By Paula J. Rose
In De cura professional mortuis gerenda Augustine interweaves an overview of burial close to the memorial of a martyr with a chain of dream narratives. The seeming loss of coherence among argument and narrative during this treatise has questioned many scholars.
Combining an research of the final constitution of the argument and a close philological remark, this learn exhibits that Augustine’s textual content kinds a well-composed cohesion. The examine is predicated on discourse-linguistic and narratological thoughts in addition to an research of the worldwide constitution of the narratives. hoping on this mixed process Rose demonstrates how Augustine explores the entire breadth of his narrative fabric within the carrier of his argument. moreover, this publication situates Augustine’s textual content in its cultural-historical context.
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Additional info for A Commentary on Augustine's De Cura Pro Mortuis Gerenda: Rhetoric in Practice
This granddaughter of 60 See PLRE I, Cynegius 3; PLRE I, p. 236: Maternus Cynegius was “Perhaps related to Aemilius Florus Paternus”. 61 Matthews (1975: 142). 62 For this relationship, see Matthews (1975: 111). See also Trout (1999: 42), who speaks of Flora and her son as “likely descendents of those early Theodosian supporters Maternus Cynegius and Aemilius Florus Paternus”. epistolary friendship 21 Paternus is supposed to be the lady Flora that is mentioned in cura mort. 1. In 395, serving the court of Theodosius in Milan as comes sacrarum largitionum, Paternus had resolved to give this granddaughter to his son Cynegius in marriage.
3. In the first section of this letter, Paulinus mentions the letter he received: accepimus … litteras. The word play with agnoscere (“to become aware of”, OLD 7) and recognoscere (“to recognize”, OLD 3) in the opening lines of his answer suggests that the letter sent by Alypius was the first one Paulinus received: accepimus enim per hominem nostrum Iulianum de Carthagine reuertentem litteras tantam nobis sanctitatis tuae lucem adferentes, ut nobis caritatem tuam non agnoscere, sed recognoscere uideremur; For my courier Julianus on his return from Carthage brought me the letter which conveyed to me your shining sanctity; it was such that I seemed to hear of your love for me not for the first time but as something already experienced.
7sqq. It seems a bit odd that Augustine would have linked the date of one day (30 March) to the entire period of fifteen days that are included in the indication pascha. However, if Mutzenbecher is right in interpreting Dulc. qu. prol. in this way, it seems to make more sense to link the date mentioned by Augustine, 30 March, to the very first day of the entire Easter fortnight (which leads to the year 424), than to Ash Wednesday (on 30 March 421) or the Thursday after Easter (30 March 422). 21 Perler (1969: 277 n.
A Commentary on Augustine's De Cura Pro Mortuis Gerenda: Rhetoric in Practice by Paula J. Rose