By Susanna Braund, Glenn W. Most
Anger is located all over the historic international, from the first actual notice of the Iliad via all literary genres and each element of private and non-private existence. but, it's only very lately that classicists, historians, and philosophers have started to review anger in antiquity. This quantity contains major new stories through authors from diverse disciplines and nations at the literary, philosophical, clinical, and political facets of old anger.
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Additional resources for Ancient Anger: Perspectives from Homer to Galen
Iii, p. 239, and Anselm of Alessandria’s account of the Concorrezenses: Anselm of Alessandria, Tractatus, p. 310. On Tetricus: Moneta, Adversus catharos, pp. 61, 71, 79. See also Wakefield, ‘Notes’, p. 305, nn. 74–7. 55 Kaeppeli, ‘Une somme’, pp. 310–11. See also Dondaine, ‘Hiérarchie II’, pp. 297–8; Peter Martyr, Conv. soppr. MS 1738, 97r. 56 And in fact the presence of heretical texts is more than incidental: they can be seen to constitute a source of the heretical material contained in these Catholic works, underlying and defining the structure of the polemics.
Biller and A. ), Heresy and Literacy, 1000–1530 (Cambridge, 1994), passim. 54 ‘Vel ex scripturis suis’; Moneta, Adversus catharos, p. 2. See also, for anonymous texts, pp. 42, 94, 398. Wakefield also points to other possible heretical sources used by Moneta: Wakefield, ‘Notes’, p. 305 and nn. 74–7. On Desiderius: Moneta, Adversus catharos, pp. 248, 347, 357; Thomas Aquinas, Contra impugnantes Dei cultum, cap. 6, cited by Dondaine, ‘La hiérarchie II and III’, p. 292, n. 36. iii, p. 239, and Anselm of Alessandria’s account of the Concorrezenses: Anselm of Alessandria, Tractatus, p.
But it is also not coincidental that texts that are responding to heresy in a northern Italian context, as these polemics are, should present a different sort of texture and tone. Peter of les Vaux-de-Cernay’s history presents a picture of Languedoc before the crusade, where preaching and debate and the exchange of lists of auctoritates and rationes between the opposing parties were common. 36 By the middle years of the century that picture to some extent remains valid, and public debates between heretical and orthodox figures seem to have been common in northern Italian cities, as they had been in southern France in preceding years.