The Sacred and the Feminine in Ancient Greece by Sue Blundell

Author:Sue Blundell
Language: eng
Format: epub
ISBN: 978-1-134-79985-5
Publisher: Taylor and Francis

NOTES

1 fr. 16 Diels-Kranz.

2 ibid. fr. 15.

3 Hom. Il. 6.492.

4 For a clear and concise statement of this point of view, see Pomeroy 1975: 4–9. The idea is developed in much more detail in Friedrich 1978. Essentially, it is a development, influenced in part by feminist theory, of the application of Jungian archetypes to Greek mythology, as pioneered by Kerényi and Jung himself.

5 See the critique of Loraux 1992.

6 See Nock 1944: 165 and n.81.

7 See Dowden 1989: esp. 43–6.

8 This is only partly explicable by the fact that a male sheep, in particular, would fetch more than a female, taken in conjunction with the (not invariable, B27, 44) norm prescribing victims of the same sex as the recipient. (See Van Straten 1987: 167–70.) This would account for the discrepancy between the offerings made to the heros Pheraios and his heroine at B15–16, but not for the ‘extras’ given to the male partner at B9, 19–21, 23–4, 25–6.

9 See Thönges-Stringaris 1965.

10 SEG 33 (1983) no. 147.

11 Xen. Lac. Pol. 1.3–4 (unmarried girls); less food needed, Arist. Hist. An. 608b15. The fourth-century Attic inscription Sokolowski 20 prescribes equal portions of sacrificial meat for the orgeones and their wives, but we cannot be sure that this is typical. However, it has been well demonstrated by Osborne (1993) that the classic article of Detienne (1989 [1979]), contending that women had virtually no access to flesh foods, goes much too far in extending structural patterns into everyday practice.

12 Vidal-Naquet 1986: 117–22.

13 To cite some prominent book-length examples: Brelich 1969, Calame 1977, Brulé 1987, Sourvinou-Inwood 1988, Dowden 1989.

14 Dowden 1989: 46.

15 Boys were also involved in both myth and ritual, but the girls are always mentioned first and seem to have been more important. There are further details in the Homeric Hymn to Apollo 146–64, Herodotus 4.33, and Pausanias 1.43.4. The evidence is of considerable complexity, and has been explored in Sale 1961; Calame 1977: 194–204; Robertson 1983a: 144–53. See also Larson 1995: 118–21.

16 Athena gave the sisters a chest or basket containing the child Erichthonios, and told them not to open it; they, or two of them, disobeyed and were driven by madness to hurl themselves off the Acropolis to their deaths. The arrhephoroi were also required to carry a container without knowing what was inside it.

17 IG II2 3472, 3515 (second century BCE).

18 Compare Larson 1995: 116–21.

19 On Kallisto, see Henrichs 1987: 254–77.

20 For examples, see Brelich 1969: esp. 355–87.

21 Iliad 16.179–92.

22 Odyssey 11.225–332.

23 For instance, Triteia with Ares in the Achaian city called Triteia, Pausanias 7.22.8–9.

24 Generally when the son is divine or quasi-divine, as Semele with Dionysus and Alkmene with Heracles. Larson 1995: 60 sees this as a more general pattern.

25 See also Burkert 1979: 6–7.

26 He knew that any son Danae might have would kill him; however, the presence of the motif in the story speaks volumes.

27 Nymphs are a third category who bear children out of wedlock, but though they are sometimes represented as free of human family ties

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