We were pleased to welcome back Maria G. Xanthou, University of Leeds, for a discussion on Pindar’s Pythian 3 and 9.
Everyone is invited to view the recording below, or on the Center for Hellenic Studies YouTube channel.
To prepare for this conversation, participants might like to read the following focus passages translated by Maria G. Xanthou:
Pindar Pythian 3.101 ff. Pindar Isthmian 8.56 Homer Odyssey 24.58–73
Pindar Pythian 3.100f. Pindar Pythian 6.21–27, Pindar Nemean 3.43–58
Pindar Pythian 3.1–5, 6-62, 63–76, 77f. , Homer Odyssey 1.253–271
Also mentioned during the discussion, and available on the Center for Hellenic Studies website:
Douglas Frame: The Myth of Return in Early Greek Epic
Douglas Frame: Hippota Nestor
Gregory Nagy: Pindar’s Homer: the Lyric Possession of an Epic Past
Maria G. Xanthou
Maria G. Xanthou (PhD Aristotle University of Thessaloniki) has taught Classical Languages, Literature and Thought and ICT in teaching classical languages at Aristotle University of Thessaloniki since 2001. She was Adjunct Lecturer at the Open University of Cyprus since 2012 and is a research collaborator of the Centre for Greek Language (Thessaloniki). She has been appointed Teaching Fellow in Classics and Ancient History, University of Leeds. Her research interests include Greek lyric poetry, both monodic and choral (Stesichorus, Pindar and Bacchylides), Aristophanic and Attic comedy (5th c. B.C.E.), Attic rhetoric (Isocrates), history of classical scholarship (German classical scholarship of the 19th c.), textual criticism, literary theory, rhetoric, ancient theory of rhetoric (definition and use of asyndeton), e-learning, ICT use for teaching classical languages and integration of ICT methodologies in the curriculum. As a Fellow at the Center for Hellenic Studies, she has been researching the social and cultural construction of fear (φόβος), awe (δέος) and anger (ὀργή) as emotions in the fifth and fourth century BCE political scene in Attica, Greek mainland and the islands, and the formation of good will (εὔνοια) as a response towards these emotions and its significance in the development of Isocrates’s emotional intelligence theory.
By Carole Raddato from FRANKFURT, Germany [CC BY-SA 2.0 (https://creativecommons.org/licenses/by-sa/2.0)], via Wikimedia Commons