Ovid, the Fasti and the stars

According to Quintilian, poetry cannot be fully understood without a good knowledge of the stars. As one example he cites the fact that poets frequently indicate the time of year by the rising and setting of stars and constellations, a device familiar to us from Hesiod onwards.1 For Quintilian, who had the benefit of a stable civil calendar, there may have seemed little reason beyond a desire for poetic expression to specify the date in this manner: but before Caesar’s calendar reforms in 45 BC, the appearance and disappearance of certain stars just before sunrise and just after sunset provided a much more regular guide to the year than the erratic calendars of Greece and Rome, which were often out of step with the solar year.2 It is therefore not surprising to find the same method of specifying the date in prose authors too;3 and lists of these stellar phenomena, arranged in various calendar-like formats, are found in both texts and inscriptions. These lists, known as parapegmata, can be traced back to fifth century Greece, but the tradition may be considerably older.4 Whatever our reaction to Quintilian’s claim, it is certainly the case that a good knowledge of the stars is important for a full understanding of Ovid’s calendar poem, the Fasti. To a large extent the poem presents itself as a poetic version of the Roman calendar: each book covers a different month, and as the year and the work progress, Ovid marks the dates of various religious festivals and historical events, as in the real fasti. However, unlike many of the extant fasti, Ovid combines this material with material from the parapegmatic tradition, giving dates for the rising and setting of various stars and constellations, and for the journey of the sun through the zodiac. The inclusion of the constellations – and of the aetiological tales explaining their presence in the sky – enables Ovid to introduce a variety of Greek myths into the Roman calendar, where they would otherwise have no place

Festivals, fools and the Fasti: the Quirinalia and the Feriae Stultorum (Ovid, Fast. 2.475-532)

Introduction: Ovid’s Fasti presents many challenges to the reader: its subject matter, the festivals and anniversaries of the Roman year, is less immediately accessible than much of Ovid’s poetry; and unlike his earlier works, where familiarity with the literary context provides plenty of material for literary criticism, the Fasti is in constant dialogue not just with literature but also with the fabric of Rome – its myths and monuments, its rituals and politics. As such, the Fasti more than many texts requires an awareness of its social, historical and religious context to be fully appreciated

Solid state chemical source for ammonia beam maser Patent

Solid state chemical source for ammonia beam maser

The Workplace Relevance of the Liberal Arts Political Science BA and How It Might Be Enhanced: Reflections on an Exploratory Survey of the NGO Sector

Reflecting on a survey of employees of NGOs based in Ontario, Canada, the article considers two questions: How well are our BA programs preparing students for the workplace? Can we enhance workplace relevance without sacrificing our commitment to liberal education? Key findings are presented, including the BA continues to be a desired and employable degree and skills associated with it are valued; employers are not convinced that graduates with BAs necessarily possess these skills; and respondents associate their formal education with individual skills and extracurricular activities with interpersonal skills. Three strategies to enhance the workplace relevance of BA programs without sacrificing liberal education are suggested, and faculty are encouraged to think more holistically about their BA programs and what students need from them

The Timaeus on Types of Duration

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Cultural Rights and Internal Minorities: Of Pueblos and Protestants

This article considers the question: should rights extended to cultural communities to help them preserve themselves include the right to discipline dissident members who violate cultural norms? The case of the Pueblo Protestants is employed to consider two important defenses of cultural rights (revisionist liberal and cultural communitarian) that offer conflicting answers. Both are found unsatisfactory because of their implicit reliance on “cultural monism” (that is, the assumption that individuals identify with only one cultural community). An approach to defining cultural rights is then outlined that avoids this assumption and its application is illustrated with respect to the Pueblo case