By Casper C. De Jonge
The Greek rhetorician Dionysius of Halicarnassus used to be lively in Augustan Rome. for a very long time, smooth students have appeared him as a slightly mediocre critic, whose works have been purely attention-grabbing end result of the references to prior students and the citations of literary fragments. through reading Dionysiusa (TM) perspectives in the context of his rhetorical programme, this e-book exhibits that Dionysius used to be in reality an clever student, who mixed theories and strategies from quite a few language disciplines and used them for his personal useful reasons. His rhetorical writings not just tell us concerning the linguistic wisdom of intellectuals on the finish of the 1st century BC, but additionally reveal the shut connections among philology, technical grammar, philosophy, song stories and rhetoric.
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Extra resources for Between Grammar and Rhetoric: Dionysius of Halicarnassus on Language, Linguistics and Literature (Mnemosyne Supplements)
1–3, Dionysius expounds the theory of three styles (χαρακτ ρες λ ξεως), whereas Dem. 37–41 adopts the theory of three composition types (χαρακτ ρες συν σεως) from Comp. 21–24, but Dionysius does not tell his audience how the two theories are related. In any case, the relative chronology of On Demosthenes and On Composition is not very important for our purposes. It suﬃces to assign both of these treatises to the middle period of Dionysius’ works, to which the Letter to Pompeius (which elaborates Dem.
Tyrannion. Cf. Pfeiﬀer (1968) 266 and Rawson (1985) 69. 156 On Tyrannion as one of Strabo’s teachers, see Dueck (2000) 9. 54. See Pfeiﬀer (1968) 273, Rawson (1985) 40 and Dueck (2000) 9. 1. 158 Tyrannion fr. 55–56 Haas. The titles Περ μερισμο and Περ τ ν μερ ν το λ γου, both mentioned in Suda, have been identiﬁed as one treatise that carried the title Περ μερισμο τ ν το λ γου μερ ν, which was also the title of one of the works of Apollonius Dyscolus. Cf. Wendel (1943) 1815. 159 See the discussion in Haas (1977) 97–98.
4). 88 Dionysius’ gratitude to Rome in the preface to On the Ancient Orators is mirrored in his Roman Antiquities. 90 But he says that he will take away these false beliefs, See Gabba (1982) 31–32. When interpreting Dionysius’ statements about Rome, Gabba (1991) 31 emphasises the administrative aspect, whereas Hidber (1996) 120 thinks that Dionysius refers to the cultural quality of the leaders of Rome. In my view, Dionysius presents both aspects as important (ο δυναστε οντες κατ’ ρετ ν κα π το κρατ στου τ κοιν διοικο ντες, ε πα δευτοι π νυ κα γεννα οι τ ς κρ σεις γεν μενοι), but the real change, the cultural revival, is attributed to the ordering power of the leaders: ‘being ruled by them’ ( φ ν κοσμο μενον) the sensible part of the city has increased its power.