https://www.peren-revues.fr/eugesta/298 Numéros fr mar., 14 juin 2022 08:37:34 +0200 mar., 14 juin 2022 08:37:34 +0200 https://www.peren-revues.fr/eugesta/298 0 https://www.peren-revues.fr/eugesta/299 In this article the catalogue of Argonauts in the Argonautica of Apollonius is analyzed from the point of view of the sequence of generations and notions of progress and degeneration connected with that. The investigation focuses on the ways in which the Argonauts are portrayed as successors of the earlier generation of the Lapiths, who fought against the Centaurs, and as fathers of the next generation of the heroes fighting in the Trojan War. mar., 14 juin 2022 08:38:05 +0200 https://www.peren-revues.fr/eugesta/299 https://www.peren-revues.fr/eugesta/308 This paper reconsiders the narrative of his own death delivered by the shade of Deiphobus in Aeneid 6 (509-530). This episode is usually compared to Agamemnon’s encounter with Odysseus in the first nekuia of the Odyssey, but I argue that the underworld meeting of Agamemnon and Amphimedon in the second nekuia (Odyssey 24.121-190) is also an important intertextual model. Deiphobus and Amphimedon both accuse a woman – Helen, Penelope – of conspiring with their sexual rivals – Menelaus, Odysseus – to bring about their deaths. Yet comparison of Amphimedon’s and Deiphobus’ narratives highlights the misleading and self-aggrandizing character of their rhetoric and raises questions about how women are represented by male narrators and by the epic tradition more broadly. This paper suggests that Deiphobus’ narrative works together with other competing and contradictory views of Helen within the Aeneid in order to fracture the epic tradition’s univocal representation of her – and women more generally – as casus belli. mar., 14 juin 2022 08:38:22 +0200 https://www.peren-revues.fr/eugesta/308 https://www.peren-revues.fr/eugesta/323 Dal rapporto tra la nutrice e l’infante, nella Roma repubblicana e del Principato, può derivare un intenso legame fondato sulla affectio. Tale legame, documentato nelle fonti letterarie con opinioni differenti sulla opportunità di affidare l’allattamento e la crescita del neonato ad opera della balia, orienta, talvolta, anche le soluzioni dei giuristi, come nel caso della manomissione della nutrice ad opera dell’ex-infante minore di venti anni, in deroga ai divieti stabiliti dalla legge Aelia Sentia del 4 d.C. Il rapporto nutrice-infante sviluppa legami e vincoli incentrati su dati valoriali quali pietas, adfectio, meritum, honestum, che consentono ai giuristi, sebbene con differenti sensibilità, di ‘giustificare’ l’attribuzione della libertas alla nutrice superando le restrizioni legislative. mar., 14 juin 2022 08:38:41 +0200 https://www.peren-revues.fr/eugesta/323 https://www.peren-revues.fr/eugesta/330 Unlike Greek, where a word for the color green, if not absent, is certainly inconspicuous, the Latin language possesses a basic term: viridis (connected to virere “to be vigorous”, vis “strength”, and vir “man/male”, cf. n. 24). Like Greek χλωρός, galbinus corresponds to a hue between yellow and green. Unlike viridis, galbinus, when referring to persons, is utilized mainly to describe women and cinaedi. Because of the lack of effective mordants and the difficulty of mixing yellow and blue, the color green did not enter the Roman wardrobe until the early empire. Even then it became a color not for the objects encountered in everyday life, but for those witnessed at unusual occasions and events. Furthermore, ancient medical lore describes the hue on the color spectrum between green and yellow as typical of a variety of gynecological pathologies, which were eventually grouped by early modern doctors under the heading of “χλώροσις”. Whether cinaedi purposefully elected galbinus as their hue of choice, or such representation stemmed merely from the imaginations of caustic Roman satirists, this otherwise exclusively feminine element of ancient fashion suggests that its connection with cinaedi involves a more public dimension to their identity than the passive role ascribed to them during the sexual act, at least as they are defined by constructivist scholarship. Rather, the link with this color seems to be part of their identity, which is not limited to the moment of sexual submission; indeed, it defines cinaedi as figures also identified with constructions of women, their esthetics and sensitivity, and more crucially their physiology. The galbinus attire, while reinforcing the interpretation of cinaedi as a gender-deviant marginal group, simultaneously invites a more complex assessment of these individuals: one that possibly involves the notion of identity. mar., 14 juin 2022 08:39:08 +0200 https://www.peren-revues.fr/eugesta/330 https://www.peren-revues.fr/eugesta/345 Tenendo conto di testimonianze epigrafiche relative soprattutto ai secoli iniziali dell’età imperiale e di attestazioni letterarie selezionate a partire dalla medesima epoca fino alla tarda-antichità, il contributo evidenzia come nella Gallia meridionale la condizione femminile registrò atteggiamenti riconducibili al modello romano consolidandosi in parallelo attraverso l’acquisizione di spazi di autonomia. Ciò si tradusse non solo nella valorizzazione del ruolo delle nutrici bensì – per le donne di ceto elevato – nella possibilità di interagire in modo sempre meno passivo all’interno di reti familiari talvolta allargate. In tale contesto esse assunsero talvolta un ruolo di primo piano nella cura dell’infanzia, nonché nella gestione e nella salvaguardia del patrimonio, riuscendo inoltre a ritagliarsi l’opportunità di coltivare interessi culturali e di dedicarsi a professioni concernenti anche il campo medico. mar., 14 juin 2022 08:39:23 +0200 https://www.peren-revues.fr/eugesta/345 https://www.peren-revues.fr/eugesta/356 Once upon a time, the body had no sex. This is the story that has long been told about the history of the sexed body in “the West” under the influence of Thomas Laqueur’s book Making Sex: Body and Gender from the Greeks to Freud, published in 1990. It has continued to be told across disciplines, despite incisive critiques of Laqueur’s use of evidence and historical analysis, most recently in Helen King’s The One-Sex Body on Trial (2013). We need to let go of this story once and for all. This article again marshals the historical evidence against Laqueur’s story alongside a critique of that story’s historiographical tropes, a critique indebted to two decades of work in queer theory and the history of sexuality on logics of alterity and affinity in narratives about the premodern past. Laqueur’s account, it is argued, relies on the mutually reinforcing support of two binaries: sex vs. gender and modern vs. premodern. By interrogating each of these binaries, the article proposes new directions in the history of the sexed body within the many traditions of knowledge and practice in dialogue with learned Greek medical texts. It is first shown that, freed from a later twentieth-century opposition of sex and gender, the evidence from the ancient Greek medical and philosophical tradition yields views of the sexed body that often bring together a commitment to sexual difference as physically embodied with a commitment to therapeutic and normative techniques of gender designed to correct for the waywardness of matter. These views, moreover, are many and diverse. The second half of the essay aims to disrupt the monolithic categories of “premodern” and “modern” by emphasizing the diasporic and non-linear nature of the reception of Greek medical texts and the complications of what Ahmed Ragab evocatively calls the “sexscape” that they produce; the importance of situating accounts of “the Greeks” within the dynamics of various historical moments, especially in the early modern period, so pivotal for Laqueur’s story; and the persistent influence of a Foucault-influenced narrative of the premodern past’s radical alterity on the history of the sexed body. The article argues for reading the complexity of the premodern past together with the complexity of our relation to that past. mar., 14 juin 2022 08:39:40 +0200 https://www.peren-revues.fr/eugesta/356 https://www.peren-revues.fr/eugesta/379 The ancient Amazons, the equals of men, were among the fiercest opponents faced by the ancient Greek heroes Achilles, Heracles, and Theseus. But were they heroes themselves? As the objects of Greek male anxiety, the Amazons were understood to be a threat to Greek civilization, in part due to their refusal to be subjected to the chief institution of patriarchy: marriage. In the Progressive era of the early 20th century, authors repurposed the myths in order to unlock their feminist potential. William Moulton Marston, the inventor of Wonder Woman, used the Amazons in his comics to illustrate his theories of female superiority. Women were more loving than men, Marston argued, and would ultimately therefore make better rulers. While Marston’s feminism was sometimes questioned due to his portrayal of themes of bondage and domination in the Wonder Woman comics, it must be viewed within his larger platform. Marston brought a feminist message to the masses through his deployment of the Amazons to illustrate the potential of women ruling the world through loving dominance. Marston’s star Amazon, Wonder Woman, became the symbol that motivated the Women’s Liberation Movement of the 1960s and 1970s, a vehicle for later authors such as Perez to bring forward third wave feminist messaging to the masses, and, ultimately, became the heroic protagonist of the 2017 film, Wonder Woman. While her revealing costume has been controversial over the years, and Wonder Woman has been subjected to the male gaze, the film, like the comics before them, utilized a female perspective to question the stranglehold that patriarchy has held over the population. mar., 14 juin 2022 08:40:17 +0200 https://www.peren-revues.fr/eugesta/379