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Suffering in Silence: Victims of Rape on the Tragic Stage. in PJ Finglass, & L
Finglass, P. J. (2020). Suffering in silence: victims of rape on the tragic stage. In P. J. Finglass, & L. Coo (Eds.), Female Characters in Fragmentary Greek Tragedy (pp. 87–102). Cambridge University Press. https://doi.org/10.1017/9781108861199.008 Peer reviewed version Link to published version (if available): 10.1017/9781108861199.008 Link to publication record in Explore Bristol Research PDF-document This is the author accepted manuscript (AAM). The final published version (version of record) is available online via Cambridge University Press at https://www.cambridge.org/core/books/female-characters-in-fragmentary- greek-tragedy/suffering-in-silence/527E8EDEFB0B1AE7BD4A9AA507BC72DD. Please refer to any applicable terms of use of the publisher. University of Bristol - Explore Bristol Research General rights This document is made available in accordance with publisher policies. Please cite only the published version using the reference above. Full terms of use are available: http://www.bristol.ac.uk/red/research-policy/pure/user-guides/ebr-terms/ CHAPTER 6 Suffering in silence: victims of rape on the tragic stage P. J. Finglass One of the most moving scenes in Sophocles takes place immediately after the first choral song of his Trachiniae (141–496). To the chorus, who have entered to console Deianira as she longs for the return of her husband Heracles, Deianira describes the sorrows of marriage; in her view, marriage brings pain to a woman because it constantly causes her anxiety for her husband or her children. A Messenger suddenly enters with good news: Heracles is alive, having recently triumphed in a battle, and is shortly to return. -
Teknophagy and Tragicomedy: the Mythic Burlesques of Tereus and Thyestes
This is a repository copy of Teknophagy and Tragicomedy: The Mythic Burlesques of Tereus and Thyestes. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/126374/ Version: Accepted Version Article: Haley, M orcid.org/0000-0002-7697-3568 (2018) Teknophagy and Tragicomedy: The Mythic Burlesques of Tereus and Thyestes. Ramus, 47 (2). pp. 152-173. ISSN 0048-671X https://doi.org/10.1017/rmu.2018.12 © Ramus 2019. This article has been published in a revised form in Ramus: https://doi.org/10.1017/rmu.2018.12. This version is free to view and download for private research and study only. Not for re-distribution, re-sale or use in derivative works. Reuse Items deposited in White Rose Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the White Rose Research Online record for the item. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ Ramus Submission 2017 Teknophagy and Tragicomedy: The Mythic Burlesques of Tereus and Thyestes Teknophagy (τεκνοφαγία), or child-eating, is an apt subject for tragedy. -
The Voiceless Procne and the Absent Philomela in Aristophanes' Birds
The Silence of the Shuttle: The Voiceless Procne and the Absent Philomela in Aristophanes’ Birds In the Birds, Aristophanes creates an odd, jarring sequel to Sophocles’ Tereus through the figures of Tereus and Procne: Procne and Tereus are living together among the birds as a happily reunited couple; their dead son Itys is only mentioned as a figure to be mourned; and the other events that made up the plot of Sophocles’ now fragmentary tragedy—Tereus’ rape of Procne’s sister Philomela, Procne’s subsequent murder of her own son—are not mentioned at all. Procne, furthermore, never speaks, and Philomela is completely absent, her name not even appearing in Aristophanes’ comedy. In this paper, I argue that, through Procne’s voicelessness and Philomela’s conspicuous absence, Aristophanes sets up Procne as a double for her sister, and this doubling is emblematic of the larger narrowing of women’s roles in the comic utopia of the Birds. Procne is also a double in one other, important respect: Although she is introduced as Tereus’ wife, the details given about her costuming indicate that she is costumed as a prostitute—an auletris, more specifically—and Tereus seems unconcerned with presenting her as an object of sexual fantasy to the other male birds. Thus, she occupies the roles of both a wife and a prostitute. This telescoping of female roles is part of the atmosphere of sexual freedom that Peisetairos and Euelpides hope for when they go to live among the birds; Euelpides hopes to live in a city where another man will scold him for not fondling his beautiful young son while leaving the gymnasium (Birds 137-142), and they find in Tereus a man who invites them to “play” (παίζωμεν, 660) with his beautiful and scantily clad wife. -
Actors on High: the Skene Roof, the Crane, and the Gods in Attic Drama
UC Berkeley Classical Papers Title Actors on High: The Skene Roof, the Crane, and the Gods in Attic Drama Permalink https://escholarship.org/uc/item/61w4628m Author Mastronarde, Donald J. Publication Date 1990-10-01 eScholarship.org Powered by the California Digital Library University of California Published as “Actors on High: The Skene Roof, the Crane, and the Gods in Attic Drama” in Classical Antiquity Volume 9, No. 2, October 1990, pages 247-294, ©1990 by The Regents of the University of California. Copying and Permissions notice: Authorization to copy this content beyond fair use (as specified in Sections 107 and 108 of the U. S. Copyright Law) for internal or personal use, or the internal or personal use of specific clients, is granted by the Regents of the University of California for libraries and other users, provided that they are registered with and pay the specified fee via Rightslink® on Caliber (http://caliber.ucpress.net/) or directly with the Copyright Clearance Center, http://www.copyright.com. [247]DONALD J. MASTRONARDE ACTORS ON HIGH: THE SKENE ROOF, THE CRANE, AND THE GODS IN ATTIC DRAMA* Many recent studies of Greek tragedy and comedy have shown a special interest in staging, not only with a view to antiquarian accuracy, but also in order to assess the playwrights’ techniques and skills in manipulating the visual elements of the performance for dramatic effect.1 The present study addresses a particularly controversial aspect of staging, the appearance of actors “on high.” It is generally agreed that the crane was available in the late fifth century, and it is also widely assumed that the wooden skene building of the late fifth and early fourth centuries had a flat roof, at least a part of which could serve as an additional acting space. -
An Analysis of the Portrayals of Procne and Medea in Ovid's
Philomathes The Duality of Infanticide: An Analysis of The Portrayals of Procne and Medea in Ovid’s Metamorphoses n his epic, the Metamorphoses, Ovid arranges the myth of I Jason and Medea to follow the myth of Procne and Philomela almost immediately. Because both myths end in a mother killing her children to exact revenge on her husband, the positioning of the two stories back-to-back encourages the reader to compare the narratives concerning the two mothers. In the story of Procne and Philomela, Ovid offers the reader cause to sympathize with the actions of the mother, Procne, whose sister is brutally raped and disfigured by her husband. In the story of Medea, however, Ovid portrays Medea in an exclusively callous fashion and contrasts his description of her and her actions with those of Procne. Additionally, Ovid transposes the characterization assigned typically to Medea, most notably in Euripides’ Medea, onto Procne, thus both demonstrating his command of Greek literature and presenting his version as a deliberate challenge to that of Euripides. Moreover, he actively participates in “othering” Medea, a foreigner, while he treats Procne more generously as a result of her identity as a Greek, and thus a predecessor to the Romans. Ovid most overtly manipulates the reader’s sympathies toward Procne and Medea by narrative means. In the case of Procne, Ovid spends the majority of the section describing the crime committed by Tereus against Philomela. The poet intentionally plays up the brutality of the crime writing, 1 Philomathes “he [Tereus] subdued her [Philomela] with violence, a virgin and alone, as she repeatedly cried out in vain for her father, repeatedly for her sister, to the powerful gods above all.”1 He also states, Illa tremit velut agna pavens, quae saucia cani / ore excussa lupi … (“She trembled just as a frightened lamb, which has been cast out from the jaws of a grey wolf, wounded”).2 In describing Philomela’s isolation and emphasizing her desperation to be saved by her father and sister, Ovid establishes Tereus as a horrifically cruel villain. -
Athenian Democracy at War David M
Cambridge University Press 978-1-108-42291-8 — Athenian Democracy at War David M. Pritchard Frontmatter More Information i ATHENIAN DEMOCRACY AT WAR Classical Athens perfected direct democracy. Th e plays of this ancient Greek state are still staged today. Th ese achievements are rightly revered. Less well known is the other side of this success story. Democratic Athens completely transformed warfare and became a superpower. Th e Athenian armed forces were unmatched in size and professionalism. Th is book explores the major reasons behind this military success. It shows how democracy helped the Athenians to be better soldiers. For the fi rst time David M. Pritchard studies, together, all four branches of the armed forces. He focuses on the background of those who fought Athens’ wars and on what they thought about doing so. His book reveals the common practices that Athens used right across the armed forces and shows how Athens’ pro- war culture had a big impact on civilian life. Th e book puts the study of Athenian democracy at war on an entirely new footing. David M. Pritchard is an ancient historian at the University of Queensland (Australia). He has obtained ten research fellowships in Australia, Denmark, France, the United Kingdom and the United States of America. In 2018 Pritchard is again a research fellow in the University of Strasbourg’s Institute for Advanced Study. He has authored Sport, Democracy and War in Classical Athens (Cambridge, 2013) and Public Spending and Democracy in Classical Athens (2015), edited War, Democracy and Culture in Classical Athens (Cambridge, 2010), and co- edited Sport and Festival in the Ancient Greek World (2003). -
Greek Religious Thought from Homer to the Age of Alexander
'The Library of Greek Thought GREEK RELIGIOUS THOUGHT FROM HOMER TO THE AGE OF ALEXANDER Edited by ERNEST BARKER, M.A., D.Litt., LL.D. Principal of King's College, University of London tl<s } prop Lt=. GREEK RELIGIOUS THOUGHT FROM HOMER TO THE AGE OF ALEXANDER BY F. M. CORNFORD, M.A. Fellow and Lecturer of Trinity College, Cambridge MCMXXIII LONDON AND TORONTO J. M. DENT & SONS LTD. NEW YORK: E. P. DUTTON tf CO. HOTTO (E f- k> ) loUr\ P. DOTTO/U TALKS ) f^op Lt=. 7 yt All rights reserved f PRINTED IN GREAT BRITAIN TO WALTER DE LA MARE INTRODUCTION The purpose of this book is to let the English reader see for himself what the Greeks, from Homer to Aristotle, thought about the world, the gods and their relations to man, the nature and destiny of the soul, and the significance of human life. The form of presentation is prescribed by the plan of the series. The book is to be a compilation of extracts from the Greek authors, selected, so far as possible, without prejudice and translated with such honesty as a translation may have. This plan has the merit of isolating the actual thought of the Greeks in this period from all the constructions put upon it by later ages, except in so far as the choice of extracts must be governed by some scheme in the compiler's mind, which is itself determined by the limits of his knowledge and by other personal factors. In the book itself it is clearly his business to reduce the influence of these factors to the lowest point; but in the introduction it is no less his business to forewarn the reader against some of the consequences. -
Tereus in Fragments: a Lost Play of Sophocles
TEREUS IN FRAGMENTS: A LOST PLAY OF SOPHOCLES by Lisa Maurizio Lewiston ME 04240 [email protected] Tereus in Fragments is based on an ancient Greek myth about Tereus’ (male) violence and Philomela and Procne’s (female) revenge. It has been the subject of several modern dramas, most recently Joanna Laurens’ The Three Birds. Lisa Maurizio’s Tereus in Fragments: A Lost Play of Sophocles, however, differs from most modern adaptations of this myth in several respects. Her play more closely follows ancient tragic Greek conventions, especially Sophocles’ original, though now largely lost, tragedy Tereus. Philomela, for example, is a mute character in this play, as she seems to have been in Sophocles’ Tereus. In addition, Maurizio has translated and incorporated the few lines that survive from Sophocles’ play. More notably, Maurizio focuses less on Tereus’ violence (or male violence in general, the theme of many modern adaptations of this myth) and more on Procne’s longing for her sister and the fluidity of female identity. To this end, Maurizio has incorporated women’s poetry from around the world in her script, from Sappho’s ancient Greek lyrics to Forugh Farrokhzad’s modern Iranian verse. Copyrighted by Lisa Maurizio This script is available for performance and production on the condition that the author is acknowledged and notified. Changes to the script require the author’s permission. TEREUS IN FRAGMENTS: A LOST PLAY OF SOPHOCLES CHARACTERS Procne - young woman Tereus - man Philomela - mute young woman Nurse - old woman Itys - boy Servant - old man Chorus of Sirens - 3 bird-women when no mark appears, all three speak together, otherwise different voices are indicated by *, #, ^ ACT I Procne, an Athenian princess who resides in Thrace with her husband Tereus, desires to see her sister Philomela. -
The Journal of Hellenic Studies Do We Have the End of Sophocles
The Journal of Hellenic Studies http://journals.cambridge.org/JHS Additional services for The Journal of Hellenic Studies: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Do we have the end of Sophocles' Oedipus Tyrannus? David Kovacs The Journal of Hellenic Studies / Volume 129 / November 2009, pp 53 - 70 DOI: 10.1017/S0075426900002962, Published online: 13 January 2010 Link to this article: http://journals.cambridge.org/abstract_S0075426900002962 How to cite this article: David Kovacs (2009). Do we have the end of Sophocles' Oedipus Tyrannus?. The Journal of Hellenic Studies, 129, pp 53-70 doi:10.1017/S0075426900002962 Request Permissions : Click here Downloaded from http://journals.cambridge.org/JHS, IP address: 147.91.1.45 on 23 Sep 2013 Journal of Hellenic Studies 129 (2009) 53−70 DO WE HAVE THE END OF SOPHOCLES’ OEDIPUS TYRANNUS?* Abstract: The objections against the transmitted ending of OT (1424−1530) raised by scholars since the eighteenth century and most recently by R.D. Dawe deserve to be taken seriously, but only the last 63 lines (1468−1530, called B below) are open to truly serious objections, both verbal and dramaturgical. By contrast, objections against 1424−67 (called A below) are mostly slight, and in addition they are protected by an earlier passage in the play that seems to prepare the audience for Creon’s demand that Oedipus re-enter the palace. A is genuine and gives us the end of the play as Sophocles wrote it: probably we have lost only a brief reply by Creon to Oedipus’ requests and some choral anapaests. -
Illinois Classical Studies
8 Tragic Contaminatio in Ovid's Metamorphoses: Procne and Medea; Philomela and Iphigeneia (6. 424-674); ScyUa and Phaedra (8. 19-151)^ DAVID H. J. LARMOUR Ovid's use of tragic sources in his Metamorphoses is varied and complex. The principal sources at his disposal were the Latin adaptations of Greek plays by Livius Andronicus, Naevius, Ennius, Pacuvius and Accius and the original Greek versions of Aeschylus, Sophocles, Euripides and others. That Ovid was famiUar with, and made extensive use of, the tragic tradition is not in dispute,^ but some clarification of how he incorporated this material into the Metamorphoses seems appropriate. Basically, Ovid uses tragic sources in two ways: most frequently, he structures his own account of a particular story around the traditional tragic version—in the Phaethon (1. 747-2. 339), the Pentheus (3. 511-733) and the Hecuba (13. 399-575), for instance, the canonical Euripidean treatments form the basis of the ' Line numbers pertain to the Teubner edition of W. S. Anderson (Leipzig 1985). The following works will be cited by the author's surname only: J. N. Adams, The Latin Sexual Vocabulary (Baltimore 1982); F. P. Bomer, Ovidius Metamorphase n. Kommentar, 7 vols. (Heidelberg 1969-86); I. Cazzaniga, La saga di Itys nella tradizione letteraria e mitografica Greco-Romana, 2 vols. (MUan 1950-51); H. M. Currie, "Ovid and the Roman Stage," ANRW 11 31.4 (1981) 2701-42; B. Otis. Ovid as an Epic Poei^ (Cambridge 1970); H. Jacobson, Ovid's Heroides (Princeton 1974). ^ See Currie; G. D' Anna, "La tragedia latina arcaica nelle Metamorfosi," Alii del Convegno inlernazionale Ovidiano U (Rome 1959) 217-34; S. -
The Story of Procne, Philomela, and Tereus at First Seems to Lack the Kind of Links to Contemporary Roman Ideology and Spectacul
CHAPTER 5 The story of Procne, Philomela, and Tereus at first seems to lack the kind of links to contemporary Roman ideology and spectacular praxis that formed the starting points for our reading of the Pentheus tale. Yet it is in part the deliberate turning aside of such recognizably Roman fea tures within the narrative that gives it its programmatic importance for understanding the dialogue Ovid creates between the visual experience of metamorphosis his text offers and the world of civic ritual and spec tacular performance. The tale's obviously tragic parallels, even as they confirm its status as a Greek, as opposed to Roman, story will draw our attention from the arena to the theater, another mode of spectacle that enmeshed the spectator in a complex fixing of the borders between real ity and representation. I begin by arguing that Ovid's treatment of eth nicity and gender in the episode recalls anxieties that recur specifically in discussions of the effects of theatrical performance and that, as we saw in the preceding chapter's treatment of the Pentheus episode, focusing these anxieties through the phenomenon of metamorphosis "textualizes" them, allowing his poem to comment on the theatrical experience and to reproduce it. One factor that accentuated the potential seams between what happened on a Roman stage and the real-world experience of its spectators was precisely that these foreign performances were so care fully integrated into the civic life of the Roman state. As the next stage in my argument, I try to demonstrate that Ovid creates a similar effect within his narrative by correlating a tragic view of the narrated events with other discursive frameworks: in particular, the rape of Philomela is read against the foundational historical episode of Lucretia and also em bedded within the Roman ritual calendar. -
Greek Mythology / Apollodorus; Translated by Robin Hard
Great Clarendon Street, Oxford 0X2 6DP Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Athens Auckland Bangkok Bogotá Buenos Aires Calcutta Cape Town Chennai Dar es Salaam Delhi Florence Hong Kong Istanbul Karachi Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi Paris São Paulo Shanghai Singapore Taipei Tokyo Toronto Warsaw with associated companies in Berlin Ibadan Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © Robin Hard 1997 The moral rights of the author have been asserted Database right Oxford University Press (maker) First published as a World’s Classics paperback 1997 Reissued as an Oxford World’s Classics paperback 1998 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organizations. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose this same condition on any acquirer British Library Cataloguing in Publication Data Data available Library of Congress Cataloging in Publication Data Apollodorus. [Bibliotheca. English] The library of Greek mythology / Apollodorus; translated by Robin Hard.