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                <title xml:lang="grc">Pelekys</title>
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                <publisher><ref target="https://site.unibo.it/lares/">LARES Project</ref></publisher>
                <date when="2021"/>
                <idno type="filename">lexicon_pelekys</idno>
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                <p>"Animal Sacrifice in Ancient Greece" database (<ref>http://www.sacrificium.filg.uj.edu.pl</ref>).</p>
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                <change when="2022-02-03" who="Irene Vagionakis">encoded in XML</change>
                <change when="2018-06-26" who="Przemysław Biernat">written contents</change>
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            <div type="edition" xml:lang="it">
                <div type="textpart">
                    <p><w>πέλεκυς</w> pelekys, εως, subst. m.: un'ascia, spesso con due lame</p>                    
                </div>
                <div type="textpart" n="Etimologia">
                    <head>Etimologia</head>
                    <p>Sostantivo indoeuropeo, legato, tra gli altri, al sanscrito paraśú- "ascia" (Beekes 2010: 1166-1167). In greco miceneo attestato nel composto pe-re-ku-wa-na-ka (Beekes 2010: 1166).</p>                    
                </div>
                <div type="textpart" n="Costruzione_e_funzione_dell'oggetto">
                    <head>Costruzione e funzione dell'oggetto</head>
                    <p>L'ascia come strumento sacrificale era usata nel sacrificio degli animali più grandi - il bestiame. Veniva usato per assestare un colpo al collo. L'animale è stato probabilmente almeno qualche volta precedentemente stordito con un martello. Le Sphyropelekeis sono menzionate nelle iscrizioni di invenzione degli epistatai eleusini (<ref corresp="http://epigraphy.packhum.org/text/346512">I.Eleusis 52</ref>, <ref corresp="http://epigraphy.packhum.org/text/398">IG I3 386</ref>) - il loro nome indica che erano una combinazione di ascia e martello. Tuttavia, è difficile dire quanto fosse diffuso il loro uso al di fuori di Eleusi.</p>
                    <p>Le asce raffigurate nell'iconografia dei vasi attici erano dotate di due lame (vedi Durand 1986: 104, fig. 24; 106, fig. 25). Questo probabilmente serviva ad aumentare la massa dell'ascia, che a sua volta si traduceva in potenza del colpo.</p>                    
                </div>
                <div type="textpart" n="Testimonianze">
                    <head>Testimonianze</head>
                    <p>Per necessità, le pelekys sono talvolta menzionate in letteratura nelle descrizioni dei sacrifici di buoi (per esempio <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Hom. Da. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>) o in allusioni ad esso (es. Porph. De abst. 2.29-31). Pelekys è anche una componente importante delle rappresentazioni iconografiche (la stregoneria del pittore Brygos, <ref corresp="http://www.mfa.org/collections/object/mixing-bowl-calyx-krater-with-the-killing-of-agamemnon-153661">il cratere del pittore Dokimasia</ref>; vedi anche Taplin 2007: 49, nota 4) e letterarie di Clitennestra. Anche se il nome dell'arma del delitto non è menzionato nel testo dell'Agamennone di Eschilo, non si può escludere che fosse visibile al pubblico dell'opera. D'altra parte, in Choephoroi (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">889</ref>), Clitennestra chiede che le venga data una pelekys quando apprende da un messaggero che qualcuno ha ucciso Ajgistos - così sembra che Eschilo sia rimasto fedele alla tradizione iconografica esistente. Mentre non c'è ragione di credere che prima di Eschilo qualcuno pensasse al sacrificio animale guardando le immagini di Clitennestra con un'ascia, la tragedia di Agamennone apre chiaramente questo contesto. Come ha mostrato A. Henrichs (2012), Eschilo gioca un gioco intertestuale con la descrizione della morte di Agamennone dall'Odissea, le cui regole sono determinate dalla logica del "sacrificio perverso". (sacrificio pervertito), che Henrichs vede come il principio organizzatore dell'uso del linguaggio del sacrificio nella tragedia in generale.</p>
                    <p>Nell'Odissea, il fantasma di Agamennone si lamenta di essere stato ucciso con l'inganno durante una festa come un bue al pascolo (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0135:book=11:card=404">11. 411</ref>), evocando così una similitudine omerica che utilizza l'immagine di un bue abbattuto con un'ascia (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Il. 17.520-521</ref>).</p>                    
                </div>
                <div type="textpart" n="Apparizioni">
                    <head>Apparizioni</head>
                    <p>1. ascia sacrificale: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Hom. Il. 17.520</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Od. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>, Ath. 10.456c-d, Porph. De abst. 2.29-31.</p>
                    <p>2. ascia di Clitaimestra: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">A. Ch. 889</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=157&amp;highlight=pe%2Fkews">E. El. 160</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=262&amp;highlight=pele%2Fkei">279</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=1155&amp;highlight=pe%2Flekun">1160</ref>.</p>                    
                </div>
            </div>
            
            <div type="edition" xml:lang="en">
                <div type="textpart">
                    <p>πέλεκυς pelekys, εως, subst. m.: an axe, often with two blades</p>                    
                </div>
                <div type="textpart" n="Etymology">
                    <head>Etymology</head>
                    <p>Indo-European noun, related to, among others, the Sanskrit paraśú- "axe" (Beekes 2010: 1166-1167). In Mycenaean Greek attested in the compound pe-re-ku-wa-na-ka (Beekes 2010: 1166).</p>                    
                </div>
                <div type="textpart" n="Construction_and_function_of_the_object">
                    <head>Construction and function of the object</head>
                    <p>The axe as a sacrificial tool was used in the sacrifice of the largest animals - cattle. It was used to deal a blow to the neck. The animal was probably at least sometimes previously stunned with a hammer. Sphyropelekeis are mentioned on the invention inscriptions of the Eleusinian epistatai (<ref corresp="http://epigraphy.packhum.org/text/346512">I.Eleusis 52</ref>, <ref corresp="http://epigraphy.packhum.org/text/398">IG I3 386</ref>) - their name indicates that they were a combination of axe and hammer. However, it is difficult to say how widespread their use was outside Eleusis.</p>
                    <p>The axes depicted on Attic vase iconography were equipped with two blades (see Durand 1986: 104, fig. 24; 106, fig. 25). This probably served to increase the massiveness of the axe, which in turn translated into blow power.</p>
                </div>
                <div type="textpart" n="Testimonies">
                    <head>Testimonies</head>
                    <p>Of necessity, pelekys are sometimes mentioned in the literature in descriptions of ox sacrifice (e.g. <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Hom. From. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>) or in allusions to it (e.g. Porph. De abst. 2.29-31). Pelekys is also an important component of iconographic (Painter Brygos's sorcery, <ref corresp="http://www.mfa.org/collections/object/mixing-bowl-calyx-krater-with-the-killing-of-agamemnon-153661">Painter Dokimasia's crater</ref>; see also Taplin 2007: 49, note 4) and literary representations of Clytemnestra. Although the name of the murder weapon is not mentioned in the text of Aeschylus' Agamemnon, it cannot be excluded that it was visible to the audience of the play. On the other hand, in Choephoroi (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">889</ref>), Clytemnestra asks to be given a pelekys when she learns from a messenger that someone has murdered Ajgistos - so it seems that Aeschylus remained faithful to the existing iconographic tradition. While there is no reason to believe that before Aeschylus anyone thought about animal sacrifice when looking at images of Clytemnestra with an axe, the tragedy of Agamemnon clearly opens this context. As A. Henrichs (2012) has shown, Aeschylus plays an intertextual game with the description of Agamemnon's death from the Odyssey, the rules of which are determined by the logic of "perverted sacrifice". (perverted sacrifice), which Henrichs sees as the organizing principle of the use of the language of sacrifice in tragedy in general.</p>
                    <p>In the Odyssey, Agamemnon's ghost laments that he was killed deceitfully at a feast like an ox in a pasture (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0135:book=11:card=404">11. 411</ref>), thus evoking a Homeric simile using the image of an ox being knocked down with an axe (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Il. 17.520-521</ref>).</p>                    
                </div>
                <div type="textpart" n="Appearances">
                    <head>Appearances</head>
                    <p>1. sacrificial axe: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Hom. Il. 17.520</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Od. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>, Ath. 10.456c-d, Porph. De abst. 2.29-31.</p>
                    <p>2. axe of Clitaimestra: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">A. Ch. 889</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=157&amp;highlight=pe%2Fkews">E. El. 160</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=262&amp;highlight=pele%2Fkei">279</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=1155&amp;highlight=pe%2Flekun">1160</ref>.</p>                    
                </div>
            </div>
            
            <div type="edition" xml:lang="pl">
                <div type="textpart">
                    <p>πέλεκυς pelekys, εως, subst. m.: topór, często o dwóch ostrzach</p>                    
                </div>
                <div type="textpart" n="Etymologia">
                    <head>Etymologia</head>
                    <p>Rzeczownik indoeuropejski, spokrewniony m.in. z sanskryckim paraśú- “topór” (Beekes 2010: 1166-1167). W Grece mykeńskiej poświadczony w złożeniu pe-re-ku-wa-na-ka (Beekes 2010: 1166).</p>                    
                </div>
                <div type="textpart" n="Budowa_i_funkcja_przedmiotu">
                    <head>Budowa i funkcja przedmiotu</head>
                    <p>Topór jako narzędzie ofiarnicze wykorzystywany był przy ofierze z największych zwierząt – bydła. Służył do zadania ciosu w kark. Zwierzę prawdopodobnie przynajmniej niekiedy wcześniej ogłuszano za pomocą młota. Na inskrypcjach inwentażowych eleuzyńskich epistatai (<ref type="ins" corresp="http://epigraphy.packhum.org/text/346512">I.Eleusis 52</ref>, <ref type="ins" corresp="http://epigraphy.packhum.org/text/398">IG I3 386</ref>) wymienione są sphyropelekeis – ich nazwa wskazuje, że stanowiły połączenie topora i młota. Trudno jednak powiedzieć, na ile powszechne było ich stosowanie poza Eleuzis.</p>
                    <p>Przedstawione na attyckiej ikonografii wazowej topory wyposażone były w dwa ostrza (zob. Durand 1986: 104, fig. 24; 106, fig. 25). Służyło to zapewne zwiększeniu masywności topora, która z kolei przekładała się na siłę ciosu.</p>                    
                </div>
                <div type="textpart" n="Poświadczenia">
                    <head>Poświadczenia</head>
                    <p>Siłą rzeczy, w literaturze pelekys wzmiankowany jest niekiedy w opisach ofiary z wołów (np. <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Hom. Od. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>) lub w aluzjach do niej (np. <ref type="lit">Porph. De abst. 2.29-31</ref>). Pelekys jest też istotnym komponentem ikonograficznych (czara Malarza Brygosa, <ref corresp="http://www.mfa.org/collections/object/mixing-bowl-calyx-krater-with-the-killing-of-agamemnon-153661">krater Malarza Dokimazji</ref>; zob. też Taplin 2007: 49, przypis 4) i literackich przedstawień Klitajmestry. Chociaż w tekście Agamemnona Ajschylosa nie pada nazwa narzędzia zbrodni, to nie można wykluczyć, że było ono widoczne dla widzów przedstawienia. Natomiast w Choephoroi (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">889</ref>) <persName type="myth" key="Clitemnestra">Klitajmestra</persName> prosi, by podano jej pelekys, gdy dowiaduje się od posłańca, że ktoś zamordował Ajgistosa – wydaje się więc, że Ajschylos pozostawał wierny zastanej tradycji ikonograficznej. O ile nie ma powodów sądzić, że przed Ajschylosem ktokolwiek myślał o ofierze zwierzęcej oglądając wizerunki Klitajmestry z toporem, o tyle tragedia <persName type="myth" key="Agamemnon">Agamemnon</persName> wyraźnie ten kontekst otwiera. Jak pokazał A. Henrichs (2012), Ajschylos wdał się w niej w intertekstualną grę z opisem śmierci Agamemnona z Odysei, reguły tej gry wyznacza natomiast logika “wypaczonej ofiary” (perverted sacrifice), którą Henrichs uznaje za zasadę organizującą sposób wykorzystania języka ofiary w tragedii w ogóle.</p>
                    <p>W Odysei duch Agamemnona żali się, że został zabity podstępnie podczas uczty niczym wół na pastwisku (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0135:book=11:card=404">11.411</ref>), przywołując tym samym homeryckie simile, w którym wykorzystany został obraz powalonego toporem wołu (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Il. 17.520-521</ref>).</p>                    
                </div>
                <div type="textpart" n="Wystąpienia">
                    <head>Wystąpienia</head>
                    <p>1. topór ofiarny: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+17.520&amp;fromdoc=Perseus%3Atext%3A1999.01.0133">Hom. Il. 17.520</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+3.442&amp;fromdoc=Perseus%3Atext%3A1999.01.0135">Od. 3.442</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.24.4&amp;fromdoc=Perseus%3Atext%3A1999.01.0159">Paus. 1.24.4</ref>, Ath. 10.456c-d, Porph. De abst. 2.29-31.</p>
                    <p>2. topór Klitajmestry: <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0007:card=875&amp;highlight=pe%2Flekun">A. Ch. 889</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=157&amp;highlight=pele%2Fkews">E. El. 160</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=262&amp;highlight=pele%2Fkei">279</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0095:card=1155&amp;highlight=pe%2Flekun">1160</ref>.</p>
                </div>
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            <div type="bibliography">
                <p>Beekes, Robert (2010). Etymological Dictionary of Greek. Leiden-Boston.</p>
                <p>Durand, Jean-Louis (1986). Sacrifice et labour en grèce ancienne. Paris-Rome.</p>
                <p>Henrichs, Albert (2012). “Animal Sacrifice in Greek Tragedy: Ritual, Metaphor, Problematizations,” [w:] Faraone, Ch.A., Naiden, F. (red.) (2012): Greek and Roman Animal Sacrifice. Ancient Victims, Modern Observers: 180–194, Chicago.</p>
                <p>Taplin, Oliver (2007). Pots &amp; Plays. Interactions between Tragedy and Greek Vase- painting of the Fourth Century B.C. Los Angeles.</p>
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