By Eugenio Lecaldano
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Sample text
By an “economy of praise” Kurke means that from the Homeric era forward, the victor’s crown, his procession through the gates of the city, and the emerging statuary and funerary monuments dedicated to his victory prescribe an “exchange” of divine favor—kudos—for the good of, initially, the sovereign and, eventually, the entire politeia (141). The underlying idea is that those who “receive” kudos are, as it were, marked for victory. They are irradiant with the favor—a gift—of the gods. Moreover, the “gift” of athletic victory often translates into military victory: he who wears the crown of athletic contest might also be he who secures the safekeeping of the polis (137).
95 Our modern eyes are trained to see and our ears calibrated to hear this as nonphilosophical. But a “wandering” bard is not just what but how one of our first philosophers is identified, and this fragment is often anthologized as B1, framing our literate reception of his complete thought. According to antiquity and our anthologies, then, Xenophanes is a bard and is, thereby, situated in the oral poetic tradition. 96 Then again, the claim that “speech is a part of physis” is not only incompatible with our basic understanding of speech and nature, it is also incompatible with the naturalistic mechanism we attribute to Xenophanes.
Yet, until the epics are completely written down and these written texts are disseminated widely across Magna Graecia there is no possibility for the sense or message of the tales to be considered separate from their sound. Our willingness, as it were, to consider the meaning of myth separate from its materials, as if meaning is its own entity, indicates a different facility with language: a literate facility, encompassing the ability to read over and between the lines, pause, reflect, reconsider, compare text to text, and—if appropriate—take out of context.
Etica by Eugenio Lecaldano
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