Vorträge der Bibliothek Warburg; Vorträge der Bibliothek Warburg

Review by: Paul Shorey

Classical Philology, Vol. 23, No. 3 (Jul., 1928), pp. 297-299
Published by: The University of Chicago Press
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 BOOK REVIEWS 297

Chapter vi, "Socratesbei Platon," pays no attention to the Burnet-

Taylor theory which Friedlanderhad already dismissed (p. 32) and very
little to Ivo Bruns's careful examinationof the question. The person and
personaltraits of Socratesin Plato are historical,allowingfor someinevitable
idealization.The ideas put in his mouth are often Platonic. As is the fashion
in Germanytoday, he thinks that there must have been some such passional
relationbetweenSocratesand Plato as the Symposiumattributesto Socrates
and Alcibiades.He does not follow the fashion of drawinga sharp line be-
tween dialogues intended only to portray Socrates and dialogues with a
philosophicpurpose.
I must dismiss with a bare referencethe very readablechapter vii on
"Ironie,"includingSocraticignoranceand the higherpoeticalirony of Plato
himself; chapterviii, "Dialog"; chapter ix, "Mythos";and the instructive
Appendixon "Plato als Geograph."I look forwardwith much interest to
the secondvolume of this importantwork.
PAUL SHOREY

Vortrdgeder Bibliothek Warburg. Herausgegeben von FRITZSAXL. II.

Vortrage, 1922-23. I. Teil. Berlin and Leipzig: B. G. Teubner,
1924.
Vortrage der Bibliothek Warburg. Herausgegeben von FRITZ SAXL.
Vortrdge,1923-24. Leipzig and Berlin: B. G. Teubner, 1926.
The secondvolume of the WarburgVortrageopens with Dr. Ernst Cas-
sirer's thoughtfullectures on "Das Problemdes Schonenund der Kunst in
Platons Dialogen." Cassirerbegins with the praise of the many-sidedness
and yet the unity of Plato. In his treatmentof art only an unreconciledin-
ner dissonanceappears. The separationof idea and sensible appearanceof
ES3os and J,wXov is sharp. In physicsthere is a partialreconciliationthrough
mathematics.But Plato rejectsthe mediationsthat have been attemptedin
apologiesfor art. The artist does not contemplateand imitate the idea, but
imitates its copy in the worldof sense. He is essentiallyone with the sophist.
His influenceis opposedto that conversionof the soul from the shadowsto
the realitieswhich in the symbolismof the cave is for Plato the begilnning
of higher educationand of true philosophy.The idea may not be identified
with the vaguer modernromanticconceptionof the ideal. Yet Plato him-
self was deeply sensitive to the spell of art and of Homer. His Phaedrusas-
signs a distinctive place to the idea of beauty becauseit alone has a visible
embodimentin this world. And the vision of the sea of beauty in the Sym-
posiumis the vision of an artist as well as of the dialectician.Theseand simi-
lar concessionsin Plato's own writingsmake it easy for later asceticsto find
in Plato himselfthe groundsfor a reversalof his condemnationof imitative
art and his verdict of banishmenton the poets.

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298 BOOK REVIEWS

The essay is an admirablelecture,and it wouldbe unfairto ask moreof

it than a lecture can give. I may be permittedto point out, however,that
while endeavoringto trace a developmentand progressin Plato's attitude
towardart Cassirerintermingleshis referencesto the Republic,the seventh
epistle, which he accepts, the Sophist,and the Philebusin a mannerthat is
incompatiblewith a theory of continuouschronologicalevolutionof Plato's
opinions,and that confirmsagain my view of the essentialunity of Plato's
thought.
The learnedand immenselydocumentedarticle of A. Doren, "Fortuna
im Mittelalterund in dem Renaissance,"after an introductionon fortune
in antiquityespeciallyin Boethius,followsthe historyof the subjectthrough
the literatureand art of the Middle Ages and the Renaissance.Specialat-
tention is paid to the symbolsand representationsin art visualizedby seven
tables and twenty illustrations. But the hundredand fifty-sixfootnotespre-
sent an enormousstore of quotationsand referencesto the literature.
Not less erudite is the elaboratearticle of Percy Ernst Schrammon
"Das Herrscherbild in derKunst des friihenMittelalters"whichis also amply
illustrated.
The volume for 1923-24 is signalizedby an article by ProfessorWila-
mowitzwho, wastingno time on any referenceto ancient sourcesor modern
interpretersor Cook'sZeus, gives us his ripe reflectionson the evolutionof
Zeus and on Greekreligiongenerally. Zeus is not the god of the sky. Sub
divoand "Zeusrains" are late expressions.Zeus is the god of thunderand
lightningseated on Olympusor Ida or any convenient hill, graduallypro-
moted to be king of the gods, father of gods and men, moral ruler of the
universe-god in general. In Greecethe religionof the philosophersreplaced
that of the poets. Cleanthes'hymn, which is both philosophyand poetry,
is still the object of Wilamowitz'enthusiasm.He is confidentthat there
can be nothing Semitic about it. The gods of Greece died. New religions
sprangup amongthe populace.But a god lives as long as he has believers,
and the only way to understanda god is to believe in him.
ProfessorErnst Hoffmann's"Platonismusim Mittelalter"beliesits title.
It says nothingconcreteabout the MiddleAges. It consistsmainlyof a gen-
eral abstractand dogmaticcharacterizationof Plato's philosophyas Profes-
sor Hoffmannconceivesit. After the minor dialoguesthat will nur portray
Socrates (why this absolute nur?), and from the Gorgiason, the principle
of that philosophyis the rigid separationof the two worlds,the higherand
lower, the world of sense and the world of thought. I cannot give further
detailswhich we are told will be presentedmorefully in a forthcomingbook
by ProfessorHoffmann.The present essay except for a few notes in the
Anhangcontainsno specificreferencesto the text of Plato and no exact anal-
ysis of the courseof his thought. ProfessorHoffmannprotestsagainsta mis-
use of the word Platonismto cover neo-Platonismin the MiddleAges. But
surelyneo-Platonismis a part of the history of Platonism.

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 BOOK REVIEWS 299

In contrast to this paper the erudite essay on "KosmologischeMotive

in der Bildungsweltder Friihscholastik,"by Hans Liebeschiutz,is a richly
documentedstudy of the developmentof ideas ultimately derivedfrom the
Timaeusand its commentators,in JohannesScotus, the school of Chartres
Abelard,Wilhelmde Conches,and BernardusSylvestris. I supposethat it
is idle to regretthat there is no explicit referenceto the Chicagodissertation
of Dr. Frank EgglestonRobbinson "The HexaemeralLiterature,"which is
fuller and more critical in its field many of the authoritiesused by Liebe-
schuitz.
Space and personalcompetenceare lackingto discussthe other articles
that make up this rich and interestingvolume whose value is enhancedby
a full Index. They are: "Die nordischen,persischenund christlichenVor-
stellungenvom Weltuntergang,"by Richard Reitzenstein;"Die Umwand-
lung der orientalischenReligionenunter dem EinflusshellenischenGeistes,"
by Hugo Gressmann;"Gladiatorenblutund Mairtyrerblut," by Franz Dol-
ger; "Friihmittelalterlicheillustrierte Enzyklopaidien,"by Adolph Gold-
schmidt; "Rechtssymbolikim germanischenund romischen Recht," by
ConradBorchling.
PAUL SHOREY

Aibii Tibulli AliorumqueCarminumLibri IV. Recensuit F. CALONGHI.

Corpus Scriptorum Latinorum Paravianum. Turin: G. B. Para-
via, 1928.
Tibullus. Edidit FR. W. LEVY. Leipzig: B. G. Teubner, 1927.
Calonghi'sedition was set up by the printerin 1926and would have ap-
pearedin that year but for a printer'sstupidity in breakingup the type.
Levy'seditionappearedtoo late to be used by Calonghi.
The nature of the edition could be surmised from the various articles
publishedby Calonghiin recent years. His chief contribution-and it is a
real one-is in provingthe value of the Genoa manuscript. In these days
when editors seem to have abandonedin large part the custom of combing
Europefor manuscripts,it may be said that Calonghiwas fortunatein finding
a worth-whilemanuscriptin his hometown. But he was morethan fortunate,
for he had the acutenessto penetratethe layers of humanisticemendations
down to the originalimportantelements. For the Genoamanuscriptis inde-
pendentof A and is of some real help in restoringthe text. Of courseA still
remainsthe chief basis of the text, as Calonghireadilyadmits. As to V, he
leaves open the questionof its relationto A, but impliesthat it is of no inde-
pendentvalue. Readingsfrom other manuscriptsare cited only as plausible
emendations,not as representinggenuine tradition. The Paris excerptsare
rightlyjudgedto be of less value than usually supposed.
Calonghi'spoint of view is best presentedin his own words (p. vii):

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