Autor: Burliga, Bogdan - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: κοτυλήρυτον ἔρρεεν αἷμα: Homer, Iliada, 23. 34
κοτυλήρυτον ἔρρεεν αἷμα: Homer, Iliad, 23. 34
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/1046643.pdf
Data publikacji:: 2016-10-27
Wydawca:: Uniwersytet im. Adama Mickiewicza w Poznaniu
Tematy:: Homer
the Iliad
religion
ritual
sacrifice
slaughtering
animals.
Opis:: The subject of the article is a short passage in Homer’s Iliad, Book 23. 30–34, depicting Achilles’ slaughteringof the various domestic animals and the dinner that follows (23. 55–58). The controversy focuses on the problemwhether the killing in question was a sacrifice or not.
Źródło:: Symbolae Philologorum Posnaniensium Graecae et Latinae; 2016, 26, 1; 5-39
0302-7384
Pojawia się w:: Symbolae Philologorum Posnaniensium Graecae et Latinae
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 2.

Tytuł:: The Importance of the Hoplite Army in Aeneas Tacticus’ Polis
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/637974.pdf
Data publikacji:: 2012
Wydawca:: Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Tematy:: Aeneas Tacticus
the hoplites
the Greek warfare
Opis:: The identification of Aeneas Tacticus has always been a matter of dispute. Most often he is supposed to have been a mercenary officer, probably from Stymphalus, to whom Xenophon makes reference in Hellenica, 7.3.1. Accordingly, one may find the views that in Aeneas’ treatise a mercenary perspective is adopted, a claim also supported by the observation that the author records the phenomenon of the ubiquitous popularity of paid soldiers in the Greek warfare system of the fourth century BC. In this paper it is argued that Aeneas’ outlook in fact had little in common with mercenary ethics; instead, it is the writer’s deep commitment to civic values (explicitly stated in the Preface) that is stressed. Especially worth pointing out remains Aeneas’ belief that during siege civic patriotism still matters. It is a value on which success in overwhelming the invaders depends: all the steps and preventive actions of the city’s dwellers leading to a successful defense of a native polis must be rooted – according to him – in the conviction that polis in its material (territory, estates, shrines, temples, walls) and spiritual dimension (religion, gods, respect for the parents) constitutes the best framework for life. By the same token, a relatively high importance is given by Aeneas to hoplite troops, usually consisting of yeomen and farmers who were the owners of land. In the author’s conviction they could provide the best possible protection to a polis. Looking from a purely military point of view, hoplite forces – together with auxiliary troops (the light-armed and cavalry, if possible) – were also useful at the time when the enemy entered the city’s territory and ravaged it before attempting a direct assault on the walls.
Źródło:: Electrum; 2012, 19; 61-81
2084-3909
Pojawia się w:: Electrum
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: Antyczne reminiscencje w średniowiecznym podręczniku militarnym Krystyny de Pizan "Księga uczynków wojennych i rycerstwa"
Antique Reminiscences in Christine de Pizan’s Medieval Military Textbook "The Book of Deeds of Arms and Chivalry One"
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/694644.pdf
Data publikacji:: 2017-06-28
Wydawca:: Uniwersytet Gdański. Wydawnictwo Uniwersytetu Gdańskiego
Opis:: One of the most interesting late‑medieval literary monuments is the military textbook entitled The Book of Deeds of Arms and Chivalry (beginning of the 15th century). The fact that the author of this book on war and chivalry is a woman, Christine de Pizan, is understandably arousing the interest of medievalists – but it is only one of the fascinating issues connected with this work. Equally interesting is the fact of the author’s reference to the antique models and their presence in the textbook. The aim of this paper is to engage in polemics with the thesis that invoking antique authorities was merely a form of “rhetorical” strategy of de Pizan, who wanted to demonstrate her knowledge of classical literature. My intention is to remind the readers that the function of the antique auctoritates (mainly Vegetius and Frontinus, as well as Valerius Maximus) was not purely ornamental, intended to demonstrate the author’s erudition, but that the quotations from the works of antique writers and the references to them constituted an integral part of the author’s line of thinking and argumentation. Their presence in the textbook testifies to the timeless value of the recommendations of the antique writers and their decisive role in the author’s argumentation.
Źródło:: Studia z Dziejów Średniowiecza; 2017, 21; 15-35
2544-2562
Pojawia się w:: Studia z Dziejów Średniowiecza
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 4.

Tytuł:: Gemma Augustea and the Roman Stoicism
Gemma Augustea i rzymski stoicyzm
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/2167991.pdf
Data publikacji:: 2013-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: Roman Stoicism
cameo
ideology
the Roman imperialism
philosophy
Opis:: The article is devoted to the problem of so-called Roman Stoicism - the final stage in the development of Stoic philosophy and school. The starting point is the scene of the crowning of Octavian Augustus by the goddess Oikumene on the so-called Gemma Augustea, a beautiful cameo that dates from the early reign of Emperor Tiberius. The presence of the figure of Oikumene there is puzzling because, as is well known, the term was used in Hellenistic philosophy (Stoic and Cynic) to denote the inhabited world. The fact that the figure of Oikumene was included in the imperial programme of Emperor Augustus shows that the Romans gave the concept a different meaning: in their understanding, Oikumene now meant the Roman world stricto sensu. It was a symbolic way of expressing Roman rule over the world. Thus, the figure of Oikumene on the gemma is evidence that the Romans did not passively repeat Stoic teaching, but used some of its elements to describe their rule over the world. More importantly, the very fact of having such a vast empire defined, as it were, the nature of Roman Stoicism in passing.
Źródło:: Studia Elbląskie; 2013, 14; 401-427
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 5.

Tytuł:: Canis lupus in the text? A wolf sacrifice in Xenophon’s Anabasis, 2.2.9
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/44775368.pdf
Data publikacji:: 2023
Wydawca:: Polskie Towarzystwo Religioznawcze
Tematy:: wolf
sacrifice
bloody rites
Greece
Persia
Anabasis
Opis:: The subject of this article is an enigmatic and thus highly intriguing passage in Book 2 of Xenophon's Anabasis, where the author succinctly describes an alliance between Greek mer[1]cenaries and the Persian commander Ariaeus. Both sides pledged under oath to help each other, not to use trickery or treachery. This military pact was preceded by an animal sacrifice, after which the Greeks dipped sword blades and the Persians spearheads in the blood poured on a shield. The domestic animals killed in this rite were a bull and a ram, while the wild ones were a boar and a wolf. However, in the last case there is a controversy: some medieval manuscripts of the Anabasis do not mention the predatory animal, whereas others do. In the paper I argue that MSS lesson with the noun 'wolf ', should be retained, which in turn prompts one to ask about the religious context in which wolf was might be killed in sacrifice and by whom.
Źródło:: Przegląd Religioznawczy; 2023, 2/288; 137-147
1230-4379
Pojawia się w:: Przegląd Religioznawczy
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 6.

Tytuł:: Tertullian on the paradox of the Roman amphitheatre games: De spectaculis 22
Tertulian o paradoksie rzymskich igrzysk amfiteatralnych: O widowiskach 22
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/612388.pdf
Data publikacji:: 2016
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:: Tertulian
Rzymianie
igrzyska
arena
mentalność
okrucieństwo
Tertullian
the Romans
spectacle
games
mentalité
cruelty
Opis:: Tematem artykułu jest ciekawy paradoks, o jakim mówi Tertulian w rozdziale 22. swego traktatu O widowiskach. Jest rzeczą wiadomą, że stanowisko tego żarliwego obrońcy wiary chrześcijańskiej było jak najbardziej nieprzychylne dawnej rzymskiej instytucji walk na arenie, wyścigów konnych i przedstawień scenicznych – Tertulian widział w nich niebezpieczeństwo i zagrożenie dla moralności chrześcijan. Przy okazji zwrócił on również uwagę na samo podejście Rzymian do walczących i skazańców, wskazując na sprzeczność w postawie tak organizatorów, jak i tłumów oglądających spektakle. Z jednej strony, walczący byli dla tłumów bohaterami areny, z drugiej ludźmi jednocześnie pogardzanymi i wyszydzanymi, zmuszanymi do upokarzających występów. Przyczynę takiego stanu rzeczy autor trafnie dostrzega w braku utrwalonych wzorców etycznych u Rzymian, w swoistym pomieszaniu pojęć dobra i zła. Instytucjami, które utrwalały taki stan rzeczy, były właśnie publiczne formy rozrywki.
Źródło:: Vox Patrum; 2016, 65; 119-127
0860-9411
2719-3586
Pojawia się w:: Vox Patrum
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 7.

Tytuł:: Putting Ancient History in a Medieval Text: the Second Part of Honoré Bonet’s Chivalric Manual L’arbre des batailles
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/938051.pdf
Data publikacji:: 2018-12-13
Wydawca:: Uniwersytet Gdański. Wydawnictwo Uniwersytetu Gdańskiego
Tematy:: chivalry romance
ancient history
medieval text
archetype
historiosophy
Opis:: As the title of the renowned book by the French churchman Honoré Bonet (Bouvet) suggests, the work belongs to a group of military handbooks of knighthood which was popular in Western Europe during the Middle Ages.3 However, the Reverend Bonet gives neither any detailed instructions nor overview of battlefield tactics, as they are traditionally understood in terms of arrangements of infantry troops or dispositions of cavalry; the author is equally uninterested in giving technical details of what war strategy should look like.4 For a long time all these military issues were the traditional subject matter of many manuals written in antiquity (especially in the Hellenistic epoch and the times of the Roman Empire) and later, and also in the medieval Eastern Roman Empire.
Źródło:: Studia z Dziejów Średniowiecza; 2018, 22; 42-56
2544-2562
Pojawia się w:: Studia z Dziejów Średniowiecza
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 8.

Tytuł:: Quod gaudium est rivos sanguinis cernere? The suffering of animals in the christian critique of the traditional graeco-roman sacrifice
Quod gaudium est rivos sanguinis cernere? Cierpienie zwierząt w chrześcijańskiej krytyce tradycyjnej ofiary u Greków i Rzymian
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/2151028.pdf
Data publikacji:: 2015-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: animal sacrifice
suffering
compassion
Arnobius
ancient Christians
Opis:: The Latin quotation in the title of the article ('What joy is there in observing the rivers of blood?') comes from the apologetic work of Arnobius "Against the Heathen" (Adversus nationes). The seventh book of this work contains perhaps the most explicit Christian critique of the Greeks and Romans who sacrificed animals. One of the arguments used by the learned speaker is the suffering of these animals, which were killed unnecessarily because the gods do not require sacrifices from men. Emphasising the fact that suffering is given to the victims and that there is no point in killing of the animals, Arnobius introduces the shocking details of what this sacrificial ritual (killing) was in practice. In this article, I try to draw attention to the fact that in presenting this information, the Christian advocate referred to earlier statements of classical authors such as Pythagoras and Plutarch, who also criticised the common ritual. Although one occasionally hears opinions today that the early Christian thinkers were indifferent to the fate of sacrificial animals, the writer of Sicca Venera affirms that it would be very difficult to apply generalisations, just as it would be very difficult to apply generalisations to the fate of sacrificial animals.just as it is justified to speak of sensitivity and empathy in this case.
Źródło:: Studia Elbląskie; 2015, 16; 337-354
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 9.

Tytuł:: The emperors’ old clothes: Marcus Aurelius’ attiude towards the christianns again
Stare szaty cesarza. Jeszcze raz o stanowisku Marka Aureliusza wobec chrześcijan
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/2173138.pdf
Data publikacji:: 2011-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: ancient Rome
Marcus Aurelius
"Meditations"
Christians
persecution
starożytny Rzym
Marek Aureliusz
"Rozmyślania"
chrześcijanie
prześladowania
Opis:: This article is devoted to the problem of Emperor Marcus Aurelius' (reigned 161-180 after Christ) attitude and policy towards Christians, based on his famous spiritual diary - which has been preserved in Polish scholarly and cultural literature under the title of "Meditations". The starting point for the deliberations is the commonly accepted observation that Marcus Aurelius was one of the most sensitive, noble and upright men to have sat on the imperial throne in the history of the Roman Empire for several centuries. However, many scholars have been surprised to learn that it was during the reign of this noble emperor-philosopher, a gentle man who was a proponent of Stoicism, which at first sight had so much in common with Christian philosophy, that major persecutions of Christians took place, mainly in Gaul (Lugdunum, today: Lyon) in 177. This article is an attempt to explain the contradiction of how it was possible for a man of such great sensitivity and personal culture to allow the aforementioned acts of repression.
Artykuł poświęcony został problemowi postawy i polityki cesarza Marka Aureliusza (panował w l. 161–180 po Chr.) wobec chrześcjian, w oparciu o jego słynny duchowy pamiętnik – funkcjonujący w polskiej literaturze naukowej i kulturze pod tytułem "Rozmyślania". Punktem wyjścia rozważań jest uznawana powszechnie słuszna obserwacja, że Marek Aureliusz był jednym z najbardziej wrażliwych, szlachetnych i prawych ludzi, jacy w przeciągu kilkuwiekowej historii Imperium Romanum zasiadali na tronie cesarskim. U wielu badaczy budził jednak zdziwienie fakt, że to właśnie za rządów tego szlachetnego cesarza-filozofa, człowieka łagodnego i hołdującego, mającemu tak wiele na pierwszy rzut oka wspólnego z filozofią chrześcijańską, stoicyzmowi, doszło do poważniejszych prześladowań chrześcijan, głównie w Galii (Lugdunum, dzisiaj: Lyon) – w roku 177. Niniejszy artykuł jest próbą wyjaśnienia sprzeczności, jak możliwe było, aby człowiek o tak ogromnej wrażliwości i kulturze osobistej mógł pozwolić na wspomniane akty represji.
Źródło:: Studia Elbląskie; 2011, 12; 149-168
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 10.

Tytuł:: The Romanitas of Marcus Aurelius’ "Meditations"
Romanitas "Rozmyślań" Marka Aureliusza
Autorzy:: Burliga, Bogdan
Powiązania:: https://bibliotekanauki.pl/articles/2169971.pdf
Data publikacji:: 2012-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: the ancient philosophy
Roman Stoicism
ideology
power
the Roman empire
Opis:: Scholars dealing with the "Meditations" - the famous work of the Roman Emperor Marcus Aurelius (in a Greek manuscript entitled: To Myself) - usually draw attention to its philosophical and religious dimension. This is fully understandable, since the notes of this of the ruler were in the nature of a private spiritual diary and, according to the rules of Stoic ethics, aimed at finding consolation and happiness. However, the article addresses a slightly different issue from those raised so far: the question of the 'Romanness', that is, the Roman character (Latin Romanitas) of this extraordinary literary monument. The starting point is the observation that this is a work written by a traditionally-minded, and homage to ancient values, Roman who, for nearly 20 years of his life (reigned 161-180 after Christ) held, in addition, the highest position in the Roman empire (Imperium Romanum). This means that, on a par with a philosophical reading of the treatise (and one that dominated scholarly research for many years, especially works on the history of philosophy), a political interpretation of this writing is fully justified. The adjective 'political' should not, of course, be understood here in its modern, narrow sense of the term, but rather in its Greek sense, denoting all the matters relating to the state.
Źródło:: Studia Elbląskie; 2012, 13; 77-103
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki