Appeal and Value in the Homeric Epics from the Archaic Through the Classical Period

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Appeal and Value in the Homeric Epics from the Archaic Through the Classical Period HEROES AT THE GATES: APPEAL AND VALUE IN THE HOMERIC EPICS FROM THE ARCHAIC THROUGH THE CLASSICAL PERIOD A thesis submitted in fulfillment of the requirements for the degree of MASTERS IN CLASSICAL CIVILISATIONS of RHODES UNIVERSITY by PETA ANN FOX April 2011 ABSTRACT This thesis raises and explores questions concerning the popularity of the Homeric poems in ancient Greece. It asks why the Iliad and Odyssey held such continuing appeal among the Greeks of the Archaic and Classical age. Cultural products such as poetry cannot be separated from the sociopolitical conditions in which and for which they were originally composed and received. Working on the basis that the extent of Homer’s appeal was inspired and sustained by the peculiar and determining historical circumstances, I set out to explore the relation of the social, political and ethical conditions and values of Archaic and Classical Greece to those portrayed in the Homeric poems. The Greeks, at the time during which Homer was composing his poems, had begun to establish a new form of social organisation: the polis. By examining historical, literary and philosophical texts from the Archaic and Classical age, I explore the manner in which Greek society attempted to reorganise and reconstitute itself in a different way, developing original modes of social and political activity which the new needs and goals of their new social reality demanded. I then turn to examine Homer’s treatment of and response to this social context, and explore the various ways in which Homer was able to reinterpret and reinvent the inherited stories of adventure and warfare in order to compose poetry that not only looks back to the highly centralised and bureaucratic society of the Mycenaean world, but also looks forward, insistently so, to the urban reality of the present. I argue that Homer’s conflation of a remembered mythical age with the contemporary conditions and values of Archaic and Classical Greece aroused in his audiences a new perception and understanding of human existence in the altered sociopolitical conditions of the polis ii and, in so doing, ultimately contributed to the development of new ideas on the manner in which the Greeks could best live together in their new social world. iii HEROES AT THE GATES: APPEAL AND VALUE IN THE HOMERIC EPICS FROM THE ARCHAIC THROUGH THE CLASSICAL PERIOD Archelaos of Priene, Hellenistic relief depicting the apotheosis of Homer iv CONTENTS Introduction 1 1 The Polis 20 2 Ἰσονοµία 40 3 ∆αίµονι ἶσος 76 4 Οἱ ἄριστοι 113 5 Ποιµήν λαῶν 130 Conclusion 170 Bibliography 177 v Introduction ‘The master of masters’ On a late Hellenistic relief by Archelaos of Priene (page iv),1 the enthroned figure of Homer is honoured by the personifications of Φύσις (Nature), Ἀρετή (Virtue), Μνήµη (Memory), Πίστις (Fidelity) and Σοφία (Wisdom), and crowned by Χρόνος (Time) and Οἰκουµένη (World) as the founding cultural authority of the ancient world. While the lower tier depicts Homer and his ‘children’ – not only the Iliad and the Odyssey, but also History, Poetry, Tragedy and Comedy – the upper tier is given over to a depiction of Zeus and his children, Apollo and the nine Muses; “the clear iconic parallelism between Homer and Zeus, the ‘father of gods and men’, points to the two key origins of all human culture.”2 This relief is representative not only of the relationship between Homer and subsequent Greek literature – Homer was, as Hunter puts it, “the ‘source’ from which all subsequent writers were irrigated, the fountain-head of both subject and style”3 – but also of the role that Homer came to play in the lives of his fellow countrymen. The Homeric poems were so widely diffused and so highly regarded throughout the Greek-speaking world that, even if he were only slightly educated, “a Greek was likely to have learned great stretches of each of the two poems by heart”.4 Homeric poetry became a source of instruction to the Greeks, and in particular an instrument of education. In Xenophon’s Symposium, for example, Niceratus, a fifth-century Athenian, expresses just this view: ‘My father was anxious to see me develop into a good man, ἀνήρ ἀγαθός, and as a means to this end he compelled me to memorise all of Homer; and so even now I can repeat the whole Iliad and Odyssey by heart.’5 He states the benefits consequent on this upbringing: ἐκ τούτου δὲ ὁ Νικήρατος, Ἀκούοιτ' ἄν, ἔφη, καὶ ἐµοῦ ἃ ἔσεσθε βελτίονες, ἂν ἐµοὶ συνῆτε. ἴστε γὰρ δήπου ὅτι 1 British Museum BM2191. Photo: copyright, British Museum. 2 Hunter (2004) 235, 237. 3 ibid. 235. 4 Finley (1982) 12. 5 Xen. Symposium 3.5.5-3.6.1; Todd [trans.]. 1 Ὅµηρος ὁ σοφώτατος πεποίηκε σχεδὸν περὶ πάντων τῶν ἀνθρωπίνων. ὅστις ἂν οὖν ὑµῶν βούληται ἢ οἰκονοµικὸς ἢ δηµηγορικὸς ἢ στρατηγικὸς γενέσθαι ἢ ὅµοιος Ἀχιλλεῖ ἢ Αἴαντι ἢ Νέστορι ἢ Ὀδυσσεῖ, ἐµὲ θεραπευέτω. ἐγὼ γὰρ ταῦτα πάντα ἐπίσταµαι.6 You may now hear me tell wherein you will be improved by associating with me. You know, doubtless, that the sage Homer has written about practically everything pertaining to man. Any one of you, therefore, who wishes to acquire the art of the householder, the political leader, or the general, or to become like Achilleus or Ajax or Nestor or Odysseus, should seek my favour, for I understand all these things.7 The Homeric poems were so well-known, moreover, that they became a common reference point among the Greeks – something which they could all understand and to which they could all relate. In Plato’s Apology, for example, Socrates – forced to choose between abandoning his moral principles and death – compares his own position to that of Achilleus, the most daring of Homer’s heroes. In his defence speech, he imagines that ‘someone’ had asked him whether he is not ashamed ‘at having followed a line of action which puts [him] in danger of the death-penalty’, and replies: φαῦλοι γὰρ ἂν τῷ γε σῷ λόγῳ εἶεν τῶν ἡµιθέων ὅσοι ἐν Τροίᾳ τετελευτήκασιν οἵ τε ἄλλοι καὶ ὁ τῆς Θέτιδος ὑός, ὃς τοσοῦτον τοῦ κινδύνου κατεφρόνησεν παρὰ τὸ αἰσχρόν τι ὑποµεῖναι ὥστε, ἐπειδὴ εἶπεν ἡ µήτηρ αὐτῷ προθυµουµένῳ Ἕκτορα ἀποκτεῖναι, θεὸς οὖσα, οὑτωσί πως, ὡς ἐγὼ οἶµαι· ’Ὦ παῖ, εἰ τιµωρήσεις Πατρόκλῳ τῷ ἑταίρῳ τὸν φόνον καὶ Ἕκτορα ἀποκτενεῖς, αὐτὸς ἀποθανῇ – αὐτίκα γάρ τοι,’ φησί, ‘µεθ' Ἕκτορα πότµος ἑτοῖµος’ – ὁ δὲ τοῦτο ἀκούσας τοῦ µὲν θανάτου καὶ τοῦ κινδύνου ὠλιγώρησε, πολὺ δὲ µᾶλ- λον δείσας τὸ ζῆν κακὸς ὢν καὶ τοῖς φίλοις µὴ τιµωρεῖν.8 On your view the heroes who died at Troy would be poor creatures, especially the son of Thetis. He, if you remember, made so light of danger in comparison with incurring dishonour that when his goddess mother warned him, eager as he was to kill Hektor, in some such words as these, I fancy, 6 Marchant’s 1921 edition of Xenophon’s Symposium. 7 Xen. Symposium 4.6.2-4.6.8; Todd [trans.]. 8 Burnet’s 1900 edition of Plato’s Apologia Socratis. 2 “My son, if you avenge your comrade Patroklos’ death and kill Hektor, you will die yourself; next after Hektor is thy fate prepared,” – when he heard this warning, he made light of his death and danger, being much more afraid of life with dishonour if he failed to avenge his friends.9 It is true that Socrates displayed a different kind of heroism – “the indomitable courage of the Nonconformist conscience – but he turned instinctively to Homer’s Achilleus for his example of a kindred spirit”.10 When Crito goes to visit Socrates in prison and urges him to escape before he is put to death, Socrates once again compares himself to Achilleus: he tells Crito that ‘a gloriously beautiful woman’ came to him in a dream and told him that his death would be a home-coming ‘to the pleasant land of Phthia’11 – the beloved fatherland to which Achilleus never returned. Naturally, Homer was not without his critics. Plato, the great moraliser of the Greeks and Homer’s most loyal and ardent adversary, complains in the Republic that there are Greeks who believe not only that Homer ‘educated Hellas’ but that he also ‘deserves to be taken up as an instructor in the management and culture of human affairs, and that a man ought to regulate the whole of his life by following this poet’.12 To those who hold this opinion, he concedes that ‘Homer is a supreme poet and the original tragedian’, but recommends that a proper society should bar all poetry with the sole exception of ‘hymns to the gods and encomia to the good… if you admit the entertaining Muse of lyric and epic poetry, then instead of law and the shared acceptance of reason as the best guide, the kings of your community will be pleasure and pain’.13 But Plato was no more successful in turning the Greeks against Homer than the philosopher Xenophanes had been a century earlier, when he claimed that ‘unto the gods are ascribed by Hesiod, like as by Homer, all of the acts which are counted by men disgraceful and shameful, thieving and wenching and dealing deceitfully one with another’;14 recognising, “long before Plato… the tremendous hold Homer had on the Greeks”.15 Judging by an anecdote preserved by Plutarch, it was precisely this disapproval of Homer that ultimately had such a harmful 9 Pl. Apology 28b3-28b5, 28b9-28d1; Tredennick [trans.]. 10 Luce (1975) 180. 11 Pl. Crito 44a10-44b2; Tredennick [trans.]. 12 Pl. Republic 606e; Waterfield [trans.]. 13 ibid. 607a. 14 Sext. Emp. Adv.
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