How did Greeks and European scholars, from Adamantios Korais to Kostis Palamas and from Claude Fauriel to Émile Legrand, study 16th and 17th-century Cretan literature—mainly Erotokritos, Boskopoula,...
How did Greeks and European scholars, from Adamantios Korais to Kostis Palamas and from Claude Fauriel to Émile Legrand, study 16th and 17th-century Cretan literature—mainly Erotokritos, Boskopoula, the Sacrifice of Abraham, and Erofili? Why did its hybrid (Venetian-Cretan) character become a point of intense discussions and conflicts? How did Greek and...
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How did Greeks and European scholars, from Adamantios Korais to Kostis Palamas and from Claude Fauriel to Émile Legrand, study 16th and 17th-century Cretan literature—mainly Erotokritos, Boskopoula, the Sacrifice of Abraham, and Erofili? Why did its hybrid (Venetian-Cretan) character become a point of intense discussions and conflicts? How did Greek and European intellectual circles perceive the contested cultural identity of both its creators and the texts of the so-called Cretan Renaissance? How was Cretan literature integrated into the emerging narrative of "national philology"?
If, as Alkis Angélou argued, "Erotokritos constitutes the touchstone for modern Greek spiritual life," then its reception's adventures can reveal both the process of establishing Cretan literature and the factors that hindered its study during the long 19th century (1790-1915). This study focuses on the reasons why these works gradually transformed from "humble" popular readings into literary and philological "national monuments," profoundly influencing the earliest scientific stages of forming modern Greek philology. It also examines the historical contexts of how these texts were received, highlighting the rivalries among different cultural and intellectual traditions (Ionian and Phanariote traditions, Koraisian thought), debates over the language issue, the fluidity of literary norms, and the role of the Cretan Question during the era of the Megali Idea.
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