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Greek and Roman Religions, Fall 1999
 
November 4, 1999
 
 
WEEKLY ASSIGNMENT DUE TODAY: Read Euripides, Hippolytus, lines 1 - 175 [text

Read Euripides, Bacchae (entire) [text]

 
 
SESSION LEADER #1:  Read Sourvinou-Inwood, "What is Polis Religion?" 
in Murray and Price, eds., The Greek City, 1990. 
(DF82 G74 1990)
 
 
SESSION LEADER #2:  Read Davies, ""Religion and the State", CAH vol. 4
 
 
DISCUSSION:  You might want to look at the first couple of pages of both articles, to get an idea of what their theses will be.  Sourvinou-Inwood and Davies present, at least on the surface, very different views of Greek religion; our main discussion goal today is to assess the degree to which their interpretations are inconsistent, and to figure out which we like better. 
 
 
LECTURE NOTES:
 
 
 

The Context and Form of Ovid's Fasti

Question:  Why did Ovid choose to write a literary version of a traditional text like the Fasti

Question:  Why did Ovid choose elegiac meter for this project? 

Some attempts at answers: 

There were no direct literary precedents. 

Other major works of poetry from Principate: Vergil's Aeneid and Ovid's Metamorphoses

Hesiod's Works and Days [text] organizes its discussion of celestial phenomena by dates and seasons. 

Callimachus (c. 300-240) wrote a Names of Months by Tribe and City and his famous Aitia (Causes), which covered the stories connected with religious rites, among other things. 
 

Previous Roman poets had toyed with similar ideas, but never carried them out. 
Horace, Odes 4.2.41-4 [text] (trans. Seaquist) 
You shall sing the festive days and the public game(s) 
of the city about the accomplished return 
of brave Augustus, and (you shall sing) the forum 
bereft of lawsuits. 
 
Propertius, 4.1.69 
I shall sing the sacred (rights) and days and ancient names of places 
 
But neither poet actually does this, at least to any significant degree.
 
The nature of the project. 
Amores 1.1.1-4 (trans. Seaquist): 
I was preparing to praise arms and violent wars in a heavy 
meter, with the subject being appropriate to the meter. 
Equal was the second line to the first; it is said 
Cupid  laughed at that and snatched away one foot. 
 
Fasti 2.3-8 (trans. Nagle): 
Elegies, now is your first voyage under full sail. 
Recently, I recall, you were only light verses. 
I had your able asistance in matters of the heart 
when I dallied with your verse-form in my early youth. 
The poet's the same, but the theme is religion and dates on the calendar. 
Who would believe the road from there led here? 
 
 
 The nature of Augustan politics and ideology in the late Principate. 
This is a very different sort of praise than Vergil's Aeneid
 
Above discussion is based on Geraldine Herbert-Brown's Ovid and the Fasti (Clarendon Press, 1994), chapter 1.
 
Question:  What does all of this imply for our problem (namely, how do we tell the history of religion with sources like Ovid's Fasti)? 
 
 

 Overview of Greek Drama

Tragedy is known from the works of Aeschylus (525-456), Sophocles (496-406), and Euripides (485-406);  comedy from Aristophanes (450-385) and Menander (342-290). 

We have seven works each of Aeschylus and Sophocles (preserved, it appears, in a standardized school text from the ancient period), nineteen of Euripides, ten of Aristophanes, and one of Menander.  Each wrote many more plays, which did not survive.  Thus, like Shakespeare, even though these are highly sophisticated poems, they were written very quickly. 

We have a lot of external evidence about ancient drama since ancient scholars in Greece and Rome were interested in it and preserve information about its history and performance at the time of the extant playwrites and later.  The origins of Greek drama were a mystery even to ancient scholars, however.  It appears to derive from choral lyric, however. 

Context of Performance: 

General rule:  all great Greek drama was Athenian.  In its early stages, it was written for one of two festivals (both in honor of Dionysus), the City Dionysia (March/April) and the Lenaea (January).  The former began in the late sixth century, the latter in the middle of the fifth.  They later became classics and were performed at local festivals in Attica (Country Dionysia) and elsewhere in the Greek world.  Euripides spent the last three years of his life in the court of the Macedonian king, and composed his last plays there. 

Tragedies would be written and performed in triologies (only one triology survives intact) that would be performed together, with a 'satyr play' as a coda.  Comedies were written and performed individually.  The festivals were the occasion of competition between playwrites.  A performance required, in addition to a script, a producer and a troop of actors (many of whom had no speaking roles).  There was public support to allow poorer citizens to buy tickets by the latter fifth century, and drama was a major site of civic cohesion throughout the period in which it was a living art form. 

Works of each playwrites:  

Aeschylus 

Persians (472) 
Seven Against Thebes (467) 
Agamemnon (part of the 'Oresteia trilogy) (458) 
Libation Bearers (part of the 'Oresteia trilogy) (458) 
Eumenides (part of the 'Oresteia trilogy) (458) 
Prometheus Bound 
Suppliants 
 
Sophocles 
Philoctetes (409) 
Oedipus at Colonus (401) 
Ajax 
Antigone 
Oedipus at Colonus 
Oedipus the King 
Trachinian Women 
 
Euripides 
Alcestis (438) 
Medea (431) 
Hippolytus (428) 
Trojan Women (415) 
Helen (412) 
Orestes (408) 
Andromache 
Bacchae 
Cyclops (only surviving satyr play) 
Electra 
 
Heraclidae 
Ion 
Iphigeneia at Aulis 
Iphigeneia in Tauris 
Hecuba 
Orestes 
Rhesus 
Supplices 
Troades 
 
 
Aristophanes 
Acharnians (425) 
Knights (424) 
Clouds (423) 
Wasps (422) 
Peace (421) 
 
Birds (414) 
Lysistrata (411) 
Frogs (405) 
Ecclesiazusae (392) 
Plutus (388) 
 
 
Menander 
Dyscolus (317)
 

For further reference:  there are two useful and inexpensive books on the market now that provide a good introction to Greek drama:  Graham Ley, A Short Introduction to the Ancient Greek Theater, Univ. of Chicago Press, 1991; and Bernhard Zimmermann, Greek Tragedy:  An Introduction, Johns Hopkins Univ. Press, 1991.  They will provide a further bibliography.

 

Modifications in Syllabus

We are about a half a class behind at this point, but not to worry.  The last two weeks of the term allow for quite a bit of leeway, and some of the material before Thanksgiving might take less time to cover than the syllabus suggests.  I suggest you keep up-to-date with your reading. 

Copies of primary readings for November 11 (Berossus, Manetho, Megasthenes) will be available in Rosengarten Reserve Room in photocopied form before class today.  We will discuss this material next week along with the Euripides reading assigned originally for today. 

The lectures on Roman Scholarship and Athenian State Religion do not relate to any readings.  I therefore will give them when time permits --- maybe after break, since they don't relate as directly to the literature theme.  I plan to cover the Philosophical Critique of religion on November 18 as planned.