DOCSLIB.ORG

European Plutarch Network Congress

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
European Plutarch Network Congress “PLUTARCH AND THE ANCIENT RELIGIOUS LANDSCAPE: PAGANISM, CHRISTIANITY, GNOSIS, AND MYSTERY CULTS” HECATE IN PLUTARCH: THE CONCEPTION OF A GODDESS THROUGH THE EPITHETS European Plutarch Network Congress Faculty of Theology and Religious Studies of Groningen 27-29th September 2017 This paper aims to study the conception of Hecate in Plutarch’s time and works by gathering and commenting the presence of the goddess within the passages of the Chaeronean, considering the epithets attributed to her by the author, the divinities related and associated to her and the contexts in which she appears. Hecate is identified with Selene and compared with Anubis in religious and astral contexts; the goddess is assimilated to Ártemis, Genita Mana and Ilithyia on earth, where public and private cults and rituals took place in her honour, and also Hecate is related with Athena and Persephone in what concerns to magic and Mystery religion. Such relations and associations reveal the goddess’ complex personality which came from the threefold power, in the earth, the sea and the sky, which Hesiod attributed to her (cf. Th., 413-414). Plutarch’s conception of astral Hecate implies a change of perspective if compared to Hesiod’s account in the Theogony1and it contributes to develop the Chaldean image of the goddess following Neoplatonic conceptions. Although Plutarch is one the first literary sources for the association of Hecate and the moon (from a philosophic point of view), the Second Idyll of Theocritus is probably the oldest text (III B.C.) for such association in a magic context: Simaetha invokes Hecate α as supportive deity2 under the influence of the moon-Selene (cf. Id. II 12 ff.). Also Medea calls upon Hecate ί (cf. E., Med. 394 ff.) as we can see on a brief quotation from Plutarch: ’ π , · (cf. Bruta animalia ratione uti 986a). Later on, Hecate appears with the same magic attributions in the PGM3 (ss. III-IV A.D.) specially in eroticὐ ὕ spells,ἁ for ex.ῶ PGMὰ ὴ IVἙ 2714-27834 in which infernal Hecate is associated with Selene, Artemis 1 Cf. Hes., Th. 411-452. Studies on the figure of Hecate in the Theogony, cf. Strauss, 2003; Serafini, 2011 and idem, 2015: 51-92. 2 For Hecate as Mistress of Magic and her association with Medea and Circe, cf. Serafini, 2015: 197-258 and 223-227, respectively. 3 Cf. PGM IV 1390-1495, 2522-2567, 2618-2650; VII 686-702, etc. For Hecate in Greek Magical Papyri, cf. Serafini, 2015: 240-252. 4 Edition, translation and commentary of the text in Calvo Martínez, 2013: 207-220 and Herrero Valdés, 2016: 568-591. 1 and Persephone, or curses like PGM 2242-23475 in which Selene is characterized with typical features of Hecate-Artemis. Furthermore, two passages from Moralia (De facie 944c and De defectu oraculorum 416e) refer to the elements in the heavenly geography and allow us for identifying Hecate and Selene. In the first one (De facie 944c) the greatest crater of the moon is called “Hecate’s Recess”6 ( υ), that is, the space which daimones need to go through before arriving to moon’s surface and make amends for the faults committed while theyὸ wereὲ alive. InἙ the second text (De defectu oraculorum 416e), the moon is the (domain of Hecate). It hall be noticed that, in the first case, Hecate’s name refers to a geographical accident of the moon, while in the other example the moonῆ isἙ aά part of a space in the cosmos or a portion of a superior divinity which takes the name of Hecate. In both passages the moon is conceived as having a “mixed” ( ) composition as well as the daimones have: that is why it is considered an “earth-like star” ( ), a “star-like ό earth” ( υπ α ) and “domain of Hecate” who belongs both to the earth and the ἄ ῶ heavens ( α α α α ). Such a fact may explain the cosmologicalὀ functionί ῆ of Hecate-Selene as a liminal deity in the way that the souls must follow from theί earthὁ toῦ the ὶheavenlyὐ ί region.ῆ Ἑ ά Anubis, for his part, is a chthonian and heavenly7 deity too ( α π) so he is also intermediary and guide of the souls. According to Plutarch, ό ὤ ὁ ῦ ὶ Ὁ Anubis constitutes the contact circle ( ) between the earthly and heavenly regionsύ and he looks like a dog8 because he can see the same during the day and night. Due to the similar functions of Anubisὁ andί Hecateύ and to the fact that the dog is one of Hecate’s totemic animals9, Plutarch considers that both deities are analogue (cf. De Iside et Osiride 368e). Thus, the dog is an important iconographical element both for Anubis and Hecate10: under the three-headed appearance Hecate has one head of a dog11, she often appears 5 Edition, translation and commentary of the text in Herrero Valdés, 2016:460-496. 6 Cf. Cherniss and Helmbold, 1967: 209. 7 According to Plutarch, that is because Anubis is the son of Nephthys who rules over the netherworld and the invisible, and also because he was adopted and reared by Isis, who governs over everything which is above the Earth and is visible (cf. De Iside et Osiride, 368e). 8 As well as in PGM XVIIA 4-5: Ἄοβι, θὲ ἐί[ι αὶ ὑόι αὶ οὐάι, ύο, ύο, ύο. 9 For the association of Hecate and Anubis with the dog and the analogy of their functions (key-holders, guardians of Hades’s Doors, etc.), see Colomo, 2014. 10 Cerbero appears with Hecate in the iconography, cf. LIMC IV Hekate: 26-30. 11 Cf. Orph., A. 979: Hecate, the daughter of Tartarus (Τααόαις) and three-headed (ισσοέφαος), from her left shoulder raises a long mane horse (ἵος χαιήις) and from her right shoulder a female- dog with furious look (σσῶις σάη). Seeing in dreams three-headed Hecate standing over a pedestal means transfers and travels (cf. Artem., Onirocriticon II, 37). See dog-headed Hecate in PGM IV 2112-2116 and 2876-2880 and Hecate horse-dog-headed (ἰούω) in PGM IV 2610. Hecate’s statues with dog head, cf. Paus.Gr., alpha 7, 4; Hsch., alpha 252, 2, épsilon 1265-6 (=Eur., fr. 968; Ar., fr. 594a). About Hecate dog-headed, see Carboni, 2014: 42. The epithet ούη in PGM VII, 885 is also engraved on an amulet consecrated to triple Hecate which Colomo and Bonner relate with the guide/protector of dogs, on the same sense, Hecate-Artemis is σαάια (cf. PGM IV, 2722-2723). 2 accompanied by one or more dogs12 that address to the moon with their barking (that is, another common element between Hecate-Selene). Plutarch, talking on the animals that the Egyptians consecrate to their gods, attributes the dog to Artemis and identifies her with Hecate by quoting a verse from Euripides in which a statue of Hecate stands beside a dog and holding torches in her hands: …α α , π (fr. 968)· ‘ αα φφυ ’· (De Iside et Osiride 379d). The identification Hecate-Artemis is old and well ὶknownὸ 13, theseῆ Ἀgoddess representὡ ὐ phases of the moon:Ἑ Seleneἄ being the full moon, Artemisἔ ῃ is the waxing moon and Hecate the waning to new moon. The epithet φφ 14, proper of Hecate15, is used by Plutarch referring to the moon “bearer of light”16, to Persephone “ruler on the “heavenly Beyond”17 (“the moon of Persephone” as a regionό of the moon) and especially to planet Venus18. Hecate and Venus-Aphrodite share the epithet α α too. Nevertheless, according to Pirenne- Delforge, if Aphrodite α α19 belongs to a former tradition, Hesiod justifies the use ὐ ί of such epithet considering that Aphrodite is Uranus’ daughter, but Uranus as ὐ ί Late representation of Diana three-dog headed (cf. Cartari, 1556) has been identified with three-headed Hecate’s (cf. Seznec, 1987: 207). 12 Cf. Theoc., 2, 1-64; A.R., 3.1216-1217; Hor., Sat. 1, 8, 33-36. It is frequent in iconography, cf. LIMC IV Hekate: 994-995 so in gems, cf. BdN, 2003: 346. 13 When Hecate was introduced in the Greek pantheon, she was first identified with Artemis as they are cousins (Asteria is Leto’s sister). Such a relationship comes back to Aeschylus (Supp. 676) and some authors confuse their names, cf. Pausanias schol. Hes., fr. 23a (Artemis turns Iphigenia into Hecate), Stesich., PMGF frag. 215 Davies or E., Ph. 110. According to Sarian, Hecate’s name substitutes that of Artemis in Stat., Ach. 1, 447 and Stat., Theb. 12, 125-129 (cf. LIMC IV Hekate: 986). Also in Latin authors, cf. Val. Flac., 5, 335 and Verg., Aen. 6, 13. Epigraphic testimonies, cf. IG 12. 8. 359 in Tasos ca. 450 a.C.; IG 42. 499 in Epidauro, imperial period; IG 13. 383. 125-7 in Athens from 429/8 B.C. Both goddess share epithets like όια θηῶ and οοόφος (cf. Orph., h. 1, 8), for ex. SEG 21.541, col. 2, 10-13 (Sacrificial Calendar from Erchia, ca. 375-350 B.C.). About the name of Hecate used as an epithet of Artemis, see Freyburger and Pernot, 2005: 157, 223, 225, 485, 534, 540. 14 Cf. h.Cer. 52; B., fr. 1B, 1 Snell/Maehler; Call., fr. 466 Pf.; E., Hel. 569; Ar., Th. 858. 15 Cf. ., Tr. 968 Nauck, Hel. 569 Diggle; Ar., Th. fr. 594 Kock, 858 Coulon, van Daele; Steph., Ethnica (epitome) 178 Meineke; Eust., in D.P. 142.59 Müller; Anthologiae Graecae Appendix, Epigrammata dedicatoria en Epigrammatum anthologia Palatina cum Planudeis et appendice nova, vol.
Load more

Recommended publications
  • Myth and Reality in the Battle Between the Pygmies and the Cranes in the Greek and Roman Worlds
    ARTÍCULOS Gerión. Revista de historia Antigua ISSN: 0213-0181 http://dx.doi.org/10.5209/GERI.56960 Myth and Reality in the Battle between the Pygmies and the Cranes in the Greek and Roman Worlds Asher Ovadiah1; Sonia Mucznik2 Recibido: 19 de septiembre de 2016 / Aceptado: 23 de marzo de 2017 Abstract. Ancient writers, such as Homer, Aesop, Hecataeus of Miletus, Herodotus, Aristotle, Philostratus, Pliny the Elder, Juvenal and others have often referred to the enmity and struggle between the Pygmies and the Cranes. It seems that this folk-tale was conveyed to the Greeks through Egyptian sources. Greek and Roman visual works of art depict the Pygmies fighting against the vigorous and violent attack of the birds, which in some cases was vicious. This article sets out to examine the reasons for the literary and artistic portrayals of the Battle between the Pygmies and the Cranes (Geranomachy) in the context of the migration of the cranes in the autumn from the Caucasus (Scythian plains) to Central (Equatorial) Africa. In addition, an attempt will be made to clarify whether the literary sources and visual works of art reflect myth and/or reality. Keywords: Egypt; Ethiopia; Geranomachy; Migration; Nile; Scythia; Trojans. [en] Mito y realidad en la batalla entre los pigmeos y las grullas en el mundo griego y romano Resumen. Escritores antiguos, tales como Homero, Esopo, Hecateo de Mileto, Herodoto, Aristóteles, Filóstrato, Plinio el Viejo, Juvenal y otros se refirieron frecuentemente a la enemistad y guerra entre los pigmeos y las grullas. Es posible que este cuento popular fuese transmitido a los griegos a través de fuentes egipcias.
    [Show full text]
  • Aus: Zeitschrift Für Papyrologie Und Epigraphik 97 (1993) 29–42 © Dr
    ROBERT L. FOWLER THE MYTH OF KEPHALOS AS AN AITION OF RAIN-MAGIC (PHEREKYDES FGRHIST 3 F 34) aus: Zeitschrift für Papyrologie und Epigraphik 97 (1993) 29–42 © Dr. Rudolf Habelt GmbH, Bonn 29 THE MYTH OF KEPHALOS AS AN AITION OF RAIN-MAGIC (PHEREKYDES FGRHIST 3 F 34)1 Kephalos,2 son of Deion or Deioneus, was such a fetching youth that Eos, the goddess of the dawn, fell in love with him and carried him off from his favourite hunting-spot. But Kephalos was too much in love with his wife Prokris, daughter of Erechtheus, to heed her attentions. Angrily she let him go, but not without making insinuations about his wife's fidelity. Plagued by doubt, Kephalos decided to test Prokris, and giving out that he was leaving (either abroad or on a hunt), returned in disguise and succeeded in seducing her. In shame Prokris fled to the woods, there to hunt with Artemis. Eventually the two were reconciled, and Prokris brought gifts from Artemis (or in a variant from King Minos of Crete): a magical javelin that always hit its mark, and a hound that never failed to catch its prey. All would have been well had not Prokris then conceived doubts about her husband. From a servant she heard that he was in the habit of going to a mountain peak and calling for "Nephele", whose name of course means "Cloud," but whom Prokris takes to be a rival. She concealed herself on this peak to spy on him, and when he once again called on Nephele came forward to confront him.
    [Show full text]
  • English Abbreviations in Papyri 36, 39, 46, Authorship 58, 81 Descriptive Hypp
    INDEX OF NAMES AND SUBJECTS English abbreviations in papyri 36, 39, 46, authorship 58, 81 descriptive hypp. 37 Achilles Homeric hypp. 82 golden vase of (53) 98 learned hypp. 32 on Scyros (54) 98 Menandrean hypp. 40 sacrifice of hair (53) 98 metrical hypp. 41 Actaeon, metamorphosis of (70) 144 narrative hypp. 2, 12 Actaeon's dogs (65) 134 aegis (52) 97 builders of temples, list of (69) 140 Aenea, founded by Aeneas (52) 97 Aeneas (55) 99 Caeneus (49) 94 Aethyiae, metamorphosis of (70) 144 Callicolone (53, 54) 98 Aglauros, metamorphosis of (70) 144 Callimachus 32, 49 Alcippe (7 4) 147 incipits 2 Alcyone, metamorphosis of (70) 144 Scholia Florentina 77 alphabetic order 3 Calydon (51) 96 in catalogues 129, 132, 139, Calydonian boar-hunters 144, 146, 150, 155 (61, 62, 74) 129, 130, 148 in Ps.-Hyginus 152, 171 Cassandra (50) 95 of hypp. ~ 23, 31, 40, 4~ 51 catalogues Amalthea (52) 97 function of 156 Amalthea, horn of (53) 98 geographical 138 Ampelius Liber Memorialis 138 in Ps.-Apollodorus 155 Amphithea (74) 148 in Ps.-Clemens 133, 155 Amphitrite (56) 100 in Ps.-Hyginus Fab. 151 Antoninus Liberalis of inventions 120 ascriptions 113 Ps.-Hesiodic 133 Apollo (54) 99 readership of 156 Apollo Smintheus (48) 93 catechism 56 Apollodorus of Athens 26, 106, 114, Charites (66) 136 124, 141, 156 children of gods, see unions Areopagus (69) 143 Chimaera (65) 134 Arethusa, metamorphosis of (70) 144 Cilla (48) 93 Argo (56) 100 Clemens Al. 133, 155 Argonauts, list of (60, 61) 128, 129 Clymene (56) 100 Ariadne (56) 100 column width 23, 66, 102, 149 Arion (53) 98 Aristophanes, hypp.
    [Show full text]
  • THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus”
    “THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus” Carla Ionescu A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN HUMANITIES YORK UNIVERSITY TORONTO, ONTARIO May 2016 © Carla Ionescu, 2016 ii Abstract: Tradition states that the most popular Olympian deities are Apollo, Athena, Zeus and Dionysius. These divinities played key roles in the communal, political and ritual development of the Greco-Roman world. This work suggests that this deeply entrenched scholarly tradition is fissured with misunderstandings of Greek and Ephesian popular culture, and provides evidence that clearly suggests Artemis is the most prevalent and influential goddess of the Mediterranean, with roots embedded in the community and culture of this area that can be traced further back in time than even the arrival of the Greeks. In fact, Artemis’ reign is so fundamental to the cultural identity of her worshippers that even when facing the onslaught of early Christianity, she could not be deposed. Instead, she survived the conquering of this new religion under the guise of Mary, Mother of Jesus. Using methods of narrative analysis, as well as review of archeological findings, this work demonstrates that the customs devoted to the worship of Artemis were fundamental to the civic identity of her followers, particularly in the city of Ephesus in which Artemis reigned not only as Queen of Heaven, but also as Mother, Healer and Saviour. Reverence for her was as so deeply entrenched in the community of this city, that after her temple was destroyed, and Christian churches were built on top of her sacred places, her citizens brought forward the only female character in the new ruling religion of Christianity, the Virgin Mary, and re-named her Theotokos, Mother of God, within its city walls.
    [Show full text]
  • Plouto (Mother of Tantalus)
    Plouto (mother of Tantalus) The myth of Tantalus talks about Tantalus punishment by the Gods for his mistakes, like Tantalus dinner to gods when Tantalus killed his son Pelops and offered him to the gods. Pluto was the mother of Tantalus. Pluto was an Oceanid, the daughter of Himas. Dione was the wife of Tantalus. Tantalus and Dione had 3 children: Niobe, Broteas and Pelops. In Greek mythology, Plouto or Pluto (Ancient Greek: Πλουτώ "Wealth") was the mother of Tantalus, usually by Zeus, though the scholion to Euripides Orestes 5, names Tmolos as the father. According to Hyginus, Plouto's father was Himas, while other sources give her parents as Cronus and Rhea. She may be the same with Plouto the Oceanid and thus a daughter of Oceanus and Tethys. Plutus or Ploutos, son of Demeter and Iasion and the personification of wealth. Pluto, the Roman god of the Underworld. Plouto was the mother of Tantalus, usually by Zeus, though the scholion to Euripides Orestes 5, names Tmolos as the father. It uses material from the Wikipedia article "Plouto (mother of Tantalus)". Except where otherwise indicated, Everything.Explained.Today is © Copyright 2009-2018, A B Cryer, All Rights Reserved. Cookie policy. Tantalus is a figure from Greek mythology who was the rich but wicked king of Sipylus. For attempting to serve his own son at a feast with the gods... Tantalus was the legendary king of Sipylus, a kingdom which bordered Lydia and Phrygia. Tantalus' father was Zeus and his mother Pluto, daughter of Cronus and Rhea.
    [Show full text]
  • The History and Antiquities of the Doric Race, Vol. 1 of 2 by Karl Otfried Müller
    The Project Gutenberg EBook of The History and Antiquities of the Doric Race, Vol. 1 of 2 by Karl Otfried Müller This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: The History and Antiquities of the Doric Race, Vol. 1 of 2 Author: Karl Otfried Müller Release Date: September 17, 2010 [Ebook 33743] Language: English ***START OF THE PROJECT GUTENBERG EBOOK THE HISTORY AND ANTIQUITIES OF THE DORIC RACE, VOL. 1 OF 2*** The History and Antiquities Of The Doric Race by Karl Otfried Müller Professor in the University of Göttingen Translated From the German by Henry Tufnell, Esq. And George Cornewall Lewis, Esq., A.M. Student of Christ Church. Second Edition, Revised. Vol. I London: John Murray, Albemarle Street. 1839. Contents Extract From The Translators' Preface To The First Edition.2 Advertisement To The Second Edition. .5 Introduction. .6 Book I. History Of The Doric Race, From The Earliest Times To The End Of The Peloponnesian War. 22 Chapter I. 22 Chapter II. 39 Chapter III. 50 Chapter IV. 70 Chapter V. 83 Chapter VI. 105 Chapter VII. 132 Chapter VIII. 163 Chapter IX. 181 Book II. Religion And Mythology Of The Dorians. 202 Chapter I. 202 Chapter II. 216 Chapter III. 244 Chapter IV. 261 Chapter V. 270 Chapter VI. 278 Chapter VII. 292 Chapter VIII. 302 Chapter IX.
    [Show full text]
  • Greek Mythology Link (Complete Collection)
    Document belonging to the Greek Mythology Link, a web site created by Carlos Parada, author of Genealogical Guide to Greek Mythology Characters • Places • Topics • Images • Bibliography • Español • PDF Editions About • Copyright © 1997 Carlos Parada and Maicar Förlag. This PDF contains portions of the Greek Mythology Link COMPLETE COLLECTION, version 0906. In this sample most links will not work. THE COMPLETE GREEK MYTHOLOGY LINK COLLECTION (digital edition) includes: 1. Two fully linked, bookmarked, and easy to print PDF files (1809 A4 pages), including: a. The full version of the Genealogical Guide (not on line) and every page-numbered docu- ment detailed in the Contents. b. 119 Charts (genealogical and contextual) and 5 Maps. 2. Thousands of images organized in albums are included in this package. The contents of this sample is copyright © 1997 Carlos Parada and Maicar Förlag. To buy this collection, visit Editions. Greek Mythology Link Contents The Greek Mythology Link is a collection of myths retold by Carlos Parada, author of Genealogical Guide to Greek Mythology, published in 1993 (available at Amazon). The mythical accounts are based exclusively on ancient sources. Address: www.maicar.com About, Email. Copyright © 1997 Carlos Parada and Maicar Förlag. ISBN 978-91-976473-9-7 Contents VIII Divinities 1476 Major Divinities 1477 Page Immortals 1480 I Abbreviations 2 Other deities 1486 II Dictionaries 4 IX Miscellanea Genealogical Guide (6520 entries) 5 Three Main Ancestors 1489 Geographical Reference (1184) 500 Robe & Necklace of
    [Show full text]
  • Time and Space in the Myth of Byblis and Caunus Nereida Villagra The
    Time and Space in the Myth of Byblis and Caunus1 Nereida Villagra The plot of the myth of Byblis can be summarized as follows: Byblis and Caunus are sister and brother and one of them falls in love with the other - in some versions it is Caunus, whereas in others it is Byblis. Either way, the result is the departure of Caunus, who ends up founding a city, and Byblis’ death originating a water source that will bear her name. The first treatment of the myth appears, in a fragmentary form, in Hellenistic poetry, but it must have been known at least since the fourth century BCE, when Aristotle uses the expression Καύνιος ἔρως to refer to illicit loves.2 The tale must have become quite popular from Hellenistic times onwards, for we can find it in the poetic works of Apollonius Rhodius, Nicaenetus, Nicander, Ovid and Nonnus of Pannopolis,3 and it is also narrated by three Imperial mythographers, Parthenius, Conon and Antoninus Liberalis.4 The myth is also mentioned by Stephanus Byzantinus, Diogenianus and the scholia to Theocritus.5 In her book on Hellenistic literature, Kathryn Gutzwiller points out that tales about passion between sister and brother were a usual topic in Hellenistic literature, a 1 This paper has been written with the support of the FCT Postdoctoral scholarship SFRH/BPD/90803/2012, at the Centro de Estudos Clássicos of the Universidade de Lisboa. 2 Arist. Rh. 1402b3. See also Diog. Laert. 5.71.1; Suda κ 1138; Eust. in Dionys. Per. 533.9. Cf. Hsch. κ 1915.
    [Show full text]
  • Parthenios, Erotika Pathemata (20-36): a Commentary
    PARTHENIOS, EROTIKA PATHEMATA (20-36): A COMMENTARY A Thesis Submitted for the Degree of Doctor of Philosophy of the University of London by Evangelia Astyrakaki Department of Greek and Latin University College London University of London 1998 ProQuest Number: 10610872 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10610872 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Z to v rarcepa p,oi) Mavo^ri, cttt| pjixepa h o d ZxeMxx K a i axr|v a5e^(prj jiod 'Etara y i a t t |v aaxeipeDxri ay&jrrj xoDq. 2 ABSTRACT Many scholars dispute as to what extent Parthenios was influential on Roman poets, but only a few focus on Parthenios per se. Thus, there is not yet an English detailed commentary on his prose work, the Erotika Pathemata. However, many reasons make this prose work interesting. Firstly, the work survives in a single manuscript, making thus a critical edition requiring a special attention. Secondly, the thirty-six stories of the Erotika Pathemata have been ‘de-hydrated’, since the collection was intended to be used as a model for poetry (primarily by Parthenios himself).
    [Show full text]
  • Leto - Wikipedia, the Free Encyclopedia
    Leto - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Leto Leto From Wikipedia, the free encyclopedia In Greek mythology, Leto (/ˈliːtoʊ/; Greek: Λητώ Lētṓ; Λατώ , Lātṓ in Dorian Greek, etymology and that meaning disputed) is a daughter of the Titans Coeus and Phoebe and the sister of Asteria.[1] The Leto island of Kos is claimed as her birthplace. [2] In the Olympian scheme, Zeus is the father of her twins, [3] Apollo and Artemis, the Letoides , which Leto conceived after her hidden beauty accidentally caught the eyes of Zeus. Classical Greek myths record little about Leto other than her pregnancy and her search for a place where she could give birth to Apollo and Artemis, since Hera in her jealousy had caused all lands to shun her. Finally, she finds an island that isn't attached to the ocean floor so it isn't considered land and she can give birth. [4] This is her one active mythic role: once Apollo and Artemis are grown, Leto withdraws, to remain a dim [5] and benevolent matronly figure upon Olympus, her part already played. In Roman mythology, Leto's equivalent is Latona , a Latinization of her name, [6] influenced by Etruscan Letun . The Rape of Leto by Tityos c. 515 BC. From Vulci. Leto is third from left. In Crete, at the city of Dreros, Spyridon Marinatos uncovered an eighth-century post-Minoan hearth house temple in which there were found three unique figures of Apollo, Artemis and Leto made of Abode Island of Delos brass sheeting hammered over a shaped core ( sphyrelata ).
    [Show full text]
  • Resolving Frazer and Segal's Interpretations of the Adonis Myth
    THE ADONIS COMPLEX: RESOLVING FRAZER AND SEGAL’S INTERPRETATIONS OF THE ADONIS MYTH By Carman Romano, Haverford College Persephone: The Harvard Undergraduate Classics Journal Vol. 1, No. 1, Winter 2016 p. 46-59. http://projects.iq.harvard.edu/persephone/adonis-complex- resolving-frazers-and-segals-interpretations-adonis-myth-0 The Adonis Complex: Resolving Frazer's and Segal's Interpretations of the Adonis Myth Carman Romano Haverford College Overview In their analyses of the Adonis myth, Sir James George Frazer and Robert A. Segal cite numerous ancient variants of Adonis’ myth and evidence of the Adonia, a ritual that commemorated Adonis’ death, as evidence for their respective readings. Each emphasizes the evidence which best agrees with his own interpretive method; evidence which is itself informed by presuppositions about myth and ritual. Frazer assumes that myth should be rationalized and universalized, and believes the ritual dependent on it. He equates Adonis to Tammuz, Attis, and Osiris, other deities whose death and rebirth, he argues, represent the decay and renewal of vegetable life. Because of these presuppostions, Frazer downplays those variants of Adonis’ myth in which the deity dies a “final” death and emphasizes ritual evidence, arguing that the Adonia reenacts Adonis’ death annually.1 Segal, by contrast, presupposes the relevance of myth to psychology and ritual's ability not to reenact, but to express those same ideas present in myth. He thus employs a Jungian interpretive method, believing Adonis a Greek manifestation of the puer archetype whose myth must end in “premature death” and whose negative exemplar “dramatizes the prerequisites for membership in the polis.”2 Segal’s interpretive method requires that Adonis die a “final” death, and he prefers those variants of the myth which suppose Adonis’ death and insists that the Adonia, rather than reenact myth, expresses its ideas of sterility and immaturity.
    [Show full text]
  • Artemis and Virginity in Ancient Greece
    SAPIENZA UNIVERSITÀ DI ROMA FACOLTÀ DI LETTERE E FILOSOFIA DOTTORATO DI RICERCA IN FILOLOGIA E STORIA DEL MONDO ANTICO XXVI CICLO ARTEMIS AND VIRGINITY IN ANCIENT GREECE TUTOR COTUTOR PROF. PIETRO VANNICELLI PROF. FRANCESCO GUIZZI 2 Dedication: To S & J with love and gratitude. Acknowledgements: I first and foremost wish to thank my tutor/advisor Professor Pietro Vannicelli and Co- Tutor Professor Francesco Guizzi for agreeing to serve in these capacities, for their invaluable advice and comments, and for their kind support and encouragement. I also wish to thank the following individuals who have lent intellectual and emotional support as well as provided invaluable comments on aspects of the thesis or offered advice and spirited discussion: Professor Maria Giovanna Biga, La Sapienza, and Professor Gilda Bartoloni, La Sapienza, for their invaluable support at crucial moments in my doctoral studies. Professor Emerita Larissa Bonfante, New York University, who proof-read my thesis as well as offered sound advice and thought-provoking and stimulating discussions. Dr. Massimo Blasi, La Sapienza, who proof-read my thesis and offered advice as well as practical support and encouragement throughout my doctoral studies. Dr. Yang Wang, Princeton University, who proof-read my thesis and offered many helpful comments and practical support. Dr. Natalia Manzano Davidovich, La Sapienza, who has offered intellectual, emotional, and practical support this past year. Our e-mail conversations about various topics related to our respective theses have
    [Show full text]