By Richard Hunter
Lower than Ptolemy II Philadelphus, who governed Egypt in the course of the 3rd century B.C.E., Alexandria turned the intense multicultural capital of the Greek international. Theocritus's poem in compliment of Philadelphus—at as soon as a Greek king and an Egyptian pharaoh—is the single prolonged poetic tribute to this notable ruler that survives. Combining the Greek textual content, an English translation, an entire line-by-line statement, and large introductory experiences of the poem's ancient and literary context, this quantity additionally deals a wide-ranging and far-reaching attention of the workings and illustration of poetic patronage within the Ptolemaic age. particularly, the booklet explores the sophisticated and complicated hyperlinks between Theocritus's poem, modes of compliment drawn from either Greek and Egyptian traditions, and the next flowering of Latin poetry within the Augustan age.
As the 1st designated account of this crucial poem to teach how Theocritus may have drawn at the pharaonic traditions of Egypt in addition to past Greek poetry, this e-book provides precise perception into how compliment poetry for Ptolemy and his spouse can have helped to barter the variation of Greek tradition that modified stipulations of the recent Hellenistic international. beneficial for its transparent translation and its statement on style, dialect, diction, and ancient reference when it comes to Theocritus's Encomium, the e-book is usually major for what it unearths concerning the poem's cultural and social contexts and approximately Theocritus' units for addressing his numerous readerships.
COVER picture: the picture at the entrance disguise of this e-book is incorrectly pointed out at the jacket flap. the right kind caption is: Gold Oktadrachm depicting Ptolemy II and Arsinoe (mid-third century BCE; by means of permission of the Museum of good Arts, Boston).
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Additional resources for Theocritus: Encomium of Ptolemy Philadelphus
89 At one point, we may even see those verses as a translation to a much less formal point of language of the beliefs of Pindar’s description of Hieron: prau;" ajstoi'", ouj fqonevwn ajgaqoi'", xeivnoi" de; qaumasto;" pathvr. (Pyth. three. seventy one) light to the voters, with no malice to the nice, a wonderful father to strangers. If, although, the substance of those Theocritean verses is commonly conventional, we additionally realize in them the congenial Ptolemy of the anecdotal tradition—the cultured bon viveur who's “one of us,” yet for the truth that he holds the handbag strings. Even Thyonichus’s caution concerning the desire for moderation in requests ﬁnds 89. in this passage see esp. Burton 1992, 240–43; Weber 1993, 207–8. 36 / advent an in depth echo in a narrative that Athenaeus tells approximately Philip and a parasite referred to as Kleisophos, “when Philip reproved him for continually making requests” (diovti ajei; aijtei', Ath. 6. 248d). Thyonichus is in truth repeating “popular gossip”—this is what the folks, and especially the Greek troops, say— and it's accurately dovxa, renowned attractiveness, upon which the recent energy cost rests and, most crucial of all, that poetry claims so that it will confer. If Ptolemy wishes mercenaries, he wishes poets to unfold his kleos as a lot, if no more (cf. 17. 116–20); Thyonichus, either recruiting-sergeant and encomiast, represents a technique of positioning the poet within the new dispensation. Thyonichus ﬁnds an in depth, and maybe wonderful, best friend within the bawd Gyllis of Herodas 1, who seeks to cajole a more youthful good friend that her guy has forgotten all approximately her in the course of the delights of Alexandria: kei' d j ejsti;n oi\ko" th'" qeou': ta; ga;r pavnta, o[ss j e[sti kou kai; givnet j, e[st j ejn Aijguvptwi: plou'to", palaivstrh, duvnami", eujdivh, dovxa, qevai, filovsofoi, crusivon, nehnivskoi, qew' n ajdelfw'n tevmenoˇ, oj basileu;ˇ crhstovˇ, Moush'ion, oi\noˇ, ajgaqa; pavnt’ o[s’ a]n crhvizhi, gunai'keˇ, ojkovsouˇ ouj ma; th;n [Aidew Kouvrhn ajstevraˇ ejnegkei'n oujrano;ˇ kekauvchtai . . . ( Herodas 1. 26–33) the house of the goddess is there. For every little thing on this planet that exists and is produced is in Egypt: wealth, wrestling faculties, strength, tranquillity, status, spectacles, philosophers, gold, youths, the sanctuary of the sibling gods, the King is a wonderful chap, the Museum, wine, each great point he may wish, girls, as many as by way of Hades’ Maid the celebrities that heaven boasts of bearing . . . (trans. Cunningham, tailored) Introduction / 37 This heterogeneous list90 reﬂects no longer in simple terms the particularly chaotic brain of the speaker but in addition issues to how Ptolemaic ideology overlays the conventional values and actions of the elite (wrestling faculties, philosophers, ta; ejrwtikav, the symposium, right here indicated through “wine”) with a brand new, and inevitably hierarchizing, valuation for wealth and its exhibit (“spectacles”)91 and a brand new political and spiritual cost. Alexandria, with its “house of the goddess” (though now not a Parthenon)92 and its philosophers, is the recent Athens, the guts of the cultural and mercantile global.