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The fragments of Matro of Pitane (c. 300 BC) offer insights not only into the largely forgotten and obscure late-classical genre of epic parody, but also into 4th-century Athenian history, the role of food and dining in antiquity, and the history of the text of Homer and the reception of the Iliad and the Odyssey in the pre-Alexanderian period. Sens and Olson offer a new text of the 144 surviving lines of Matro's parodies based on a fresh examination of the manuscripts; a translation; a detailed philological, historical, and gastronomic commentary; and a lively introduction to the poet and his times.
Scholars S. Douglas Olson and Alexander Sens translate the 142 lines of existing poetry by Matro of Pitane, all but 20 of which lines belong to a single long fragment of a poem known as the . A substantial introduction discusses the poet, the tradition of epic parody, the text in relation to Homeric texts, dining in late classical and early Hellenistic Greece, and other topics. Extensive footnotes and commentary are included. Formerly distributed by Scholars Press (now defunct); this volume is part of a series now distributed by the American Philological Association. Annotation c. Book News, Inc., Portland, OR.
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Almetta Bennett
reviewed Matro of Pitane and the Tradition of Epic Parody in the Fourth Century BCE: Text, Translation and Commentary on November 17, 2016
Matro of Pitane and the Tradition of Epic Parody in the Fourth Century BCE: Text, Translation and Commentary
As someone coming in wet behind the ears to eroticism in greek antiquity, this book was so interesting to me. Firstly, I found out that Aphrodite is the greek adaptation of the Eastern inspired Ishtar-Astarte! (Ishtar is the assyrian goddess of love/fecundity). Aphrodite is typically thought of as a goddess of love but she was also seen as a goddess who had political & administrative importance since she was believed to help in providing civic harmony.
In reading about eroticism, the first divine being one would hear of is Eros, the male love god. (Read my previous review of symposium). But in fact, eros was not very important in antiquity, he was seen to be an underling, an aspect, of Aphrodite, sometimes even considered her son.
Eros only really became more prominent and revered with the Athenian aristocracy's institutionalisation of paederasty (homosexual relations between men & younger boys). So Eros was developed in symposiums, these dinner parties with male elites, by poets. He embodied the divinized ideal of the beloved male youth, and thus became the male counterpart to Aphrodite in that way.
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