Dido and Aeneas Virgilian Influence on Henry Purcell
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Vergil's Nisus and the Language of Self-Sacrifice In
Vergil’s Nisus and the Language of Self-Sacrifice in Paradise Lost LEAH WHITTINGTON Princeton University When the Son of God offers to die for mankind in book 3 of Paradise Lost (1667), readers who have been tempted to join the devil’s party for the first two books of the poem confront an unsettling dramatic scene: the assembly in heaven is staged as a mirror image of the demonic council at Pandemonium. The listening host suddenly grows quiet, and a solitary hero figure emerges out of the silence to take on the burden of raising the collective fortune. Placed beside the Son’s promise to atone for man’s sin with his death, Satan’s exploratory mission to earth comes into focus as a fallen reflection of self-sacrifice, a self-aggrandiz- ing perversion of the poem’s heroic ideal now articulated in the Son. This moment of internal self-reference has often been identified as part of Milton’s didactic strategy to confront the reader with proof of his own fallenness,1 but it is less often recognized that the Son’s speech to the angelic host makes use of an allusion that gives it a central place in the story of Milton’s engagement with classical epic.2 When the Son 1. See Stanley Fish, Surprised by Sin (Berkeley: University of California Press, 1971). Fish famously argues that the heroic portrayal of Satan is part of a larger narrative strategy by which Milton provokes the reader ‘‘with evidence of his corruption’’ and forces him ‘‘to refine his perceptions so that his understanding will be once more proportionable to truth’’ (xiii). -
Hamilton's Theseus.Pdf
'1 I\!I, 208 Mythology lnstantlysaw his opportunity. He went straight to the pal- ace and entered the hall. As he stood at the entrance, Athena's shining buckler on his breast, the silver wallet at his side, he drew the eyes of every man there. Then before 1\' any could look away he held up the Gorgon's head; and at the sight one and all, the cruel King and his servile courtiers, were turned into stone. There they sat, a row of statues, each, ! as it were, frozen stiff in the attitude he had struck when he first saw Perseus. CHAPTER II When the islanders knew themselves freed from the tyrant it was-easyfot Perseus to find Danae and Dictys. He made Theseus Dictys king of the island, but he and his mother decided that This dearest of heroes to the Athenians engaged the atten- they would go back with Andromeda to Greece and try to tion of many writers. Ovid, who lived in the Augustan Age, be reconciled to Acrisius, to see if the many years that had tells his life in detail and so does Apollodorus, in the first or passed since he had put them in the chest had not softened second century A.D. Plutarch, too, toward the end of the fi·rst century A.D. He is a prominent character in three of Eurip- him so that he would be glad to receive his daughter and ides' plays and in one of Sophocles. There are many allusions grandson. When they reached Argos, however, they found to him in ptose writers as well as poets. -
Les Troyens Die Trojaner
Hector Berlioz (1803-1869) Hector Berlioz (* 11. Dezember 1803 in La Côte-Saint-André, Département Isère; † 8. März 1869 in Paris) Les Troyens Die Trojaner Grand opéra en cinq actes Große Oper in fünf Akten Paroles de Hector Berlioz, d’après les livres II et Text von Hector Berlioz nach Teil II und IV der IV de l’Énéide de Virgile Aeneis von Vergil (und nach William Shakespeare) Erstdruck Choudens, Paris (1885); Deutsch von Bernd Feuchtner NA Bärenreiter (1969/70) Wissenschaftliche Beratung Pascal Paul-Harang Personnages BESETZUNG Énée, héros troyen, fils de Vénus et d’Anchise Äneas (trojanischer Held, Sohn der Venus und (ténor) des Anchises) Ŕ Jugendlicher Heldentenor Chorèbe, jeune prince d’Asie, fiancé de Choröbus / Schatten des Choröbus (junger Fürst Cassandre (baryton) aus Asien, Verlobter der Kassandra) Ŕ Bariton Panthée, prêtre troyen, ami d’Énée (basse) Panthus (trojanischer Priester, Freund des Äneas) Ŕ Bass Narbal, ministre de Didon (basse) Narbal (Minister der Dido) Ŕ Bass Iopas, poète tyrien de la cour de Didon (ténor) Iopas (Dichter am Hof der Dido) Ŕ Tenor Ascagne, jeune fils d’Énée (15 ans) (soprano) Askanius (Sohn des Aeneas, 15 Jahre) Ŕ Sopran/Mezzosopran Cassandre, prophétesse troyenne, fille de Priam Kassandra / Schatten der Kassandra (trojanische (mezzo-soprano) Seherin, Tochter des Priamos) Ŕ Dramatischer Mezzosopran Didon, reine de Carthage, veuve de Sichée Dido (Königin von Karthago, Witwe des Fürsten prince de Tyr (mezzo-soprano) Sychäus von Tyros) Ŕ Dramatischer Sopran Anna, sœur de Didon (contralto) Anna (Schwester -
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. -
Das Tragico Fine Auf Venezianischen Opernbühnen Des Späten 18
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Heidelberger Dokumentenserver Das tragico fine auf venezianischen Opernbühnen des späten 18. Jahrhunderts Textband Inauguraldissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Ruprecht-Karls-Universität Heidelberg Zentrum für Europäische Geschichts- und Kulturwissenschaften Musikwissenschaftliches Seminar vorgelegt bei Prof. Dr. Silke Leopold von Katharina Kost November 2004 INHALT DANKSAGUNG............................................................................................. IV TEIL I: DIE FRAGE EINLEITUNG .................................................................................................................... 2 Die Geschichte des tragico fine in der italienischen Oper des 18. Jahrhunderts – Forschungsüberblick ........................................................................................................ 2 Tragico fine zwischen 1695 und 1780 ......................................................................... 4 Bislang in der Forschung berücksichtigte Aspekte im Repertoire ab 1780 .................. 9 Fragestellung und Vorgehensweise ................................................................................ 15 Die Eingrenzung des Repertoires .............................................................................. 15 Das Repertoire im Überblick ..................................................................................... 18 Untersuchung anhand von Vergleichen – Dramaturgie -
Latin: Figures of Speech & Rhetorical Devices
LATIN: FIGURES OF SPEECH & RHETORICAL DEVICES ALLITERATION (L., toward the same letters) Repetition of the same sound, usually initial, in two or more words. This term normally applies to consonants and accented initial vowel (magno cum murmure montis, Aeneid 1.55). ANAPHORA (Gk., carrying back) Repetition of a word, usually at the beginning of successive clauses or phrases, for emphasis or for pathetic effect. This figure is often accompanied by asyndeton and ellipsis (hic illius arma, hic currus fuit; hoc regnum..., Aeneid 1.16-17; ubi...ubi...ubi, Aeneid 1.99-100). APOSIOPESIS (Gk., becoming silent) An abrupt failure to complete a sentence, for rhetorical effect (Quos ego - , Aeneid 1.135). APOSTROPHE (Gk., turning away) Address of an absent person or an abstraction, usually for pathetic effect (o terque quaterque beati, Aeneid 1.94). ASSONANCE (L., answer with the same sound) The close recurrence of similar sounds, usually used of vowel sounds (amissos longo socios sermone requirunt, Aeneid 1.217). ASYNDETON (Gk., not bound together) Omission of conjunctions in a closely related series (don’t confuse with anaphora). CHIASMUS (Gk., marking with diagonal lines like a X) Arrangement of pairs of words in opposite order ABBA ELLIPSE (Gk., leaving out) Is the suppression of a word or of several words of minor importance the logical expression of the thought, but necessary to the construction. It allows for brevity, force and liveliness and often unconsciously supplied. ENJAMBMENT (Fr., the act of straddling) The running over of a sentence from one verse or couplet into another so that closely related words fall in different lines (ac veluti magno in populo cum saepe coorta est seditio, Aeneid 1.148-49). -
Lesson 7 – Saul's Conversion Text: Acts 9 Main Characters: God, Jesus
Lesson 7 – Saul’s Conversion Text: Acts 9 Main Characters: God, Jesus, Saul, Ananias, Barnabas, Peter, Aeneas, Dorcas (Tabitha) Key Passages: - Acts 9:15-16 – Saul had been chosen by the Lord to preach to the Gentiles and others. - Acts 9:18-20 – Once Saul had been healed of his blindness, he immediately obeyed and preached. Main Storyline: After Stephen was stoned, Saul became even more zealous to persecute Jesus’ disciples, whom he believed were blaspheming God. He asked the high priest for written permission to go to the synagogues in Damascus to arrest any disciples of Christ that he could find. He was granted his request, and he and some other men began the journey to Damascus to continue the persecution of the church. As Saul and the other men approached Damascus, suddenly, a light shone around Saul from Heaven. Saul was stunned, and he fell to the ground. Then he heard a voice which asked, “Saul, Saul, why are you persecuting me?” Saul recognized the authority of the one speaking and asked, “Who are you, Lord?” The Lord responded, “I am Jesus, whom you are persecuting…” Saul trembled and was astonished when he heard Jesus reveal himself. He asked Jesus what he should do, and Jesus instructed him to go to Damascus for further instructions. The other men with Saul could not understand what was happening. When Saul got up from the ground, he realized that he had been blinded and could not see. The other men led him to Damascus, where he fasted for three days, still blind. -
Queen Anne and the Arts
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by MURAL - Maynooth University Research Archive Library TRANSITS Queen Anne and the Arts EDITED BY CEDRIC D. REVERAND II LEWISBURG BUCKNELL UNIVERSITY PRESS 14_461_Reverand.indb 5 9/22/14 11:19 AM Published by Bucknell University Press Copublished by The Rowman & Littlefield Publishing Group, Inc. 4501 Forbes Boulevard, Suite 200, Lanham, Maryland 20706 www.rowman.com Unit A, Whitacre Mews, 26-34 Stannery Street, London SE11 4AB All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the publisher, except by a reviewer who may quote passages in a review. British Library Cataloguing in Publication Information Available Library of Congress Cataloging-in-Publication Data <insert CIP data> ™ The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI/NISO Z39.48-1992. Printed in the United States of America 14_461_Reverand.indb 6 9/22/14 11:19 AM CONTENTS List of Illustrations ix Acknowledgments xiii Introduction 1 1 “Praise the Patroness of Arts” 7 James A. Winn 2 “She Will Not Be That Tyrant They Desire”: Daniel Defoe and Queen Anne 35 Nicholas Seager 3 Queen Anne, Patron of Poets? 51 Juan Christian Pellicer 4 The Moral in the Material: Numismatics and Identity in Evelyn, Addison, and Pope 59 Barbara M. Benedict 5 Mild Mockery: Queen Anne’s Era and the Cacophony of Calm 79 Kevin L. -
Dido Y Eneas Ópera En Tres Actos
Conciertos pa ra Escolares FUNDACIÓN C AJA MADRID Coordin1a0d/o1r3a apñeodas gógica Ana Hernández Sanchiz Dido y Eneas Ópera en tres actos de Henry Purcell Guía Didáctica Ana Hernández Sanchiz DIDO Y ENEAS Conciertos para Escolares de la Fundación Caja Madrid 10 a 13 años Índice EL ESPECTÁCULO..........................................................................................3 LA ÓPERA BARROCA INGLESA....................................................................4 DIDO Y ENEAS o La ópera........................................................................................6 o Los autores: Henry Purcell y Nahum Tate..................................7 o El argumento................................................................................8 o Los intérpretes...............................................................................9 o Dido y Eneas en el arte.............................................................12 EL TEATRO DE SOMBRAS.............................................................................14 ACTIVIDADES 1. A modo de obertura.................................................................15 2. Versionando la versión.............................................................17 3. En viñetas...................................................................................18 4. Para cantar y tocar... el corazón de Dido.............................19 5. El lamento de la reina...............................................................20 6. Asómbrate..................................................................................21 -
Virgil, Aeneid 11 (Pallas & Camilla) 1–224, 498–521, 532–96, 648–89, 725–835 G
Virgil, Aeneid 11 (Pallas & Camilla) 1–224, 498–521, 532–96, 648–89, 725–835 G Latin text, study aids with vocabulary, and commentary ILDENHARD INGO GILDENHARD AND JOHN HENDERSON A dead boy (Pallas) and the death of a girl (Camilla) loom over the opening and the closing part of the eleventh book of the Aeneid. Following the savage slaughter in Aeneid 10, the AND book opens in a mournful mood as the warring parti es revisit yesterday’s killing fi elds to att end to their dead. One casualty in parti cular commands att enti on: Aeneas’ protégé H Pallas, killed and despoiled by Turnus in the previous book. His death plunges his father ENDERSON Evander and his surrogate father Aeneas into heart-rending despair – and helps set up the foundati onal act of sacrifi cial brutality that caps the poem, when Aeneas seeks to avenge Pallas by slaying Turnus in wrathful fury. Turnus’ departure from the living is prefi gured by that of his ally Camilla, a maiden schooled in the marti al arts, who sets the mold for warrior princesses such as Xena and Wonder Woman. In the fi nal third of Aeneid 11, she wreaks havoc not just on the batt lefi eld but on gender stereotypes and the conventi ons of the epic genre, before she too succumbs to a premature death. In the porti ons of the book selected for discussion here, Virgil off ers some of his most emoti ve (and disturbing) meditati ons on the tragic nature of human existence – but also knows how to lighten the mood with a bit of drag. -
Ants and Bees in Ovid's Theater
Ants and Bees in Ovid’s Theater: Ars Amatoria 1.89-100 Early in the Ars Amatoria, Ovid catalogues the best places in Rome for a prospective lover to hunt for a girlfriend. The site receiving the greatest attention is the theater. In this paper, I argue that Ovid’s use of ant and bee similes (93-96) to describe the cultissimae (97) women who attend the theater is intended to recall the relationship between Dido and Aeneas in the Aeneid, to invert it, and to demonstrate the disruptive force of love. Both similes are modeled on passages from the Aeneid. When Dido looks down from her tower on the Trojans preparing to depart, they are compared to ants (Aen. 4.402-407). When Aeneas first arrives in Carthage, he sees her people industriously building the city, like bees (Aen. 1.421-436). And so, these two similes neatly bracket the time that Aeneas spends in Carthage, and as such, the love affair between him and Dido. The ant simile puts Ovid in a similar position to Dido, looking down (we must imagine Ovid sitting in the back row of the theater) on people, who, from an elevated perspective, look small, just like ants. However, unlike Dido, Ovid is in complete control, scouting potential prey, and not Trojan escapees. Bee similes have a complicated position in the epic tradition, from the Iliad to Argonautica to the Aeneid. Bees are also used to represent ideal qualities in women (Semonides 7) and microcosms of ideal societies (Georgics 4). The passage in the Aeneid, on which Ovid models his simile, is seen through the eyes of Aeneas, as he marvels at the construction of Carthage, which seems to be an ideal society. -
Lecture 18 Good Morning and Welcome to LLT121 Classical Mythology
Lecture 18 Good morning and welcome to LLT121 Classical Mythology. In the next two or three class periods, we will be considering the goddess Artemis and her twin brother Apollo, two deities who, to a greater or lesser, extent represent this idea that the ancient Greeks must bow down before the divine. If you will recall from our last few class meetings, we talked about Dionysus, the god who was the externalization of partying, wine, and ecstatic possession, feel the power, feel the god inside you, feel the burn, and tear a few live animals apart. We also discussed the goddess Aphrodite, that wild and crazy goddess who is the externalization of the power of love, the power that, if you are lucky, at some point or another in your life, turns your mind to Jell-o and turns you into a love automaton. I wish you all such good luck. This is one half of the Greek psyche and this is one half of everybody’s psyche. The other half is represented by Artemis and Apollo, a goddess and a god who stand for getting a grip. Artemis is a virgin. She guards her virginity jealously. We’re going to go over a few stories this morning talking about what a bad career move it is to try to put the moves on the goddess Artemis. The god Apollo is not exactly chased. He is a bundle of contradictions, which represents, in and of himself, the full range of contradictions located, again, in the human psyche. When I believe it was Nietzsche who wanted to formulate his idea of the cosmic, he didn’t take out, oh, say, Artemis and Aphrodite.