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This study of the gooi or personal laments in Homer ́s Iliad once and for all articulates the poetic techniques regulating this type of speech. Going beyond the tendency to view lament as a repetitive and group-based activity, this work shows instead the primacy of the goos, a sub-genre which the Iliad has "produced" by absorbing the funerary genre of lament. Oral theory, narratology, semiotics, rhetorical analysis are deftly applied to explore the ways personal laments develop principal epic themes and unravel narrative threads weaving the thematical texture of the entire Iliad (and beyond): the wrath of Achilles, the deaths of Patroclus and Hector, the grief of Achilles and his future death, the foreshadowing of Troy ́s destruction. Winner of the Annual Award in Classics (2007) of the Academy of Athens.
The Erotics of Grief considers how emotions propagate power by exploring whose lives are grieved and what kinds of grief are valuable within and eroticized by medieval narratives. Megan Moore argues that grief is not only routinely eroticized in medieval literature but that it is a foundational emotion of medieval elite culture. Focusing on the concept of grief as desire, Moore builds on the history of the emotions and Georges Bataille's theory of the erotic as the conflict between desire and death, one that perversely builds a sense of community organized around a desire for death. The link between desire and death serves as an affirmation of living communities. Moore incorporates literary, visual, and codicological evidence in sources from across the Mediterranean—from Old French chansons de geste, such as the Song of Roland and La mort le roi Artu and romances such as Erec et Enide, Philomena, and Floire et Blancheflor; to Byzantine and ancient Greek novels; to Middle English travel narratives such as Mandeville's Travels. In her reading of the performance of grief as one of community and remembrance, Moore assesses why some lives are imagined as mattering more than others and explores how a language of grief becomes a common language of status among the medieval Mediterranean elite.
Grief and the Hero examines Achilles’ experience of the futility of grief in the context of the Iliad’s study of anger. No action can undo his friend Patroklos’ death, but the experience of death drives him to behave as though he can achieve something restorative. Rather than assuming that grief gives rise to anger, as most scholars have done, Grief and the Hero pays close attention to the poem’s representation of the origin of these emotions. In the Iliad, only Achilles’ grief for Patroklos is joined with the word pothê, “longing”; no other grief in the poem is described with this term. The Iliad depicts Achilles’ grief as the rupture of shared life—an insight that generates a new way of reading the epic. Achilles’ anguish drives him to extremes, oscillating between self-isolation and seeking communal expressions of grief; between weeping abundantly and relentlessly pursuing battle; between varied threats of mutilation, deeds of vengeance, and other vows. Yet his yearning for life shared with Patroklos is the common denominator. Here lies the profound insight of the Iliad. All of Achilles’ grief-driven deeds arise from his longing for life with Patroklos, and thus all of these deeds are, in a deep sense, futile. He yearns for something unattainable—undoing the reality of death. Grief and the Hero will appeal not only to scholars and students of Homer but to all humanists. Loss, longing, and even revenge touch many human lives, and the insights of the Iliad have broad resonance.
You were one of the lucky ones. You found a partner or friend with whom you shared a deeply profound connection. You understood, opened fully to, served, and challenged one another. You were the heroes of each other's lives. You lived a grand adventure together. But now that your partner has died, what felt like luck may have turned to wretched despair. How do you go on? How do you live without your champion and other half? The answer is that you mourn as you loved: heroically, grandly, and fully. In this compassionate guide by one of the world's most beloved grief counselors, you'll find empathetic affirmation and advice intermingled with real-life stories from other halved soulmates. Learn to honor your loved one and your grief even as you find a path to a renewed life of purpose and joy.
The inspiring story of a mother who took unimaginable tragedy and used her grief as a force to do good by transforming the lives of others. When Maria Kefalas’s daughter Calliope was diagnosed with a degenerative, uncurable genetic disease, the last thing Maria expected to discover in herself was a superpower. She and her husband, Pat, were head over heels in love with their youngest daughter, whose spirit, dancing eyes, and appetite for life captured the best of each of them. When they learned that Cal had MLD (metachromatic leukodystrophy), their world was shattered. But as she spent time listening to and learning from Cal, Maria developed the superpower of grief. It made her a fearless warrior for her daughter. And it gave her voice a bell-like clarity—poignant and funny all at once. This superpower of grief also revealed a miracle—not the conventional sort that fuels the prayers of friends and strangers but a realization that, in order to save themselves, Maria and Pat would need to find a way to save others. And so, with their two older children, they set out to raise money so that they, in their son PJ’s words, could “find a cure for Cal’s disease.” They had no way of knowing that a research team in Italy was closing in on an effective gene therapy for MLD. Though the therapy came too late to help Cal, this news would be the start of an unexpected journey that would introduce Maria and her family to world-famous scientists, brilliant doctors, biotech CEOs, a Hall of Fame NFL quarterback, and a wise nun, and it would also involve selling 50 thousand cupcakes. They would travel to the FDA, the NIH, and the halls of Congress in search of a cure that would never save their child. And their lives would become inextricably intertwined with the families of 13 children whose lives would be transformed by the biggest medical breakthrough in a generation. A memoir about heartbreak that is also about joy, Harnessing Grief is both unsparing and generous. Steeped in love, it is a story about possibility.
Both our view of Seneca’s philosophical thought and our approach to the ancient consolatory genre have radically changed since the latest commentary on the Consolatio ad Marciam was written in 1981. The aim of this work is to offer a new book-length commentary on the earliest of Seneca’s extant writings, along with a revision of the Latin text and a reassessment of Seneca’s intellectual program, strategies, and context. A crucial document to penetrate Seneca’s discourse on the self in its embryonic stages, the Ad Marciam is here taken seriously as an engaging attempt to direct the persuasive power of literary models and rhetorical devices toward the fundamentally moral project of healing Marcia’s grief and correcting her cognitive distortions. Through close reading of the Latin text, this commentary shows that Seneca invariably adapts different traditions and voices – from Greek consolations to Plato’s dialogues, from the Roman discourse of gender and exemplarity to epic poetry – to a Stoic framework, so as to give his reader a lucid understanding of the limits of the self and the ineluctability of natural laws.
This volume examines the influence of literacy on the development of mourning in ancient Greece. Considered against the oral tradition of Homeric lament, archaic and classical memorials are shown to evolve into an increasingly civic and historical medium of memory.
Grief, Identity and the Arts addresses the interplay between grief and identity in a broad range of artistic disciplines, historical periods, and geographical areas.
Maternal Grief in the Hebrew Bible explores the stories of biblical mothers who were placed at key junctures in Israel's history to renegotiate the destinies not only of their own children, dead or lost, but also those of larger communities, i.e. family lines, ethnic groups, or entire nations. These women used the circumstance of child loss as a platform for a kind of grief-driven socio-political activism. As maternal bereavement is generally understood as the most intense of all types of loss and was seen as archetypal of all mourning in the ancient Near East, Israelite communities in crisis deemed sorrowing motherhood as a potent agent in bringing about their own survival and resurgence back to normalcy. Book jacket.