Language, Sexuality, Narrative: The Oresteia

By Simon Goldhill

This booklet is worried with the complexity and trouble of analyzing the Oresteia. it's not a conventional observation, even though it is frequently interested by difficulties of interpretation and language, neither is it easily what's normally understood by means of a literary learn, even though it frequently discusses the broader issues of the narrative. it's a shut interpreting of the textual content targeting the constructing meanings of phrases in the structuring of the play. specifically, Simon Goldhill makes a speciality of the text's pursuits in language and its regulate, in sexuality and sexual distinction, and within the development and outline of occasions. Dr Goldhill hyperlinks a valid philological wisdom with fabric drawn commonly from sleek literary idea and anthropological stories. the result's a tough and provocative ebook, which deals for the intense scholar of Greek drama a thrilling diversity of insights into probably the most very important texts of the traditional global.

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1237, spoken by way of Cassandra of Clytemnestra). 9povr||ia/6pyr]/T6A|Jia, then, not just recommend Agamemnon on the act of sacrificing his daughter but additionally the psychological country enthusiastic about the activities of Clytemnestra and Helen: will probably be that that's summoned for the revenge; it really is how Orestes describes Clytemnestra's activities (996); it's how Orestes describes the matricide (1029) ~ once again the vocabulary of transgression attracts a parallelisation of activities, a reciprocity hinted at additionally within the symmetry of OTOTU^ETOCl 6* 6 OvfjCTKGOV dva9aiveToa five* 6 PAOCTTTCOV (327—8) dvcttpaiveTca additionally refers to 90UVEI (326): the syntactical reversal of energetic and passive indicates a causal connection past the fast semantic context among the exhibit of anger and the bringing to gentle of 6 pAdTTTCOV (note the masculine gender), yoos evSiKOS (picking up yoos BJKAef|S, 321) is personified (nonreuei Troivdv), preserving the emphasis at the energy of the notice. Trorrepcov is KOU TEKOVTCOV, the genitive depending on yoos, is an engaging word. Conington and Tucker name i t ' in basic terms a pleonasm', seventy nine NB the play -KAET|s/KeKAr|VTai: it issues to the etymology of euKAeris, in addition to the eighty functionality of naming. Cf. Fraenkel, pp. 343-4. 142 TOU TTCCTpos within the Choephoroi whereas Verrall a minimum of notes the potential generality of the plural TrotTEpcov trigger opposed to the categorical TEKOVTCOV: however the word additionally appears ahead to Apollo's argument within the Eumenides which centres at the definition of the prestige of |ir)TT)p/TOK6US, on who might be acknowledged to TIKTEIV ; the variation of roots81 (7rccTp-/TiKT-) right here attracts awareness to the prospective separation of' organic' and * social' definitions of paternity (although as Barnes notes, the choice 'genitor' itself could be considered as a social status). Electra (antistrophe a) calls on her father, pass TTonrep (332) as does Orestes (315), co Trcrrep; the refrain name Orestes (324) TEKVOV, Electra TTCU (372), which not just indicates the generational constitution (cf. 5iTrais, 334, and the repetitions of 7rccT£p-/TEKV-, e. g. 346, 349, 364, 379, 385, 419, 435, 443, 444, 457) but additionally by means of situating Orestes and Electra in a relation to the refrain of Troas/TEKVOV (note TSKVOV-TSKEIV and TraTs hooked up a minimum of homophonically to TTOCT-) indicates a Spaltung*2 of the parental functionality, which back seems to be ahead to the nurse and Clytemnestra, to Apollo's arguments: the multiplication of attainable kin expressed through the time period TEKVOV opens the way in which for the rejection of the mummy as TOKEUS. the topic of dcvaaTEvd^si (335) is Qpf\vo$ — back a personification of the hymn, TI TCOV8' european TI five* orrEp KOCKCOV is akin to Agamemnon's TI TCOV8' CXVEU KOCKCOV (Aga. 211) (a extra parallel among the avenging of Agamemnon and his sacrifice of Iphigeneia instead of his death), as OUK ocTpiocKTOS OCTCX (338) is corresponding to the divine generational clash at Aga. 171 (and with Tpi- it sort of feels to consult TpiyEpcov uO0os, and the 3rd libation t o . . . 6nT|).

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