25-30. Abandoned Chariots Linster P25-30
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Can you kill a god? Can he feel pain? Can you make him bleed? What do gods eat? Does Zeus delegate authority? Why does Zeus get together with Hera? Which gods are really the children of Zeus and Hera? Anthropomorphic Egyptian Greek ἡ ἀμβροσία ambrosia τὸ νέκταρ nectar ὁ ἰχώρ ichor Games and Traditions epichoric = local tradition Panhellenic = common, shared tradition Dumézil’s Three Functions of Indo-European Society (actually Plato’s three parts of the soul) religion priests τὀ λογιστικόν sovereignty 1 kings (reason) justice τὸ θυμοειδές warriors military 2 (spirit, temper) craftsmen, production τὸ ἐπιθυμητικόν farmers, economy 3 (desire, appetite) herders fertility Gaia Uranus Iapetus X Cœus Phœbe Rhea Cronos Atlas Pleione Leto gods (next slide) Maia Rhea Cronos Aphrodite? Hestia Hades Demeter Poseidon Hera Zeus Ares (et al.) Maia Leto Hephæstus Hermes Apollo Artemis Athena ZEUS Heaven POSEIDON Sea HADES Underworld ἡ Ἐστία HESTIA Latin: Vesta ἡ Ἥρα HERA Latin: Juno Boōpis Cuckoo Cow-Eyed (Peacock?) Scepter, Throne Argos, Samos Samos (Heraion) Argos Heraion, Samos Not the Best Marriage the poor, shivering cuckoo the golden apples of the Hesperides (the Daughters of Evening) honeymoon Temenos’ three names for Hera Daidala Athena Iris Hera Milky Way Galaxy Heracles Hera = Zeus Hephæstus Ares Eris? Hebe Eileithyia ὁ Ζεύς, τοῦ Διός ZEUS Latin: Juppiter Aegis-bearer Eagle Cloud-gatherer Lightning Bolt Olympia, Dodona ἡ ξενία xenia hospitality ὁ ὅρκος horcus ἡ δίκη oath dicē justice Dodona Olympia Crete Dodona: Gaia, Rhea, Dione, Zeus Olympia: -
ENGLISH HOME LANGUAGE GRADE 9 Reading a Myth: Persephone
ENGLISH HOME LANGUAGE GRADE 9 Reading a myth: Persephone MEMORANDUM 1. This myth explains the changing of the seasons. Which season is your favourite and why? Learners own response. Winter/Autumn/Spring/Summer✓ + reason.✓ 2. Myths are stories that explain natural occurrences and express beliefs about what is right and wrong. What natural occurrence does the bracketed paragraph explain? The paragraph relates to earthquakes and volcanos✓ that shake the earth’s core. It suggests that “fearful’ fire-breathing giants” presumably volcanos✓, heave and struggle to get free, which causes the earthquakes. ✓ 3. How do the Greeks explain how people fall in love? Eros (Cupid) the god of love✓, shoots people in the heart with a love-arrow✓ that makes them fall in love. 4. Who is Pluto? He is the “dark monarch” king of the underworld✓ otherwise known as hell. 5. A cause is an effect or action that produces a result. A result is called an effect. What effect does Eros’s arrow have on Pluto? Eros’s arrow fills Pluto’s heart with warm emotions. ✓He sees Persephone and immediately falls in love with her. ✓ 6. What is the result of Demeter’s anger at the land? The ground was no longer fertile. ✓ Nothing could grow anymore. Men and oxen worked to grow crops, but they could not. ✓ There was too much rain ✓ and too much sun✓, so the crops did not grow. The cattle died✓ due to starvation. All of mankind would die✓ of starvation. 7. How do the details that describe what happened to the earth explain natural occurrences? The paragraph suggests that drought✓ is caused by Demeter who is angry✓ with the land. -
Nagy Commentary on Euripides, Herakles
Informal Commentary on Euripides, Herakles by Gregory Nagy 97 The idea of returning from Hades implies a return from death 109f The mourning swan... Cf. the theme of the swansong. Cf. 692ff. 113 “The phantom of a dream”: cf. skias onar in Pindar Pythian 8. 131f “their father’s spirit flashing from their eyes”: beautiful rendition! 145f Herakles’ hoped-for return from Hades is equated with a return from death, with resurrection; see 297, where this theme becomes even more overt; also 427ff. 150 Herakles as the aristos man: not that he is regularly described in this drama as the best of all humans, not only of the “Greeks” (also at 183, 209). See also the note on 1306. 160 The description of the bow as “a coward’s weapon” is relevant to the Odysseus theme in the Odyssey 203 sôzein to sôma ‘save the body’... This expression seems traditional: if so, it may support the argument of some linguists that sôma ‘body’ is derived from sôzô ‘save’. By metonymy, the process of saving may extend to the organism that is destined to be saved. 270 The use of kleos in the wording of the chorus seems to refer to the name of Herakles; similarly in the wording of Megara at 288 and 290. Compare the notes on 1334 and 1369. 297 See at 145f above. Cf. the theme of Herakles’ wrestling with Thanatos in Euripides Alcestis. 342ff Note the god-hero antagonism as expressed by Amphitryon. His claim that he was superior to Zeus in aretê brings out the meaning of ‘striving’ in aretê (as a nomen actionis derived from arnumai; cf. -
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. -
A Manned Flyby Mission to Eros
The Space Congress® Proceedings 1966 (3rd) The Challenge of Space Mar 7th, 8:00 AM A Manned Flyby Mission to Eros Eugene A. Smith Northrop Space Laboratories Follow this and additional works at: https://commons.erau.edu/space-congress-proceedings Scholarly Commons Citation Smith, Eugene A., "A Manned Flyby Mission to Eros" (1966). The Space Congress® Proceedings. 1. https://commons.erau.edu/space-congress-proceedings/proceedings-1966-3rd/session-2/1 This Event is brought to you for free and open access by the Conferences at Scholarly Commons. It has been accepted for inclusion in The Space Congress® Proceedings by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. A MANNED FLYBY MISSION TO EROS Eugene A. Smith Northrop Space Laboratories Hawthorne, California Summary Are there lesser bodies, other than the moon, sufficiently interesting for an early manned Eros (433), the largest of the known close ap mission? proach asteroids, will pass within 0.15 AU of the Earth during its 1975 opposition. This close approach, Are such missions technically and economically occurring near the asteroid's descending node and feasible? perihelion, offers an early opportunity for a relatively low energy manned interplanetary mission. Such a Can such missions complement, rather than com mission could provide data important to the space pete with, the more ambitious Mars and Venus technologies, to the astro sciences, and to the utiliza flights? tion of extraterrestrial resources. Mars and Venus are the primary targets of early manned planetary This paper presents a partial answer to these questions flight, and therefore early manned planetary missions by examining the technical feasibility of a 1975 manned to other objects should support or complement the mission to the close approach asteroid Eros (433). -
Proclus and Artemis: on the Relevance of Neoplatonism to the Modern Study of Ancient Religion
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 13 | 2000 Varia Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Ancient Religion Spyridon Rangos Electronic version URL: http://journals.openedition.org/kernos/1293 DOI: 10.4000/kernos.1293 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2000 ISSN: 0776-3824 Electronic reference Spyridon Rangos, « Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Ancient Religion », Kernos [Online], 13 | 2000, Online since 21 April 2011, connection on 01 May 2019. URL : http://journals.openedition.org/kernos/1293 ; DOI : 10.4000/kernos.1293 Kernos Kernos, 13 (2000), p. 47-84. Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Andent Religion* Imagine the situation in which contemporary philosophers would find themselves if Wittgenstein introduced, in his Philosophical Investigations, the religious figure of Jesus as Logos and Son of God in order to illuminate the puzzlement ofthe private-language paradox, or if in the second division of Being and Time Heidegger mentioned the archangel Michael to support the argument of 'being toward death'. Similar is the perplexity that a modern reader is bound to encounter when, after a highly sophisticated analysis of demanding metaphysical questions about the relationship of the one and the many, finitude and infinity, mind and body, Proclus, l in ail seriousness and without the slightest touch of irony, assigns to some traditional gods of Greek polytheism a definitive place in the structure of being. -
The Thebaid Europa, Cadmus and the Birth of Dionysus
The Thebaid Europa, Cadmus and the birth of Dionysus Caesar van Everdingen. Rape of Europa. 1650 Zeus = Io Memphis = Epaphus Poseidon = Libya Lysianassa Belus Agenor = Telephassa In the Danaid, we followed the descendants of Belus. The Thebaid follows the descendants of Agenor Agenor = Telephassa Cadmus Phoenix Cylix Thasus Phineus Europa • Agenor migrated to the Levant and founded Sidon • But see Josephus, Jewish Antiquities i.130 - 139 • “… for Syria borders on Egypt, and the Phoenicians, to whom Sidon belongs, dwell in Syria.” (Hdt. ii.116.6) The Levant Levant • Jericho (9000 BC) • Damascus (8000) • Biblos (7000) • Sidon (4000) Biblos Damascus Sidon Tyre Jericho Levant • Canaanites: • Aramaeans • Language, not race. • Moved to the Levant ca. 1400-1200 BC • Phoenician = • purple dye people Biblos Damascus Sidon Tyre Agenor = Telephassa Cadmus Phoenix Cylix Thasus Phineus Europa • Zeus appeared to Europa as a bull and carried her to Crete. • Agenor sent his sons in search of Europa • Don’t come home without her! • The Rape of Europa • Maren de Vos • 1590 Bilbao Fine Arts Museum (Spain) Image courtesy of wikimedia • Rape of Europa • Caesar van Everdingen • 1650 • Image courtesy of wikimedia • Europe Group • Albert Memorial • London, 1872. • A memorial for Albert, husband of Queen Victoria. Crete Europa = Zeus Minos Sarpedon Rhadamanthus • Asterius, king of Crete, married Europa • Minos became king of Crete • Sarpedon king of Lycia • Rhadamanthus king of Boeotia The Brothers of Europa • Phoenix • Remained in Phoenicia • Cylix • Founded -
Thebaid 2: Oedipus Descendants of Cadmus
Thebaid 2: Oedipus Descendants of Cadmus Cadmus = Harmonia Aristaeus = Autonoe Ino Semele Agave = Echion Pentheus Actaeon Polydorus (?) Autonoe = Aristaeus Actaeon Polydorus (?) • Aristaeus • Son of Apollo and Cyrene • Actaeon • While hunting he saw Artemis bathing • Artemis set his own hounds on him • Polydorus • Either brother or son of Autonoe • King of Cadmeia after Pentheus • Jean-Baptiste-Camile Corot ca. 1850 Giuseppe Cesari, ca. 1600 House of Cadmus Hyrieus Cadmus = Harmonia Dirce = Lycus Nycteus Autonoe = Aristaeus Zeus = Antiope Nycteis = Polydorus Zethus Amphion Labdacus Laius Tragedy of Antiope • Polydorus: • king of Thebes after Pentheus • m. Nycteis, sister of Antiope • Polydorus died before Labdacus was of age. • Labdacus • Child king after Polydorus • Regency of Nycteus, Lycus Thebes • Laius • Child king as well… second regency of Lycus • Zethus and Amphion • Sons of Antiope by Zeus • Jealousy of Dirce • Antiope imprisoned • Zethus and Amphion raised by shepherds Zethus and Amphion • Returned to Thebes: • Killed Lycus • Tied Dirce to a wild bull • Fortified the city • Renamed it Thebes • Zethus and his family died of illness Death of Dirce • The Farnese Bull • 2nd cent. BC • Asinius Pollio, owner • 1546: • Baths of Caracalla • Cardinal Farnese • Pope Paul III Farnese Bull Amphion • Taught the lyre by Hermes • First to establish an altar to Hermes • Married Niobe, daughter of Tantalus • They had six sons and six daughters • Boasted she was better than Leto • Apollo and Artemis slew every child • Amphion died of a broken heart Niobe Jacques Louis David, 1775 Cadmus = Harmonia Aristeus =Autonoe Ino Semele Agave = Echion Nycteis = Polydorus Pentheus Labdacus Menoecius Laius = Iocaste Creon Oedipus Laius • Laius and Iocaste • Childless, asked Delphi for advice: • “Lord of Thebes famous for horses, do not sow a furrow of children against the will of the gods; for if you beget a son, that child will kill you, [20] and all your house shall wade through blood.” (Euripides Phoenissae) • Accidentally, they had a son anyway. -
Eros and Aphrodite on the North Slope of the Acropolis in Athens
EROS AND APHRODITE ON THE NORTH SLOPE OF THE ACROPOLIS IN ATHENS IN most books on the topography of Athens reference is made to the numerous small niches cut in rock at various points on the North Slope of the Acropolis,' but hitherto only in the case of one group of niches has it been possible to connect them definitely with a known sanctuary. This is the cave of Apollo where most of the niches are found and where some of the votive plaques that once occupied the niches have been discovered. From this cave as far east as the underground ascent into the citadel west of the Ereclitheum the North Slope has been carefully investigated ;2 but the eastern part is less well known. Some of the earlier topographers, however, notably Carl Boetticher,3 called attention to the niches; and in Curtius' and Kaupert's Atlas4 a plan of the North Slope is given with the several groups of niches numbered and described. The results of these investigations are restated in Judeich's Topographie von Athe;n,5 where the statement is made that so far (new edition published 1931) it has not been possible to assign the niches to any definite sanctuary. In view of these facts it seemed unlikely that any new light would be thrown on the subject without excavating, and it was not without surprise that I discovered, while looking at the architectural material built into the north wall of the Acropolis, two inscriptions cut in rock among a large number of votive niches. These inscriptions made certain, what seemed already obvious from the presence of the niches, that an ancient shrine had existed at this place, and furthermore furnished us with the information that the deities worshiped were Eros and Aphrodite. -
The God Eros N Hesiod’S Theogony, an Ancient Greek Account of Creation, the Author Names Eros Among the Very First Gods
MUSEUM FRIDAY FEATURE Staying home doesn’t mean you can’t enjoy beautiful art or visit museum exhibitions. The Museum of Art and Archaeology is launching a Friday Feature spotlighting artworks in the Museum’s collection each week. And we look forward to welcoming you back to our galleries as soon as permissible. The God Eros n Hesiod’s Theogony, an ancient Greek account of creation, the author names Eros among the very first gods. He is lauded as the “most beautiful of all the immortal gods, the limb-loosener, who overwhelms judgment Iand wise council in the breast of gods and all men.” Subsequent authors drew upon Hesiod, but further embellished the god’s overwhelming seductiveness. Aristophanes, in his Birds, implies that the god’s potency is such that he brings on a frenzy of procreation among the other gods, after he himself couples with dark Chaos. Simply put, from chaos came love, and thus love emerges as a powerful force in ancient Greek creation stories, bringing forth the family of primeval gods. But love was not a one-dimensional concept to the ancient Greeks. In fact, Hesiod’s Eros is no romantic being, but rather his power is coercive and uncontrollable. The English word “erotic” derives from the Greek “eros,” and its meaning to the ancient Greeks was one thing only: overpowering sexual desire. The poet Sappho lamented that it was a physical “torture” and others described it similarly. Different forms of love to the Greeks, such as “agape” and “philia,” carried gentler, non-sexual meanings. It comes as no surprise that the first representations of Eros depicted him as a young male god, the very symbol of reproductive potency to the ancient Greeks, who believed the fetus grew from the sperma alone, since there was no knowledge of the human egg. -
The Religious and Philosophical Assimilations of Helios in the Greek Magical Papyri Eleni Pachoumi
The Religious and Philosophical Assimilations of Helios in the Greek Magical Papyri Eleni Pachoumi HIS PAPER EXAMINES the religious and philosophical assimilations of the god Helios expressed in the Greek T magical papyri. It assesses the religious construction of Helios through his various assimilations with gods from other religious systems and with abstract epithets and philosophical concepts. Questions to be addressed are: How these manifold assimilations and the notions of ‘many-namedness’ and ‘many- formedness’ of Helios, and his various transformations, could be paralleled with or influenced by the tensions of contem- porary religious and philosophical currents in relation to the concept of ‘one and many’, or ‘the manifold one’ transcending plurality. And do the religious and philosophical assimilations of Helios reflect coherent religious attitudes? The spells to be examined are: (I) “Spell to bring the god” (PGM IV.985–1035) included in the “Spell that produces direct vision (of the divinity invoked)” (930–1114); (II) “(This is) the consecration ritual for all purposes. Spell to Helios” (IV.1596– 1715); (III) “Systasis to Helios” (III.494–611); and (IV) “Systasis with your own daimon” (VII.505–528). I. “Spell to bring the god,” θεαγωγὸς λόγος (IV.985–1035, IV A.D.) (1) Helios the greatest god, lord Horus Harpocrates The magician assimilates Helios with “the greatest god (τὸν µέγιστον θεόν), lord Horus Harpocrates,” “god of gods (θεὲ θεῶν),” whom he invokes (IV.987–988, 999–1000, 1048–1049). Helios is also described as “the one who enlightens everything and illuminates by his own power the whole cosmos” (989– ————— Greek, Roman, and Byzantine Studies 55 (2015) 391–413 2015 Eleni Pachoumi 392 THE ASSIMILATIONS OF HELIOS 991).1 In the hymn “To Helios” (939–948) Helios is also des- cribed as “gathering up the clover of the golden bean” (941) and identified with Harpocrates, “the god seated on a lotus, decorated with rays,” as he is described at the end of the spell at the moment of his expected revelation to the magician (1107–1108). -
Greek Gods/Mythology Notes - Information on the Greek Belief System Comes from Many Sources
Greek Gods/Mythology Notes - Information on the Greek belief system comes from many sources. Unlike followers of religions such as Christianity, Judaism, & Islam, the Greeks did not have a single sacred text, such as the Bible or Koran from which their beliefs and religious practices derived. Instead, they generally used oral traditions, passed on by word of mouth, to relate sacred stories. Priest and priestesses to various gods would also guide people in worship in various temples across Greece. We know something about these beliefs because Greek poets such as Homer, Hesiod and Pindar, and Greek dramatists such as Euripides, Aristophanes & Sophocles mention the myths in their various works. Greek mythology, however, was not static- it was constantly changing and evolving. Thus, there are often many different versions (and some that are contradictory toward one another) of the various Greek myths. Thus, some of the example myths you read in here may differ from ones you have previously heard. It does not necessarily make either version “wrong”- simply different. - The Greeks had many Gods & Goddesses- over three thousand if one were to count the many minor gods and goddesses. These deities made up the Greek pantheon, a word used to mean all the gods and goddesses (from the Greek word “pan” meaning all, and “theos” meaning gods). However, throughout Greece, there were always twelve (called the Twelve Olympians) that were the most important. They are: 1. Zeus 2. Hera 3. Poseidon 4. Athena 5. Apollo 6. Artemis 7. Hephaestus 8. Ares 9. Hermes 10. Aphrodite 11. Demeter 12. Dionysus 13.