|July 6, 2018||By Gregory Nagy listed under By Gregory Nagy|
2018.07.06 | By Gregory Nagy
§0. The brief remarks in this post, dated 2018.07.06, pick up from where I left off in the post that is dated 2018.06.30. In my more lengthy remarks there, at §10, I started to argue that the erotic activity as narrated by the first-person speaker in the so-called First Cologne Epode of Archilochus, F 196a W, is ultimately not an act of desecration but rather an act of sacralization, sanctioned within a sacred space. I continue the argumentation here by analyzing situations where a narrated desecration in terms of myth can function as a sacralization in terms of ritual. In both the visual and the verbal arts, I argue, a khlaina or ‘cloak’ that covers a given depiction of erotic activity can function as a symbol of such sacralization.
Sacred Space as a frame for lyric occasions: The case of the Mnesiepes Inscription and other possible cases
|June 28, 2018||By Gregory Nagy listed under By Gregory Nagy|
2018.06.30 | By Gregory Nagy
The three terms sacred space and frame and lyric occasions in the primary title of this presentation all need to be questioned for their meanings, which depend in each case on the overall meaning of the title that combines these terms. As for the words case and cases in the secondary title, they refer to specific examples that give context to my questioning of the three highlighted terms of the primary title. The questioning is meant to provoke some friendly debate, and the questioned terms can become the main subject for the debate itself. In the spirit of such friendly debate, I will now proceed to question the highlighted terms of the primary title, going in reverse order: lyric occasions, frame, and sacred space. Of these three terms, as we will see, the third of them is relevant to the illustration placed on the cover of this post.
|June 21, 2018||By Gregory Nagy listed under By Gregory Nagy, Pausanias reader|
2018.06.21 | By Gregory Nagy
§0. When Phaedra sees Hippolytus for the very first time, she is already falling in love with him. That is what Pausanias seems to be saying as he retells the myth. The ancient Greek word that he uses in this context is erasthēnai, which is conventionally translated as ‘fall in love with’. I think, however, that this translation can be misleading—unless the relevant contexts are explained from an anthropological perspective. I attempt such an explanation here. Relevant is an observation once advanced by the anthropologist Julian Pitt-Rivers (1970:870 n. 5) in an article he wrote for a Festschrift honoring Claude Lévi-Strauss: some “brave” person, he said, should write a study on the anthropology of love or, let me say it this way, of falling in love. I attempt here some preliminaries to such a study as I now proceed to ask this question: what’s love got to do with it?
|June 14, 2018||By Gregory Nagy listed under By Gregory Nagy, Pausanias commentary, Pausanias reader|
2018.06.14 | By Gregory Nagy
§0. My experiments with translating Pausanias, as reflected in several essays I have posted in Classical Inquiries, have by now reached a point where I have finished retranslating most of Pausanias Scroll 1. In the present posting, I explain what I mean by “retranslation,” showing a sample. In this sample, I retranslate the original Greek wording used by Pausanias as he briefly retells a myth about the sad death of an Amazon named Hippolyte.
|June 6, 2018||By Gregory Nagy listed under By Gregory Nagy|
2018.06.06 | By Gregory Nagy
This posting in Classical Inquiries for 2018.06.06 picks up from where I left off in a posting for 2016.03.03, the title of which was “Picturing Homer as a cult hero.” I now turn to a close parallel, which is a picturing of Archilochus as a cult hero in the island state of Paros.
|June 6, 2018||By Keith Stone listed under In medias res|
2018.06.06 | By Natasha Bershadsky, Andrea Debiasi, Douglas Frame, and Gregory Nagy
In the following representation of an email conversation that took place May 6 – June 2, 2018, Natasha Bershadsky, Gregory Nagy, Douglas Frame, and Andrea Debiasi engage in an intergenerational exchange of research, debating the vexed question of the nature of the Lelantine War, working out its connections with the Samian epic The Sack of Oikhalia and with poetic traditions of Homer and Hesiod.