By Nancy Worman
This research of the language of insult charts abuse in classical Athenian literature that centres at the mouth and its appetites, in particular speaking, consuming, consuming, and sexual actions. Attic comedy, Platonic discussion, and fourth-century oratory usually install insulting depictions of the mouth and its excesses with a view to deride expert audio system as sophists, demagogues, and girls. even supposing the styles of images explored are very fashionable in old invective and later western literary traditions, this is often the 1st publication to debate this phenomenon in classical literature. It responds to a growing to be curiosity in either abusive speech genres and the illustration of the physique, illuminating an iambic discourse that isolates the intemperate mouth as a visual logo of behaviours ridiculed within the democratic arenas of classical Athens.
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Extra info for Abusive Mouths in Classical Athens
362–63 [Eumaeus]). 29 But unlike Briseis or Andromache, they add to these pitiful images a harsh desire for revenge. 30 An example may bring this contrast into clearer focus. 476). The verb identifies her words as a mourning speech (cf. 723, 747, 760), and what she says follows along traditional lines. 496). She thus mourns the loss of social rituals accorded the aristocratic young man, similar to the kind of commensality that Odysseus advocated in book 19. 31 When Priam and Achilles do finally lament together, they no longer utter curses.
496). She thus mourns the loss of social rituals accorded the aristocratic young man, similar to the kind of commensality that Odysseus advocated in book 19. 31 When Priam and Achilles do finally lament together, they no longer utter curses. 506). 507), and they both weep – son for father and father for son. The other kind of speech that makes use of the imagery of violent eating is the vaunting language of the vanquishing warrior, the bleak endpoint of warriors’ flyting. This brash finale parallels the most violent of actions – the killing of the enemy – and thus contains elements of blaming speech and, again, curse.
214). Achilles thus uses his mouth for mournful ejaculation rather than ingestion and causes 20 21 22 23 24 Cf. Il. 343–46 for the suggestion that Odysseus is particularly concerned with the feast, and Od. 193–95 for a more intimate version of this rhetorical pleasantry. Il. 227–29; cf. 90, where the menoeik¯es dais in Agamemnon’s tent is specifically mentioned. Again, see Nagy 1979: 127–41. I am arguing that the imagery of the dais eis¯e focuses the differences between the two heroes; but Nagy also notes that the famous neikos of Achilles and Odysseus (Od.
Abusive Mouths in Classical Athens by Nancy Worman