By Jessica Priestley
In a sequence of literary stories, Priestley explores many of the earliest historic responses to Herodotus' Histories during the extant written checklist of the early and center Hellenistic interval. Responses to the Histories have been wealthy and sundry, and the variety of Hellenistic writers responding in numerous how you can Herodotus' paintings is partially a mirrored image of the Histories'own wide scope. The Histories remained suitable during this later age and persisted to talk meaningfully to a large diversity of readers lengthy after Herodotus' death.
Herodotus and Hellenistic tradition explores various discourses the place Herodotus occupies a tremendous position within the highbrow history, and, particularly, it attracts realization to writers no longer often categorised as historians so one can increase our views on Herodotus' cultural significance. via discussions of latest discourse on the subject of, for example, the Persian Wars, geography, the wondrous, aesthetics, literary variety, and biography, it nuances our realizing of ways historical readers reacted to and appropriated the Histories to serve their very own precise rhetorical targets. the amount additionally contributes to scholarship that reappraises the very time period 'Hellenistic', drawing awareness to either diachronic continuities and synchronic diversity.
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Extra resources for Herodotus and Hellenistic Culture: Literary Studies in the Reception of the Histories
Cf. 26–7. 80 Thompson (2005), 269–70. Posidippus’ insistence on the Macedonian heritage of the Ptolemies is a distinctive feature of his poetry when compared with that of his contemporary, Callimachus. Only once in the extant literature does Callimachus make reference to the Ptolemies’ Macedonian lineage: Hymn to Delos, 167, on which, see Stephens (2005), 235. 17; ‘ . . so that the Macedonians might honour me . . 15. 82 Founded by Callicrates of Samos, the Ptolemaic nauarch soon before or after Arsinoe II’s death in c.
Williams (1978), 96–7. On whether the Callimachean line should read çŁüíïò (‘envy’) or çŁüæïò (‘ruin’), see Blomquist (1990), Meillier (1990), and Giangrande (1992). The case for çŁüíïò (‘envy’) seems stronger. g. Pindar, Pyth. 199–200, Callimachus Hymn to Apollo, 113. Further examples can be found in Williams (1978), 96. 32 Herodotus and Hellenistic Culture as ‘unbearable’ (¼ôºÅôïí), which implies that it was particularly virulent, and suggests a stark contrast between the reception of Herodotus and his work in Halicarnassus and Thurii.
For this reason I shall be selective in the traditions discussed. In particular, this chapter will highlight traditions which are divergent, since in these cases an element of ‘invention’ may be suspected—that is, situations where traditions have arisen that are unsupported or not fully supported by historical facts. It will also focus on the broad geographic scope of cities and regions laying claim to Herodotus, because if a local claim indicates that Herodotus was important to that local audience (regardless of the veracity of the claim itself ), this presumably reﬂects a broad geographic spread in his readership.