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Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.17.That there was an emphasis on homosexuality at Sparta is attested in avariety of sources.For a discussion of Spartan sexuality see Cartledge (2001,91 126).18.Cartledge (2001, 122) suggests that perhaps this practice was designedto ease the transition for the groom from his all-male and actively homosexualagôgê and common mess to full heterosexual intercourse. 19.The historian Timaeus in a gloss on this passage defines hetairistriai asthose women called tribads ; see Rabe (1906, 277).For a fascinating discussionof the scholia on this passage and its validity as evidence for female same-sexmarriage see Cameron (1998, 137 56).20. Hetairistria may have absorbed a pejorative tenor by association with laikastria. See Jocelyn (1980), Dover ([1978] 1989, 172).21.A fragment of Xenophanes emphasizes the importance of appropriatespeech at the symposium; see Bergk (1915, frag.94).22.Halperin (1990a, 130) argues further that Athenian political ideologywas bound up with this system of sex and gender.Gender was idealized andcarried with it not only sexual but also political ramifications: Sex, as it is rep-resented in classical Athenian documents, is a deeply polarizing experience:constructed according to a model of penetration that interprets penetration asan intrinsically unidirectional act, sex divides its participants into asymmetricaland, ultimately, into hierarchical positions, defining one partner as active and dominant and the other partner as passive and submissive. Sexual roles,moreover, are isomorphic with status and gender roles; masculinity is an ag-gregate combining the congruent functions of penetration, activity, dominanceand social precedence whereas femininity signifies penetrability, passivity,submission and social subordination. 23.For analysis of the way Thebes functions as a site of alterity in general inAthenian tragedy see Zeitlin (1990, 21 63).24.Perhaps the emphasis on sexual geography is meant to have some inter-play with the spectacle of an orator from the east playing the role of a courtesan,thus evoking the same stereotype that, for example, Dionysius of Halicarnasususes in Ancient Orators 1.On the persistent association between orators andcourtesans see Gunderson (2000) and Gleason (1995).25.I thank Siobhan McElduff for bringing this passage to my attention. BibliographyContributorsIndices BibliographyAdams, C.D., trans.1919.The Speeches of Aeschines.Loeb Classical Library.Cambridge, MA.Adams, J.N.1983. 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Ramus 13:124 34.1996.Barbarian Play: Plautus Roman Comedy.Toronto and London.André, J.1949.Étude sur les termes de couleur dans la langue latine.Paris.Arafat, K.2000. The Recalcitrant Mass: Athenaeus and Pausanias. In Athe-naeus and His World: Reading Greek Culture in the Roman Empire, ed.D.Braundand J.Wilkins, 191 202.Exeter, UK.Arnaud, D.1986.Recherches du pays d Aåtata, Emar 6/3: Textes sumériens et acca-diens.Paris.Ashmore, S.G., ed.1910.The Comedies of Terence.2nd ed.New York.Assante, J.1998. The kar.kid/har¯1mtu: Prostitute or Single Woman? A Reconsid-eration of the Evidence. Ugarit-Forschung 30:5 96.Astour, M.C.1966. Tamar the Hierodule: An Essay in the Method of VestigialMotifs. Journal of Biblical Literature 85:185 96.Attinger, P.1998. Un sicle la passee. Nouvelles Assyriologiques Brèves et Utili-taires 40.Austin, R.G., ed.1960.Pro caelio.3rd ed.Oxford, UK.Azize, Y., K.Kempadoo, and T.Cordero.1996.Trafficking in Women: LatinAmerican and Caribbean Region.Utrecht.Bakhtin, M.1984.Rabelais and His World.Trans.H.Iswolsky.Bloomington, IN.Baldwin, B.1973.Studies in Lucian.Toronto.Balot, R.2001.Greed and Injustice in Classical Athens.Princeton, NJ.Balsdon, J.P.V.D.1962.Roman Women: Their History and Habits.London.Barber, E.1992. The Peplos of Athena. In Goddess and Polis: The PanathenaicFestival in Ancient Athens, ed.J.Neils, 112 17.Princeton, NJ.Barish, J.1981.The Antitheatrical Prejudice.Berkeley, CA.Barton, C.A.1993.The Sorrows of the Ancient Romans: The Gladiator and the Mon-ster.Princeton, NJ.Batstone, W.W., and G.Tissol, eds.2005.Defining Genre and Gender in Roman Lit-erature: Essays Presented to William S.Anderson on His Seventy-fifth Birthday.New York.Beacham, R.C.1992.The Roman Theatre and Its Audience.Cambridge, MA.Beagon, M.1992.Roman Nature: The Thought of Pliny the Elder.Oxford, UK.Beard, M., and M.Crawford.1985.Rome in the Late Republic.Ithaca, NY.Beard, M., and J.Henderson.1998. With this Body I Thee Worship: SacredProstitution in Antiquity. In Gender and the Body in the Ancient Mediterra-nean, ed.M.Wyke, 56 79.Oxford, UK.Beauvoir, S.de.1974.The Second Sex.Trans.H.Parshley.New York.Benveniste, E.1973.Indo-European Language and Society.Trans.E.Palmer.London.Bergk, T., ed.1915.Poetae lyrici graeci.4th ed.Leipzig.Berlinerblau, J.1996.The Vow and the Popular Religious Groups of Ancient Israel:A Philological and Sociological Inquiry
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