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1 Name 2 Zeus in Myth
Zeus For other uses, see Zeus (disambiguation). Zeus (English pronunciation: /ˈzjuːs/[3] ZEWS); Ancient Greek Ζεύς Zeús, pronounced [zdeǔ̯s] in Classical Attic; Modern Greek: Δίας Días pronounced [ˈði.as]) is the god of sky and thunder and the ruler of the Olympians of Mount Olympus. The name Zeus is cognate with the first element of Roman Jupiter, and Zeus and Jupiter became closely identified with each other. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort The Chariot of Zeus, from an 1879 Stories from the Greek is Dione: according to the Iliad, he is the father of Tragedians by Alfred Church. Aphrodite by Dione.[4] He is known for his erotic es- capades. These resulted in many godly and heroic offspring, including Athena, Apollo, Artemis, Hermes, the Proto-Indo-European god of the daytime sky, also [10][11] Persephone (by Demeter), Dionysus, Perseus, Heracles, called *Dyeus ph2tēr (“Sky Father”). The god is Helen of Troy, Minos, and the Muses (by Mnemosyne); known under this name in the Rigveda (Vedic San- by Hera, he is usually said to have fathered Ares, Hebe skrit Dyaus/Dyaus Pita), Latin (compare Jupiter, from and Hephaestus.[5] Iuppiter, deriving from the Proto-Indo-European voca- [12] tive *dyeu-ph2tēr), deriving from the root *dyeu- As Walter Burkert points out in his book, Greek Religion, (“to shine”, and in its many derivatives, “sky, heaven, “Even the gods who are not his natural children address [10] [6] god”). -
Zeus in the Greek Mysteries) and Was Thought of As the Personification of Cyclic Law, the Causal Power of Expansion, and the Angel of Miracles
Ζεύς The Angel of Cycles and Solutions will help us get back on track. In the old schools this angel was known as Jupiter (Zeus in the Greek Mysteries) and was thought of as the personification of cyclic law, the Causal Power of expansion, and the angel of miracles. Price, John Randolph (2010-11-24). Angels Within Us: A Spiritual Guide to the Twenty-Two Angels That Govern Our Everyday Lives (p. 151). Random House Publishing Group. Kindle Edition. Zeus 1 Zeus For other uses, see Zeus (disambiguation). Zeus God of the sky, lightning, thunder, law, order, justice [1] The Jupiter de Smyrne, discovered in Smyrna in 1680 Abode Mount Olympus Symbol Thunderbolt, eagle, bull, and oak Consort Hera and various others Parents Cronus and Rhea Siblings Hestia, Hades, Hera, Poseidon, Demeter Children Aeacus, Ares, Athena, Apollo, Artemis, Aphrodite, Dardanus, Dionysus, Hebe, Hermes, Heracles, Helen of Troy, Hephaestus, Perseus, Minos, the Muses, the Graces [2] Roman equivalent Jupiter Zeus (Ancient Greek: Ζεύς, Zeús; Modern Greek: Δίας, Días; English pronunciation /ˈzjuːs/[3] or /ˈzuːs/) is the "Father of Gods and men" (πατὴρ ἀνδρῶν τε θεῶν τε, patḕr andrōn te theōn te)[4] who rules the Olympians of Mount Olympus as a father rules the family according to the ancient Greek religion. He is the god of sky and thunder in Greek mythology. Zeus is etymologically cognate with and, under Hellenic influence, became particularly closely identified with Roman Jupiter. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort is Dione: according to the Iliad, he is the father of Aphrodite by Dione.[5] He is known for his erotic escapades. -
Bulfinch's Mythology
Bulfinch's Mythology Thomas Bulfinch Bulfinch's Mythology Table of Contents Bulfinch's Mythology..........................................................................................................................................1 Thomas Bulfinch......................................................................................................................................1 PUBLISHERS' PREFACE......................................................................................................................3 AUTHOR'S PREFACE...........................................................................................................................4 STORIES OF GODS AND HEROES..................................................................................................................7 CHAPTER I. INTRODUCTION.............................................................................................................7 CHAPTER II. PROMETHEUS AND PANDORA...............................................................................13 CHAPTER III. APOLLO AND DAPHNEPYRAMUS AND THISBE CEPHALUS AND PROCRIS7 CHAPTER IV. JUNO AND HER RIVALS, IO AND CALLISTODIANA AND ACTAEONLATONA2 AND THE RUSTICS CHAPTER V. PHAETON.....................................................................................................................27 CHAPTER VI. MIDASBAUCIS AND PHILEMON........................................................................31 CHAPTER VII. PROSERPINEGLAUCUS AND SCYLLA............................................................34 -
Thronosis in Ritual, Myth, and Iconography 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 2006 To Sit in Solemn Silence? Thronosis in Ritual, Myth, and Iconography 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. "To Sit in Solemn Silence? Thronosis in Ritual, Myth, and Iconography." American Journal of Philology 127, no. 3 (2006): 347-366. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/classics_pubs/80 For more information, please contact [email protected]. Radcliffe G. Edmonds III To Sit in Solemn Silence? Thronosis in Ritual, Myth, and Iconography American Journal of Philology 127.3 (forthcoming September 2006) To Sit in Solemn Silence? Thronosis in Ritual, Myth, and Iconography* In Aristophanes' Clouds, the old man Strepsiades, who wishes to learn from Socrates how to cheat his creditors, is made to put on a wreath and to sit on a bed, while Socrates anoints him in preparation for the epiphany of the Cloud goddesses. The initiation of Strepsiades into the Phrontisterion of Socrates clearly draws upon mystery rituals familiar to Aristophanes' audience, but the debate over the exact rites parodied goes back to the scholia. Among modern scholars, -
UNIVERSITY of CALIFORNIA Los Angeles “A Fullness of Living Forces”: Viacheslav Ivanov's Poetics of Theurgy a Dissertation
UNIVERSITY OF CALIFORNIA Los Angeles “A Fullness of Living Forces”: Viacheslav Ivanov’s Poetics of Theurgy A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Jeffrey T. Riggs 2018 © Copyright by Jeffrey T. Riggs 2018 ABSTRACT OF THE DISSERTATION “A Fullness of Living Forces”: Viacheslav Ivanov’s Poetics of Theurgy by Jeffrey T. Riggs Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2018 Professor Ronald W. Vroon, Chair Developing poetry into a form of theurgy (“divine work,” from the Greek θεουργία) is perhaps the most heraldically proclaimed yet scantly defined preoccupation of the Russian Symbolist poet Viacheslav Ivanov (1866-1949). The Symbolist movement’s philosophical progenitor, Vladimir Solov’ev (1853-1900), sounded the clarion call for theurgic art in his treatise Crisis of Western Philosophy (1874), however the concept of theurgy dates to late antiquity, when the Neoplatonist philosophers Iamblichus (c. 245–c. 325 CE) and Proclus (412– 485 CE) posited theurgic ritual as superior to theological discourse. While it has been established that Ivanov followed Solov’evian paradigms in creating theurgic art, the Neoplatonic context of Ivanov’s engagement with theurgy has remained hitherto unexplored in Slavist scholarship. This dissertation argues for Neoplatonic theurgy as an active constituent in Ivanov’s poetics and theory of the symbol. Being an accomplished classical historian and philologist as ii well as a poet and theoretician, Ivanov incorporated both Solov’evian and Neoplatonic theurgic ideas into his highly allusive, richly symbolic, and archaically stylized poetry. Neoplatonism supplied Ivanov with a notion of the symbol as a conduit of divine mysteries, a mythopoetic device, and a functional element of ritual practice. -
Divine Riddles: a Sourcebook for Greek and Roman Mythology March, 2014
Divine Riddles: A Sourcebook for Greek and Roman Mythology March, 2014 E. Edward Garvin, Editor What follows is a collection of excerpts from Greek literary sources in translation. The intent is to give students an overview of Greek mythology as expressed by the Greeks themselves. But any such collection is inherently flawed: the process of selection and abridgement produces a falsehood because both the narrative and meta-narrative are destroyed when the continuity of the composition is interrupted. Nevertheless, this seems the most expedient way to expose students to a wide range of primary source information. I have tried to keep my voice out of it as much as possible and will intervene as editor (in this Times New Roman font) only to give background or exegesis to the text. All of the texts in Goudy Old Style are excerpts from Greek or Latin texts (primary sources) that have been translated into English. Ancient Texts In the field of Classics, we refer to texts by Author, name of the book, book number, chapter number and line number.1 Every text, regardless of language, uses the same numbering system. Homer’s Iliad, for example, is divided into 24 books and the lines in each book are numbered. Hesiod’s Theogony is much shorter so no book divisions are necessary but the lines are numbered. Below is an example from Homer’s Iliad, Book One, showing the English translation on the left and the Greek original on the right. When citing this text we might say that Achilles is first mentioned by Homer in Iliad 1.7 (i.7 is also acceptable). -
Katabasis and the Serpent in Aristophanes' Frogs, As Dionysus Is
ORE Open Research Exeter TITLE Katabasis and the serpent AUTHORS Ogden, D JOURNAL Les Etudes Classiques DEPOSITED IN ORE 03 August 2016 This version available at http://hdl.handle.net/10871/22845 COPYRIGHT AND REUSE Open Research Exeter makes this work available in accordance with publisher policies. A NOTE ON VERSIONS The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication Page 1 of 18 Katabasis and the Serpent1 In Aristophanes’ Frogs, as Dionysus is preparing to make his katabasis, Heracles explains to him what he can expect to encounter as he descends to and then penetrates the underworld. After Charon and his boat, he tells him: μετὰ τοῦτ’ ὄφεις καὶ θηρί’ ὄψει μυρία / δεινότατα. After this you will see snakes and most terrible beasts in myriads. Aristophanes Frogs 142-3 The ‘myriads’, whilst grammatically associated in the first instance with the ‘most terrible beasts,’ is presumably to be read with the ‘snakes’ too. A hundred of these snakes at any rate can be accounted for in the form of the ‘hundred-headed’ (ἑκατογκέφαλος) Echidna, the ‘Viper’, which, the underworld warden and keeper of Cerberus, Aeacus, subsequently tells Heracles, will tear at his innards, in punishment for his former theft of the dog.2 In Apuleius’ tale of Cupid and Psyche, Psyche is directed by Venus to the banks of the Styx: Dextra laevaque cautibus cavatis proserpunt ecce longa colla porrecti saevi dracones inconivae vigiliae luminibus addictis et in perpetuam lucem pupulis excubantibus. -
Some Old Masters of Greek Architecture
TROPHONIUS SLAYING AGAMEDES AT THE TREASURY OF IIYRIEUS. SOME OLD MAS- TERS OE GREEK ARCHITECTURE By HARRY DOUGLAS CURATOR OP * « « KELLOGG TERRACE PUBLISHED KT THE QURRTCR-OAK GREAT BARRINGTON, MASS., 1599 « * «* O COPIED Library of CaBgM , % Qfflco of the H*gl*t9r of Copyright* 54865 Copyright, 1899, By HARRY DOUGLAS. SECOND COPY. O EDWARD TRANCIS SCARLES WHOSE APPRECIATION OF THE HARMONIES OF ART, AND "WHOSE HIGH IDEALS OF ARCHITECTURE HAVE FOUND EXPRESSION IN MANY ENDURING FORMS, THIS BOOK IS RESPECTFULLY INSCRIBED. ^ PBEERCE Tub temptation to wander, with all the recklessness of an amateur, into the traditions of the best architec- ture, which necessarily could be found only in the his- tory of early Hellenic art, awakened in the author a desire to ascertain who were the individual artists primarily responsible for those architectural standards, which have been accepted without rival since their crea- tion. The search led to some surprise when it was found how little was known or recorded of them, and how great appeared to be the indifference in which they were held by nearly all the writers upon ancient art, as well as by their contemporary historians and biog- raphers. The author therefore has gone into the field of history, tradition and fable, with a basket on his arm, as it were, to cull some of the rare and obscure flowers of this artistic family, dropping into the basket also such facts directlv or indirectly associated with the VI PEEFACE. architects of ancient Greece, or their art, as interested him personally. The basket is here set down, contain- ing, if nothing more, at least a brief allusion to no less than eighty-two architects of antiquity. -
Bulfinch's Mythology the Age of Fable by Thomas Bulfinch
1 BULFINCH'S MYTHOLOGY THE AGE OF FABLE BY THOMAS BULFINCH Table of Contents PUBLISHERS' PREFACE ........................................................................................................................... 3 AUTHOR'S PREFACE ................................................................................................................................. 4 INTRODUCTION ........................................................................................................................................ 7 ROMAN DIVINITIES ............................................................................................................................ 16 PROMETHEUS AND PANDORA ............................................................................................................ 18 APOLLO AND DAPHNE--PYRAMUS AND THISBE CEPHALUS AND PROCRIS ............................ 24 JUNO AND HER RIVALS, IO AND CALLISTO--DIANA AND ACTAEON--LATONA AND THE RUSTICS .................................................................................................................................................... 32 PHAETON .................................................................................................................................................. 41 MIDAS--BAUCIS AND PHILEMON ....................................................................................................... 48 PROSERPINE--GLAUCUS AND SCYLLA ............................................................................................. 53 PYGMALION--DRYOPE-VENUS -
Greek Mysteries
GREEK MYSTERIES Mystery cults represent the spiritual attempts of the ancient Greeks to deal with their mortality. As these cults had to do with the individual’s inner self, privacy was paramount and was secured by an initiation ceremony, a personal ritual that estab- lished a close bond between the individual and the gods. Once initiated, the indi- vidual was liberated from the fear of death by sharing the eternal truth, known only to the immortals. Because of the oath of silence taken by the initiates, a thick veil of secrecy covers those cults and archaeology has become our main tool in deciphering their meaning. In a field where archaeological research constantly brings new data to light, this volume provides a close analysis of the most recent discoveries, as well as a critical re-evaluation of the older evidence. The book focuses not only on the major cults of Eleusis and Samothrace, but also on the lesser-known Mysteries in various parts of Greece, over a period of almost two thousand years, from the Late Bronze Age to the Roman Imperial period. In our mechanized and technology-oriented world, a book on Greek spirituality is both timely and appropriate. The authors’ inter-disciplinary approach extends beyond the archaeological evidence to cover the textual and iconographic sources and provides a better understanding of the history and rituals of those cults. Written by an international team of acknowledged experts, Greek Mysteries is an important contribution to our understanding of Greek religion and society. Michael B. Cosmopoulos is the Hellenic Government–Karakas Foundation Profes- sor of Greek Studies and Professor of Greek Archaeology at the University of Missouri-St. -
Mystery Cults of the Greco-Roman Era
Mystery cults of the Greco-Roman era 1. What is a mystery religion or mystery cult? The word mysterious refers to a secret - something that is under lock and key. The Mystery cults kept their teachings and religious rites secret from those outside the cult. Admission to such a worship community, was usually carried out through special initiation rites. The so called mystes were only admitted if they swore to keep silence. Surely this is why the word mystery today in general means "secret". On the other hand the sillaba "My" comes from "Linear B", the writing of Mycenae … Mycenae that was the culture of the people with the myth of the beautiful Helena and trojan war … and refers to the consecration of a dignitary (die Weihe eines Würdenträgers). So myth, myste and mystery are from a family of words and mysterious worship can also be understood as the sacred consecration of a myth and a deity. 2. When and where did these mystery cults take place? Probably this form was used to initiate priestresses and priests already in Sumer Mesopotamia at least 5000 years ago. I could not find prove for this yet but certainly in egypt the pharoes (4-3000 years ago) went through an initiation inactment of the myth. The main and well known period where the practice was very widely spread was from 600 BC to 300 AD, in ancient Greece and in the Roman Empire. These cults extended to all areas of influence of these cultures. So for example in Cologne in Germany was a main temple and cult centre of the goddess Isis. -
2017 Advanced Certamen Finals
2017 TSJCL CERTAMEN ADVANCED FINAL ROUND 1. What Orchomenian, fearing that his theft of a treasury would be discovered, cut off the head of his brother, Agamedes? TROPHONIUS B1. Where did Trophonius decapitate Agamedes? (IN) THE TREASURY OF HYREIUS B2. In later times, Trophonius’ oracle enjoyed a reputation for accuracy second only to that of Apollo’s at Delphi. In what Boeotian city was this oracle located? LEBADEIA 2. Using the future tense and a common idiom, say in Latin: “Let them form a plan.” CONSILIUM CAPIUNTO B1: Using the perfect tense and the same idiom, say in Latin: “Marcus, don’t form a plan!” MARCE, NE CONSILIUM CPERIS B2: Using the present tense and the same idiom, say in Latin: “Don’t form a bad plan!” CAV(T) (N) MALUM CONSILIUM CAPIS / CAPITIS 3. What minor Latin author, called mediocr vir ingeni by Quintilian, wrote an encyclopedia of artēs, of which only the portions on medicine survive? (A. CORNELIUS) CELSUS B1: During the reign of which Roman emperor did Celsus flourish? TIBERIUS B2: How many books on medicine did Celsus author? EIGHT 4. What emperor commissioned Lollius Urbicus to construct a wall in modern day Scotland? ANTONINUS PIUS B1: The Antonine Wall stretched from the Firth of Forth to what other firth? CLYDE B2: What governor of Britain was charged with completing a wall for Hadrian which stretched from Tyne to Solway? PLAUTORIUS NEPOS 5. Listen carefully to the following passage about an incident involving the tyrant Dionysius and a flatterer, Damocles, which I will read twice, and answer in ENGLISH the question about it: Dionysius, tyrannus Syracusrum, in aul magnificentissim habitbat.