869:. 13.36.1, 52.1, 73.2). The Roman nobility, as Wiseman has observed, maintained extensive ties of hospitium with other nobles both elsewhere in Italy and overseas. Livy could thus write, reconstructing the past in terms of his own experience, that Tarquinius Superbus 'strove particularly to befriend the Latin people, so that his strength abroad might contribute to his security at home. He contracted with their nobles ties not only of hospitium but also of marriage' (Liv. 1.49.8). It appears unlikely that ties potent enough to be deemed commensurate with marriage and with improving the security of one's political position were established to fulfil emotional needs." (This bit has to do with the reviewer's complaint that Konstan's analysis is too cuddly.)
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663:. So the Greek came through as nonsense characters, the style is archaic, the content omits 20th- and 21st-century scholarship, and the article isn't Wiki-organized. Users, however, won't go away with a misbegotten notion of what hospitium was. I added a link to the equivalent Smith's entry, and replaced the gibberish with actual Greek. I agree that a more thorough revision would be welcome, and I'm surprised that two years after Ogre's flag nobody's undertaken it.
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as concept would probably be the only real way to approach continuity if anyone really thinks there was any significant continuity, as opposed to a demonstrable parallel, which is of course a viable approach, but harder to present briefly and critically. (Still, I'll bet that somewhere else in
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Here as elsewhere the parallel is a modern argument, not something framed as an antique realization of Graeco-Roman commonality. The sort of easy lexical parallels that classicists like to fall back on in these situations are lacking. The Greek side can offer none:
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is a late (1st in 4th c.) borrowing that brought with it only the meanings "house" and "hospital". A couple Latin texts almost make the connnection (Vitruvius 6.7.4, Serv. on
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as a Roman social institution. (And come to think of it, the Greek concept and practice should probably be a separate article, and not squeezed under the Latin term.)
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however, seems to be primarily a practical social institution of the usual Roman "you scratch my back and I'll scratch yours" sort, best discussed in relation to
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Yikes! That's just a teardown: unadulterated
Britannica gibberish. I'd be willing to tag-team it with someone who cares about Rome in the semi-distant future. —
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redirects. Might the solution be to treat the two concepts separately, according to article title? Although plenty of RS equate the two, I'm not convinced that
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to K.'s subject can be demonstrated simply by citing Cicero's remarks concerning
Deiotarus ('public life has bound me to him in friendship , mutual regard in
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article, at any rate, emphasizes hospitality as an ideal given mythological character, and perhaps out of ignorance, that's what I too think of in regard to
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The article isn't exactly below
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And whatever's happened in the meantime to the article, it's still not modernized a year later, and is particularly deficient in describing
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in the so-called "central" period of Roman history (2nd century BC to 2nd century AD) has all that much to do with
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Yeah, the Greek material, save some obligatory backgrounding/comparatisting, should probably just be deleted from
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without distracting myself too much from another off-wiki project I've got going. But I'd forgotten we also have
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where Gk. authors would use a ξεν-word (Diod. Sic. 6.9.1)), but these would require OR, so a RS on
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on
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Cicero's letters there's some repulsive statement that could clear the clouds.) —
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or myths involving the sacredness of the stranger received into one's home. The
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This article is a mess, dificult to read and not up to
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discussed in K.'s book, had ever existed. The relevance of
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Catholicism
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Knowledge talk:WikiProject
Classical Greece and Rome
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