Dioscorus of Aphrodito: His Work and His World by Leslie S. B. MacCoull
By Leslie S. B. MacCoull
From the hand of Dioscorus of Aphrodito, sixth-century Coptic legal professional and poet, we now have the single autograph poems to come back all the way down to us on papyrus from the overdue historic international. either the poetry he wrote for detailed events and the files he produced in his felony occupation, in Greek and Coptic, replicate the key preoccupations of Dioscorus' society and his age: the character of Byzantine imperial govt, the patronage of the robust elite, and the spirituality of the Egyptian Christian church. because of place of abode in Egypt and lots of years of labor with the unique papyri, Leslie S. B. MacCoull is ready to current a complete photograph of Dioscorus and his instances. via exact analyses of the files and poems, a few formerly unknown, she leads us to a clean notion of the Coptic tradition of Byzantine Egypt. She finds the guy and his global as inheritors of and participants to the Egyptian-Classical-Christian fusion of society and highbrow lifestyles that gave beginning to Gnosticism and the wilderness Fathers. Dioscorus of Aphrodito epitomizes the little-known cultural flowering of overdue old Egypt, that's now obvious no longer as a spot of sterility and decadence, yet because the domestic of a strikingly unique and artistic tradition whose next eclipse nonetheless is still unexplained.
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Additional resources for Dioscorus of Aphrodito: His Work and His World (Transformation of the classical heritage)
409–415. 7. 571–579—a brilliant study. 8. " 9. Maspero, "Horapollon et la fin du paganisme égyptien," BIFAO 11 (1914) 163–195. 10. Dioscorus had both status as local gentry and educational attainment. Page 18 11 12 see how the functions of recording and of decision became fused. In this process lay the seeds of the future of Coptic law. Besides the technical language he had learned and used as a working tool,20 he every 11. 58–59. 12. Colman, "Reason and unreason," pp. 573–575. 13. Kaiserreich (Leipzig 1891).
In this process lay the seeds of the future of Coptic law. Besides the technical language he had learned and used as a working tool,20 he every 11. 58–59. 12. Colman, "Reason and unreason," pp. 573–575. 13. Kaiserreich (Leipzig 1891). 14. Wagner (Brussels 1970) 41–60. 15. Seidl, Rechtsgeschichte Ägyptens als römischer Provinz (Sankt Augustin 1973). 16. ) These analyses do not work any more than does a simple Reichsrecht/Volksrecht methodology. 17. Colman, "Reason and unreason," 573–575.
III (Naples 1984) 957–963. Page 30 Dioscorus thus continued to discharge his office as estate manager of his family foundation while he resided at Antinoë and made available to the monks' cause the best of his professional legal and rhetorical skills. It is natural that a religious house, in commissioning the framing of a petition, should seek to adorn with decorative terminology the role of religious institutions within society. Dioscorus ends his sentence with an adverb like a slap in the face.