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Hamilton's Theseus.Pdf
'1 I\!I, 208 Mythology lnstantlysaw his opportunity. He went straight to the pal- ace and entered the hall. As he stood at the entrance, Athena's shining buckler on his breast, the silver wallet at his side, he drew the eyes of every man there. Then before 1\' any could look away he held up the Gorgon's head; and at the sight one and all, the cruel King and his servile courtiers, were turned into stone. There they sat, a row of statues, each, ! as it were, frozen stiff in the attitude he had struck when he first saw Perseus. CHAPTER II When the islanders knew themselves freed from the tyrant it was-easyfot Perseus to find Danae and Dictys. He made Theseus Dictys king of the island, but he and his mother decided that This dearest of heroes to the Athenians engaged the atten- they would go back with Andromeda to Greece and try to tion of many writers. Ovid, who lived in the Augustan Age, be reconciled to Acrisius, to see if the many years that had tells his life in detail and so does Apollodorus, in the first or passed since he had put them in the chest had not softened second century A.D. Plutarch, too, toward the end of the fi·rst century A.D. He is a prominent character in three of Eurip- him so that he would be glad to receive his daughter and ides' plays and in one of Sophocles. There are many allusions grandson. When they reached Argos, however, they found to him in ptose writers as well as poets. -
Ekaterina Avaliani (Tbilisi) *
Phasis 2-3, 2000 Ekaterina Avaliani (Tbilisi) ORIGINS OF THE GREEK RELIGION: MINOAN AND MYCENAEAN CULTURAL CONVERGENCE Natw"ally, the convergence of Minoan and Mycenaean ethno-cultures would cause certain changes in religious consciousness. The metamorphosis in religion and mentality are hard to explain from the present perspective. During this process, the orientation of Minoan religion might have totally changed (the "victorious gods" of Achaeans might have eclipsed the older ones ofMinoans).1 On the other hand, the evidence of religious syncretism should by no means be ignored. Thus, based on the materials avail able, we may lead our investigation in the following directions: I. While identifying Minoan religious concepts and cults, we should operate with: a) scenes depicted on a11ifacts; b) antique written sources and mythopoetics, which have preserved certain information on Minoan religious concepts and rituals.2 2. To identify gods of the Mycenaean period, we use linear B texts and artifacts. It is evident that the Mycenaean period has the group of gods that are directly related to Minoan world, and on the other hand, the group of gods that is unknown to pre-Hellenic religious tradition. And, finally, 3.We identify another group of gods that reveal their syncretic nature already in the Mycenaean period. * * * Minoan cult rituals were tightly linked to nature. Cave dwellings, mountains and grottos were the charismatic spaces where the rituals were held.3 One of such grottos near Candia was related to the name of Minoan goddess Eileithyia.4 Homer also mentions Eileithyia. The goddess was believed to protect pregnant women and women in childbirth.5 Also, there might have been another sacred place, the top of a hill - Dikte, which was associated with Minoan goddess Diktunna (Dikte - "Sacred Mountain").6 Later in Greek mythology, the goddess assimilated to Artemis ("huntress") (Solinus II . -
The Labours of Heracles (Part 1)
The Labours of Heracles (part 1) Long ago, a baby boy was asleep in a nursery. The door was open to let the cool breeze waft into the room. However, it was not just the air that could enter the room. First one, and then a second snake slithered in through the gap. They had been sent by the goddess Hera, Queen of Heaven. It’s hard to understand how anyone, even a goddess, could hold anything against innocent children, but her immortal heart was filled with hatred for the baby boy. His mother was a human woman, but his father was none other than Zeus, Lord of Heaven, and husband of Hera. In short, Hera was jealous. The snakes slid towards the bed. The baby stretched and yawned. The viper who was out in front stuck out his tongue and hissed. It reared its head to see if it could reach the top of the mattress. That was the last thing it did, because the boy shot out his hand and grabbed it by the neck. The other snake slid swiftly across the floor towards him, but the child grabbed that one too and began to shake it violently. The nurse heard the commotion came rushing into the nursery, but it was too late – for the snakes. The boy, whose name was Heracles, had killed them both. The boy grew into a teenager, and he was without doubt the strongest human who had ever walked on the face of the Earth. Still young, he was a formidable sight, with his towering height and his huge muscles. -
Getting Acquainted with the Myths Search the GML Advanced
Document belonging to the Greek Mythology Link, a web site created by Carlos Parada, author of Genealogical Guide to Greek Mythology Characters • Places • Topics • Images • Bibliography • PDF Editions About • Copyright © 1997 Carlos Parada and Maicar Förlag. Getting acquainted with the myths Search the GML advanced Sections in this Page I. Getting acquainted with the myths II. Four "gateways" of mythology III. A strategy for reading the myths I. Getting acquainted with the myths What "getting acquainted" may mean We'll first try to clarify the meaning that the expression "getting acquainted" may have in this context: In a practical sense, I mean by "acquaintance" a general knowledge of the tales of mythology, including how they relate to each other. This concept includes neither analysis nor interpretation of the myths nor plunging too deep into one tale or another. In another sense, the expression "getting acquainted" has further implications that deserve elucidation: First of all, let us remember that we naturally investigate what we ignore, and not what we already know; accordingly, we set out to study the myths not because we feel we know them but because we feel we know nothing or very little about them. I mention this obvious circumstance because I believe that we should bear in mind that, in this respect, we are not in the same position as our remote ancestors, who may be assumed to have made their acquaintance with the myths more or less in the same way one learns one's mother tongue, and consequently did not have to study them in any way. -
Folktale Types and Motifs in Greek Heroic Myth Review P.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic Quest
Mon Feb 13: Heracles/Hercules and the Greek world Ch. 15, pp. 361-397 Folktale types and motifs in Greek heroic myth review p.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic quest NAME: Hera-kleos = (Gk) glory of Hera (his persecutor) >p.395 Roman name: Hercules divine heritage and birth: Alcmena +Zeus -> Heracles pp.362-5 + Amphitryo -> Iphicles Zeus impersonates Amphityron: "disguised as her husband he enjoyed the bed of Alcmena" “Alcmena, having submitted to a god and the best of mankind, in Thebes of the seven gates gave birth to a pair of twin brothers – brothers, but by no means alike in thought or in vigor of spirit. The one was by far the weaker, the other a much better man, terrible, mighty in battle, Heracles, the hero unconquered. Him she bore in submission to Cronus’ cloud-ruling son, the other, by name Iphicles, to Amphitryon, powerful lancer. Of different sires she conceived them, the one of a human father, the other of Zeus, son of Cronus, the ruler of all the gods” pseudo-Hesiod, Shield of Heracles Hera tries to block birth of twin sons (one per father) Eurystheus born on same day (Hera heard Zeus swear that a great ruler would be born that day, so she speeded up Eurystheus' birth) (Zeus threw her out of heaven when he realized what she had done) marvellous infancy: vs. Hera’s serpents Hera, Heracles and the origin of the MIlky Way Alienation: Madness of Heracles & Atonement pp.367,370 • murders wife Megara and children (agency of Hera) Euripides, Heracles verdict of Delphic oracle: must serve his cousin Eurystheus, king of Mycenae -> must perform 12 Labors (‘contests’) for Eurystheus -> immortality as reward The Twelve Labors pp.370ff. -
Bacchylides 17: Singing and Usurping the Paean Maria Pavlou
Bacchylides 17: Singing and Usurping the Paean Maria Pavlou ACCHYLIDES 17, a Cean commission performed on Delos, has been the subject of extensive study and is Bmuch admired for its narrative artistry, elegance, and excellence. The ode was classified as a dithyramb by the Alex- andrians, but the Du-Stil address to Apollo in the closing lines renders this classification problematic and has rather baffled scholars. The solution to the thorny issue of the ode’s generic taxonomy is not yet conclusive, and the dilemma paean/ dithyramb is still alive.1 In fact, scholars now are more inclined to place the poem somewhere in the middle, on the premise that in antiquity the boundaries between dithyramb and paean were not so clear-cut as we tend to believe.2 Even though I am 1 Paean: R. Merkelbach, “Der Theseus des Bakchylides,” ZPE 12 (1973) 56–62; L. Käppel, Paian: Studien zur Geschichte einer Gattung (Berlin 1992) 156– 158, 184–189; H. Maehler, Die Lieder des Bakchylides II (Leiden 1997) 167– 168, and Bacchylides. A Selection (Cambridge 2004) 172–173; I. Rutherford, Pindar’s Paeans (Oxford 2001) 35–36, 73. Dithyramb: D. Gerber, “The Gifts of Aphrodite (Bacchylides 17.10),” Phoenix 19 (1965) 212–213; G. Pieper, “The Conflict of Character in Bacchylides 17,” TAPA 103 (1972) 393–404. D. Schmidt, “Bacchylides 17: Paean or Dithyramb?” Hermes 118 (1990) 18– 31, at 28–29, proposes that Ode 17 was actually an hyporcheme. 2 B. Zimmermann, Dithyrambos: Geschichte einer Gattung (Hypomnemata 98 [1992]) 91–93, argues that Ode 17 was a dithyramb for Apollo; see also C. -
CLASSICAL MYTHS Unit 3. the Trojan War
CLASSICAL MYTHS Unit 3. The Trojan War 1. The fragments below belong to the text you are about to read. Work in pairs to decide where they should go. a) the son of Thetis and Peleus b) the king of Troy c) but was destined never to be believed d) sister of Helen e) According to the legend, the son of Ilos was Laomedon, who was regarded as a cheat and a liar f) It was a formidable fleet and army which left the Greek shores to embark on the siege of Troy g) Odysseus decided it was time to use some guile h) a priest of Apollo i) Menelaus, in the other hand, lived happily for many years with Helen j) During the wedding festivities the uninvited Eris, goddess of Discord, threw down a golden apple k) whom Zeus had seduced when he came to her in the disguise of a swan l) The Greeks began sacking the city m) and dragged the body three times round the city wall behind his chariot n) the man the Greeks had left behind THE TROJAN WAR Greek legends tell of a 10-year war between the Greeks and the people of Troy in Asia Minor. Troy was said to have been founded by a man called Teucer who became its first king and under his great-great-grand-son, Ilos, it received the name Ilion _1_ . Apollo and Poseidon built a wall round Troy for him, but Laomedon refused to give them the payment he had promised. In revenge the gods sent a sea monster to ravage Troy but the hero Heracles promised to kill it on the condition that Laomedon gave him his horses. -
Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult
ΑΡΣΙΝΟΗ ΕΥΠΛΟΙΑ Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult Carlos Francis Robinson Bachelor of Arts (Hons. 1) A thesis submitted for the degree of Master of Philosophy at The University of Queensland in 2019 Historical and Philosophical Inquiry Abstract Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult By the early Hellenistic period a trend was emerging in which royal women were deified as Aphrodite. In a unique innovation, Queen Arsinoë II of Egypt (c. 316 – 270 BC) was deified as the maritime Aphrodite, and was associated with the cult titles Euploia, Akraia, and Galenaië. It was the important study of Robert (1966) which identified that the poets Posidippus and Callimachus were honouring Arsinoë II as the maritime Aphrodite. This thesis examines how this new third-century BC cult of ‘Arsinoë Aphrodite’ adopted aspects of Greek cults of the maritime Aphrodite, creating a new derivative cult. The main historical sources for this cult are the epigrams of Posidippus and Callimachus, including a relatively new epigram (Posidippus AB 39) published in 2001. This thesis demonstrates that the new cult of Arsinoë Aphrodite utilised existing traditions, such as: Aphrodite’s role as patron of fleets, the practice of dedications to Aphrodite by admirals, the use of invocations before sailing, and the practice of marine dedications such as shells. In this way the Ptolemies incorporated existing religious traditions into a new form of ruler cult. This study is the first attempt to trace the direct relationship between Ptolemaic ruler cult and existing traditions of the maritime Aphrodite, and deepens our understanding of the strategies of ruler cult adopted in the early Hellenistic period. -
Euripides : Suppliant to the Divine Feminine
Montclair State University Montclair State University Digital Commons Theses, Dissertations and Culminating Projects 1-2020 Euripides : Suppliant to the Divine Feminine Liz Amato Montclair State University Follow this and additional works at: https://digitalcommons.montclair.edu/etd Part of the Arts and Humanities Commons Recommended Citation Amato, Liz, "Euripides : Suppliant to the Divine Feminine" (2020). Theses, Dissertations and Culminating Projects. 333. https://digitalcommons.montclair.edu/etd/333 This Thesis is brought to you for free and open access by Montclair State University Digital Commons. It has been accepted for inclusion in Theses, Dissertations and Culminating Projects by an authorized administrator of Montclair State University Digital Commons. For more information, please contact [email protected]. Abstract The Euripidean tragedies Hippolytus., The Bacchae and The Medea present us with female characters who have sacred and profcrund interactionrs with the gods. These women havr: powerful ritualistic abilities that move the tragic a,ction. Sirrrilarly, Euripides' versions of Hecuba ancl Electra present us v,rith dynamio female characters who derive their agency from tlhe religio-judiroial need for cosmic ;,rtonement. .tt is up to these heroines to uphold the sacred laws decreed by the gods. Why does l:uripides errLpower these fernales with such direct means of divination? Arguably, Euripides felt it necessary to use these,deistic feminine connections to destroy the titular male characters. The tragedian's implicaticn is clear: divine feminine power supersedes patriarchal power. This divine power is inherent in all women and it compels them act on behalf of cosmic necessity'. The importance of Medea's, Phaedra's and Agave's respective spiritual connections shows us the crucial role that women ptayed in ancient religious worship. -
Apollodori Atheniensis Bibliotheces, Sive, De Deorvm Origine Libri Tres
1 lui . DUKE UNIVERSITY LIBRARY Treasure %oom .Svi» n-: ,* v^- ---e"^. ^-•.••-•>H t- hi W "L ^/.' ^o I APOLLODORI AtHENIENSlS BIBLIOTHEC ES. 1 1 V E 'D£ D E O R V M O R I G I N E L I B R X T R E S. Bcnedi^flo JE^io Spolctino Intcrprctc. J^U£ inpriorl editiorje corrupta o* mutilzfHerai hACpoUeriorfcduro caftigauit C^ reBituit* CVM INDICE NOMINVM AC &EB.VM PLENISSIMO. sc R rr \ f Wk-Wr m t n r. A N T V E R P I AE, Ex officinaGulielmi Silvij^ Regij Ty- pographi. An n o "m: D. IX V.' Cum Priuilegio ad fexennium. loan.dominicide Sinibaldis. X SVMMA PRIVILEGII. Autu efl: regijslitteris , ne quis infux ditionis partibuSjhofce ^ tres KAppollodori Bibliotheces ,(1^ ue de Deorum origine lihros ex irjterpretatio- ne Bened . tAegij^ fuis aut alienistypis ex- cufbsj venum exponat ^ aut ab alio pro- ximis fex annis exponendos curet,prce- terGulielmumSilviumfug Ma^' Typo- graphu. Qui fecus feceritpoenam in pri- viilegio expreffam incurret-DatceBruxd a?,Annoi5^4. Facuvvea;* GVLIELMVS SILVIVS Tr.K. CANDIDO LECTORI. ^^^^J ym forte fortuna w himc auUorem^ non ita pridem ^B^ma. fatis mendofc excHfnm incidi amtce lc^or , vifaifHm miht infgnem c^nendam thcfanrnm na ftta, itacjue commHnicato hominibns do^is Itbro, hortatii veftigtofnnt vt probe cafttaatnm formH'- lis noftri: eHnlgarcm^allatHrHm hatid dnbte hoc o^ piis incredibilem polttioris HtteratHr^ftHdtofsfrtt gem, cjitornm conflioltbenter vt cjhocjho modo rf- ^U veftris ftudijs commodare pojjem accjHieui, fyitcjui vtinam tta ex noftra ojficina vt opto prO" deat^tantum^HefrHn^um ex eins le^ione caftatfta rs c^nanttim diofa coh , (^ animus hic ( ivfo^ K. -
The Imagery of Bacchylides' Ode 5 Jacob Stern
The Imagery of Bacchylides' "Ode 5" Stern, Jacob Greek, Roman and Byzantine Studies; Spring 1967; 8, 1; ProQuest pg. 35 The Imagery of Bacchylides' Ode 5 Jacob Stern CBPTBD by most c~tics as pertinent to any interpretation of i{Bacchylides' Ode 5 is the scholion to Iliad 21.194: 1 according to the scholiast Pindar told the story of a proposal of marriage between Heracles and Deianeira, which took place in Hades after the death of Meleager; in this narration the offer was made by Meleager, who desired to protect his sister from the awful Achelous. In Bacchyl ides' Ode 5 the plot is different in one important regard: it is rather Heracles himself, moved to tears by the recital of Meleager's story, who asks whether Meleager has a sister whom he might make his bride. Bacchylides' version of the myth2 has been thoroughly discussed by the critics, who, in their interpretation of it, fall into two groups. In the first we find those who, surprisingly enough, take it in conjunction with the abrupt end of the myth as humorous. Zielinski's HHerculem ... ionica quadam levitate contactum," or ]ebb's "une naivete qui peut nous faire sourire," are typical of this view. 3 It often has associ ated with it the opinion that the humor can only be accounted for by assuming a courtly reference to some marriage among Hieron's followers. The second interpretation is most clearly represented by Preuss: Hut Meleagri laudes augeret, fabulam immutavisse iure Bacchylides existimari potest."4 The change in point of view is conceded to be slightly Hromamic,"5 but is found to have the advan tage of focusing the attention more completely on Meleager. -
UNIVERSITY of CALIFORNIA Los Angeles Homer's Roads Not Taken
UNIVERSITY OF CALIFORNIA Los Angeles Homer’s Roads Not Taken Stories and Storytelling in the Iliad and Odyssey A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Classics by Craig Morrison Russell 2013 ABSTRACT OF THE DISSERTATION Homer’s Roads Not Taken Stories and Storytelling in the Iliad and Odyssey by Craig Morrison Russell Doctor of Philosophy in Classics University of California, Los Angeles, 2013 Professor Alex C. Purves, Chair This dissertation is a consideration of how narratives in the Iliad and Odyssey find their shapes. Applying insights from scholars working in the fields of narratology and oral poetics, I consider moments in Homeric epic when characters make stories out of their lives and tell them to each other. My focus is on the concept of “creativity” — the extent to which the poet and his characters create and alter the reality in which they live by controlling the shape of the reality they mould in their storytelling. The first two chapters each examine storytelling by internal characters. In the first chapter I read Achilles’ and Agamemnon’s quarrel as a set of competing attempts to create the authoritative narrative of the situation the Achaeans find themselves in, and Achilles’ retelling of the quarrel to Thetis as part of the move towards the acceptance of his version over that of Agamemnon or even the Homeric Narrator that occurs over the course of the epic. In the second chapter I consider the constant storytelling that [ii ] occurs at the end of the Odyssey as a competition between the families of Odysseus and the suitors to control the narrative that will be created out of Odysseus’s homecoming.