- Universidade de Lisboa
Faculdade de Letras - Centro de Estudos Clássicos
Alameda da Universidade
1600-214 Lisboa - Portugal
Fotini Hadjittofi
Universidade de Lisboa, Centre of Classical Studies, Faculty Member
- Nonnus, Epic poetry, Hellenistic poetry, Ancient Novel, Greek Literature, Second Sophistic, and 14 moreChoricius, Greek Declamation, Declamation, Himerius, Nonnus of Panopolis, Greek Epic, Choricius of Gaza, School of Gaza, Quintus Smyrnaeus, Late Antiquity, Ekphrasis, Late Antique Latin Poetry, Ovid Metamorphoses, and Plutarchedit
This chapter juxtaposes Quintus’ Posthomerica and Nonnus’ Dionysiaca in terms of the political and ideological positions they adopt towards Rome, and argues that the way they represent Hellenic and Roman identities is characteristic of... more
This chapter juxtaposes Quintus’ Posthomerica and Nonnus’ Dionysiaca in terms of the political and ideological positions they adopt towards Rome, and argues that the way they represent Hellenic and Roman identities is characteristic of the different cultural environments in which they were written. The first section is concerned with the characterisation of Aeneas and Sinon in Books 11-13 of the Posthomerica; Quintus’ depiction of these two characters reflects a contestation and re-negotiation between Roman and Greek identities, which is typical of the Second Sophistic period. The following section contrasts the treatment of the Pleiad Electra and the myths relevant to her in the two epics, in order to elucidate the differences between Quintus’ and Nonnus’ attitudes towards the Roman Empire. Finally, the third part of the paper turns to the question of Nonnus’ embrace of Rome and Roman ideology, and briefly examines the phenomenon of the collapse of traditional Hellenism in Late Antiquity, as it is expressed in Book 41 of the poem, the story of Beirut.
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The extensive episode of Morrheus and Chalcomede, which covers books 33-35 of Nonnus’ fifth century epic, the Dionysiaca, has almost all the ‘ingredients’ of a novel. This paper emphasises the way Nonnus re-formulates, adapts, and... more
The extensive episode of Morrheus and Chalcomede, which covers books 33-35 of Nonnus’ fifth century epic, the Dionysiaca, has almost all the ‘ingredients’ of a novel. This paper emphasises the way Nonnus re-formulates, adapts, and subverts novelistic themes throughout this episode, thus showing the gap between contemporary sexual ethics, where perpetual female virginity is glorified, and the ideology of marriage which drives the plots of the earlier erotic novels. The empowerment and masculinisation of the devoted virgin, Chalcomede, and the corresponding powerlessness and feminisation of the male hero, Morrheus find parallels (and, in the final scene, perhaps also inspiration) in Christian texts.
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Cross-dressing is a major theme in two of Choricius’ declamations: the Lydians (Declamation 3) and the War-Hero (Declamation 11). In both declamations dress is considered, by the speakers themselves, a significant marker of gender... more
Cross-dressing is a major theme in two of Choricius’ declamations: the Lydians (Declamation 3) and the War-Hero (Declamation 11). In both declamations dress is considered, by the speakers themselves, a significant marker of gender identity, so that putting on feminine clothes seriously jeopardises the cross-dresser’s masculine status – a line of reasoning that sees gender as socially constructed. The opposite argument, however, is latent in both speeches. This paper argues that Choricius (and in this he is not alone among Greek Late Antique orators) promulgates an essentialist view of gender, which dismisses dress and physical appearance as reliable indicators for the condition of the inner self. While for many Christian thinkers the condition (or appearance) of the body reveals and/or influences the condition of the soul, there are “essentialist” trends not only in their own thinking, but also (and more strikingly) in popular stories about saints and martyrs, some of which even involve transvestism. It is also relevant for the dissociation between the (effeminate) appearance and the (masculine) reality of Choricius’ transvestites that there emerges in Late Antiquity a sense of privacy, which allows an individual to lead an entirely secret life, which could contrast with his/her public image.
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This article examines three passages in Nonnus' Paraphrase of the Gospel according to John (19.21-25; 19.118-132; 20.81-82), all of which mention pieces of clothing in the context of Christ's passion and resurrection. It argues that... more
This article examines three passages in Nonnus' Paraphrase of the Gospel according to John (19.21-25; 19.118-132; 20.81-82), all of which mention pieces of clothing in the context of Christ's passion and resurrection. It argues that Nonnus allows, and indeed encourages, both literal readings and metaphorical interpretations of the garments as stand-ins for Christ's body. The readings which do not turn garments into symbols of the body would be more in agreement with the Orthodox theology of Nonnus' time, while the metaphorical interpretations would be more amenable to a heterodox (Origenist or Nestorian) construal. The poem's ambivalence in the employment of clothing metaphors indicates an attitude that is less strictly Alexandrian / Orthodox and more polyphonic than has so far been assumed.
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This article proposes a sustained politicized reading of the myth of Midas in Ovid's Metamorphoses. It argues that Midas stands, first, as the embodiment of failed, Hellenistic kingship, with its ostentatious display of wealth and... more
This article proposes a sustained politicized reading of the myth of Midas in Ovid's Metamorphoses. It argues that Midas stands, first, as the embodiment of failed, Hellenistic kingship, with its ostentatious display of wealth and heralding of a new Golden Age, and, second, as a warning against the infectious " love of gold " , to which Roman politicians are far from immune. While the capture of Silenus and the golden touch episode link Midas with the tropes of Hellenistic kingship, his involvement in the competition between Pan and Apollo raises questions about the tropes of Roman imperial power itself.
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This chapter looks at how Choricius represents and ‘constructs’ his native city, Gaza, as an ideal intellectual space: a privileged city of learning, a peaceful and calm environment in which ideas can be exchanged, and where town and gown... more
This chapter looks at how Choricius represents and ‘constructs’ his native city, Gaza, as an ideal intellectual space: a privileged city of learning, a peaceful and calm environment in which ideas can be exchanged, and where town and gown not only coexist harmoniously side by side but are also mutually supportive. In his encomiastic orations Choricius places a strong emphasis on the Gazan officials’ skills in the non-violent resolution of conflicts, while in Declamation 12 the orator-hero (an idealised version of Choricius himself) appears as the guarantor of the city’s well-being and prestige.
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First two pages.
Blog summary
https://www.cambridge.org/core/blog/2020/07/24/staging-rachel-rabbinic-midrash-theatrical-mime-and-christian-martyrdom-in-late-antiquity/
Blog summary
https://www.cambridge.org/core/blog/2020/07/24/staging-rachel-rabbinic-midrash-theatrical-mime-and-christian-martyrdom-in-late-antiquity/
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Call for Papers (Lisbon-Heidelberg 2017) Title: Modulations and transpositions: the contexts and boundaries of ‘minor’ and ‘major’ genres in late antique Christian poetry Organizers: F. Hadjittofi (Universidade de Lisboa) and A.... more
Call for Papers (Lisbon-Heidelberg 2017)
Title:
Modulations and transpositions: the contexts and boundaries of ‘minor’ and ‘major’ genres in late antique Christian poetry
Organizers:
F. Hadjittofi (Universidade de Lisboa) and A. Lefteratou (Universität Heidelberg).
Title:
Modulations and transpositions: the contexts and boundaries of ‘minor’ and ‘major’ genres in late antique Christian poetry
Organizers:
F. Hadjittofi (Universidade de Lisboa) and A. Lefteratou (Universität Heidelberg).
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at the workshop ‘Origins and Original Moments in Late Antique Literature’, Ghent, December 2019.
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at the workshop ‘From Athens to Constantinople. Late Antique Greek and Byzantine Literature in Context’ / 'Von Athen nach Konstantinopel II. Spätantike griechische und byzantinische Literatur im Kontext', Vienna, January 2019.
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Are Nonnus’ Indians monstrous ‘others’ – the ‘antipod’ of the Greek, civilised world – or does their apparent otherness conceal, in fact, a true universality, as argued by Frangoulis (2009) and (2010) on the basis of similar behaviour... more
Are Nonnus’ Indians monstrous ‘others’ – the ‘antipod’ of the Greek, civilised world – or does their apparent otherness conceal, in fact, a true universality, as argued by Frangoulis (2009) and (2010) on the basis of similar behaviour attributed to both Indian and Dionysiac characters (including women’s lamentations, men’s licentiousness, courage in battle etc)? If we choose to see (mostly) similarity rather than difference, can we ever be certain that we are not applying our own (modern, liberal) ideals as anachronistic filters through which to examine a poem written sixteen centuries ago?
My paper will attempt a reexamination of Nonnus’ Indians against late antique ideas of conversion and acculturation. Interpretations of Nonnus’ Indians may legitimately emphasise, on the one hand, their spiritual darkness and depravity, and, on the other, their assimilation into the paradigm of Christianity’s ecumenical mission (Lefteratou 2016): those who are in darkness are led into the light. It has also been argued, by Chuvin (2006), that Dionysus’ conquest of India stands in for the expansion of the Roman Empire and its acculturation of barbarian nations. I propose to examine whether either the religious (conversion) or the political (acculturation) model – or both taken together – can provide adequate answers for Nonnus’ representation of India and its people.
My paper will attempt a reexamination of Nonnus’ Indians against late antique ideas of conversion and acculturation. Interpretations of Nonnus’ Indians may legitimately emphasise, on the one hand, their spiritual darkness and depravity, and, on the other, their assimilation into the paradigm of Christianity’s ecumenical mission (Lefteratou 2016): those who are in darkness are led into the light. It has also been argued, by Chuvin (2006), that Dionysus’ conquest of India stands in for the expansion of the Roman Empire and its acculturation of barbarian nations. I propose to examine whether either the religious (conversion) or the political (acculturation) model – or both taken together – can provide adequate answers for Nonnus’ representation of India and its people.