The Tomb of Aias and the Prospect of Hero Cult in Sophokles

1993 ◽  
Vol 12 (2) ◽  
pp. 165-180 ◽  
Author(s):  
Albert Henrichs
Keyword(s):  
The Body ◽  
Epic Tradition ◽  
Hero Cult ◽  
The Earth ◽  
Important Link ◽  
Unusual Combination ◽  
The Dead ◽  
Oedipus At Colonus ◽  
Future Status

Sophocles' Oedipus at Colonus has traditionally been regarded as the poet's primary tragedy involving hero cult; this essay explores the more subtle but no less ritually explicit hero cult of the Aias first outlined by Burian. The passage, as Burian saw, occurs when the young Eurysakes kneels at his father's body and Teukros conducts an unusual combination of rites: supplication, curse, offering of hair, and magic (1168-84). One crucial direction to the child, kai phulasse (1180), however, is here not understood to be a paradox of the suppliant who "protects" what he seizes but rather his physical attachment to the locus where he abides as well as his ritual dependence on the source of protection (as with Orestes in Eum. 242f., 439f.). By saying a curse and obtaining protection, Teukros and Eurysakes indicate how the still-warm body of the dead hero has already acquired special powers after death: specifically, the power to bestow both blessings and curses on mortals. The argument turns from the body to the tomb, the physical and lasting monument of hero cult, which the Sophoclean audience would know. The preceding scene ends with a pivotal choral passage where the hero's burial and cult are prescribed in highly Homeric terms (1163-67). This passage forms an important link between the opposing views of the fate of the corpse (Menelaos vs. Teukros) and also between the hero's death and burial. This choral celebration of the hero's future status is cast in traditional Homeric language, but with some revealing inversions. One is the reversal of the verb whereby the earth "holds" (katechei) or possesses heroes in Homer, while Aias occupies and possesses his tomb (1167, kathexei). The evolution of Homeric views of death is traced (Archilochos, Simonides). In Sophocles' Aias the chorus performs the burial as a ritual act establishing a cult, long before it happens at the end of the play. The article concludes with a discussion of the historical cults of Aias known to the Athenians and of the more significant way that Aias (a suicide) becomes a hero: not self-consciously, as Oedipus did, but through rituals performed by his family and community. In the Aias, the poet's sense of hero cult lies closer to Homer and the epic tradition than it does, for instance, to Aeschylus.

‘Half-burnt on an Emergency Pyre‘: Roman Cremations which Went Wrong

2000 ◽  
Vol 47 (2) ◽  
pp. 186-196 ◽  
Author(s):  
David Noy
Keyword(s):  
The Body ◽  
Latin Literature ◽  
Emergency Procedure ◽  
The Earth ◽  
The Dead ◽  
The City ◽  
Cold Liquid

In an ideal Roman cremation, the body was carried in procession from the house of the deceased to a place outside the city, where it was burnt on a pyre until it was reduced to bones and ashes (cineres or favilla). The pyre should be built specifically for the deceased; having to use someone else's pyre was a sign of poverty, or an emergency procedure. The cremated remains might be buried where they had been burnt, usually in a ditch which was filled in and covered or marked; in this case the tomb was called a bustum. More usually, the cremation was carried out somewhere other than the final resting place, at a spot designated ustrina in Latin literature. This might be within the same tomb-precinct or columbarium, as in many tombs at Ostia, or at a separate public site. The bones and ashes therefore had to be collected up and placed in a container, preferably a specially made and ornamented one (cinerarium, oss(u)arium, olla, urna), to be placed in the tomb. The force of the fire, the raking and collapse of the pyre during burning, and eventual quenching with cold liquid would together normally be sufficient to reduce the bones to small fragments which would fit easily into the container. This sort of burial of the remains is assumed in such wishes for the dead as:I pray that you rest quiet and safe in the urn, bones,And that the earth is not burdensome to your ashes.

Mortuary Customs Of The Meiteis Of Manipur: A Historical Study

2019 ◽  
Vol 5 (5) ◽  
pp. 113-119
Author(s):  
Dr S. Jayalaxmi Devi ◽  
Dr Oinam Ranjit Singh ◽  
Dr Th. Mina Devi
Keyword(s):  
The Body ◽  
Historical Study ◽  
Dead Body ◽  
Funeral Rites ◽  
Secondary Sources ◽  
The Earth ◽  
Local Dialect ◽  
In The Wild ◽  
Ancient Times ◽  
The Dead

The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Pèlerinages barrésiens

2013 ◽  
pp. 116-123
Author(s):  
Claire Bompaire-Evesque
Keyword(s):  
Large Scale ◽  
The Self ◽  
Joan Of Arc ◽  
The Third ◽  
National Importance ◽  
The Earth ◽  
Third Stage ◽  
The Dead

This article is a inquiry about how Barrès (1862-1923) handles the religious rite of pilgrimage. Barrès stages in his writings three successive forms of pilgrimage, revealing what is sacred to him at different times. The pilgrimage to a museum or to the birthplace of an artist is typical for the egotism and the humanism of the young Barrès, expressed in the Cult of the Self (1888-1891). After his conversion to nationalism, Barrès tries to unite the sons of France and to instill in them a solemn reverence for “the earth and the dead” ; for that purpose he encourages in French Amities (1903) pilgrimages to historical places of national importance (battlefields; birthplace of Joan of Arc), building what Nora later called the Realms of Memory. The third stage of Barrès’ intellectual evolution is exemplified by The Sacred Hill (1913). In this book the writer celebrates the places where “the Spirit blows”, and proves open to a large scale of spiritual forces, reaching back to paganism and forward to integrative syncretism, which aims at unifying “the entire realm of the sacred”.

Writing and the Tomb

2018 ◽  
Author(s):  
Matthew Suriano
Keyword(s):  
The Body ◽  
Multiple Levels ◽  
The Dead ◽  
Funerary Inscriptions

Hebrew funerary inscriptions began to appear in Judah during late Iron IIB. These inscriptions are relatively unique in that they are written on, or inside, tombs. But they also include amulets that adorned the body during burial. The funerary inscriptions emerged at a stage when the bench tomb had fully developed, and their writings reveal multiple concerns regarding the dead. The Hebrew inscriptions stress the imperative of safeguarding the dead inside the tomb on multiple levels. The interred are identified by name, and their place inside the tomb is described. All of these concerns relate to the existence of the dead and the preservation of their memory. These concerns are also consistent with blessings and curses that are often inscribed on the tomb, which indicate that Yahweh’s power could extend over the dead as well as the living.

Unqualified Pleasure

2018 ◽  
pp. 791-808
Author(s):  
Branka Arsić
Keyword(s):  
The Body ◽  
The Dead

Everything that Poe wrote is touched by the question of life. Most notably, dead women come back to life, the living switch personhoods with the dead, and hearts dismembered from the body keep on beating. Such existential shifts were typically interpreted as Poe’s take on the Gothic, his engagement with the supernatural, or, as political allegories. Declining to follow any of those directions, this chapter will take Poe’s ideas about life literally and nontrivially. Closely discussing such texts as “The Fall of the House of Usher,” “The Mesmeric Revelation,” and Eureka, the essay will investigate Poe’s continuous insistence that nothing is inanimate and immaterial, as well as his claim that life can’t be understood according to an anthropomorphic model. Reading his literature against the backdrop of the scientific treatises on life and vitalism that influenced him, this chapter will seek to explain what is at stake in Poe’s statement that even “unorganized matter” is alive and sensuous, endowed with capacity for pain and joy.

Specific Susceptibility to HCN and the amount of HCN recovered from Fumigated Insects

1951 ◽  
Vol 42 (2) ◽  
pp. 399-418 ◽  
Author(s):  
S. Pradhan ◽  
S. C. Bhatia
Keyword(s):  
Body Weight ◽  
Water Content ◽  
Relative Position ◽  
Surface Resistance ◽  
Internal Resistance ◽  
Effective Resistance ◽  
The Body ◽  
Effective Dosage ◽  
Adult Females ◽  
The Dead

The relationship was studied between susceptibility of a number of different species of insects to HCN fumigation and the recovery of HCN from them immediately after fumigation.The test insects used were Tribolium castaneum, seventh stage caterpillars of Corcyra cephalonica, first-and second-instar nymphs of Drosicha sp., third-and fourthinstar nymphs of Drosicha sp. and adult females of Drosicha sp.The apparatus and methods used in the fumigation and in the recovery of HCN from the fumigated insects are fully described.Preliminary expsriments showed that the processes of distillation and redistillation did not affect the recovery of HCN but that the result obtained for recovery from distillation could be affected if some volatile reducing substance were produced and carried over to the distillate. It was found that this did actually take place in the case of one of the test insects—T. castaneum—but that redistillation got rid of the impurity.In the main experiments it was shown that, on the assumption that the concentration of HCN to which insects are exposed is the effective dosage, the susceptibility of the test insects varied in the following descending order : firstand second-stage nymphs of Drosicha sp. > third- and fourth-stage nymphs of Drosicha sp.>C. cephalonica> T. castaneum>the adult females of Drosicha sp.When the same insects were arranged in descending order of the quantities of HCN recovered per 100 gm. of body weight, the order was identical except for the nymphs of Drosicha sp. which occupied a different relative position. The two categories of nymphs of Drosicha sp. were found to occupy a different relative position again with regard to the other three test insects when exposed to a superlethal concentration and assessed for recovery of HCN per 100 gr. body weight.Parallel batches of T. castaneum and C. cephalonica were fumigated and the HCN was recovered from the dead and survivors. More HCN was recovered from the dead insects than from those that survived.Both recovery and sorption of HCN were estimated separately in parallel batches of insects (adult females of Drosicha sp. and C. cephalonica). Recovery was found to be less than sorption showing that a part of the HCN absorbed is converted into a non-recoverable state. Further, that the weight of HCN sorbed per gram body weight of adult females of Drosicha sp. is much less than in the case of C. cephalonica under similar conditions of fumigation and that the amount of HCN converted into non-recoverable products is less in Drosicha adults than in C. cephalonica.A comparison of the water content of T. castaneum, C. cephalonica and Drosicha sp. (adults) showed that there was a positive correlation between water content and higher susceptibility to HCN and greater recovery of HCN was also indicated. It is suggested that this may be a factor in the “ Surface Resistance ” of an insec to a fumigant.The observations of previous workers that larger amounts are sorbed by or recovered (after fumigation) from more susceptible species than for those less susceptible was corroborated by the results obtained with C. cephalonica, T. castaneum and adult females of Drosicha sp. but not with those from nymphs of Drosicha sp.When dosage-mortality graphs were prepared by taking the amount of HCN recovered per gram body weight as an index of internal dose, the order of resistance of different test insects based on this new criterion was found to be entirely different from that based on the usual criterion of the concentration of HCN in the fumatorium being the index of effective dosage.These apparently anomalous observations may be explained by assuming that the resistance shown by an insect in an actual fumigation operation, i.e., to the concentration of HCN to which it is exposed (external dose) is what may be called the total “ Effective Resistance ” and that this “ Effective Resistance ” is the resultant of (a) “ Surface Resistance ” to the entry of fumigant and (b) “ Internal Resistance ” to the amount of HCN which actually gains entry into the body in some way or other. Thus the “Effective Resistance ” of an insect may be due to a combination either of low “ Surface Resistance ” and high “ Internal Resistance ”, giving a very low “ Effective Resistance ” as in the case of C. cephalonica, or vice versa giving the maximum “ Effective Resistance ” as in adult females of Drosicha sp. The lower recovery of HCN from the nymphs of Drosicha sp., although they were more susceptible to fumigation than C. cephalonica, is explained by their higher “ Surface Resistance ” combined with a very much lower “ Internal Resistance ”, leading to a lower “ Effective Resistance ”.

Entomophthora grylli. [Descriptions of Fungi and Bacteria].

1979 ◽  
Author(s):  
B. L. K. Brady
Keyword(s):  
South Africa ◽  
Geographical Distribution ◽  
The Body ◽  
Nomadacris Septemfasciata ◽  
Healthy Individuals ◽  
East Central ◽  
Resting Spores ◽  
The Dead ◽  
External Growth

Abstract A description is provided for Entomophthora grylli. Information is included on the disease caused by the organism, its transmission, geographical distribution, and hosts. HOSTS: Orthoptera; nymph and adults of grasshoppers and locusts; there have also been records on Lepidoptera, Diptera and Coleoptera (MacLeod & Muller-Kogler, 1973). GEOGRAPHICAL DISTRIBUTION: Europe, including Britain; Canada; East, Central and South Africa. Fresenius quotes a record at 6000 ft near St. Moritz. DISEASE: The disease, causing epizootics in red locusts, Cyrtacanthacra septemfasciata (Nomadacris septemfasciata), in S. Africa is described by Skaife (1925). Infection is by germinating conidia which penetrate the integument. Dying insects characteristically climb up grass stems and die, apparently embracing the stem. The body becomes soft and easily disintegrates. The abdomen curls upward and backwards. Shortly after death a white, buff or greenish furry growth appears from the intersegmental membrane, leg joints, junction of the head and thorax and at the base of the antennae. The growth is made up of club-shaped conidiogenous cells which forcibly discharge conidia around the dead insect. Conidia, coated with the sticky contents of the conidiophore, are discharged in the evening, when the insects are clustered together and adhere to the surface of healthy individuals. A total of about 1% of locusts throughout the season die showing no external growth but are filled with resting spores; other individuals appear to be immune.

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