Programme - The Europaeum

EUROPAEUM
10th Classics Colloquium
Death &
the Afterlife
Jagiellonian University in Kraków
19th – 21st November 2010
Death & the Afterlife
E U RO PA E UM 10 T H CL A SSI C S CO L LO Q UI UM
Programme
All sessions will take place in lecture hall no. 56 (second floor) in Collegium Novum, Gołębia street 24, Kraków
F R I DAY 19 T H NOV E M BE R
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Participants should check-in by 16.00
16.00 
17.00 Welcome
Prof. Karol Musioł (Rector of the Jagiellonian University, Kraków)
Prof. Kazimierz Korus (Head of the Institute of Classical Philology, Jagiellonian University)
Dr Paul Flather (Secretary-General, The Europaeum)
Dr Krzysztof Bielawski (Jagiellonian University and Colloquium Coordinator)
17.30–19:30 Session I
Chair: Prof. Kazimierz Korus (Head of the Institute of Classical Philology, Jagiellonian
University)
Prof. Manfred Horstmanshoff (Leiden): “This I suffered in the short space of my life”: The
epitaph on Lucius Minicius Anthimianus
Dr Lech Trzcionkowski (Lublin): The Orphic tablets form Olbia
Discussant: Dr Krzysztof Bielawski (Kraków)
Ilkka Kuivalainen (Helsinki): The Idea of Dionysiac Afterlife in Pompeii
Discussant: Dr Agnieszka Fulińska (Kraków)
20.00 Dinner
(Club Convivium, Collegium Novum, ground floor)
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – PROGR AMME
SAT U R DAY 2 0 T H NOV E M BE R
9.30–10.45 Session II
Chair: Dr Anna Wasyl (Kraków)
Sarah J. Harden (Oxford): Memory after Death in Pindar and Theognis
Discussant: Dr Joanna Janik (Kraków)
Marion Ros (Leiden): The myth of lead poisoning
Discussant: Kamil Kopij, MA (Kraków)
10.45–11.15 Coffee break
11.15–12.30 Session III
Chair: Dr Joanna Janik (Kraków)
Matěj Novotný (Prague): The presence of death in the public space in classical Athens (displays
and suppressions)
Discussant: Dr hab. Sławomir Sprawski (Kraków)
Daniele Pellacani (Bologna): The catasterism of Eridanus and the Death of Phaethon: a
comparison among the Latin translations of Arat. 359–360
Discussant: Dr Anna Wasyl (Kraków)
12.30–14.00 Lunch
Club Convivium, Collegium Novum, ul. Gołębia 24, ground floor
14.00–15.45 Session IV
Chair: Dr hab. Hubert Wolanin (Kraków)
Stijn Berger (Leiden): Ancient medicine in Roman law? The health of slaves in digest 21.1
Discussant: Danai Chondrokouki, BA (Kraków)
Estelle Cronnier (Paris): Eastern Christianity and the relics of the saints: from refusal to quest
Discussant: Krzysztof Hilman, MA (Kraków)
Kamil Kopij (Kraków): The Afterlife of Pompey the Great
Discussant: Marcin Kumięga (Kraków)
15.45–16.15 Coffee break
16.15–18.00 Session V
Chair: Dr hab. Sławomir Sprawski (Kraków)
Georgia Kolovou (Paris): Lexicographical research of the words Death and Afterlife in the
Parekbolai of Iliad of Eustathius Thessalonicensis
Discussant: Dr hab. Hubert Wolanin (Kraków)
Mateusz Kędzierski (Kraków): Reflections on the Plato’s Theology and Theory of the Soul
Discussant: Dr Steffen Huber (Kraków)
19.00 Dinner
Modlnica Manor House
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – PROGR AMME
SU N DAY 21 S T NOV E M BE R
9.30–11.00 Session VI
Chair: Prof. Joan Booth (Leiden)
Dr Ana Isabel Jiménez San Cristóbal (Madrid): Dionysiac inscriptions and Afterlife
Discussant: Dr Lech Trzcionkowski (Lublin)
Barbara Fero (Bologna): The Funerals of Patroklos – some observations on Il. 23
Discussants: Dorota Trzcinka, MA (Kraków)
Alba de Frutos (Madrid): Practicalities of funerary custom in Graeco-Roman Egypt
Discussant: Dr Rafał Rosół (Kraków)
11.00–11.30 Coffee break
11.30–13.15 Session VII
Chair: Prof. Manfred Horstmanshoff (Leiden)
Caterina Franchi (Oxford/Bologna): „You cannot deny that you are my son this time, Alexander;
you would not have died if you had been Ammon’s.“ Alexander’s death in Antiquity
Discussant: Dr Aleksandra Klęczar (Kraków)
Agnieszka Fulińska (Kraków): The God Alexander and His Emulators. Alexander the Great’s
‘afterlife’ in Hellenistic art and propaganda
Discussant: Dr hab. Sławomir Sprawski (Kraków)
Bettina Reitz (Leiden): Death, Burial and the Impossibility of Closure in Statius’ Thebaid
Discussant: Prof. Stanisław Śnieżewski (Kraków)
12.30 General Conclusions and plans for 2011 colloquium
Dr Krzysztof Bielawski
Damian Kalitan, MA, Graduate Representative
Dr Paul Flather
13.00 Informal Buffet Lunch
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Death & the Afterlife
E U RO PA E UM 10 T H CL A SSI C S CO L LO Q UI UM
Abstracts
Manfred Horstmanshoff
Leiden University
“This I suffered in the short space of my life”:
The epitaph on Lucius Minicius Anthimianus
In an emotional epitaph in Greek verse from the 3rd century CE (CIG 3272; Peek GVI 1166) the short life span, from
birth to death of the 4 year old Lucius Minicius Anthimianus are described. This inscription allows an ‘exemplary’ interpretation including not only the death of a child, the bereavement and consolation of the parents, their ideas about religion and afterlife, but also discussion of their social status and a retrospective diagnosis of the three successive diseases
(or was it just one?) of the child. Furthermore Greek metre, Greek literature and linguistics, Greek and Latin epigraphy,
social history and ancient medicine will be included. My interpretation of this poem I will demonstrate the need for an
interdisciplinary approach in classical studies.
Ilkka Kuivalainen
Helsinki University
The Idea of Dionysiac Afterlife in Pompeii
Dionysos was not only the god of fertility, wild growing nature, wine and joyful life but also a link between living people
and the Underworld. He often became popular during wars and misery to give comfort or to disturb people with the
idea of a new better life. In some iconographical variations Dionysos was considered victorious over death. Dionysos is
the most important theme of interior decoration in some Pompeian private houses which are discussed in this paper.
The material consists of garden sculpture and wall paintings. The most important case study is domus IX 3, 5 & 24, Casa
di Marco Lucrezio, where Dionysos is shown in several forms and with a large entourage.
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – ABSTR ACTS
Sarah J. Harden
University College, Oxford University
Memory after Death in Pindar and Theognis
This paper will focus on several instances in Greek lyric where the poet reflects on the connection between memory after
death and song. The poets claim control over the memory of future generations through their songs, which by enduring
throughout all time will immortalize not only their subjects but also their authors: I will discuss the reciprocal nature of
this relationship. Theognis too reflects self-consciously on the power of song to immortalize his subject Cyrnus through
its impact on human memory in a dramatic image of song defeating Hades. Pindar and Theognis self-consciously present poetry as the only guarantee of future reknown, ignoring specifically de-valuing other artistic methods of commemoration after death. I will discuss the self-reflexive role of inset song, or mise en abyme in memorialization after
death in Greek lyric.
Marion Ros
Leiden University
The myth of lead poisoning
Death came in a myriad of shapes and guises in the Roman World, with causes ranging from epidemics to war and
malnutrition. Even beneficial aspects of Roman life, such as obsession with clean water, fondness of wine and use of
cosmetics and Greek medicine, were seen as suspect, as these things supposedly contained lead. Careful unraveling of
fact from fiction, however, reveals lead poisoning as a cause of mass mortality in the Roman to be a myth.
In the second half of the seventh century, a new and deadly epidemic struck the Byzantine Empire. From Paul of
Aegina’s descriptions of it, we now know that the ‘epidemic’ was nothing more or less than the first recorded outbreak
of colica Pictonum, more commonly known as lead poisoning. If lead poisoning was a relatively rare thing, something
must have happened to change this. The question is what.
After eliminating the impossible, only one plausible source of lead poisoning remains. Comparative analysis with
later outbreaks of colica Pictonum and the use of tree-ring data enables us to understand how, in the late seventh century,
a relatively harmless habit suddenly became lethal.
Matěj Novotný
Charles University, Prague
The presence of death in the public space in classical Athens
(displays and suppressions)
Since dying and death are almost completely suppressed in contemporary western civilization, and absent from our
everyday experience, it is not usually recognized how different was the experience of premodern times. The aim of the
following paper is to outline on what occasions and in what forms did the Athenians encounter dying and death (apart
from wars) and what was the regulative role of the state. First, it focuses on two different ways, in which death of an
animal was publicly presented: sacrifices and cockfights. In connection with death of a human and its polluting effect it
subsequently deals with burials, tomb cult, death penalties and public executions.
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – ABSTR ACTS
Daniele Pellacani
Bologna University
The catasterism of Eridanus and the Death of Phaethon:
a comparison among the Latin translations of Arat. –
In Arat. 359–360 (Οἶον γὰρ κἀκεῖνο θεῶν ὑπὸ ποσσὶ φορεῖται λείψανον Ἠριδανοῖο πολυκλαύτου ποταμοῖο) the constellation of the River is identified for the first time with the mythical Eridanus. Since the words λείψανον and πολυκλαύτου
represent cryptic allusions to the myth of Phaethon and Heliades, I would analyse how the Latin translators (Cicero,
Germanicus, Avienus and the later Aratus Latinus) ‘reacted’ to these allusive spurs. In relation both to their cultural
milieu and to other Latin accounts of this myth, they all develop the aratean passage emphasizing the mythical element:
on this way the figures of Phaethon and Eridanus mingle one another reinforcing the relation between the death of the
semi-god and the catasterism of the river.
Stijn Berger
Leiden University
Ancient medicine in Roman law? The health of slaves in digest .
What we know of morbidity and mortality in the ancient world paint a very sinister picture of Roman society. Since they
occupied the bottom steps of the social ladder, slaves may be expected to be even worse off than average. In spite of this,
Roman legislation displays a very down-to-earth attitude towards disease in slaves. In the event of the untimely death
or sickness of a sold slave, it was stipulated that the buyer was entitled to financial compensation. To distinguish the
sick from the healthy, legal commentators formulated a definition of disease and provided examples of conditions that
should be considered as sick. In doing so, they appear to have consulted ancient medical men and their work. Tracing
this relationship between Roman law and ancient medicine uncovers the fact that ancient medicine in certain respects
may even be influenced by legal discussion concerning the health of slaves.
This paper not only uncovers these unexpected ties between different branches of Roman civilization, but also sheds
light on the morbidity and mortality of slaves in the ancient world. The very existence of the regulation on the health of
slaves implies that a lot of effort was made to promote the health of slaves (at least before they were sold). Perhaps, then,
as far as health was concerned, the condition of slaves was not as miserable as is often suggested.
Estelle Cronnier
Sorbonne University – Paris I
Eastern Christianity and the relics of the saints: from refusal to quest
At the 4th century, the Roman Empire became officially Christian. At this time, began the first ‘inventions’ or discoveries
of relics, in the broad meaning of the word, corporal or not, of the great ancient and new testamentary figures, martyrs
and saints, or even the Christ and the Holy Virgin. It seems that Christianity first had some difficulty to admit the cult
of relics. Why then, suddenly, those discoveries or re-discoveries, at regular intervals, that would never stop?
In order to obtain some answers, it is necessary to examine the origins of the cult of relics in the Christian World, the
Christian conception of the Afterlife, and consider the question of the legacies (Jewish or Pagan).
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – ABSTR ACTS
Kamil Kopij
Jagiellonian University, Kraków
The Afterlife of Pompey the Great
Roman views on the matter of the afterlife were a little bit shady. Maybe because of that Romans were obsessed with the
cultivation of the memory of their ancestors and the desire to be remembered. It is beyond doubt that Pompey the Great
did a good job to be remembered. The paper is an attempt to show:
• how the memory of the general has been changing through ages, from the times straight after his death, through the
Roman history and medieval “mirabilia” to the present day.
• how his name was used by his sons and by his enemies.
• how he was remembered not only because of his deeds but also because of the monuments he had erected.
Georgia Kolovou
Sorbonne University – Paris IV
Death and Afterlife in three eschatological myths of Plato:
Gorgias, Phedo and Republic
The object of my paper is to make a philological and philosophical lecture of the three eschatological myths of Plato:
Gorgias, Phedo and Republic in order to demonstrate the different aspects of the Platonic Justice in connection with the
Death and Afterlife.
The division of the texts in narrative levels by using the model of analyze of Gérard Genette (Figures III,1972) constitutes the philological base of our comparative lecture of the myths. The common structure of the texts and particularly
the common function of their narrative levels will help us to precise the « image » and the «topography » of Death and
Afterlife in the eschatological myths of Plato and to show the common and the different points of the texts. With the
prospect of Death and Afterlife the human souls in the three platonic myths treat in a different way their life, actions
and choices and a comparison of the philosophical points of the myths can also illuminate the different philosophical
aspects of the Platonic Justice.
Barbara Fero
Bologna University
The Funerals of Patroklos – some observations on Il. 
The 23rd book of the Iliad, regarding Patroklos’ burial ceremony and funeral games, shows an unexpected high percentage of dual forms. Starting from the evidence of the wide use of the dual, this research intends to analyse the linguistic
and literary features of the book, trying to determine whether the duals here are meant to be an archaism, or if otherwise they represent a specific – maybe dialectal – pattern. On the other hand, it is an aim of this investigation to look for
internal elements which could suggest specific relations of the book with other parts of the Iliad.
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – ABSTR ACTS
Mateusz Kędzierski
Jagiellonian University / University of Economics, Kraków
The Life after Death – Reflections on Plato’s Theology and Theory of the Soul
The main part of my speech will be based on Plato’s The Republic (Book X) and Ion.
These two dialogues will lead us deep into Plato’s theory of the soul and the relations between the gods, man’s soul
and the political and social dimension of human life.
In my presentation I would rather, following Socrates and his philosophical method, pose some questions than give
answers to all of them.
Firstly, we suppose to begin at the fundamental question – did Plato have any theology and whether his theology was
only a consequence of ethics or maybe ethics were a result of theological assumptions.
Next, I will try to compare Plato’s god(s) versus Homeric gods and present how important this discrepancy is, for
Plato’s theory of soul and all history of philosophy. This shift in Greek culture which started with Plato became a turning
point for all Western civilization, however I will try to focus on that issue not only from Plato’s perspective but also from
the perspective of traditional Greek Homeric culture and Roman stoic and state-concentrated outlook.
Another possible way of description Plato’s theory of the soul is via the question how the vision of life after death is
important for social life (theology and ethics as a substantial factors of social stability) and also for an ‘education’ of the
good (wise) man (spoudaios) in Plato’s ethics.
Last but not least, is the topic of a tension between Plato and Christianity – was Plato anticipating Christianity or he
was a pure philosopher? Can man (even a philosopher) reach pure philosophy and the real knowledge (episteme)?
My speech is based on the original Greek text and English translation, which will help me to juxtapose Greek notions
with English equivalents and develop, I hope, a profound and interesting analysis of Plato’s thought.
Alba de Frutos
CSIC, Madrid
Practicalities of funerary custom in Graeco-Roman Egypt
Much has been already written on funerary practices in Egypt. My focus is intended to understand the kinds of documents which provide information about the practical aspects of the “celebration” or “commemoration” of the dead. This
question is part of my PhD research project on Practicalities of popular and private celebrations and festivals in GraecoRoman Egypt through the papyri. In the present paper I would like to analyse one specific kind of document, the “invitation”, and in this case, those invitations preserved on papyrus which contain references or are related to funerals.
Caterina Franchi
Exeter College, Oxford University
“You cannot deny that you are my son this time, Alexander; you would not have died
if you had been Ammon’s.” Alexander’s death in Antiquity
Alexander’s death has always been one of the greatest inexplicable dramas of the Antiquity: a sudden event with no
possible prevision, occurring in a death bed and not in a battlefield, as everybody would have thought Alexander would
die, a passing that ruined the dream of the first universal empire. This paper will show how the Conqueror’s death has
been differently treated by Alexander’s historians – as an historical fact – and by the various versions of the Alexander
Romance – as the murder firstly of a god-like king, then of a marthyr: mirrors of Alexander’s different appropriations
by his posterity.
Death & the Afterlife
EUROPAEUM 10 T H CL ASSICS COLLOQUIUM – ABSTR ACTS
Agnieszka Fulińska
Jagiellonian University, Kraków
Sister and wife, queen and goddess.
Posthumous life of Arsinoe Philadelphus and the dynastic propaganda of the Ptolemies
Arsinoe II Philadelphus, daughter of Ptolemy I Soter, was one of the most prominent figures within the Ptolemaic dynasty in Egypt. Before returning to Alexandria around 278 BC she had been wife of Lysimachus of Thrace, who renamed
Ephesus Arsinoeia in her honour, and later of her half-brother, Ptolemy Ceraunus. It was, however, her marriage to her
full brother, Ptolemy II, that gave her real power and importance.
This marriage was the first in a line of sibling marriages of the Ptolemies, and was praised by Theocritus as hieros
gamos, but its sacred dimension was more comprehensible within the Egyptian frame of mind. After the queen’s death
her husband-brother launched a broad programme of deification and cult: Arsinoe was worshipped as Aphrodite, Agathe Tyche and associated with the Egyptian deities such as Ammon and Isis. Her cult was one of the most important
religious and political phenomena throughout the dynasty; her attributes can be found in statues as late as in the time
of Cleopatra VII, and gold coins with her deified image (or possibly images of later queens in the guise of Arsinoe) were
struck until the time of Ptolemy XII Auletes.
In my paper I would like to focus on how Greek and Egyptian elements interlace in the cult and images of Arsinoe,
making her not only a patron deity of the dynasty but also a syncretic symbol, whose various aspects could be interpreted within Greek and local traditions.
Bettina Reitz
Leiden University
Death, Burial and the Impossibility of Closure in Statius’ Thebaid
In ancient epic, death and burial are among the most important closural motifs. At the end of Statius’ Thebaid, both of
these motifs appear. However, instead of signifying closure, they are manipulated in such a way as to signify not closure
but, rather, its very impossibility. A profusion of narratives of ‘almost-death’ (of men for whom the moment of death
is delayed, who have died, but are unable to enter the underworld, or who only pretend to be dead, but are still alive)
becomes an image of the prolonged almost-finished status of the narrativ and at the same time the delay of its ‘death’,
or ultimate closure. Similarly, the theme of failed funerary rites in the final stages of the Thebaid reflects on the poet’s
struggles to impose closure on the epic.