Community hub
0 subscribers8 pages, 0 posts
Recent from talks
All channels
Be the first to start a discussion here.
Be the first to start a discussion here.
Be the first to start a discussion here.
Be the first to start a discussion here.
Contribute something
Welcome to the community hub built to collect knowledge and have discussions related to John Tzetzes.
Nothing was collected or created yet.
John Tzetzes
View on Wikipediafrom Wikipedia
 | This article needs additional citations for verification. (August 2024) |
John Tzetzes (Greek: Ἰωάννης Τζέτζης, romanized: Iōánnēs Tzétzēs;[a] c. 1110, Constantinople – 1180, Constantinople) was a Byzantine poet and grammarian who lived at Constantinople in the 12th century. He is known for making significant contributions in preserving much valuable information from ancient Greek literature and scholarship. Of his numerous works, the most important one is the Book of Histories, also known as Chiliades ('Thousands'). The work is a long poem containing knowledge that is unavailable elsewhere and serves as commentary on Tzetzes's own letters. Two of his other important works are the Allegoriai on the Iliad and the Odyssey, which are long didactic poems containing interpretations of Homeric theology.[1]
Key Information
Biography
[edit]Tzetzes described himself as pure Greek on his father's side and part Iberian (Georgian) on his mother's side.[2] In his works, Tzetzes states that his grandmother was a relative of the Georgian Bagratid princess Maria of Alania who came to Constantinople with her and later became the second wife of the sebastos Constantine Keroularios, megas droungarios and nephew of the patriarch Michael Keroularios.[3]
He worked as a secretary to a provincial governor for a time and later began to earn a living by teaching and writing.[1] He was described as vain, seems to have resented any attempt at rivalry, and violently attacked his fellow grammarians. Owing to a lack of written material, he was obliged to trust to his memory; therefore caution has to be exercised in reading his work.[citation needed] However, he was learned, and made a great contribution to the furtherance of the study of ancient Greek literature.
Works
[edit]Tzetzes published a collection of 107 of his Letters addressed partly to fictitious/unidentified personages, and partly to influential men and women of the writer's time. They contain a considerable amount of social and biographical information, and are full of learned allusions to history, rhetoric, and mythology.
These letters became the springboard for what became during the Renaissance perhaps the most influential of his many works, the Book of Histories, usually called Chiliades ("thousands") from the arbitrary division by its first editor (N. Gerbel, 1546) into books each containing 1,000 lines. The work consists of 12,674 lines of political verse, divided into 660 topics, each of which is a gloss on a literary, historical, or other learned reference in one of his published letters. The first 141 histories serve as poetic footnotes to a verse letter Tzetzes addressed to John Lachanas, an official in Constantinople.[4]
This collection of literary, historical, theological, and antiquarian miscellanies provides an important snapshot of the intellectual world of Constantinople in the mid-12th century, and also preserves fragments of more than 200 ancient authors, including many whose works have been lost.[5] The author subsequently brought out a revised edition with marginal notes in prose and verse (ed. T. Kiessling, 1826; on the sources see C. Harder, De J. T. historiarum fontibus quaestiones selectae, diss., Kiel, 1886).[6]
Tzetzes supplemented Homer's Iliad by a work that begins with the birth of Paris and continues the tale to the Achaeans' return home.
The Homeric Allegories, in "political" verse and dedicated initially to the German-born empress Irene and then to Constantine Cotertzes,[6] are two didactic poems, the first based on the Iliad and the second based on the Odyssey, in which Homer and the Homeric theology are set forth and then explained by means of three kinds of allegory: euhemeristic (πρακτική), anagogic (ψυχική) and physic (στοιχειακή). These works were translated into English in 2015 and 2019 by Adam J. Goldwyn and Dimitra Kokkini.[7][8]
In the Antehomerica, Tzetzes recalls the events taking place before Homer's Iliad. This work was followed by the Homerica, covering the events of the Iliad, and the Posthomerica, reporting the events taking place between the Iliad and the Odyssey. All three are currently available in English translations.
Tzetzes also wrote commentaries on a number of Greek authors, the most important of which is that elucidating the obscure Cassandra or Alexandra of the Hellenistic poet Lycophron, usually called "On Lycophron" (edited by K.O. Müller, 1811), in the production of which his brother Isaac is generally associated with him. Mention may also be made of a dramatic sketch in iambic verse, in which the caprices of fortune and the wretched lot of the learned are described; and of an iambic poem on the death of the emperor Manuel I Komnenos, noticeable for introducing at the beginning of each line the last word of the line preceding it (both in Pietro Matranga, Anecdota Graeca 1850).
For the other works of Tzetzes see J. A. Fabricius, Bibliotheca graeca (ed. Harles), xi.228, and Karl Krumbacher, Geschichte der byz. Litt. (2nd edition, 1897); monograph by G. Hart, "De Tzetzarum nomine, vitis, scriptis," in Jahn's Jahrbucher für classische Philologie. Supplementband xii (Leipzig, 1881).[6]
Notes
[edit]- ^ Greek pronunciation: [ioˈanis ˈd͡ze.d͡zis]
References
[edit]- ^ a b "John Tzetzes – Byzantine scholar". 12 April 2024.
- ^ Banani, Amin (1977). Individualism and Conformity in Classical Islam. Otto Harrassowitz. p. 126. ISBN 9783447017824.
In the twelfth century, John Tzetzes writes to a member of the imperial family: "I descend from the most noble of Iberians in my mother's family; from my father I am a pure Greek."
- ^ Garland, Lynda (2006), Byzantine Women: Varieties of Experience, 800–1200, pp. 95–6. Ashgate Publishing, Ltd. ISBN 0-7546-5737-X.
- ^ Pizzone, Aglae, The Historiai of John Tzetzes: a Byzantine ‘Book of Memory’?, Byzantine and Modern Greek Studies, October 2017, 154.
- ^ Abrantes 2017.
- ^ a b c Chisholm 1911.
- ^ Tzetzes, John. Allegories of the Iliad. Trans. Adam J. Goldwyn and Dimitra Kokkini. Harvard University Press. ISBN 978-0-674-96785-4.
- ^ Tzetzes, John. Allegories of the Odyssey. Trans. Adam J. Goldwyn and Dimitra Kokkini. Harvard University Press.
Sources
[edit]- This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Tzetzes, John". Encyclopædia Britannica. Vol. 27 (11th ed.). Cambridge University Press. p. 552.
- Abrantes, Miguel Carvalho (2017). Explicit Sources of Tzetzes Chiliades (2 ed.). Createspace. ISBN 978-1-5455-8462-0. OCLC 1245343778.
- (in French) Gautier, Paul (1970), La curieuse ascendance de Jean Tzetzes. Revue des Études Byzantines, 28: 207–20.
- Goldwyn, Adam, Kokkini, Dimitra (2015), Allegories of the Iliad. Harvard University Press.
External links
[edit]- Tzetzes Allegoriae Iliadis 1851 edition at Internet Archive
- Scolia eis Lycophroon, 1811 edition at Google Books
- Tzetzes, Letters 1851 edition at Internet Archive
- Ioannis Tzetzae Antehomerica, Homerica et posthomerica 1793 edition at Google Books
- English translations of Tzetzes's Antehomerica, Homerica and Posthomerica
- English translation of Tzetzes's Chiliades
- Chiliades 1826 edition at Google Books
- Tzetzes, Miscellanea, in Estense Digital Library
John Tzetzes
View on Grokipediafrom Grokipedia
Life and Background
Early Life and Family
John Tzetzes was born around 1110 in Constantinople, the thriving capital of the Byzantine Empire during the Komnenian era.[4] His paternal lineage was Greek, from humble origins in the city, while his mother hailed from Iberian (Georgian) origins, reflecting the multi-ethnic fabric of Byzantine society. Tzetzes himself claimed a distant connection to the influential Bagratid princess Maria of Alania—empress consort to both Michael VII Doukas and Nikephoros III Botaneiates—through his maternal line, a boast that underscored his family's aspirations to elevated status despite their more humble reality.[4] Tzetzes had at least one notable sibling, his brother Isaac Tzetzes, who shared his intellectual pursuits and authored a didactic treatise on Pindaric meters in political verse.[5] The family maintained connections to courtly and scholarly environments in Constantinople, yet their socioeconomic position was modest, marked by financial struggles that Tzetzes frequently lamented in his writings, even as he invoked prestigious imperial ties to bolster his pedigree.[6]Education and Early Career
John Tzetzes received his education in Constantinople during the early 12th century, where he studied under grammarians and rhetoricians who emphasized the close reading and analysis of classical Greek literature. His curriculum centered on foundational texts such as Homer's epics, the works of the tragedians like Euripides and Sophocles, and other ancient authors including Hesiod, fostering a deep engagement with grammar, rhetoric, and poetic composition.[7][8] From an early age, Tzetzes demonstrated exceptional capacity for memorization, committing vast portions of classical literature to heart and claiming to have audited 52 plays by Euripides along with 119 books by various authors. This practice not only built his encyclopedic knowledge but also enabled him to compose and teach extemporaneously, drawing on internalized scholia and interpretations without constant reference to manuscripts. However, his heavy dependence on memory occasionally introduced inaccuracies in citations and quotations, as he later noted in his annotations where errors arose from recollection rather than direct consultation. In the 1130s, amid severe financial want, he sold most of his library—retaining only Plutarch's Lives and a mathematical collection—to survive, an episode that highlighted the precarity of his early years.[8][7][9] By the mid-12th century, around the 1140s, Tzetzes embarked on his early career as a private grammarian and tutor in Constantinople's informal educational circles, teaching ancient Greek language, literature, and basic rhetoric to students in freelance settings. He supplemented his instruction with minor compositions, such as improvised iambic verses on poetic differences and the Little Big Iliad, a concise hexameter summary of the Trojan War designed as an educational tool with integrated notes on accents, spelling, and grammar. These early efforts highlighted his didactic approach, using allegorical paraphrases of Homeric stories to convey moral and cultural lessons while navigating the challenges of poverty that restricted access to books. He also sought early patronage, such as through a letter to the protosebastos Isaac Komnenos, brother of Emperor John II, requesting aid while asserting his independence.[2][10][7][11]Later Career and Patrons
In the mid- to late twelfth century, John Tzetzes established himself as a prominent teacher and scholar in Constantinople, operating within the intellectual circles of the Comnenian era. He earned his living primarily through private tutoring and commissioned writings, catering to aristocratic students and officials who sought advanced knowledge of classical texts. His role as an educator involved producing detailed commentaries and didactic poems, which he marketed to potential clients, reflecting the competitive landscape of Byzantine scholarship during Manuel I Komnenos' reign (1143–1180).[5] Tzetzes cultivated relationships with several influential patrons, dedicating works and exchanging letters to secure support. He composed his Theogony, a verse genealogy of gods and heroes, for the sebastokratorissa Irene, sister-in-law of Emperor Manuel I and a noted patroness of literature, praising her as a lover of learning. Other key figures included John Basilakes, a high-ranking official to whom Tzetzes addressed Letter 73 seeking fair compensation while rejecting undue gifts to preserve his independence; and John Triphyles, another noble addressed in Letter 75. These interactions highlight Tzetzes' strategy of balancing flattery with assertions of scholarly integrity, often drawing on classical exemplars like Cato to frame his appeals.[12][13] Throughout his later years, Tzetzes frequently lamented his financial hardships in his correspondence, revealing a contentious personality marked by complaints of poverty, inadequate recognition, and rivalry from lesser scholars. His letters often decried ungenerous patrons and competitors who undercut his expertise with superficial learning, portraying himself as an undervalued guardian of ancient wisdom amid economic precarity.[13] Tzetzes died in Constantinople sometime between 1180 and 1185, with his final activities likely centered on completing scholarly projects amid ongoing personal and professional challenges.[14]Scholarly Contributions
Methodological Approach
John Tzetzes frequently employed iambic trimeter in his compositions to emulate the stylistic conventions of ancient Greek poetry, thereby facilitating memorization and serving a distinctly didactic function in his scholarly output. This metrical choice aligned with Byzantine educational practices, where rhythmic verse enhanced the retention of complex literary and grammatical concepts for students and patrons. For instance, in works such as On Differences between Poets, On Comedy, and On Tragedy, Tzetzes utilized iambic trimeter to elucidate ancient dramatic forms and poetic distinctions, underscoring his pedagogical intent to make classical knowledge accessible and structured.[15] Tzetzes adopted an encyclopedic approach in his compilations, systematically gathering myths, historical narratives, and excerpts from lost or obscure ancient texts into expansive works like the Historiai (also known as Chiliades), organized into books of approximately one thousand lines each. This method prioritized breadth over depth, assembling diverse sources into a cohesive repository without extensive critical apparatus, reflecting a Byzantine tradition of knowledge preservation amid manuscript scarcity. He often integrated fragments from authors such as Homer, Hesiod, and Pindar, creating a multilayered text that blended narrative, commentary, and personal annotations across multiple recensions (e.g., α, A, and B versions).[3] Central to Tzetzes' methodology was his heavy reliance on personal memory rather than direct consultation of manuscripts, a practice emblematic of the era's oral and mnemonic culture in Byzantine scholarship. This led to frequent paraphrases of sources and occasional inaccuracies, as evidenced in the Historiai where he admits lapses such as "whose name escapes my memory" (X 332, 406–407) or incomplete citations like "as Pindar says somewhere... they escape my memory" (II 48, 708–710). Such errors, while introducing inconsistencies, highlighted Tzetzes' self-presentation as a living archive of classical lore, compensating for limited access to texts through internalized erudition.[3] Tzetzes infused his writings with a didactic and polemical tone, establishing himself as a vigilant custodian of classical knowledge against the perceived shortcomings of his contemporaries. In commentaries and scholia, such as those on the Carmina Iliaca and Hermogenes' Staseis, he lambasted rival grammarians and schedographers for prosodic inaccuracies and superficial learning, aligning instead with authoritative figures like Minucianus to bolster his exegetical credibility. This combative stance not only underscored his commitment to precision and brevity in transmitting ancient texts but also reflected the competitive intellectual environment of twelfth-century Constantinople, where scholars vied for patronage through displays of superior erudition.[15][16][17]Major Works in Prose
John Tzetzes' Chiliades, also known as the Book of Histories or Historiai, represents one of his most ambitious scholarly endeavors, comprising 12,674 lines of iambic verse divided into 660 distinct topics that encompass Greek mythology, historical events, and literary criticism. Structured as a series of twelve epistles addressed to various patrons, including high-ranking Byzantine officials, the work functions as both a didactic compendium and a personal appeal for financial support, with each "letter" framed by prose prologues and subscriptions that outline Tzetzes' motivations and scholarly rigor. This epistolary format allows Tzetzes to interweave erudite explanations with autobiographical reflections, positioning the Chiliades as a unique blend of encyclopedic knowledge and self-promotion within the Byzantine intellectual tradition.[3][18][19] The Chiliades holds significant value for modern scholars due to its preservation of textual fragments from numerous lost ancient works, including excerpts from more than 400 authors, encompassing classical poetry, history, and prose traditions, thereby serving as a vital repository for otherwise unattainable material from antiquity. Tzetzes draws on sources ranging from Homeric epics to Hellenistic historians, often quoting directly to substantiate his interpretations of myths and events, which underscores his role as a meticulous compiler rather than an original narrator. This archival function extends to rare quotations from authors like Dionysius of Halicarnassus, where Tzetzes transmits passages from lost sections of works such as the Roman Antiquities, providing crucial evidence for reconstructing classical historiography.[3][20][21] In addition to the Chiliades, Tzetzes produced several prose commentaries that exemplify his exegetical approach to classical texts, focusing on elucidation through grammatical analysis, historical context, and mythological elaboration. His commentary on Lycophron's Alexandra offers line-by-line interpretations of the poem's cryptic prophecies, unpacking its dense allusions to Trojan War myths and Hellenistic lore with detailed etymologies and cross-references to earlier sources, thereby making the notoriously obscure work accessible to Byzantine readers. Similarly, his prose scholia on Hesiod's Works and Days provide annotations on agricultural maxims, ethical teachings, and calendrical details, emphasizing linguistic variants and historical parallels to enhance understanding of the poem's didactic intent.[22][1][23] Tzetzes extended this method to other authors, including prose commentaries on select plays by Euripides, where he supplies grammatical clarifications, historical background on dramatic conventions, and explanations of mythological motifs to aid interpretation of the tragedies' complex narratives. These works collectively highlight Tzetzes' commitment to preserving and interpreting classical heritage, often incorporating excerpts from rare or partially lost texts to support his analyses and ensure the continuity of ancient knowledge in the medieval context.[24][25]Major Works in Verse
John Tzetzes produced several significant works in verse, primarily as pedagogical tools to elucidate classical mythology and extend Homeric narratives through allegorical and supplementary poetry. His Allegoriai on the Iliad and Odyssey represent a key example, consisting of prose introductions that provide context for Homeric myths, followed by detailed explanations in iambic verse (the fifteen-syllable politikos stichos) that interpret the allegorical, historical, and moral dimensions of the epics.[26] These commentaries exist in two versions: an earlier prose-dominated form and a later, more advanced verse edition tailored for courtly audiences, drawing on sources like Democritus and Heraclitus to unpack the symbolic meanings of gods and events.[27] The verse sections, exceeding 6,600 lines for the Iliad alone, blend scholarly exegesis with poetic narrative to make complex interpretations accessible to students and patrons.[26] Complementing his Homeric allegories, Tzetzes composed the Carmina Iliaca, a hexameter epic divided into Antehomerica, Homerica, and Posthomerica, which narrate the Trojan cycle in 1,676 lines while incorporating explanatory scholia. The Antehomerica covers pre-Trojan War myths, such as the Judgment of Paris; the Homerica paraphrases the Iliad; and the Posthomerica details events after the war, including the returns of the heroes, all in dactylic hexameter to mimic classical epic style.[9] Addressed to his students, this work serves as an annotated poetic handbook, expanding on Homeric gaps with material from earlier mythographers and emphasizing didactic clarity through metaleptic insertions that blend narrator and narrative. Tzetzes' Theogony, a lengthy poem in politikos stichos comprising over 800 lines, offers a systematic retelling of Hesiodic cosmology, tracing divine genealogies from Chaos to the Olympians and integrating heroic lineages.[28] Drawing from sources like Pherecydes of Syros and Hellenistic commentaries, it functions as part of Tzetzes' broader mythological compilations, providing a verse framework for understanding cosmic origins and their ties to epic traditions.[28] In addition to these extended compositions, Tzetzes authored numerous epigrams and shorter poems, often in iambic meter, which include dedications to patrons and occasional pieces with mythological or autobiographical allusions. Examples encompass book epigrams on figures like Prometheus, appended to classical texts to offer concise interpretive notes.[29] These minor works highlight Tzetzes' versatility in verse, using brevity to convey erudition and personalize his scholarly output.[5]Legacy and Reception
Impact in the Byzantine World
John Tzetzes emerged as a pivotal figure in the Comnenian Renaissance of the 12th century, a period marked by renewed intellectual vitality in the Byzantine Empire under the Komnenian dynasty, where he bridged classical antiquity and medieval scholarship through his extensive commentaries on ancient Greek authors.[30] His works, demonstrating vast erudition, contributed to the era's emphasis on preserving and interpreting classical texts amid a cultural flourishing centered in Constantinople.[30] Within this competitive scholarly environment, Tzetzes faced notable rivalries, particularly with Eustathius of Thessalonica, a prominent rhetorician and archbishop whose elevated status highlighted Tzetzes' own position as a more marginalized grammarian.[31] Contemporary critiques often targeted Tzetzes' verbose style and occasional inaccuracies, portraying him as less refined than peers like Eustathius, though his self-assured claims of superior knowledge fueled these tensions. Despite such criticisms, Tzetzes' prolific output, including over 60 books on Greek literature, underscored his role in sustaining scholarly discourse. Tzetzes exerted significant influence on Byzantine education as a private teacher in Constantinople, where he instructed students in grammar, rhetoric, and ancient literature to prepare them for roles in the church or imperial administration.[10] His didactic works, such as allegorical interpretations of Homer's Iliad and Odyssey, employed scholia to explain linguistic elements like accentuation and verb forms, integrating poetry into grammatical training for both courtly and school settings.[32] By disseminating these texts to aristocratic patrons and pupils, he helped embed classical knowledge within the Comnenian educational framework.[2] Amid the relative scarcity of complete ancient manuscripts in 12th-century Byzantium, Tzetzes' commentaries and paraphrases played a crucial role in preserving Greek classics, ensuring their accessibility and survival in the Eastern Roman world through annotations that quoted and explicated rare or fragmented sources. His efforts complemented broader manuscript production initiatives, safeguarding texts like those of Homer and Lycophron for future Byzantine scholars.[10]Transmission and Influence in the West
Following the fall of Constantinople in 1453, Greek scholars fleeing Ottoman conquest brought Byzantine manuscripts, including those of Tzetzes' works, to Italy, where they were integrated into burgeoning humanist collections.[33] Prominent figures such as Cardinal Bessarion facilitated this transfer, depositing numerous codices in the Vatican Library, which today houses several 15th-century exemplars of Tzetzes' texts, such as Vaticanus gr. 905 containing his Allegories of the Iliad and Vaticanus gr. 1357 with excerpts from his commentaries.[34][35] These arrivals enriched Western access to Byzantine scholarship, bridging ancient Greek traditions with Renaissance revival. Tzetzes' Chiliades exerted influence on Renaissance humanists by preserving scholia on Homer and other classical authors, offering interpretations and quotations from otherwise lost texts that informed philological efforts.[36] This role in transmitting Homeric scholarship supported the humanist agenda of recovering antiquity, with Tzetzes' verse annotations serving as a conduit for ancient fragments amid the era's textual reconstructions.[37] From the 16th to 19th centuries, Tzetzes' works saw progressive publication and translation, amplifying their Western footprint. His scholia on Lycophron's Alexandra were first printed in the 1697 Oxford edition edited by John Potter, marking an early printed dissemination of his commentary, while fuller Latin translations of select commentaries emerged in the 17th century, such as the 1616 editio princeps of related prose works.[38][39] The Chiliades itself received its first critical Greek edition in 1826 by Gottlieb Kiessling, which included marginal prose notes and became a standard reference for extracting ancient sources.[40] In modern classical studies, Tzetzes' oeuvre remains vital for reconstructing lost ancient fragments through its embedded quotations, sustaining scholarly interest into the 2020s via digital initiatives and new editions. Theoi.com's ongoing English translation of the Chiliades (based on Kiessling) has digitized its content for global access, while recent critical works, such as the 2022 edition of Tzetzes' commentary on Hermogenes and a 2024 English rendering of his Antehomerica, Homerica, and Posthomerica, highlight continued efforts to recover and analyze his contributions.[41][4][42] Conferences in 2025, including sessions at Oxford and the International Society for Hellenistic and Roman History, underscore this active engagement.[43][44]References
- https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Lycophron