奥林匹斯山的褶皱:Jason König 所著的《古希腊和古罗马文化中的山》(评论)

IF 0.2 3区 历史学 0 CLASSICS
Micah Myers
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König’s wide-ranging book, part of an even broader project on mountains funded by the Leverhulme Trust,<sup>1</sup> offers something for many readers, including Classicists interested in landscape, geography, and ecocriticism, as well as scholars from the cross-disciplinary field of “mountain studies.” It is also an embodied text, sprinkled with descriptions of the author’s own hikes up various peaks, especially in Greece. König views these mountain treks as having helped him understand his subject. He also expresses hope that his ascents will encourage others to follow the same scholarly and mountainous paths.</p> <p>The book is divided into four thematic sections. The first looks at mountains as places of divine-human interface. Chapter 1 reviews archaeological and textual evidence for summit altars, convincingly demonstrating the importance of mountains as places of worship around the Mediterranean. 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Chapter 6 focuses on volcanoes, particularly Mount Etna, as awe-inspiring objects of vision in sources ranging from Pindar to the Pseudo-Vergilian <em>Aetna</em>. Chapter 7, one of the strongest, considers mountains in Greek and Roman art. König argues that miniaturizing mountains or representing them as a rock or rock pile is not a matter of indifference. To the contrary, mountains were: “crowded with symbolic and narrative associations; it would have taken only a cursory representation of the summit to activate those associations for viewers” (124-6). Vision becomes a less explicit theme in the last two chapters in the section. Chapter 8 is a compressed exploration of mountains in Latin poetry, mostly of the Augustan period, with forays into Greek antecedents. Chapter 9 focuses on Apuleius’ <em>Metamorphoses</em>. König demonstrates how the harsh mountain landscapes <strong>[End Page 339]</strong> through which Lucius passes in the course of his time as an ass reflect the cruelties that he is forced to endure across the text.</p> <p>Part 3, “Mountain Conquest” is the most cohesive section of the book. It explores Greek and Roman historiographical representations of mountains, especially military expeditions through mountainous terrain, and instances where military leaders are distinguished by their ability to respond to the upland landscapes that they encounter (chapters 10 and 11). Chapter 12 focuses on Strabo, in whose work König discerns two types of representations of mountains: they are sometimes linked with uncivilized spaces and peoples; at other times mountains are seen as incorporated into surrounding communities. This wild/domesticated dichotomy breaks down occasionally, most notably in Strabo’s description of his home territory, Pontus (227-8). König’s analysis of Ammianus Marcellinus (chapter 13) reinforces themes from the earlier chapters in the section, reflecting enduring tropes about mountains as “wild and barely controllable places on the edges of civilization” (242).</p> <p>Chapter 14, the first chapter of the final section of the book, “Living in the Mountains,” considers evidence for connectivity between mountains, mountain dwellers, and surrounding regions. 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引用次数: 0

摘要

以下是内容的简要摘录,以代替摘要:评论者: 奥林匹斯山的褶皱:奥林匹斯山的褶皱:古希腊和古罗马文化中的山脉》,作者 Jason König Micah Myers Jason König.奥林匹斯山的褶皱:古希腊和古罗马文化中的山脉》。普林斯顿:普林斯顿大学出版社,2022 年。第 xxx 页,第 444 页。$45.00.ISBN9780691201290。杰森-柯尼希的这本专著从古希腊到早期基督教背景,重新强调了山在古代地中海文学、艺术和生活经验中的作用。柯尼希的这本专著内容广泛,是勒弗胡尔姆信托基金1 资助的一个范围更广的山岳研究项目的一部分,为许多读者提供了参考,包括对景观、地理和生态批评感兴趣的古典主义学者,以及 "山岳研究 "这一跨学科领域的学者。该书也是一部具象的文本,其中不乏作者自己徒步攀登各种山峰的描述,尤其是在希腊。柯尼希认为,这些登山活动有助于他理解自己的研究课题。他还表示,希望自己的登山经历能鼓励其他人走同样的学术和登山之路。本书分为四个主题部分。第一部分探讨了作为神人交汇之地的山脉。第一章回顾了山顶祭坛的考古和文字证据,令人信服地证明了山峰作为地中海地区祭拜场所的重要性。接下来的三章转向文学来源:古希腊六韵律诗歌(第 2 章);保萨尼亚(Pausanias)(第 3 章);以及《圣经》和早期基督教朝圣传统,从《出埃及记》到《埃盖里亚》(第 4 章)。柯尼希的论述强调,无论是在诗歌的当下,还是在神话或圣经的过去,山脉都是人类和神灵通过宗教仪式和神性顿悟进行接触的空间。在第二部分 "山岳视野 "中,柯尼希回到了序言中提出的论点:他的书挑战了早期山岳研究学术中的观点,即山岳只是在十八世纪晚期才 "被视为美丽和崇高的地方"(xx)。第五章考察了古典文学中将山描述为美丽和崇高的例子,包括埃斯库罗斯、[朗吉努斯]《论崇高》和卢克莱修。第 6 章重点介绍火山,尤其是埃特纳火山,从平达尔到伪维吉尔的《埃特纳火山》,都将其视为令人敬畏的视觉对象。第 7 章是最有力的一章,探讨了希腊和罗马艺术中的山脉。柯尼希认为,将山峰微型化或将其表现为岩石或岩石堆并不是漠不关心。相反,山是相反,山 "充满了象征性和叙事性的联想;只需粗略地表现山顶,就能激活观众的这些联想"(124-6)。在本节的最后两章中,视觉不再是一个明确的主题。第 8 章对拉丁语诗歌中的山峰进行了压缩探讨,主要是奥古斯都时期的诗歌,同时也对希腊诗歌的前身进行了探讨。第 9 章的重点是阿普列乌斯的《变形记》。柯尼希展示了卢修斯在作为驴子的过程中所经过的严酷的山地景观 [尾页 339],如何反映了他在整个文本中被迫忍受的残酷。第三部分 "山地征服 "是全书最具凝聚力的部分。该部分探讨了希腊和罗马史书中关于山地的表述,尤其是穿越山地的军事远征,以及军事领袖因其应对所遇到的高地景观的能力而脱颖而出的事例(第 10 章和第 11 章)。第 12 章的重点是斯特拉波,在他的作品中,柯尼希发现了两种类型的山脉表述:有时山脉与未开化的空间和民族联系在一起;有时山脉被视为融入了周围的社区。这种野性/家养的二分法偶尔会被打破,最明显的是斯特拉波对其家乡庞图斯(Pontus)的描述(227-8)。柯尼希对阿米亚努斯-马尔凯利努斯(Ammianus Marcellinus)的分析(第 13 章)强化了本节前几章的主题,反映了山地作为 "文明边缘的荒野和几乎无法控制的地方"(242)这一永恒的主题。第 14 章是本书最后一部分 "生活在山中 "的第一章,探讨了山区、山区居民和周边地区之间联系的证据。本章将山脉置于地中海环境、地理和经济系统的更广阔背景中,其方式...
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The Folds of Olympus: Mountains in Ancient Greek and Roman Culture by Jason König (review)
In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • The Folds of Olympus: Mountains in Ancient Greek and Roman Culture by Jason König
  • Micah Myers
Jason König. The Folds of Olympus: Mountains in Ancient Greek and Roman Culture. Princeton: Princeton University Press, 2022. Pp. xxx, 444. $45.00. ISBN 9780691201290.

Jason König’s monograph casts new emphasis on the role of mountains in ancient Mediterranean literature, art, and lived experience, from archaic Greece to early Christian contexts. König’s wide-ranging book, part of an even broader project on mountains funded by the Leverhulme Trust,1 offers something for many readers, including Classicists interested in landscape, geography, and ecocriticism, as well as scholars from the cross-disciplinary field of “mountain studies.” It is also an embodied text, sprinkled with descriptions of the author’s own hikes up various peaks, especially in Greece. König views these mountain treks as having helped him understand his subject. He also expresses hope that his ascents will encourage others to follow the same scholarly and mountainous paths.

The book is divided into four thematic sections. The first looks at mountains as places of divine-human interface. Chapter 1 reviews archaeological and textual evidence for summit altars, convincingly demonstrating the importance of mountains as places of worship around the Mediterranean. The next three chapters turn to literary sources: archaic Greek hexameter poetry (chapter 2); Pausanias (chapter 3); and biblical and early Christian pilgrimage traditions, from Exodus to Egeria (chapter 4). König’s discussion highlights that mountains feature repeatedly as spaces where humans and gods engage through religious ritual and divine epiphany, whether in the poetic present or the mythological or biblical past.

In the second section, “Mountain Vision,” König returns to an argument put forward in the preface: that his book challenges the notion found in earlier mountain studies scholarship that only in the late eighteenth century did mountains come to be “appreciated as places of beauty and sublimity” (xx). Chapter 5 surveys examples of mountains described as beautiful and sublime from across classical literature, including Aeschylus, [Longinus] On the Sublime, and Lucretius. Chapter 6 focuses on volcanoes, particularly Mount Etna, as awe-inspiring objects of vision in sources ranging from Pindar to the Pseudo-Vergilian Aetna. Chapter 7, one of the strongest, considers mountains in Greek and Roman art. König argues that miniaturizing mountains or representing them as a rock or rock pile is not a matter of indifference. To the contrary, mountains were: “crowded with symbolic and narrative associations; it would have taken only a cursory representation of the summit to activate those associations for viewers” (124-6). Vision becomes a less explicit theme in the last two chapters in the section. Chapter 8 is a compressed exploration of mountains in Latin poetry, mostly of the Augustan period, with forays into Greek antecedents. Chapter 9 focuses on Apuleius’ Metamorphoses. König demonstrates how the harsh mountain landscapes [End Page 339] through which Lucius passes in the course of his time as an ass reflect the cruelties that he is forced to endure across the text.

Part 3, “Mountain Conquest” is the most cohesive section of the book. It explores Greek and Roman historiographical representations of mountains, especially military expeditions through mountainous terrain, and instances where military leaders are distinguished by their ability to respond to the upland landscapes that they encounter (chapters 10 and 11). Chapter 12 focuses on Strabo, in whose work König discerns two types of representations of mountains: they are sometimes linked with uncivilized spaces and peoples; at other times mountains are seen as incorporated into surrounding communities. This wild/domesticated dichotomy breaks down occasionally, most notably in Strabo’s description of his home territory, Pontus (227-8). König’s analysis of Ammianus Marcellinus (chapter 13) reinforces themes from the earlier chapters in the section, reflecting enduring tropes about mountains as “wild and barely controllable places on the edges of civilization” (242).

Chapter 14, the first chapter of the final section of the book, “Living in the Mountains,” considers evidence for connectivity between mountains, mountain dwellers, and surrounding regions. The manner in which this chapter situates mountains in the broader context of Mediterranean environmental, geographical, and economic systems...

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来源期刊
CLASSICAL WORLD
CLASSICAL WORLD CLASSICS-
CiteScore
0.30
自引率
0.00%
发文量
22
期刊介绍: Classical World (ISSN 0009-8418) is the quarterly journal of The Classical Association of the Atlantic States, published on a seasonal schedule with Fall (September-November), Winter (December-February), Spring (March-May), and Summer (June-August) issues. Begun in 1907 as The Classical Weekly, this peer-reviewed journal publishes contributions on all aspects of Greek and Roman literature, history, and society.
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