Ovidian Transversions Series Editors: Paul Yachnin and Bronwen Wilson
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The Argonautica, Book 1;
'^THE ARGONAUTICA OF GAIUS VALERIUS FLACCUS (SETINUS BALBUS BOOK I TRANSLATED INTO ENGLISH PROSE WITH INTRODUCTION AND NOTES BY H. G. BLOMFIELD, M.A., I.C.S. LATE SCHOLAR OF EXETER COLLEGE, OXFORD OXFORD B. H. BLACKWELL, BROAD STREET 1916 NEW YORK LONGMANS GREEN & CO. FOURTH AVENUE AND 30TH STREET TO MY WIFE h2 ; ; ; — CANDIDO LECTORI Reader, I'll spin you, if you please, A tough yarn of the good ship Argo, And how she carried o'er the seas Her somewhat miscellaneous cargo; And how one Jason did with ease (Spite of the Colchian King's embargo) Contrive to bone the fleecy prize That by the dragon fierce was guarded, Closing its soporific eyes By spells with honey interlarded How, spite of favouring winds and skies, His homeward voyage was retarded And how the Princess, by whose aid Her father's purpose had been thwarted, With the Greek stranger in the glade Of Ares secretly consorted, And how his converse with the maid Is generally thus reported : ' Medea, the premature decease Of my respected parent causes A vacancy in Northern Greece, And no one's claim 's as good as yours is To fill the blank : come, take the lease. Conditioned by the following clauses : You'll have to do a midnight bunk With me aboard the S.S. Argo But there 's no earthly need to funk, Or think the crew cannot so far go : They're not invariably drunk, And you can act as supercargo. — CANDIDO LECTORI • Nor should you very greatly care If sometimes you're a little sea-sick; There's no escape from mal-de-mer, Why, storms have actually made me sick : Take a Pope-Roach, and don't despair ; The best thing simply is to be sick.' H. -
Transantiquity
TransAntiquity TransAntiquity explores transgender practices, in particular cross-dressing, and their literary and figurative representations in antiquity. It offers a ground-breaking study of cross-dressing, both the social practice and its conceptualization, and its interaction with normative prescriptions on gender and sexuality in the ancient Mediterranean world. Special attention is paid to the reactions of the societies of the time, the impact transgender practices had on individuals’ symbolic and social capital, as well as the reactions of institutionalized power and the juridical systems. The variety of subjects and approaches demonstrates just how complex and widespread “transgender dynamics” were in antiquity. Domitilla Campanile (PhD 1992) is Associate Professor of Roman History at the University of Pisa, Italy. Filippo Carlà-Uhink is Lecturer in Classics and Ancient History at the University of Exeter, UK. After studying in Turin and Udine, he worked as a lecturer at the University of Heidelberg, Germany, and as Assistant Professor for Cultural History of Antiquity at the University of Mainz, Germany. Margherita Facella is Associate Professor of Greek History at the University of Pisa, Italy. She was Visiting Associate Professor at Northwestern University, USA, and a Research Fellow of the Alexander von Humboldt Foundation at the University of Münster, Germany. Routledge monographs in classical studies Menander in Contexts Athens Transformed, 404–262 BC Edited by Alan H. Sommerstein From popular sovereignty to the dominion -
Ovid Book 12.30110457.Pdf
METAMORPHOSES GLOSSARY AND INDEX The index that appeared in the print version of this title was intentionally removed from the eBook. Please use the search function on your eReading device to search for terms of interest. For your reference, the terms that ap- pear in the print index are listed below. SINCE THIS index is not intended as a complete mythological dictionary, the explanations given here include only important information not readily available in the text itself. Names in parentheses are alternative Latin names, unless they are preceded by the abbreviation Gr.; Gr. indi- cates the name of the corresponding Greek divinity. The index includes cross-references for all alternative names. ACHAMENIDES. Former follower of Ulysses, rescued by Aeneas ACHELOUS. River god; rival of Hercules for the hand of Deianira ACHILLES. Greek hero of the Trojan War ACIS. Rival of the Cyclops, Polyphemus, for the hand of Galatea ACMON. Follower of Diomedes ACOETES. A faithful devotee of Bacchus ACTAEON ADONIS. Son of Myrrha, by her father Cinyras; loved by Venus AEACUS. King of Aegina; after death he became one of the three judges of the dead in the lower world AEGEUS. King of Athens; father of Theseus AENEAS. Trojan warrior; son of Anchises and Venus; sea-faring survivor of the Trojan War, he eventually landed in Latium, helped found Rome AESACUS. Son of Priam and a nymph AESCULAPIUS (Gr. Asclepius). God of medicine and healing; son of Apollo AESON. Father of Jason; made young again by Medea AGAMEMNON. King of Mycenae; commander-in-chief of the Greek forces in the Trojan War AGLAUROS AJAX. -
The Iphis Incident: Ovid's Accidental Discovery of Gender Dysphoria
Athens Journal of History - Volume 7, Issue 2, April 2021 – Pages 95-116 The Iphis Incident: Ovid’s Accidental Discovery of Gender Dysphoria By Ken Moore* This article examines what the author argues is Ovid's accidental discovery of gender dysphoria with recourse to an incident in the Metamorphoses. The author argues that Ovid has accidentally discovered gender dysphoria as evidenced through the character of Iphis in Book IX of the Metamorphoses. It is unlikely that Ovid could have imagined the ramifications of such a “discovery”; however, the “symptoms” described in his narrative match exceedingly closely with modern, clinical definitions. These are explored in the article along with how Ovid may have, through personal experience, been able to achieve such a penetrating, albeit accidental, insight. The wider, epistemological context of this topic is considered alongside Ovid's personal circumstances which may have contributed to his unique understanding of a condition that modern science has only recently identified. There are relatively few examples from ancient Greek and Roman literature that entail individuals having experienced something like the modern condition of transgenderism. One stands out above the others for sheer detail, along with emotional and psychological depth, that resonates quite well with issues faced by modernity. This is to be found in Ovid’s brief narrative about Iphis, at the end of book IX of the Metamorphoses. The text of this short episode is crucial in order to come to grips with this subject and I have included most of it here, in quotes as well as in appendices, as I deem it relevant to our understanding. -
False Forms and Wicked Women: Apuleius' Isis Book and Ovid's Iphis
FALSE FORMS AND WICKED WOMEN: APULEIUS’ ISIS BOOK AND OVID’S IPHIS STORY Sarah H. Eisenlohr A thesis submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Classics in the College of Arts and Sciences. Chapel Hill 2019 Approved by: James Rives Sharon James Emily Baragwanath ©2019 Sarah H. Eisenlohr ALL RIGHTS RESERVED ii ABSTRACT Sarah H. Eisenlohr: False forms and wicked women: Apuleius’ Isis book and Ovid’s Iphis story (Under the direction of James Rives) In this thesis, I take a new approach to the study of Isis in Apuleius’ Golden Ass by comparing the novel to the story of Iphis written by Ovid in the Metamorphoses. I begin by reviewing the history of Isiac worship in the Roman world and previous research on Isis’ role in Apuleius. I then move on to a detailed study of literary allusions between the Golden Ass and Ovid’s Iphis story. From there, I explore the literary evidence concerning Isiac ethics and use my findings to analyze further the two texts at hand. I argue that both Apuleius and Ovid use Isis to mitigate the effects of dishonorable conduct in their narratives, especially that of a sexual nature. In each story, Isis ensures that her followers avoid behavior that disrupts communal and familial life, ultimately reinforcing traditional morality and social norms. iii TABLE OF CONTENTS INTRODUCTION………………………………………………………………………………...1 ISIS IN THE ROMAN WORLD………………………………………………………………….3 PLATONISM IN THE GOLDEN ASS……………………………………………………………5 ALLUSIONS TO THE METAMORPHOSES AND IPHIS IN THE GOLDEN ASS……………..8 SEXUALITY AND ISIAC ETHICS…………………………………………………………….22 CONCLUSION…………………………………………………………………………………..31 BIBLIOGRAPHY………………………………………………………………………………..33 iv INTRODUCTION This thesis aims to add a new dimension to the collective understanding of Isis’ role in Apuleius’ Golden Ass, as Lucius’ savior and as his patroness after his acceptance into her cult. -
Salmacis, Hermaphrodite, and the Inversion of Gender: Allegorical Interpretations and Pictorial Representations of an Ovidian Myth, Ca
Chapter 3 Salmacis, Hermaphrodite, and the Inversion of Gender: Allegorical Interpretations and Pictorial Representations of an Ovidian Myth, ca. 1300–1770 Karl Enenkel Introduction: The Ovidian Myth and Its Gender Narrative Although from antiquity on, the concept of the nymph has included a great variety of minor deities connected with different local cults and various habi- tats, all nymphs seem to have in common that they were imagined as young, beautiful, gracious girls, and that they were thought to behave in a female and feminine way; if attached to Diana, they were believed to act as virgins. The myth of Salmacis, however, refers to a different kind of nymph: a nymph that excels in the inversion of “normal” gendered behaviour, and that was thought to have caused the disturbing bodily phenomenon of Hermaphroditism.1 The myth as it was depicted and interpreted in the early modern period is entirely based on a literary invention by Ovid, in his Metamorphoses (IV, 288–388).2 Ovid’s highly imaginative story, however, does not give an account 1 On the physical and medical phenomenon of Hermaphroditism in Greco-Roman antiquity and in the Renaissance (which in itself will not be the topic of this contribution) cf., inter alia, Brisson L., Sexual Ambivalence: Androgyny and Hermaphroditism in Graeco-Roman Antiquity, transl. J. Lloyd (Berkeley, California U.P.: 2002; originally French, Paris: 1999); Long K.P., Hermaphrodites in Renaissance Europe (Aldershot: 2006); Duval Jacques, Des Hermaphrodits […] (Rouen, David Geuffroy: 1612). 2 Except for Ovid’s narrative in his Metamorphoses, there are no Greek or Latin sources from antiquity that provide other substantial versions of the myth. -
Water, Women & Bodies in Ovid's Metamorphoses
Water, Women & Bodies in Ovid’s Metamorphoses Τhe ancient philosophers and scientists, in discussing gender differences, link women to wetness (τὸ ὑγρόν); Aristotle (Prob.809b12), Rufus (ap. Orib., Coll. Med. lib. inc. 20.1-2), Aretaeus (SA 2.12.4), Hippocrates (Mul. 1.1 viii 12.6-21) and Galen (Comp. Med. Gen. 2.1 xiii 467-8K) describe women as being naturally softer and wetter than men. While readers of Ovid’s Metamorphoses have noticed a connection between women and places of water (Salzman- Mitchell, 2005; Nugent, 1990; Parry, 1964), I suggest that the ancient scientific and philosophical works about women and their bodies cast light on the transformative property of water in Ovid’s Metamorphoses. I propose to consider how men and women deploy water in the Metamorphoses as a weapon against the opposite sex. In this context, water functions to emasculate men and to render women “more feminine”. In discussing the ancient physiological views, Anne Carson shows that women (like water) are soft and mollifying, porous and penetrable, formless and boundless. The most important and dangerous property that water and women share, however, is their pollutability; once they are polluted, they become polluting (Carson, 1990). Furthermore, women have a proclivity for overstepping and wreaking havoc on boundaries. This proclivity becomes even more dangerous when women are seen as watery and polluting bodies that contaminate and destroy gender boundaries. The Salmacis and Hermaphroditus story in the Metamorphoses (4.285-388) is one of the many episodes that clearly encapsulate the polluting and emasculating nature of a woman and her water (3.138-252; 5.439-461; 5.533-550; 6.317-381). -
And Type the TITLE of YOUR WORK in All Caps
IN CORPUS CORPORE TOTO: MERGING BODIES IN OVID’S METAMORPHOSES by JACLYN RENE FRIEND (Under the Direction of Sarah Spence) ABSTRACT Though Ovid presents readers of his Metamorphoses with countless episodes of lovers uniting in a temporary physical closeness, some of his characters find themselves so affected by their love that they become inseparably merged with the ones they desire. These scenarios of “merging bodies” recall Lucretius’ explanations of love in De Rerum Natura (IV.1030-1287) and Aristophanes’ speech on love from Plato’s Symposium (189c2-193d5). In this thesis, I examine specific episodes of merging bodies in the Metamorphoses and explore the verbal and conceptual parallels that intertextually connect these episodes with De Rerum Natura and the Symposium. I focus on Ovid’s stories of Narcissus (III.339-510), Pyramus and Thisbe (IV.55-166), Salmacis and Hermaphroditus (IV.276-388), and Baucis and Philemon (VIII.611-724). I also discuss Ovid’s “merging bodies” in terms of his ideas about poetic immortality. Finally, I consider whether ancient representations of Narcissus in the visual arts are indicative of Ovid’s poetic success in antiquity. INDEX WORDS: Ovid, Metamorphoses, Intertextuality, Lucretius, De Rerum Natura, Plato, Symposium, Narcissus, Pyramus, Thisbe, Salmacis, Hermaphroditus, Baucis, Philemon, Corpora, Immortality, Pompeii IN CORPUS CORPORE TOTO: MERGING BODIES IN OVID’S METAMORPHOSES by JACLYN RENE FRIEND B.A., Denison University, 2012 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2014 © 2014 Jaclyn Rene Friend All Rights Reserved IN CORPUS CORPORE TOTO: MERGING BODIES IN OVID’S METAMORPHOSES by JACLYN RENE FRIEND Major Professor: Sarah Spence Committee: Mark Abbe Naomi Norman Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia May 2014 ACKNOWLEDGEMENTS I would like to thank Dr. -
Reading the Presence of Both Male and Female Sex Organs
214 HORMONESG. 2006, ANDROUTSOS 5(3):214-217 Historical note Hermaphroditism in Greek and Roman antiquity George Androutsos Institute of History of Medicine, University Claude Bernard, Lyon, France ABSTRACT Since antiquity hermaphrodites have fascinated the mind and excited the imagination. In this paper, such subjects are discussed as legends about the nativity of Hermaphroditus, son of Hermes and Aphrodite, the social status of these bisexual beings, and their fate in Greek- Roman antiquity. Key words: Female pseudohermaphroditism, Hermaphroditism, Male pseudohermaphroditism. INTRODUCTION The cult of the dual being is also to be found amongst the numerous arcane sciences of the mys- Hermaphroditism is a state characterized by tical religions of Hindu peoples, before spreading the presence of both male and female sex organs. through Syria to Cyprus, and then into Greece. Here Recent developments in the understanding of the it degenerated and met the same fate as the hyste- pathogenetic mechanisms involved in defective sex- ro-phallic cults. During such times of decadence, ual differentiation and the social repercussions of hermaphroditism was looked upon as the embodi- the term hermaphrodite have created the need for ment of sexual excess, while for philosophers, it rep- new terminology. Hence, such disorders are today resented the twofold nature of the human being, designated as genetic defects in the differentiation considered as the original being.3 of the genital system.1 HERMAPHRODITES IN ANCIENT GREECE THE FORERUNNERS Greek mythology abounds in examples of such Beings that are simultaneously both male and dual beings. Even the gods themselves were often female have stirred the human imagination since hermaphrodites: Dyalos, the androgyne; Arse- ancient times. -
Theocritean Hermaphroditus: Ovid’S Protean Allusions in Met
Theocritean Hermaphroditus: Ovid’s Protean Allusions in Met. 4.285-388 The presence of thematic and visual resonances in the myths of Hylas and Hermaphroditus suggests that Ovid uses Theocritus’ Id. 13 as an intertext, as many scholars have previously argued (see Charles Segal, Matthew Robinson, and Christiane Sourvinou-Inwood). In my paper, I explore how Ovid transforms Theocritus’ Hylas myth into a new, distinct story: the Hermaphroditus myth (Met. 4). I argue that Ovid’s references to Id. 13 go far deeper than “comparabilities” between the “nympholeptoi,” both of whom are grabbed and fall into water at similar points in the narrative (Sourvinou-Inwood 2005). Rather, Ovid’s recharacterization of the nymph Salmacis from kourotrophic guardian to sexual predator, as well as the assault on Hermaphroditus and consequential loss of “his” voice, distinctly echo the abduction of Hylas by the Kian nymphs. This suggests, then, that Ovid deliberately omits the Hylas tale later in the Metamorphoses in order to fuse it with his own innovative bucolic myth. In order to examine Theocritus’ influence on Ovid, I will conduct a comparative study between selected passages. First, I will draw parallels between the sexualization of Herakles’ caretaker role (Id. 13.5-11) and the maternal overtones in the Kian nymphs’ rape of Hylas (Id. 13.47-54.). I will then compare these details to Ovid’s depiction of Salmacis as a sexually voracious nymph (Met. 4.288-95), a revision of her kourotrophic origin in the Salmacis Inscription (a Hellenistic inscription that identifies Hermaphroditus as a κοῦρος, whose wet nurse was Salmacis [Groves 2016; Sourvinou-Inwood 2005]). -
Homer's Use of Myth Françoise Létoublon
Homer’s Use of Myth Françoise Létoublon Epic and Mythology The Homeric Epics are probably the oldest Greek literary texts that we have,1 and their subject is select episodes from the Trojan War. The Iliad deals with a short period in the tenth year of the war;2 the Odyssey is set in the period covered by Odysseus’ return from the war to his homeland of Ithaca, beginning with his departure from Calypso’s island after a 7-year stay. The Trojan War was actually the material for a large body of legend that formed a major part of Greek myth (see Introduction). But the narrative itself cannot be taken as a mythographic one, unlike the narrative of Hesiod (see ch. 1.3) - its purpose is not to narrate myth. Epic and myth may be closely linked, but they are not identical (see Introduction), and the distance between the two poses a particular difficulty for us as we try to negotiate the the mythological material that the narrative on the one hand tells and on the other hand only alludes to. Allusion will become a key term as we progress. The Trojan War, as a whole then, was the material dealt with in the collection of epics known as the ‘Epic Cycle’, but which the Iliad and Odyssey allude to. The Epic Cycle however does not survive except for a few fragments and short summaries by a late author, but it was an important source for classical tragedy, and for later epics that aimed to fill in the gaps left by Homer, whether in Greek - the Posthomerica of Quintus of Smyrna (maybe 3 c AD), and the Capture of Troy of Tryphiodoros (3 c AD) - or in Latin - Virgil’s Aeneid (1 c BC), or Ovid’s ‘Iliad’ in the Metamorphoses (1 c AD). -
Derrida's Salmacis: the Phallogocentrism in Ovid's
Derrida’s Salmacis: the Phallogocentrism in Ovid’s Metamorphoses 4.285-300 The aetiology of the Salmacis spring, as told by Alcithoë (Ovid Met. 4.285-388), reveals the bizarre agency behind the spring’s enervating properties. The role of the nymph Salmacis as an elegiac amator, rather than the desired object, provides an excellent example of phallogocentric narrative as prescribed by Derrida’s theoretical model. Derrida’s theory on phallogocentrism deals with the linguistic and cultural demarcation between what is masculine (unmarked) and feminine (marked). Derrida allocates logocentrism to “a Platonic schema that assigns the origin and power of speech, precisely of logos, to the paternal position” (Derrida- 1981: p.76). Salmacis, on the other hand, resists this platonic schema when Ovid portrays her as the elegaic amator. To examine the depiction of Salmacis as the elegiac amator, I will compare the Salmacis story with various rape scenes in the Metamorphoses, particularly the vocabulary used by the rapist which Salmacis incorporates in her own speech. Next, I will explore an intertextual relationship between the Salmacis story and Ovid’s Amores 1.3 and 1.5. To understand how Salmacis the amator uses a paternal logos, I will compare her to Ovid’s amator of the Amores. For example, the speech Salmacis delivers to Hermaphroditus echoes some aspects of Amores 1.3; while the description of the desired object, Corinna, in Amores 1.5, resembles Ovid’s characterization of Hermaphroditus in the Metamorphoses. I will also demonstrate how the flattery used by Salmacis recalls Odysseus’ flattery of Nausicaä (Homer Od.