At Argonautica 4.12–13, Medea, frightened and on the point of fleeing her home, 2 is compared to a young deer.

Meleagro pertenece a la generación previa a la de los héroes homéricos. In- tervino en la cacería del jabalí de Calidón, episodio contemporáneo a otras grandes empresas como la expedición de los Argonautas o la cruzada contra Tebas. Posee una particularidad que lo diferencia del resto de sus compañeros y que consiste en que su destino se halla ligado a un objeto externo a él. Este concepto denominado por Frazer “alma externada” es frecuente en las cultu- ras primitivas, pero poco (...) común en la mitología griega. Su heroica figura ha sido conservada en antiguas cerámicas y su historia, utilizada como argumento ejemplar en fuentes de épocas diferentes. En el presente trabajo veremos cómo Meleagro es evocado en el discurso de Fénix en el Canto IX de la Ilíada, vv. 496-605 y en la Oda V de Baquílides, vv. 56-175 y cómo, a pesar de que coinci- den en utilizar el mito con un propósito aleccionador, el mensaje principal con sus presupuestos morales y religiosos se adecua a contextos diferentes. (shrink)

The wounds inflicted by Homer's warriors fascinate readers, since they are vividly described and often curious or even grotesque. Commentators have struggled to explain some of them since commentaries began: some of the explanations are more curious than the wounds. Not surprisingly, the commentaries have not usually been graced by a high standard of anatomical or, especially, physiological background knowledge, and are often misleading in these respects. When such knowledge is applied, some wounds which have appeared problematic become realistic, but (...) some which have been accepted as straightforward become problematic. (shrink)

The wounds inflicted by Homer's warriors fascinate readers, since they are vividly described and often curious or even grotesque. Commentators have struggled to explain some of them since commentaries began: some of the explanations are more curious than the wounds. Not surprisingly, the commentaries have not usually been graced by a high standard of anatomical or, especially, physiological background knowledge, and are often misleading in these respects. When such knowledge is applied, some wounds which have appeared problematic become realistic, but (...) some which have been accepted as straightforward become problematic. (shrink)

The wounds inflicted by Homer's warriors fascinate readers, since they are vividly described and often curious or even grotesque. Commentators have struggled to explain some of them since commentaries began: some of the explanations are more curious than the wounds. Not surprisingly, the commentaries have not usually been graced by a high standard of anatomical or, especially, physiological background knowledge, and are often misleading in these respects. When such knowledge is applied, some wounds which have appeared problematic become realistic, but (...) some which have been accepted as straightforward become problematic. (shrink)

At Argonautica 4.12–13, Medea, frightened and on the point of fleeing her home, 2 is compared to a young deer.

These lines from the second book of the Aeneid introduce the night on which Troy falls. They have always been felt to be impressive: rich in allusion, noteworthy for the monosyllabic ending of the first line, and memorable for the majestic zeugma of the last two lines. Line 250 opens by incorporating a half line from Ennius: vertitur interea caelum cum ingentibus signis and closes with a near-translation of the substance of a half-line from Homer.

These lines from the second book of the Aeneid introduce the night on which Troy falls. They have always been felt to be impressive: rich in allusion, noteworthy for the monosyllabic ending of the first line, and memorable for the majestic zeugma of the last two lines. Line 250 opens by incorporating a half line from Ennius: vertitur interea caelum cum ingentibus signis and closes with a near-translation of the substance of a half-line from Homer.

In his account of the events leading up to the outbreak of the Peloponnesian War, Thucydides tells us that in 435b.c.the Epidamnians decided to transfer their allegiance from Corcyra to Corinth in accordance with the Delphic oracle, whereupon the Corinthians agreed to support Epidamnus against their own colony Corcyra. One of the reasons given is that the Corinthians hated the Corcyraeans for their contempt for their mother city, as ‘in their common festivals they would not allow them the customary privileges (...) of founders, at their sacrifice they did not give priority to Corinthians [as other colonies did]’ (οὔτε γὰρ ἐν πανηγύρεσι ταῖς κοιναῖς διδόντες γέρα τὰ νομιζόμενα οὔτε Κορινθίῳ ἀνδρὶ προκαταρχόμενοι τῶν ἱερῶν ὥσπερ αἱ ἄλλαι ἀποικίαι). Precisely what the dispute was and what the word προκατάρχεσθαι means have not been convincingly explained by commentators. (shrink)

Achilleus′ speeches and action in Iliad 24 ‘complete a development of character-or better, enlargement of experience and comprehension-which stretches through the whole poem’. I largely agree with this statement, but since I also believe that an ‘enlargement of experience and comprehension’ necessarily entails ‘ a development of character’, I do not hesitate, as its author does, to assert that Achilleus′ character develops, i.e., changes for the better, in the course of the Iliad. It is my purpose here to discuss one (...) of the ways in which his speeches in Book 24 are specifically designed to bring this out. I will also argue that it is precisely because his character changes for the better that the poem fits the Aristotelian concept of epic. Lastly, I will attempt to refute Redfield's arguments in support of his opinion that Achilleus does not change in the course of the story. (shrink)

Achilleus′ speeches and action inIliad24 ‘complete a development of character-or better, enlargement of experience and comprehension-which stretches through the whole poem’. I largely agree with this statement, but since I also believe that an ‘enlargement of experience and comprehension’ necessarily entails ‘ a development of character’, I do not hesitate, as its author does, to assert that Achilleus′ character develops, i.e., changes for the better, in the course of theIliad. It is my purpose here to discuss one of the ways (...) in which his speeches in Book 24 are specifically designed to bring this out. I will also argue that it is precisely because his character changes for the better that the poem fits the Aristotelian concept of epic. Lastly, I will attempt to refute Redfield's arguments in support of his opinion that Achilleus does not change in the course of the story. (shrink)

This article attempts to gather the evidence for panhellenism in the fifth century B.C. and to trace its development both as a political program and as a popular ideology. Panhellenism is here defined as the idea that the various Greek city-states could solve their political disputes and simultaneously enrich themselves by uniting in common cause and conquering all or part of the Persian empire. An attempt is made to trace the evidence for panhellenism throughout the fifth century by combining different (...) kinds of evidence: that is, both poetic and historical texts, as well as the testimonia for monuments which are no longer extant. Any thought of a panhellenic crusade was impossible before the Persian invasions, but such an expedition, under the dual leadership of Athens and Sparta, was espoused by Cimon. After his death it remained an item of popular talk for the rest of the century and this talk intensified during the second half of the Peloponnesian War. The paper has six parts: the first finds hints of panhellenist ideology in the fragments of Simonides' Plataea elegy and in Aeschylus' Persians. The second part attempts to explain several puzzling passages in Herodotus in terms of his reflecting contemporary panhellenist discourse, especially in his account of Aristagoras of Miletus at Sparta. Part three reconstructs Cimon' s belief in dual hegemony and his plans for a joint Athenian-Spartan expedition against the Persian empire. Part four connects an anecdote about Miltiades with the Cimonian monuments and argues that the artistic program of the Stoa Poikile was intended to support Cimon's panhellenist aspirations. Part five discusses panhellenist sentiments in late fifth-century Greek poetry, and dates the Olympic Oration and Funeral Oration of Gorgias to the period 408-405 B.C., Finally, part six relates the panhellenist writings of Isocrates to earlier developments. (shrink)

In Melanipp. PMG 762 the reading βροτῶν (v. 1) of the MSS can be retained. The god invoked as “lord of the everlasting soul” (v. 2), generally identified with Dionysus-Zagreus, can be rather recognized as the Orphic Zeus.