classical scholarship
classical scholarship, the study, in all its aspects, of ancient Greece and Rome. In continental Europe the field is known as “classical philology,” but the use, in some circles, of “philology” to denote the study of language and literature—the result of abbreviating the 19th-century “comparative philology”—has lent an unfortunate ambiguity to the term. During the 19th century, Germans evolved the concept of Altertumswissenschaft (“science of antiquity”) to emphasize the unity of the various disciplines of which the study of the ancient world consists. Broadly speaking, the province of classical scholarship is in time the period between the 2nd millennium bc and ad 500 and in space the area covered by the conquests and spheres of influence of Greece and Rome at their widest extent.
This article surveys the history of classical scholarship thus defined from antiquity until the late 20th century.
Antiquity and the Middle Ages
Until the Renaissance, Greek scholarship in the East and Latin scholarship in the West tended to follow different courses, and it is therefore convenient to treat them separately during this period.
Greek scholarship
Beginnings
Greek epic poetry was recited in early times by professional performers known as rhapsodists, or rhapsodes, who sometimes offered interpretations of the works as well. In the 6th century bc Theagenes of Rhegium is said to have “searched out Homer’s poetry and life and date,” to have offered an allegorical interpretation of the battle of the gods in the 20th book of the Iliad, and to have been cited for a variant in Homer’s text. The Sophists of the 5th century bc—paid writers, lecturers, and teachers such as Protagoras, Prodicus, Gorgias, and Hippias—gave ethical instruction in the form of the exposition of poetry, particularly that of Homer, which from this time formed the staple of Greek education. Some of them were interested in etymology, phonetics, the exact meanings of words, correct diction, and the classification of the parts of speech. Hippias laid the foundations of ancient chronography by making a list of victors in the Olympic Games, and Alcidamas (c. 400 bc) wrote a book on Homer. However, the efforts of the Sophists in this direction, considerable as they were, had a more or less casual and arbitrary character.
Plato (c. 428/427–348/347 bc) strongly resisted the claim that the poets were reliable interpreters of religion and morality. In his dialogue Cratylus he rejected the theory that the study of words can reveal the meaning of things, insisting that things themselves must be studied. Plato’s pupil Aristotle (384–322 bc) defended poetry against his master; he valued highly the Iliad and the Odyssey, which from his time were regarded (together with the mock-epic Margites) as the genuine works of an individual Homer. He took a similar view of tragedy, which he believed effected a purification (katharsis) of the emotions upon which it played. Aristotle wrote about linguistic, dramatic, and other problems in Homer, refuting such detractors of the poet as Zoilus, compiled lists of Olympic and Pythian victors, collected details about the Athenian tragic and comic festivals, and supplemented his Politics with a collection of 158 studies of the constitutions of various Greek states. He also carried further the discussion of the constituent parts of a sentence and discussed the nature of synonyms, compounds, and rare words in early poetry.
The school of Aristotle, known as the Lyceum, or Peripatos, continued to make this kind of learned work an adjunct to its philosophical activities. Aristotle’s successor, Theophrastus (c. 372–c. 287 bc), collected the opinions of earlier philosophers. Dicaearchus (flourished c. 320 bc) wrote about the life of Greece, and Aristoxenus (flourished late 4th century bc) about the history and the theory of music. Heracleides Ponticus (c. 390–c. 322 bc) wrote one book on Archilochus and Homer and another on the dates of Homer and Hesiod. Clearchus collected proverbs, and Demetrius of Phaleron fables. All these philosophers were guided by Aristotle’s teleological concept of intellectual activity, according to which philosophy is the culminating element of civilization. A 4th-century commentary on an Orphic poem, discovered in 1963 on a papyrus from a grave in Derveni, Macedonia, deserves mention as the earliest known commentary on a text; it is not a linguistic commentary but offers an allegorical interpretation that is doubtless very different from what the poet had intended.
Library of Alexandria
During the Hellenistic Age (usually reckoned to extend from the death of Alexander the Great in 323 bc to the 1st century ad) scholarship flourished nowhere more than in the great city of Alexandria, the capital of the Ptolemies, the kings of Egypt. Early in the 3rd century bc Ptolemy I founded the famous Mouseion (Museum) of Alexandria, a community of learned men organized along the lines of a religious cult and headed by a priest of the Muses; part of the Museum was a splendid library that became the most celebrated of the ancient world. In its establishment the king is said to have had the assistance of the eminent Peripatetic scholar and statesman Demetrius of Phaleron, who left Athens about 300 bc; unfortunately, the evidence about the part he played is scanty and unreliable. The Museum community included both poets and scholars, as well as several individuals who combined these pursuits. From the time of the poet-scholar Philetas, or Philitas (c. 330–c. 270 bc), the tutor of Ptolemy II, the scholars there were much concerned with the collection and interpretation (glossae) of rare poetic words. Philetas’ pupil Zenodotus of Ephesus (c. 325–260 bc) was the first librarian at Alexandria; using the manuscripts collected for the Library but also trusting to his own judgment, sometimes in a manner that seemed to later critics dangerously subjective, he made the first critical edition of Homer, marking passages of doubtful authenticity with critical signs in the margins. Zenodotus also edited Pindar and Anacreon and perhaps other lyric poets; at about the same time the epic and elegiac poet Alexander Aetolus is said to have corrected the text of the tragic poets, and the dramatic poet Lycophron the comic poets, but singularly little is known about these editions.
Somewhat later the great poet Callimachus (c. 305–c. 240 bc) compiled the Pinakes (“Tablets”), a vast catalogue raisonné of the chief authors, with biographical and bibliographical information. Callimachus is said to have written a book opposing the chief Peripatetic critic of the time, Praxiphanes, and is widely held to have criticized Peripatetic literary theory; but the scantiness of the evidence for this enjoins great caution.
Rather later the great geographer and mathematician Eratosthenes (c. 276–c. 194 bc), the third librarian, laid the foundations of a systematic chronography; more of his work would be known had it not been largely superseded in popular use by the 2nd-century chronicles of Apollodorus of Athens, which were a learned compilation but left out the important scientific and mathematical part.
Zenodotus’ editions of Homer and Hesiod were improved upon by the fourth librarian, Aristophanes of Byzantium (c. 257–180 bc), who also edited the lyric poets, setting out their verses according to a systematic metrical theory; edited Aristophanes, Menander, and perhaps other comic poets; edited Sophocles and at least part of Euripides; and compiled useful summaries of the plots of plays with details of their productions. His Lexeis (“Readings”) was the most important of the numerous lexicographical works produced at this time, which included lexicons of particular authors and dialects; he also wrote some of the many treatises about literature that were now appearing.
Aristarchus of Samothrace (c. 217–145 bc), the sixth librarian, wrote not only monographs about poetry but also important commentaries on Homer, Pindar, and much of tragedy and comedy. Aristarchus was one of the many learned men who left Alexandria in consequence of the disastrous persecution of learning by Ptolemy VIII, from which that city’s standing as a great centre of learning never quite recovered. (It seems that the great library survived a fire set in Alexandria in 47 bc by Julius Caesar, whose army supported Cleopatra in a civil war; it was finally destroyed in ad 272 in the civil war under the Roman emperor Aurelian.)