Asclepius, Caduceus and Antibodies Noah Isakov
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Mythic Metamorphosis: Re-Shaping Identity in the Works of H.D. Sarah Lewis Mitchem Thesis Submitted to the Faculty of the Virgin
Mythic Metamorphosis: Re-shaping Identity in the Works of H.D. Sarah Lewis Mitchem Thesis submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Master of Arts in English Thomas Gardner, Chair Frederick M. D’Aguiar Paul Sorrentino April 13, 2007 Blacksburg, Virginia Keywords: H.D., Imagism, Mythic Metamorphoses, Asklepios Copyright (Optional) Mythic Metamorphosis: Re-shaping Identity in the Works of H.D. Sarah Lewis Mitchem Abstract In section fifteen of the poem The Walls Do Not Fall author Hilda Doolittle (H.D.) address her audience and articulates the purpose of the poet in the following lines: “we are the keepers of the secret,/ the carriers, the spinners/ of the rare intangible thread/ that binds all humanity/ to ancient wisdom,/ to antiquity;/…every concrete object/ has abstract value, is timeless/ in the dream parallel” (Trilogy 24). H.D. mined her own life for charged relationships which she then, through writing, connected to the mythic characters of antiquity whose tales embodied the same struggles she faced. Reading concrete objects as universal symbols which transcend time, her mind meshed the 20th century with previous cultures to create a nexus where the questions embedded in the human spirit are alive on multiple planes. The purpose of this research project is not to define her works as “successful” or “unsuccessful,” nor to weigh the works against each other in terms of “advancement.” Rather it is to describe the way she manipulates this most reliable of tools, mythic metamorphosis, in works stretching from her early Imagist poetry, through her long poem Trilogy, and finally into her last memoir End To Torment, taking note of the way she uses this tool to form beauty from harsh circumstances and help heal her shattered psyche. -
The Myth of the Messenger Jules Cashford
ARAS Connections Issue 3, 2011 Figure 1 The Etruscan Hermes. Terracotta statue head. Museo Nazionale di Villa Giulia, Rome. C. 500 BC. The Myth of the Messenger Jules Cashford The images in this paper are strictly for educational use and are protected by United States copyright laws. Unauthorized use will result in criminal and civil penalties. 1 ARAS Connections Issue 3, 2011 The German novelist Thomas Mann, in his address on the occasion of Freud’s 80 th birthday, spoke of myth as offering a “smiling knowledge of eternity” – such, perhaps, as is evoked by this Etruscan Hermes of 500 BC (1936, p. 89) It is impossible to define Imagination since the only definition we can make is that we are far from it when we talk about it. It is perhaps a power so ultimate that only its own numinous images can call it forth, as though we have, as it were, to ask the Imagination to imagine itself. We might say that whenever there is numinosity – a coming alive of divine presence – literally, the “nod” or “beckoning” of a god – whenever an image becomes translucent to a reality beyond itself, we are in the presence of Imagination. The images that come towards us – as divinities, daimons, soul-birds, angels, geniuses, muses – are all figures who bring messages from afar or beyond, from the heights or the depths – the realms where consciousness may not go, yet on which it rests and through which it grows. “Wisdom first speaks in images,” W. B. Yeats, says (1961, p. 95). The role of “the messenger” is to go between, and so to connect, two terms – gods or persons or worlds or states of being. -
Naming the Extrasolar Planets
Naming the extrasolar planets W. Lyra Max Planck Institute for Astronomy, K¨onigstuhl 17, 69177, Heidelberg, Germany [email protected] Abstract and OGLE-TR-182 b, which does not help educators convey the message that these planets are quite similar to Jupiter. Extrasolar planets are not named and are referred to only In stark contrast, the sentence“planet Apollo is a gas giant by their assigned scientific designation. The reason given like Jupiter” is heavily - yet invisibly - coated with Coper- by the IAU to not name the planets is that it is consid- nicanism. ered impractical as planets are expected to be common. I One reason given by the IAU for not considering naming advance some reasons as to why this logic is flawed, and sug- the extrasolar planets is that it is a task deemed impractical. gest names for the 403 extrasolar planet candidates known One source is quoted as having said “if planets are found to as of Oct 2009. The names follow a scheme of association occur very frequently in the Universe, a system of individual with the constellation that the host star pertains to, and names for planets might well rapidly be found equally im- therefore are mostly drawn from Roman-Greek mythology. practicable as it is for stars, as planet discoveries progress.” Other mythologies may also be used given that a suitable 1. This leads to a second argument. It is indeed impractical association is established. to name all stars. But some stars are named nonetheless. In fact, all other classes of astronomical bodies are named. -
Continuity in Color: the Persistence of Symbolic Meaning in Myths, Tales, and Tropes
Georgia Southern University Digital Commons@Georgia Southern University Honors Program Theses 2016 Continuity in Color: The eP rsistence of Symbolic Meaning in Myths, Tales, and Tropes McKinley May Georgia Southern University Follow this and additional works at: https://digitalcommons.georgiasouthern.edu/honors-theses Part of the Children's and Young Adult Literature Commons Recommended Citation May, McKinley, "Continuity in Color: The eP rsistence of Symbolic Meaning in Myths, Tales, and Tropes" (2016). University Honors Program Theses. 170. https://digitalcommons.georgiasouthern.edu/honors-theses/170 This thesis (open access) is brought to you for free and open access by Digital Commons@Georgia Southern. It has been accepted for inclusion in University Honors Program Theses by an authorized administrator of Digital Commons@Georgia Southern. For more information, please contact [email protected]. Continuity in Color: The Persistence of Symbolic Meaning in Myths, Tales, and Tropes An Honors Thesis submitted in partial fulfillment of the requirements for Honors in the Department of Literature and Philosophy. By McKinley May Under the mentorship of Joe Pellegrino ABSTRACT This paper examines the symbolism of the colors black, white, and red from ancient times to modern. It explores ancient myths, the Grimm canon of fairy tales, and modern film and television tropes in order to establish the continuity of certain symbolisms through time. In regards to the fairy tales, the examination focuses solely on the lesser-known stories, due to the large amounts of scholarship surrounding the “popular” tales. The continuity of interpretation of these three major colors (black, white, and red) establishes the link between the past and the present and demonstrates the influence of older myths and beliefs on modern understandings of the colors. -
Names of Botanical Genera Inspired by Mythology
Names of botanical genera inspired by mythology Iliana Ilieva * University of Forestry, Sofia, Bulgaria. GSC Biological and Pharmaceutical Sciences, 2021, 14(03), 008–018 Publication history: Received on 16 January 2021; revised on 15 February 2021; accepted on 17 February 2021 Article DOI: https://doi.org/10.30574/gscbps.2021.14.3.0050 Abstract The present article is a part of the project "Linguistic structure of binomial botanical denominations". It explores the denominations of botanical genera that originate from the names of different mythological characters – deities, heroes as well as some gods’ attributes. The examined names are picked based on “Conspectus of the Bulgarian vascular flora”, Sofia, 2012. The names of the plants are arranged in alphabetical order. Beside each Latin name is indicated its English common name and the family that the particular genus belongs to. The article examines the etymology of each name, adding a short account of the myth based on which the name itself is created. An index of ancient authors at the end of the article includes the writers whose works have been used to clarify the etymology of botanical genera names. Keywords: Botanical genera names; Etymology; Mythology 1. Introduction The present research is a part of the larger project "Linguistic structure of binomial botanical denominations", based on “Conspectus of the Bulgarian vascular flora”, Sofia, 2012 [1]. The article deals with the botanical genera appellations that originate from the names of different mythological figures – deities, heroes as well as some gods’ attributes. According to ICBN (International Code of Botanical Nomenclature), "The name of a genus is a noun in the nominative singular, or a word treated as such, and is written with an initial capital letter (see Art. -
HYADES Star and Rain Nymphs | Greek Mythology
Google Search HYADES Web Theoi Greek Name Transliteration Latin Name Translation Ὑας Hyas Sucula Rainy Ones Ὑαδες Hyades Suculae (hyô, hyetos) THE HYADES were the nymphs of the five stars of the constellation Hyades. They were daughters of the Titan Atlas who bore the starry dome of heaven upon his shoulders. After their brother Hyas was killed by a lion, the tear-soaked sisters were placed amongst the stars as the constellation Hyades. Hyas himself was transformed into the constellation Aquarius. The heliacal setting of their constellation in November marked the start of the rainy season in Greece, hence the star nymphs were known as "the Rainy Ones." According to Nonnus the Hyades were the same as the Lamides nurses of the god Dionysos. The Hyades were also closely identified with the Nysiades and Nymphai Naxiai, the other reputed nurses of the god. The Hyades were also connected with the Naiades Mysiai, in which their brother Hyas is apparently substituted for a lover, Hylas. PARENTS [1.1] ATLAS & PLEIONE (Hyginus Fabulae 192) [1.2] ATLAS & AITHRA (Musaeus Frag, Hyginus Astronomica 2.21, Ovid Fasti 5.164) [2.1] HYAS & BOIOTIA (Hyginus Astronomica 2.21) NAMES [1.1] PHAISYLE, KORONIS, KLEEIA, PHAIO, EUDORE (Hesiod Astronomy 2) [1.2] PHAESYLA, KORONIS, AMBROSIA, POLYXO, EUDORA (Hyginus Fabulae 192) [1.3] AMBROSIA, EUDORA, AESYLE (Eustathius on Homer's Iliad 1156) ENCYCLOPEDIA HY′ADES (Huades), that is, the rainy, the name of a class of nymphs, whose number, names, and descent, are described in various ways by the ancients. Their parents were Atlas and Aethra ( Ov. -
Either a Daimon, Or a Hero, Or Perhaps a God:” Mythical Residents of Subterranean Chambers
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 15 | 2002 Varia “Either a Daimon, or a Hero, or Perhaps a God:” Mythical Residents of Subterranean Chambers Yulia Ustinova Electronic version URL: http://journals.openedition.org/kernos/1385 DOI: 10.4000/kernos.1385 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2002 ISSN: 0776-3824 Electronic reference Yulia Ustinova, « “Either a Daimon, or a Hero, or Perhaps a God:” Mythical Residents of Subterranean Chambers », Kernos [Online], 15 | 2002, Online since 21 April 2011, connection on 01 May 2019. URL : http://journals.openedition.org/kernos/1385 ; DOI : 10.4000/kernos.1385 Kernos Kemos 15 (2002), p. 267-288. "Either a Daimon, or a Hero, or Perhaps a God:" Mythical Residents of Subterranean Chambers In his list of seers who uttered gods' orders and messages to mortals not only when alive, but also after their death, Strabo1 mentions "...Amphiaraos, Trophonios, Orpheus, Musaios, and the god of the Getae, formerly Zalmoxis, a Pythagorean, who is in our time Dekaineos, the diviner of Byrebistas... ,,2 Aristides groups together Trophonios, Amphiaraos, Amphilochos and the Asclepiads.3 Celsus includes Zalmoxis, Mopsos, Amphilochos, Amphiaraos, and Trophonios in his register of mortals who died and were nevertheless worshiped, whieh makes Origen wonder, "whether one of these is either a daimon, or a hero, or perhaps a god, more active than mortals" (ft ècr'tt nç èv 'toîç 'tOtQU'tOlÇ Eï'tE 8atllcov Eï'tE llPcoÇ Eï'tE Kat 8E6ç, èVEPYéOv 't!Va lldÇova ft Ka'teX av8pco1tov;).4 The bewilderment of Origen 'is reasonable, given the elusiveness of these figures. -
Honey Plays a Significant Role in the Mythology and History of Many
Rhododendron Ponticum Rhodora! if the sages ask thee why This charm is wasted on the earth and sky, Tell them, dear, that if eyes were made for seeing, Then beauty is its own excuse for being R.W. Emerson, ‘The Rhodora’ "The Delphic priestess in historical times chewed a laurel leaf but when she was a Bee surely she must have sought her inspiration in the honeycomb." Jane Ellen Harrison, Prologemena to Greek Religion Thy Lord taught the Bee To build its cells in hills, On trees and in man’s habitations; Then to eat of all The produce of the earth . From within their bodies comes a drink of varying colors, Wherein is healing for mankind. The Holy Koran 1 Mad Honey Contents Point of View and Introduction 4 A summary of the material 5 What the Substance is 7 A History of Honey a very short history of the relationship of humans and honey A Cultural History of Toxic Honey 9 mad honey in ancient Greece Mad Honey in the New World 10 the Americas and Australasia How the substance works 11 Psychopharmacology selected outbreaks symptoms external indicators and internal registers substances neurophysiological action medical treatment How the substance was used 13 Honied Consciousness: the use of toxic honey as a consciousness altering substance ancient Greece Daphne and Delphi Apollo and Daphne Rhododendron and Laurel Appendix 1 21 Classical References (key selections from the texts) -Diodorus Siculus -Homeric Hymns -Longus -Pausanias -Pliny The Elder -Xenephon Appendix II 29 More on Mellissa Appendix lll 30 Source of the Substances Botany and Sources of Grayanotoxin 2 Appendix lV 32 Honey and Medicine Ancient and Modern Appendix V 34 The Properties of Ethelyne Appendix Vl 36 Entrances: Food, Drink and Enemas Bibliography 39 3 Mad Honey Point of View and Introduction It’s no surprise to discover that honey, and the bees that produce it, play a notable role in mythology and religion throughout the world. -
The Greek Origin of Caduceum: Æsculapius
Colombia Médica Vol. 39 Nº 4, 2008 (Octubre-Diciembre) The Greek origin of caduceum: Æsculapius ARTURO G. RILLO, DR EN H* SUMMARY Introduction: Medicine history gives us the chance to reflect about the Caduceus as the synthesis of the dialectic of the sensible and spiritual life. This opens and horizon of comprehension and allow us to recover the legend of Asclepius and it’s cult with the different symbolic elements that structure it. The legend: The historic and mythological references about Asclepius’ existence gives structure to the legend in a real and not-real environment perduring in the occidental medicine tradition as a mystical reference to the deity for the medical practice. The cult: It’s based in the incubation and synthesizes healing rites and therapeutical practices, as medical as surgical; exercise, sleep cures and amusement activities. The symbol: The linguistic origin of Asclepius’ name, the symbolism of the legend protagonists and the iconographic representation of their attributes, converge in the Caduceus to represent the medical practices and ideas synthesis, all them related to the human life. Conclusion: Asclepius’ perception transcends the Olympic divinity and situates him as the healing archetype; that’s why Caduceus is consistent with the system-world representation that rules the actual medical practice. Keywords: Caduceum; Æsculapius; Æsclepius; History of medicine; Philosophy of medicine. El origen griego del caduceo: Esculapio RESUMEN Introducción: La historia de la medicina posibilita reflexionar sobre el caduceo como la síntesis de la dialéctica de la vida sensible y la espiritual. Esto abre un horizonte de comprensión y permite recuperar la leyenda de Esculapio y su culto con los diferentes elementos simbólicos que la componen. -
North Sails Superyacht Clients
NORTH SAILS SUPERYACHT CLIENTS We have been proud to work with and deliver sails for the following projects, which either already are sailing or will be launched in the year to come. If you know any of the crews of these yachts please do not hesitate to contact them to see how they feel about the sails and service they have received from us. Adela Dykstra 55m Schooner Pendennis Meteor Dykstra 50m Schooner Huisman Adele Hoek 55m Ketch Vitters Mia Cara Dubois 39m Sloop Fitzroy Anatta Dubois 66m Sloop Vitters Missy Mckeon 33m Sloop Vitters Anemoi Dubois 37m Sloop Fitzroy My Song Baltic 40m Sloop Baltic Anne Hoek 53m Sloop Vitters Mystere Tripp 43m Sloop Vitters Antares Dixon 40m Ketch Huisman Nariida Wally/Brenta 32m Ketch Wally Aquijo Tripp 85m Ketch Vitters / Oceanco Ngoni Dubois 58m Sloop Huisman Badis Briand 70m Ketch Perini Navi Nikata Nauta 35m Sloop Baltic Barong D Wally/ Frers 33m Sloop Wally Nilaya Nauta 34m Sloop Baltic Bayesian Holland 56m Sloop Perini Navi Ningaloo Dubois 45m Sloop Vitters Bella Regazza Dubois 43m Sloop Vitters Nirvana Dubois 53m Ketch Vitters Better Place Tripp/Wally 50m Sloop Wally Odin IV Frers 35m Sloop Nautor's Swan Bristolian Briand 36m Sloop CNB Panacea Frers 28m Sloop Nautor's Swan Canovo 2 Farr 42m Sloop Baltic Panthalassa Holland 56m Ketch Perini Navi Catalina Dubois 44m Ketch Vitters Path 2 J/V 34m Sloop Baltic Chimera Ted Fontaine 31m Sloop Alloy Yachts Pink Gin J/V 53m Sloop Baltic Dahlak Briand 38m Sloop Perini Navi Piropo Holland 56m Ketch Perini Navi Danneskjold Dixon 30.5m Sloop Southern Ocean -
Arcana Mundi : Magic and the Occult in the Greek and Roman Worlds : a Collection of Ancient Texts / Translated, Annotated, and Introduced by Georg Luck
o`o`o`o`o`o SECOND EDITION Arcana Mundi MAGIC AND THE OCCULT IN THE GREEK AND ROMAN WORLDS A Collection of Ancient Texts Translated, Annotated, and Introduced by Georg Luck o`o`o`o`o`o THE JOHNS HOPKINS UNIVERSITY PRESS BALTIMORE The first edition of this book was brought to publication with the generous assistance of the David M. Robinson Fund and the Andrew W. Mellon Foundation. ∫ 1985, 2006 The Johns Hopkins University Press All rights reserved. Published 1985, 2006 Printed in the United States of America on acid-free paper 2 4 6 8 9 7 5 3 1 The Johns Hopkins University Press 2715 North Charles Street Baltimore, Maryland 21218-4363 www.press.jhu.edu Library of Congress Cataloging-in-Publication Data Arcana mundi : magic and the occult in the Greek and Roman worlds : a collection of ancient texts / translated, annotated, and introduced by Georg Luck. — 2nd ed. p. cm. Includes bibliographical references (p. ) and indexes. isbn 0-8018-8345-8 (hardcover : alk. paper) isbn 0-8018-8346-6 (pbk. : alk. paper) 1. Occultism—Greece—History—Sources. 2. Occultism—Rome—History— Sources. 3. Civilization, Classical—Sources. I. Luck, Georg, 1926– bf1421.a73 2006 130.938—dc22 2005028354 A catalog record for this book is available from the British Library. For Harriet This page intentionally left blank Contents List of Texts ix Preface xiii List of Abbreviations xvii General Introduction: Exploring Ancient Magic 1 I. MAGIC Introduction 33 Texts 93 II. MIRACLES Introduction 177 Texts 185 III. DAEMONOLOGY Introduction 207 Texts 223 IV. DIVINATION Introduction 285 Texts 321 V. -
The Plague of Athens and the Cult of Asclepius: a Case Study of Collective Behavior and a Social Movement
Sociology and Anthropology 4(12): 1048-1053, 2016 http://www.hrpub.org DOI: 10.13189/sa.2016.041203 The Plague of Athens and the Cult of Asclepius: A Case Study of Collective Behavior and a Social Movement Harry Perlstadt Department of Sociology, Michigan State University, East Lansing, MI 48824, United States Copyright©2016 by authors, all rights reserved. Authors agree that this article remains permanently open access under the terms of the Creative Commons Attribution License 4.0 International License Abstract During the Peloponnesian War between in the port city of Piraeus. This marks the beginning of a new Athens and Sparta, several waves of a plague killed an belief system that dealt with the failure to combat the plague. estimated one-third of the civilian Athenian population and Asclepius whose name means “to cut open,” was cut from one-fourth of its army. Thucydides account of the plague his dead mother’s womb by his father Apollo. He was (430-426 BCE) and the subsequent rise of the cult of raised by the centaur Chiron who taught him the healing arts. Asclepius can be examined as perhaps the earliest case study His sons included Machaon and Podalirius, who served as of collective behavior and a social movement. In his account surgeons and physicians during the Trojan War and among of the plague, Thucydides reveals a sociological imagination his daughters were Hygieia (health and sanitation) and and concepts including anomie and escalating stages of Panacea (cure all). The cult of Asclepius was established collective behavior. Social movements often arise in times of towards end of the 6th century at Epidaurus, located in the sudden changes and social unrest, becoming a source of Peloponnesus across the Saronic Gulf from Athens.