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Este artigo descreve uma proposta de ensino desenvolvida para alunos de bacharelado matriculados em um curso sobre a antiga Esparta totalizando 30 horas. Uma introdução ao ensino da antiga Esparta e as dificuldades que ela apresenta em termos de didática (seção 2 ) é seguido por uma seção que ilustra o método de ensino escolhido, ou seja, co-ensino com especialistas no assunto, na forma de uma série de três webinars com duração de duas horas cada, fazendo parte do curso maior (seção 3). Segue-se uma secção (4) que descreve as estratégias de ensino específicas adotadas durante os workshops de apoio, nomeadamente atividades entre pares, CLIL (Conteúdo e Aprendizagem Integrada de Línguas) e sala de aula invertida, depois uma secção adicional (5) focada nas estratégias de consolidação. O artigo conclui com foco no feedback dos alunos e uma avaliação provisória (6).

According to Herodotus (8.27-28), the Thessalians and their allies with all their military power had undertaken an incursion into the Phocians’ area. During this conflict the Phocians had been locked up on Parnassus, and Tellias, a seer of Elis, suggested to them that 600 of the bravest Phocians should colour themselves and their armour with chalk and surprise the Thessalians at night-time. The Thessalians were frightened and lost. In scholarship the ruse of the chalk has often been put into a context of the Orphic-Dionysian complex of myths and rituals (Müller) and/or it has been considered as a representation of a dead army, having the function of a ruse (Weniger, Henrichs). In this perspective, it has mostly been interpreted as an initiation rite (Harrison, Jeanmaire, West). This paper explores instead the link with a complex of oracular tales predicting migration and people displacement. In these tales the appearance of birds marked by chalk misled and threatened people competing for a country to live in. The outcome marks the origin of this people so much so that these oracular tales functioned as origin stories. Selon Hérodote (VIII, 27-28), lors du conflit entre les Thessaliens et les Phocidiens, Tellias, devin d’Élée, suggéra aux Phocidiens, retranchés sur le Parnasse, que six cents parmi les plus braves se blanchissent avec de la chaux, eux et leurs armures, afin de surprendre les Thessaliens en pleine nuit. Pour les spécialistes de l’Antiquité, la ruse de la chaux a été interprétée soit dans le contexte des rituels et des mythes orphiques-dionysiaques (Müller), soit dans le contexte de la guerre rusée, les soldats prenant l’aspect de morts (Weniger, Henrichs). Dans cette perspective, la ruse a aussi été surtout interprétée comme un rite d’initiation (Harrison, Jeanmaire, West). Cette contribution explore, au contraire, le lien avec un ensemble de contes oraculaires prédisant émigration et déplacement de populations. Dans ces contes, l’apparition d’oiseaux marqués par la chaux avait pour fonction de menacer des gens en compétition pour la même région. La question de l’origine de ces populations concernées était tellement centrale dans les contes oraculaires, que ces derniers fonctionnaient comme des mythes des origines.

The Fourth century represents a key moment in Phocian history : the Phocians experimented their rise and fall during the so-called Sacred War (356-346 BC). During the first years of this conflict, they seized the sanctuary of Delphi and shaped its space by monumentalizing it in order to express a specific policy narrative. However, even when their sovereignty in Delphi was over, their need to regain their lost reliability urged them to shape a policy narrative and to express it by erecting monuments, even if only as common dedicators. Studying these monuments and the spatial politics they convey allows us to catch some glimpses about Phocian attitude both to their past and to their present : in fact, in late Fourth century Delphi, the Phocians set up statues that celebrated both the winners of an archaic battle against the Thessalians (Herodotus, VIII, 27 sq.) and the winners of a recent battle fought against the same enemy (Diodorus, XVI, 30). Celebrating the old victory, they connect to their archaic past (continuity), celebrating the recent victory, they reaffirm their new policy (change). The position of these monuments in the sanctuary reflects these attitudes : at least one of them was indeed placed between a Boeotian and a dedication by the Pieres, most probably evoking, to a Fourth century visitor, the Thessalians/ Macedonians, who were in fact together with the Boeotians the most important opponents of the Phocians during the Sacred War., "Continuité et changement dans la politique spatiale phocidienne : commémoration des anciennes et des nouvelles victoires à Delphes au ive siècle". Le IVe siècle représente un moment clé de l’histoire phocidienne : les Phocidiens ont en effet connu leur essor puis leur chute durant la Guerre sacrée (356-346 av. J.-C.). Pendant les premières années du conflit, ils se sont emparés du sanctuaire de Delphes et ont remodelé son espace en le monumentalisant, afin d’exprimer un discours politique spécifique. Toutefois, même quand leur souveraineté sur Delphes prit fin, leur besoin de regagner la confiance perdue les poussa à élaborer un discours politique et à l’ exprimer en érigeant des monuments en tant que simples dédicants. En étudiant ces monuments et la politique spatiale qu’ils portent, on saisit l’attitude phocidienne envers leur passé comme leur présent : en réalité, à la fin du ive siècle, les Phocidiens érigèrent à Delphes des statues qui les célébraient en qualité de vainqueurs d’ une ancienne (Hérodote, VIII, 27 sq.) et d’ une plus récente (Diodore, XVI, 30) bataille contre les mêmes ennemis, les Thessaliens. En célébrant l’ ancienne victoire, ils affirmaient le lien avec leur passé le plus ancien (continuité) tandis que, en célébrant la victoire la plus récente, ils réaffirmaient leur nouvelle politique (changement). L’emplacement de ces monuments dans le sanctuaire reflète ces attitudes : l’un d’entre eux au moins était placé entre une offrande béotienne et une dédicace des habitants de Piérie, évoquant probablement, pour un visiteur du ive siècle, les Thessaliens/ Macédoniens qui étaient en réalité avec les Béotiens les opposants les plus importants des Phocidiens durant la Guerre sacrée., Franchi Elena. Continuity and Change in Phocian Spatial Politics: Commemorating Old and New Victories in Fourth Century Delphi. In: La question de l'espace au IVe siècle avant J.-C. dans les mondes grec et étrusco-italique : continuités, ruptures, reprises. Besançon : Institut des Sciences et Techniques de l'Antiquité, 2018. pp. 35-69. (Collection « ISTA », 1442)

International audience; According to Herodotus (8.27-28), the Thessalians and their allies with all their military power had undertaken an incursion into the Phocians’ area. During this conflict the Phocians had been locked up on Parnassus, and Tellias, a seer of Elis, suggested to them that 600 of the bravest Phocians should colour themselves and their armour with chalk and surprise the Thessalians at night-time. The Thessalians were frightened and lost. In scholarship the ruse of the chalk has often been put into a context of the Orphic-Dionysian complex of myths and rituals (Müller) and/or it has been considered as a representation of a dead army, having the function of a ruse (Weniger, Henrichs). In this perspective, it has mostly been interpreted as an initiation rite (Harrison, Jeanmaire, West). This paper explores instead the link with a complex of oracular tales predicting migration and people displacement. In these tales the appearance of birds marked by chalk misled and threatened people competing for a country to live in. The outcome marks the origin of this people so much so that these oracular tales functioned as origin stories.; Selon Hérodote (VIII, 27-28), lors du conflit entre les Thessaliens et les Phocidiens, Tellias, devin d’Élée, suggéra aux Phocidiens, retranchés sur le Parnasse, que six cents parmi les plus braves se blanchissent avec de la chaux, eux et leurs armures, afin de surprendre les Thessaliens en pleine nuit. Pour les spécialistes de l’Antiquité, la ruse de la chaux a été interprétée soit dans le contexte des rituels et des mythes orphiques-dionysiaques (Müller), soit dans le contexte de la guerre rusée, les soldats prenant l’aspect de morts (Weniger, Henrichs). Dans cette perspective, la ruse a aussi été surtout interprétée comme un rite d’initiation (Harrison, Jeanmaire, West). Cette contribution explore, au contraire, le lien avec un ensemble de contes oraculaires prédisant émigration et déplacement de populations. Dans ces contes, l’apparition d’oiseaux marqués par la chaux avait pour fonction de menacer des gens en compétition pour la même région. La question de l’origine de ces populations concernées était tellement centrale dans les contes oraculaires, que ces derniers fonctionnaient comme des mythes des origines.

One of the most debated topics regarding the Peace of Philocrates (346 BC) is the fate of the Phocians: were they excluded by a specific clause or not? This paper argues that if we take Demosthenes at face value the Athenians debated about more than one clause concerning the Phocians. A closer analysis of the historical, performative and memorial context of the peace negotiations, on the one hand, and of the legal proceedings against parapresbeia, on the other, suggests that the clause !"#$%&"'($%)*+%,()'($ was debated in the assembly, and then deleted, whereas the attempt to furtively reinsert it afterwards by Aeschines and Philocrates was invented by Demosthenes in order to get Aeschines into trouble and promote his own policy. For the same reason, the relevance of other Phocian clauses was emphasized. One of the main aims of the whole ?Phocian discourse? by Demosthenes was to articulate and share with the Athenians a specific version of the past in order to plot, and increase fear of, the future: the ruin of the Phocians, who were deceived (by Philip and by Aeschines) in the past, is equated with the risk the Athenians are running to be deceived (again by Philip and by Aeschines) and fall into disrepair in the future. Several war scenarios are opening up, the battle of Chaeronea is at the gate: a specific memory of the past raises anxiety levels about the future in the Athenian assembly, a fact Demosthenes is well aware of.

Commemoration rituals and, more generally, the memory of war and war dead are continuously shaped in order to better represent the social and political instances of the group that is managing them. Such shaping activity also involves the program of festivals providing rituals of commemoration of war dead and applies all the more to frontier wars because of their recurrence. A typical example is the shaping of the Gymnopaidiai festival. There are three crucial events influencing at many levels the Gymnopaidiai and hinted by Sosybius (FGrHist 595 F 5): a battle at Thyrea (end of 8th century BC), commemorated by songs of Taletas and Alcman, later coming together in the Gymnopaidiai; the battle of the champions, as a consequence of which Sparta founded the Parparonia at Thyrea and inserted in the Gymnopaidiai peans of Dionisodotos; the recovery of the control over Thyrea by Argos (4th century BC), after which the Spartans transferred the Parparonia to Sparta, hence celebrated within the Gymnopaidiai. Instead, there is no evidence linking the Gymnopaidiai with the battle of Hysiai., Frankfurter elektronische Rundschau zur Altertumskunde, Nr. 29 (2016)