By Charles Barber, David Jenkins
Given the long-lasting value of Aristotle's Nicomachean Ethics, it's extraordinary to discover that there's no wide surviving statement in this textual content from the interval among the second one century and the 12th century. This quantity is concentrated at the first of the medieval commentaries, that produced within the early 12th century via Eustratios of Nicaea, Michael of Ephesus, and an nameless writer in Constantinople. This pastime was once to have an important influence at the reception of the Nicomachean Ethics in Latin and Catholic Europe. For, within the mid-thirteenth century, Robert Grosseteste translated into Latin a manuscript that contained those Byzantine commentators. either Albertus Magnus and Bonaventure then used this translation as a foundation for his or her discussions of Aristotle's booklet. participants are George Arabatzis, Charles Barber, Linos Benakis, Elizabeth Fisher, Peter Frankopan, Katerina Ierodiakonou, David Jenkins, Anthony Kaldellis and Michele Trizio.
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Extra info for Medieval Greek Commentaries on the Nicomachean Ethics (Studien Und Texte Zur Geistesgeschichte Des Mittelalters)
9. Budelmann (2002); see also Smith (1996). 70 The manuscripts attribute the work to John’ brother Isaac, but Tzetzes claims it as his own in Letter 21, explaining that he had only dedicated it to his brother; see Hunger (1978) v. 2, 62–63; in general, Wendel (1948) 1978–1982. 71 Cf. Webb (1997) for teaching grammar from scholia; Budelmann (2002) 158–161 for Tzetzes on the Iliad. 68 69 classical scholarship in twelfth-century byzantium 31 composed a deliberately antiquarian poem that begged for commentary, as the Tzetzian poem at the end of the scholia admits; it baited scholars to show oﬀ their knowledge.
63 He does not, on the other hand, intrude Christian material. Tzetzes idolized Homer, believing him to have been perfect in all ways, yet he sang the poet’s praises to a Christian society. This meant that he had to make some sense of the gods, who could not be presented at face value. 64 Tzetzes promoted these approaches in exegetical poems addressed to Komnenian patrons, for instance in his Allegories on the Iliad and Allegories on the Odyssey, written for Manuel I’s foreign wife Bertha-Eirene.
How was it or how could it have been used? The original scholarship of the twelfth century does not follow any one rule in regard to these issues. It includes marginal scholia and commentaries; self-standing commentaries keyed to the original text through lemmata (such as the commentaries on Aristotle); and separate works, such as Eustathios’ Homeric Commentaries. The proportion of comment to text also varies. 70 Tzetzes, moreover, prefaced his scholia with a discussion of the diﬀerent kinds of poetry, listing the famous ancient poets and the contexts of their works; he then comments on the life of Lykophron, his works, and his Alexandrian context; and gives the background to the plot of the Alexandra.
Medieval Greek Commentaries on the Nicomachean Ethics (Studien Und Texte Zur Geistesgeschichte Des Mittelalters) by Charles Barber, David Jenkins