Comparison Chart: Greek Vs. Roman
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Planet Names
Planet Names How do planets and their moons get their names? With the exception of Earth, all of the planets in our solar system have names from Greek or Roman mythology. This tradition was continued when Uranus, Neptune, and Pluto were discovered in more modern times. Mercury (Hermes) is the god of commerce, travel and thievery in Roman mythology. The planet probably received this name because it moves so quickly across the sky. Venus (Aphrodite) is the Roman goddess of love and beauty. The planet is aptly named since it makes a beautiful sight in the sky, with only the Sun and the Moon being brighter. Earth (Gaia) is the only planet whose English name does not derive from Greek/Roman mythology. The name derives from Old English and Germanic. There are, of course, many other names for our planet in other languages. Jupiter (Zeus) was the King of the Gods in Roman mythology, making the name a good choice for what is by far the largest planet in our solar system Mars (Ares) is the Roman god of War. The planet probably got this name due to its red color. Jupiter was the King of the Gods in Roman mythology, making the name a good choice for what is by far the largest planet in our solar system. Saturn (Cronus) is the Roman god of agriculture. Uranus is the ancient Roman deity of the Heavens, the earliest supreme god. Neptune (Poseidon), was the Roman god of the Sea. Given the beautiful blue color of this planet, the name is an excellent choice! Pluto (Hades) is the Roman god of the underworld in Roman mythology. -
The Zodiac: Comparison of the Ancient Greek Mythology and the Popular Romanian Beliefs
THE ZODIAC: COMPARISON OF THE ANCIENT GREEK MYTHOLOGY AND THE POPULAR ROMANIAN BELIEFS DOINA IONESCU *, FLORA ROVITHIS ** , ELENI ROVITHIS-LIVANIOU *** Abstract : This paper intends to draw a comparison between the ancient Greek Mythology and the Romanian folk beliefs for the Zodiac. So, after giving general information for the Zodiac, each one of the 12 zodiac signs is described. Besides, information is given for a few astronomical subjects of special interest, together with Romanian people believe and the description of Greek myths concerning them. Thus, after a thorough examination it is realized that: a) The Greek mythology offers an explanation for the consecration of each Zodiac sign, and even if this seems hyperbolic in almost most of the cases it was a solution for things not easily understood at that time; b) All these passed to the Romanians and influenced them a lot firstly by the ancient Greeks who had built colonies in the present Romania coasts as well as via commerce, and later via the Romans, and c) The Romanian beliefs for the Zodiac is also connected to their deep Orthodox religious character, with some references also to their history. Finally, a general discussion is made and some agricultural and navigator suggestions connected to Pleiades and Hyades are referred, too. Keywords : Zodiac, Greek, mythology, tradition, religion. PROLOGUE One of their first thoughts, or questions asked, by the primitive people had possibly to do with sky and stars because, when during the night it was very dark, all these lights above had certainly arose their interest. So, many ancient civilizations observed the stars as well as their movements in the sky. -
Ceificate of Auenticity
S T E V E N B A T T E L L E Ce!ificate of Au"enticity This coin has been personally inspected and determined to be an authentic ancient coin . If deemed a forgery by the ACCS, IGC, NGC, or PCGS, it may be returned at any time for a refund of the purchase price. Athens, Attica, 449-404 BC, AR Tetradrachm B076961 / U02697 17.1 Gm 25 mm Obv: Head of Athena right, wearing earring, necklace, and crested Attic helmet decorated with three olive leaves over visor and a spiral palmette on the bowl. Rev: Owl standing right with head facing, olive sprig with berry and crescent in upper left field, AOE to right; all within incuse square. Kroll 8; SNG Copenhagen 31; Dewing 1591-8 The Athenian “owl” silver tetradrachm is unquestionably one of the most influential coins of all time. During the fifth century BC, when Athens emerged as the greatest of all Greek cities, owls were the most widely used international coin and helped to spread Greek culture throughout the Mediterranean world. With the help of her powerful navy, and through the taxation of her allies, Athens accomplished to gain pre-eminance in Hellas and achieved a celebrated prosperity. The Athenian tetradrachms were well-accepted all over the Mediterranean world, while several imitations modeled on them were issued within the Persian state. The Peloponnesian War (431-404 BC) exhausted the silver resources of Athens and eventually destroyed irreparably the Athenian supremacy. With the mines lost and their treasury depleted by the ruinous cost of the Pelloponesian war with Sparta, the Athenians resorted to an emergency issue of plated silver tetradrachms. -
Transantiquity
TransAntiquity TransAntiquity explores transgender practices, in particular cross-dressing, and their literary and figurative representations in antiquity. It offers a ground-breaking study of cross-dressing, both the social practice and its conceptualization, and its interaction with normative prescriptions on gender and sexuality in the ancient Mediterranean world. Special attention is paid to the reactions of the societies of the time, the impact transgender practices had on individuals’ symbolic and social capital, as well as the reactions of institutionalized power and the juridical systems. The variety of subjects and approaches demonstrates just how complex and widespread “transgender dynamics” were in antiquity. Domitilla Campanile (PhD 1992) is Associate Professor of Roman History at the University of Pisa, Italy. Filippo Carlà-Uhink is Lecturer in Classics and Ancient History at the University of Exeter, UK. After studying in Turin and Udine, he worked as a lecturer at the University of Heidelberg, Germany, and as Assistant Professor for Cultural History of Antiquity at the University of Mainz, Germany. Margherita Facella is Associate Professor of Greek History at the University of Pisa, Italy. She was Visiting Associate Professor at Northwestern University, USA, and a Research Fellow of the Alexander von Humboldt Foundation at the University of Münster, Germany. Routledge monographs in classical studies Menander in Contexts Athens Transformed, 404–262 BC Edited by Alan H. Sommerstein From popular sovereignty to the dominion -
David Kowalczyk / 4 Poems Psychopomp Except for a Long Gray
David Kowalczyk / 4 Poems Psychopomp Except for a long gray ponytail, this word is completely bald. This word has silver skin and the sparkling eyes of a mink. Its voice is a dulcet baritone. It has a spectacularly soothing smile. It was born in Clare Day, Wyoming to Peter Pan and Queen Victoria during the Time of the Forlorn Iguanas. Unthirlable This thick-lipped word was born in Hog Jaw, Alabama to Paracelsus and Hyapatia of Alexandria. It has the soul of a buzzard and the brains of a platypus. It has the eyes of an elf and the smile of a jack rabbit. This good-looking word is somewhat of an enigma. It spends its mornings playing canasta with ghosts. This word has a wobbly heart. Whimling This word pours Glenfiddich scotch over its breakfast cereal. Its brain is made of grits and jowls. This word believes the moon is a fat, dumb angel. This word’s face is made of green cheese. This word was born during the Year of the Ostentatious Nephrologists in Magazine, Arkansas to William Randolph Hearst and Judy Garland. Ylem This word is as clear and cold as Minnesota in March. It has the liver of a saint, and the heart of a mermaid. This word is a wild blue rose. Its voice is rich and resonant. Its heart holds no room for neither hope nor fear. Its face is free as the dawn This word makes only simple promises. It always tells people, “Living is my hobby.” David Kowalczyk lives and writes in Oakfield, New York. -
Working out Minerva: Narrative Formulation of Religious Divinity in Ovid’S Metamorphoses
Working Out Minerva: Narrative Formulation of Religious Divinity in Ovid’s Metamorphoses Scholarship on the Arachne narrative in book 6 of Ovid’s Metamorphoses focuses on the meta-poetic or meta-political implications of the two tapestries. Barbara Pavlock (2009), for example, suggests that one can identify Ovid’s poetic persona within Arachne’s weavings. Ellen Oliensis (2004) suggests that the competition between Arachne and Minerva represents a contest between Ovid and the Augustan regime. This paper will examine the link between Minerva’s religious affiliation to weaving and crafting, and Ovid’s narrative structure of the Metamorphoses. For this presentation, I will argue that the organization of Minerva’s tapestry reflects the narrative organization of other stories in the Metamorphoses where Minerva’s divinity is mentioned. Ovid was well aware of Minerva’s association with weaving and crafts—in the Fasti he refers to “the goddess of a thousand crafts” (3.833), a loose translation of the title of Athena Ergane who received cult worship from craftsmen and weavers alike at a shrine located on the Athenian acropolis (cf. Mikalson 2005). I will argue that Ovid’s ekphrasis of Minerva’s tapestry in Metamorphoses reflects her divine status as the goddess of crafting. In contrast to Arachne’s tapestry, Ovid frames Minerva’s work in a pattern which William Anderson (1972: 162) calls a “perfectly centered, balanced, and framed” formulation. Ovid begins the ekphrasis with the description of the tapestry’s centerpiece. The ekphrasis starts with the twelve Olympians being present during the certamen between Minerva and Neptune (6.72-72). -
Aeneidic and Odyssean Patterns of Escape and Release in Tolkien's "The Fall of Gondolin" and the Return of the King
Volume 18 Number 2 Article 1 Spring 4-15-1992 Aeneidic and Odyssean Patterns of Escape and Release in Tolkien's "The Fall of Gondolin" and The Return of the King David Greenman Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Greenman, David (1992) "Aeneidic and Odyssean Patterns of Escape and Release in Tolkien's "The Fall of Gondolin" and The Return of the King," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 18 : No. 2 , Article 1. Available at: https://dc.swosu.edu/mythlore/vol18/iss2/1 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Sees classical influence in the quest patterns of olkienT ’s heroes. Tuor fits the pattern of Aeneas (the Escape Quest) and the hobbits in Return of the King follow that of Odysseus (the Return Quest). -
Diana (Old Lady) Apollo (Old Man) Mars (Old Man)
Diana (old lady) Dia. (shuddering.) Ugh! How cold the nights are! I don't know how it is, but I seem to feel the night air a great deal more than I used to. But it is time for the sun to be rising. (Calls.) Apollo. Ap. (within.) Hollo! Dia. I've come off duty - it's time for you to be getting up. Enter APOLLO. He is an elderly 'buck' with an air of assumed juvenility, and is dressed in dressing gown and smoking cap. Ap. (yawning.) I shan't go out today. I was out yesterday and the day before and I want a little rest. I don't know how it is, but I seem to feel my work a great deal more than I used to. Dia. I'm sure these short days can't hurt you. Why, you don't rise till six and you're in bed again by five: you should have a turn at my work and just see how you like that - out all night! Apollo (Old man) Dia. (shuddering.) Ugh! How cold the nights are! I don't know how it is, but I seem to feel the night air a great deal more than I used to. But it is time for the sun to be rising. (Calls.) Apollo. Ap. (within.) Hollo! Dia. I've come off duty - it's time for you to be getting up. Enter APOLLO. He is an elderly 'buck' with an air of assumed juvenility, and is dressed in dressing gown and smoking cap. -
How Uniform Was the Old Norse Religion?
II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005). -
Let's Think About This Reasonably: the Conflict of Passion and Reason
Let’s Think About This Reasonably: The Conflict of Passion and Reason in Virgil’s The Aeneid Scott Kleinpeter Course: English 121 Honors Instructor: Joan Faust Essay Type: Poetry Analysis It has long been a philosophical debate as to which is more important in human nature: the ability to feel or the ability to reason. Both functions are integral in our composition as balanced beings, but throughout history, some cultures have invested more importance in one than the other. Ancient Rome, being heavily influenced by stoicism, is probably the earliest example of a society based fundamentally on reason. Its most esteemed leaders and statesmen such as Cicero and Marcus Aurelius are widely praised today for their acumen in affairs of state and personal ethics which has survived as part of the classical canon. But when mentioning the classical canon, and the argument that reason is essential to civilization, a reader need not look further than Virgil’s The Aeneid for a more relevant text. The Aeneid’s protagonist, Aeneas, is a pious man who relies on reason instead of passion to see him through adversities and whose actions are foiled by a cast of overly passionate characters. Personages such as Dido and Juno are both portrayed as emotionally-laden characters whose will is undermined by their more rational counterparts. Also, reason’s importance is expressed in a different way in Book VI when Aeneas’s father explains the role reason will play in the future Roman Empire. Because The Aeneid’s antagonists are capricious individuals who either die or never find contentment, the text very clearly shows the necessity of reason as a human trait for survival and as a means to discover lasting happiness. -
Triangular Numbers in Henry Peacham's Minerva Britanna
Brief Chronicles IV (2012-13) 89 Triangular Numbers in Henry Peacham’s Minerva Britanna: A Study in Jacobean Literary Form Roger Stritmatter his article investigates the presence of a concealed and previously undetected numerical symbolism in a Stuart-era emblem book, Henry TPeacham’s Minerva Britanna (1611). Although alien to modern conceptions of art, emblem books constitute one of the most widely published and popular genres in early modern book production. Drawing from an eclectic tradition of literary, religious, and iconological traditions, the emblem book combined words and images into complex patterns of signification, often of a markedly didactic character. Popular in all the European vernaculars, it appealed to a wide range of Renaissance readers, from the nearly illiterate (by virtue of its illustrated nature) to the most erudite (by virtue of its reputation for dazzling displays of intellectual and aesthetic virtuosity). By convention the emblem was divided into three parts: superscriptio, pictura, and subscriptio: the superscriptio was the short legend or motto that typically appeared at the top of the page; below it appeared the pictura – the emblem per se – followed by the subscriptio, a longer responsive analysis, usually written in verse, which completed the design. While emblem book scholars still debate the exact relationship between the three parts – and no doubt individual emblem writers themselves sometimes conceived of it in different ways, Deitrich Walter Jöns’ definition constitutes a useful and standard point -
Forward and Backward Private Searchable Encryption from Constrained Cryptographic Primitives
Forward and Backward Private Searchable Encryption from Constrained Cryptographic Primitives Raphael Bost∗ Brice Minaudy Olga Ohrimenkoz Abstract Using dynamic Searchable Symmetric Encryption, a user with limited storage resources can securely outsource a database to an untrusted server, in such a way that the database can still be searched and updated efficiently. For these schemes, it would be desirable that updates do not reveal any information a priori about the modifications they carry out, and that deleted results remain inaccessible to the server a posteriori. If the first property, called forward privacy, has been the main motivation of recent works, the second one, backward privacy, has been overlooked. In this paper, we study for the first time the notion of backward privacy for searchable encryption. After giving formal definitions for different flavors of backward privacy, we present several schemes achieving both forward and backward privacy, with various efficiency trade-offs. Our constructions crucially rely on primitives such as constrained pseudo-random functions and punc- turable encryption schemes. Using these advanced cryptographic primitives allows for a fine-grained control of the power of the adversary, preventing her from evaluating functions on selected inputs, or de- crypting specific ciphertexts. In turn, this high degree of control allows our SSE constructions to achieve the stronger forms of privacy outlined above. As an example, we present a framework to construct forward-private schemes from range-constrained pseudo-random functions. Finally, we provide experimental results for implementations of our schemes, and study their practical efficiency. 1 Introduction Symmetric Searchable Encryption (SSE) enables a client to outsource the storage of private data to an untrusted server, while retaining the ability to issue search queries over the outsourced data.