By Nathan T. Arrington
Ashes, photographs, and stories argues that the establishment of public burial for the struggle lifeless and pictures of the deceased in civic and sacred areas essentially replaced how humans conceived of army casualties in fifth-century Athens. In a interval characterised by means of warfare and the specter of civil strife, the nascent democracy claimed the fallen for town and honored them with rituals and pictures that formed a civic ideology of fight and self-sacrifice on behalf of a unified group. whereas such a lot reviews of Athenian public burial have all in favour of discrete elements of the establishment, comparable to the funeral oration, this publication broadens the scope. It examines the presence of the conflict useless in cemeteries, civic and sacred areas, the house, and the brain, and underscores the position of fabric culture--from casualty lists to white-ground lekythoi--in mediating that presence. This strategy finds that public rites and monuments formed thoughts of the battle lifeless on the collective and person degrees, spurring inner most commemorations that either engaged with and critiqued the recent beliefs and the citys claims to the physique of the warrior. confronted with a collective idea of «the fallen,» households asserted the characteristics, virtues, and kin hyperlinks of the person deceased, and sought to get better possibilities for personal commemoration and private remembrance. Contestation over the presence and reminiscence of the lifeless frequently classification traces, with the elite claiming carrier and management to the neighborhood whereas while reviving Archaic and aristocratic commemorative discourses. even supposing Classical Greek paintings has a tendency to be considered as a monolithic if evolving entire, this e-book depicts a fragmented and charged visible international.
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Extra info for Ashes, Images, and Memories: The Presence of the War Dead in Fifth-Century Athens
Photo © Erin Babnik. These two epigrams and the surviving statue testify to the elitist and individualistic nature of the commemoration of the war dead that was permissible in the sixth century. The dead were displayed to the outside world in order for people to mourn and remember them. Families performed a commemorative act and gave it a commemorative form, using a monument to secure the memory of the deceased and his kleos: glory, fame, renown. Nothing guaranteed kleos like a death in battle, but it needed to be monumentalized and broadcast.
Stewart 1990, figs. 152. 41. IG I3 1240: στ�θι καὶ οἴκτιρον Κροίσο / παρὰ σ�μα θανόντος hόν / ποτ’ ἐνὶ προμάχοις ὄλεσε / θõρος Ἄρες. Day 1989, 19. It is possible that the statue does not belong with the base: Neer 2010, 24–26. 42. Stewart 1990, figs. 229. 43. IG I3 1194bis: [εἴτε ἀστό]ς τις ἀνὲρ εἴτε χσένος ἄλοθεν ἐλθόν / Τέτιχον οἰκτίρας ἄνδρ’ ἀγαθὸν παρίτο, / ἐν πολέμοι φθίμενον, νεαρὰν ℎέβεν ὀλέσαντα / ταῦτ’ ἀποδυράμενοι ν�σθε ἐπὶ πρᾶγμ’ ἀγαθόν. Day 1989, 17–22. 3 Kroisos, from Anavysos (Attica).
2; Vaughn 1991, 56. 61. Thuc. 4–6; Plut. Nik. 5. Xen. Hell. 7; Diod. Sic. 100–102; Pritchett 1974, 13–14; Pritchett 1985, 204–206, 236. 63. , Thuc. 4. Casualties in naval warfare: Strauss 2000. 64. Cremation as the norm for the Athenian war dead: Schol. Thuc. 63; Pritchett 1985, 251. 65. Thuc. 1. 68 The cremated remains were taken to Athens, where they awaited the public burial ceremony according to ancestral custom (patrios nomos). Thucydides provides the most copious information for this event in a preamble to Perikles’s funeral oration delivered in 431/0: In the same winter, the Athenians, following their ancestral custom [patrios nomos], held funerals at public expense for the first dead in this war, in the following manner.