Discourse Cohesion in Ancient Greek by Stéphanie J. Bakker, Gerry Wakker

By Stéphanie J. Bakker, Gerry Wakker

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279d7–8) The complementary participle phrases are licensed by the fact that the information they contain has already been asserted in the (immediately) preceding context. The γνόντες/γνούς-clauses increase the addressees’ knowledge only by telling them that certain individuals cognitively perceived the presupposed information. Observe that in both cases the participle phrases are rather short, repeat the verb used in the preceding context and contain anaphoric material which is bound by the preceding context (σφεας and ταῦτα in (17), and αὐτόν in (18)).

390; Odysseus about Agamemnon’s soul) This is an instance of epiphanic κεῖνος, that is, κεῖνος marking the sudden appearance of a certain figure to someone’s eyes, along with some wonder. Even though the soul of Agamemnon has been actually introduced a few lines before (cf. 387–8), it is only at 390 that the conspicuity of the referent is conveyed, through the eye-contact established between Odysseus (the speaking ‘I’) and Agamemnon’s soul (the referent of κεῖνος). Furthermore, κεῖνος may convey the venerability of divine figures or dead heroes, as in the following passage: (5) (.

I should like to add that in Cristofaro (1996) the category of ‘factive verbs’ (which do not include the cognitive factives, which rather arbitrarily constitute their own category) are shown to be complemented by ὅτι on most occasions, not by ὡς (or the participle). Given her assessment of the differences between ὅτι and ὡς this surely needs an explanation, but it does not receive one, presumably because Cristofaro thinks of factivity in purely semantic terms. So, while I agree with Cristofaro’s basic characterization of the difference, I believe more research is necessary.

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