Manuel Galzerano
La prima parte della mia formazione universitaria si è svolta presso l'Università di Pavia. Qui sono stato per cinque anni (2007-2012) alunno del Collegio Ghislieri (posto sotto l'Alto Patronato della Presidenza della Repubblica) e della Scuola Universitaria Superiore di Pavia (IUSS). Nel 2012 mi sono laureato con lode in Letteratura greca e latina, con una tesi sull'escatologia cosmica nella tradizione letteraria, dalla tarda età ellenistica alla prima età imperiale. Il prof. Giancarlo Mazzoli è stato relatore della mia tesi. L'anno seguente ho iniziato la mia ricerca di dottorato (con borsa) presso l'Università Roma Tre; il 17/01/2017 ha avuto luogo la discussione della mia tesi ("Ruet moles et machina mundi. La fine del mondo nel De rerum natura di Lucrezio") recentemente pubblicata da De Gruyter nella collana "Cicero - Studies on Roman Thought and Its Reception", in seguito a processo di peer review. Dopo aver svolto due anni di assegno di ricerca a proposito del ruolo delle citazioni poetiche nella tradizione filosofica greca e latina- i cui esiti sono visibili in alcuni articoli già pubblicati o in corso di pubblicazione - sono stato per tre anni (2020-2022) docente del Corso di Greco di Base presso l'Università Roma Tre. Sono inoltre docente titolare di cattedra di Latino, Italiano e Geostoria presso il Liceo Galileo Ferraris di Varese, in seguito al superamento (con punteggio massimo) del TFA 2015 e del successivo concorso pubblico nelle classi A011 e A013, nonché a una ormai quasi decennale esperienza nel mondo della scuola.
I principali argomenti della mia ricerca sono:
- Il "De rerum natura" di Lucrezio
- La tradizione della poesia didascalica antica
- La trattatistica filosofica greca e latina in età ellenistica e imperiale
- La cosmologia e l'escatologia cosmica nell'antichità
- Il ruolo delle citazioni poetiche nella trattatistica filosofica
- I concetti di progresso e decadenza nella tradizione classica
Supervisors: Research Superivsor: Prof.ssa Adele Teresa Cozzoli (Roma Tre University), PhD Supervisor: Prof.ssa Emanuela Andreoni Fontecedro (Roma Tre University), and MD Supervisor: Prof. Giancarlo Mazzoli (University of Pavia)
I principali argomenti della mia ricerca sono:
- Il "De rerum natura" di Lucrezio
- La tradizione della poesia didascalica antica
- La trattatistica filosofica greca e latina in età ellenistica e imperiale
- La cosmologia e l'escatologia cosmica nell'antichità
- Il ruolo delle citazioni poetiche nella trattatistica filosofica
- I concetti di progresso e decadenza nella tradizione classica
Supervisors: Research Superivsor: Prof.ssa Adele Teresa Cozzoli (Roma Tre University), PhD Supervisor: Prof.ssa Emanuela Andreoni Fontecedro (Roma Tre University), and MD Supervisor: Prof. Giancarlo Mazzoli (University of Pavia)
less
InterestsView All (8)
Uploads
Books by Manuel Galzerano
Articles by Manuel Galzerano
probably continued to be read in Northern Europe (first of all, France and England) long after the Carolingian Age, at least up to the beginning of the 13th century. This study aims at offering crucial confirmation to this thesis, by detecting and analyzing some previously unnoticed Lucretian echoes in poems Anticlaudianus by Alan of Lille and Alexandreis by Walter of Châtillon, both written in Northern France at the end of the twelfth
century. These echoes are placed in key positions within the hexameter (mostly verse-end, involving at least two words) and seem to be part of an intertextual dialogue with the De rerum natura. Significantly, there is no clear intermediary source between Lucretius’ poem and these texts, therefore indirect transmission can be ruled out and it is possible to assume a direct dependence from the De rerum natura.
The influence of Lucretius’ De rerum natura is clearly felt in Horace’s Ars poetica both at the macro-level of the construction of the text as a didactic work and at the micro-level of the individual iuncturae that compose it. This paper examines two crucial passages of the Epistle to the Pisos: the reflection on the use of neologisms crowned by the similarity between words and leaves (vv. 45-72) and the review of the characters corresponding to the four ages of man (vv. 156-178). The intertextual analysis of the two passages sheds light on the entanglement linking Horace’s treatment of the physical, ethical, and aesthetic doctrines of Lucretius; at the same time, it reveals Horace’s considerable degree of freedom in his constant dialogue with the De rerum natura. The acknowledgement of the centrality of the Lucretian model is also helpful in solving age-old textual problems, allowing for the acceptance of certain debated emendations (e.g. Bentley’s priuos in annos in v. 60) or the confirmation of the integrity the text (e.g. spe longus auidusque futuri in v. 172).
This article analyzes the textual parallels between Lucretius' De rerum natura and Marbodus' Liber decem capitulorum (post 1096 d.C.) - some of which already detected by R. Leotta - demonstrating that the Medieval poet had direct access to Lucretius' poem. Therefore, the communis opinio about the disappearance of the DRN in the post-Carolingian era needs to be reconsidered.
Sintesi
L'esame dei paralleli testuali già individuati da Rosario Leotta, con l'aggiunta di nuovi paralleli testuali dai libri V e VI del De rerum natura, dimostra che il poema di Lucrezio costituisce una delle fonti del Liber decem capitulorum di Marbodo di Rennes (post 1096 d.C.). La communis opinio circa una totale scomparsa del De rerum natura in età post-carolingia va dunque messa in discussione.
https://lexicon.cnr.it/ojs/index.php/LP/article/view/702/624
Short summary
The "Sisyphus fragment", a manifesto of ancient atheism, was known to Lucretius. The Latin poet chooses it as a crucial model for his first eulogy of Epicurus (DRN 1.62-79), taking advantage of its revolutionary aura and evocative power. However, Lucretius' end point is not a godless universe...
Abstract
This article provides an intertextual analysis of DRN 1.62-79, showing that the Sisyphus fragment (D.-K. 88B25), which represents a summa of ancient atheism, is a crucial model for Lucretius’ first eulogy of Epicurus, both at a macro and at a micro scale. Respecting Epicurus’ caveat against atheism, Lucretius manipulates the Sisyphus fragment and uses it as a pars destruens against ancient religious beliefs and Roman public religion, in order to make space for a new Epicurean theology. Therefore, aim of the poet is to take advantage of the revolutionary aura and evocative power of the fragment for his own purposes. This interpretation also supports Gigante’s hypothesis of Lucretius’ direct dependence on the Sisyphus fragment in the section of the DRN devoted to the origin of religion (5.1161-1240). Lucretius’ subtle operation is understood by Cicero, who polemically alludes to it in his confutation of Epicurean theology in nat. deor. 1.117-118.
An intertextual analysis of the induperator episode (DRN V 1226-35) illustrates the literary and philosophical background of Lucretius' formula vis abdita quaedam, which draws upon traditional topical motifs, first of all the Fortuna ludens cliché. Another crucial model is an anonymous Hellenistic fragment describing the sudden ambush of death (127N), also quoted by Philodemus and Horace.
Abstract
This article provides a new explanation for Lucretius’ famous expression vis abdita quaedam in DRN V 1233-5 and, more generally, for the induperator episode (DRN V 1226-35). The rhetorical analysis of the formula vis abdita quaedam shows that the poet conceives of DRN V 1233-5 as an ἐπιφώνημα, designed to stress human helplessness in the face of catastrophe. Remarkable parallels from Latin and Greek literary tradition (from Sophocles to late-Hellenistic literature) reveal that Lucretius takes advantage of specific topical motifs on the all-powerfulness of Fortune (e.g. the Fortuna ludens motif) and on the unpredictability of death. An anonymous fragment from Hellenistic tragedy (127 N) probably represents one of Lucretius’ essential models for this section: in fact, it describes the invisible advent of death, depicted as a sudden ambush. Significantly, fragment 127 N is also quoted by other 1st century Epicureans, such as Philodemus and Horace. Finally, this rhetorical analysis allows us to refuse Too’s proposal to substitute the transmitted text "obterit" (l. 1234) with "obterere".
Lucretius' reference to Homer's golden rope myth (aurea funis, DRN 2.1153-1154) entails an attack on Stoic philosophy. In fact, as proved by Heracl. Homeric Problems 40 and an anonymous Stoic treatise transmitted by Maas (III Anonymus I, Vaticanus 191 bombycinus s. XIV, p. 93, 6-24), some Stoics interpreted the golden chain myth as an allegory of the Stoic zoogony, i.e. the generation of all living beings due to divine order of the universe.
http://www.paviauniversitypress.it/catalogo/il-vero-condito-caratteri-e-ambiti-della-poesia-didascalica-nel-mondo-antico/1575
In the final line of Lucretius' DRN II, everything goes "to the grave" (ire ad capulum, Voss' conjecture) and not "to the reef" (ire ad scopulum, transmitted text). Supporting evidence is given by a contextual and intertextual analysis (in primis Varro's Kosmotoryne, a satire on the end of the world).
Breve sintesi
Nel verso finale del secondo libro del DRN di Lucrezio, tutto "va alla tomba" (ire ad capulum, Voss) e non "allo scoglio" (ire ad scopulum, testo tràdito). Un'analisi stilistica del contesto e degli intertesti (in primis, una satira apocalittica di Varrone) fornirà prove decisive.
Abstract
The aim of this article is to support Voss’ conjecture "ire ad capulum" against the transmitted text "ire ad scopulum" in Lucretius’ De rerum natura 2,1173-1174. The tropic use of capulus, meaning "ruin, death", is attested in Latin poetry from Plautus onwards: “ire ad capulum” is not a misleading «Semitic metaphor» introduced by Voss (Merrill), but rather an expression belonging to a low level of language. Moreover, a stylistic and rhetorical analysis of the final passage of this book (2,1164-1174) proves that “ire ad capulum” better suits its comic-diatribic context. A comparison between these verses and a similar passage in the fifth book (5,826-827) reveals that the real protagonist of the process of consumption described in 2,1173-1174 is the Earth (Tellus), represented as a human being, in accordance with the “μακράνθρωπος” analogic model. Furthermore, we find capulus and the metaphor of life as a path ‘from the cradle to the grave’ in a fragment of Varro’s Κοσμοτορύνη (frg. 222 Astbury), a Menippean satire which shares with Lucretius’ passage the theme of the mortality of our world.
probably continued to be read in Northern Europe (first of all, France and England) long after the Carolingian Age, at least up to the beginning of the 13th century. This study aims at offering crucial confirmation to this thesis, by detecting and analyzing some previously unnoticed Lucretian echoes in poems Anticlaudianus by Alan of Lille and Alexandreis by Walter of Châtillon, both written in Northern France at the end of the twelfth
century. These echoes are placed in key positions within the hexameter (mostly verse-end, involving at least two words) and seem to be part of an intertextual dialogue with the De rerum natura. Significantly, there is no clear intermediary source between Lucretius’ poem and these texts, therefore indirect transmission can be ruled out and it is possible to assume a direct dependence from the De rerum natura.
The influence of Lucretius’ De rerum natura is clearly felt in Horace’s Ars poetica both at the macro-level of the construction of the text as a didactic work and at the micro-level of the individual iuncturae that compose it. This paper examines two crucial passages of the Epistle to the Pisos: the reflection on the use of neologisms crowned by the similarity between words and leaves (vv. 45-72) and the review of the characters corresponding to the four ages of man (vv. 156-178). The intertextual analysis of the two passages sheds light on the entanglement linking Horace’s treatment of the physical, ethical, and aesthetic doctrines of Lucretius; at the same time, it reveals Horace’s considerable degree of freedom in his constant dialogue with the De rerum natura. The acknowledgement of the centrality of the Lucretian model is also helpful in solving age-old textual problems, allowing for the acceptance of certain debated emendations (e.g. Bentley’s priuos in annos in v. 60) or the confirmation of the integrity the text (e.g. spe longus auidusque futuri in v. 172).
This article analyzes the textual parallels between Lucretius' De rerum natura and Marbodus' Liber decem capitulorum (post 1096 d.C.) - some of which already detected by R. Leotta - demonstrating that the Medieval poet had direct access to Lucretius' poem. Therefore, the communis opinio about the disappearance of the DRN in the post-Carolingian era needs to be reconsidered.
Sintesi
L'esame dei paralleli testuali già individuati da Rosario Leotta, con l'aggiunta di nuovi paralleli testuali dai libri V e VI del De rerum natura, dimostra che il poema di Lucrezio costituisce una delle fonti del Liber decem capitulorum di Marbodo di Rennes (post 1096 d.C.). La communis opinio circa una totale scomparsa del De rerum natura in età post-carolingia va dunque messa in discussione.
https://lexicon.cnr.it/ojs/index.php/LP/article/view/702/624
Short summary
The "Sisyphus fragment", a manifesto of ancient atheism, was known to Lucretius. The Latin poet chooses it as a crucial model for his first eulogy of Epicurus (DRN 1.62-79), taking advantage of its revolutionary aura and evocative power. However, Lucretius' end point is not a godless universe...
Abstract
This article provides an intertextual analysis of DRN 1.62-79, showing that the Sisyphus fragment (D.-K. 88B25), which represents a summa of ancient atheism, is a crucial model for Lucretius’ first eulogy of Epicurus, both at a macro and at a micro scale. Respecting Epicurus’ caveat against atheism, Lucretius manipulates the Sisyphus fragment and uses it as a pars destruens against ancient religious beliefs and Roman public religion, in order to make space for a new Epicurean theology. Therefore, aim of the poet is to take advantage of the revolutionary aura and evocative power of the fragment for his own purposes. This interpretation also supports Gigante’s hypothesis of Lucretius’ direct dependence on the Sisyphus fragment in the section of the DRN devoted to the origin of religion (5.1161-1240). Lucretius’ subtle operation is understood by Cicero, who polemically alludes to it in his confutation of Epicurean theology in nat. deor. 1.117-118.
An intertextual analysis of the induperator episode (DRN V 1226-35) illustrates the literary and philosophical background of Lucretius' formula vis abdita quaedam, which draws upon traditional topical motifs, first of all the Fortuna ludens cliché. Another crucial model is an anonymous Hellenistic fragment describing the sudden ambush of death (127N), also quoted by Philodemus and Horace.
Abstract
This article provides a new explanation for Lucretius’ famous expression vis abdita quaedam in DRN V 1233-5 and, more generally, for the induperator episode (DRN V 1226-35). The rhetorical analysis of the formula vis abdita quaedam shows that the poet conceives of DRN V 1233-5 as an ἐπιφώνημα, designed to stress human helplessness in the face of catastrophe. Remarkable parallels from Latin and Greek literary tradition (from Sophocles to late-Hellenistic literature) reveal that Lucretius takes advantage of specific topical motifs on the all-powerfulness of Fortune (e.g. the Fortuna ludens motif) and on the unpredictability of death. An anonymous fragment from Hellenistic tragedy (127 N) probably represents one of Lucretius’ essential models for this section: in fact, it describes the invisible advent of death, depicted as a sudden ambush. Significantly, fragment 127 N is also quoted by other 1st century Epicureans, such as Philodemus and Horace. Finally, this rhetorical analysis allows us to refuse Too’s proposal to substitute the transmitted text "obterit" (l. 1234) with "obterere".
Lucretius' reference to Homer's golden rope myth (aurea funis, DRN 2.1153-1154) entails an attack on Stoic philosophy. In fact, as proved by Heracl. Homeric Problems 40 and an anonymous Stoic treatise transmitted by Maas (III Anonymus I, Vaticanus 191 bombycinus s. XIV, p. 93, 6-24), some Stoics interpreted the golden chain myth as an allegory of the Stoic zoogony, i.e. the generation of all living beings due to divine order of the universe.
http://www.paviauniversitypress.it/catalogo/il-vero-condito-caratteri-e-ambiti-della-poesia-didascalica-nel-mondo-antico/1575
In the final line of Lucretius' DRN II, everything goes "to the grave" (ire ad capulum, Voss' conjecture) and not "to the reef" (ire ad scopulum, transmitted text). Supporting evidence is given by a contextual and intertextual analysis (in primis Varro's Kosmotoryne, a satire on the end of the world).
Breve sintesi
Nel verso finale del secondo libro del DRN di Lucrezio, tutto "va alla tomba" (ire ad capulum, Voss) e non "allo scoglio" (ire ad scopulum, testo tràdito). Un'analisi stilistica del contesto e degli intertesti (in primis, una satira apocalittica di Varrone) fornirà prove decisive.
Abstract
The aim of this article is to support Voss’ conjecture "ire ad capulum" against the transmitted text "ire ad scopulum" in Lucretius’ De rerum natura 2,1173-1174. The tropic use of capulus, meaning "ruin, death", is attested in Latin poetry from Plautus onwards: “ire ad capulum” is not a misleading «Semitic metaphor» introduced by Voss (Merrill), but rather an expression belonging to a low level of language. Moreover, a stylistic and rhetorical analysis of the final passage of this book (2,1164-1174) proves that “ire ad capulum” better suits its comic-diatribic context. A comparison between these verses and a similar passage in the fifth book (5,826-827) reveals that the real protagonist of the process of consumption described in 2,1173-1174 is the Earth (Tellus), represented as a human being, in accordance with the “μακράνθρωπος” analogic model. Furthermore, we find capulus and the metaphor of life as a path ‘from the cradle to the grave’ in a fragment of Varro’s Κοσμοτορύνη (frg. 222 Astbury), a Menippean satire which shares with Lucretius’ passage the theme of the mortality of our world.
laudator temporis acti, who fears decay and death. However, at the same time, Lucretius’ old men embody Rome’s traditional way of life. In fact, according to the poet, Latin religious beliefs and civic ideology are unable to face political crisis and individual - as well as cosmic - decay. Instead of the old Weltanschauung, Lucretius offers the model of Epicurus’ new words (cf. 5.336-337), that are destined to survive (cf. 3.13 perpetua semper dignissima vita).
This conference aims to tackle this theme from multiple perspectives, including the various declinations of the humanities, ranging from literature to linguistics, from pedagogy to philosophy. Such a wide and interdisciplinary approach will shed further light on the dynamics of orality and writing, hopefully leading to a more comprehensive view of their interactions, so that their contribution to the development of human thought and culture may be equally recognized.
Programme:https://oralitaescrittura.wordpress.com/2017/11/29/programma/
«La scrittura ha trasformato la mente umana più di qualsiasi altra invenzione». Questa affermazione di W. J. Ong può suonare strana a chi vive in una società che ha ormai familiarizzato con la scrittura. Alcuni studi fondamentali del XX secolo – fra cui, per l’ambito classico, Cultura orale e civiltà della scrittura di E. Havelock (1963) seguito poi da Oralità e scrittura di Ong (1982) – hanno evidenziato che è stato proprio il passaggio da una società orale a una chirografica, e di qui alla stampa e infine all’elaborazione elettronica della parola, a determinare gli sviluppi più significativi del pensiero, delle società e della storia dell’uomo. Ma è davvero questa l’unica prospettiva possibile? Il convegno si propone di affrontare il tema da una prospettiva ampia e interdisciplinare, declinandolo nei vari ambiti degli studi letterari e umanistici e cercando di accogliere le dinamiche dell’oralità e della scrittura in una visione complessiva, dove entrambe risultino ugualmente importanti nello sviluppo della coscienza e della cultura umana. Programma: https://oralitaescrittura.wordpress.com/2017/11/29/programma/
of a Lucretian tradition in the Middle Ages. The idea of a connection between the Architrenius and the De rerum natura can be, interestingly, traced back to the Renaissance, in particular to the work of Giovan Battista Pio, who authored the first humanist com mentary on the De rerum natura.