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The addressee of the poem is not named in the surviving text,{{sfn|Mueller|2016|p=31}} but many suggestions have been made as to their identity – Camillo Neri lists eleven possible candidates.{{sfn|Stehle|2016|p=271}}{{efn|Neri's list includes: Scamondronymus, Sappho's father; Cleïs, her mother; Larichos; Erigyius, a third brother known from the ancient sources but not mentioned in the Brothers Poem; Sappho's daughter, also called Cleïs; another family member or acquaintance; a slave or nurse; Charaxos' lover Doricha/Rhodopis; Charaxos' wife or fiancée on Lesbos; the speaker's companion or companions; and Sappho herself.{{sfn|Neri|2015|pp=58–9}}}} Obbink suggests that the most likely candidates are [[Rhodopis (hetaera)|Rhodopis]] or Doricha, said in the ancient biographical tradition to have been the lover of Charaxos,{{efn|According to Herodotus, Charaxos' lover was a courtesan called Rhodopis; according to Athenaeus and [[Posidonius]], she was called Doricha. Strabo says that she was called both Rhodopis and Doricha. It is unclear whether these are two names for the same person, or whether they were different people whom Herodotus confused.{{sfn|Bär|2016|loc=n. 16}}}} and Sappho's mother, to whom Sappho addressed other poems.{{sfn|Obbink|2015b|p=7}} Most scholars agree that the addressee is some concerned friend or relative of Charaxos, many (including [[Martin L. West]], Franco Ferrari, Camillo Neri, and Leslie Kurke) selecting Sappho's mother as the most likely option.{{sfn|Lardinois|2016|p=182}}
The addressee of the poem is not named in the surviving text,{{sfn|Mueller|2016|p=31}} but many suggestions have been made as to their identity – Camillo Neri lists eleven possible candidates.{{sfn|Stehle|2016|p=271}}{{efn|Neri's list includes: Scamondronymus, Sappho's father; Cleïs, her mother; Larichos; Erigyius, a third brother known from the ancient sources but not mentioned in the Brothers Poem; Sappho's daughter, also called Cleïs; another family member or acquaintance; a slave or nurse; Charaxos' lover Doricha/Rhodopis; Charaxos' wife or fiancée on Lesbos; the speaker's companion or companions; and Sappho herself.{{sfn|Neri|2015|pp=58–9}}}} Obbink suggests that the most likely candidates are [[Rhodopis (hetaera)|Rhodopis]] or Doricha, said in the ancient biographical tradition to have been the lover of Charaxos,{{efn|According to Herodotus, Charaxos' lover was a courtesan called Rhodopis; according to Athenaeus and [[Posidonius]], she was called Doricha. Strabo says that she was called both Rhodopis and Doricha. It is unclear whether these are two names for the same person, or whether they were different people whom Herodotus confused.{{sfn|Bär|2016|loc=n. 16}}}} and Sappho's mother, to whom Sappho addressed other poems.{{sfn|Obbink|2015b|p=7}} Most scholars agree that the addressee is some concerned friend or relative of Charaxos, many (including [[Martin L. West]], Franco Ferrari, Camillo Neri, and Leslie Kurke) selecting Sappho's mother as the most likely option.{{sfn|Lardinois|2016|p=182}}


This is not universally agreed upon. The classical historian Anton Bierl argues that Sappho's offer to pray to Hera is contrasted with a masculine ideology in which the pursuit of wealth is the solution to the family's problems, and therefore suggests a male relative of Sappho as the addressee.{{sfn|Bierl|2016|pp=329–30}} Lardinois also believes that the addressee was a man: he argues that Sappho's mother could have gone to pray to Hera herself, and therefore it does not make sense for her to send Sappho on her behalf.{{sfn|Lardinois|2016|p=182}} In contrast, Mueller and [[Leslie Kurke]] both argue that the addressee is probably meant to be female, based on Sappho's use of the word {{lang|grc|θρυλεω}} to describe their speech: meaning "chattering" or "babbling", the word has negative connotations that would make Sappho unlikely to use it to address a man.{{sfn|Mueller|2016|p=31}}{{sfn|Kurke|2016|p=239}} Anja Bettenworth has argued that the addressee is of a lower social status than Sappho, again based on the use of {{lang|grc|θρυλεω}}, but Kurke argues that the addressee is likely to be in a position of authority over Sappho, as Sappho expects them to send her to pray to Hera.{{sfn|Kurke|2016|pp=244–5}}
This is not universally agreed upon. The classical historian Anton Bierl argues that the central dispute of the poem is between masculine and feminine ideologies. He suggests that the speaker's offer to pray to Hera is a "solution appropriate to her gender",{{sfn|Bierl|2016|p=329}} and contrasts with the masculine belief that the family's problems can be solved through Charaxos' pursuit of wealth. He therefore suggests that the addressee is a male relative of Sappho.{{sfn|Bierl|2016|pp=329–30}} Lardinois also believes that the addressee was a man: he argues that Sappho's mother could have gone to pray to Hera herself, and therefore it does not make sense for her to send Sappho on her behalf.{{sfn|Lardinois|2016|p=182}} In contrast, Mueller and [[Leslie Kurke]] both argue that the addressee is probably meant to be female, based on Sappho's use of the word {{lang|grc|θρυλεω}} to describe their speech: meaning "chattering" or "babbling", the word has negative connotations that would make Sappho unlikely to use it to address a man.{{sfn|Mueller|2016|p=31}}{{sfn|Kurke|2016|p=239}} Anja Bettenworth has argued that the addressee is of a lower social status than Sappho, again based on the use of {{lang|grc|θρυλεω}}, but Kurke argues that the addressee is likely to be in a position of authority over Sappho, as Sappho expects them to send her to pray to Hera.{{sfn|Kurke|2016|pp=244–5}}


The final two characters, Charaxos and Larichos, are identified as Sappho's brothers in ancient sources.{{sfn|Lardinois|2016|p=181}} Charaxos is first mentioned by Herodotus, who describes his love for the courtesan Rhodopis; Strabo and Athenaeus say that he was a wine trader.{{sfn|Gribble|2016|pp=31–3}} The earliest mention of Larichos comes from [[Athenaeus]], who says that in his youth he was a wine-pourer in the [[prytaneum]] (town hall) in [[Mytilene]].{{sfn|Bär|2016|pp=10–11}} Modern scholars are uncertain whether either were Sappho's actual brothers.{{sfn|Boedecker|2016|p=188}} For instance, Lardinois sees Charaxos and Larichos as fictional characters, and draws comparision to Lycambes and his daughters, from the poetry of [[Archilochus]], and generally considered fictionalised.{{sfn|Lardinois|2016|pp=184–5}}
The final two characters, Charaxos and Larichos, are identified as Sappho's brothers in ancient sources.{{sfn|Lardinois|2016|p=181}} Charaxos is first mentioned by Herodotus, who describes his love for the courtesan Rhodopis; Strabo and Athenaeus say that he was a wine trader.{{sfn|Gribble|2016|pp=31–3}} The earliest mention of Larichos comes from [[Athenaeus]], who says that in his youth he was a wine-pourer in the [[prytaneum]] (town hall) in [[Mytilene]].{{sfn|Bär|2016|pp=10–11}} Modern scholars are uncertain whether either were Sappho's actual brothers.{{sfn|Boedecker|2016|p=188}} For instance, Lardinois sees Charaxos and Larichos as fictional characters, and draws comparision to Lycambes and his daughters, from the poetry of [[Archilochus]], and generally considered fictionalised.{{sfn|Lardinois|2016|pp=184–5}}

Revision as of 16:47, 24 June 2019

Black and white photograph of a fragment of papyrus with Greek text
P. Sapph. Obbink: the fragment of papyrus on which the Brothers Poem was discovered

The Brothers Poem or Brothers Song was written by the archaic Greek poet Sappho. Lost since antiquity, it was rediscovered in 2014 by Dirk Obbink, head of Oxford University's Oxyrhynchus Papyri project. Most of the text is extant, apart from the opening lines. The fragment is one of a series of poems attributed to Sappho about brotherhood. It mentions two of her brothers, Charaxos and Larichos; the only extant mention of their names in Sappho's writings, though they are known from other sources. These references, as well as aspects of language and style, establish it as one of Sappho's works.

The work is an address – possibly by Sappho herself – to an unknown person. The speaker chastises the addressee for repeating that Charaxos will return (possibly from a trading voyage), instead maintaining that his safety is in the hands of the gods and offering to pray to Hera for his return. The narrative then switches focus from Charaxos to Larichos, whom the speaker hopes will relieve the family from their troubles when he becomes a man.

Scholars tend to view the poem's significance more in historical rather than a literary terms. The majority of research has focused on the identities of the speaker and addressee, and whether Charaxos and Larichos are the historical brothers of Sappho or fictional characters. Others have examined the place of the work in the corpus of Sappho's poetry, and its links with Greek epic, particularly the homecoming stories of the Odyssey. Various reconstructions of the missing opening stanzas have been put forward.

Preservation

In 2014, five fragments of papyrus were published by Dirk Obbink, Simon Burris, and Jeffrey Fish. They contained nine separate poems by Sappho, three of which were previously unknown.[a] The most impressive fragment was that containing the Brothers Poem, called P. Sapph. Obbink,[1] part of a critical edition of Book I[b] of Sappho's poetry.[3] The next nine lines are known as Sappho's Kypris poem.[4]

P. Sapph. Obbink measures 176 mm × 111 mm.[4] It has been carbon-dated to between the first and third centuries AD;[5] this is consistent with the handwriting, which dates to the third century AD.[4] The roll of which P. Sapph. Obbink was part would have been produced in Alexandria, and likely taken to Fayum.[6] There is evidence that the roll was damaged and repaired; it was later reused as cartonnage – a material similar to papier-mâché made with linen and papyrus – which Obbink suggests was used as a book cover.[c][8]

The fragment – according to James Romm, "the best-preserved Sappho papyrus in existence"[9] – had been part of David Moore Robinson's collection, which he left to the University of Mississippi.[10] Robinson had purchased the papyrus in 1954 from an Egyptian dealer, Sultan Maguid Sameda, who had an art gallery in Cairo.[10] After the library at the university deaccessioned the papyrus, it was sold at auction in 2011 to a collector in London,[11] and it was this anonymous owner who gave Obbink, the head of Oxford University's Oxrhynchus Papyri Project, access to the papyrus and permission to publish it.[12] A second piece of papyrus, Papyrus Oxyrhynchus 2289, published by Edgar Lobel in 1951, preserves enough of the Brothers Poem to show that at least one stanza preceded the well-preserved portion.[13]

Poem

Content

White marble bust of a woman
A Roman sculpture of Sappho, based on a Classical Greek model. The inscription reads Σαπφω Ερεσια, or "Sappho of Eresos".

The poem is written in Sapphic stanzas[14] – a metre named after Sappho, in which stanzas are composed of three long lines followed by one shorter one – and is 20 lines (five stanzas) long.[4] The end of the poem is intact, but the beginning is missing: the complete work was probably between one and three stanzas longer.[15] It lies within the genre of homecoming prayers;[16] and is one of a Sappho's works on this theme, along with fragments 5, 15 and 17.[17]

When Obbink published the poem, he attributed it to Sappho based on its metre, dialect (Aeolic), and its references to Charaxos and Larichos, known from other sources to have been Sappho's brothers.[18] It is possible that the text is an ancient forgery; though the Brothers Song was included in at least some Hellenistic editions of Sappho (i.e. the ones from which P. Sapph. Obbink and P. Oxy. 2289 derive), a classical imitation of Sappho is still possible.[5] Nonetheless, evidence provided by Herodotus indicates that Charaxos was mentioned in poems that were attributed to Sappho during the fifth century BC; it therefore is likely to be at least authentically from archaic Lesbos.[19]

It consists of an address to an unnamed listener, structured in two parallel sections, about two of Sappho's brothers, Charaxos and Larichos.[20] Sappho hopes that Charaxos will return successfully from his trading voyage, and that Larichos will grow into manhood.[21]

The first two extant stanzas detail Charaxos' arrival: in the first, the speaker reproaches the addressee for repeating that Charaxos will return "with his ship full".[22][23] The speaker tells the interlocutor that only gods can know such things.[24] Instead the addressee should send her to pray to Hera for Charaxos' safe return.[25]

The third and fourth stanzas develops into a more general examination of human dependence on gods. The speaker asserts that human fortunes are changeable ("fair winds swiftly follow harsh gales"[26]), but Zeus gives good fortune to those he favours. In the final stanza, the speaker expresses hope that Larichos will "[lift] his head high"[27] and "become an ανερ [man] in all senses", as Obbink puts it,[28] thereby releasing the family from its troubles.[29]

Characters

Neither of the two characters are named.[30] The question of whether the speaker can be identified with Sappho herself is central to its interpretation.[31] André Lardinois observes that most of the identified speakers in Sappho's poetry are female.[32] Melissa Mueller identifies the speaker as Sappho,[25] and the poem has generally been interpreted as being autobiographical.[33] Not all scholars have identified the speaker with the historical Sappho; Bär and Eva Stehle both argue that the speaker is a fictionalised or literary version of Sappho.[34][35] If the speaker is to be identified as Sappho, Obbink suggests that she is to be read as a young woman: her brother Larichos (who can only be six or so years younger than her, as that is how old she was, in a biographical tradition preserved in Ovid's Heroides, when her father died) is shortly to come of age (Obbink puts him around twelve); Sappho-the-speaker is therefore still a teenager herself.[36]

The addressee of the poem is not named in the surviving text,[37] but many suggestions have been made as to their identity – Camillo Neri lists eleven possible candidates.[38][d] Obbink suggests that the most likely candidates are Rhodopis or Doricha, said in the ancient biographical tradition to have been the lover of Charaxos,[e] and Sappho's mother, to whom Sappho addressed other poems.[41] Most scholars agree that the addressee is some concerned friend or relative of Charaxos, many (including Martin L. West, Franco Ferrari, Camillo Neri, and Leslie Kurke) selecting Sappho's mother as the most likely option.[42]

This is not universally agreed upon. The classical historian Anton Bierl argues that the central dispute of the poem is between masculine and feminine ideologies. He suggests that the speaker's offer to pray to Hera is a "solution appropriate to her gender",[43] and contrasts with the masculine belief that the family's problems can be solved through Charaxos' pursuit of wealth. He therefore suggests that the addressee is a male relative of Sappho.[44] Lardinois also believes that the addressee was a man: he argues that Sappho's mother could have gone to pray to Hera herself, and therefore it does not make sense for her to send Sappho on her behalf.[42] In contrast, Mueller and Leslie Kurke both argue that the addressee is probably meant to be female, based on Sappho's use of the word θρυλεω to describe their speech: meaning "chattering" or "babbling", the word has negative connotations that would make Sappho unlikely to use it to address a man.[37][23] Anja Bettenworth has argued that the addressee is of a lower social status than Sappho, again based on the use of θρυλεω, but Kurke argues that the addressee is likely to be in a position of authority over Sappho, as Sappho expects them to send her to pray to Hera.[45]

The final two characters, Charaxos and Larichos, are identified as Sappho's brothers in ancient sources.[32] Charaxos is first mentioned by Herodotus, who describes his love for the courtesan Rhodopis; Strabo and Athenaeus say that he was a wine trader.[46] The earliest mention of Larichos comes from Athenaeus, who says that in his youth he was a wine-pourer in the prytaneum (town hall) in Mytilene.[47] Modern scholars are uncertain whether either were Sappho's actual brothers.[48] For instance, Lardinois sees Charaxos and Larichos as fictional characters, and draws comparision to Lycambes and his daughters, from the poetry of Archilochus, and generally considered fictionalised.[49]

Context

Sappho's poetry from the first book of the Alexandrian edition – i.e. those poems in Sapphic stanzas – appear to have been either about the family and religious or cultic practices, or about passion and love.[50] The Brothers Poem is one of those which is focused on her family.[28] Its original performance context is uncertain, but most scholars consider that it was originally intended for monodic performance – that is, performance by a single singer, rather than by a chorus.[51]

Brotherhood was a frequent theme of archaic Greek poetry,[52] and the relationship between brothers is often used to explore conceptions of proper behaviour.[53] The Brothers Poem seems to have been one of several about Charaxos and Larichos.[54] Eva Stehle suggests that it may have been part of a "series of 'brothers poems'",[55] though David Gribble notes that the fragments of Sappho's work which do survive are insufficient to conclude that she composed a series telling the story of Charaxos' relationship with Doricha.[56]

Sappho portrays Charaxos as irresponsible, and Larichos as his more respectable foil.[57] Unlike in the versions of this trope in Homer and Hesiod, Sappho inserts a third, female, figure into the relationship. In this scheme the figure with moral authority is, due to her gender, unable to be the moral example to the wayward Charaxos; she must rely on Larichos who still has the potential to become an upstanding adult.[58] Thus Laura Swift sees the poem as an example of Sappho reworking established epic tropes from a female perspective – as she also does in fragment 16.[59]

Anton Bierl identifies seven other fragments of Sappho that seem to have dealt with Charaxos or Doricha.[60] Fragments 5, 15, and 17 all, like the Brothers Poem, focus on homecomings;[17] fragments 5 and 15 are both likely to be about Charaxos,[61] and Anton Bierl suggests that fragment 17, a cultic hymn referring to Menelaus' visit to Lesbos on his way home from Troy, may be a prayer for a safe journey for Charaxos.[62] Four other surviving fragments of Sappho, 3, 7, 9, and 20, may all have been connected with the story of Charaxos and Doricha.[63]

The Brothers Poem follows shortly after fragment 5 in the edition of Sappho preserved by P. Sapph. Obbink, with probably only one column of text between them. Silvio Bär argues that the poem was deliberately positioned here because it was seen as a sort of continuation of that fragment by the editor of the Alexandrian edition of Sappho's poetry.[64] He suggests that it acts to correct the views put forward in fragment 5: there, Sappho prays to the Nereids, not just for the safe return of her brother but that "whatever his heart desires be fulfilled";[65] in the Brothers Poem she recognises that such a broad request is out of the competence of the Nereids, and should more properly be addressed to the goddess Hera.[66]

A woman sitting on a chair on a balcony
The role of Sappho in the Brothers Poem has been compared to that of Penelope in the Odyssey; Sappho awaiting the return of her brother Charaxos just as Penelope (depicted here by Heva Coomans) waits for her husband Odysseus.

Links between Homer's Odyssey and the Brothers Poem have been observed by many scholars,[67] with Bär describing the epic as a "crucial intertext" for the Brothers Poem.[68] The relationship between the speaker, Charaxos, and Larichos in the poem parallels that of Penelope, Odysseus, and Telemachus in Homer:[69] in the Brothers Poem, the speaker awaits Charaxos' return from overseas and Larichos' coming-of-age; in the Odyssey, Penelope awaits Odysseus' return and Telemachus' coming-of-age.[70] Additionally, Anton Bierl suggests that the context of Charaxos' being away in Egypt – according to Herodotus, in love with the courtesan Rhodopis – parallels Odysseus' entrapment by Calypso and Circe.[71] A specific parallel to the Odyssean homecoming narrative is found in line 9 [13]. Sappho uses the adjective αρτεμες ("safe"), which occurs only once in the Odyssey, at 13.43, where Odysseus hopes that he will return to Ithaca to find his family safe – just as the speaker hopes in the third stanza of the Brothers Poem that Charaxos will return to Lesbos to find his family safe.[72]

Mueller suggests that the Brothers Poem is a deliberate reworking of the Homeric story, focusing on the fraternal relationship between Sappho and Charaxos in contrast to the conjugal one between Odysseus and Penelope.[16] According to Anastasia-Erasmia Peponi, this should be seen in the context of an archaic Greek tradition of domestic – and specifically sisterly – discourses.[73]

Missing stanzas

It is uncertain how much of the Brothers Poem is lost. An overlap between P. Oxy. 2289 and P. Sapph. Obbink, the apparent alphabetic arrangement of the poems of Sappho in the Alexandrian edition of her works, and the implausibility of a poem beginning with the word ἀλλά (meaning "but" or "and yet") all suggest that at least one stanza is missing from the beginning.[74] Bär has argued against this position, noting that the overlap between the Oxyrhynchus and Obbink papyri is sufficiently small (only six characters) as to not be conclusive;[75] that there are other known exceptions to the alphabetical ordering of the first book of the Alexandrian edition of Sappho's works, and thematic reasons why the Brothers Poem might have been placed out of order to follow closely after fragment 5;[76] and that there are parallels elsewhere in Greek literature for an inceptive αλλα.[77]

Despite Bär's arguments, most authors accept that the Brother's Poem is missing at least one stanza.[75] The exact number of stanzas missing is unknown, but it may have been as many as three.[23] Gauthier Liberman suggests that the poem was originally seven stanzas long;[78] Kurke argues that it is likely that only one stanza is missing.[79] Various suggestions have been put forward as to the content of the missing initial stanzas. Mueller suggests that the identity of the addressee of the poem may have been given in these lines.[37] Joel Lidov has proposed that the unknown addressee actually speaks in the missing stanzas.[80]

Obbink has provided a reconstruction of a single initial stanza of the Brothers Poem.[81] He argues that the mention of Larichos at the end of the poem appears suddenly, and that he was therefore probably mentioned in the missing beginning of the poem.[82] Athenaeus says that Sappho often praised Larichos for being a wine-pourer in the Prytaneion at Mytilene; this wine-pouring may have been mentioned here.[83] Obbink also suggests that the opening lines originally contained a mention of the death of Sappho's father when she was young, which was the source of Ovid's anecdote at Heroides 15.61–62.[82] Kurke has argued that the missing stanza discussed Charaxos, giving the complete poem a symmetry of three stanzas discussing each of the brothers.[79]

Reception

The discovery of the Brothers Poem, along with fragments of eight other poems – the largest discovery of new material by Sappho in almost a century[84] – was the subject of significant media attention.[25] James Romm, writing in The Daily Beast, called it "a spectacular literary discovery",[9] and Tom Payne in The Daily Telegraph said that it was "more exciting than a new album by David Bowie".[85] Other commentators expressed concern about the provenance of the papyrus, fearing that it had been illegally acquired on the black market, or even that it was, like the Gospel of Jesus' Wife, a forgery.[86] Douglas Boin in The New York Times criticised the failure to properly discuss the papyrus' provenance as "disturbingly tone deaf to the legal and ethical issues".[87]

Though classicists considered it the "most spectacular" of the 2014 finds,[1] it is not considered one of Sappho's best works. Martin West originally considered the work to be "very poor stuff" and "frigid juvenilia", though he later toned down his criticism.[88] Liberman wrote that the poem is clumsy, displaying signs of hasty composition.[89] Richard Rawles suggested that part of the reason that the poem was initially considered disappointing was because it was not about sexuality or eroticism – a factor that he predicted would make the fragment of greater interest in the future.[90] Some commentators have been more positive. Though Loukas Papadimitropoulos said that his initial impression was that it was simplistic, he concluded that the meaning of the poem was "perhaps the most profound in all of Sappho's extant work",[91] and that the poem turns the "simple[...] into something highly significant".[92]

Despite scholars' disappointment over its quality, the Brothers Poem is valuable for the historical and biographical information it contains.[78] It is the first fragment of Sappho discovered to mention the names "Charaxos" and "Larichos", both described as brothers of Sappho by ancient sources but not in any of her previously known writings.[9] Before the poem was found, scholars had doubted that Sappho ever mentioned Charaxos.[4]

Notes

  1. ^ Fragments 16a, 18a, and the Brothers Poem. The others overlap with the already known fragments 5, 9, 16, 17, 18, and 26.[1]
  2. ^ The standard Alexandrian edition of Sappho's poetry was divided into nine books on the basis of their metre; Book I contained those poems composed in Sapphic Stanzas.[2]
  3. ^ Cartonnage was often used for making mummy cases, and it was initially believed that the Brothers Poem fragment was from such material. However, the lack of gesso and paint traces suggest that it was in fact domestic or industrial cartonnage.[7]
  4. ^ Neri's list includes: Scamondronymus, Sappho's father; Cleïs, her mother; Larichos; Erigyius, a third brother known from the ancient sources but not mentioned in the Brothers Poem; Sappho's daughter, also called Cleïs; another family member or acquaintance; a slave or nurse; Charaxos' lover Doricha/Rhodopis; Charaxos' wife or fiancée on Lesbos; the speaker's companion or companions; and Sappho herself.[39]
  5. ^ According to Herodotus, Charaxos' lover was a courtesan called Rhodopis; according to Athenaeus and Posidonius, she was called Doricha. Strabo says that she was called both Rhodopis and Doricha. It is unclear whether these are two names for the same person, or whether they were different people whom Herodotus confused.[40]

References

  1. ^ a b c Bierl & Lardinois 2016, p. 1.
  2. ^ de Kreij 2016, pp. 65–6.
  3. ^ Obbink 2015b, p. 1.
  4. ^ a b c d e Obbink 2014, p. 32.
  5. ^ a b Lardinois 2016, p. 168.
  6. ^ Obbink 2015a, p. 5.
  7. ^ Obbink 2015b, pp. 2–3.
  8. ^ Obbink 2015b, pp. 1, 3.
  9. ^ a b c Romm 2014.
  10. ^ a b Obbink 2015b, p. 2.
  11. ^ Obbink 2015b, pp. 1–2.
  12. ^ Obbink 2014, p. 32, n. 2.
  13. ^ Obbink 2015b, p. 4.
  14. ^ Whitmarsh 2014.
  15. ^ Rayor & Lardinois 2014, p. 160.
  16. ^ a b Mueller 2016, p. 28.
  17. ^ a b Mueller 2016, p. 42.
  18. ^ Obbink 2014, p. 33.
  19. ^ Lardinois 2016, pp. 168–9.
  20. ^ Mueller 2016, p. 38.
  21. ^ Swift 2014.
  22. ^ Sappho, Brothers Poem, l.2. trans. Rayor & Lardinois 2014, p. 160
  23. ^ a b c Kurke 2016, p. 239.
  24. ^ Sappho, Brothers Poem, ll.2–4. trans. Rayor & Lardinois 2014, p. 160
  25. ^ a b c Mueller 2016, p. 26.
  26. ^ Sappho, Brothers Poem, ll.11–12. trans. Rayor & Lardinois 2014, p. 160
  27. ^ Sappho, Brothers Poem, l.17. trans. Rayor & Lardinois 2014, p. 160
  28. ^ a b Obbink 2014, p. 35.
  29. ^ Swift 2018, p. 75.
  30. ^ Bär 2016, p. 10.
  31. ^ Bär 2016, p. 13.
  32. ^ a b Lardinois 2016, p. 181.
  33. ^ Bär 2016, p. 9.
  34. ^ Bär 2016, pp. 14–5.
  35. ^ Stehle 2016, p. 267.
  36. ^ Obbink 2015a, p. 3.
  37. ^ a b c Mueller 2016, p. 31.
  38. ^ Stehle 2016, p. 271.
  39. ^ Neri 2015, pp. 58–9.
  40. ^ Bär 2016, n. 16.
  41. ^ Obbink 2015b, p. 7.
  42. ^ a b Lardinois 2016, p. 182.
  43. ^ Bierl 2016, p. 329.
  44. ^ Bierl 2016, pp. 329–30.
  45. ^ Kurke 2016, pp. 244–5.
  46. ^ Gribble 2016, pp. 31–3.
  47. ^ Bär 2016, pp. 10–11.
  48. ^ Boedecker 2016, p. 188.
  49. ^ Lardinois 2016, pp. 184–5.
  50. ^ Obbink 2014, p. 34.
  51. ^ Bierl 2016, p. 335.
  52. ^ Swift 2018, p. 72.
  53. ^ Swift 2018, p. 76.
  54. ^ Rayor & Lardinois 2014, p. 162.
  55. ^ Stehle 2016, p. 266.
  56. ^ Gribble 2016, p. 67.
  57. ^ Swift 2018, pp. 81–2.
  58. ^ Swift 2018, pp. 82–3.
  59. ^ Swift 2018, p. 85.
  60. ^ Bierl 2016, pp. 323–4.
  61. ^ Lardinois 2016, pp. 171–2, 181.
  62. ^ Bierl 2016, p. 324.
  63. ^ Lardinois 2016, p. 172.
  64. ^ Bär 2016, p. 18.
  65. ^ Sappho, 5.3–4. trans. Rayor & Lardinois 2014, p. 30
  66. ^ Bär 2016, pp. 19–20.
  67. ^ Kurke 2016, p. 249.
  68. ^ Bär 2016, p. 16.
  69. ^ Mueller 2016, pp. 27–8.
  70. ^ Bär 2016, p. 23.
  71. ^ Bierl 2016, p. 310.
  72. ^ Bär 2016, pp. 24–5.
  73. ^ Peponi 2016, p. 234.
  74. ^ Bär 2016, pp. 28–30.
  75. ^ a b Bär 2016, p. 28.
  76. ^ Bär 2016, pp. 28–9.
  77. ^ Bär 2016, p. 30.
  78. ^ a b Liberman 2014, p. 1.
  79. ^ a b Kurke 2016, p. 241.
  80. ^ Obbink 2016, p. 217, n. 33.
  81. ^ Obbink 2016, p. 223.
  82. ^ a b Obbink 2016, p. 219.
  83. ^ Obbink 2016, pp. 220–1.
  84. ^ Childers 2016, p. 26.
  85. ^ Payne 2014.
  86. ^ Gannon 2015.
  87. ^ Boin 2014.
  88. ^ Mueller 2016, p. 27.
  89. ^ Liberman 2014, pp. 7–8.
  90. ^ Rawles 2014.
  91. ^ Papadimitropoulos 2016, p. 3.
  92. ^ Papadimitropoulos 2016, p. 6.

Works cited

  • Bär, Silvio (2016). "'Ceci n'est pas un Fragment': Identity, Intertextuality and Fictionality in Sappho's 'Brothers Poem'". Symbolae Osloenses. 90 (1): 8–54. doi:10.1080/00397679.2016.1253259. {{cite journal}}: Invalid |ref=harv (help)
  • Bierl, Anton (2016). "'All You Need is Love': Some Thoughts on the Structure, Texture, and Meaning of the Brothers Song as well as on Its Relationship to the Kypris Song (P. Sapph. Obbink)". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 302–336. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Bierl, Anton; Lardinois, André (2016). "Introduction". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 1–9. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Boedecker, Deborah (2016). "Hera and the Return of Charaxos". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 188–207. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Boin, Douglas (2 March 2014). "Papyrus, Provenance and Looting". The New York Times. Archived from the original on 25 September 2017. {{cite news}}: Invalid |ref=harv (help); Italic or bold markup not allowed in: |publisher= (help); Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  • Childers, Christopher (2016). "'Brothers' and Others: New Sappho Poems". New Criterion. 34 (6): 26–31. Archived from the original on 18 December 2017. Retrieved 11 June 2019. {{cite journal}}: Invalid |ref=harv (help); Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  • de Kreij, Mark (2016). "Ουκ εστι Σαπφους τουτο το ασμα: Variants of Sappho's Songs in Athenaeus' Deipnosophistae". Journal of Hellenic Studies. 136: 59–72. doi:10.1017/S0075426916000057. {{cite journal}}: Invalid |ref=harv (help)
  • Gannon, Megan (23 January 2015). "Sappho's New Poems: The Tangled Tale of Their Discovery". Live Science. Archived from the original on 23 January 2015. Retrieved 5 June 2019. {{cite news}}: Invalid |ref=harv (help); Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  • Gribble, David (2016). "Getting Ready to Pray: Sappho's New 'Brothers' Song". Greece & Rome. 63 (1): 29–68. doi:10.1017/S0017383515000248. {{cite journal}}: Invalid |ref=harv (help)
  • Kurke, Leslie (2016). "Gendered Spheres and Mythic Models in Sappho's Brothers Poem". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 238–265. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Lardinois, André (2016). "Sappho's Brothers Song and the Fictionality of Early Greek Lyric Poetry". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 167–187. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Liberman, Gauthier (2014). Reflections on a New Poem by Sappho Concerning her Anguish and her Brothers Charaxos and Larichos (PDF). FIEC. Translated by Ellis, Paul. Bordeaux. Archived from the original (PDF) on 25 September 2017. {{cite conference}}: Invalid |ref=harv (help); Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  • Mueller, Melissa (2016). "Re-Centering Epic Nostos: Gender and Genre in Sappho's Brothers Poem". Arethusa. 49 (1): 25–46. doi:10.1353/are.2016.0004. {{cite journal}}: Invalid |ref=harv (help)
  • Neri, Camillo (2015). "Il Brothers Poem e l'edizione alessandrina (in margine a P. Sapph. Obbink)". Eikasmos (in Italian). 26: 53–76. {{cite journal}}: Invalid |ref=harv (help)
  • Obbink, Dirk (2014). "Two New Poems by Sappho". Zeitschrift für Papyrologie und Epigraphik. 189: 32–49. JSTOR 23850358. {{cite journal}}: Invalid |ref=harv (help)
  • Obbink, Dirk (2015a). "Interim Notes on 'Two New Poems of Sappho'". Zeitschrift für Papyrologie und Epigraphik. 194: 1–8. JSTOR 43909704. {{cite journal}}: Invalid |ref=harv (help)
  • Obbink, Dirk (2015b). Provenance, Authority, and Text of the New Sappho Papyri (PDF). Society for Classical Studies: New Fragments of Sappho. New Orleans. Archived from the original (PDF) on 23 July 2017. {{cite conference}}: Invalid |ref=harv (help)
  • Obbink, Dirk (2016). "Goodbye Family Gloom! The Coming of Charaxos in the Brothers Song". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 208–224. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Papadimitropoulos, Loukas (2016). "Sappho's 'Brother's Poem': An Interpretation". Symbolae Osloenses. 90 (1): 2–7. doi:10.1080/00397679.2016.1240960. {{cite journal}}: Invalid |ref=harv (help)
  • Payne, Tom (30 January 2014). "A New Sappho Poem is More Exciting Than a New David Bowie Album". The Daily Telegraph. Archived from the original on 21 September 2017. {{cite news}}: Invalid |ref=harv (help); Italic or bold markup not allowed in: |publisher= (help)
  • Peponi, Anastasia-Erasmia (2016). "Sappho and the Mythopoetics of the Domestic". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 225–237. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Rawles, Richard (12 February 2014). "New Sappho: Not For Valentine's Day!". University of Nottingham Blogs. Archived from the original on 27 August 2017. {{cite web}}: Invalid |ref=harv (help)
  • Rayor, Diane; Lardinois, André (2014). Sappho: A New Translation of the Complete Works. Cambridge: Cambridge University Press. ISBN 978-1-107-02359-8. {{cite book}}: Invalid |ref=harv (help)
  • Romm, James (28 January 2014). "Scholars Discover New Poems from Ancient Greek Poetess Sappho". The Daily Beast. Archived from the original on 28 January 2014. {{cite news}}: Invalid |ref=harv (help); Italic or bold markup not allowed in: |publisher= (help); Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  • Stehle, Eva (2016). "Larichos in the Brothers Poem: Sappho Speaks Truth to the Wine-Pourer". In Bierl, Anton; Lardinois, André (eds.). The Newest Sappho: P. Sapph. Obbink and P. GC inv. 105, frs.1–4. Leiden: Brill. pp. 266–292. ISBN 978-90-04-31483-2. {{cite book}}: Invalid |ref=harv (help)
  • Swift, Laura (30 January 2014). "New Sappho Poems Set Classical World Reeling". The Conversation. Archived from the original on 8 April 2017. {{cite news}}: Invalid |ref=harv (help)
  • Swift, Laura (2018). "Thinking with Brothers in Sappho and Beyond". Mouseion: Journal of the Classical Association of Canada. 5 (1): 71–87. doi:10.3138/mous.15.1.6. {{cite journal}}: Invalid |ref=harv (help)
  • Whitmarsh, Tim (30 January 2014). "Sappho Sings Again". Huffington Post. Archived from the original on 20 December 2016. {{cite news}}: Invalid |ref=harv (help)
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