Lucia Prauscello | University of Cambridge (original) (raw)
Papers by Lucia Prauscello
The interconnectedness of two linguistic registers, the 'vernacular' and the 'more-than-local' or... more The interconnectedness of two linguistic registers, the 'vernacular' and the 'more-than-local' or 'pan-Hellenic', is a well-known characteristic of the Kunstsprache of Greek lyric. The two case-studies considered in this paper, Pindar's Olympian 1 and a roughly contemporary Boeotian stone epigram of local production (CEG 114), exemplify opposite poles within the spectrum of linguistic possibilities available to the poets of archaic and classical Greece.
Handbooks of Greek dialectology are generally unanimous in recording a clear-cut divide between g... more Handbooks of Greek dialectology are generally unanimous in recording a clear-cut divide between gram matical tradition and epigraphic evidence. Whereas the Boeotian inscriptional corpus, as a whole,9 does not record any certain form of athematic conjugation for the VV at any date, the grammatical tradition (Herodian and Eustathius), drawing mainly on the theories of Heraclides of Miletus (ca. 100 AD),10 claims the existence in Boeotian of an athematic conjugation for the contract verbs, at least those of the second class (the-εω type; see below).11 6 Curiously, in 18B4 Wilamowitz was willing to concede a greater influence of the Lesbian lyric on Corinna's poetic language than in 1907: 'Die verse von Korinna von Tanagra sind angeblich epichorisch boeotisch; obwohl [...] sehr wenig wahrscheinlich, daß Korinna aeolismen gemieden haben sollte, da ihre verskunst die selben lesbischen glieder ... aufreiht, sie hängt von Lesbos ab wie die lyriker alle' (1884: 320-1). In the ed. pr. of the Berlin papyrus Wilamowitz speaks more vague ly of borrowings from 'die allgemeine Dichtersprache' (1907: 39). An advocate, not always judicious, of Lesbian features in the Berlin papyrus is Nachmanson (1910: 135-9); cf. also more recently Angeli Bernardini 1984: 107-8 on PMG 654 iii.34 εννέπ'ιν; contra, see Page 1953: 58-9 (for a detailed discussion of this issue see below §2.1) and, more generally, 83 on Corinna 'not admit[ting] features of the Lesbian or West Greek dialects'. 7 The extent to which shared isoglosses among historical Boeotian, Lesbian and Thessalian may prove a prehistoric rela tionship between them has been hotly disputed in recent times: for a brief updated survey of the state of art in recent scholar ship (exhibiting a trend towards a significant 'diminution of the historical' status of 'Aeolic'), see Colvin 2010: 205 with further bibliography and Miller 2013: 219-20. Among those who tend to reject the notion of a common Aeolic phase, cf. the hyper critical approach by Brixhe 2006 and Holt Parker 2008. More inclined to accept the existence of a proto-Aeolic substratum common to the three historical dialects is Mendez Dosuna 2007: 460-62, following, with some qualifications, Garcia Ramon 1975. Vottero 2006 argues for the Boeotian dialect as the result of a complex geo-political and linguistic development in situ of different traits, among which Aeolian plays only a very limited part (cf. also Vottero 2014: 241). 8 On this long-standing problem, see the different positions of Garcia Ramon 1975: 71-2 (in favour of a proto-Aeolic origin), Bliimel 1982:167-72 § §181-6 (more skeptical) and Tribulato 2016: 206-8 §24 for a balanced survey. For the athematic conjugation of the VV in the Aeolic of Asia Minor only, mostly from a synchronic perspective, see Hodot 1990: 192-3 together with the caveats by Ruijgh 1995, esp. 596 (in eastern Aeolic 'la fusion de ε et ö avec η et ω s'est realisee des avant l'epoque d'Homere'). Vottero 2006 is silent on the issue. For traces of an athematic conjugation of the VV in Mycenaean, see the detailed study by Tribulato 2000: 43-64 (with previous bibliography: Bartonek 2003: 339-40 does not add anything substantial): the evidence suggests a fluid scenario where the conservation of IE athematic verbal formations coexists with the tendency to con flate the two classes of verbs (thematic and athematic). For a 'split' paradigm in Mycenaean between thematic and athematic forms, see also Meissner 2004. For the conflation of different types of IE verbal formations (denominatives, frequentatives and statives) into the Greek class of the VV as a premise for understanding why the VV, already in Mycenaean, may have switched to an athematic conjugation, see Watkins 1971 (esp. 91-3) and more generally Tucker 1990. 9 The most up-to-date catalogue of the ever-increasing number of Boeotian inscriptions remains Vottero 2001.
In the 'second best city' anthropology virtually becomes a sub-discipline of 'speaking about the ... more In the 'second best city' anthropology virtually becomes a sub-discipline of 'speaking about the gods' (qeolog©a): god, the divine nous,is' themeasure of all things' (Leg. .c-) and humans, because of their original kinship with the divine (.d- suggnei tiv qe©a), should aim, throughout their lives, to assimilate themselves to it (¾moioÓsqai), doing what is 'dear and conforming' to god (pr xiv f©lh kaª k»louqov qe : .c-). In Magnesia individual psychology (.d-e) and collective behavioural policy (.b-e) must both be equally modelled on their divine paradigm (.b-): the citizens of the new colony must try to replicate, on a social level, the orderly unity of the divine kosmos.Th e 'dual nature' of the man of the Laws, more than merely human but not yet fully divine, generates a constant tension regarding the exact modality of the relationship between humankind and divinity. The lawgiver (divinely inspired) must address men, not gods (.e nqrÛpoiv gr dialeg»meqa llì oÉ qeo±v). The process of self-likening to the divine must thus be enacted through a medium able to take into account what is the most defining and individualizing aspect of human nature (fÅsei nqrÛpeion mlista): its innate disposition to seek pleasures and avoid pain (.e-d). At the same time the assimilation to god of the civic Cf. .a-, .a; see also above all .c-c (the 'human marionette') and .c-: the best element (bltiston) to be found in humanity is that man is a plaything of god (qeoÓ ti pa©gnion ...memhcanhmnon). On these passages cf. Laks : -;J o ü et-Pastré : -, -. On the ¾mo©wsiv qe in the Laws, see Armstrong : -, Lavecchia : -.M o r e generally, for the idea of 'god-likeness' in Plato's works, see Sedley and Annas : -. 'Dual nature': Laks : . On the unresolved tension between men and gods in the Laws,see Laks : -; : -. On the divine inspiration of the laws, see Nightingale (esp. -), Welton and Lavecchia : -. Cf. also .d-e. For these passages see above all Laks : - and Woerther : -; cf. also White : - and Carone : -. Whether god, too, experiences pleasure or not is a highly controversial issue (for the Philebus't a k eo ni t ,s e eC a r o n e, esp. - on
According to the anonymous Life of Aristophanes, when Dionysius the tyrant of Syracuse wanted to ... more According to the anonymous Life of Aristophanes, when Dionysius the tyrant of Syracuse wanted to learn 'the ways of the Athenians' public life' (tn %qhna©wn polite©an), Plato answered by sending him Aristophanes' works and advising him to peruse them (t drmata aÉtoÓ skhqnta). Anecdotal as this piece of evidence may be, it is not an altogether unfitting reception of some of Plato's long-standing concerns, in his dialogues, with laughter, and especially comic laughter, as a powerful social and political medium. In particular, Plato's uneasy relationship with comedy is one of the most intriguing aspects of what Monoson has called his 'democratic entanglements'. In classical Athens comedy was a festival sponsored by the state and performed by citizens for the citizens themselves: with all its marked distortion of everyday reality, its appeal to 'free speech' (parrhs©a) and 'equality' («s»thv) nevertheless contributed My sincerest thanks to M. Schofield, G. Lloyd and the anonymous Cambridge referees for improving substantially an earlier version of this chapter. I alone am responsible for any mistakes and/or misunderstandings. Ar. T ll. - K-A (= Prolegom. de com. i, ia, xxviiii, ll. - Koster). On its possible pro-Athenian origin, see Riginos : . Riginos dates the anecdote as 'no later than the sixth century ad'(: ). The bibliography on the subject is endless; I quote here only what I found most relevant for my present argument. Comedy as a form of ritually institutionalized laughter: Halliwell : -, , aandb: -;Rosen: -. On Plato and laughter: McCabe ; Halliwell : - and : -;Rosen: -;Jouët-Pastré and : -;Rowe; P. M. Steiner ; Mader (esp. - on comedy). On Plato's engagement with comedy as a competing 'civic' discourse: Nightingale : -, -; on Plato's redeployment of comic tropes of speech, see Brock . On the alleged fondness of the historical Plato for Aristophanes, Epicharmus and Sophron, see Riginos : -. Monoson . Plato's moral interpretation of comedy as a public, if not overtly political, vehicle of communication is, of course, determined by his own philosophical agenda. That is, Plato's response is only one of the possible audience responses to the complexities of Aristophanes' self-presentation as a 'civic voice' (see Silk a: ). I share here the moderate scepticism expressed by Heath and now Olson (esp. -) on the unambiguous seriousness of comic discourse qua political discourse (vs. Jeffrey Henderson and ).
ΦΑΙΔΙΜΟΣ ΕΚΤΩΡ Studi in onore di Willy Cingano per il suo 70° compleanno a cura di Enrico Emanuele Prodi e Stefano Vecchiato, 2021
Since Coppola's 1931 proecdosis of PSI 1174 = PMG 690 (Boeot. inc. auct.), scholars have almost e... more Since Coppola's 1931 proecdosis of PSI 1174 = PMG 690 (Boeot. inc. auct.), scholars have almost exclusively focused on the Orestas poem transmitted at ll. 8-13, neglecting the more lacunose seven lines at the beginning of the papyrus fragment. This contribution provides a new transcription based on autopsy of the whole papyrus and offers a new detailed study of the remains of the first poem (ll. 1-7). Among the various possible scenarios that can be envisaged, the hypothesis of a poem on Iphigenia's sacrifice in Aulis deserves serious consideration.
Bloomsbury Academic eBooks, 2023
The Cambridge Companion to Sappho
De Gruyter eBooks, Aug 19, 2019
Genealogies are always a contested site of negotiation between local and supra-local traditions. ... more Genealogies are always a contested site of negotiation between local and supra-local traditions. 1 This paper argues that the correct interpretation of γῆα[ν ϝ]ὰν ἀππασάμενος in Corinna PMG 654 col. iii l. 39-with reference to Orion's role within the sub-catalogic section of the genealogy of prophets in an unnamed Boeotian sanctuary-is that already suggested by the scholia: Orion did have to 'regain' possession of his land. A new re-appraisal of the evidence, literary and epigraphical, for the internal gemination /-pp-/ before a vowel in Boeotian suggests that the standard interpretation of-ππ-as deriving from an original *kw-is still to be preferred on both linguistic and semantic grounds. Corinna's ἀππασάμενος most probably derives from *ἀνα-ππᾱ-> *ἀμ-ππᾱ-> ἀππᾱ-, and not from *ἀποπασάμενος as recently suggested.
Zeitschrift für Papyrologie und Epigraphik, 2003
Zeitschrift für Papyrologie und Epigraphik, 1998
Mnemosyne: A journal of classical studies, 2002
The Classical Quarterly, 2011
Zeitschrift Fur Papyrologie Und Epigraphik, 2002
Zeitschrift Fur Papyrologie Und Epigraphik, 2001
The Journal of Hellenic Studies, 2011
Brill's Companion to Callimachus, 2011
‘New Musical’ gestures were still an active force that contributed to defining poetic (and at tim... more ‘New Musical’ gestures were still an active force that contributed to defining poetic (and at times ideological if not overtly political) allegiances in Ptolemaic Alexandria. This paper investigates if and how Callimachus ever engaged with this strand of the poetic legacy. A close reading of some programmatic passages (Ia. 13.43–5, Aetia fr. 1. 35–8) suggests that approaching Callimachus from the side of a ‘Dionysian poetics’ may present some surprises. To investigate some of the ways in which Callimachus negotiates his own Apollo by exploiting the musical/literary tradition of rivalry between Apollo and Dionysus may help us to understand better, within a historically oriented perspective, some features of the few surviving occurrences of Dionysus in Callimachus’ poetry (especially the Delphic Dionysus). Confrontation with Plato’s theorizing on chorality and its cultic affiliations (particularly in the Laws) will also prove to be an important critical tool to interpret Callimachus’ own choices.
The interconnectedness of two linguistic registers, the 'vernacular' and the 'more-than-local' or... more The interconnectedness of two linguistic registers, the 'vernacular' and the 'more-than-local' or 'pan-Hellenic', is a well-known characteristic of the Kunstsprache of Greek lyric. The two case-studies considered in this paper, Pindar's Olympian 1 and a roughly contemporary Boeotian stone epigram of local production (CEG 114), exemplify opposite poles within the spectrum of linguistic possibilities available to the poets of archaic and classical Greece.
Handbooks of Greek dialectology are generally unanimous in recording a clear-cut divide between g... more Handbooks of Greek dialectology are generally unanimous in recording a clear-cut divide between gram matical tradition and epigraphic evidence. Whereas the Boeotian inscriptional corpus, as a whole,9 does not record any certain form of athematic conjugation for the VV at any date, the grammatical tradition (Herodian and Eustathius), drawing mainly on the theories of Heraclides of Miletus (ca. 100 AD),10 claims the existence in Boeotian of an athematic conjugation for the contract verbs, at least those of the second class (the-εω type; see below).11 6 Curiously, in 18B4 Wilamowitz was willing to concede a greater influence of the Lesbian lyric on Corinna's poetic language than in 1907: 'Die verse von Korinna von Tanagra sind angeblich epichorisch boeotisch; obwohl [...] sehr wenig wahrscheinlich, daß Korinna aeolismen gemieden haben sollte, da ihre verskunst die selben lesbischen glieder ... aufreiht, sie hängt von Lesbos ab wie die lyriker alle' (1884: 320-1). In the ed. pr. of the Berlin papyrus Wilamowitz speaks more vague ly of borrowings from 'die allgemeine Dichtersprache' (1907: 39). An advocate, not always judicious, of Lesbian features in the Berlin papyrus is Nachmanson (1910: 135-9); cf. also more recently Angeli Bernardini 1984: 107-8 on PMG 654 iii.34 εννέπ'ιν; contra, see Page 1953: 58-9 (for a detailed discussion of this issue see below §2.1) and, more generally, 83 on Corinna 'not admit[ting] features of the Lesbian or West Greek dialects'. 7 The extent to which shared isoglosses among historical Boeotian, Lesbian and Thessalian may prove a prehistoric rela tionship between them has been hotly disputed in recent times: for a brief updated survey of the state of art in recent scholar ship (exhibiting a trend towards a significant 'diminution of the historical' status of 'Aeolic'), see Colvin 2010: 205 with further bibliography and Miller 2013: 219-20. Among those who tend to reject the notion of a common Aeolic phase, cf. the hyper critical approach by Brixhe 2006 and Holt Parker 2008. More inclined to accept the existence of a proto-Aeolic substratum common to the three historical dialects is Mendez Dosuna 2007: 460-62, following, with some qualifications, Garcia Ramon 1975. Vottero 2006 argues for the Boeotian dialect as the result of a complex geo-political and linguistic development in situ of different traits, among which Aeolian plays only a very limited part (cf. also Vottero 2014: 241). 8 On this long-standing problem, see the different positions of Garcia Ramon 1975: 71-2 (in favour of a proto-Aeolic origin), Bliimel 1982:167-72 § §181-6 (more skeptical) and Tribulato 2016: 206-8 §24 for a balanced survey. For the athematic conjugation of the VV in the Aeolic of Asia Minor only, mostly from a synchronic perspective, see Hodot 1990: 192-3 together with the caveats by Ruijgh 1995, esp. 596 (in eastern Aeolic 'la fusion de ε et ö avec η et ω s'est realisee des avant l'epoque d'Homere'). Vottero 2006 is silent on the issue. For traces of an athematic conjugation of the VV in Mycenaean, see the detailed study by Tribulato 2000: 43-64 (with previous bibliography: Bartonek 2003: 339-40 does not add anything substantial): the evidence suggests a fluid scenario where the conservation of IE athematic verbal formations coexists with the tendency to con flate the two classes of verbs (thematic and athematic). For a 'split' paradigm in Mycenaean between thematic and athematic forms, see also Meissner 2004. For the conflation of different types of IE verbal formations (denominatives, frequentatives and statives) into the Greek class of the VV as a premise for understanding why the VV, already in Mycenaean, may have switched to an athematic conjugation, see Watkins 1971 (esp. 91-3) and more generally Tucker 1990. 9 The most up-to-date catalogue of the ever-increasing number of Boeotian inscriptions remains Vottero 2001.
In the 'second best city' anthropology virtually becomes a sub-discipline of 'speaking about the ... more In the 'second best city' anthropology virtually becomes a sub-discipline of 'speaking about the gods' (qeolog©a): god, the divine nous,is' themeasure of all things' (Leg. .c-) and humans, because of their original kinship with the divine (.d- suggnei tiv qe©a), should aim, throughout their lives, to assimilate themselves to it (¾moioÓsqai), doing what is 'dear and conforming' to god (pr xiv f©lh kaª k»louqov qe : .c-). In Magnesia individual psychology (.d-e) and collective behavioural policy (.b-e) must both be equally modelled on their divine paradigm (.b-): the citizens of the new colony must try to replicate, on a social level, the orderly unity of the divine kosmos.Th e 'dual nature' of the man of the Laws, more than merely human but not yet fully divine, generates a constant tension regarding the exact modality of the relationship between humankind and divinity. The lawgiver (divinely inspired) must address men, not gods (.e nqrÛpoiv gr dialeg»meqa llì oÉ qeo±v). The process of self-likening to the divine must thus be enacted through a medium able to take into account what is the most defining and individualizing aspect of human nature (fÅsei nqrÛpeion mlista): its innate disposition to seek pleasures and avoid pain (.e-d). At the same time the assimilation to god of the civic Cf. .a-, .a; see also above all .c-c (the 'human marionette') and .c-: the best element (bltiston) to be found in humanity is that man is a plaything of god (qeoÓ ti pa©gnion ...memhcanhmnon). On these passages cf. Laks : -;J o ü et-Pastré : -, -. On the ¾mo©wsiv qe in the Laws, see Armstrong : -, Lavecchia : -.M o r e generally, for the idea of 'god-likeness' in Plato's works, see Sedley and Annas : -. 'Dual nature': Laks : . On the unresolved tension between men and gods in the Laws,see Laks : -; : -. On the divine inspiration of the laws, see Nightingale (esp. -), Welton and Lavecchia : -. Cf. also .d-e. For these passages see above all Laks : - and Woerther : -; cf. also White : - and Carone : -. Whether god, too, experiences pleasure or not is a highly controversial issue (for the Philebus't a k eo ni t ,s e eC a r o n e, esp. - on
According to the anonymous Life of Aristophanes, when Dionysius the tyrant of Syracuse wanted to ... more According to the anonymous Life of Aristophanes, when Dionysius the tyrant of Syracuse wanted to learn 'the ways of the Athenians' public life' (tn %qhna©wn polite©an), Plato answered by sending him Aristophanes' works and advising him to peruse them (t drmata aÉtoÓ skhqnta). Anecdotal as this piece of evidence may be, it is not an altogether unfitting reception of some of Plato's long-standing concerns, in his dialogues, with laughter, and especially comic laughter, as a powerful social and political medium. In particular, Plato's uneasy relationship with comedy is one of the most intriguing aspects of what Monoson has called his 'democratic entanglements'. In classical Athens comedy was a festival sponsored by the state and performed by citizens for the citizens themselves: with all its marked distortion of everyday reality, its appeal to 'free speech' (parrhs©a) and 'equality' («s»thv) nevertheless contributed My sincerest thanks to M. Schofield, G. Lloyd and the anonymous Cambridge referees for improving substantially an earlier version of this chapter. I alone am responsible for any mistakes and/or misunderstandings. Ar. T ll. - K-A (= Prolegom. de com. i, ia, xxviiii, ll. - Koster). On its possible pro-Athenian origin, see Riginos : . Riginos dates the anecdote as 'no later than the sixth century ad'(: ). The bibliography on the subject is endless; I quote here only what I found most relevant for my present argument. Comedy as a form of ritually institutionalized laughter: Halliwell : -, , aandb: -;Rosen: -. On Plato and laughter: McCabe ; Halliwell : - and : -;Rosen: -;Jouët-Pastré and : -;Rowe; P. M. Steiner ; Mader (esp. - on comedy). On Plato's engagement with comedy as a competing 'civic' discourse: Nightingale : -, -; on Plato's redeployment of comic tropes of speech, see Brock . On the alleged fondness of the historical Plato for Aristophanes, Epicharmus and Sophron, see Riginos : -. Monoson . Plato's moral interpretation of comedy as a public, if not overtly political, vehicle of communication is, of course, determined by his own philosophical agenda. That is, Plato's response is only one of the possible audience responses to the complexities of Aristophanes' self-presentation as a 'civic voice' (see Silk a: ). I share here the moderate scepticism expressed by Heath and now Olson (esp. -) on the unambiguous seriousness of comic discourse qua political discourse (vs. Jeffrey Henderson and ).
ΦΑΙΔΙΜΟΣ ΕΚΤΩΡ Studi in onore di Willy Cingano per il suo 70° compleanno a cura di Enrico Emanuele Prodi e Stefano Vecchiato, 2021
Since Coppola's 1931 proecdosis of PSI 1174 = PMG 690 (Boeot. inc. auct.), scholars have almost e... more Since Coppola's 1931 proecdosis of PSI 1174 = PMG 690 (Boeot. inc. auct.), scholars have almost exclusively focused on the Orestas poem transmitted at ll. 8-13, neglecting the more lacunose seven lines at the beginning of the papyrus fragment. This contribution provides a new transcription based on autopsy of the whole papyrus and offers a new detailed study of the remains of the first poem (ll. 1-7). Among the various possible scenarios that can be envisaged, the hypothesis of a poem on Iphigenia's sacrifice in Aulis deserves serious consideration.
Bloomsbury Academic eBooks, 2023
The Cambridge Companion to Sappho
De Gruyter eBooks, Aug 19, 2019
Genealogies are always a contested site of negotiation between local and supra-local traditions. ... more Genealogies are always a contested site of negotiation between local and supra-local traditions. 1 This paper argues that the correct interpretation of γῆα[ν ϝ]ὰν ἀππασάμενος in Corinna PMG 654 col. iii l. 39-with reference to Orion's role within the sub-catalogic section of the genealogy of prophets in an unnamed Boeotian sanctuary-is that already suggested by the scholia: Orion did have to 'regain' possession of his land. A new re-appraisal of the evidence, literary and epigraphical, for the internal gemination /-pp-/ before a vowel in Boeotian suggests that the standard interpretation of-ππ-as deriving from an original *kw-is still to be preferred on both linguistic and semantic grounds. Corinna's ἀππασάμενος most probably derives from *ἀνα-ππᾱ-> *ἀμ-ππᾱ-> ἀππᾱ-, and not from *ἀποπασάμενος as recently suggested.
Zeitschrift für Papyrologie und Epigraphik, 2003
Zeitschrift für Papyrologie und Epigraphik, 1998
Mnemosyne: A journal of classical studies, 2002
The Classical Quarterly, 2011
Zeitschrift Fur Papyrologie Und Epigraphik, 2002
Zeitschrift Fur Papyrologie Und Epigraphik, 2001
The Journal of Hellenic Studies, 2011
Brill's Companion to Callimachus, 2011
‘New Musical’ gestures were still an active force that contributed to defining poetic (and at tim... more ‘New Musical’ gestures were still an active force that contributed to defining poetic (and at times ideological if not overtly political) allegiances in Ptolemaic Alexandria. This paper investigates if and how Callimachus ever engaged with this strand of the poetic legacy. A close reading of some programmatic passages (Ia. 13.43–5, Aetia fr. 1. 35–8) suggests that approaching Callimachus from the side of a ‘Dionysian poetics’ may present some surprises. To investigate some of the ways in which Callimachus negotiates his own Apollo by exploiting the musical/literary tradition of rivalry between Apollo and Dionysus may help us to understand better, within a historically oriented perspective, some features of the few surviving occurrences of Dionysus in Callimachus’ poetry (especially the Delphic Dionysus). Confrontation with Plato’s theorizing on chorality and its cultic affiliations (particularly in the Laws) will also prove to be an important critical tool to interpret Callimachus’ own choices.