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Time, Punctuality, and Chronotopes: Concepts and Attitudes Concerning Short Time in Ancient Rome
Il presente articolo ha per oggetto il significato dibattuto della citazione in Gv 19,36. Dopo un breve status quaestionis, si approfondirà il senso di Gv 19,14, in cui si menziona l'ora in cui è stato condannato Gesù. La ricerca si propone di verificare l'eventuale coincidenza tra la condanna di Gesù e il tempo del sacrificio pasquale indicato in Es 12,6 e commentato nel trattato Pesaḥim della Mishnah e nei relativi commenti del Talmud 31a-d). Resumen. El presente articulo trata del significado debatido de la cita de Jn 19,36. Tras un breve status quaestionis, se profundizar. en el significado de Jn 19,14, en el que se menciona la hora en que Jesús fue condena, para comprobar la posible coincidencia entre la condenación de Jes.s y el tiempo del sacrificio pascual señalado en Ex 12,6 y comentado en el tratado Pesaḥim de la Mishn. y en los comentarios relativos del Talmud (cf. mPesaḥ, V, 1; bPesaḥ, 58a-59a; jPesaḥ, 31a-d). 1. Introduzione La citazione in Gv 19,36 è la prima di un doppio riferimento all'AT che, dopo il racconto della morte di Gesù, chiude la sezione della passione giovannea. È introdotta da una formula di adempimento che interpreta gli eventi narrati-la trafittura del costato e il flusso di sangue e acqua (cf. Gv 19,34)-alla luce della Scrittura, espresso mediante il congiuntivo passivo di πληρόω. Gv 19,36 ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ· ὀστοῦν οὐ συντριβήσεται αὐτοῦ. Accaddero infatti queste cose affinché fosse adempiuta la Scrittura: "un osso di lui non sarà spezzato". Nella citazione Giovanni presenta la negazione del verbo συντρίβω, coniugato all'indicativo futuro passivo; il soggetto grammaticale del verbo è ὀστοῦν, "osso", (forma contratta del nominativo singolare di ὀστέον) senza articolo determinativo. Mentre nel contesto giovanneo il referente del pronome possessivo al genitivo maschile (αὐτοῦ) è chiaramente Gesù, nel breve testo selezionato nella citazione giovannea non è evidente a chi appartengano le ossa integre. È da questa indeterminatezza che sorge l'incertezza su quale sia il testo citato in Gv 19,36. È possibile, infatti, riferire il brano a diversi passi dell'AT, uno dei quali appartenente solo alla versione greca della LXX. I primi tre riguardano il rito della Pasqua in Es 12,10, solamente nella LXX, Es 12,46, Num 9,12, e il quarto riporta le sofferenze del giusto perseguitato in Sal 33(34),21. Si possono porre in sinossi i testi menzionati:
Time is integral to human culture. Over the last two centuries people's relationship with time has been transformed through industrialisation, trade and technology. But the first such life-changing transformation – under Christianity's influence – happened in late antiquity. It was then that time began to be conceptualised in new ways, with discussion of eternity, life after death and the end of days. Individuals also began to experience time differently: from the seven-day week to the order of daily prayer and the festal calendar of Christmas and Easter. With trademark flair and versatility, world-renowned classicist Simon Goldhill uncovers this change in thinking. He explores how it took shape in the literary writing of late antiquity and how it resonates even today. His bold new cultural history will appeal to scholars and students of classics, cultural history, literary studies, and early Christianity alike.
Anja Wolkenhauer: [Ratio noctis]. Vorüberlegungen für eine Zeitgeschichte von Nacht und Schlaf in Rom, in: Römische Quartalsschrift für Christliche Altertumskunde und Kirchengeschichte 111, 2016 [erschienen 2017] 172-186.
Abstract:
Für eine Mentalitätsgeschichte von Nacht und Schlaf im antiken Rom ist es nötig, Kriterien für die Analyse von Zeitbestimmungen der Nacht in lateinischen Texten zu entwickeln, da neben der technischen Zeitmessung soziale Normen sowie die Beobachtung von Naturphänomenen die Zeitordnung im antiken und frühchristlichen Rom in weit größerem Umfang als heute prägen. Begriffsgeschichte, die Erschließung von Synchronismen und die Auswertung exemplarisch-normativer Texte eröffnen Wege, um die nächtliche Zeitdisziplin besser zu verstehen. Erste Ergebnisse bezeugen den Polyphasenschlaf und deuten auf eine positive Norm der Schlafaskese, eines frühen Nachtschlafes sowie eines ebenso frühen Beginns der Tagesarbeit hin.
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Social occasions can be distinguished by the degree to which their temporal length is locally variable or predetermined. Using the live television news interview as an extreme example of the latter, this paper describes how an interactional encounter is brought to a close at a prespecified time. The larger aim is to explore linkages between the organization of interaction and institutional forms generally regarded as social structural in character. The closing process is first examined in casual conversation, which has a variable duration. News interview closings are then examined and are shown to adhere to a systematically modified format that provides for closing at a prearranged time. It is suggested in conclusion that sociotemporal and institutional structures are reproduced through the situated adaptation of generic interactional mechanisms, and that this formulation preserves the integrity of both interaction and social structure while providing for their interconnection.
In a premodern, largely unscientific era, when maps were rarities, how did Romans envisage their far-flung empire? By various means for certain, which Talbert now supplements with an investigation of clues that have attracted minimal attention. They derive from miniature portable sundials—crafted in bronze and fitted with adjustable parts to accommodate the changes of latitude likely to occur on long journeys. As Romans knew, to function effectively any sundial must be set for the latitude where it is used. So, for rapid reference, these portable ones incorporate a list of twenty to thirty names and latitudes of cities or regions chosen by the maker or owner. Each list offers unique insight into the mental world maps of individual Romans who between them somehow developed the capacity to visualize the empire latitudinally. Comparison with modern calculations demonstrates that the latitude figures listed are often incorrect, so the sundials may not tell the time reliably. But here the nature of Romans’ time consciousness (or lack of it) must be taken into consideration. Talbert conjectures that owners might prize these sundials not so much for practical use, but rather as status symbols attesting to shared scientific awareness as well as imperial mastery of time and space. In retrospect they may be seen as Roman forerunners of comparable Islamic and European instruments from the Middle Ages onward, even of today’s luxury watches, which display their purchasers’ wealth, sophistication, and cosmopolitanism.
Discovered in 1901 in a shipwreck, the Antikythera Mechanism comprises eightytwo corroded Bronze fragments of an astronomical instrument, probably dating to the second century bce.Keywords:engineering;intellectual history;science;technology
Contents: 1. Grundlagen. 2. Zur Geschichte. 3. Sonnenuhrentypen. 4. Zur Analyse. 5. Beispiele.
A taken-for-granted aspect of everyday life is that people are usually punctual. This norm is so well established that a common sense understanding of unpunctuality as a personality defect prevails in the social science literature. Drawing on qualitative and experiential data from the Mass Observation Archive, this paper argues that punctuality is less a matter of individual virtue and more one of age, gender and work situation. It proposes that a close study of these differentiating `surface' conditions leads back to more fundamental questions of social structure and solidarity. The sentiments underlying the norm demanding unconditional punctuality correspond to, and may be a legacy of, the `mechanical solidarity' that Durkheim stressed underpinned even the most complex and advanced societies.
In order to clarify the fundamental distinction between the psychological and sociological perspectives on temporality, this paper explores the distinctly social process of establishing a standard time-reckoning framework. The paper examines the introduction of Greenwich Mean Time to Britain, the establishment of the American railway time-zone system, and the almost universal enforcement of the modern international standard-time zone system. The rise of standard time is viewed within the context of (a) the establishment of national and international communication networks following the introduction of railway transportation and telegraphic communication (which explains the need to synchronize different communities and countries with one another) and (b) the rise of rationalism (which is responsible for the dissociation of standard time from nature). The paper also examines the various grounds on which standard time has been opposed, as well as the relevance of the time-zone system to the development of mo...
This article traces a representational history of the judicial clepsydra (water-clock) in early imperial Rome. While the topic of time has recently flourished in Roman studies, there has been relatively little focus on short-term and diurnal temporality as opposed to the time schemes of the annual calendar and broader history. The article offers a Roman complement to the study of democratic Athens in the 1996 essay "A Schedule of Boundaries" by Danielle Allen, and builds on the essay, "For Whom the Clock Drips," by Andrew Riggsby, with which it is co-published in this volume. Riggsby argues that the clepsydra offered an impersonal manifestation of imperial time specific to the period of the early principate, and shows how this aspect of the clepsydra is reflected in the letters of Pliny the Younger. This article contextualizes Pliny within the history of changing time limits in the early imperial courts, and compares the attitudes of Pliny with allusions to the clepsydra in Martial's epigrams.
There are occasional mentions of time limits enforced by clepsydrae in Ciceronian oratory, but a self-conscious discourse on such limits, and on the role of the clepsydra in enforcing them, is not evident until the Dialogus de Oratoribus of Tacitus. There the opposing speakers Aper and Maternus are in agreement about the encroachment of time limits, and of limits on the number of clepsydrae (approximately 15-minute units) allowed to speakers, especially in the context of the centumviral courts. But while Aper celebrates this as in keeping with a new aesthetics of oratorical brevity, Maternus sees it as a symptom of the loss of republican "times"-in the sense both of historical time and of less restrictive time keeping conventions.
These points of view are each echoed in the various mentions of clepsydrae in Pliny and Martial. Pliny, in accounts of his activities as both orator and judge (Ep. 1.20, 1.23, 2.11, 6.2), variously celebrates his ability to shield himself from the impositions of the clepsydra, and advertises the liberality with which he has given time to speakers or has received capacious clepsydrae from the emperor Trajan. Martial, however, in two epigrams mocking speakers who exhibit excessive greed for clepsydrae and thus try the patience of audiences in the courtroom (6.35, 8.7), aligns the time restricting power of the clepsydra with the brevitas aesthetic of his epigrams-his poems in effect becoming clepsydrae through which he can appropriate time from his opponents. (Martial's clepsydra poems can also be interestingly juxtaposed with an epigram by the emperor Trajan [Anth. Graec. 11.418 Beckby] that mocks someone by comparing his nose and gaping mouth to the gnomon and face of a sundial.) These diametrically opposed attitudes toward the clepsydra are in keeping with the time economies of Pliny's letters and Martial's epigrams more generally, the one celebrating an overflow and free exchange of time and seeing in this the possibility of retrieving republican times, the other searching for ways to steal or preserve time from the incursions of others, especially through performances of epigrammatic brevity.
In a pair of letters (1.23, 6.2), Pliny offers an extended discussion of time limits on speaking in the courts. In particular, he shows a preference for earlier (notably republican) days before the coming of short, imperial time limits. Somewhat surprisingly, his nostalgia is not so much for the days when orators had freer rein, as for days when judges had more complete control of their own courtrooms. The water-clock becomes, in these letters, a figure for the increased authority of abstract rules and systems, itself a mechanism for draining power from individual aristocrats like Pliny to the emperor.
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