By Dominic Montserrat
First released in 2004. Routledge is an imprint of Taylor & Francis, an informa corporation.
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Additional resources for Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity
On law and punishment in Greek penology, see Saunders 1991, Jones 1990:12. Turner 1984:8 and 38ff. Kundera 1991:43–4. 36 3 THE DYNAMICS OF BEAUTY IN CLASSICAL GREECE Richard Hawley Notoriously, there are as many definitions of beauty as there are cultures. 1 Rather, it is a corollary to the previous chapter in that it shows how beauty rather than physical aberrance could be used in the classical world as a focus of contention or difference. The first part of the chapter briefly looks at some roles beauty played in classical Greek myth and religion.
23 Bradley 1991:29–37. 24 For a cross-cultural parallel, see Minow 1990:6–8. 25 Ostwald l986:51. 26 Harrison 1968:152. 27 Gardner 1994, especially Chapter 6. 28 On Agesilaus, see Cartledge 1987:20–6, 112–13. 29 Ov. Fast, vi 436–54; Cic. Scaur. H. Ant. Rom. 3; Sen. Contr. 2. Metellus was punished for violating the taboo forbidding males entering the temple (Dudley 1967:109). Compare Dio Cassius’ account (Liv. 24) of a similar occurrence in 14 BCE, when a fire in the Basilica Pauli spread to the Temple of Vesta.
Ix 502–3), he was the only Olympian with a disability. The reason for a disabled god has been variously discussed. 49 While the essay highlights the deity’s skill with metal-working and his cunning (ironically in a trade that causes disability and is stereotypically represented by lame workmen), Homer recorded a tradition in which Hera pushed her son away, rejecting him, because of his deformity;50 while the gods would laugh at the sight of the hobbling god. Did Greeks identify with Hera’s disgust and revulsion as common to their own behaviour, or did they recognise it as expressions of a past time?
Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity by Dominic Montserrat