Birds by the Wayside in Greece
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The Labours of Heracles (Part 1)
The Labours of Heracles (part 1) Long ago, a baby boy was asleep in a nursery. The door was open to let the cool breeze waft into the room. However, it was not just the air that could enter the room. First one, and then a second snake slithered in through the gap. They had been sent by the goddess Hera, Queen of Heaven. It’s hard to understand how anyone, even a goddess, could hold anything against innocent children, but her immortal heart was filled with hatred for the baby boy. His mother was a human woman, but his father was none other than Zeus, Lord of Heaven, and husband of Hera. In short, Hera was jealous. The snakes slid towards the bed. The baby stretched and yawned. The viper who was out in front stuck out his tongue and hissed. It reared its head to see if it could reach the top of the mattress. That was the last thing it did, because the boy shot out his hand and grabbed it by the neck. The other snake slid swiftly across the floor towards him, but the child grabbed that one too and began to shake it violently. The nurse heard the commotion came rushing into the nursery, but it was too late – for the snakes. The boy, whose name was Heracles, had killed them both. The boy grew into a teenager, and he was without doubt the strongest human who had ever walked on the face of the Earth. Still young, he was a formidable sight, with his towering height and his huge muscles. -
Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal Danielle Van Oort [email protected]
Marshall University Marshall Digital Scholar Theses, Dissertations and Capstones 2016 Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal Danielle Van Oort [email protected] Follow this and additional works at: http://mds.marshall.edu/etd Part of the European History Commons, History of Religion Commons, and the Music Commons Recommended Citation Van Oort, Danielle, "Rest, Sweet Nymphs: Pastoral Origins of the English Madrigal" (2016). Theses, Dissertations and Capstones. Paper 1016. This Thesis is brought to you for free and open access by Marshall Digital Scholar. It has been accepted for inclusion in Theses, Dissertations and Capstones by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected], [email protected]. REST, SWEET NYMPHS: PASTORAL ORIGINS OF THE ENGLISH MADRIGAL A thesis submitted to the Graduate College of Marshall University In partial fulfillment of the requirements for the degree of Master of Arts in Music Music History and Literature by Danielle Van Oort Approved by Dr. Vicki Stroeher, Committee Chairperson Dr. Ann Bingham Dr. Terry Dean, Indiana State University Marshall University May 2016 APPROVAL OF THESIS We, the faculty supervising the work of Danielle Van Oort, affirm that the thesis, Rest Sweet Nymphs: Pastoral Origins of the English Madrigal, meets the high academic standards for original scholarship and creative work established by the School of Music and Theatre and the College of Arts and Media. This work also conforms to the editorial standards of our discipline and the Graduate College of Marshall University. With our signatures, we approve the manuscript for publication. ii ACKNOWLEDGEMENTS The author would like to express appreciation and gratitude to the faculty and staff of Marshall University’s School of Music and Theatre for their continued support. -
Pilgrimage in Graeco-Roman & Early Christian Antiquity : Seeing the Gods
9 Pilgrimage as Elite Habitus: Educated Pilgrims in Sacred Landscape During the Second Sophistic Marco Galli A Rita Zanotto Galli, con profonda amicizia e stima PATTERNS OF RELIGIOUS MEMORY AND PAIDEIA DURING THE SECOND SOPHISTIC Is it possible to reconstruct, at least in part, the suggestive and intricate frame that connected the monuments and images, the ritual actions, and the pilgrim who actively and subjectively participated as collector and observer of sacred experience? What indices permit us to trace the emotional reactions of pilgrims in contact with the sacred landscape? What mental processes and emotional reactions made the tangible objects (the monuments, the images, and the rites) into mental objects, and how did these become Wxed in the memory of the pilgrim? With these questions as guidelines, I shall argue that we can apply a contem- porary approach to the investigation of the social functions of ancient pilgrimage. For the exploration of the relationship between the religious experiences of the pilgrim and social instances of collective memory for the reconstruction and reactivation of a sacred traditional landscape, we may turn to a moment in history that provides an unusually dense 254 Marco Galli representation of the internal states of sacred experience.1 This is the period dubbed ‘The Second Sophistic’. It was a period virtually obsessed with the problem of memory, when even religious tradition, because it formed one of the most signiWcant communicative functions of collect- ive life, was subjected to fundamental revision within the process of social memory.2 Plutarch’s writings cast light on the role of memory and its interaction with religious tradition. -
Parthenon 1 Parthenon
Parthenon 1 Parthenon Parthenon Παρθενών (Greek) The Parthenon Location within Greece Athens central General information Type Greek Temple Architectural style Classical Location Athens, Greece Coordinates 37°58′12.9″N 23°43′20.89″E Current tenants Museum [1] [2] Construction started 447 BC [1] [2] Completed 432 BC Height 13.72 m (45.0 ft) Technical details Size 69.5 by 30.9 m (228 by 101 ft) Other dimensions Cella: 29.8 by 19.2 m (98 by 63 ft) Design and construction Owner Greek government Architect Iktinos, Kallikrates Other designers Phidias (sculptor) The Parthenon (Ancient Greek: Παρθενών) is a temple on the Athenian Acropolis, Greece, dedicated to the Greek goddess Athena, whom the people of Athens considered their patron. Its construction began in 447 BC and was completed in 438 BC, although decorations of the Parthenon continued until 432 BC. It is the most important surviving building of Classical Greece, generally considered to be the culmination of the development of the Doric order. Its decorative sculptures are considered some of the high points of Greek art. The Parthenon is regarded as an Parthenon 2 enduring symbol of Ancient Greece and of Athenian democracy and one of the world's greatest cultural monuments. The Greek Ministry of Culture is currently carrying out a program of selective restoration and reconstruction to ensure the stability of the partially ruined structure.[3] The Parthenon itself replaced an older temple of Athena, which historians call the Pre-Parthenon or Older Parthenon, that was destroyed in the Persian invasion of 480 BC. Like most Greek temples, the Parthenon was used as a treasury. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
Men and Birds
HVMAN1TAS -Vol. LII (2000) HELLMUT FLASHAR Ludwig-Maximilicms-Universitat Miinchen MEN AND BIRDS The topic of this paper is the Birds of Aristophanes. First I shall give some facts for those who might not wholly remember this comedy. The Birds, which is with 1765 lines, 22 roles and at least 5 actors the longest of all extant classical tragedies, was first produced in 414 BC, under rather turbulent political circumstances in Athens. The Sicilian expedition which had been started one year before was in full swing, even if the disaster of 413 could not yet be forseen. However, Alcibiades was recalled to stand trial for impiety, fled to Argos, was in absence condemned to death, and finally made politics against the official Athens from Sparta. These political circumstances are hardly noticed in the Birds: there are only a few marginal allusions to Nicias and the expedition against Sicily. Rather the opposite can be found: a mentality of escapism and a flight from reality, as the two main characters, Peisetairos and Euelpides, weary of Athens, leave the city to make their home in the area of the birds. This structure is certainly analogous to the Sicilian expedition — leaving Athens and heading for destinations which are distant and relatively unknown — but the comedy's atmosphere still differs greatly from this context. The political features which really dominate Aristophanes' earlier comedies are replaced by fairytale, the animal comedy known to us only from a few fragments of other poets of Old Comedy (Crates, Eupolis, Magnes), and Utopia in a literal sense, as the two main characters are going to build a new city in the nowhere of the clouds, in "Cloudcuckooland". -
The Pennsylvania State University the Graduate School College of The
The Pennsylvania State University The Graduate School College of the Liberal Arts ARISTOTELIAN TOPICS FOR PLURALIST DEMOCRACY A Thesis in Communication Arts and Sciences by Adam Cody © 2016 A. W. Cody Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts December 2016 ii The thesis of Adam Cody was reviewed and approved* by the following: Rosa A. Eberly Associate Professor of Communication Arts and Sciences and English Thesis Adviser Stephen H. Browne Professor of Communication Arts and Sciences Michele Kennerly Assistant Professor of Communication Arts and Sciences Denise Haunani Solomon Liberal Arts Research Professor of Communication Arts and Sciences Head of Communication Arts and Sciences *Signatures are on file in the Graduate School. iii ABSTRACT Rhetorical scholars distrust topos theory, fearing that attention to argumentative “spaces” will produce an overly formalized image of rhetoric. This anxiety can be attributed to Aristotle, whose Rhetoric claims that common topoi are preferable to specific topoi as premises for rhetorical argument. By reading Aristotle in conversation with the Athenian civil war (415-403 BCE), rhetorical scholars can recognize this preference as a prescriptive response to Athens’ political history. Three rhetorical texts from the period of civil war display the rhetorical capacity to build toward a position of commonality from one of particularity. The three texts attribute the discord of civil war to this particular-to-common rhetorical mode. Aristotle, attempting to correct the perception that rhetoric necessarily produces civic strife, privileges arguments premised on already existing commonality. Decoupling Aristotle’s preference for common premises from topos theory opens space for rhetorical scholars to address some twenty-first century CE problems in argumentation theory and pluralist democracy. -
Bird Communication in Ancient Greek and Roman Thought
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Jagiellonian Univeristy Repository TITLE: Bird Communication in Ancient Greek and Roman Thought AUTHOR: Katarzyna Kleczkowska PUBLISHED IN THE JOURNAL: Maska, Vol. 28 (Dec. 2015), pp. 95–106. ABSTRACT: The aim of the article is to analyse ancient Greek and Roman theories on bird communication. The author observes that the examples of bird communication were often used by ancient philosophers as arguments against the prevailing conception that only humans possessed reason. The article focuses mostly on the thought of Aristotle, Stoics, Plutarch, Sextus Empiricus, and Porphyry. It indicates strategies used by those thinkers when describing bird communication, the main themes connected with this topic, and the main consequences of the discussion on animal rationality in antiquity. KEYWORDS: communication, language, birds, reason, animal, ancient Greece, ancient Rome, philosophy, Aristotle, Stoics, Plutarch, Sextus Empiricus, Porphyry How to cite this paper? in APA: Kleczkowska, K. (2015). Bird Communication in Ancient Greek and Roman Thought. Maska, 28, 95–106. in MLA: Kleczkowska, Katarzyna. "Bird Communication in Ancient Greek and Roman Thought." Maska 28 (2015): 95–106. in Polish: Kleczkowska K., Bird Communication in Ancient Greek and Roman Thought, „Maska” 2015, nr 28, s. 95–106. Katarzyna Kleczkowska Bird Communication in Ancient Greek and Roman Thought Faculty of Philosophy, Jagiellonian University For in the other powers which we possess we are in no respect superior to other liv- ing creatures; nay, we are inferior to many in swiftness and in strength and in other resources; but, because there has been implanted in us the power to persuade each other and to make clear to each other whatever we desire, not only have we escaped the life of wild beasts, but we have come together and founded cities and made laws and invented arts; and, generally speaking, there is no institution devised by man which the power of speech has not helped us to establish1. -
Mythology in Poetry
Mythology in AP Poetry Andromeda sorrowing father was close at hand, and her mother too. They were Andromeda was the princess of Ethiopia, daughter of Cepheus and both in deep distress, though the mother had more cause to be so Cassiopeia. Cassiopeia was a boastful woman, and foolishly bragged (Metamorphoses IV 674-692) Perseus said to her parents that he that she was more beautiful than Juno, the queen of the gods, and the would kill the monster if they agree to give him their daughter's hand Nereids. In order to avenge the insult to his nymphs, Neptune sent a in marriage. They of course gave their consent, and Perseus killed the sea monster to ravage the Ethiopian coast. (Some accounts state that monster. (His exact method of doing so varies in different versions of the constellation Cetus represents the sea monster, but a more the myth. Ovid has Perseus stab the monster to death after a drawn- common view of Cetus is that he is a peaceful whale.) out, bloody battle, while other versions have the hero simply hold up the head of Medusa, turning the monster to stone.) Andromeda was The horrified king consulted Ammon, the oracle of Jupiter, who said freed, and the two joyously marry. that Neptune could be appeased only by sacrificing Cassiopeia's *Andromeda is represented in the sky as the figure of a woman with beautiful virgin daughter, Andromeda, to the monster. Andromeda her arms outstretched and chained at the wrists. was duly chained to a rock on the coast, fully exposed to the monster. -
Of Memory and Muses: the Wellsprings of Creativity
OF MEMORY AND MUSES: THE WELLSPRINGS OF CREATIVITY by Alissa Michelle Cook A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in English MONTANA STATE UNIVERSITY Bozeman, Montana April 2013 © COPYRIGHT by Alissa Michelle Cook 2013 All Rights Reserved ii APPROVAL of a thesis submitted by Alissa Michelle Cook This thesis has been read by each member of the thesis committee and has been found to be satisfactory regarding content, English usage, format, citation, bibliographic style, and consistency, and is ready for submission to The Graduate School. Michael Sexson Approved for the Department of English Philip Gaines Approved for The Graduate School Dr. Ronald W. Larsen iii STATEMENT OF PERMISSION TO USE In presenting this thesis in partial fulfillment of the requirements for a master’s degree at Montana State University, I agree that the Library shall make it available to borrowers under rules of the Library. If I have indicated my intention to copyright this thesis by including a copyright notice page, copying is allowable only for scholarly purposes, consistent with “fair use” as prescribed in the U.S. Copyright Law. Requests for permission for extended quotation from or reproduction of this thesis in whole or in parts may be granted only by the copyright holder. Alissa Michelle Cook April 2013 iv TABLE OF CONTENTS 1. INTRODUCTION ........................................................................................................ 1 2. THE MYTHOLOGICAL MUSE ................................................................................ -
Hesiod and the Thespian Festival of the Muses
Robert Lamberton- September 21st, 1991 Hesiod and the Thespian Festival of the Muses The Hesiodic tradition (from pre-5th century until just recently) has maintained that Hesiod - a mere rustic bard - had met and been tutored by the Muses near Ascra and Mount Helicon in Boeotia; inspired by them, he wrote the Theogony and Works and Days. Whether the Muses were taken literally or metaphorically, Hesiod himself, in contrast to the nameless and faceless author of the Iliad and Odyssey, was still taken as literal and the autobiographical elements in the poems as true: his feud with his brother, the homeland and resettlement of his father, etc. Local inhabitants of the town of Pyrgake pointed out to travelers the home of Hesiod, with Helicon in the background. But in the last two generations, especially as the nature of oral poetry has become clearer, a historical Hesiod has become less accepted. We will look mainly at the account given by Plutarch, himself also a Boeotian, who was born during the reign of Claudius and died during the reign of Hadrian and who wrote a commentary on Hesiod's Works and Days. There is almost no evidence of the existence of Theogony or Works and Days prior to the Hellenistic age. Musaeus and Orpheus are clearly legendary characters, but Hesiod gives so much detail about himself in the works that it has been hard to see him as merely a literary construct. Plutarch, who may have written a life of Hesiod, believed Hesiod was a historical figure, but evidence he gives casts doubt on the integrity of some of the details of Hesiod's autobiography. -
James-Jude: - 1 of 8 - NT227 03 of 03 03 LESSON Craig L
James-Jude: James-Jude: NT227 Letters to Everyone General & Johannine Epistles LESSON 03 of 03 Archaeology & New Testament Cities Craig L. Blomberg, Ph.D. Distinguished Professor of New Testament Studies at Denver Seminary in Littleton, Colorado I. Introduction to Archaeological Evidence (Part 3) In this section, we will examine additional archaeological dis- coveries that can provide valuable information about major New Testament cities. After examining the major sites, you will be ready to apply your newfound knowledge to your culminating research paper. II. Palestine There are many sites in Palestine associated with Jesus and the New Testament, but we will just look at three major archaeologi- cal sites: Capernaum, Caesarea Philippi, and Samaria. A. Capernaum Capernaum was one of the largest of the thirty fishing towns surrounding the Sea of Galilee, located some three miles from the estuary of the Jordan to the southwest. It was here that Jesus established His headquarters for the major portion of His public ministry (Mt 4:13). In Matthew 9:1, Capernaum is called “his own town.” The recent discovery of a Roman milestone at Capernaum helps to prove a Roman road ran by the city and explains the presence of a Roman centurion in a primarily Jewish town (Mt 8:5-13; Lk 7:1-10). As a port of entry for caravans from the rich East, it is also logical Capernaum should house an important customs house, whose officer was to become a disciple of Jesus (Lk 5:27-8; Mt 9:9). The English name “Capernaum” comes from the Greek form of the Hebrew name Kefar Nahum, meaning “village of Nahum.” This Nahum, otherwise unknown to us, may have originally owned the land where the village grew up.