Giuseppe Marchi. Tipografia delle Belle Arti, 1852
Un parte degli itinerari antichi che troviamo nel libro.
Sunday, June 2, 2019
Itinerari
La stipe tributata alle divinità delle Acque Apollinari: scoperta al cominciare del 1852
Giuseppe Marchi. Tipografia delle Belle Arti, 1852
Giuseppe Marchi. Tipografia delle Belle Arti, 1852
Les villes celtiques. Ville: Turin
Ecco un link che mi piace molto!
Les villes celtiques. Ville: Turin. Peuple: Taurins
https://encyclopedie.arbre-celtique.com/taurina-taurasia-taurinis-augusta-taurinorum-turin-6890.htm
Mi piace.
Les villes celtiques. Ville: Turin. Peuple: Taurins
https://encyclopedie.arbre-celtique.com/taurina-taurasia-taurinis-augusta-taurinorum-turin-6890.htm
Mi piace.
She-wolf
La lupa con Romolo e Remo, The She-Wolf with Romulus and Remus, Domenico Parodi and Francesco Biggi (1874). Palazzo Rosso - Musei di Strada Nuova
(Courtesy, Mongolo1984 for Wikipedia - Own work)
This is a photo of a monument which is part of cultural heritage of Italy. This monument participates in the contest Wiki Loves Monuments Italia 2014.
Il genetliaco a Torino in Piazza Castello
1678 - Incisione di Giovanni Abbiati su disegno di Gian Francesco Baroncelli che rappresenta Il tempio delle virtù, costruito per i festeggiamenti realizzati in città per l'anniversario di Maria Giovanna Battista di Savoia Nemours, l'11 aprile. Si vede la piazza come era col suo aspetto seicentesco, realizzato da Ascanio Vitozzi dal 1612. C'è il castello con la facciata realizzata dagli architetti di Castellamonte, prima dell'intervento di Filippo Juvarra.
Immagine: Archivio storico, Torino
Discussione: https://www.palazzomadamatorino.it/it/linea-del-tempo/1600
Saturday, June 1, 2019
Capricorno - Mitologia greca della costellazione
(Questa immagine ha licenza CC BY-NC-SA 4.0). Moneta della collezione del British Museum. Si ringrazia il Museo per aver messo a disposizione l'immagine con licenza CC BY-NC-SA 4.0.
La moneta mostra il simbolo zodiacale di Augusto, il capricorno, animale mezzo capra e mezzo pesce.
Vediamo che cosa dice una voce di Wikipedia
Despite its faintness, Capricornus has one of the oldest mythological associations, having been consistently represented as a hybrid of a goat and a fish since the Middle Bronze Age. First attested in depictions on a cylinder-seal from around the 21st century BC,[6] it was explicitly recorded in the Babylonian star catalogues as MULSUḪUR.MAŠ "The Goat-Fish" before 1000 BC. The constellation was a symbol of the god Ea and in the Early Bronze Age marked the winter solstice.[7]
Goat-Fish, animale mezzo capra e mezzo pesce
In Greek mythology, the constellation is sometimes identified as Amalthea, the goat that suckled the infant Zeus after his mother, Rhea, saved him from being devoured by his father, Cronos. The goat's broken horn was transformed into the cornucopia or horn of plenty.[8] According to some ancient Greek myths, it started with the sea-goat Pricus. He was the father of the race of sea-goats (half goats half fish), who were intelligent and honourable creatures. They lived in the sea near the shore. They could speak and think according to Greek legend. They were favoured by the gods. Pricus is tied to Chronos (Greek mythology), the god of time. Chronos created the immortal Pricus, who shares Chronos's ability to manipulate time.[9] He had lots of children who lived near the seashore, however, when they found themselves on the dry land they turned into normal goats, losing their special ability to think and speak in the process. In an effort to prevent this, Pricus turns back time, again and again; however, he eventually resigns himself to loneliness and misery, letting the little Sea Goats leave him. Learning he cannot control their fate and not wanting to be the only Sea Goat prompts him to ask Chronos to let him die. Because he is immortal instead, he must spend eternity in the sky as Capricorn.[10] Capricornus is also sometimes identified as Pan, the god with a goat's head, who saved himself from the monster Typhon by giving himself a fish's tail and diving into a river.[3]
Il Riferimento [8] è un libro.
Il riferimento [9] è una pagina web
https://web.archive.org/web/20190704101432/http://www.gods-and-monsters.com/capricorn-mythology.html che non fornisce riferimenti bibliografici ma dice le stesse cose di Wikipedia.
Il Riferimento [10] è un'altra pagina web
https://web.archive.org/web/20190704101639/http://starsignstyle.com/capricorn-the-goat/ e non fornisce riferimenti bibliografici e dice le stesse cose di Wikipedia.
Il Rif.3 è un libro.
Il testo di Wikipedia parla di "mitologia greca". Non sono riuscita a trovare un testo che sia precedente alla nascita di Wikipedia e che riporti la mitologia di Pricus, come mitologia greca o latina. Ho fatto una ricerca ngram di Google. Ho trovato solo un Pricus, ma re della guerra di Troia. Stesso risultato con una ricerca Google Books. Conclusione: non c'è un mito riguardante Pricus e i capricorni nella mitologia greca o latina.
Vediamo che cosa si trova in Latino.
GAIUS JULIUS HYGINUS, DE ASTRONOMIA LIBER SECVNDVS
XXVIII. CAPRICORNUS. Huius effigies similis est Aegipani. Quem Iuppiter, quod cum eo erat nutritus, in sideribus esse voluit, ut capram nutricem, de qua ante diximus. Hic etiam dicitur, cum Iuppiter Titanas obpugnaret, primus obiecisse hostibus timorem, qui panikos appellatur, ut ait Eratosthenes. Hac etiam de causa eius inferiorem partem piscis esse formationem, et quod muricibus hostes sit iaculatus pro lapidum iactatione. Aegyptii autem sacerdotes et nonnulli poetae dicunt, cum complures dii in Aegyptum convenissent, repente pervenisse eodem Typhona, acerrimum giganta et maxime deorum hostem. Quo timore permotos in alias figuras se convertisse; Mercurium factum esse ibim, Apollinem autem, quae Threicia avis vocatur, Dianam aeluro similatam. Quibus de causis Aegyptios ea genera violari non sinere demonstrant, quod deorum imagines dicantur. Eodem tempore Pana dicunt in flumen se deiecisse et posteriorem partem corporis effigiem piscis, alteram autem hirci fecisse et ita a Typhone profugisse. Cuius cogitatum Iovem admiratum, inter sidera effigiem eius fixisse.
In Greek mythology, the constellation was sometimes identified as Amalthea, the goat that suckled Zeus after Rhea saved him from Cronos. The goat’s broken horn was transformed into the cornucopia or horn of plenty, and ancient sources claim that this derives from the sun “taking nourishment” while in the constellation, in preparation for its climb back northward.
However, the constellation is often depicted as a sea-goat (i.e. a goat with a fish’s tail). One myth that deals with this says that when the goat-god Pan was attacked by the monster Typhon, he dived into the Nile. The parts of him that were above the water remained a goat, but those under the water transformed into a fish.
Oggi, Calende di Giugno
Dai Fasti di Ovidio
Book VI: June 1: Kalends
Carna, the first day’s yours. Goddess of the hinge:
She opens the closed, by her power, closes the open.
The story of how she gained the powers she has is obscured
By time, but you’ll still learn of it from my verse.
There’s an ancient grove of Alernus near the Tiber:
And the priests still make sacrifices there.
A nymph was born there (men of old called her Cranaë)
Who was often sought in vain by many suitors.
She used to hunt the land, chasing wild beasts with spears,
Stretching her woven nets in the hollow valleys.
She’d no quiver, yet considered herself Apollo’s
Sister: nor need you, Apollo, have been ashamed of her.
If any youth spoke words of love to her,
She gave him this answer right away:
‘There’s too much light here, it’s too shameful
In the light: if you’ll lead to a darker cave, I’ll follow.’
While he went in front, credulously, she no sooner reached
The bushes than she hid: and was nowhere to be found.
Janus saw her, and the sight raised his passion.
He used soft words to the hard-hearted nymph.
She told him to find a more private cave,
Followed him closely: then deserted her leader.
Foolish child! Janus can see what happens behind him:
You gain nothing: he looks back at your hiding place.
Nothing gained, as I said, you see! He caught you, hidden
Behind a rock, clasped you, worked his will, then said:
‘In return for our union, the hinges belong to you:
Have them as recompense for your maidenhead.’
So saying he gave her a thorn (it was white-thorn)
With which to drive away evil from the threshold.
Translated by A. S. Kline ã2004 All Rights Reserved
This work may be freely reproduced, stored, and transmitted, electronically or otherwise, for any non-commercial purpose.
Book VI: June 1: Kalends
Carna, the first day’s yours. Goddess of the hinge:
She opens the closed, by her power, closes the open.
The story of how she gained the powers she has is obscured
By time, but you’ll still learn of it from my verse.
There’s an ancient grove of Alernus near the Tiber:
And the priests still make sacrifices there.
A nymph was born there (men of old called her Cranaë)
Who was often sought in vain by many suitors.
She used to hunt the land, chasing wild beasts with spears,
Stretching her woven nets in the hollow valleys.
She’d no quiver, yet considered herself Apollo’s
Sister: nor need you, Apollo, have been ashamed of her.
If any youth spoke words of love to her,
She gave him this answer right away:
‘There’s too much light here, it’s too shameful
In the light: if you’ll lead to a darker cave, I’ll follow.’
While he went in front, credulously, she no sooner reached
The bushes than she hid: and was nowhere to be found.
Janus saw her, and the sight raised his passion.
He used soft words to the hard-hearted nymph.
She told him to find a more private cave,
Followed him closely: then deserted her leader.
Foolish child! Janus can see what happens behind him:
You gain nothing: he looks back at your hiding place.
Nothing gained, as I said, you see! He caught you, hidden
Behind a rock, clasped you, worked his will, then said:
‘In return for our union, the hinges belong to you:
Have them as recompense for your maidenhead.’
So saying he gave her a thorn (it was white-thorn)
With which to drive away evil from the threshold.
Translated by A. S. Kline ã2004 All Rights Reserved
This work may be freely reproduced, stored, and transmitted, electronically or otherwise, for any non-commercial purpose.
Friday, May 31, 2019
Van seven manieren van heiliger minnen
Enrico di Veldeke
Beatrice di Nazareth, la sua Vita e i suoi sette modi di amare Dio
De caritate dei et septem eius gradibus
Ole Borch
Ole Borch (Nørre Bork, 7 aprile 1626 – Copenaghen, 13 ottobre 1690)
Ole Borch è noto anche col nome latinizzato di Olau Borrichius.
https://it.wikipedia.org/wiki/Ole_Borch
Borch viaggiò a lungo in Europa con i tre figli di Gersdorff, suoi allievi. Tra il 1660 e il 1665 si recò nei Paesi Bassi, dove visitò il suo ex allievo Stenone, Johann Rudolph Glauber, Giuseppe Francesco Borri e Comenius. Incontrò Robert Boyle in Inghilterra e Melchisédech Thévenot in Francia. Scrisse dettagliati diari di viaggio che documentano il clima scientifico dell'Europa del XVII secolo.
Alchimia
Ole Borch fu uno dei protagonisti del dibattito sull'origine dell'alchimia nel Seicento. Contro le tesi di Hermann Conring e di Isaac Casaubon, il quale aveva datato il Corpus Hermeticum ai primi secoli dell'era cristiana e perciò posticipando la datazione tradizionale, Borch ripropone con forza la genealogia leggendaria che vede l'alchimia discendere dall'opera del personaggio biblico Tubalcain e di quello mitologico Ermete.
La polemica prende corpo in due opere principali, il De ortu et progressio chemiae dissertatio e il Conspectus scriptorum chemicorum celebriorum, che rappresentano ancora oggi due delle fonti principali per la ricostruzione storica contemporanea del sapere alchemico e delle vite dei suoi protagonisti.
Opere
Parnassus in nuce (1654)
De ortu et progressu chemiae (1668)
Hermetis, Ægyptiorum et chemicorum sapientia (1674)
Cogitationes il lingvæ variis Lat. ætatibus (1675)
Dissertatio de causis diversitatis lingvarum (1675)
Docimastice metallica (1678)
Conspectus praestantiorum scriptorum linguae latinae (1679)
De antiqua urbis Romae facie dissertationes (1683-1687)
De usu plantarum indigenarum in medicina (1688)
Conspectus scriptorum chemicorum celebriorum (uscito postumo nel 1696)
Bibliografia
Ecco la sua biografia in Latino
http://www.cultura-barocca.com/BORRICHIO.htm
Inspectis deinde, qvae fama commendabat, oppidis, Arelate, Aqvis Sextiis, Massilia per Alpes maritimas Herculi olim tritas, vallemqve Pragealam Valdensibus habitatam Pignarolum intravit, et mox in Italico solo Avgustam Tavrinorum; ubi a Marchione Pianezza, primario Ducis Sabavdi ministro splendide exceptus, et cum Archiatro Torrino de vera cordis fabrica, inventisqve recens vasis salivaribus amice disceptans toti mox Avlae innotuit, ad familiare colloqvium postea admissus a Marchione de Caraglie, Marchione de S. Amian, aliisqve; ostensumqve qvicqvid in tota urbe spectatius, inprimis vastum illud opus Pyrrhi Ligorii, et Isiaca tabula Pignorio tantopere aestimata.
Mediolani nihil tam acceptum, qvam Viri optimi Manfredi Septalae summa urbanitas, et scientiarum, artiumqve reconditarum notitia; ut taceam delitias illustris Bibliothecae Ambrosianae, humanitatem Dn. Terzagi, Deniqve de Lerma, Generalis Militiae praefecti Hispanici.
Ticini antiqvam illam Regum Longobardorum sedem contemplatus admirari non desiit fabricam urbis, praesertim avtem turrium, qvae ibi plurimae, adhuc constanter olere septentrionem.
Ole Borch è noto anche col nome latinizzato di Olau Borrichius.
https://it.wikipedia.org/wiki/Ole_Borch
Borch viaggiò a lungo in Europa con i tre figli di Gersdorff, suoi allievi. Tra il 1660 e il 1665 si recò nei Paesi Bassi, dove visitò il suo ex allievo Stenone, Johann Rudolph Glauber, Giuseppe Francesco Borri e Comenius. Incontrò Robert Boyle in Inghilterra e Melchisédech Thévenot in Francia. Scrisse dettagliati diari di viaggio che documentano il clima scientifico dell'Europa del XVII secolo.
Alchimia
Ole Borch fu uno dei protagonisti del dibattito sull'origine dell'alchimia nel Seicento. Contro le tesi di Hermann Conring e di Isaac Casaubon, il quale aveva datato il Corpus Hermeticum ai primi secoli dell'era cristiana e perciò posticipando la datazione tradizionale, Borch ripropone con forza la genealogia leggendaria che vede l'alchimia discendere dall'opera del personaggio biblico Tubalcain e di quello mitologico Ermete.
La polemica prende corpo in due opere principali, il De ortu et progressio chemiae dissertatio e il Conspectus scriptorum chemicorum celebriorum, che rappresentano ancora oggi due delle fonti principali per la ricostruzione storica contemporanea del sapere alchemico e delle vite dei suoi protagonisti.
Opere
Parnassus in nuce (1654)
De ortu et progressu chemiae (1668)
Hermetis, Ægyptiorum et chemicorum sapientia (1674)
Cogitationes il lingvæ variis Lat. ætatibus (1675)
Dissertatio de causis diversitatis lingvarum (1675)
Docimastice metallica (1678)
Conspectus praestantiorum scriptorum linguae latinae (1679)
De antiqua urbis Romae facie dissertationes (1683-1687)
De usu plantarum indigenarum in medicina (1688)
Conspectus scriptorum chemicorum celebriorum (uscito postumo nel 1696)
Bibliografia
Ecco la sua biografia in Latino
http://www.cultura-barocca.com/BORRICHIO.htm
Inspectis deinde, qvae fama commendabat, oppidis, Arelate, Aqvis Sextiis, Massilia per Alpes maritimas Herculi olim tritas, vallemqve Pragealam Valdensibus habitatam Pignarolum intravit, et mox in Italico solo Avgustam Tavrinorum; ubi a Marchione Pianezza, primario Ducis Sabavdi ministro splendide exceptus, et cum Archiatro Torrino de vera cordis fabrica, inventisqve recens vasis salivaribus amice disceptans toti mox Avlae innotuit, ad familiare colloqvium postea admissus a Marchione de Caraglie, Marchione de S. Amian, aliisqve; ostensumqve qvicqvid in tota urbe spectatius, inprimis vastum illud opus Pyrrhi Ligorii, et Isiaca tabula Pignorio tantopere aestimata.
Mediolani nihil tam acceptum, qvam Viri optimi Manfredi Septalae summa urbanitas, et scientiarum, artiumqve reconditarum notitia; ut taceam delitias illustris Bibliothecae Ambrosianae, humanitatem Dn. Terzagi, Deniqve de Lerma, Generalis Militiae praefecti Hispanici.
Ticini antiqvam illam Regum Longobardorum sedem contemplatus admirari non desiit fabricam urbis, praesertim avtem turrium, qvae ibi plurimae, adhuc constanter olere septentrionem.
Analysis of the orientation of the Decumanus of Roman Dertona
Analysis of the orientation of the Decumanus of Roman Dertona: This work proposes a study of the planning of the Roman Dertona, today Tortona, in Piemonte, according to three possibilities. We will see its layout in function of the natural environment which is surrounding it (secundum naturam), of the roman roads which were passing thorough the area, and according to a possible astronomical orientation (secundum coelum). This last analysis will allow us to define a possible year for the foundation of the town.