エピニキアにおける死者たち
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概要
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In his epinician odes Pindar several times addresses the recent dead relatives of the victors' family (Ol. VIII 77-84, Ol. XIV 20-24, Nem. IV 79-90, Nem. V 48-54, Nem. VIII 44-48, Isth. VIII 61-65. I exclude two Theban odes, Isth. IV 16-19 & Isth. VII 23-30, because I think they belong to the different group of the war dead motif, cf. David C. Young: Isthmian VII, Leiden 1970). Furthermore they have some interesting similarities in common like the following: 1) bearing names of the dead relatives and indicating their family relationships 2) communicating with the dead by song 3) always located at the end of the odes 4) only for the victors from Aegina and Boeotia(once) (For the last two points cf. W. Mullen: Choreia, Princeton 1983, 72-75) The first two points (1) & 2)) suggest that while composing these lines Pindar mayhave had to follow some basic requirements from the subject matter, for example there is a distinct difference between half-heroized ancestors (Pyth. V 94-103 or Isth. VI 63-66) and ordinary dead relatives. In other words they form one type of 'topos' beyond each specific condition given to the poet. On the other hand the last two points ( 3) & 4)), together with other facts such as: 1) 3 examples out of 6 are monostrophic and the rest are also considered as marching songs in their homeland. 2) most mentions of the hero-cult in epinician odes except those at Olympia or Pythia are related to Aegina or Boeotia. 3) the popularity of the chamber-tomb in the sixth-fifth century Aegina (some of them are either cenotaphs or heroa) indicate that this 'dead relative' topos may have its origin in a kind of custom or ritual for the dead relatives after the return of the hero-athlete at Aegina and Boeotia. In relation to this kind of topos we may find some traces of more general background in epinician odes. Firstly at several places Pindar shows evidence that he considers a person at the height of his youth and power may be able to communicate with the dead (Pyth. IV 156-159 etc.). This is not only a typical feature of mythical heroes, but also coincides with some legends of famous contemporary athletes who became heroes (e.g. Euthymus or Cleomedes). Secondly sometimes Pindar describes the victors not as an independent self but rather as a kind of materialization of power and constitution of their clan, often using plant metaphors. In these cases repetition or revival itself has its own meaning and although the individual victors are mortal, their inherited power and constitution will survive from generation to generation for ever.
- 日本西洋古典学会の論文
- 1985-03-29
日本西洋古典学会 | 論文
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- クセルクセスの遠征軍の規模
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