LYKOPHRON AND EPIGRAPHY: THE VALUE AND FUNCTION OF CULT EPITHETS IN THE ALEXANDRA.

The subject of this paper is a striking and unavoidable feature of the Alexandra: Lykophron's habit of referring to single gods not by their usual names, but by multiple lists of epithets piled up in asyndeton. This phenomenon first occurs early in the 1474-line poem, and this occurrence will serve...

Descripción completa

Detalles Bibliográficos
Publicado en:Classical Quarterly Vol. 64; no. 1; pp. 91 - 121
Autor principal: Hornblower, Simon
Formato: Artículo
Publicado: Cambridge University Press May2014
Materias:
Acceso en línea:Ver este registro en EBSCOhost
fields @attributes:
  recordID: 1
pdfLink:
plink: https://search.ebscohost.com/login.aspx?direct=true&db=hlh&AN=95617025&site=ehost-live
header:
  @attributes:
    shortDbName: hlh
    uiTerm: 95617025
    longDbName: Humanities International Complete
    uiTag: AN
  controlInfo:
    bkinfo:
    jinfo:
      jid:
        00098388
        CQU
      jtl: Classical Quarterly
      issn: 00098388
      maglogo: N
    pubinfo:
      dt: May2014
      vid: 64
      iid: 1
      pid: 15979
      pub: Cambridge University Press
    artinfo:
      ui:
        95617025
        10.1017/S0009838813000578
      ppf: 91
      ppct: 30
      formats:
      tig:
        atl: LYKOPHRON AND EPIGRAPHY: THE VALUE AND FUNCTION OF CULT EPITHETS IN THE ALEXANDRA.
      aug:
        au: Hornblower, Simon
        affil: All Souls College, Oxford
      su:
        Epithets
        Greek poetry
        Literary criticism
        Alexandra (Poem)
        Epigraphs (Literature)
        Inscriptions
      sug:
        subj:
          Epithets
          Greek poetry
          Literary criticism
          Alexandra (Poem)
          Epigraphs (Literature)
          Inscriptions
      ab: The subject of this paper is a striking and unavoidable feature of the Alexandra: Lykophron's habit of referring to single gods not by their usual names, but by multiple lists of epithets piled up in asyndeton. This phenomenon first occurs early in the 1474-line poem, and this occurrence will serve as an illustration. At 152–3, Demeter has five descriptors in a row: Ἐνναία ποτὲ | Ἕρκυνν' Ἐρινὺς Θουρία Ξιφηφόρος, ‘Ennaian … Herkynna, Erinys, Thouria, Sword-bearing’. In the footnote I give the probable explanations of these epithets. Although in this sample the explanations to most of the epithets are not to be found in inscriptions, my main aim in what follows will be to emphasize the relevance of epigraphy to the unravelling of some of the famous obscurity of Lykophron. In this paper, I ask why the poet accumulates divine epithets in this special way. I also ask whether the information provided by the ancient scholiasts, about the local origin of the epithets, is of good quality and of value to the historian of religion. This will mean checking some of that information against the evidence of inscriptions, beginning with Linear B. It will be argued that it stands up very well to such a check. The Alexandra has enjoyed remarkable recent vogue, but this attention has come mainly from the literary side. Historians, in particular historians of religion, and students of myths relating to colonial identity, have been much less ready to exploit the intricate detail of the poem, although it has so much to offer in these respects. The present article is, then, intended primarily as a contribution to the elucidation of a difficult literary text, and to the history of ancient Greek religion. Despite the article's main title, there will, as the subtitle is intended to make clear, be no attempt to gather and assess all the many passages in Lykophron to which inscriptions are relevant. There will, for example, be no discussion of 1141–74 and the early Hellenistic ‘Lokrian Maidens inscription’ (IG 9.12 706); or of the light thrown on 599 by the inscribed potsherds carrying dedications to Diomedes, recently found on the tiny island of Palagruza in the Adriatic, and beginning as early as the fifth century b.c. (SEG 48.692bis–694); or of 733–4 and their relation to the fifth-century b.c. Athenian decree (n. 127) mentioning Diotimos, the general who founded a torch race at Naples, according to Lykophron; or of 570–85 and the epigraphically attested Archegesion or cult building of Anios on Delos, which shows that this strange founder king with three magical daughters was a figure of historical cult as well as of myth.
      pubtype: Academic Journal
      doctype: Article
      src: R
    language: English
    refInfo:
    copyright:
      @attributes:
        flag: Y
      dt:
        @attributes:
          year: 2014
    holdings:
      @attributes:
        islocal: N