In Hexametrical Genres from Homer to Theocritus, Christopher Faraone discusses a number of short hexametrical genres such as oracles, incantations and laments that do not easily fit the generic models provided by the extant poetry of Hesiod and Homer. In the process, he gives us new insight into their ritual performance, their early history, and how poets from Homer to Theocritus embedded or imitated these genres to enrich their own hexametrical poems--by playing with and sometimes overturning the generic expectations of their audiences or readers. Christopher Faraone combines literary and ritual studies to produce a rich and detailed picture of hexametrical genres performed publicly for gods, such as hymns or laments for Adonis, or other that were performed more privately, such as epithalamia, oracles, or incantations. This volume deals primarily with the recovery of lost or under-appreciated hexametrical genres, which are often left out of modern taxonomies of archaic hexametrical poetry, either because they survive only in fragments or because the earliest evidence for them dates to the classical period.

The belief in the existence of evil forces was part of ancient everyday life and a phenomenon deeply embedded in popular thought of the Greek world. Stemming from a conference held in Athens in June 2021, this volume addresses the apotropaia and phylakteria from different perspectives: via literary sources, archaeological material, and iconography.

Ancient Christians and their non-Christian contemporaries lived in a world of 'magic.' Sometimes, they used curses as ritual objects to seek justice from gods and other beings; sometimes, they argued against them. Curses, and the writings of those who polemicized against curses, reveal the complexity of ancient Mediterranean religions, in which materiality, poetics, song, incantation, and glossolalia were used as technologies of power. Laura Nasrallah's study reframes the field of religion, the study of the Roman imperial period, and the investigation of the New Testament and ancient Christianity. Her approach eschews disciplinary aesthetics that privilege the literature and archaeological remains of elites, and that defines curses as magical materials, separable from religious ritual. Moreover, Nasrallah's imaginative use of art and 'research creations' of contemporary Black painters, sculptors, and poets offer insights for understanding how ancient ritual materials embedded into art work intervene into the present moment and critique injustice.

Book I of the Iliad marks the beginning of the first surviving work of Greek literature. This edition with commentary enables readers at all levels to interpret the poetry with heightened pleasure and understanding. It provides help with the morphology, grammar, and syntax of Homeric Greek, situates the poem in its historical and poetic contexts, and elucidates its traditional language, meter, rhetoric, and style, as well as its distinctive transformation of traditional mythology and narrative motifs in accordance with its own interests, values, and poetic purposes. It also addresses the programmatic contrast in Book I between gods and humans; the characterization of both major and minor figures; and the thematic significance in Book I and the poem generally of the representation of social, cultural, religious, and ethical institutions and values. Fully accessible to undergraduates and graduate students, this edition also contains much of value for the scholar.

The Greek Poetry of Summons and Invitation assembles and studies for the first time the numerous poetic invitations and summonses of Archaic, Classical, and Hellenistic Greece. These poems and passages come from epic, lyric, dramatic, epigrammatic, and epigraphic sources. Most of them are by celebrated Greek poets ― Homer, Sappho, Alcaeus, Aeschylus, Sophocles, Euripides, Aristophanes, Theocritus, Callimachus, Apollonius, among others. Analysis of this poetic corpus associates it with the ‘kletikon’, an ancient rhetorical genre of content, and reveals everywhere in it the commonplaces of that genre, thus allowing new sub-types of the kletikon to be discovered, and the development of the genre over the centuries to be charted. When individual invitations and summonses are viewed against this generic background, their originality and merits emerge along with their poets’ unique voices. Each summons and invitation is presented, translated, discussed in detail, and, when part of a longer work, linked to its context. This volume is directed to scholars and students of Classics; scholars of the Latin equivalent genre, the ‘vocatio’, which persisted into the Renaissance, can also find in it an intellectual model.

This book suggests that poetry offers a way to remain in the world – not only by declarations of intent or the promotion of remembrance, but also through the durable physicality of its practice. Whether carved in stone or wood, printed onto a page, beat out by a mimetic or rhythmic body, or humming in the mind, poems are meant to engrave and adhere. Ancient Greek poetry exhibits a particularly acute awareness of change, decay, and the ephemerality inherent in mortality. Yet it couples its presentation of this awareness with an offering of meaningful embodiment in shifting forms that are aligned with, yet subtly manipulative of, mortal time. Sarah Nooter's argument ranges widely across authors and genres, from Homer and the Homeric Hymns through Sappho and Archilochus to Pindar and Aeschylus. The book will be compelling reading for all those interested in Greek literature and in poetry more broadly.

The Bacchic gold tablets are a remarkable collection of objects from the Ancient Greek world: inscribed with short verse texts and buried in graves of mystery initiates, they express extraordinary hopes for post-mortem salvation. Past approaches to these objects have sought to reconstruct their underlying belief system. This book is the first to examine them primarily within the context of early Greek poetry and performance culture. The patterns of thought and expression in the tablets find instructive poetic antecedents and analogies, including in non-canonical and inscribed genres that are not included in conventional descriptions of the poetic tradition. Applying a range of analytical approaches from the fields of epigraphy, anthropology, and religious studies, this book ultimately uses the tablets to cast more familiar literature in a new light.

The Metamorphoses, written by the Roman poet Ovid, has fascinated readers ever since it was written in the first century CE, and here Celia M. Campbell offers a bold new interpretive approach. Reasserting the significance of the ancient hymnic tradition, she argues that the first pentad of Ovid's Metamorphoses draws a programmatic strain of influence from hymns to the gods, in particular conversation--and competition--with the work of the Alexandrian poet Callimachus, a favored source of inspiration to Augustan writers. She suggests that Ovid read Callimachus' six hymns as a self-conscious set--and reading the first five books of the Metamorphoses through Callimachus' hymnic collection allows us to pierce the occasionally opaque and seemingly idiosyncratic mythology Ovid constructs. Through careful, innovative close readings, Campbell illustrates that Callimachus and the hymnic tradition provide a kind of interpretative key to unlocking the dynamic landscape of divine power in Ovid's poetic cosmos.

This volume explores aspects of ancient magic and religion in the ancient Mediterranean, specifically ways in which religious and mythical ideas, including the knowledge and practice of magic, were transmitted and adapted through time and across Greco-Roman, Near Eastern, and Egyptian cultures. Offering an original and innovative combination of case studies on the material aspects and cross-cultural transfers of magic and religion, this book brings together a range of contributions that cross and connect sub-fields with a pan-Mediterranean, comparative scope. Section I investigates the material aspects of magical practices, including first editions and original studies on papyri, gems, lamellae containing binding curses and protective texts, and other textual media in ancient book culture. Several chapters feature the Greco-Egyptian Magical Papyri, the compilation of magical recipes in the formularies, and the role of physical book-forms in the transmission of magical knowledge. Section II explores magic and religion as nodes of cultural exchange in the ancient Mediterranean. Case studies range from Egypt to Anatolia and from Syria-Phoenicia to Sicily, with Greco-Roman religion and myth integrated in a diverse and interconnected Mediterranean landscape. Readers encounter studies featuring charismatic figures of Magi and itinerant begging priests, the multiple understandings of deities such as Hekate, Herakles, or Aphrodite, or the perceived exotic origin of cult statues, mummies, amulets, and cursing formulae, which bring to light the rich intercultural networks of the ancient Mediterranean, and the crucial role of magic and religion in the process of cross-cultural adaptation and innovation. Magic and Religion in the Ancient Mediterranean World appeals to both specialized and non-specialized audiences, with expert contributions written in an accessible way. This is a fascinating resource for students and scholars working on magic, religion, and mythology in the ancient Mediterranean.

This volume brings together scholars in religion, archaeology, philology, and history to explore case studies and theoretical models of converging religions. The twenty-four essays offered in this volume, which derive from Hittite, Cilician, Lydian, Phoenician, Greek, and Roman cultural settings, focus on encounters at the boundaries of cultures, landscapes, chronologies, social class and status, the imaginary, and the materially operative. Broad patterns ultimately emerge that reach across these boundaries, and suggest the state of the question on the study of convergence, and the potential fruitfulness for comparative and interdisciplinary studies as models continue to evolve.