A Question of Life and Death : The Aesopic Animal Fables on Why Not to Kill

This article belongs to the Special Issue "Animal Narratology".This article deals with Greek animal fables, traditionally attributed to a former slave, Aesop, who lived during the sixth century BCE. As a genre, the Aesopic fables, or the Aesopica, has had a significant impact on the Western fable tradition and modern Western children’s literature. The Aesopica owes much to the Mesopotamian fables and has parallels in other Near Eastern cultures. Modern research has concentrated on tracing the oriental roots of the fable tradition and the dating of the different parts of the Aesopica, as well as defining the fable as a genre. The traditional reading of fables has, however, excluded animals qua animals, supposing that fables are mainly allegories of the human condition. The moral of the story (included in the epimythia or promythia) certainly guides one to read the stories anthropocentrically, but the original fables did not necessarily include this positioning element. Many fables address the situation when a prey animal, like a lamb, negotiates with a predator animal, like a wolf, by giving reasons why she should not be killed. In this article, I will concentrate on these fables and analyse them from the point of view of their structure and content. Comparing these fables with some animal similes in Homer’s Iliad, I suggest that these fables deal not only with the ethical problem of ‘might makes right’ as a human condition, but also the broader philosophical question of killing other living creatures and the problem of cruelty.Peer reviewe

On the Matter of Time

Drawing on several disciplinary areas, this article considers diverse cultural concepts of time, space, and materiality. It explores historical shifts in ideas about time, observing that these have gone full circle, from visions in which time and space were conflated, through increasingly divergent linear understandings of the relationship between them, to their reunion in contemporary notions of space-time. Making use of long-term ethnographic research and explorations of the topic of Time at Durham University’s Institute of Advanced Study (2012–13), the article considers Aboriginal Australian ideas about relationality and the movement of matter through space and time. It asks why these earliest explanations of the cosmos, though couched in a wholly different idiom, seem to have more in common with the theories proposed by contemporary physicists than with the ideas that dominated the period between the Holocene and the Anthropocene. The analysis suggests that such unexpected resonance between these oldest and newest ideas about time and space may spring from the fact that they share an intense observational focus on material events. Comparing these vastly different but intriguingly compatible worldviews meets interdisciplinary aims in providing a fresh perspective on both of them

An introductory view on archaeoastronomy

Archaeoastronomy is still a marginalised topic in academia and is described by the Sophia Centre, the only UK institution offering a broader MA containing this field, as ‘the study of the incorporation of celestial orientation, alignments or symbolism in human monuments and architecture’. By many it is associated with investigating prehistoric monuments such as Stonehenge and combining astronomy and archaeology. The following will show that archaeoastronomy is far more than just an interdisciplinary field linking archaeology and astronomy. It merges aspects of anthropology, ethno-astronomy and even educational research, and is possibly better described as cultural astronomy. In the past decades it has stepped away from its quite speculative beginnings that have led to its complete rejection by the archaeology community. Overcoming these challenges it embraced full heartedly solid scientific and statistical methodology and achieved more credibility. However, in recent times the humanistic influences of a cultural context motivate a new generation of archaeoastronomers that are modernising this subject; and humanists might find it better described as post-modern archaeoastronomy embracing the pluralism of today’s academic approach to landscape and ancient people

British Romanticism and the Global Climate

As a result of developments in the meteorological and geological sciences, the Romantic period saw the gradual emergence of attempts to understand the climate as a dynamic global system that could potentially be affected by human activity. This chapter examines textual responses to climate disruption cause by the Laki eruption of 1783 and the Tambora eruption of 1815. During the Laki haze, writers such as Horace Walpole, Gilbert White, and William Cowper found in Milton a powerful way of understanding the entanglements of culture and climate at a time of national and global crisis. Apocalyptic discourse continued to resonate during the Tambora crisis, as is evident in eyewitness accounts of the eruption, in the utopian predictions of John Barrow and Eleanor Anne Porden, and in the grim speculations of Byron’s ‘Darkness’. Romantic writing offers a powerful analogue for thinking about climate change in the Anthropocene

Hesiod's Ascra

In Works and Days, one of the two long poems that have come down to us from Hesiod, the poet writes of farming, morality, and what seems to be a very nasty quarrel with his brother Perses over their inheritance. In this book, Anthony T. Edwards extracts from the poem a picture of the social structure of Ascra, the hamlet in northern Greece where Hesiod lived, most likely during the seventh century b.c.e. Drawing on the evidence of trade, food storage, reciprocity, and the agricultural regime as Hesiod describes them in Works and Days, Edwards reveals Ascra as an autonomous village, outside the control of a polis, less stratified and integrated internally than what we observe even in Homer. In light of this reading, theconflict between Hesiod and Perses emerges as a dispute about the inviolability of the community's external boundary and the degree of interobligation among those within the village. Hesiod's Ascra directly counters the accepted view of Works and Days, which has Hesiod describing a peasant society subordinated to the economic and political control of an outside elite. Through his deft analysis, Edwards suggests a new understanding of both Works and Days and the social and economic organization of Hesiod's time and place