Couvade in the Ancient Greek Literature: Disease or Ritual Performance? (original) (raw)
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Paeon d'Amato, l'antic mitògraf xipriota, ofereix una important informació sobre l'existència del costum de mentir en els homes (el couvade) a l'antiguitat. La informació és d'importància, ja que no es va a trobar en la literatura científica sobre el tema. Paeon assenyalar la seva existència en un estudi relatiu a la couvade, sense analitzar-lo en detall. Com aquest document indica que estem en el punt de transició aquí des de les costums del cicle de vida, però, han d'interpretar-se, als costums del cicle festiu anual. Aquesta forma particular de la pràctica de la couvade, un costum que es produeix en la seva forma original com una "incubadora situada a ', no està destinat a dur a terme qualsevol naixement en particular ni per oferir una protecció màgica per a la dona embarassada i del seu fill. Ni té per objecte oferir una confirmació simbòlica de la paternitat, sinó per assegurar la fertilitat i la fecunditat de la comunitat en el seu conjunt. Tenint en compte, per descomptat, que aquest ritual couvade particular era part d'un festival religiós anual, és clarament liminar, preocupats amb la fertilitat i és un ritus de transició. En el nostre cas, el ritual couvade es retira del seu entorn de costum i es col·loca en un marc festiu.
A Companion to Ancient Greek and Roman Music, edited by Eleonora Rocconi and Tosca Lynch. Malden: Wiley Blackwell., 2020
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This dissertation will consist of an investigation into the possibility of whether the tragedians Euripides and Sophocles may have used some of their plays in an attempt to heal the city of Athens from the Plague of Athens through the use of ritual and prayer within the dramas. Additionally, I will explore whether these attempts at healing, and the subsequent importation of the cult of Asclepius into Athens were then used to try to cure the city from the στάσις, essentially civil strife, that was afflicting it during the periods in which the plays may have been staged. The dissertation will be divided into three chapters. Chapter One will feature a discussion on the disease and healing-related aspects of Euripides’ Hippolytus and Sophocles’ Oedipus Tyrannus. Chapter Two will examine the importation of the cult of Asclepius into Athens and will also analyse Euripides’ Herakles with regard to its possible use in healing στάσις. Chapter Three will examine Sophocles’ Philoctetes with regard to how it may have also been used to combat στάσις. My argument will conclude with an assertion that there is evidence that shows a distinct possibility that some of these plays did feature healing chants and rituals designed to combat both the Plague of Athens and the later στάσις which were afflicting the city.
WATER, MOISTURE, KOUROTROPHIC DEITIES, AND RITUAL HAIR-CUTTING AMONG THE GREEKS Résumé.-En s'appuyant sur des preuves littéraires, la première partie de l'article explore le lien conceptuel qui unit étroitement l'eau, la croissance des cheveux et les rites de tonte des adolescents dans la Grèce antique. Elle montre que les cheveux, qui, en raison de leur renouvellement continu, sont par eux-mêmes un puissant symbole de croissance, sont régulièrement associés à l'humidité et à la moiteur, conditions préalables nécessaires à toute forme de croissance. Les cheveux constituent dès lors une offrande appropriée aux divinités kourotrophiques, telles qu'Apollon, Artémis et les dieux des rivières, qui se préoccupent de la croissance et de la maturation des enfants et des adolescents. La deuxième partie examine deux offrandes votives : la célèbre plaque en bois peint de la grotte de Pitsa et un petit relief en marbre trouvé dans la Thèbes phthiotique. Un lien est établi entre ces offrandes et les rites de coupe de cheveux des adolescents associés respectivement aux cultes des Nymphes et à celui de Poséidon.