Pure Heart: The Faith of a Father and Son in the War for a More Perfect Union by William F. Quigley, Jr.

2018 ◽  
Vol 58 (1) ◽  
pp. 101-102
Author(s):  
Timothy J. Orr
Keyword(s):  
Author(s):  
G. O. Hutchinson

The Battle of Carrhae gives Plutarch his real opportunity to rival Thucydides on Sicily: a striking example of the second Life outdoing the first. The Life of Crassus is marked by dense passages which are particularly prolonged and amassed. They involve a moment of greatness for Crassus which outdoes a similar moment for Nicias (see ch. 13); it presents direct speech, after the death of Crassus’ son. These especially heightened passages in the Life form an arc, from initial terror at the Parthians, to noble death and acceptance of death; but the detail complicates this structure. The comparison of father and son is also important to the design; so too ethnography and Plutarch’s treatment of the Parthians. Cassius Dio’s later non-rhythmic account provides a foil.


2009 ◽  
Vol 9 (2) ◽  
pp. 171-182 ◽  
Author(s):  
John Nielsen
Keyword(s):  

AbstractThe witness list in BM 113927 dated at Ur in 658 includes the names of a father and son who, on the basis of evidence from three colophons, can be shown to have been members of the Iddin-Papsukkal kin group. These men appear to have had their origins at Borsippa, were active in temple affairs at Ur, and they or their descendants may have become part of the personnel at the Eanna temple at Uruk. The author makes arguments concerning the identity of these men and then proposes a link between them and a lineage from the Iddin-Papsukkal kin group at Uruk. The author concludes with observations about the movements of scholars between temples in Babylonia.


1943 ◽  
Vol 7 (4) ◽  
pp. 145-158 ◽  
Author(s):  
Charlotte Buhler
Keyword(s):  

APT Bulletin ◽  
1999 ◽  
Vol 30 (4) ◽  
pp. 59
Author(s):  
Diana Waite ◽  
Patricia Gioia
Keyword(s):  

PMLA ◽  
1961 ◽  
Vol 76 (3) ◽  
pp. 182-192
Author(s):  
Robert J. Clements
Keyword(s):  
The One ◽  

Michelangelo Buonarroti's influence upon baroque sculpture is now widely recognised by historians. Ever since that morning in 1506 when he and the Sangalli, father and son, watched the white Pentelic marble of the Laokoön emerge from the farmland of Felice de Freddis near the Baths of Titus, Michelangelo's restless mind found authority in antiquity for a revision of his aesthetic canons. In this agonising group Michelangelo found justification for moving beyond the symmetry, restraint, and proportione divina of the Donatellian mode of sculpture, the static scientism of Da Vinci's painting, and the Vitruvian rules of architecture—even though he paid lip service to those rules and even recited them to popes. Whereas Michelangelo did not acknowledge this influence in writing, or apparently in speaking, his contorted and anguished Haman (1511–12) on the spandrel of the Sistine Vault was an admission of the influence of this Rhodian group —just as El Greco's newly-restored Laokoön in Washington acknowledges it as the one work of art which initiated European baroque. Moreover, the anguishes of the Vatican Laokoön and the expressions thereof were to parallel those tensions—visible even in his death mask—of Michelangelo's own soul and to leave an imprint upon his poetry. Laokoön, it should be remembered in view of his impact upon European baroque, was a militant, ritualistic priest.


2018 ◽  
Vol 37 (7) ◽  
pp. e205-e206 ◽  
Author(s):  
Hannah Song ◽  
Jennifer T. Huang ◽  
Jennifer K. Tan
Keyword(s):  

2009 ◽  
Vol 40 (4) ◽  
pp. 385-388 ◽  
Author(s):  
Eilif Gregersen
Keyword(s):  

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