Actualidad humana de la Medea de Eurípides: el tema del divorcio

Se estudia el aspecto de la separación como una clave del asunto de Medea y, respecto de él, los temas de discrepancia, infidelidad, despecho, problema de alimentos y actitud vengativa como rasgos del conflicto que lo hacen muy actual. Se analizan los diversos pasajes de la obra vinculados a estos aspectos, se discuten interpretaciones críticas y se compara el texto con otras aportaciones de la literatura clásica y de la historia. Se sostiene que esta visión revela a Medea como personaje humano pero que el extremo al que llega su conflicto la hace un héroe trágico al modo griego y no un personaje de comedia costumbrista.The aspect of the divorce is studied as a key of the topic of Medea and, in relation to this, the discrepancy, infidelity, wrath, starvation and vindictive attitude as features of the conflict that make it current. The different parts of the work connected with these aspects are analised, critical interpretations are discussed and the text compared with other contributions of clasical literature and history. It is held that this vision reveals Medea as a human character, but the point reached by his conflict turns her into a tragical hero in the Greek way and not into a usual comedy character

The Byzantine hagiography : a model of political-religious behavior : the case of Leontius of Neapolis

Se pasa revista a tres textos hagiográficos debidos a Leoncio (s. VII), en los que son presentados como modelos tres personas diversas: Simeón, un ex-anacoreta que vuelve a la ciudad y, por humildad, se hace pasar por loco y nos enseña que la sociedad requiere de una presencia activa del homo religiosus, quien sin soberbia ni pedantería debe poner sus virtudes al servicio de todos; Juan, un obispo alejandrino que ejerce su poder político y espiritual guiado por la misericordia y, en particular, por la limosna, aplicada a la justicia, la actividad económica, las necesidades sociales; Espiridón, un obispo chipriota que es a la vez pastor y destaca el culto divino pero también enseña al pueblo, con su ejemplo de vida y con los milagros, el ejercicio de la virtudes, la solidaridad, la honestidad, la caridad. El ejemplo de estos santos medievales exhorta al clero, a los fieles laicos y a los gobernantes a encarar su vida personal con criterios evangélicos como base necesaria para poder enseñar a otros y beneficiar a la sociedad.This work reviews three hagiographical texts of Leontius (VII century a.D.), where three diff erent persons are presented as models: Symeon, a past-anchorite who comes back to the city and, in order to the humility, he pretends to be crazy and so, he teaches us that the society requires an active presence of the homo religiosus who, without arrogance neither pedantry, has to put his virtues at the service of everybody; John, an Alexandrian Bishop who exercises his political and spiritual power drawn by the mercy and specially by the alms applied to the justice, the economic activity, the social needs; Spyridon, a Bishop of Cyprus, who is also a shepherd and emphasizes the divine worship but also teaches the people, with his model life and with his miracles, the exercise of the virtues, the solidarity, the honesty, the charity. The example of these mediaeval saints exhorts the clergy, the faithful laymen and the rulers to face the personal life with evangelical criteria as a necessary base to can teach the others and to benefi t the society.Fil: Cavallero, Pablo A.. Consejo Nacional de Investigaciones Científicas y Técnica

Personajes silentes en Nubes de Aristófanes

This article proposes that the silent characters are so owing to an economy advantage for the mise en scène and on account of the apprentice training, but also they can be a sign of the slave social and lawful situation, and in the case of freemen they can connote a submissive attitude, an attitude of sectarianism and seclusion or an attitude in support of the Spartan position. That is the case of the Socrates’ disciples in Clouds. The witness of the creditors can be also slaves or relatives who would prefer to elude the judgment: their silence could indicate their bad predisposition. In the context of the whole piece, the silence can be interpreted as an attitude adverse to the eleuthería: the man who shuts up in the presence of the falseness of the sophistic rhetoric searched by Strepsiádes runs the risk of becoming slave.El artículo plantea que los personajes silentes, además de responder a una conveniencia de economía en la puesta de escena y a la formación de aprendices, pueden ser signo de la situación socio-legal de los esclavos y, en el caso de personas libres, connotar una actitud obsecuente, de sectarismo y aislamiento, o pro-espartana, como en el caso de los discípulos de Sócrates en Nubes; los testigos de los acreedores también pueden ser esclavos o parientes que preferirían soslayar el juicio, cuyo silencio indicaría su mala predisposición. En el marco general de la pieza, el silencio puede ser visto como actitud contraria a la eleuthería: callar ante las falsedades de la retórica sofística buscada por Strepsiádes hace incurrir en el riesgo de esclavizarse

Genetic survey of alveolar and cystic echinococcoses in Romania: first molecular evidence of Echinococcus multilocularis in humans in the country

Cystic echinococcosis (CE) and alveolar echinococcosis (AE) are considered as one of the most important zoonotic diseases in Romania, where they are subject to mandatory reporting. To obtain more knowledge about the genetic diversity of Echinococcus causative agents of these diseases, 11 isolates from humans and ungulate intermediate hosts from the two regions of Romania were genotyped using mitochondrial markers. In clinical samples of fi ve patients from north-eastern Romania (Iasi, Botosani, Vaslui counties), Echinococcus multilocularis was identifi ed as causal agent by cox1 sequence analysis. To the best of our knowledge this fi nding presents the fi rst molecular evidence of E. multilocularis in humans from Romania. Only two cases of AE in patients were previously documented in the country by serological methods. In our four patients the most widespread European variant E5 of E. multilocularis was recorded, whereas in isolate from Vaslui county three nucleotide substitutions were detected as compared to the most related E5 haplotype. One of these mutations (411T/G) matched N1 and N2 haplotypes described previously from North America. In six CE samples retrieved from western Romania (Caras-Severin and Timis counties), two human isolates were diagnosed as Echinococcus canadensis G7, one as E. granulosus s.s. G1 and one as E. granulosus s.s. G3 using atp6 and rrnS sequencing. In ungulates, the cattle isolate was allocated to E. granulosus s.s. G1 and pig isolate to E. canadensis G7. The two G7 fi ndings in humans reinforced the recent view that G7 was underestimated as compared to the E. granulosus s.s. regarding human CE threat that can be further employed for identifying sources of infections and establishing suitable preventive measures

Dos propuestas de crítica textual sobre el Idilio II de Teócrito

This paper proposes to consider the verse 61, which is wrongly placed and usually deemed spurious, as a transposition of a third refrain which would appear between the verses 138-9, 144-5, 148-9, 153-4, 158-9 Gow. The article analyses the structure of the poem, the sense of the verse, its grammatical fitness, its transmission. As far as regards verse 164, I propose to read πόθον (the variant admitted by Gow, Legrand and others, in agreement with the papyrus 3 KP, against the lections πόθον of the other testimonies and πάθος of the Vat. gr. 38) as ποτόν (cf. v. 58), which seems to be more adequate to the Simaitha's position; according to that, there would be no final change of attitude in the character.No disponible

Against the old, bearded man who thinks he is wise because of his beard : Theodore Prodromus’ byzantine versified satire (141 h).text, translation and study

Se ofrece una traducción española del texto mencionado, con introducción, anotación y comentario interpretativo, y se destaca que la obra representa el género “satura” en Bizancio, según una tradición amplia recogida por el ‘clasicismo’ del s. XII y representada también por “Ignorante o el que se dice profesor, La vieja libidinosa y El fanático” de Platón, obras con las que ésta tiene puntos de contacto sobre todo en su eje centrado en la oposición ser-parecer.It is offered here a Spanish translation of Κατὰ μακρογενείου γέροντος, with introduction, notes and interpreting commentary; it is highlighted that this work represents the genre “satura” in Byzantium, according to a large tradition assumed by the ‘classicism’ of the XIIth century, that is represented also by Ἀμαθής, Κατὰ φιλοπόρνου γραός and Φιλοπλάτων; these works have similarities with Κατὰ μακρογενείου γέροντος, especially about their central theme: the opposition between ‘to be’ and ‘to appear’

Sobre el mimo bizantino: Pródromos y su Amaranto (H 146)

It is presented here a Spanish version of the Prodromus’ text 146 Hörandner (xiith century), with footnotes and a study, on the basis of the Migliorini’s edition (2010) with some little modifications. It is postulated that this text is a literary mime, which performance was made in a social gathering, a Byzantine θέατρον.Se presenta la versión española con notas y estudio del texto 146 Hörandner de Pródromos (s. xii) sobre la edición de Migliorini (2010), con algunas pequeñas modificaciones, y se postula que se trata de un mimo literario, representado efectivamente en una tertulia, un θέατρον bizantino

Medea de Eurípides: la “atétesis” de versos y la construcción gradual de la venganza

The work proposes to reexamine the athetesis and the emendations which were applied to diverse passages of Euripides' Medea, asserting that many of these are not necessary, if one understands the revenge as a decision whose method is not established from the beginning, but it is constructed gradually. This gradation provokes apparent contradictions. They are considered the following controverted passages: 40-43, 87, 261-2, 361-2, 366-7, 468, 725-6, 782, 785-6, 923-4, 1056-1080, 1121, 1220-1, 1316, 1359, 1387; and also all the play development, in order to prove the effect of those in the gradual construction of the revenge; it is taken into account the vocabulary use in the inside of the play. In this process, the passages here analysed, and discussed by the critics about his authenticity, result defensible and necessary to establish the graduation, which is verified in the inside structure, in the images and in the construction of the crime.El trabajo propone revisar la “atétesis” y las enmiendas aplicadas a diversos pasajes de Medea, sosteniendo que muchas de ellas son innecesarias si se entiende la venganza como una decisión cuyo método no está establecido desde el comienzo sino que se construye gradualmente. Esa gradación provoca aparentes contradicciones. Se consideran los siguientes pasajes cuestionados: 40-43, 87, 261-2, 361-2, 366-7, 468, 725-6, 782, 785-6, 923-4, 1056-1080, 1121, 1220-1, 1316, 1359, 1387; también todo el desarrollo de la obra para probar la acción de aquellos en la construcción gradual de la venganza; se tiene en cuenta el uso léxico en el interior de la pieza. En este proceso, los pasajes aquí analizados y cuestionados por la crítica en cuanto a su autenticidad resultan no sólo defendibles sino necesarios para establecer esa graduación que se verifica en la estructura interna, en las imágenes y en la construcción del crimen