What was the Homeric perspective on body and mind? In what ways can we read poetic texts as documents of cultural world-views? These are the large questions on which Michael Clarke [hereafter ‘C.’] offers readers of Homer a thorough and thoughtful new perspective in his Flesh and Spirit in the Songs of Homer: A Study of Words and Myths. In writing on Homeric material that has been much discussed by others, C. brings a keen eye for detail, a strong philological background, and a willingness to rethink received understandings. These qualities are in evidence throughout and make C.’s book essential reading for all interested in the Homeric poems, not least in order to respond to C.’s attempt to articulate a framework which takes ‘Homer’ seriously in cultural terms, yet which allows for creativity and the exigencies of contextual demands: ‘unity in multiplicity’ is C.’s methodological battle-cry, which reflects his basic preference for coherence over disorder (e.g. p. 12); thus C. seeks in Homer unitary concepts that are articulated in varying ways to produce a range of images (p. 30). C. is aware that anthropologists have things to say that are relevant to his project (e.g. pp. 37-39), but he has only gone so far in this direction. C.’s inclination is to place ‘trust in the belief that epic poetry is an effective means of communication between poet and audience’ (p. 31); accordingly, words mean something. It is C.’s task to explicate the ideas underlying that meaning from amidst a range of articulations.
The core of the book falls roughly into two halves. There is also a prologue (pp. 3-36) which introduces the reader to some of C.’s methodological positions, and an epilogue (pp. 285-315), which sketches the post-Homeric usage (esp. Hesiod and Pindar) of two of C.’s key-words, namely
The second half (pp. 129-284) aims to show how the Homeric poet creatively extends the basic concepts lying behind these key terms, which for C. reflect in the first instance a ‘non-mythical’ understanding of the process of death, into images that also operate on a ‘mythical’ level: C. writes of creative images that are built up on the ‘simpler’ base of what is ‘a visible phenomenon, a tangible sign of death’ (p. 156). Along the way, C. discusses the corpse, identity,
Throughout C. applies a keenly critical eye to a full range of Homeric material. Outright disagreement with his reading of a passage was rare for this reviewer. One instance illustrates C.’s emphasis in the first half of his book on the visible and the material: at Odyssey 24.318-319,
A larger question stems from C.’s foregrounding of the problem of mind/body dualism that C. tells us is the ‘pervasive’ condition of 20th-century Western thought. C. on more than one occasion inveighs against its ‘insidious’ nature (e.g. pp. 38, 39); the understated intensity (‘insidious danger’, an ‘especially insidious power’) with which he does so seems to point towards the difficulty that C. himself has had in escaping dualistic implications in his own language and thought. For while C. wants to discard mind/body dualism as an analytic premise in reading Homer, he has not really found an alternative basis on which to proceed: he is aware that his own use of the terminology of the ‘body’, ‘mental life’ and so on runs the risk of reintroducing the same insidious dualistic implications. The final formulation at the end of the first half of the book is more negative than positive as a result: ‘When these points are combined, Homeric man stands revealed as a continuum in whom the sources and processes of his mental life are inseparably united with the substance of what we would nowadays call the body’ (p. 126). In the same vein, C. opposes ‘not-body’ to ‘body’ (p. 115), on the grounds that ‘to seek a word for ‘body’ is to ask Homer a wrong and unanswerable question’ (p. 118). What is needed is a basic paradigm shift. In fact, what C. has arrived at here, though cast in different language, is similar to the starting point for a burgeoning area in anthropological studies, which regards ’embodiment’ as the fundamental existential ground of the self, since the body is (and always has been) a necessary condition of selfhood, and which consequently aims to articulate a method and a language that reflects this basic collapsing of the mind/body dichotomy.1 The problem of mind and body is, on this view, not really a problem at all: the body is the ever-present basic condition of subjective experience, and as such tends to remain below the threshold of perception until there is a particular reason for its emergence into consciousness. The step beyond this starting point for anthropologists such as Thomas Csordas is to frame questions that transcend the mind/body problem and thus may go on to consider in positive terms the ways in which the body, in its full cultural diversity, only emerges as an object of consciousness in particular perceptual contexts. The death of the Homeric warrior is one such context where the body emerges as an object, precisely because something has happened to it; corporeal transformation in the Homeric epics offers a similar point of emergence, as does the wounding of the Homeric warrior and/or his loss of consciousness.
It is, for example, no coincidence that the problematic images of the flying
As it is, C. is left slightly uncomfortable when he concedes (p. 214) that, for all his insistence that mind/body dualism is not a useful idea in reading Homer, there are some developed images in the poem, like the flying
But none of this is intended to detract from C.’s significant achievement: by close and detailed attention to the words of Homer, C. has arrived at a sophisticated reconsideration of previous understandings of a set of slippery terms that are at the centre of how the corporeal self is constituted in the Homeric world. The book itself is excellently produced, as one might expect from OUP (along with the price!). Misprints are few and far between (I noticed only 3) in a book that is dense with interchanging English and Greek. There is, however, one curious substitution in a bibliographic citation: the title given to J. Bottéro, Mésopotamie: L’Écriture, la religion et les dieux, Paris 1987, should in fact read Me/sopotamie: L’Écriture, la raison et les dieux. One might speculate on the implications for C. of this interchange between religion and reason, but it remains the case that C. has brought to the subject matter of Flesh and Spirit much thought and sensitivity with regard to both.
Notes
1. On ’embodiment’, see esp. T. J. Csordas, ‘Embodiment as a Paradigm for Anthropology’, Ethos 18 (1990), 5-47; ibid., ‘Somatic Modes of Attention’, Cultural Anthropology 8 (1993), 135-156; ibid., ed., Embodiment and Experience: The Existential Ground of Culture and Self, Cambridge 1994. For a broader survey of anthropological approaches to the body, see M. Lock, ‘Cultivating the Body: Anthropology and Epistomologies of Bodily Practice and Knowledge’, Annual Review of Anthropology 22 (1993), 133-155. This material, and C.’s book along with it, has been the subject of intense discussion in the Cambridge Faculty of Classics Graduate Common Room, both before and during the writing of this review; particular thanks are due to Ashley Clements for his anthropological acumen.