By Nathan T. Arrington
Ashes, photos, and thoughts argues that the establishment of public burial for the conflict useless and photographs 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 way of conflict and the specter of civil strife, the nascent democracy claimed the fallen for the 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 so much experiences of Athenian public burial have occupied with discrete elements of the establishment, equivalent to the funeral oration, this e-book broadens the scope. It examines the presence of the conflict lifeless 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 method finds that public rites and monuments formed stories of the conflict 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 features, virtues, and kin hyperlinks of the person deceased, and sought to recuperate possibilities for personal commemoration and private remembrance. Contestation over the presence and reminiscence of the lifeless usually classification traces, with the elite claiming carrier and management to the neighborhood whereas while reviving Archaic and aristocratic commemorative discourses. even if Classical Greek paintings has a tendency to be considered as a monolithic if evolving entire, this e-book depicts a fragmented and charged visible global.
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Additional info for Ashes, Images, and Memories: The Presence of the War Dead in Fifth-Century Athens
Instead, the dead must have been cremated by tribe, since the ashes were later buried by tribe at the cemetery. 65 The remains then may have been placed in vases, a common method for transporting cremated remains. The chorus in Aischylos’s Agamemnon speaks of the ashes of the war dead returning in urns, which may reflect contemporary 59. Identification and retrieval of the dead: Vaughn 1991. Polyaenus, Strat. 17; Diod. Sic. 2; Vaughn 1991, 56. 61. Thuc. 4–6; Plut. Nik. 5. Xen. Hell. 7; Diod. Sic.
Aftermath of battle: Krentz 2007b, 173–176. Xen. Ages. 14: ἐπεί γε μὴν ἔληξεν ἡ μάχη, παρῆν δὴ θεάσασθαι ἔνθα συνέπεσον ἀλλήλοις τὴν μὲν γῆν αἵματι πεφυρμένην, νεκροὺς δὲ κειμένους φιλίους καὶ πολεμίους μετ᾽ ἀλλήλων, ἀσπίδας δὲ διατεθρυμμένας, δόρατα συντεθραυσμένα, ἐγχειρίδια γυμνὰ κολεῶν, τὰ μὲν χαμαί, τὰ δ᾽ ἐν σώματι, τὰ δ᾽ ἔτι μετὰ χεῖρας. 9. , Aisch. Supp. 635–636. Xen. Hell. 12: τότε γοῦν οὕτως ἐν ὀλίγῳ πολλοὶ ἔπεσον ὥστε εἰθισμένοι ὁρᾶν οἱ ἄνθρωποι σωροὺς σίτου, ξύλων, λίθων, τότε ἐθεάσαντο σωροὺς νεκρῶν.
Hal. Ant. Rom. 4. 83. , the sentiments expressed in Eur. Supp. 16–19, 306–313, 522–527, 558–563, 670– 673. Greek attitudes and customs toward the dead: Vermeule 1979; Garland 2001; Mirto 2012. Plut. Thes. 4; Plin. 202. 85. , Hom. Il. 337–354; Hom. Od. 51–83. 86. , Hom. Il. 236–248. Il. 327–335 refers to the repatriation of the dead, but the lines are probably spurious; Pritchett 1985, 100–101. Treatment of the dead in Homer: Garland 1982b. 87 So the distinctive features initiated by the state institution that represented significant ruptures with earlier rites were the repatriation of all cremated remains, the mass burial at public expense, the common location of burial in a public cemetery, and the use of commemorative lists.