By Richard Seaford
This e-book additional develops Professor Seaford's leading edge paintings at the examine of formality and funds within the constructing Greek polis. It employs the concept that of the chronotope, which refers back to the phenomenon wherein the spatial and temporal frameworks particular or implicit in a textual content have an identical constitution and uncovers quite a few such chronotopes within the Homeric Hymn to Demeter and particularly the tragedies of Aeschylus. Mikhail Bakhtin's pioneering use of the chronotope used to be in literary research. This learn against this derives the range of chronotopes take place in Greek texts from the range of socially integrative practices within the constructing polis - significantly reciprocity, collective ritual, and monetised trade. specifically, the tragedies of Aeschylus embodies the reassuring absorption of the recent and dangerous monetised chronotope into the normal chronotope that arises from collective ritual with its aetiological delusion.
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Additional resources for Cosmology and the Polis: The Social Construction of Space and Time in the Tragedies of Aeschylus
1449a21, Rhet. 1404a30): the metre is usual within the earliest surviving tragedy (Pers. ), happens in a fraction (60) of Aeschylus’ (Dionysiac) Edonians, and is revived through past due Euripides. fifty three For the relationship of the Ikarios tale with town Dionysia see Sourvinou-Inwood (2003a) seventy four. fifty four Ath. pol. three. five; Parker (2005) 303–4. fifty five E. g. Pickard-Cambridge (1968) Figs. 12 and thirteen. fifty six probably a (wedding) procession went from Limnaion to Boukoleion. fifty seven Dionysos having intercourse as visitor in a loved ones is a uncomplicated legendary trend. fifty eight Simon (1963). the coming of a marriage procession at a home is often depicted in Athenian vase-painting: Oakley and Sinos (1993) Figs. 50, 70, seventy three, seventy eight, ninety one, ninety nine, 107, 108; Simon (1963) sixteen n. fifty seven. fifty nine Simon (1963) 6–22 (esp. 12–13, 15), (1983) 97–8. This model of the parable is attested already in fifth-century Athens: Pherekyd. FGrH three F148; ARV2 560. five. Parker (2005) 305 gadgets that Ariadne isn't really Athenian; however the mind's eye obvious in e. g. the ‘Pronomos vase’ or Xen. Symp. nine could have hooked up additionally to the ritual within the Boukoleion. 60 Fr. eighty five, as interpreted via Hollis (2009) 273. sixty one Bacchae 206–9; Seaford (1996) 38, 44–52, a hundred and seventy. within the portray of Dionysos (with a satyr) drawing close the basilinna (ARV2 1057. ninety six) he's under the influence of alcohol – like all Athenian citizen on the pageant. sixty two Seaford (1988), (1990b). sixty three Mazarakis Ainian (1997), e. g. 378: ‘In the small darkish Age groups, it seems that rituals requiring the life of a few form of safeguard have been conducted contained in the leader’s domestic, which in most cases stood on the comparable position for a number of generations, occasionally for a number of centuries. it really is no twist of fate that numerous between those rulers’ dwellings gave onto the settlement’s loose area, which might have functioned as an meeting position and infrequently as an hypaethral sanctuary. ’ additionally de Polignac (1994) 7–8. sixty four E. g. Hurwit (1999) 72–4, 88. sixty five a up to date account is by way of Hurwit (1999) 200–9. sixty six Nilsson (1967) 71–2; cook dinner (1925) 11–36. sixty seven Kron (1976) forty four; Pausan. 1. 26. five. sixty eight Fr. 370. fifty one, 55–60. sixty nine Stern (1986) 51–64. 70 A crater from Tarentum: Würzburg, Martin von Wagner Musuem, H4696, H4701; Simon (1982) 22 and Fig. three. seventy one Fr. 370. three, fifty one. seventy two The Sophilos Dinos and the François Vase (LIMC Peleus 211 and 212). seventy three Travlos (1988) 91–2; Darcque (1981). seventy four Mazarakis Ainian (1997) 149, 347–8. seventy five Plut. Mor. 81e, fr. 178; Hippol. Haer. five. eight. 39. A minority view refers the anaktoron/anaktora to the full telestrion (cf. Parker (2005) 51), yet even have been this right it should no longer a lot have an effect on my argument. seventy six Travlos (1988) ninety three; Mylonas (1961) eighty five. seventy seven Travlos (1988) 93–4. seventy eight In Linear B the observe for king is wanax, from which derives the adjective wanakateron, as e. g. in wanakateron temenos, ‘royal domain’: Ventris and Chadwick (1973) one hundred twenty, 265–6, 408–9, 589. Cf. Od. 15. 397. seventy nine In a fifth-century poem: P. Oxy. 2622 I and PSI 1391; Richardson (1974) 197. within the Demeter Hymn (475) he's one of many ‘kings’ (basileis), in addition to Keleos, to whom Demeter taught her mysteries. eighty one other Attic extended family that administered its mystery-cult was once the Lykomidai in Phlya: Plut.