Anne Pippin Burnett – författare

This book consists of individual studies of Pindar''s eleven odes for Aiginetan victors, preceded by a brief survey of the history of the island and the nature of its aristocracy. Anne Pippin Burnett''s discussion is particularly attentive to questions of mythic self-presentation, as exemplified in the pedimental sculptures of the Aphaia Temple and the parallel `narrative'' sections of the odes. The overall concern is with Pindaric techniques for unifying an audienceand leading it into a shared experience of inspired success, but there is also a concern with the realities of athletic contest and its celebration.

This book consists of individual studies of Pindar's eleven odes for Aiginetan victors, preceded by a brief survey of the history of the island and the nature of its aristocracy. Anne Pippin Burnett's discussion is particularly attentive to questions of mythic self-presentation, as exemplified in the pedimental sculptures of the Aphaia Temple and the parallel `narrative' sections of the odes. The overall concern is with Pindaric techniques for unifying an audience and leading it into a shared experience of inspired success, but there is also a concern with the realities of athletic contest and its celebration.

Modern readings of ancient Athenian drama tend to view it as a presentation of social or moral problems, as if ancient drama showed the same realism seen on the present-day stage. Such views are belied by the plays themselves, in which supremely violent actions occur in a legendary time and place distinct both from reality and from the ethics of ordinary life. Offering fresh readings of Attic tragedy, Anne Pippin Burnett urges readers to peel away twentieth-century attitudes toward vengeance and reconsider the revenge tragedies of ancient Athens in their own context. After a consideration of how our view of Elizabethan drama has obscured an accurate view of the ancient tragedies, Burnett reviews early Greek notions of vengeance as expressed in the Odyssey, Heracles' tales, Pindar's odes, Attic judicial processes, and the legend of Harmodius and Aristogeiton. Then, setting aside post-Platonic and Judeo-Christian notions of criminality, she provides new interpretations of all the Attic tragedies in which revenge is a central theme: Aeschylus' Libation Bearers, Sophocles' Ajax, Electra, and Tereus, and Euripides' Children of Heracles, Hecuba, Medea, Electra, and Orestes.Burnett shows that for the ancients, revenge meant a redress of imbalances in both human and divine worlds, achieved through human actions. The vengeful heroines thus appear in a new light. Electra, Hecuba, Medea, and others cease to be the picture of depravity in dramas that are grotesque and sensational, and are instead representative human figures who respond with grandeur to the outsize demands of necessity and supernatural powers.

Modern readings of ancient Athenian drama tend to view it as a presentation of social or moral problems, as if ancient drama showed the same realism seen on the present-day stage. Such views are belied by the plays themselves, in which supremely violent actions occur in a legendary time and place distinct both from reality and from the ethics of ordinary life. Offering fresh readings of Attic tragedy, Anne Pippin Burnett urges readers to peel away twentieth-century attitudes toward vengeance and reconsider the revenge tragedies of ancient Athens in their own context.After a consideration of how our view of Elizabethan drama has obscured an accurate view of the ancient tragedies, Burnett reviews early Greek notions of vengeance as expressed in the Odyssey, Heracles'' tales, Pindar''s odes, Attic judicial processes, and the legend of Harmodius and Aristogeiton. Then, setting aside post-Platonic and Judeo-Christian notions of criminality, she provides new interpretations of all the Attic tragedies in which revenge is a central theme: Aeschylus'' Libation Bearers, Sophocles'' Ajax, Electra, and Tereus, and Euripides'' Children of Heracles, Hecuba, Medea, Electra, and Orestes.Burnett shows that for the ancients, revenge meant a redress of imbalances in both human and divine worlds, achieved through human actions. The vengeful heroines thus appear in a new light. Electra, Hecuba, Medea, and others cease to be the picture of depravity in dramas that are grotesque and sensational, and are instead representative human figures who respond with grandeur to the outsize demands of necessity and supernatural powers.Modern readings of ancient Athenian drama tend to view it as a presentation of social or moral problems, as if ancient drama showed the same realism seen on the present-day stage. Such views are belied by the plays themselves, in which supremely violent a

Anne Burnett shows us the art of Bacchylides in the context of Greek lyric traditions. She discusses the beginnings of choral poetry and the functions of the choral myth; she describes the purposes of the victory song in particular and the practices of Bacchylides and Pindar as they fulfilled their victory commissions. In analyzing individual poems Burnett's approach is two-fold, for each ode is seen as a choral performance reflecting archaic cult practice, while it is also studied as the expression of a particular poetic vision and sensibility. Thus the formal elements of the Bacchylidean victory songs are recognized as the response of a chorus which must give semi-religious praise to a noble athlete or prize-winning prince in times of increasing democracy. At the same time an artistry and an ethic peculiar to Bacchylides are discovered in the manipulation of fictions and mythic materials.

Of all the lyric poets of ancient Greece, Pindar is the one whose work has been best preserved. His odes to victorious Greek athletes were entertainments designed for performance in a hospitable atmosphere of drinking, dining and jokes. The victor has known the favour of the god whose contest he entered, and has brought back pan-Hellenic fame to his family, friends and city. To extend this glory and make it permanent, he has commissioned a song of praise, had dancers trained to sing it, and summoned an audience of kinsmen, neighbours and friends to enjoy it. Pindar''s odes contain invocations and prayers, but their most characteristic effects are achieved thhrough the depiction of fragments of myth. Anne Pippin Burnett argues that these passages were meant neither as mere decoration nor as moral instruction, but served rather as a dramatic mechanism by which dancers brought an experience of another world to guests gathered in the banqueting suite of the victor.

Of all the lyric poets of ancient Greece, Pindar is the one whose work has been best preserved. His odes to victorious Greek athletes were entertainments designed for performance in a hospitable atmosphere of drinking, dining and jokes. The victor has known the favour of the god whose contest he entered, and has brought back pan-Hellenic fame to his family, friends and city. To extend this glory and make it permanent, he has commissioned a song of praise, had dancers trained to sing it, and summoned an audience of kinsmen, neighbours and friends to enjoy it. Pindar''s odes contain invocations and prayers, but their most characteristic effects are achieved thhrough the depiction of fragments of myth. Anne Pippin Burnett argues that these passages were meant neither as mere decoration nor as moral instruction, but served rather as a dramatic mechanism by which dancers brought an experience of another world to guests gathered in the banqueting suite of the victor.

This study of early Greek lyric provides portraits of Archilochus, Alcaeus and Sappho and their poetry. It looks at their social setting, and their purposes within it.