitus will beg the question and, considering that the other philosophers on the list were really eschatologists, a special pleading too. Consequently, we should admit that in our collection of Heraclitus' fragments the eschatological facet of his teaching is underrepresented, and we have no prospect of forming any adequate idea of Heraclitus' eschatology if we confine our discussion to the authentic evidence.
Series "The Word about Being" (Слово о сущем), 2014
This is full text of the first part of my monograph "The logos of Heraclitus", published by Academic publishers "Nauka" in Saint-Petersburg in 2014, in English translation which contains all five chapters of the Introduction on Heraclitus' life, work and philosophy, as well a reconstruction of his lost work, the Greek text of the fragments with apparatus criticus and English translation. The second part contains commentary on fragments and is available in the original Russian edition on this personal page. This edition contains 160 fragments in the main corpus and 15 "Probabilia", i.e. probable fragments that are quoted without explicit mention of Heraclitus' name, but supported verbal coincidences and by parallels. Most of "Probabilia", including anonymous quotations in Plato, are based on new attributions. More than 20 fragments of the main corpus are not included in Diels-Kranz and other editions. Some of these fragments are new, some have been known before, but their status of authenticity has been reassessed and upgraded, e.g. from a doxographicum to a paraphrase of a verbatim quotation that contains a unique authentic tenet. In some other cases fragments considered authentic in DK, have been downgraded to interpretive paraphrase (B7, partly B91 DK) or to spuria (e.g. B105, B115 DK). In this edition we understand «fragment» not in Diels' formal sense as a verbatim quotation distinguished from «doxography» (an ill-defined category that we have criticised on our article "The origin and transmiision of the doxographical tradition... 2016), but as any ancient text that contains a unique piece of information on the philosophical content of a lost Preplatonic work, that cannot be reduced to other texts, an elementary «atom» of information. The status of authenticity may be variable starting from a flawless verbatim quotation in Ionian dialect and descending down to a mixed verbatim quotation with paraphrase, to a good paraphrase close to original text, to a free paraphrase, to an interpretive paraphrase, to a polemical paraphrase that seriously distorts the original, to a mere reminiscence of term or a topos. We usually restrict the admission to the main corpus of fragments by first three categories. Some fragments in our edition are reconstructed on the ground of ancient summary that after quoting a verbatim fragment points to the existence of «other, similar» sayings of Heraclitus (such are 6 hypothetical fragments in 44A and 45A in our edition). Some «fragments» in our edition are «thought-fragments» rather than «text-fragments», i.e. a doctrinal (rather than lexical) convergence of several independent sources that does not allow to establish the exact wording of the lost original, but makes more ol less certain the existence of a certain analogy, idea or other tenet, since the name of Heraclitus appears in one or more contexts. Such cases are found especially in the reconstruction of the section on krafts (τέχναι) imitating nature, fr.106-124 Leb.
In the ancient deme of the Halasarnitans (modern Kardamaina) on Cos, a colossal marble head of the hero Heracles has been found. In this article, the technical details, the function, the dating, the type and the style of the head are investigated. Further, as the exact founding place of the head is not known, the problem of the existence of an autonomous Heracles’ sanctuary in the deme of the Halasarnitans is discussed.