By Egbert J. Bakker, Irene J. F. De Jong, Hans Van Wees
Herodotus Histories might be learn in lots of methods. Their literary traits, by no means in dispute, may be extra absolutely favored within the gentle of contemporary advancements within the research of pragmatics, narratology, and orality. Their highbrow prestige has been greatly reassessed: not considered as naive and archaic, the Histories at the moment are noticeable as a great deal a manufactured from the highbrow weather in their personal day - not just topic to modern literary, spiritual, ethical and social affects, yet actively contributing to the good debates in their time. Their reliability as old and ethnographic debts, an issue of controversy even in antiquity, is being debated with renewed power and lengthening sophistication. This Companion deals an up to date and in-depth evaluate of some of these present ways to Herodotus impressive work."
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Additional resources for Brill's Companion to Herodotus
As well as Bakkcr (1997a) 165-6; (1997b) 33. On Herodotus and epic intentions, see also Erbse (1992) 122. Within Herodotus' narrative, cf. 2. See also Pelliccia (1992) 74 n. 23. 2, where Callicrates, in truly Homeric manner 'the most beautiful man in the Greek camp', died without having been able to accomplish (d7io5e£aa9ai) a great deed; ironically, he does get his kleos, in the framework of Herodotus' apodexis. On this passage, see also Nagy (1987) 178. " On E^itnXa, see Moles (1999) sect.
BARKER suggested above, then what is the context for the apodexis o f great deeds as we see it throughout the Histories'? We move i n the direction of an answer to this question when we consider another typically Herodotean phrase. Throughout the Histories, Herodotus imparts to the players in the historical process the desire to distinguish themselves in the eyes o f posterity, to leave signs by which their existence on earth can be remembered. The typical phrase for this is mnëmosunon (ninërnosuna) lipesthai 'to leave things (of oneself) to be remembered'.
Herodotus' work, especially the Egyptian logos, she argues, displays the same agonistic and combative tone that G. E. R. Lloyd signals in the early Hippocratic writers and that must go back to sessions at which knowledge was transmitted, and contested, orally. Thomas' notion o f the publication o f Herodotean historié envisages oral presentation and reception o f ideas, while explicitly allowing for the existence o f written texts. Such a blend o f the spoken and the written is the realm o f rhetorical epideixis.