By Katharine Derderian
This quantity examines the impression of literacy at the improvement of alternative genres of mourning in historic Greece. The oral culture of lament within the Homeric poems varieties the purpose of departure for shut readings of epigraphic fabric and written texts commemorating the useless within the archaic and classical classes, together with grave epigrams, threnoi, tragedy and Athenian epitaphioi. those texts exhibit the non-linear improvement of Greek literacy and provide perception into the continuing impact of lament in different poetic genres and the evolving makes use of of dying and mourning in several media. particularly the dialogue makes a speciality of the position of writing in commemorating squaddies and the evolution of the written memorial right into a old and civic medium of communique.
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Extra info for Leaving Words to Remember: Greek Mourning and the Advent of Literacy (Mnemosyne, Bibliotheca Classica Batava Supplementum) (Mnemosyne Supplements)
1 The Performance and Structure of The performance of the is most often set in an indoor situation77 among kin or intimates of the deceased; portrayals of emphasize the house or other dwelling as the location of the lament for persons either dead or expected dead78 and sometimes make explicit mention of domestic affairs that form a complex with the - property division (Il. 1558), questions of the perusal of wealth (Od. 242-8) or the condition of the (Od. 144). Priam's dismissal of Hector's non-kin mourners and Odysseus' negative assessment of his in a stranger's house underscore the difference between private determined by kinship or close relationship and other types of public, communal mourning: (//.
76 There exist other mourning speeches not labeled as which include various features of the ; they are laments marked by and / or with an address of the deceased in a group context: Briseis for Patroclus (//. 287-300), Achilles for Patroclus (Il. 313-338), and Priam for Hector (//. 416-429). I will use these four unmarked laments to supplement my development of a model for the Homeric lament, while recognizing their exceptional nature, in that 1) all four unlabeled laments take place outside the ritual context of a funeral; 2) Briseis is not a relative of Patroclus by blood or marriage; 3) Achilles' laments, including his labeled , are exceptional - they are marked by threatening content and differentiated from the others by heroic speech of remembrance and exclusively individual male lament.
66 Il. 226-7 [Priam for Hector]; Od. 55-7 [Penelope]. 67 paired with or in response to the gesture of embrace (//. 226-7 [Priam and Hector]; Od. 214-5 [reunion of Odysseus and Telemachus]) and in response to speech: //. 507 [Priam and Achilles], Od. 249 [Penelope and Odysseus]. On the desire for , see Monsacre 193. 68 (Il. 153-4 [Achilles and companions for Patroclus], Od. 213, 251 [Penelope]), (Il. 511 [Achilles and Priam], Od. 56 [Penelope]), (Il. 512 [Priam and Achilles]). THE UNSPEAKABLE LAMENT often ends with 69 33 , suggesting the satisfaction of the desire for (//.