{"id":112,"date":"2020-01-16T11:15:48","date_gmt":"2020-01-16T11:15:48","guid":{"rendered":"https:\/\/webs.uab.cat\/mitografsgrecs\/continguts-abstracts\/"},"modified":"2022-07-23T20:37:24","modified_gmt":"2022-07-23T20:37:24","slug":"continguts-abstracts","status":"publish","type":"page","link":"https:\/\/webs.uab.cat\/mitografsgrecs\/continguts-abstracts\/","title":{"rendered":"Continguts: Abstracts"},"content":{"rendered":"\n

Noms i onom<\/strong>\u00e0stica en les pr\u00e0ctiques mitogr\u00e0fiques<\/strong>: Homenatge a Ezio Pellizer<\/strong><\/p>\n\n\n\n

Col\u00b7loqui Polymnia \u2014 Universitat Aut<\/strong>\u00f2noma de Barcelona<\/strong><\/p>\n\n\n\n

13 i 14 de febrer de 2020<\/strong><\/p>\n\n\n\n

Resums de les comunicacions<\/strong><\/u><\/p>\n\n\n\n

Stefano Acerbo
Nombres sin personaje: la lista de los pretendientes de Pen\u00e9lope (Apollod. Epit<\/em>. 7, 27-30)<\/strong>  <\/p>\n\n\n\n

El cat\u00e1logo de los pretendientes de Pen\u00e9lope, transmitido en una forma bastante corrupta por los \u201cFragmenta Sabbaitica\u201d, es un caso interesante para estudiar la funci\u00f3n y el funcionamiento de las listas de nombres en la tradici\u00f3n erudita y mitogr\u00e1f\u00edca. Aunque Tel\u00e9maco menciona en la Odisea que los pretendientes a los que su padre tiene que hacer frente son 108, sin embargo el poema hom\u00e9rico nombra solamente 14. Se trata de personajes que no tienen una verdadera consistencia mitol\u00f3gica fuera del poema. Adem\u00e1s, en la obra del ps. Apolodoro, los nombres incluidos en el cat\u00e1logo son citados sin referencia alguna al respectivo padre, por lo que se cuentan entre los pocos que no tienen una m\u00ednima profundidad geneal\u00f3gica en la Biblioteca<\/em>. En este sentido, este cat\u00e1logo se sit\u00faa entre tradici\u00f3n y ficci\u00f3n. El estudio de los nombres y la comparaci\u00f3n con otros cat\u00e1logos, algunos transmitidos por papiros, permiten reconocer algunos de los criterios utilizados para construir la lista, como la inclusi\u00f3n en la lista de personajes que originalmente no pertenec\u00edan a ella, sino que ten\u00edan alg\u00fan tipo de v\u00ednculo con los pretendientes o con Ulises, o la utilizaci\u00f3n de nombres mencionados en otros pasajes de los poemas hom\u00e9ricos, y formular algunas hip\u00f3tesis sobre el contexto donde el cat\u00e1logo se ha originado.<\/p>\n\n\n\n

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Ariadna Arriaza
Multiple characters, one name: Heracles’ multiplicity in Herodorus of Heraclea and its possible influence in Late Antiquity (and beyond)<\/strong><\/p>\n\n\n\n

The multiple splitting of characters from one single name is not an uncommon phenomenon within mythography. The case of Heracles is a particular example. His duality is already implicit in Homer (Od<\/em>. 11.602-3) and Herodotus (2.43). But the early mythographer Herodorus of Heraclea (V-IV BC), who exhibits “rationalizing” tendencies, goes a step beyond. He claims that there might be seven individual Heracleis that share the same name. This statement can be found in a fragment (fr. 14 Fowler) that belongs to his monumental work devoted to Heracles in seventeen books, Heraclea<\/em>. The purpose of this presentation is to ponder the motives behind this multiplicity of Heracleis that might suit Herodorus’ rationalizing programme. Exploring the relevance of this division in the subsequent mythographic tradition will also be taken into account, since several imperial authors bring back this plurality.<\/p>\n\n\n\n

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Gis\u00e8le Besson<\/strong>
Les \u00e9pith\u00e8tes divines dans le trait\u00e9 du troisi\u00e8me Mythographe du Vatican<\/strong><\/p>\n\n\n\n

Dans le trait\u00e9 du troisi\u00e8me Mythographe du Vatican (Allemagne, premi\u00e8re moiti\u00e9 du XIIe si\u00e8cle), les chapitres consacr\u00e9s successivement \u00e0 chaque grand dieu incluent r\u00e9guli\u00e8rement un commentaire sur les noms ou \u00e9pith\u00e8tes du dieu et des personnages mythologiques ; ces notations sont accompagn\u00e9es de justifications qui font appel \u00e0 l\u2019\u00e9ventail des moyens utilis\u00e9s par ailleurs pour rendre compte des mythes d\u2019une fa\u00e7on satisfaisante – ou au moins acceptable – pour les lecteurs m\u00e9di\u00e9vaux (chr\u00e9tiens). Il s\u2019agira donc de r\u00e9fl\u00e9chir sur l\u2019importance que rev\u00eatent ces \u00e9l\u00e9ments dans cette reprise m\u00e9di\u00e9vale des mythes antiques, sur les formes qui sont choisies pour d\u00e9signer les dieux ou les h\u00e9ros et sur le fonctionnement des explications mises en \u0153uvre.<\/p>\n\n\n\n

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S\u00e9verine Cl\u00e9ment-Tarantino
\u00ab<\/strong> Jugement de P\u00e2ris<\/strong> \u00bb ou \u00ab<\/strong> pomme d\u2019or<\/strong> \u00bb<\/strong> ? <\/strong>\u00c0<\/strong> propos de iudicium Paridis<\/em> – et de ses variantes – dans la tradition latine<\/strong><\/p>\n\n\n\n

Pour nous, le mythe relatant le choix que le fils de Priam est amen\u00e9 \u00e0 faire pour d\u00e9terminer laquelle des \u00ab trois d\u00e9esses \u00bb (souvent, il n\u2019est pas n\u00e9cessaire de pr\u00e9ciser leurs noms) m\u00e9rite le plus la pomme d\u2019or donn\u00e9e par la Discorde \u2013 choix duquel d\u00e9coulent l\u2019enl\u00e8vement d\u2019H\u00e9l\u00e8ne et la guerre de Troie \u2013 est le plus souvent identifi\u00e9 par son protagoniste humain, P\u00e2ris : c\u2019est le \u00ab jugement de P\u00e2ris \u00bb. L\u2019expression, plut\u00f4t \u00e9vit\u00e9e par les po\u00e8tes, se trouve pourtant dans Virgile, au d\u00e9but de l\u2019\u00c9n\u00e9ide<\/em> et il n\u2019est pas impossible que cette nomination, \u00e0 cet endroit remarquable, ait jou\u00e9 un r\u00f4le dans la transmission du mythe avec ce nom. Dans les commentaires anciens sur ce passage, toutefois, on remarque que l\u2019expression est parfois analys\u00e9e, mot apr\u00e8s mot, et bien replac\u00e9e dans son contexte, comme si Virgile, pr\u00e9cis\u00e9ment, n\u2019avait pas, par celle-ci, fait allusion au mythe, mais qu\u2019il avait plut\u00f4t cherch\u00e9 \u00e0 employer, \u00e0 propos de la sc\u00e8ne aussi fameuse que critique au sein de ce mythe, la formulation la plus juste \u00e0 l\u2019\u00e9gard de Junon. Dans les m\u00eames commentaires, l\u2019expression iudicium Paridis<\/em> n\u2019est d\u2019ailleurs pas syst\u00e9matiquement employ\u00e9e : une expression concurrente est \u00ab [fabula<\/em>] de malo aureo<\/em> \u00bb et il est surprenant de constater que c\u2019est sous ce nom commun<\/u> que le mythe est encore mentionn\u00e9 dans des commentaires moins anciens, des XVIe et XVIIe si\u00e8cles. Apr\u00e8s avoir proc\u00e9d\u00e9 \u00e0 l\u2019analyse minutieuse de tels passages, je tenterai une r\u00e9flexion sur les raisons d\u2019une telle concurrence, voire de l\u2019\u00e9viction de P\u00e2ris au profit de la pomme (pomme d\u2019or, surtout, mais j\u2019observerai aussi ce qu\u2019il en est de la pomme de D\/discorde) dans certaines mentions de cette histoire.<\/p>\n\n\n\n

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Lowell Edmunds<\/strong>
The Travails of Autochthony: Symptomatic Names<\/strong><\/p>\n\n\n\n

Autochthony is ambiguous. It has positive meanings for later descendants, beginning in heroic times. At the time of the autochthon himself, the first man, it has negative implications. Further, the gene of autochthony is persistent in the first generations, who have to overcome the negative consequences of their descent. The names of autochthons are symptomatic of the difficulties. In Athenian myth, variation between\u1f18\u03c1\u03b5\u03c7\u03b8\u03b5\u03cd\u03c2 (\u1f18\u03c1\u03b5\u03c7\u03b8- < \u1f10\u03c1\u1f73\u03c7\u03b8\u03c9 \u201cbreak\u201d + \u03b5\u03cd\u03c2) and the less intimidating \u1f18\u03c1\u03b9\u03c7\u03b8\u03cc\u03bd\u03b9\u03bf\u03c2 (\u1f18\u03c1\u03b9- \u201cvery\u201d + -\u03c7\u03b8\u03cc\u03bd \u201cearth\u201d + \u03b9\u03bf + \u03c2) acknowledged both sides of the ambiguity. <\/p>\n\n\n\n

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Chiara Meccariello
Listing Gods and Heroes. Onomastic Catalogues between Egyptian Education and Greek Mythography<\/strong><\/p>\n\n\n\n

School papyri, potsherds and tablets from Graeco-Roman Egypt show that the use of lists of names was a common and long-lasting practice in Greek education. In this paper I will investigate, in particular, school lists of mythological and divine names from the Hellenistic period down to Late Antiquity. After an overview of the various occurrences and purposes of this practice, I will elucidate its origins by exploring possible antecedents from Greece and in Egyptian education. Finally, I will assess the relationship between these school lists and the genre of the Greek mythographical catalogue.<\/p>\n\n\n\n

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Joan Pag\u00e8s
Mito, genealog\u00eda y onom\u00e1stica: el caso de Sici\u00f3n<\/strong><\/p>\n\n\n\n

Pausanias recoge una genealog\u00eda de la dinast\u00eda de Sici\u00f3n en la que destaca el mito de Plemneo, un personaje que parece haber pasado desapercibido en la tradici\u00f3n mitogr\u00e1fica. El estudio de la onom\u00e1stica presente en la genealog\u00eda de Sici\u00f3n y el an\u00e1lisis de  la breve narraci\u00f3n de Pausanias permiten comprender mejor el mito de la dinast\u00eda de Sici\u00f3n y su sentido hist\u00f3rico en relaci\u00f3n con sus potentes vecinos Argos y Corinto y sus ricos sistemas mitol\u00f3gicos. Por otra parte, ofrecen un ejemplo del poder de la sem\u00e1ntica de los nombres en los procesos de fabulaci\u00f3n m\u00edtica.  <\/p>\n\n\n\n

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Irene Paj<\/strong>\u00f3n
Nombres de dioses, historias de animales: el papel de las tradiciones m\u00edticas en el<\/strong> De natura animalium<\/em><\/strong> de Claudio Eliano<\/strong><\/p>\n\n\n\n

En su obra zool\u00f3gica, Claudio Eliano describe casos particulares del comportamiento animal que ponen de relieve las cualidades mentales y an\u00edmicas de los seres que, en principio, se consideran irracionales. Las tradiciones del mito, a su vez, son una presencia recurrente en la obra. El prop\u00f3sito de este trabajo es, por tanto, analizar el valor y el sentido que tiene esta presencia tan marcada del mito en el texto del sofista: los personajes del pasado heroico representan a menudo un t\u00e9rmino de comparaci\u00f3n para la conducta animal, pero en ocasiones sirven para introducir otros elementos, como las causas de algunos de sus comportamientos, tradiciones religiosas asociadas a ellos o, incluso, en algunas ocasiones pueden servir como veh\u00edculo de expresi\u00f3n del escepticismo del autor y su suspensi\u00f3n del juicio hacia los materiales que recoge.<\/p>\n\n\n\n

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Jaume P\u00f2rtulas
Ezio Pellizer\u00a0(1943-2018).\u00a0In memoriam<\/em><\/strong><\/p>\n\n\n\n

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text<\/a><\/div>\n<\/div>\n\n\n\n

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Xavier Riu
La import\u00e0ncia dels noms. \u1f44\u03bd\u03bf\u03bc\u03b1 com a \u2018personatge\u2019<\/strong><\/p>\n\n\n\n

Per als grecs antics, la relaci\u00f3 entre els noms i les coses que designen havia de ser important, perqu\u00e8 \u00e9s una preocupaci\u00f3 que trobem sovint, sota formes diverses. Des del \u2018sigui quin sigui el nom amb qu\u00e8 vols ser anomenat\u2019 d\u2019himnes a la divinitat, fins a les discussions filos\u00f2fiques sobre la relaci\u00f3 entre les paraules i els conceptes, entre els noms i les coses. Una i altra preocupaci\u00f3 la trobem tot al llarg de l\u2019antiguitat. Les etimologitzacions que trobem sovint a la poesia, ja a la poesia hom\u00e8rica, en s\u00f3n una altra mostra, com ho \u00e9s la freq\u00fc\u00e8ncia de noms parlants i l\u2019atenci\u00f3 posada en les etimologies dels noms dels personatges. En aquesta comunicaci\u00f3 mirarem de presentar aquests diversos fen\u00f2mens en relaci\u00f3 amb el fet que una de les paraules per dir \u2018personatge\u2019 a la Po\u00e8tica<\/em> d\u2019Arist\u00f2til \u00e9s justament \u1f44\u03bd\u03bf\u03bc\u03b1. I proposarem tamb\u00e9 que aquest significat sigui recollit als diccionaris. <\/p>\n\n\n\n

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Alessio Ruta
Eroi paradigmatici e storie rare: i nomi nei proverbi greci mitologici<\/strong>
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Questo paper \u00e8 dedicato alle peculiarit\u00e0 dei nomi attestati nella tradizione proverbiale greca, con particolare attenzione ai numerosi proverbi relativi al mito. Alcune sezioni esegetiche dell\u2019Epitome proverbiorum di Zenobio sono probabilmente desunte da fonti mitografiche e mi soffermer\u00f2 quindi sulla relazione tra il mito e la genesi del proverbio. I nomi \u201cparlanti\u201d sono strettamente connessi ai proverbi. Il nome \u1f1c\u03bc\u03b2\u03b1\u03c1\u03bf\u03c2 sembra attagliarsi perfettamente al carattere del furbo personaggio all\u2019origine dell\u2019espressione proverbiale \u1f1c\u03bc\u03b2\u03b1\u03c1\u03cc\u03c2 \u03b5\u1f30\u03bc\u03b9 (Zen. Ath. 1,8). Il proverbio \u1f45\u03c3\u03b1 \u03bc\u1fe6\u03c2 \u1f10\u03bd \u03c0\u03af\u03c3\u03c3\u1fc3 (Sud. \u03bf 680) \u00e8 trasmesso anche nella variante \u1f45\u03c3\u03b1 \u039c\u1fe6\u03c2 \u1f10\u03bd \u03a0\u03af\u03c3\u1fc3 (Zen. Ath. 1,39): quest\u2019ultima \u00e8 stata spiegata da un antico esegeta pensando ad un pugile tarantino di nome \u039c\u1fe6\u03c2, che si era trovato in difficolt\u00e0 in uno scontro. Da \u039d\u03ac\u03bd\u03bd\u03b1\u03ba\u03bf\u03c2, antichissimo re della Frigia, derivano due proverbi: \u03c4\u1f70 \u03c0\u1f78 \u039d\u03b1\u03bd\u03bd\u03ac\u03ba\u03bf\u03c5 (Zen. Ath. 2,101), riferito agli individui longevi, e \u03c4\u1f70 \u039d\u03b1\u03bd\u03bd\u03ac\u03ba\u03bf\u03c5 \u03ba\u03bb\u03b1\u03cd\u03c3\u03bf\u03bc\u03b1\u03b9 (Sud. \u03c4 71), per i pianti copiosi. Alcuni nomi sono trasmessi in modo eterogeneo e non \u00e8 facile ricostruire la forma originaria. Uno dei due avversari che sconfiggono Eracle ad Olimpia, episodio che avrebbe dato origine al proverbio \u03c0\u03c1\u1f78\u03c2 \u03b4\u03cd\u03bf \u03bf\u1f50\u03b4\u1f72 \u1f41 \u1f29\u03c1\u03b1\u03ba\u03bb\u1fc6\u03c2, \u00e8 chiamato \u039b\u1f71\u03b9\u03bf\u03c2 (Zen. Ath. 1,5) o \u1f1c\u03bb\u03b1\u03b9\u03bf\u03c2 (sch. Pl. Phd. 89c): non \u00e8 chiaro quale fosse il vero nome e a quale tradizione mitologica si riferisse. Il nome \u1f08\u03ba\u03ad\u03c3\u03b9\u03bf\u03c2, che \u00e8 detto essere il timoniere di Neleo nell\u2019interpretamentum del proverbio \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u1f08\u03ba\u03b5\u03c3\u03af\u03bf\u03c5 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7\u03bd (Zen. Ath. 1,41), \u00e8 attestato in forme differenti e la lezione corretta \u00e8 probabilmente preservata nella tradizione indiretta. Ricorrente \u00e8 la formulazione proverbiale basata su aggettivi deonomastici derivati da personaggi mitologici, che corroborano il concetto espresso dal nome comune e sono talvolta spiegati richiamando rare versioni del mito. Da \u03a4\u03ad\u03bd\u03b7\u03c2, figlio di \u039a\u03cd\u03ba\u03bd\u03bf\u03c2, deriverebbe il proverbio \u03a4\u03b5\u03bd\u03ad\u03b4\u03b9\u03bf\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (Zen. Ath. 1,47), ma si tratta forse di una forma originatasi dal proverbio \u03a4\u03b5\u03bd\u03ad\u03b4\u03b9\u03bf\u03c2 \u03c0\u03ad\u03bb\u03b5\u03ba\u03c5\u03c2 (St. Byz. \u03c4 91 B.); la \u039a\u03b1\u03b4\u03bc\u03b5\u03af\u03b1 \u03bd\u03af\u03ba\u03b7 (Zen. Ath. 1,1) \u00e8 quella che conduce a conseguenze disastrose e l\u2019espressione proverbiale \u00e8 spiegata citando vari episodi della saga tebana; dei proverbi \u0394\u03b9\u03bf\u03bc\u03ae\u03b4\u03b5\u03b9\u03bf\u03c2 \u03bd\u03ac\u03b3\u03ba\u03b7 (Zen. Ath. 1,57) e \u0391\u1f30\u03ac\u03bd\u03c4\u03b5\u03b9\u03bf\u03c2 \u03b3\u03ad\u03bb\u03c9\u03c2 (Zen. Ath. 1,60) \u00e8 conservata anche un\u2019interpretazione razionalizzante; dal mito di Cauno e Biblide ha origine il proverbio \u039a\u03b1\u03cd\u03bd\u03b5\u03b9\u03bf\u03c2 \u1f14\u03c1\u03c9\u03c2 (Zen. Ath. 2,8), per indicare un amore contro natura.<\/p>\n\n\n\n

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R. Scott Smith
In Search of a Comprehensive Digital Database of Mythical Names<\/strong><\/p>\n\n\n\n

As we move ever more toward a digitized world, a desideratum in classical scholarship is a comprehensive, curated, and (most importantly) stable database of mythical figures\u2014one that can be linked to other digital projects. And yet, unlike real \u201cbiological\u201d people, mythological figures are not ontologically singular; as scholars of myth are acutely aware, mythical narratives, genealogies, locations and even names are vigorously contested and prone to manipulation. Furthermore, even though many mythical figures take on \u201cbiological\u201d features, many names that populate the mythical world are not associated with character or agency (figures created for eponymy, for example). Thus, treating the mythical world like a prosopography is bound to end up in failure. Any such database must take into consideration the complexity of the mythical system and, most importantly, be flexible enough to deal with contested<\/em> material that is non-binary, that is, neither true or false\u2014or rather, material that is equally<\/em> true, in that they are told and have some claim to authority. Such complexity in Greek myth is natural and expected, and it presents numerous challenges to creating a database that relies both on uncontested data (what I will call strong lines of connection) and on contested data (weak lines of connection). In this paper, I will 1) present an overview of our attempt to create a database of mythical entities (based on names but not always bound to<\/em> a name); 2) present some case studies of problems to the creation of the database; and 3) offer some preliminary solutions thereto.  <\/p>\n\n\n\n

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Jean-Yves Tilliette
\u00c9tymologie et eschatologie<\/strong> : remarques sur le commentaire de Bernard Silvestre aux six premiers livres de l\u2019<\/strong>\u00c9n\u00e9ide<\/em> (vers 1140)<\/strong><\/p>\n\n\n\n

Bernard Silvestre, qui enseigne \u00e0 Tours la grammaire, c\u2019est-\u00e0-dire l\u2019\u00e9tude des auteurs classiques, dans le deuxi\u00e8me tiers du XIIe<\/sup> si\u00e8cle, est le \u00ab compagnon de route \u00bb, illustre en son temps, de l\u2019 \u00ab \u00c9cole de Chartres \u00bb impr\u00e9gn\u00e9e de n\u00e9o-platonisme. Un t\u00e9moignage remarquable de son activit\u00e9 tant litt\u00e9raire que philosophique est constitu\u00e9 par un commentaire aux six premiers livres de l\u2019\u00c9n\u00e9ide<\/em>. Il y prend appui sur l\u2019Expositio Virgilianae continentiae <\/em>de Fulgence pour d\u00e9finir le parcours du h\u00e9ros troyen exil\u00e9 comme une all\u00e9gorie de la destin\u00e9e humaine. Il emprunte notamment \u00e0 son mod\u00e8le, qu\u2019il enrichit consid\u00e9rablement, sa technique d\u2019\u00e9tymologisation des noms propres, dont il fait le principal moteur de son raisonnement. On s\u2019efforcera de d\u00e9finir les intentions de cette mise des \u00ab noms parlants \u00bb au service d\u2019un projet spirituel, en la confrontant si possible aux pratiques analogues attest\u00e9es dans d\u2019autres cadres culturels. <\/p>\n\n\n\n

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Alexandra Trachsel
Citer les mythes chez \u00c9lien de Pr\u00e9neste<\/strong><\/p>\n\n\n\n

Pour cette intervention, je me propose d’examiner la position que prend \u00c9lien de Pr\u00e9neste dans la tradition qui associe une narration \u00e0 un personnage mythologique. Cette \u00e9tude s’ins\u00e8re dans le cadre de mon projet actuel sur les pratiques de citation d’\u00c9lien et il s’agira de comprendre comment ce dernier utilise les noms de certains personnages pour citer, ou plut\u00f4t pour \u00e9voquer, une partie d’un mythe ou le mythe en entier chez son lecteur. Lorsqu’\u00c9lien prend \u00e0 t\u00e9moin un personnage mythologique comme M\u00e9d\u00e9e, Patrocle ou Nestor, les philologiques modernes se sont demand\u00e9 quels textes il citait (Euripide, Hom\u00e8re ou d’autres oeuvres antiques moins accessibles de nos jours). Ce n’est pourtant pas cette question qui me pr\u00e9occupera. J’aimerais plut\u00f4t \u00e9tudier la force narrative inh\u00e9rente \u00e0 ces noms et chercher \u00e0 comprendre comme un auteur comme \u00c9lien utilise cette caract\u00e9ristique de certains noms, au m\u00eame titre que d’autres formes de citation, dans son dialogue avec le lecteur antique ou moderne.<\/p>\n\n\n\n

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Nereida Villagra
Names and Stories, the Quicksands of Mythography: Between Poetry and History<\/strong><\/p>\n\n\n\n

The purpose of my paper is to offer a small contribution to a big question, how did the mythographers think about the proper names in their works and how did they treat or use them. I will mainly focus on three texts of the 4th century BC, Aristotle’s Poetics<\/em>, Asclepiades’ Tragodoumena<\/em> and Palaephatus’ On incredible things<\/em>, and an Imperial text, the Sufferings in Love<\/em> by Parthenius. <\/em>Both the Poetics <\/em>and Palaephatus\u2019 introduction refer to the role of names in tragedy and in traditional tales (or myths), respectively. After analysing their theoretical approaches, I will contrast their ideas to Asclepiades’ and Palaephatus’ practices. Finally, I will refer to Parthenius’ declaration on compositional principles in the introduction of his mythographical work.<\/p>\n\n\n\n

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Noms i onom\u00e0stica en les pr\u00e0ctiques mitogr\u00e0fiques: Homenatge a Ezio Pellizer Col\u00b7loqui Polymnia \u2014 Universitat Aut\u00f2noma de Barcelona 13 i 14 de febrer de 2020 Resums de les comunicacions Stefano AcerboNombres sin personaje: la lista de los pretendientes de Pen\u00e9lope (Apollod. Epit. 7, 27-30)   El cat\u00e1logo de los pretendientes de Pen\u00e9lope, transmitido en una […]<\/p>\n","protected":false},"author":44,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-112","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/pages\/112","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/users\/44"}],"replies":[{"embeddable":true,"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/comments?post=112"}],"version-history":[{"count":2,"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/pages\/112\/revisions"}],"predecessor-version":[{"id":230,"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/pages\/112\/revisions\/230"}],"wp:attachment":[{"href":"https:\/\/webs.uab.cat\/mitografsgrecs\/wp-json\/wp\/v2\/media?parent=112"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}