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This article examines the citation of Didymus’ ‘first’ commentary on Pindar's Paeans in Ammon. Diff. 231 Nickau. It argues that the commentary on the Paeans was the first volume in Didymus’ commentary to all of Pindar.
The essay discusses ancient Homeric editions, what they looked like and how they compare to modern critical editions. One open problem is represented by the mention of many editions coming from different cities or curated by different ancient scholars, which are often quoted in the scholia derived by Didymus. Scholars are still now divided on whether these editions were inspected by Aristarchus or were quoted only by Didymus; while the answer to this question is open to debate, it seems almost certain that Aristarchus did consult manuscript evidence when preparing his edition, at least to some extent.
Fourth-century Alexandrian theology is more or less summed up in the writings of two theological giants, Athanasius and Didymus. Athanasius' earliest work, his two-part Against the Pagans and On the Incarnation, stands in the apologetic tradition. The most important ascetic work ascribed to Athanasius is the Life of Antony. The importance of the Life of Antony lies not only in the early witness it furnishes of desert monasticism, but also in the fact that it became the archetype of the saint's life, perhaps the most popular Christian literary genre for the next thousand years. The authenticity of Didymus' dogmatic writings is still contested. On the Holy Spirit is certainly authentic, as is a brief, and acephalous, treatise Against the Manichees. His defence of the deity of the Holy Spirit develops the argument of his bishop, Athanasius, but with much greater serenity: it is mainly concerned with expounding relevant biblical passages.
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