Mythology in Poetry
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St. Michael and Attis
St. Michael and Attis Cyril MANGO Δελτίον XAE 12 (1984), Περίοδος Δ'. Στην εκατονταετηρίδα της Χριστιανικής Αρχαιολογικής Εταιρείας (1884-1984)• Σελ. 39-62 ΑΘΗΝΑ 1986 ST. MICHAEL AND ATTIS Twenty years ago, when I was working on the apse mosaics of St. Sophia at Constantinople, I had ample opportunity to contemplate what is surely one of the most beautiful works of Byzantine art, I mean the image of the archangel Gabriel, who stands next to the enthroned Theotokos (Fig. 1). Gabriel is dressed in court costume; indeed, one can affirm that his costume is imperial, since he is wearing red buskins and holding a globe, the symbol of universal dominion. Yet neither the Bible nor orthodox doctrine as defined by the Fathers provides any justification for portraying an archangel in this guise; no matter how great was his dignity in heaven, he remained a minister and a messenger1. Only God could be described as the equivalent of the emperor. How was it then that Byzantine art, which showed extreme reluctance to give to Christ, the pambasileus, any visible attributes of royalty other than the throne, granted these very attributes to archangels, who had no claim to them? An enquiry I undertook at the time (and left unpublished) suggested the following conclusions: 1. The Byzantines themselves, I mean the medieval Byzantines, could offer no reasonable explanation of the iconography of archangels and seemed to be unaware of its meaning. On the subject of the globe I found only two texts. One was an unedited opuscule by Michael Psellos, who, quite absurdly, considered it to denote the angels' rapidity of movement; "for", he says, "the sphere is such an object that, touching as it does only a tiny portion of the ground, is able in less than an instant to travel in any direction"2. -
Calliope - a Timeline of Divine Inspiration in the Literary Canon
Calliope - A Timeline of Divine Inspiration in the Literary Canon ‘Where do you get your ideas from?’ To the timeless question Creative Writers are asked, I attempt an historical answer, based on both personal experience and professional expertise. Contemporary theories of creativity do not mention divine inspiration. It isn’t ‘politically correct’ to suggest that the best stories are given to a few fated writers by God, that great plots and characters are bestowed on favoured authors by goddesses; that famous poems are already realised in a perfect form in some heavenly setting before a human hand puts pen to paper, chalk to slate or fingers to keyboard. Storytelling today relies more on subconscious processes, which sound scientific, but don’t get much closer to the origin of poetry, or identify the omniscient narrator whose voice every novelist must master. Here is what three modern muses of creative writing say about where the words come from: In Becoming a Writer (1983) Dorothea Brande acknowledges ‘there is a sort of writers’ magic’ (p.25) but warns ‘the beginner may be waiting for the divine fire… to glow unmistakeably, and may believe it can only be lighted by a fortuitous spark from above’ (p.29). Instead, new authors must ‘teach the unconscious to flow into the channel of writing’ which she advises to do by ‘hitching your unconscious mind to your writing arm’ (p.69). In this best-selling handbook since 1934, Brande’s key recommendation is ‘writing on schedule’ to channel that magical flow. Heaven as a source of ideas is replaced by the head of the author; an equally mysterious, vaulted haunt of poems and stories waiting to be born. -
'Stupid Midas'
‘Stupid Midas’ Visualising Musical Judgement and Tim Shephard Patrick McMahon Moral Judgement in Italy ca.1520 University of Sheffield 1. Musical Judgement and Moral Judgement 3. A) Cima da Conegliano, The Judgement Sat at the centre of the painting in contemporary elite of Midas, oil on panel, 1513-17. Statens The Ancient Discourse dress, Midas looks straight at the viewer, caught at the exact moment of formulating his faulty musical judgement. Museum for Kunst, Copenhagen. Harmony is governed by proportion, and so is human tem- perament; thus music can affect human behavior ‘For rhythm and harmony penetrate deeply into the mind and take a most powerful hold on it, and, if education is good, bring an impart grace and beauty, if it is bad, the reverse’ (Plato, Republic) Music should therefore play a role in moral education Suggestive ‘music has indeed the power to induce a certain character of soul, and if it can do that, then An older, more position of clearly it must be applied to education’ (Aristotle, Politics) severe Tmolus, in Pan’s bow more modest makes a direct Good musical judgement engenders good moral judgement contemporary link between ‘the proper training we propose to give will make a man quick to perceive the shortcomings attire, also his musician- of works of art or nature …; anything beautiful he will welcome gladly … and so grow in true goodness of character; anything ugly he will rightly condemn and dislike’ (Plato, Republic) interrogates the ship and his viewer with his sexuality. The Renaissance Discourse gaze. -
Sea Monsters in Antiquity: a Classical and Zoological Investigation
Sea Monsters in Antiquity: A Classical and Zoological Investigation Alexander L. Jaffe Harvard University Dept. of Organismic and Evolutionary Biology Class of 2015 Abstract: Sea monsters inspired both fascination and fear in the minds of the ancients. In this paper, I aim to examine several traditional monsters of antiquity with a multi-faceted approach that couples classical background with modern day zoological knowledge. Looking at the examples of the ketos and the sea serpent in Roman and Greek societies, I evaluate the scientific bases for representations of these monsters across of variety of media, from poetry to ceramics. Through the juxtaposition of the classical material and modern science, I seek to gain a greater understanding of the ancient conception of sea monsters and explain the way in which they were rationalized and depicted by ancient cultures. A closer look at extant literature, historical accounts, and artwork also helps to reveal a human sentiment towards the ocean and its denizens penetrating through time even into the modern day. “The Sea-monsters, mighty of limb and huge, the wonders of the sea, heavy with strength invincible, a terror for the eyes to behold and ever armed with deadly rage—many of these there be that roam the spacious seas...”1 Oppian, Halieutica 1 As the Greek poet Oppian so eloquently reveals, sea monsters inspired both fascination and fear in the minds of the ancients. From the Old Testament to Ovid, sources from throughout the ancient world show authors exercising both imagination and observation in the description of these creatures. Mythology as well played a large role in the creation of these beliefs, with such classic examples as Perseus and Andromeda or Herakles and Hesione. -
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. -
Two Muses Slumming It 4/1/2021
Two Muses Slumming It by Yussef El Guindi Samara Harris Samara Harris Literary Agency samaraharris.com [email protected] (773)852-2262 Yussef El Guindi, 325 Summit Avenue, East, Apt. 15, Seattle, WA 98102 C:206-841-0101 [email protected] Cast THALIA: Muse of Comedy, any age, race, or gender (though might be male). MELPOMENE: Muse of Tragedy, any age, race or gender (though might be a woman). SAM: Hopeful actor, male (could also be a woman), any race, early 20s, struggling to emotionally stay afloat. TERPSICHORE: Muse of Dance, any age, race or gender (though might be a woman). (Two Muses in someone’s home. One is MELPOMENE, Muse of Tragedy, the other is THALIA, Muse of Comedy. Thalia looks upset, Melpomene is consoling him.) MELPOMENE There, there. It’s not so bad. It could be worse. THALIA How? Worse how? MELPOMENE Well... THALIA We’ve been downloaded - please note the terminology, “You are to be downloaded”, not “Assigned”, or “Encouraged to inspire”, but “downloaded” into this wreckage of someone’s... (Looking around the living room.) pizza-strewn - is this even a living room? Please note the sea of empty beer cans by the pizza vomit. MELPOMENE It’s two beer cans. THALIA “Downloadable”. That’s how we’re conceived now by the powers that be. We’re part of the gig economy. We’re like something delivered by “Doordash”, or “Uber Eats”. Want to be inspired? We’ll send you a bunch of Muses and you too might become a genius artist. The great Muses in their infinite abilities to be anywhere will come to your place and make your pieces shine, whatever crap you’re working on. -
PUBLIC OBSERVING NIGHTS the William D. Mcdowell Observatory
THE WilliamPUBLIC D. OBSERVING mcDowell NIGHTS Observatory FREE PUBLIC OBSERVING NIGHTS WINTER Schedule 2019 December 2018 (7PM-10PM) 5th Mars, Uranus, Neptune, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Oribion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884) 12th Mars, Uranus, Neptune, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Oribion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884) 19th Moon, Mars, Uranus, Neptune, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Oribion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884) 26th Moon, Mars, Uranus, Neptune, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Oribion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884)? January 2019 (7PM-10PM) 2nd Moon, Mars, Uranus, Neptune, Sirius, Almach (double star), Pleiades (M45), Orion Nebula (M42), Open Cluster (M35) 9th Mars, Uranus, Neptune, Sirius, Almach (double star), Pleiades (M45), Orion Nebula (M42), Open Cluster (M35) 16 Mars, Uranus, Neptune, Sirius, Almach (double star), Pleiades (M45), Orion Nebula (M42), Open Cluster (M35) 23rd, Moon, Mars, Uranus, Neptune, Sirius, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Orion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884) 30th Moon, Mars, Uranus, Neptune, Sirius, Almach (double star), Pleiades (M45), Andromeda Galaxy (M31), Orion Nebula (M42), Beehive Cluster (M44), Double Cluster (NGC 869 & 884) February 2019 (7PM-10PM) 6th -
The Judgement of Midas Adapted from Old Greek Folk-Stories, by Josephine Preston Peabody
The Judgement of Midas Adapted from Old Greek Folk-Stories, by Josephine Preston Peabody The Greek God Pan, the god of the wood crouched still as stone; the trees kept open air, was a great musician. He every leaf from rustling; earth and air played on a pipe of reeds. And were silent as a dream. To hear the sound of his reed-pipe was such music cease was like bid- so sweet that he grew proud, ding farewell to father and and believed himself greater mother. than the chief musician of When the charm was the gods, Apollo, the sun- broken, the hearers fell god. So he challenged at Apollo’s feet and pro- great Apollo to make bet- claimed the victory his. ter music than he. All but Midas. He alone Apollo consented to would not admit that the test, for he wished to the music was better than punish Pan’s vanity, and they Pan’s. chose the mountain Tmolus “If thine ears are so dull, for judge, since no one is so old mortal,” said Apollo, “they shall and wise as the hills. take the shape that suits them.” When Pan and Apollo came before And he touched the ears of Midas. And Tmolus, to play, their followers came with them, straightway the dull ears grew long, pointed, and to hear, and one of those who came with Pan was furry, and they turned this way and that. They a mortal named Midas. were the ears of an donkey! First Pan played; he blew on his reed-pipe, For a long time Midas managed to hide the and out came a tune so wild and yet so coaxing tell-tale ears from everyone; but at last a servant that the birds hopped from the trees to get near; discovered the secret. -
The Hercules Story Pdf, Epub, Ebook
THE HERCULES STORY PDF, EPUB, EBOOK Martin W. Bowman | 128 pages | 01 Aug 2009 | The History Press Ltd | 9780752450810 | English | Stroud, United Kingdom The Hercules Story PDF Book More From the Los Angeles Times. The god Apollo. Then she tried to kill the baby by sending snakes into his crib. Hercules was incredibly strong, even as a baby! When the tasks were completed, Apollo said, Hercules would become immortal. Deianira had a magic balm which a centaur had given to her. July 23, Hercules was able to drive the fearful boar into snow where he captured the boar in a net and brought the boar to Eurystheus. Greek Nyx: The Goddess of the Night. Eurystheus ordered Hercules to bring him the wild boar from the mountain of Erymanthos. Like many Greek gods, Poseidon was worshiped under many names that give insight into his importance Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox. Athena observed Heracles shrewdness and bravery and thus became an ally for life. The name Herakles means "glorious gift of Hera" in Greek, and that got Hera angrier still. Feb 14, Alexandra Dantzer. History at Home. Hercules was born a demi-god. On Wednesday afternoon, Sorbo retweeted a photo of some of the people who swarmed the U. Hercules could barely hear her, her whisper was that soft, yet somehow, and just as the Oracle had predicted to herself, Hera's spies discovered what the Oracle had told him. As he grew and his strength increased, Hera was evermore furious. -
Antigone by Sophocles Scene 4, Ode 4, Scene 5, Paean and Exodos
Antigone by Sophocles Scene 4, Ode 4, Scene 5, Paean and Exodos By: Anmol Singh, Kesia Santos, and Yuri Seo Biographical, Cultural, and Historical Background The Greek Theater - Sophocles was one of the prominent figures in Greek theater. - Plays were performed in outdoor areas. - There were a limited number of actors and a chorus.6 - Antigone was mostly likely performed in the same fashion. AS Family Tree YS What do Scene 4, Ode 4, Scene 5, Paean and Exodos of Antigone focus on? - Family Conflict (internal and external) - Death (tragedy) - Poor judgment - Feeling and thinking - Fate - Loyalty - Love YS Genres & Subgenres Tragedy - Not completely like modern tragedies (ex. sad & gloomy). - Tragedies heavily used pathos (Greek for suffering). - Used masks and other props. - Were a form of worship to Dionysus.7 AS Tragic Hero - Antigone and Creon are both like tragic heros. - Each have their own hamartia which leads to their downfalls.8,9 AS Family Conflict & Tragedy in Antigone - Antigone hangs herself - Haimon stabs himself - Eurydice curses Creon and blames him for everything - Eurydice kills herself YS Dominant Themes Family: The story of Niobe - Antigone relates her story to the story of Niobe. - Antigone says “How often have I hear the story of Niobe, Tantalus’s wretched daughter…” (18) - Chorus tells Antigone that Niobe “was born of heaven,” but Antigone is a woman. YS Womanhood - Antigone defies the place a woman is supposed to have during this time period - Antigone and Ismene contrast each other - Creon is the prime example of the beliefs that males hold during this period KS Power and Corruption: Dryas and Lycurgus - A character the chorus compares to Antigone is Lycurgus. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
Japan's ERATO and PRESTO Basic Research Programs
Japanese Technology Evaluation Center JTEC JTEC Panel Report on Japan’s ERATO and PRESTO Basic Research Programs George Gamota (Panel Chair) William E. Bentley Rita R. Colwell Paul J. Herer David Kahaner Tamami Kusuda Jay Lee John M. Rowell Leo Young September 1996 International Technology Research Institute R.D. Shelton, Director Geoffrey M. Holdridge, WTEC Director Loyola College in Maryland 4501 North Charles Street Baltimore, Maryland 21210-2699 JTEC PANEL ON JAPAN’S ERATO AND PRESTO PROGRAMS Sponsored by the National Science Foundation and the Department of Commerce of the United States Government George Gamota (Panel Chair) David K. Kahaner Science & Technology Management Associates Asian Technology Information Program 17 Solomon Pierce Road 6 15 21 Roppongi, Harks Roppongi Bldg. 1F Lexington, MA 02173 Minato ku, Tokyo 106 Japan William E. Bentley Tamami Kusuda University of Maryland 5000 Battery Ln., Apt. #506 Dept. of Chemical Engineering Bethesda, MD 20814 College Park, MD 20742 Jay Lee Rita R. Colwell National Science Foundation University of Maryland 4201 Wilson Blvd., Rm. 585 Biotechnology Institute Arlington, VA 22230 College Park, MD 20740 John Rowell Paul J. Herer 102 Exeter Dr. National Science Foundation Berkeley Heights, NJ 07922 4201 Wilson Blvd., Rm. 505 Arlington, VA 22230 Leo Young 6407 Maiden Lane Bethesda, MD 20817 INTERNATIONAL TECHNOLOGY RESEARCH INSTITUTE WTEC PROGRAM The World Technology Evaluation Center (WTEC) at Loyola College (previously known as the Japanese Technology Evaluation Center, JTEC) provides assessments of foreign research and development in selected technologies under a cooperative agreement with the National Science Foundation (NSF). Loyola's International Technology Research Institute (ITRI), R.D.