Silencing the Female Voice in Longus and Achilles Tatius
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Clitophon's Challenge and the Aporia of Socratic Protreptic* Teruo Mishima
Clitophon’s Challenge and the Aporia of Socratic Protreptic* Teruo Mishima Before I discuss the text in detail, I would like to briefly sketch the main line of arguments in the Clitophon which I am going to take up, just for the sake of anamnēsis of the readers : In the opening scene Socrates speaks to Clitophon in the third person and tells him that he heard from somebody else that Clitophon, in his conversation with Lysias, has criticised Socratic diatribai (pursuits), whereas he has lavishly praised his synousia (association) with Thrasymachus. Taking Socrates’ words as a sort of disguised criticism or complaint, Clitophon answers that the story was only half true, because although he did on the one hand criticise Socrates, he also on the other hand highly praised him. Then, he explains to Socrates why he must take such an ambiguous attitude towards him. In the first half of his speech he focuses on the aspect of Socratic teaching which he admires unreservedly, namely Socrates’ protreptic speech towards virtues. Here he refers to a lot of Socratic dicta which remind us of well known passages in the early dialogues of Plato. By contrast, in the latter half Clitophon explains where his deep frustration with Socrates lies. He says that, being already converted by Socratic protreptic and resolved to pursue virtues, what he expects now from Socrates is “what comes next”, that is a detailed account of the essence of virtues to be acquired and a piece of concrete advice on how to acquire them. But to these - Clitophon complains - neither Socrates’ company nor Socrates himself gives any convincing answer. -
A Garden Utopia: the Phaeacians in Longus' Daphnis And
A Garden Utopia: The Phaeacians in Longus’ Daphnis and Chloe Longus’ Daphnis and Chloe is in many ways the most unique of the ancient Greek novels. Whereas all the other ‘Big Five’ feature extensive travel narratives, in which the protagonists undergo a series of separations and misadventures across the Mediterranean, Longus’ story is entirely confined to the pastoral hinterland of a single city on Lesbos, Mytilene. Furthermore, Daphnis and Chloe replaces the theme of the journey with an intense societal reflection on the relationship between nature (φύσις) and civilization (τέχνη, literally ‘art’), the shortcomings of one separated from the other, and the necessity of a proper harmony between the two in establishing a peaceful social order (Winkler 1990; Morgan 1994; Peters 2017). Overall, this thematic shift from the journey to nature brings about an obvious consequence: while the other ‘Big Five’ novels are in different ways prose versions of the Odyssey, which mirror Odysseus’ journey and reunification with his wife Penelope (Zanetto 2014), Daphnis and Chloe is believed to lack significant and recurrent Homeric references (Bowie, forthcoming). In this paper, I challenge this scholarly view by arguing that Daphnis and Chloe exploits the Phaeacian episode in Books 6-8 of the Odyssey, and that it does so precisely to give foundation to the aforementioned reflection on the balance between nature and civilization. Throughout my analysis, I take some distance from the traditional model of intertextuality adopted by classicists and stress the importance of thematic connections alongside strictly verbal references. In the first part of my paper, I offer an overview of Longus’ philosophy of civilization, drawing on key passages such as the narrator’s prologue, the ekphraseis of Philetas’ and Dionysophanes’ gardens (2.3 and 4.2-3), and the wedding scene of Daphnis and Chloe (4.32-40). -
Pleasure and Instruction in the Prologue of Longus
SYMBOLAE PHILOLOGORUM POSNANIENSIUM GRAECAE ET LATINAE XIX• 2009 pp. 95-114. ISBN 978-83-232-2153-1. ISSN 0302-7384 ADAM MICKIEWICZUNIVERSITYPRESS, POZNAŃ BRUCE DUNCAN MACQUEEN Department of Comparative Literature, University of Silesia pl. Sejmu Śląskiego 1, 40-032 Katowice Poland PLEASURE AND INSTRUCTION IN THE PROLOGUE OF LONGUS’ DAPHNIS AND CHLOE ABSTRACT . Bruce Duncan MacQueen, Pleasure and instruction in the Prologue of Longus’ “Daphnis and Chloe”. The present study attempts to demonstrate that the ancient Greek novel Daphnis and Chloe system- atically explores the problem expressed by Horace in the phrase docere et delectare, and that this purpose is announced in the Prologue. The functions of prologues as such are briefly reviewed. After a consideration of the prologues of the remaining ancient Greek novels, the Prologue of Longus’s Daphnis and Chloe is analyzed line by line. Longus uses the Prologue, then, to establish a series of dialectical tensions that operate throughout the novel, allowing it to delight and instruct at the same time. Key words: ancient Greek novel, Eros, paradox, paideia, hunting. INTRODUCTION A paradox often repeated, like a metaphor, eventually loses the shock value that makes it useful as a figure of speech. To use the terminology of cognitive psychology, it comes to be “overlearned,” repeated without reflec- tion at particular moments when the requisite prompt occurs. Its very fa- miliarity makes it fade into the background, where it ceases to draw atten- tion to itself. We have been told since childhood, for example, to “turn the other cheek,” so we repeat the phrase automatically and almost entirely ignore it in practice, since it no longer demands our attention. -
Athenians and Eleusinians in the West Pediment of the Parthenon
ATHENIANS AND ELEUSINIANS IN THE WEST PEDIMENT OF THE PARTHENON (PLATE 95) T HE IDENTIFICATION of the figuresin the west pedimentof the Parthenonhas long been problematic.I The evidencereadily enables us to reconstructthe composition of the pedimentand to identify its central figures.The subsidiaryfigures, however, are rath- er more difficult to interpret. I propose that those on the left side of the pediment may be identifiedas membersof the Athenian royal family, associatedwith the goddessAthena, and those on the right as membersof the Eleusinian royal family, associatedwith the god Posei- don. This alignment reflects the strife of the two gods on a heroic level, by referringto the legendary war between Athens and Eleusis. The recognition of the disjunctionbetween Athenians and Eleusinians and of parallelism and contrastbetween individualsand groups of figures on the pedimentpermits the identificationof each figure. The referenceto Eleusis in the pediment,moreover, indicates the importanceof that city and its majorcult, the Eleu- sinian Mysteries, to the Athenians. The referencereflects the developmentand exploitation of Athenian control of the Mysteries during the Archaic and Classical periods. This new proposalfor the identificationof the subsidiaryfigures of the west pedimentthus has critical I This article has its origins in a paper I wrote in a graduateseminar directedby ProfessorJohn Pollini at The Johns Hopkins University in 1979. I returned to this paper to revise and expand its ideas during 1986/1987, when I held the Jacob Hirsch Fellowship at the American School of Classical Studies at Athens. In the summer of 1988, I was given a grant by the Committeeon Research of Tulane University to conduct furtherresearch for the article. -
Reviving the Pagan Greek Novel in a Christian World Burton, Joan B Greek, Roman and Byzantine Studies; Summer 1998; 39, 2; Proquest Pg
Reviving the Pagan Greek novel in a Christian World Burton, Joan B Greek, Roman and Byzantine Studies; Summer 1998; 39, 2; ProQuest pg. 179 Reviving the Pagan Greek Novel in a Christian World Joan B. Burton N THE CHRISTIAN WORLD of Constantinople, in the twelfth century A.D., there was a revival of the ancient Greek novel, I replete with pagan gods and pagan themes. The aim of this paper is to draw attention to the crucial role of Christian themes such as the eucharist and the resurrection in the shaping and recreation of the ancient pagan Greek world in the Byzan tine Greek novels. Traditionally scholars have focused on similarities to the ancient Greek novels in basic plot elements, narrative tech niques, and the like. This has often resulted in a general dismissal of the twelfth-century Greek novels as imitative and unoriginal.1 Yet a revision of this judgment has begun to take place.2 Scholars have noted that there are themes and imagery in these novels that would sound contemporary to many of their Byzantine readers, for example, ceremonial throne scenes and 1 Thus B. E. Perry, The Ancient Romances: A Literary-Historical Account of Their Origins (Berkeley 1967) 103: "the slavish imitations of Achilles Tatius and Heliodorus which were written in the twelfth century by such miserable pedants as Eustathius Macrembolites, Theodorus Prodromus, and Nicetas Eugenianus, trying to write romance in what they thought was the ancient manner. Of these no account need be taken." 2See R. Beaton's important book, The Medieval Greek Romance 2 (London 1996) 52-88, 210-214; M. -
Sex and Status in Daphnis and Chloe
Sex and Status in Daphnis and Chloe In Daphnis and Chloe the title characters spend most of the novel attempting to figure out how to have sex and failing. Even when their elders encourage sex and try to explain it, they cannot understand. What prevents them is their inherent aristocratic nature, which binds them to the conventions of chastity followed by the protagonists of all Greek ideal novels. All ideal novels star chaste and aristocratic lovers; it is Daphnis and Chloe’s unique combination of the ideal novel with another genre, pastoral poetry, that makes the connection between chastity and social class clear. The rustic, lower class characters in this novel are derived from pastoral, which is filled with eroticism and reproduction, and they take a free approach to sexuality, largely unconcerned with social strictures around it. The aristocratic characters come from the Greek ideal novel, in which chastity and marriage are highly prized, and they maintain these priorities. Daphnis and Chloe’s inability to break these conventions of chastity show that they are inherently aristocratic. Daphnis and Chloe is frequently analyzed in terms of gender differences, especially concerning sexual behavior, most famously in Winkler 1990 but also Morgan 2004 and Alvarez 2014. However, the characters are also divided by class and genre. The two genres that Longus is combining are preoccupied with different classes. Pastoral is populated by simple rustics living an idealized life herding animals in the countryside, but with shepherding comes low social class. Their lives are happy, but these characters are herders and subsistence farmers, a circumstance to which Longus brings attention by having Daphnis raised as a slave. -
Provided by the Internet Classics Archive. See Bottom for Copyright
Provided by The Internet Classics Archive. See bottom for copyright. Available online at http://classics.mit.edu//Homer/iliad.html The Iliad By Homer Translated by Samuel Butler ---------------------------------------------------------------------- BOOK I Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Jove fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another. And which of the gods was it that set them on to quarrel? It was the son of Jove and Leto; for he was angry with the king and sent a pestilence upon the host to plague the people, because the son of Atreus had dishonoured Chryses his priest. Now Chryses had come to the ships of the Achaeans to free his daughter, and had brought with him a great ransom: moreover he bore in his hand the sceptre of Apollo wreathed with a suppliant's wreath and he besought the Achaeans, but most of all the two sons of Atreus, who were their chiefs. "Sons of Atreus," he cried, "and all other Achaeans, may the gods who dwell in Olympus grant you to sack the city of Priam, and to reach your homes in safety; but free my daughter, and accept a ransom for her, in reverence to Apollo, son of Jove." On this the rest of the Achaeans with one voice were for respecting the priest and taking the ransom that he offered; but not so Agamemnon, who spoke fiercely to him and sent him roughly away. -
(Eponymous) Heroes
is is a version of an electronic document, part of the series, Dēmos: Clas- sical Athenian Democracy, a publicationpublication ofof e Stoa: a consortium for electronic publication in the humanities [www.stoa.org]. e electronic version of this article off ers contextual information intended to make the study of Athenian democracy more accessible to a wide audience. Please visit the site at http:// www.stoa.org/projects/demos/home. Athenian Political Art from the fi h and fourth centuries: Images of Tribal (Eponymous) Heroes S e Cleisthenic reforms of /, which fi rmly established democracy at Ath- ens, imposed a new division of Attica into ten tribes, each of which consti- tuted a new political and military unit, but included citizens from each of the three geographical regions of Attica – the city, the coast, and the inland. En- rollment in a tribe (according to heredity) was a manda- tory prerequisite for citizenship. As usual in ancient Athenian aff airs, politics and reli- gion came hand in hand and, a er due consultation with Apollo’s oracle at Delphi, each new tribe was assigned to a particular hero a er whom the tribe was named; the ten Amy C. Smith, “Athenian Political Art from the Fi h and Fourth Centuries : Images of Tribal (Eponymous) Heroes,” in C. Blackwell, ed., Dēmos: Classical Athenian Democracy (A.(A. MahoneyMahoney andand R.R. Scaife,Scaife, edd.,edd., e Stoa: a consortium for electronic publication in the humanities [www.stoa.org], . © , A.C. Smith. tribal heroes are thus known as the eponymous (or name giving) heroes. T : Aristotle indicates that each hero already received worship by the time of the Cleisthenic reforms, although little evi- dence as to the nature of the worship of each hero is now known (Aristot. -
Epigraphic Bulletin for Greek Religion 1996
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 12 | 1999 Varia Epigraphic Bulletin for Greek Religion 1996 Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou Electronic version URL: http://journals.openedition.org/kernos/724 DOI: 10.4000/kernos.724 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1999 Number of pages: 207-292 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou, « Epigraphic Bulletin for Greek Religion 1996 », Kernos [Online], 12 | 1999, Online since 13 April 2011, connection on 15 September 2020. URL : http://journals.openedition.org/kernos/724 Kernos Kemos, 12 (1999), p. 207-292. Epigtoaphic Bulletin for Greek Religion 1996 (EBGR 1996) The ninth issue of the BEGR contains only part of the epigraphie harvest of 1996; unforeseen circumstances have prevented me and my collaborators from covering all the publications of 1996, but we hope to close the gaps next year. We have also made several additions to previous issues. In the past years the BEGR had often summarized publications which were not primarily of epigraphie nature, thus tending to expand into an unavoidably incomplete bibliography of Greek religion. From this issue on we return to the original scope of this bulletin, whieh is to provide information on new epigraphie finds, new interpretations of inscriptions, epigraphieal corpora, and studies based p;imarily on the epigraphie material. Only if we focus on these types of books and articles, will we be able to present the newpublications without delays and, hopefully, without too many omissions. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
Rethinking Athenian Democracy.Pdf
Rethinking Athenian Democracy A dissertation presented by Daniela Louise Cammack to The Department of Government in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Political Science Harvard University Cambridge, Massachusetts January 2013 © 2013 Daniela Cammack All rights reserved. Professor Richard Tuck Daniela Cammack Abstract Conventional accounts of classical Athenian democracy represent the assembly as the primary democratic institution in the Athenian political system. This looks reasonable in the light of modern democracy, which has typically developed through the democratization of legislative assemblies. Yet it conflicts with the evidence at our disposal. Our ancient sources suggest that the most significant and distinctively democratic institution in Athens was the courts, where decisions were made by large panels of randomly selected ordinary citizens with no possibility of appeal. This dissertation reinterprets Athenian democracy as “dikastic democracy” (from the Greek dikastēs, “judge”), defined as a mode of government in which ordinary citizens rule principally through their control of the administration of justice. It begins by casting doubt on two major planks in the modern interpretation of Athenian democracy: first, that it rested on a conception of the “wisdom of the multitude” akin to that advanced by epistemic democrats today, and second that it was “deliberative,” meaning that mass discussion of political matters played a defining role. The first plank rests largely on an argument made by Aristotle in support of mass political participation, which I show has been comprehensively misunderstood. The second rests on the interpretation of the verb “bouleuomai” as indicating speech, but I suggest that it meant internal reflection in both the courts and the assembly. -
Interpreting the Heroine of a Greek Romance Isabelle Raposo [email protected]
CORE Metadata, citation and similar papers at core.ac.uk Provided by Wellesley College Wellesley College Wellesley College Digital Scholarship and Archive Honors Thesis Collection 2019 Charicleia’s Dream: Interpreting the Heroine of a Greek Romance Isabelle Raposo [email protected] Follow this and additional works at: https://repository.wellesley.edu/thesiscollection Recommended Citation Raposo, Isabelle, "Charicleia’s Dream: Interpreting the Heroine of a Greek Romance" (2019). Honors Thesis Collection. 641. https://repository.wellesley.edu/thesiscollection/641 This Dissertation/Thesis is brought to you for free and open access by Wellesley College Digital Scholarship and Archive. It has been accepted for inclusion in Honors Thesis Collection by an authorized administrator of Wellesley College Digital Scholarship and Archive. For more information, please contact [email protected]. Charicleia’s Dream: Interpreting the Heroine of a Greek Romance Isabelle Kennedy Raposo Submitted in Partial Fulfillment of the Prerequisite for Honors in Classics April 2019 © Isabelle Raposo 2019 Introduction Dreams, Oracles, and Interpretation This thesis will analyze the ways in which Charicleia, the heroine of Heliodorus’ Aethiopica, is characterized, using an oracular dream as a guide to interpretation. About the Aethiopica The Aethiopica, or “An Ethiopian story,” is the only known work of Heliodorus of Emesa, composed about 350 A.D. Little is known about the life of Heliodorus apart from the information he provides at the end of the Aethiopica: