Seikilos epitaph

The Seikilos epitaph is an Ancient Greek inscription that preserves the oldest surviving complete musical composition, including musical notation.Template:Sfn Commonly dated between the 1st and 2nd century AD, the inscription was found engraved on a pillar (stele) from the ancient Greek town of Tralles (modern Aydın in present-day Turkey) in 1883. The stele includes two poems; an elegiac distich and a song with vocal notation signs above the words. A Hellenistic Ionic song, it is either in the Phrygian octave species or Ionian (Iastian) tonos. The melody of the song is recorded, alongside its lyrics, in ancient Greek musical notation. While older music with notation exists (e.g. the Hurrian songs or the Delphic Hymns), all of it is in fragments; the Seikilos epitaph is unique in that it is a complete, though short, composition.

Based on its structure and language, the artifact is generally understood to have been an epitaph (a tombstone inscription) created by a man named Seikilos and possibly dedicated to a woman named Euterpe. An alternative view, put forward by Armand D'Angour, holds that the inscription does not mark a tomb, but was instead a monument erected by Seikilos himself to commemorate his musical and poetic skill.

Artifact

The Sekilos stele is an inscribed marble column from the ancient settlement of Tralles in western Anatolia, in what is now the city of Aydın, Turkey. Serving as a gravestone, it bears an elegiac distich (a form of Ancient Greek poetry) and a song transcribed in Ancient Greek musical notation.Template:SfnTemplate:Sfn

Discovery

The epitaph was discovered sometime around 1883 by British engineer Edward Purser during the construction of a railroad in Aydın, Turkey. In 1883, the archaeologist William Mitchell Ramsay published a description of the epitaph in the Template:Interlanguage link.Template:Efn A rubbing was made of the inscription at some point prior to 1893, and was published in 1894 by French archaeologist Théodore Reinach. The base of the stele was in a damaged state; wishing to use it as a pedestal for his wife's flowerpots, Purser had the bottom of the pillar sawed flat so it would stand steadily. This destroyed a line of text on the monument, which is only documented via the earlier rubbing. The pillar later passed to the private collection of De Jongh, Purser's son-in-law, in nearby Buca.Template:SfnTemplate:SfnTemplate:Sfn

File:Seikilos epitaph 02.jpg

The stele along with other exhibits at the National Museum of Denmark

The Dutch Consul in İzmir protected the stele during the 1922 Burning of Smyrna in the Greco-Turkish War. The consul's son-in-law transported it, via stops in Istanbul and Stockholm, to The Hague, where it remained until 1966. Presumed lost, it was acquired by the Department of Antiquities of the National Museum of Denmark in Copenhagen and revealed in December of the following year. The stele continues to be showcased at the museum.Template:SfnTemplate:Sfn

Dating

The find has been variously dated, but the first or second century AD is the most probable guess. One authority states that on grounds of paleography the inscription can be "securely dated to the first century C.E.",Template:Sfn while on the same basis (the use of swallow-tail serifs, the almost triangular Φ with prolongation below, ligatures between N, H, and M, and above all the peculiar form of the letter omega) another is equally certain it dates from the second century AD, and makes comparisons to dated inscriptions of 127/128 AD and 149/150 AD.Template:Sfn

Inscription

Distich

The elegiac distich (also called couplet) was written on top of the tombstone and precedes the song. Originally in all-capitals (followed below by the polytonic lowercase and Latin transliteration), it reads:Template:Sfn

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— {{#if:|, in }}Template:Comma separated entries

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Per Landels (2002),Template:Efn the distich translates in English as:

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— {{#if:|, in }}Template:Comma separated entries

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{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }}

D'Angour (2021) maintains that the translation of the letter "Η" (Eta) as "the" (ἡ) results in an awkward phrasing in Greek, and thus prefers the conjunctive "and" (ἤ), which translates as "I am an image and a stone; Seikilos sets me up here as a long-lasting marker of undying memory".Template:Sfn In all cases, the language of the distich implies that the stone should be imagined as speaking to the reader in first person and in the present tense; a familiar structure that is commonly found in ancient epitaphs, where the stone appears to 'speak' to the passer-by (see the epitaph of Simonides).Template:Sfn

Epitaph

Below the distich follows a brief poem, also in all-capitals, with vocal notation signs above the words. The text, here excluding the musical notations (followed below by the polytonic scriptTemplate:Sfn and Latin transliterationTemplate:Sfn), reads:

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— {{#if:|, in }}Template:Comma separated entries

}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }}

In English the poem translates as: "As long as you're alive, shine, don't be sad at all; life is short, time asks for its due" per Rohland (2022).Template:Sfn Landels (1999) provides the alternative translation: "As long as you live, let the world see you, and don't make yourself miserable; life is short, and Time demands his due".Template:Sfn

Dedication

File:Seikilos2.tif

The inscription as it currently exists (without the original final line Template:Gloss)

Before the last line was ground off so Mrs. Purser (the wife of the discoverer) could use the stele as a flowerpot stand, the dedication read:

{{#invoke:Lang|lang}}
{{#invoke:Lang|lang}}{{#if:|{{#if:|}}

— {{#if:|, in }}Template:Comma separated entries

}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }} The verb Template:Gloss Template:Transliteration, meaning "is alive", was a common ancient convention indicating that the dedicator had survived the dedicatee and created the monument in their memory.Template:Sfn The last two surviving words on the tombstone itself are (with the bracketed characters denoting a partial possible reconstruction of the lacuna or of a possible name abbreviation)Template:Sfn

{{#invoke:Lang|lang}}
Template:Grc-transl{{#if:|{{#if:|}}

— {{#if:|, in }}Template:Comma separated entries

}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }} meaning "Seikilos to Euterpe"; hence, according to this reconstruction, the tombstone and the epigrams thereon were dedicated by Seikilos to a woman named Euterpe, who was possibly his wife.Template:Sfn Alternatively, the inscription references Euterpe, the Muse of lyric poetry and music in Greek mythology, as a way to emphasize Seikilos' poetic skill.Template:Sfn Another possible partial reconstruction could be:

{{#invoke:Lang|lang}}
Template:Grc-transl{{#if:|{{#if:|}}

— {{#if:|, in }}Template:Comma separated entries

}}

{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }} meaning "Seikilos of Euterpes", i.e. "Seikilos, son of Euterpes".Template:Sfn

Word accent

A German scholar Otto Crusius in 1893, shortly after the publication of the inscription, was the first to observe that the music of this song as well as that of the hymns of Mesomedes tends to follow the pitch of the word accents.Template:Sfn The publication of the two Delphic hymns in the same year confirmed this tendency. Thus in this epitaph, in most of the words, the accented syllable is higher in pitch than the syllable which follows; and the circumflex accents in {{#invoke:Lang|lang}} Template:Grc-transl, {{#invoke:Lang|lang}} Template:Grc-transl and {{#invoke:Lang|lang}} Template:Grc-transl have a falling contour within the syllable, just as described by the 1st century BC rhetorician Dionysius of Halicarnassus, while the first syllable of {{#invoke:Lang|lang}} Template:Grc-transl (a long vowel with an acute accent) has a rising melody.Template:Sfn

One word which does not conform is the first word {{#invoke:Lang|lang}} Template:Grc-transl, where the music has a low note despite the acute accent. Another example of a low note at the beginning of a line which has been observed is {{#invoke:Lang|lang}} Template:Grc-transl in the 2nd Delphic Hymn. There are other places also where the initial syllable of a clause starts on a low note in the music.Template:Sfn

Another apparently anomalous word is {{#invoke:Lang|lang}} Template:Grc-transl 'is', where the music has a rising melody on the first syllable. However, there exists a second pronunciation {{#invoke:Lang|lang}} Template:Grc-transl, which is used, according to Philomen Probert, "when the word expresses existence or possibility (i.e. when it is translatable with expressions such as 'exists', 'there is', or 'it is possible')",Template:Sfn which is evidently the meaning here.<ref>Cf. Template:Harvnb, supporting {{#invoke:Lang|lang}}.</ref>

Melody

Transcription

The inscription above each line of the lyrics (transcribed here in polytonic script), consists of letters and signs indicating the melody of the song:Template:SfnTemplate:Sfn

File:Epitaph of Seikilos, lyrics and ancient musical score-notation.png

The Seikilos "score"

Scholarly views

{{#invoke:Listen|main}} Although the transcription of the melody is unproblematic, there is some disagreement about the nature of the melodic material itself. There are no modulations, and the notation is clearly in the diatonic genus, but while it is described by Thomas J. Mathiesen and Jon Solomon on the one hand as being clearly in the diatonic Iastian tonos,<ref>Template:Harvnb; Template:Harvnb.</ref> Mathiesen also says it would "fit perfectly" within Ptolemy's Phrygian tonos,Template:Sfn since, according to Jon Solomon, the arrangement of the tones (1 ½ 1 1 1 ½ 1 [ascending]) "is that of the Phrygian species" according to Cleonides.Template:Sfn The overall note series is alternatively described by Template:Ill and Martin Litchfield West as corresponding "to a segment from the Ionian scale".Template:Sfn R. P. Winnington-Ingram says "The scale employed is the diatonic octave from e to e (in two sharps). The tonic seems to be a; the cadence is a fTemplate:Music e. This piece is … [in] Phrygic (the D mode) with its tonic in the same relative position as that of the Doric."Template:Sfn Yet Claude Palisca explains that the difficulty lies in the fact that "the harmoniai had no finals, dominants, or internal relationships that would establish a hierarchy of tensions and points of rest, although the mese ('middle note') may have had a gravitational function". Although the epitaph's melody is "clearly structured around a single octave, … the melody emphasizes the mese by position … rather than the mese by function".Template:Sfn Moreover, Charles Cosgrove, building on West, shows that although the notes correspond to the Phrygian octave species, analyzing the song on the assumption that its orientation notes are the standing notes of a set of disjunct tetrachords forming the Phrygian octave species does not sufficiently illumine the melody's tonal structure. The song's pitch centers (notes of emphasis according to frequency, duration, and placement) are, in Greek notational nomenclature, C and Z, which correspond to G and D if the scale is mapped on the white keys of the piano (A and E in the "two sharps" transcription above). Template:Sfn These two pitches are mese and nete diezeugmenon of the octave species, but the two other standing notes of that scale's tetrachords (hypate and paramese) do not come into play in significant ways as pitch centers, whether individually or together in intervals forming fourths. The melody is dominated by fifths and thirds; and although the piece ends on hypate, that is the only occurrence of this note. This instance of hypate probably derives its suitability as a final by virtue of being "the same," through octave equivalency, as nete diezeugmenon, the pitch center Z.Template:Sfn

Stigmai

The musical notation has certain dots above it, called stigmai ({{#invoke:Lang|lang}}), singular stigmē ({{#invoke:Lang|lang}}), which are also found in certain other fragments of Greek music, such as the fragment from Euripides' Orestes. The meaning of these is still uncertain. According to an ancient source (known as the Anonymus Bellermanni), they represent an 'arsis', which has been taken to mean a kind of 'upbeat' ('arsis' means 'raising' in Greek);Template:Sfn Armand D'Angour argues, however, that this does not rule out the possibility of a dynamic stress.Template:Sfn Another view, by Solomon, is that the stigmai "signify a rhythmical emphasis".<ref>Solomon, J. "Orestes 344–45: Colometry and Music".</ref> According to Mathiesen, Template:Bquote

A stigme appears on all the syllables of the second half of each bar as it is printed above (for example on {{#invoke:Lang|lang}}). If the Anonymus Bellermanni source is correct, this implies that whole of the first half of each double-foot bar or measure is the thesis, and the whole of the second half is the arsis. Stefan Hagel, however, argues that this does not preclude the possibility that within the thesis and arsis there was a further hierarchy of strong and weak notes.Template:Sfn

Alternative rhythmization

A possible alternative way of rhythmizing the Seikilos song, in order to preserve the iambic ('rising', di-dum) feel of the rhythm, was suggested by classicist and musician Armand D'Angour, with the barlines displaced one quaver to the right, as in the following transcription:Template:Sfn<ref>Template:Harvnb, similarly suggests that the theses were placed on the long syllables of the song.</ref>

File:Seikilos epitaph (variation).png

A variation of the Seikilos epitaph with barlines as suggested by Armand D'Angour (2018)

Stefan Hagel, discussing an example in the Anonymus Bellermanni, suggests the possibility of a similar transcription with displaced barlines of a line of music with this same rhythm.Template:Sfn His hypothesis is based on an assumption about ancient rhythmical theory and practice, namely that "the regular iambic environment precluded accented shorts altogether; in other words, the accent of the iambic foot fell on its long".Template:Sfn

However, Tosca Lynch argues that this assumption is contradicted by ancient rhythmical theory and practice.Template:Sfn She notes that the song in its conventional transcription corresponds to the rhythm referred to by ancient Greek rhythmicians as an "iambic dactyl" ({{#invoke:Lang|lang}} (Template:Grc-transl) Template:Nowrap (using the term "dactyl" in the rhythmicians' sense of a foot in which the two parts are of equal length) (cf. Aristides Quintilianus 38.5–6).Template:Sfn According to this, the whole of the first half of each bar (e.g. {{#invoke:Lang|lang}} Template:Grc-transl) is the thesis, and the whole of the second ({{#invoke:Lang|lang}} Template:Grc-transl), as the stigmai imply, is the arsis. Therefore, in Lynch's opinion the conventional transcription is to be preferred as it accurately reflects the original rhythm.Template:Sfn

Posterity

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} A singularity, and not the least, of musical history, is the close relationship of this melody with one of those of the Roman liturgy, the Hosanna antiphon of the Palm Sunday office, but where the long notes are resolved by groups of simple beats. Only one explanation is plausible: the Greek melody will have given rise to a citharodic variation, where this resolution of long values was the rule; preserved in the repertoire of instrumentalists, with its title alone, it was used by the centonisator of the Hosanna antiphon, to whom the rapprochement of Hoson and Hosanna will have given the idea of using the ancient theme. Thus, later, timbres of songs from the 14th or 15th century, whose titles had survived the words, gave rise to the polyphonists of the 16th and 17th centuries to write so many masses with bizarre titles, for those who do not know their origin. The similarity can be observed up to the word "Domini"; the rest is an interesting reminder of the theme.<ref>Template:Cite book</ref>

Sources

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External links

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