Dear Cameron and Jude,
Godzich’s discussion of the role of the theor is accurate, but Ulmer stretches it to the point of misuse when he refers a theoria as tourists. It is unlikely that any classicist, historian, or philologist would describe a theoria as tourists, and I doubt that Martin Heidegger would have done so.
The word tourism implies personal travel for pleasure or – as in the European grand tour – for education.
Theors were public servants. Theors were chosen from among the educated elite to represent their city. They served the city as citizens of proven and trusted responsibility.
Theors were legates. The closest modern equivalent would be the role of ambassador, but the theor’s role had both a legal and a sacred dimension. With respect to the level of responsibility with which the theor was entrusted, it would be closer to compare a theoria to a religious consistory or a diplomatic legation, with the full protection of diplomatic immunity and legal rights to which members of a legation are entitled. Tourists are private persons, with no immunity. Legates are representatives of the sovereign state, and their role affords them a level of sovereign status that they lose when they return to the status of the private citizen. So it was with theors. For the Greeks, this was a sacred role, and those who hosted the theoria as well as those who served as theors had solemn and sacred obligations to the city-states concerned. In some cases, a theoria would serve as legates to a shrine: the roles were equally solemn, but all Greeks protected the priests and priestesses of a shrine because they served all city-states under the aegis of divine protection.
Theors also had a role of service as witnesses. While they could be called spectators or observers in this sense, the observation of a theor was as solemn as the sworn testimony of a witness in court.
This was not tourism, but public office.
Ulmer writes that Solon “is said to be both the first theorist and the first tourist.” I’d be curious to know who says this.
At one point in his life, Solon was indeed a tourist. After reforming the Athenian constitution, he traveled as a private citizen. Solon was born into a wealthy family of Athenian patricians, and like patricians everywhere, he had the means to travel.
This took place in the sixth century BCE, however. In a world with 10,000 years of recorded history, we can find records of private travel by the wealthy and well educated well before Solon’s time. It would be hard to call him “the first tourist.”
The Oxford English Dictionary has a definition of the term theor at
http://www.oed.com/view/Entry/200411
—snip—
theor, n. Forms: Also in Latin form theˈorus. Etymology: modern <Greek θεωρός spectator, one who travels in order to see things, also an envoy, ambassador: see theory n.2 Ancient Greek Hist.
An ambassador or envoy sent on behalf of a state, esp. to consult an oracle or perform a religious rite. (Cf. theory n.2) [above]
—snip—
The exemplars are:
—snip—
1847 G. Grote Hist. Greece III. ii. ix. 37 The Theors or sacred envoys..appeared with ostentatious pomp.
1850 G. Grote Hist. Greece VII. ii. lv. 73 The tent which the Athenian theôrs provided for their countrymen visitors to the games.
1873 J. A. Symonds Stud. Greek Poets iii. 90 He went as a Theorus to the shrine of Delphi.
—snip—
This is related to the second meaning of the word theory. It is given in the Oxford English Dictionary online at
http://www.oed.com/view/Entry/200432
—snip—
theory, n.2 Etymology: <Greek θεωρία, the same word as in theory n.1 in a specialized sense.
A body of theors (theor n.) sent by a state to perform some religious rite or duty; a solemn legation.
—snip—
The exemplars are:
—snip—
1842 Smith’s Dict. Grk. & Rom. Antiq. at Salaminia, They conveyed theories, despatches, &c. from Athens.
1850 G. Grote Hist. Greece VII. ii. lv. 72 Curiosity..to see what figure the Theôry of Athens would make as to show and splendour.
1853 G. Grote Hist. Greece XI. ii. lxxxiii. 38 He sent thither his Theôry, or solemn legation for sacrifice, decked in the richest garments.
—snip—
The exemplars make clear the sacred and civic responsibilities of the legates who served as theors. To serve as a legate entails responsibility for a legacy, as theors did. Each theor had a solemn obligation to the past, present, and future of the city and citizens whom the legate served.
Best regards,
Ken
Ken Friedman, PhD, DSc (hc), FDRS | University Distinguished Professor | Swinburne University of Technology | Melbourne, Australia | University email [log in to unmask]<mailto:[log in to unmask]> | Private email [log in to unmask]<mailto:[log in to unmask]> | Mobile +61 404 830 462 | Academia Page http://swinburne.academia.edu/KenFriedman About Me Page http://about.me/ken_friedman
Guest Professor | College of Design and Innovation | Tongji University | Shanghai, China ||| Adjunct Professor | School of Creative Arts | James Cook University | Townsville, Australia
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Cameron Tonkinwise wrote:
—snip—
Greg Ulmer cites Wlad Godzich’s Afterword to Paul de Man’s _The Resistance to Theory_ to claim that theory is the ur-form of (expert) tourism:
‘ “The Greeks designated certain individuals to act as legates on certain formal occasions in other city states or in matters of considerable political importance. These individuals bore the title of theoros and collectively constituted a theoria. They were summoned on special occasions to attest the occurrence of some event, to witness its happenstance, and to then verbally certify its having taken place” (Godzich). Others could see and make claims, but these would have merely the status of “perceptions”; only the report of the theoria provided certainty, certifying the attested event such that it could be treated as fact. “What it certified as having been seen could become the object of public discourse.”
—snip—
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