The Ancient Reception of Euripides' Bacchae from Athens to Byzantium
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The Conflict of Obligations in Euripides' Alcestis
GOLDFARB, BARRY E., The Conflict of Obligations in Euripides' "Alcestis" , Greek, Roman and Byzantine Studies, 33:2 (1992:Summer) p.109 The Conflict of Obligations in Euripides' Alcestis Barry E. Goldfarb 0UT ALCESTIS A. M. Dale has remarked that "Perhaps no f{other play of Euripides except the Bacchae has provoked so much controversy among scholars in search of its 'real meaning'."l I hope to contribute to this controversy by an examination of the philosophical issues underlying the drama. A radical tension between the values of philia and xenia con stitutes, as we shall see, a major issue within the play, with ramifications beyond the Alcestis and, in fact, beyond Greek tragedy in general: for this conflict between two seemingly autonomous value-systems conveys a stronger sense of life's limitations than its possibilities. I The scene that provides perhaps the most critical test for an analysis of Alcestis is the concluding one, the 'happy ending'. One way of reading the play sees this resolution as ironic. According to Wesley Smith, for example, "The spectators at first are led to expect that the restoration of Alcestis is to depend on a show of virtue by Admetus. And by a fine stroke Euripides arranges that the restoration itself is the test. At the crucial moment Admetus fails the test.'2 On this interpretation 1 Euripides, Alcestis (Oxford 1954: hereafter 'Dale') xviii. All citations are from this editon. 2 W. D. Smith, "The Ironic Structure in Alcestis," Phoenix 14 (1960) 127-45 (=]. R. Wisdom, ed., Twentieth Century Interpretations of Euripides' Alcestis: A Collection of Critical Essays [Englewood Cliffs 1968]) 37-56 at 56. -
NOTES on the CYNEGETICA of Ps. OPPIAN
NOTES ON THE CYNEGETICA OF Ps. OPPIAN. En este artículo tratamos quince pasajes de las "Cinegéticas" que se atribuyen a Oppiano, los cuales comentamos de modo crítico e interpretativo. Llevamos a cabo el intento, antes de ser aceptada cualquier modificación de la tradición manuscrita, de realizar un estudio del texto, dentro del marco de la técnica ale- jandrina, y de las particularidades que presenta la lengua de esta época. Los pasajes que tratamos son los siguientes: C. 11 8, 260, 589, 111 22, 37, 183, 199, 360, IV 64, 177, 248, 277, 357, 407, 446. Boudreaux's edition of ps.- Oppian's Cynegetica, Paris 1908, an impressive work of profound and acute scholarship, has basically esta- blished the text of the poem and almost a century after its publication is the standard work for those who study ps.- Oppian. However, I think there is still room for improvement in the text. In this paper I would like to discuss various passages from the Cynegetica in the hope of cla- rifying them. For the convenience of the reader I print Boudreaux's text followed by Mair's translation. In the proemium of the second book the poet of the Cynegetica refers to the first hunters; according to the poet, Perseus was first among men to hunt, line 8ff.: ' Ev ilEp(517EGat 6 -rrpo5Tos- ô fopyóvos ctiiVva kóIpag ZrivOg xpuo-Eioto TrCíÏç KXUTÓS, EWETO nEpaeúg- áxxa Tro865v twatuvijo-tv ŬELOp_EVOS ITTEplj'yEaal KOli ITTC5Kag Kal 06.1ag EXaCUTO Kal yb)09 aly6JV 104 NOTES ON THE CYNEGETICA OF Ps. OPPIAN ĉrypoTépow8ópkoug TE 0001/9 Opirywv TE -yv€0Xct ctin-t5v éXd(1)WV 071.1(T(5V ClITTTO KápTiVa. -
Teiresias As Magus in Oedipus Rex Kent J
Teiresias as Magus in "Oedipus Rex" Rigsby, Kent J Greek, Roman and Byzantine Studies; Summer 1976; 17, 2; ProQuest pg. 109 Teiresias as Magus in Oedipus Rex Kent J. Rigsby AVING QUESTIONED an obstinate Teiresias with increasing irrita H tion only to be himself accused as the country's plague, Oedipus concludes that the seer has conspired with Creon to overthrow him and denounces them both (OT 385ft): KpEWV 0 mcroc, oug apxfjc t/JLAOC Aa8p~ p.' U1T€A8wv EKf3aA€LV ip.€Lp€TaL, V't'€tc<,/.., p.ayov1 TOLOVO€1 ~ p.7JXavoppa't'0V','/'' ~ 1\ 'I " , ~ 'I:' OO/UOV ayvpT7Jv, oene EV TO Le KEPO€CLV , ~ ,~ " ~, "A.. A.. \ , P.OVOV OEOOPK€, T7JV TEXV7JV 0 €'t'V TV't'I\Oe. He goes on to attack Teiresias' supposed prophetic powers, which could not solve the riddle of the sphinx; he, Oedipus, had had the wisdom to do that (and thus become king). Creon is motivated by envy (380ft), Teiresias by the ambition to stand next to Creon's throne (399£). Why does he call Teiresias a 'Magus'? The traditional view is eloquently stated by Jebb: "The word p.ayoc expresses contempt for the rites of divination practised by Teiresias: ayvpT7Je taunts him as a mercenary imposter ... The passage shows how Asiatic superstitions had already spread among the vulgar, and were scorned by the edu cated, in Greece ... So Bur. Or. 1496 (Helen has been spirited away), ~ t/Jap/LaKOLCLV (by charms), ~ p.aywv I TExvaLCLv, ~ 8€wv KA01TaLc."l Kamerbeek has commented recently in a somewhat different vein: "The word is very common in Hdt. -
Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell
STUDY GUIDE Photo of Mark L. Montgomery, Stephanie Andrea Barron, and Sandra Marquez by joe mazza/brave lux, inc Sponsored by Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell SETTING The action takes place in east-central Greece at the port of Aulis, on the Euripus Strait. The time is approximately 1200 BCE. CHARACTERS Agamemnon father of Iphigenia, husband of Clytemnestra and King of Mycenae Menelaus brother of Agamemnon Clytemnestra mother of Iphigenia, wife of Agamemnon Iphigenia daughter of Agamemnon and Clytemnestra Achilles son of Peleus Chorus women of Chalcis who came to Aulis to see the Greek army Old Man servant of Agamemnon, was given as part of Clytemnestra’s dowry Messenger ABOUT THE PLAY Iphigenia in Aulis is the last existing work of the playwright Euripides. Written between 408 and 406 BCE, the year of Euripides’ death, the play was first produced the following year in a trilogy with The Bacchaeand Alcmaeon in Corinth by his son, Euripides the Younger, and won the first place at the Athenian City Dionysia festival. Agamemnon Costume rendering by Jacqueline Firkins. 2 SYNOPSIS At the start of the play, Agamemnon reveals to the Old Man that his army and warships are stranded in Aulis due to a lack of sailing winds. The winds have died because Agamemnon is being punished by the goddess Artemis, whom he offended. The only way to remedy this situation is for Agamemnon to sacrifice his daughter, Iphigenia, to the goddess Artemis. Agamemnon then admits that he has sent for Iphigenia to be brought to Aulis but he has changed his mind. -
The Cambridge Companion to Greek Mythology (2007)
P1: JzG 9780521845205pre CUFX147/Woodard 978 0521845205 Printer: cupusbw July 28, 2007 1:25 The Cambridge Companion to GREEK MYTHOLOGY S The Cambridge Companion to Greek Mythology presents a comprehensive and integrated treatment of ancient Greek mythic tradition. Divided into three sections, the work consists of sixteen original articles authored by an ensemble of some of the world’s most distinguished scholars of classical mythology. Part I provides readers with an examination of the forms and uses of myth in Greek oral and written literature from the epic poetry of the eighth century BC to the mythographic catalogs of the early centuries AD. Part II looks at the relationship between myth, religion, art, and politics among the Greeks and at the Roman appropriation of Greek mythic tradition. The reception of Greek myth from the Middle Ages to modernity, in literature, feminist scholarship, and cinema, rounds out the work in Part III. The Cambridge Companion to Greek Mythology is a unique resource that will be of interest and value not only to undergraduate and graduate students and professional scholars, but also to anyone interested in the myths of the ancient Greeks and their impact on western tradition. Roger D. Woodard is the Andrew V.V.Raymond Professor of the Clas- sics and Professor of Linguistics at the University of Buffalo (The State University of New York).He has taught in the United States and Europe and is the author of a number of books on myth and ancient civiliza- tion, most recently Indo-European Sacred Space: Vedic and Roman Cult. Dr. -
7Th Grade Lesson Plan: It's Greek to Me: Greek Mythology
7th grade Lesson Plan: It’s Greek to me: Greek Mythology Overview This series of lessons was designed to meet the needs of gifted children for extension beyond the standard curriculum with the greatest ease of use for the edu- cator. The lessons may be given to the students for individual self-guided work, or they may be taught in a classroom or a home-school setting. This particular lesson plan is primarily effective in a classroom setting. Assessment strategies and rubrics are included. The lessons were developed by Lisa Van Gemert, M.Ed.T., the Mensa Foundation’s Gifted Children Specialist. Introduction Greek mythology is not only interesting, but it is also the foundation of allusion and character genesis in literature. In this lesson plan, students will gain an understanding of Greek mythology and the Olympian gods and goddesses. Learning Objectives Materials After completing the lessons in this unit, students l D’Aulaires’ Book of Greek Myths by Ingri and will be able to: Edgar Parin D’Aulaire l Understand the Greek view of creation. l The Gods and Goddesses of Olympus by Aliki l Understand the terms Chaos, Gaia, Uranus, Cro- l The Mighty 12: Superheroes of Greek Myths by nus, Zeus, Rhea, Hyperboreans, Ethiopia, Mediter- Charles Smith ranean, and Elysian Fields. l Greek Myths and Legends by Cheryl Evans l Describe the Greek view of the world’s geogra- l Mythology by Edith Hamilton (which served as a phy. source for this lesson plan) l Identify the names and key features of the l A paper plate for each student Olympian gods/goddesses. -
Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected]
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2009 A Curious Concoction: Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. "A Curious Concoction: Tradition and Innovation in Olympiodorus' 'Orphic' Creation of Mankind." American Journal of Philology 130, no. 4 (2009): 511-532. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/classics_pubs/79 For more information, please contact [email protected]. Radcliffe G. Edmonds III “A Curious Concoction: Tradition and Innovation in Olympiodorus' ‘Orphic’ Creation of Mankind” American Journal of Philology 130 (2009), pp. 511–532. A Curious Concoction: Tradition and Innovation in Olympiodorus' Creation of Mankind Olympiodorus' recounting (In Plat. Phaed. I.3-6) of the Titan's dismemberment of Dionysus and the subsequent creation of humankind has served for over a century as the linchpin of the reconstructions of the supposed Orphic doctrine of original sin. From Comparetti's first statement of the idea in his 1879 discussion of the gold tablets from Thurii, Olympiodorus' brief testimony has been the -
The Protrepticus of Clement of Alexandria: a Commentary
Miguel Herrero de Jáuregui THE PROTREPTICUS OF CLEMENT OF ALEXANDRIA: A COMMENTARY to; ga;r yeu'do" ouj yilh'/ th'/ paraqevsei tajlhqou'" diaskedavnnutai, th'/ de; crhvsei th'" ajlhqeiva" ejkbiazovmenon fugadeuvetai. La falsedad no se dispersa por la simple comparación con la verdad, sino que la práctica de la verdad la fuerza a huir. Protréptico 8.77.3 PREFACIO Una tesis doctoral debe tratar de contribuir al avance del conocimiento humano en su disciplina, y la pretensión de que este comentario al Protréptico tenga la máxima utilidad posible me obliga a escribirla en inglés porque es la única lengua que hoy casi todos los interesados pueden leer. Pero no deja de ser extraño que en la casa de Nebrija se deje de lado la lengua castellana. La deuda que contraigo ahora con el español sólo se paliará si en el futuro puedo, en compensación, “dar a los hombres de mi lengua obras en que mejor puedan emplear su ocio”. Empiezo ahora a saldarla, empleándola para estos agradecimientos, breves en extensión pero no en sinceridad. Mi gratitud va, en primer lugar, al Cardenal Don Gil Álvarez de Albornoz, fundador del Real Colegio de España, a cuya generosidad y previsión debo dos años provechosos y felices en Bolonia. Al Rector, José Guillermo García-Valdecasas, que administra la herencia de Albornoz con ejemplar dedicación, eficacia y amor a la casa. A todas las personas que trabajan en el Colegio y hacen que cumpla con creces los objetivos para los que se fundó. Y a mis compañeros bolonios durante estos dos años. Ha sido un honor muy grato disfrutar con todos ellos de la herencia albornociana. -
Archaic Eretria
ARCHAIC ERETRIA This book presents for the first time a history of Eretria during the Archaic Era, the city’s most notable period of political importance. Keith Walker examines all the major elements of the city’s success. One of the key factors explored is Eretria’s role as a pioneer coloniser in both the Levant and the West— its early Aegean ‘island empire’ anticipates that of Athens by more than a century, and Eretrian shipping and trade was similarly widespread. We are shown how the strength of the navy conferred thalassocratic status on the city between 506 and 490 BC, and that the importance of its rowers (Eretria means ‘the rowing city’) probably explains the appearance of its democratic constitution. Walker dates this to the last decade of the sixth century; given the presence of Athenian political exiles there, this may well have provided a model for the later reforms of Kleisthenes in Athens. Eretria’s major, indeed dominant, role in the events of central Greece in the last half of the sixth century, and in the events of the Ionian Revolt to 490, is clearly demonstrated, and the tyranny of Diagoras (c. 538–509), perhaps the golden age of the city, is fully examined. Full documentation of literary, epigraphic and archaeological sources (most of which have previously been inaccessible to an English-speaking audience) is provided, creating a fascinating history and a valuable resource for the Greek historian. Keith Walker is a Research Associate in the Department of Classics, History and Religion at the University of New England, Armidale, Australia. -
Greek Characters
Amphitrite - Wife to Poseidon and a water nymph. Poseidon - God of the sea and son to Cronos and Rhea. The Trident is his symbol. Arachne - Lost a weaving contest to Athene and was turned into a spider. Father was a dyer of wool. Athene - Goddess of wisdom. Daughter of Zeus who came out of Zeus’s head. Eros - Son of Aphrodite who’s Roman name is Cupid; Shoots arrows to make people fall in love. Demeter - Goddess of the harvest and fertility. Daughter of Cronos and Rhea. Hades - Ruler of the underworld, Tartaros. Son of Cronos and Rhea. Brother to Zeus and Poseidon. Hermes - God of commerce, patron of liars, thieves, gamblers, and travelers. The messenger god. Persephone - Daughter of Demeter. Painted the flowers of the field and was taken to the underworld by Hades. Daedalus - Greece’s greatest inventor and architect. Built the Labyrinth to house the Minotaur. Created wings to fly off the island of Crete. Icarus - Flew too high to the sun after being warned and died in the sea which was named after him. Son of Daedalus. Oranos - Titan of the Sky. Son of Gaia and father to Cronos. Aphrodite - Born from the foam of Oceanus and the blood of Oranos. She’s the goddess of Love and beauty. Prometheus - Known as mankind’s first friend. Was tied to a Mountain and liver eaten forever. Son of Oranos and Gaia. Gave fire and taught men how to hunt. Apollo - God of the sun and also medicine, gold, and music. Son of Zeus and Leto. Baucis - Old peasant woman entertained Zeus and Hermes. -
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. -
Nagy Commentary on Euripides, Herakles
Informal Commentary on Euripides, Herakles by Gregory Nagy 97 The idea of returning from Hades implies a return from death 109f The mourning swan... Cf. the theme of the swansong. Cf. 692ff. 113 “The phantom of a dream”: cf. skias onar in Pindar Pythian 8. 131f “their father’s spirit flashing from their eyes”: beautiful rendition! 145f Herakles’ hoped-for return from Hades is equated with a return from death, with resurrection; see 297, where this theme becomes even more overt; also 427ff. 150 Herakles as the aristos man: not that he is regularly described in this drama as the best of all humans, not only of the “Greeks” (also at 183, 209). See also the note on 1306. 160 The description of the bow as “a coward’s weapon” is relevant to the Odysseus theme in the Odyssey 203 sôzein to sôma ‘save the body’... This expression seems traditional: if so, it may support the argument of some linguists that sôma ‘body’ is derived from sôzô ‘save’. By metonymy, the process of saving may extend to the organism that is destined to be saved. 270 The use of kleos in the wording of the chorus seems to refer to the name of Herakles; similarly in the wording of Megara at 288 and 290. Compare the notes on 1334 and 1369. 297 See at 145f above. Cf. the theme of Herakles’ wrestling with Thanatos in Euripides Alcestis. 342ff Note the god-hero antagonism as expressed by Amphitryon. His claim that he was superior to Zeus in aretê brings out the meaning of ‘striving’ in aretê (as a nomen actionis derived from arnumai; cf.