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Spartan Identity and Orestes' “Repatriation” Autor(Es): Fragkaki

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Spartan Identity and Orestes' “Repatriation” Autor(Es): Fragkaki Spartan identity and Orestes’ “repatriation” Autor(es): Fragkaki, Mary Publicado por: Imprensa da Universidade de Coimbra URL persistente: URI:http://hdl.handle.net/10316.2/44730 DOI: DOI:https://doi.org/10.14195/978-989-26-1564-6_15 Accessed : 6-Oct-2021 10:19:31 A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso. pombalina.uc.pt digitalis.uc.pt O estudo da História Antiga é um processo que envolve diversas áreas do saber, variados HVMANITAS SVPPLEMENTVM • ESTUDOS MONOGRÁFICOS métodos, diversos tipos de fontes e que implica, por vezes, comparações com outras ISSN: 2182-8814 civilizações da antiguidade ou de outras épocas. Os textos historiográficos suscitam uma metódica crítica na qual entram os dados da arqueologia, mas também da literatura, e, dentro desta, do teatro, da retórica, dos diálogos e dos tratados específicos das várias disciplinas. Como reflexo de tal multidisciplinaridade, neste volume compila-se uma série de textos em que a História Antiga entra em diálogo com outras áreas temáticas, a saber: hermenêutica das fontes, literatura e artes, retórica política, filosofia, religião e receção da 55 OBRA PUBLICADA História Antiga na modernidade COM A COORDENAÇÃO Breve nota curricular sobre os coordenadores do volume CIENTÍFICA Carmen Soares, professora associada da Faculdade de Letras da Universidade de Coimbra e membro integrado do Centro de Estudos Clássicos e Humanísticos da mesma universidade. Os seus estudos e traduções desenvolvem-se na área científica de Estudos Clássicos, focando- História Antiga: se nos seguintes domínios específicos: historiografia (Heródoto), filosofia (Platão), tragédia (Eurípides), família (Plutarco), dieta e alimentação (Hipócrates e Literatura Gastronómica). Na qualidade de tradutora e comentadora de textos clássicos é co-autora dos livros V e VIII Relações das Histórias e autora do Ciclope de Eurípides, do Político de Platão, Sobre o afeto aos Filhos de Plutarco e Iguarias do Mundo Grego de Arquéstrato. Coordenou diversos volumes coletivos e Interdisciplinares. publicou várias dezenas de artigos e capítulos de livros. José Luís Lopes Brandão, professor associado da Faculdade de Letras da Universidade de Coimbra e investigador do Centro de Estudos Clássicos e Humanísticos, dedica-se ao estudo História Antiga: Relações Interdisciplinares. História Relações Antiga: Fontes, Artes, Filosofia, da língua, cultura e literatura latina (epigrama, romance latino, biografia, historiografia), Fontes, Artes, Filosofia, Política, Religião e Política, Receção Religião Artes, Filosofia, Fontes, bem como da história de Roma. Entre os autores que tem estudado salientam-se Marcial, Política, Religião e Receção Suetónio, a História Augusta e Plutarco, sobre os quais publicou diversos estudos e traduções. Trabalha na coordenação de volumes sobre a história de Roma. No que respeita ao teatro .) S clássico, tem desenvolvido actividade relacionada com a tradução e produção dramática & (actor, encenador e consultor) no grupo de teatro Thíasos e coordena o Festival de Teatro de , OORD S C ( Tema Clássico (FESTEA). HO OARE L RANDÃO S B S Pedro C. Carvalho, professor da Faculdade de Letras da Universidade de Coimbra. ARVA UÍ L ARMEN Investigador no Centro de Estudos em Arqueologia, Artes e Ciências do Património. É C S C. C O Doutorado em Arqueologia. Cocoordenou a intervenção arqueológica efetuada no J EDRO quadro da obra de ampliação e requalificação do Museu Nacional de Machado de Castro P Carmen Soares, José Luís Brandão & (Coimbra) e coordenou uma equipa multidisciplinar que produziu o Estudo Histórico e Pedro C. Carvalho (coords.) Etnológico do Vale do Tua. Para além da coordenação de projetos de investigação, dirigiu escavações arqueológicas na área da arqueologia romana, em lugares como Idanha-a- Velha (Idanha-a-Nova) ou Castro de Avelãs (Bragança). Autor de livros e artigos científicos, tem também produzido textos de divulgação para Museus e Centros de Interpretação. Recentemente coordenou a produção de conteúdos para o Centro Interpretativo de IMPRENSA DA UNIVERSIDADE DE COIMBRA COIMBRA UNIVERSITY PRESS Tresminas (Vila Pouca de Aguiar), no qual se inclui o documentário “O ouro de Tresminas”, distinguido no FICAB 2016 (entre 38 concorrentes de 11 países) com o prémio Arkeolan - Coimbra melhor divulgação científica. Spartan identity and Orestes’ “repatriation” Spartan identity and Orestes’ “repatriation” Mary Fragkaki ([email protected] ) University of Exeter Department of Classics and Ancient History Abstract - This study will examine how the transferal of Orestes’ bones from Tegea to Sparta led to the appropriation of an identity which is traced back to the pre-Doric past and will discuss the significance it held for the Spartans and their city. Much of the hero’s power resided in the bones; for that reason it was essential that a city or sanctuary have possession of the bones. The aim of this study is to make evident that the “repatriation” of Orestes was not associated exclusively with the external policy of the city. Keywords - Orestes; Spartan identity; House of Agamemnon One of the ways of coping with the collective memory is the creation or the appropriation of particular identities, which are dated back to the distant past and serve the purposes and benefits of the present. People gain understanding of the present through experience, knowledge about the past and, all the way round, these memories are often used for the social identity to be justified, ex- plained, legitimized or even censored. Moreover, the accommodation, mainte- nance, or rejection of collective memory are considered as strategies of memory or forgetfulness, which have always been important means in coping with the conflict between social groups for the purpose of gaining control and authority1. In this study we intend to show how the transferal of Orestes’ bones from Tegea to Sparta led to the appropriation of an identity – traced back to the pre-Doric past – as well as the significance of this identity for the Spartans and their city. We will also examine other cases of this Spartan endeavor to connect its past with the house of Agamemnon and appropriate this particular identity. There are different opinions in the scholarship regarding the relation between Spartan politics and the transferal of Orestes’ bones2. The majority of scholars 1 Le Goff 1988. 2 See also Patterson 2010: 14-42, who quotes different opinions of scholarship regarding the significance of the transferal of Orestes bones for Sparta’s external policy. Some scholars consider that by the bones of Orestes incident Sparta announces a change in its foreign policy; see for instance Dickins 1912: 21-4; Wade-Gery 1954: 565-7; Leahy 1958; Jones 1967: 44-5; Jeffery 1976: 121-2; Huxley 1979; Forrest 1980: 73-6, 79-83; Murray 1980: 247-8; Hooker 1989: 130-1. https://doi.org/10.14195/978-989-26-1564-6_15 287 Mary Fragkaki consider the transferal of Orestes as a clear propagandistic action. However, we agree with the view that cynical assessment of ancient religious practices is in many cases unhistorical, and we should beware of falling prey to an anachronis- tic “propagandistic fallacy”3. According to Herodotus4, in the mid-sixth century5, Sparta engaged in a se- ries of wars with the city of Tegea, and, suffering humiliating defeats, enquired of the Delphic oracle, and the Pythia6 responded to them that “they must bring home the bones of Orestes, son of Agamemnon”7. When they were unable to discover Orestes’ tomb, they sent once more to the god to ask where he was bu- ried and they were provided with some puzzling clues. Although they could not at first find his bones, even after the oracle provided clues of their whereabouts (somewhere in Arkadia), the Spartan Lichas serendipitously discovered the lo- cation and stole the bones through trickery. The Spartans then buried them in the agora of Sparta8. Ever since then, according to the historian, they were far superior to the Tegeans whenever they met each other in battle, and they had subdued most of the Peloponnese. Once the worship of named heroes is established in Greek cities9, a new phenomenon appears: the translation of a hero to a different site. The power of heroic bones accounts for the fact that the hero could be transferred from one region to other. Several instances are recorded of a community acquiring bones in order to strengthen its political position relative to that of its neighbors or al- lies.10 However, regarding the incident of Orestes bones, it is important to take into consideration the fact that other poleis ignored Sparta’s supposed political or hegemonic claims based on Orestes11. Therefore, it is improbable to consider that the transferal of Orestes bones would have given Spartans not only the po- wer to defeat Tegeans, but also hegemonic rights in the Peloponnese. It is commonly known that identities are associated with religious faith and are sometimes actually based on the latter. In Orestes’ case, the significance of religion is shown by the role of Delphi and the oracles that it gave to the Spar- 3 Morris 1993; Boedeker 1993: 166.
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