Pindar And The Cult Of Heroes

Pindar and the Cult of Heroes combines a study of Greek culture and religion (hero cult) with a literary-critical study of Pindar's epinician poetry. It looks at hero cult generally, but focuses especially on heroization in the 5th century BC. There are individual chapters on the heroization of war dead, of athletes, and on the religious treatment of the living in the 5th century. Hero cult, Bruno Currie argues, could be anticipated, in different ways, in a person's lifetime. Epinician poetry too should be interpreted in the light of this cultural context; fundamentally, this genre explores the patron's religious status. The book features extensive studies of Pindar's Pythians 2, 3, 5, Isthmian 7, and Nemean 7.

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Pindar's victory songs teem with divinity. By exploring them within the lived religious landscapes of the fifth century BCE, Hanne Eisenfeld demonstrates that they are in fact engaged in theological work. Focusing on a set of mythical figures whose identities blur the boundaries between mortality and immortality (Herakles, the Dioskouroi, Amphiaraos, and Asklepios), she newly interprets the value of immortality in the epinician corpus. Pindar's depiction of these figures responds to and shapes contemporary religious experience and revalues mortality as a prerequisite for the glory found in victory. The book combines close reading and philological analysis with religious historical approaches to Pindar's songs and his world. It highlights the inextricability of Greek literature and Greek religion, and models a novel approach to Greek lyric poetry at the intersection of these fields.

This volume in The Edinburgh Leventis Studies series collects the papers presented at the sixth A. G. Leventis conference organised under the auspices of the Department of Classics at the University of Edinburgh. As with earlier volumes, it engages with new research and new approaches to the Greek past, and brings the fruits of that research to a wider audience. Although Greek historians were fundamental in the enterprise of preserving the memory of great deeds in antiquity, they were not alone in their interest in the past. The Greeks themselves, quite apart from their historians and in a variety of non-historiographical media, were constantly creating pasts for themselves that answered to the needs - political, social, moral and even religious - of their society. In this volume eighteen scholars discuss the variety of ways in which the Greeks constructed de-constructed, engaged with, alluded to, and relied on their pasts whether it was in the poetry of Homer, in the victory odes of Pindar, in tragedy and comedy on the Athenian stage, in their pictorial art, in their political assemblies, or in their religious practices. What emerges is a comprehensive overview of the importance of and presence of the past at every level of Greek society. In the final chapter the three discussants present at the conference (Simon Goldhill, Christopher Pelling and Suzanne Said) survey the contributions to the volume, summarise its overall contributions as well as indicate new directions that further scholarship might follow.

This volume is concerned with aspects of orality and literacy in the ancient world. It arises from the tremendous contemporary interest among scholars in questions of how literacy and orality co-exist and interact in the ancient world. The contents of the book are refereed papers originally presented at the fifth biennial 'Orality and Literacy in ancient Greece' held at The University of Melbourne in 2002. Papers are offered by scholars from Britain, the USA, Canada and Australia which deal with a range of periods and genres in antiquity, from Homer through to Roman literature. The book will be of great interest to students and scholars of the ancient world.

Early Greek Ethics is the first volume devoted to philosophical ethics in its "formative" period. It explores contributions from the Presocratics, figures of the early Pythagorean tradition, sophists, and anonymous texts, as well as topics influential to ethical philosophical thought such as Greek medicine, music, friendship, and justice.

Pindar's Eyes is a ground-breaking interdisciplinary exploration of the interactions between Greek lyric poetry and visual and material culture in the early fifth century BCE. It draws on case studies of classical art and texts to open up analysis of the genre to the wider theme of aesthetic experience in early classical Greece, with particular focus on the poetic mechanisms through which Pindar's victory odes use visual and material culture to engage their audiences. Complete readings of Nemean 5, Nemean 8, and Pythian 1 reveal the poet's deep interest in the relations between lyric poetry and commemorative and religious sculpture, as well as other significant visual phenomena, while literary studies of his evocation of cultural attitudes through elaborate use of the lyric first person are combined with art-historical treatments of ecphrasis, of image and text, and of art's framing of ritual experience in ancient Greece. This specific aesthetic approach is expanded through fresh treatments of Simonides' and Bacchylides' own engagements with material culture, as well as an account of Pindaric themes in the Aeginetan logoi of Herodotus' Histories. These come together to offer not just a novel perspective on the relationship between art and text in Pindaric poetry, but to give rise to new claims about the nature of classical Greek visuality and ritual subjectivity, and to foster a richer understanding of the ways in which classical poetry and art shaped the lives and experiences of its ancient consumers.

This study questions the traditional view of sacrifices in hero-cults during the Archaic to the early Hellenistic periods. The analysis of the epigraphical and literary evidence for sacrifices to heroes in these periods shows, contrary to the traditional notion, that the main ritual in hero-cults was a thysia at which the worshippers consumed the meat from the animal victim. A particular handling of the animal’s blood or a holocaust, rituals previously taken to be typical for heroes, can rarely be documented and must be considered as marginal features in hero-cults. The terms eschara, escharon, bothros, enagizein, enagisma, enagismos and enagisterion, believed to be characteristic for hero-cults, are seldom used in hero-contexts before the Roman period and occur mainly in the Byzantine lexicographers and in the scholia. Since the main kind of sacrifice in hero-cults was a thysia, a ritual intimately connected with the social structure of society, the heroes must have fulfilled the same role as the gods within the Greek religious system. The fact that the heroes were dead seems to have been of little significance for the sacrificial rituals and it is questionable whether the rituals of hero-cults are to be considered as originating in the cult of the dead.