By Lorna Hardwick, Christopher Stray
Studying the large quantity of how during which the humanities, tradition, and considered Greece and Rome were transmitted, interpreted, tailored and used, A spouse to Classical Receptions explores the influence of this phenomenon on either historic and later societies. presents a complete creation and review of classical reception - the translation of classical artwork, tradition, and idea in later centuries, and the quickest starting to be quarter in classicsBrings jointly 34 essays via a global staff of individuals taken with old and glossy reception options and practicesCombines shut readi. Read more...
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Extra resources for A Companion to Classical Receptions
Work now in progress or planned is likely to add further dimensions to the issues raised here and to introduce new ones. Inparticular we expect to see more research on reception within antiquity, on the relationship between classical material and creativity (Harrison 2008; Rees 2008), on reception across genres, on alignments between scholarship and creative practice, on the role of the translator as mediator and activator (Lianeri and Zajko 2008) and on the cross-cultural genesis and impact of receptions.
It is in this context of Puritan supremacy that Cowley’s punchline about the ‘man of morals’ is to be understood. While the nameless Greek author just addresses his friends, Cowley makes a thinly veiled allusion to Puritans, perhaps even Oliver Cromwell himself, and their clampdown on drinking. It is obvious that these socio-political connotations of the poem could be pursued in more detail (Revard 1991), but here we want to discuss three aspects of Cowley’s poem as part of the Anacreontic tradition more broadly.
It would thus appear that a simple dichotomy between ‘traditional’ and ‘untraditional’ material does not do justice to the complexities of Hera’s speech. The point is that they did not care: as Glenn Most observes, there is no evidence to speak of that Greek audiences were ever interested in identifying Homer’s sources (Most 2003: 85). Most’s observation poses a problem for the student of reception: even if we accept as likely that Hera’s speech in Iliad 14 depends ultimately on En ma eliš, it is far from clear what exactly follows from this.