By Richard Hunter, Ian Rutherford
Even if fresh scholarship has thinking about the city-state because the context for the construction of Greek poetry, for poets and performers shuttle used to be extra the norm than the exception. This ebook strains this principal element of historic tradition from its roots within the close to jap societies which preceded the Greeks, during the method during which early semi-mythical figures equivalent to Orpheus have been imagined, the poets who travelled to the intense courts of archaic tyrants, and on into the fluid mobility of imperial and overdue vintage tradition. The emphasis is either on why poets travelled, and on how neighborhood groups used the talents of those outsiders for his or her personal reasons. Wandering poets also are set in the wider context of historic networks of alternate, patronage and association among groups and are obvious as one quite strong manifestation of a characteristic of historical lifestyles that's too usually ignored.
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Additional resources for Wandering Poets in Ancient Greek Culture: Travel, Locality and Pan-Hellenism
61 Peterson 1983. 62 Hale 1998. 63 Erlmann 1983. 64 Where we do encounter figures of spiritual quest in the Greek world, they tend rather to be ‘holy men’, like the wonder-working Hyperborean Abaris,65 and much later Apollonius of Tyana, whose travels and wisdom fill the pages of Philostratus’ Life. This is not to say, of course, that poets never represent the process of intellectual and/or poetical enlightenment as a journey; this is, for example, clearly one element in the famous proem of Parmenides’ philosophical poem.
74 Two of Hesiod’s examples of intra-craft rivalry are ‘beggar v. beggar’ and ‘bard v. bard’ (Works and Days 26); it is at least a nice fantasy to imagine two poets squabbling for ‘territory’ like the beggar Iros and the disguised Odysseus at the Ithacan palace. 75 In cases like this it may be relevant that distant experts are sometimes regarded as possessing special knowledge, and cultural capital may be attached to such ‘foreigners’. The anthropologist Mary Helms has argued that in many early societies experts who come from a distance are accorded greater respect than locals.
Typical of Hittite festivals is the repeated breaking of significantly shaped breads, and the toasting of gods with rhyta shaped as totemistic figures. (These vessels are better called by their Akkadian name bibrˆu, as they do not have secondary holes through which liquids could be made to flow like a rhyton). We can actually distinguish between distinctive styles of worship, Hittite versus north Syrian, with the Hurrianised southeast Anatolian city Kizzuwatna having elements from both. 63 I would compare the examples given above to the displaced Cretans in the Homeric Hymn to Apollo (388–end).