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"Shanzer, Danuta"
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PETER DRONKE
Newman et al feature Peter Dronke. In 1961 Dronke took up a lectureship in Medieval Latin at Cambridge, in 1979 a readership, and in 1989 a professorship, which he held until his retirement in 2001. His ties with the renowned university are attested in many ways. Of the two most important, one is the short-lived but inspirational bilingual series of Cambridge Medieval Classics, which he inaugurated with Nine Medieval Latin Plays (1994). The other is the Third International Medieval Latin Congress that he organized in Cambridge in Sep 1998, the proceedings of which were included in Publications of the Journal of Medieval Latin under the title Latin Culture in the Eleventh Century (2002). As the last century drew to a close, his scholarly reputation stood high worldwide, of which one indication was his election as a corresponding Fellow of the Medieval Academy of America in 1999.
Journal Article
Voices and Bodies: The Afterlife of the Unborn
This article discuses the fate of a special class of child, the unborn, in the afterlife, as well as the gradual criminalization of abortion in Antiquity. Particular attention is paid to a possible prohibition of abortion in Orphism that may underpin the
nekyiai
in P. Bon. 4. and Vergil
Aen
. 6. Then it turns to depictions of the aborted in the
Apocalypse of Peter
and its late antique off spring to show how the aborted fetus gradually acquires a visible body and an articulate voice. At the same time, the theology of sentiment works out its solutions to mitigate the problem of the innocent in hell. The fate of the almost bodiless fetus in the Resurrection became a bone of contention by the early 5th C. The satirical questions posed Christians about the resurrection of the unborn may first have been raised by Porphyry. His interest in the embryo and its ensoulment in the
Pros Gauron
are adduced as evidence. Attention is drawn to Augustine's doubts about the status and fate of the human embryo, and some reasons are suggested about why he hesitated to adopt an unambiguous “human from conception” position. In the 5th C., after the Pelagian controversy, attention began to shift from the unborn to the unbaptized, who dominate the
nekyiai
of the Middle Ages. The rise of the Mizuko kuyō cult in Japan shows astonishing parallels to what happened in Late Antiquity.
Journal Article
Avulsa a Latere Meo: Augustine's Spare Rib — Confessions 6.15.25
In A.D. 385, after more than a decade together, Augustine parted from his in many ways mysterious first partner, ‘la mère d'Adeodat’. The woman (hereafter ‘Anonyma 1’) was taken away from him. She returned to Africa vowing never to have sexual relations with another man, and left the child with Augustine. But he was unable to tolerate celibacy and took another woman (henceforth ‘Anonyma 2’) to while away the two years until his marriage. In the meantime he still missed his first one, and the wound left by the separation failed to heal. Many scholars have cited and discussed Augustine's description of the episode, but few have commented on the language, which is highly significant, or its implications for Augustine's biography. This article will begin with a selective commentary on Conf. 6.15.25 and continue with a reinterpretation of a key text in Augustine's marital theology. It will then trace some of the broader legal and historical issues raised by Augustine's account in the Confessions to make some new suggestions about the chronology, constraints, and nature of his relationship with Anonyma 1. This study, it is hoped, will be of general interest to Romanists for the insight into the ambiguities of Roman marriage and quasi-marital relationships provided by Augustine's Confessions.
Journal Article