By Thorsten Fögen, Thorsten Fogen, Mireille M. Lee
Within the Graeco-Roman international, the cosmic order used to be enacted, partly, via our bodies. The evaluative divisions among, for instance, men and women, people and animals, ""barbarians"" and ""civilized"" humans, slaves and loose electorate, or mortals and immortals, may well all be performed out around the terrain of somatic distinction, embedded because it used to be inside of wider social and cultural matrices.This quantity explores those thematics of our bodies and limits: to check the ways that our bodies, lived and imagined, have been implicated in problems with cosmic order and social supplier in classical antiquity. It makes a speciality of the physique in functionality (especially in a rhetorical context), the erotic physique, the dressed physique, pagan and Christian our bodies in addition to divine our bodies and animal our bodies. The articles draw on more than a few facts and methods, conceal a vast chronological and geographical span, and discover the methods our bodies can transgress and dissolve, to boot shore up, or maybe create, barriers and hierarchies. This quantity exhibits that limitations are consistently negotiated, shifted and refigured throughout the practices and possibilities of embodiment.
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Additional info for Bodies and Boundaries in Graeco-Roman Antiquity
Profecto in oculis animus habitat. Ardent, intenduntur, umectant, conivent. Hinc illa misericordiae lacrima, hos cum exosculamur, animum ipsum videmur attingere, hinc fletus et rigantes ora rivi. ” On ancient physiognomy, see Evans (1969) and Swain (2007). For John Bulwer, the expressive power of the hands equals that of speech: “In all the declarative conceits of gesture whereby the body, instructed by nature, can emphatically vent and communicate a thought, and in the propriety of its utterance express the silent agitations of the mind, the hand, that busy instrument, is most talkative, whose language is as easily perceived and understood as if man had another mouth or fountain of discourse in his hand” (Chirologia.
Hist. 139-157, esp. 145-146: Neque ulla ex parte maiora animi indicia cunctis animalibus, sed homine maxime, id est moderationis, clementiae, misericordiae, odii, amoris, tristitiae, laetitiae. Contuitu quoque multiformes, truces, torvi, flagrantes, graves, transversi, limi, summissi, blandi. Profecto in oculis animus habitat. Ardent, intenduntur, umectant, conivent. Hinc illa misericordiae lacrima, hos cum exosculamur, animum ipsum videmur attingere, hinc fletus et rigantes ora rivi. ” On ancient physiognomy, see Evans (1969) and Swain (2007).
Another rhetorician named Hortensius is described as having indulged in excessive bodily hygiene and an obsession with dressing up; this, and his inclination to make an immoderate use of gestures during his speeches, prompted the rhetorician to insult him for being a histrio, a comedian (Noct. Att. 5; cf. 2). These excerpts thus serve as further instances of “la crainte bien romaine de la mollitia” (Moreau 1995: 60; cf. 51 They can be supplemented with evidence from areas other than rhetoric. According to Gellius’ testimony in the Noctes Atticae, Plutarch mentioned that the philosopher Arcesilaus had once offended a rich man who was craving admiration.