Project MUSE®: Arethusa - Latest Articles
https://muse.jhu.edu/journal/14
Project MUSE®: Latest articles in Arethusa.daily12026-05-12T00:00:00-05:00text/htmlen-USVol. 29 (1996) through current issueLatest Articles: ArethusaTWOProject MUSE®Arethusa1080-65040004-0975Latest articles in Arethusa. Feed provided by Project MUSE®Supplication, Speech, Eating: Maurice Blanchot and Niobe in the Iliad
https://muse.jhu.edu/article/982370
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Maurice Blanchot’s L’Entretien infini contains works bearing on a wide variety of literary and philosophical texts and writers,1 both ancient and modern, as well as texts where Blanchot dwells on thoughts of his own that come and go, expand and contract, throughout his entire oeuvre. Indeed, one can hardly fail to experience L’Entretien infini as one long, continuous meditation—an infinite conversation. Conversation, because, as Blanchot’s epigraph indicates, the one thing it says requires two to say it. And it requires two because the one who says it is always the other.2 Moreover, the entre of the entretien is not the shared in-between of dialogue or the mediating middle of dialectical thinking, but
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/14/image/coversmallSupplication, Speech, Eating: Maurice Blanchot and Niobe in the Iliad2026-02-06text/htmlen-USSupplication, Speech, Eating: Maurice Blanchot and Niobe in the Iliad2026-02-062026TWOProject MUSE®1141822026-05-12T00:00:00-05:002026-02-06Pornographic Enargeia and Counter-Narrative Desire in the Onos
https://muse.jhu.edu/article/982371
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Imperial Graeco-Roman literature appears to be obsessively corporeal in many ways, with sex and eroticism being two of the main foci around which representations of the body orbit in these texts—unsurprisingly, given the changing attitudes and new cultural demands placed on sexuality and the self during this period.2 Sexual themes loom large, especially in the works of the imperial Greek novelists (see Goldhill 1995). Scholars have repeatedly emphasised the extent to which these texts often use sex and the body to explore the interrelation of desire and narrative, in particular the overlap between a narrative desire for closure and/or revelation and an erotic desire for consummation.3 Employing the narratological
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/14/image/coversmallPornographic Enargeia and Counter-Narrative Desire in the Onos2026-02-06text/htmlen-USPornographic Enargeia and Counter-Narrative Desire in the Onos2026-02-062026TWOProject MUSE®1858102026-05-12T00:00:00-05:002026-02-06Prometheus’s Prophecy of the Future Itinerary of Io in Prometheus Bound
https://muse.jhu.edu/article/982372
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In the third epeisodion of Prometheus Bound, Io appears and holds a conversation with Prometheus and the Oceanids, who constitute the chorus (561–886).2 Io, daughter of Inachus and a victim of Zeus’s love and Hera’s jealousy, has been transformed into a horned cow and driven in torment out of Hellas, chased by a stinging gadfly, and has now arrived on the mountain where Zeus had Prometheus bound as punishment for the latter’s advocacy of humans and his divinatory prowess. This scene includes three long prophetic speeches by Prometheus: two on the future itinerary of Io (703–41 and 786–818, see II and IV below),3 and one that focuses on Io’s past journey and on her future offspring (823–76, see V below).The place
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/14/image/coversmallPrometheus’s Prophecy of the Future Itinerary of Io in Prometheus Bound2026-02-06text/htmlen-USPrometheus’s Prophecy of the Future Itinerary of Io in Prometheus Bound2026-02-062026TWOProject MUSE®1089132026-05-12T00:00:00-05:002026-02-06The Transmission of the Theognidean Tradition as a Cultural Memory Practice
https://muse.jhu.edu/article/982373
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In recent years, many discussions of the relation between orality and textuality, at least in research in the field of ancient Greek literature, focus on the issue of the institutions perceived as underlying or promoting the stability of a particular poetic tradition.1 This perspective is expressed with particular force by Luigi Enrico Rossi, who points out (2000.169–70) that the written texts of archaic poetry surviving to the present day constitute a type of literature which was “institutionally protected” (la letteratura ufficialmente protetta): either dependent on the patronage of a selected institution (autorità ufficiale or istituzionale) or enjoying the protection of a social group that, for whatever
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/14/image/coversmallThe Transmission of the Theognidean Tradition as a Cultural Memory Practice2026-02-06text/htmlen-USThe Transmission of the Theognidean Tradition as a Cultural Memory Practice2026-02-062026TWOProject MUSE®1393062026-05-12T00:00:00-05:002026-02-06