Petrarch (1304-74) Wreath', from Laurus 'Laurel'.] Leaves Are Also Like the Medium of the Poet—L’Aura Put on Paper
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Zeus: Greek God of the Sky
Zeus: Greek God of the sky. His symbols were lightning bolts and the eagle. Zeus was the ruler of the Olympian Gods. Poseidon: Poseidon was the God of the sea. He could create floods and tidal waves when angered. The Olympian brothers each received a weapon to battle the titans: Zeus received the lightning bolt, Poseidon received the trident and Hades received the helmet of invisibility -- after they defeated the Titans they drew lots to see who would rule what -- Zeus the sky, Poseidon the seas and Hades the underworld. Hades: Hades was the God of the underworld and the older brother of Zeus. The weapon he used in the battle against the Titans was the helmet of invisibility. Hers: The Greek Goddess of marriage and childbirth. Hera was the wife of Zeus and the Queen of the Olympians. Her sacred animals are the cow and the peacock. Hestia: The sister of Zeus. The Goddess of hearth and home. Aphrodite: Aphrodite is the Goddess of love, desire, and beauty. She was also the protector of sailors. She is the wife of Hephaestus. Her symbols are the dove, myrtle tree, sparrow, and swan. Athena: Athena is the Goddess of reason, intelligent activity, arts, and literature. Her symbol is the owl. Athena was said to have sprang forth from Zeus’ head complete with helmet, armor, and spear. Athena preferred to settle disagreements peacefully using her wisdom, but she was a valiant warrior when necessary. Her symbols are the olive tree and the owl. Ares: Ares is the God of War. He enjoys battle and slaughter. -
Apuleius's Story of Cupid and Psyche and the Roman Law of Marriage" Transactions of the American Philological Association (1974-), Vol
Georgetown University Institutional Repository http://www.library.georgetown.edu/digitalgeorgetown The author made this article openly available online. Please tell us how this access affects you. Your story matters. OSGOOD, J. "Nuptiae Iure Civili Congruae: Apuleius's Story of Cupid and Psyche and the Roman Law of Marriage" Transactions of the American Philological Association (1974-), Vol. 136, No. 2 (Autumn, 2006), pp. 415-441 Collection Permanent Link: http://hdl.handle.net/10822/555440 © 2006 The John Hopkins University Press This material is made available online with the permission of the author, and in accordance with publisher policies. No further reproduction or distribution of this copy is permitted by electronic transmission or any other means. Transactionsof the American Philological Association 136 (2006) 415-441 Nuptiae lure Civili Congruae: Apuleius'sStory of Cupid and Psyche and the Roman Lawof Marriage JOSIAH OSGOOD GeorgetownUniversity SUMMARY: Socialhistorians, despite showing greatinterest in Apuleius'sMeta- morphoses,have tended to ignorethe novel'sembedded tale of Cupidand Psycheon the groundsthat it is purelyimaginary. This paperdemonstrates that Apuleiusin fact refersthroughout his story to realRoman practices, especially legal practices-most conspicuousare the frequentreferences to the Romanlaw of marriage.A carefulexamination of severalpassages thus shows how knowl- edge of Romanlaw, it turns out, enhancesthe reader'spleasure in Apuleius's story.The paperconcludes by exploringthe connectionsbetween Apuleius's fairytaleand the accountof his own marriageto AemiliaPudentilla in his ear- lier work,the Apologia.Apuleius seems to be recalling,playfully, his own earlier legal success.At the same time, both works suggestthat legal problemsarose in Romanfamilies not becauseof the actions of any officialenforcers, but rather appealto the law by particularfamily members. -
A Study of the Cupid and Psyche Myth, with Particular Reference to C.S
Inklings Forever Volume 7 A Collection of Essays Presented at the Seventh Frances White Ewbank Colloquium on C.S. Article 21 Lewis & Friends 6-3-2010 Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces John Stanifer Follow this and additional works at: https://pillars.taylor.edu/inklings_forever Part of the English Language and Literature Commons, History Commons, Philosophy Commons, and the Religion Commons Recommended Citation Stanifer, John (2010) "Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces," Inklings Forever: Vol. 7 , Article 21. Available at: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 This Essay is brought to you for free and open access by the Center for the Study of C.S. Lewis & Friends at Pillars at Taylor University. It has been accepted for inclusion in Inklings Forever by an authorized editor of Pillars at Taylor University. For more information, please contact [email protected]. Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces Cover Page Footnote This essay is available in Inklings Forever: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 INKLINGS FOREVER, Volume VII A Collection of Essays Presented at the Seventh FRANCES WHITE COLLOQUIUM on C.S. LEWIS & FRIENDS Taylor University 2010 Upland, Indiana Tale as Old as Time A Study of the Cupid & Psyche Myth, with Particular Reference to C.S. -
Oxford Studies in Ancient Philosophy, (), – at ); M
Offprint from OXFORDSTUDIES INANCIENT PHILOSOPHY EDITOR:BRADINWOOD VOLUMEXLV 3 MORALEDUCATIONAND THESPIRITEDPARTOFTHE SOULINPLATO’S LAWS JOSHUAWILBURN I the tripartite psychological theory of Plato’s Republic, the spir- ited part of the soul, or the thumoeides, is granted a prominent role in moral development: its ‘job’ in the soul is to support and de- fend the practical judgements issued by the reasoning part (par- ticularly against the deleterious influence of the appetitive part), and its effective carrying out of that job is identified with the vir- tue of courage ( –). Early moral education, consequently, is largely concerned with preparing the spirited part of the soul for this role as reason’s ‘ally’. In Plato’s later work the Laws, the the- ory of tripartition is never explicitly advocated: there is no mention of a division of the soul into parts, and hence no discussion of a ‘spirited’ part of the soul with a positive role to play in moral deve- lopment. Not only that, but some of the most conspicuous passages about spirited motivation in the text emphasize its negative impact on our psychology and behaviour. The spirited emotion of anger, for example, is identified as one of the primary causes of criminal behaviour ( ). All this has led many commentators to conclude that in the Laws Plato rejects the tripartite theory of the soul as we know it from the Republic and adopts a new psychological model in its place. Christopher Bobonich, for example, has argued that Plato abandoned the idea of a partitioned soul altogether in the Laws, opting instead for a unitary conception of the soul. -
MYTHOLOGY MAY 2018 Detail of Copy After Arpino's Perseus and Andromeda
HOMESCHOOL THIRD THURSDAYS MYTHOLOGY MAY 2018 Detail of Copy after Arpino's Perseus and Andromeda Workshop of Giuseppe Cesari (Italian), 1602-03. Oil on canvas. Bequest of John Ringling, 1936. Creature Creation Today, we challenge you to create your own mythological creature out of Crayola’s Model Magic! Open your packet of Model Magic and begin creating. If you need inspiration, take a look at the back of this sheet. MYTHOLOGICAL Try to incorporate basic features of animals – eyes, mouths, legs, etc.- while also combining part of CREATURES different creatures. Some works of art that we are featuring for Once you’ve finished sculpting, today’s Homeschool Third Thursday include come up with a unique name for creatures like the sea monster. Many of these your creature. Does your creature mythological creatures consist of various human have any special powers or and animal parts combined into a single creature- abilities? for example, a centaur has the body of a horse and the torso of a man. Other times the creatures come entirely from the imagination, like the sea monster shown above. Some of these creatures also have supernatural powers, some good and some evil. Mythological Creatures: Continued Greco-Roman mythology features many types of mythological creatures. Here are some ideas to get your project started! Sphinxes are wise, riddle- loving creatures with bodies of lions and heads of women. Greek hero Perseus rides a flying horse named Pegasus. Sphinx Centaurs are Greco- Pegasus Roman mythological creatures with torsos of men and legs of horses. Satyrs are creatures with the torsos of men and the legs of goats. -
The Advent Wreath
THE ADVENT WREATH We know that ADVENT means COMING, and we know that Christmas is coming, but the season of Advent reminds us there is more to Christmas preparations than gift lists, frantic shopping, school plays and party schedules, etc. All the December activities make it easy to put off preparing our hearts for the true meaning of our Christmas celebration. The Advent wreath helps us keep a balance in our lives during the weeks of expectancy. The tradition of the family gathered around the table before a meal, lighting Advent candles, saying Advent prayers and sharing appropriate readings helps us to prepare our hearts for the coming of the Christ Child -- - as for many centuries God prepared the world for the birth of Jesus. The circle of the wreath reminds us that God has no beginning and no end. The evergreens represent the promise of eternal life. The candles represent Jesus’ overcoming the darkness of hatred and evil with the light of joy and love. The brief ritual described below, and on the following pages, is to be used each evening when the family gathers, beginning on the first of the four Sundays in Advent and continuing each day of the week. Adapt it if you like to include other prayers and verses. Some prefer to use “Advent Blue” candles. Other traditions use red or white. You may also choose to add a white “Christ candle” in the center to light on Christmas Eve. THE FIRST WEEK IN ADVENT A family member lights one (only) purple candle, saying: “I light this candle to remind us that we must prepare our hearts for the coming of the Christ Child.” COLLECT for the first week in Advent (said by all): “Almighty God, give us grace to cast away the works of darkness and put on the armor of light, now in the time of this mortal life in which your son, Jesus Christ, came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and forever. -
Order of Blessing of the Advent Wreath Within Mass
ORDER OF BLESSING OF THE ADVENT WREATH WITHIN MASS INTRODUCTION WHEN THE ADVENT WREATH IS USED IN CHURCH, IT SHOULD BE OF SUFFICIENT SIZE TO BE VISIBLE TO THE CONGREGATION. IT MAY BE SUSPENDED FROM THE CEILING OR PLACED ON A STAND. IF IT IS PLACED IN THE SANCTUARY OR PRESBYTERIUM, IT SHOULD NOT INTERFERE WITH THE CELEBRATION OF THE LITURGY, NOR SHOULD IT OBSCURE THE PRINCIPAL ELEMENTS OF THE ALTAR, LECTERN (AMBO), OR CHAIR. AFTER THE GOSPEL READING, THE CELEBRANT IN THE HOMILY, BASED ON THE SACRED TEXT AND PERTINENT TO THE PARTICULAR PLACE AND THE PEOPLE INVOLVED, EXPLAINS THE MEANING OF THE CELEBRATION. UNIVERSAL PRAYER THE UNIVERSAL PRAYER, OR GENERAL INTERCESSIONS, FOLLOWS, IN THE USUAL FORM OR IN THE FORM PROVIDED HERE. THE CELEBRANT CONCLUDES THE INTERCESSIONS WITH THE PRAYER OF BLESSING. FROM THE FOLLOWING INTENTIONS THOSE BEST FOR THE OCCASION MAY BE USED OR ADAPTED, OR OTHER INTENTIONS THAT APPLY TO THE PARTICULAR CIRCUMSTANCES MAY BE COMPOSED. THE CELEBRANT SAYS: As we await with longing the coming of our Lord Jesus Christ, dear brothers and sisters, let us with renewed devotion beseech his mercy, that, as he came into the world to bring the good news to the poor and heal the contrite heart, so in our own time, also, he may bring salvation to all I need. THE ASSISTING MINISTER SAYS THE INTENTION: That the keeping of Advent may open our hearts to God’s love, we pray to the Lord. AND THE PEOPLE RESPOND: Amen. ASSISTING MINISTER: That the light of Christ may penetrate the darkness of sin, we pray to the Lord. -
The Communication of the Emperor's Virtues Author(S): Carlos F
The Communication of the Emperor's Virtues Author(s): Carlos F. Noreña Reviewed work(s): Source: The Journal of Roman Studies, Vol. 91 (2001), pp. 146-168 Published by: Society for the Promotion of Roman Studies Stable URL: http://www.jstor.org/stable/3184774 . Accessed: 01/09/2012 16:45 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Society for the Promotion of Roman Studies is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Roman Studies. http://www.jstor.org THE COMMUNICATION OF THE EMPEROR'S VIRTUES* By CARLOS F. NORENA The Roman emperor served a number of functions within the Roman state. The emperor's public image reflected this diversity. Triumphal processions and imposing state monuments such as Trajan's Column or the Arch of Septimius Severus celebrated the military exploits and martial glory of the emperor. Distributions of grain and coin, public buildings, and spectacle entertainments in the city of Rome all advertised the emperor's patronage of the urban plebs, while imperial rescripts posted in every corner of the Empire stood as so many witnesses to the emperor's conscientious administration of law and justice. -
Petrarch and Boccaccio Mimesis
Petrarch and Boccaccio Mimesis Romanische Literaturen der Welt Herausgegeben von Ottmar Ette Band 61 Petrarch and Boccaccio The Unity of Knowledge in the Pre-modern World Edited by Igor Candido An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative and links to the Open Access version can be found at www.knowledgeunlatched.org. The Open Access book is available at www.degruyter.com. ISBN 978-3-11-042514-7 e-ISBN (PDF) 978-3-11-041930-6 e-ISBN (EPUB) 978-3-11-041958-0 ISSN 0178-7489 This work is licensed under the Creative Commons Attribution NonCommercial-NoDerivatives 4.0 license. For more information, see http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 Igor Candido, published by Walter de Gruyter GmbH, Berlin/Boston Typesetting: Konvertus, Haarlem Printing and binding: CPI books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Dedicated to Ronald Witt (1932–2017) Contents Acknowledgments IX Igor Candido Introduction 1 H. Wayne Storey The -
Petrarch and Boccaccio: the Rewriting of Griselda's Tale
Heliotropia 16-17 (2019-20) http://www.heliotropia.org Petrarch and Boccaccio: The Rewriting of Griselda’s Tale (Dec. 10.10). A Rhetorical Debate on Latin and Vernacular Languages∗ he story of Griselda has always raised many interpretative problems. One could perhaps suggest that when Boccaccio has his storytellers T quarrel over the meaning of the last novella, he is anticipating the critical controversy that this text has sparked throughout its long and suc- cessful career in Europe. The first critic and reader of Boccaccio’s tale was Petrarch, whom Boc- caccio met for the first time in Florence in 1350. The following year, Boccac- cio met the elder poet in Padua to invite him, unsuccessfully, to assume a position as a professor at Florence’s Studium. The cultural and personal bond between Boccaccio and Petrarch dates back to that time.1 This friend- ship, marked by intense correspondence and mutual invitations, was always affected by an inherent tension over Dante’s poetics. For Petrarch, the Com- media was irreconcilable with his well-known aristocratic and elitist con- ception of literature; Boccaccio, however, soon became Dante’s ‘advocate,’ promoting the poetics of the Commedia.2 The Dante debate between Boccaccio and Petrarch expresses a differ- ence of opinion concerning vernacular literature, its dignity and its appro- priateness for dealing with issues traditionally entrusted to Latin. Famili- ares 21.15, addressed to Boccaccio, is an important token of Petrarch’s atti- tude towards Dante. Rejecting any charge of envy, Petrarch presents the is- sue of language as the real reason he dismisses Dante’s poetry: ∗ I would like to thank Prof. -
The Art and Artifacts Associated with the Cult of Dionysus
Alana Koontz The Art and Artifacts Associated with the Cult of Dionysus Alana Koontz is a student at University of Wisconsin-Milwaukee graduating with a degree in Art History and a certificate in Ancient Mediterranean Studies. The main focus of her studies has been ancient art, with specific attention to ancient architecture, statuary, and erotic symbolism in ancient art. Through various internships, volunteering and presentations, Alana has deepened her understanding of the art world, and hopes to do so more in the future. Alana hopes to continue to grad school and earn her Master’s Degree in Art History and Museum Studies, and eventually earn her PhD. Her goal is to work in a large museum as a curator of the ancient collections. Alana would like to thank the Religious Studies Student Organization for this fantastic experience, and appreciates them for letting her participate. Dionysus was the god of wine, art, vegetation and also widely worshipped as a fertility god. The cult of Dionysus worshipped him fondly with cultural festivities, wine-induced ritualistic dances, 1 intense and violent orgies, and secretive various depictions of drunken revelry. 2 He embodies the intoxicating portion of nature. Dionysus, in myth, was the last god to be accepted at Mt Olympus, and was known for having a mortal mother. He spent his adulthood teaching the cultivation of grapes, and wine-making. The worship began as a celebration of culture, with plays and processions, and progressed into a cult that was shrouded in mystery. Later in history, worshippers would perform their rituals in the cover of darkness, limiting the cult-practitioners to women, and were surrounded by myth that is sometimes interpreted as fact. -
Daphne and Apollo (From the Ovide Moralisž)
Daphne and Apollo (from the Ovide MoralisŽ) translated by Ross G. Arthur In parentheses Publications Old French Series Cambridge, Ontario 2000 If anyone would like to know how and why the laurel first came into existence, IÕll tell him without delay. Daphne was the first object of PhoebusÕ love; according to the story, he did not love her just by chance, but through the anger and the vengeance of the god of love, who hated him. For Cupid once was enjoying himself like a child full of delight, and was putting all his attention and efforts into feathering his arrows in order to aim them at lovers. He had a bow and a quiver full of arrows, and he was behaving nobly and elegantly. Phoebus Apollo, who had recently killed the serpent Phiton, mocked him and said, ÒWhy do you have that bow hanging from your neck, child? Tell me. I forbid it; put it down, and those arrows as well! Such equipment is not appropriate for you, for you are without doubt too weak. They suit me better. Give them to me, for I am stronger, and I can shoot better. With my arrows, just now, I killed the marvelous serpent Phiton, which ruled a whole acre of land. You should not have a bow or arrows; rather, let them be mine. You ought to be satisfied if I let you carry twigs and straws for inspiring passionate love: it isnÕt right for you to emulate me.Ó Cupid replied disdainfully: ÒSoon enough IÕll make you aware of my power, and youÕll be able to see for yourself whether my arrow can pierce.