The Argonautica, Book 1;
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The Hellenic Saga Gaia (Earth)
The Hellenic Saga Gaia (Earth) Uranus (Heaven) Oceanus = Tethys Iapetus (Titan) = Clymene Themis Atlas Menoetius Prometheus Epimetheus = Pandora Prometheus • “Prometheus made humans out of earth and water, and he also gave them fire…” (Apollodorus Library 1.7.1) • … “and scatter-brained Epimetheus from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed” (Hesiod Theogony ca. 509) Prometheus and Zeus • Zeus concealed the secret of life • Trick of the meat and fat • Zeus concealed fire • Prometheus stole it and gave it to man • Freidrich H. Fuger, 1751 - 1818 • Zeus ordered the creation of Pandora • Zeus chained Prometheus to a mountain • The accounts here are many and confused Maxfield Parish Prometheus 1919 Prometheus Chained Dirck van Baburen 1594 - 1624 Prometheus Nicolas-Sébastien Adam 1705 - 1778 Frankenstein: The Modern Prometheus • Novel by Mary Shelly • First published in 1818. • The first true Science Fiction novel • Victor Frankenstein is Prometheus • As with the story of Prometheus, the novel asks about cause and effect, and about responsibility. • Is man accountable for his creations? • Is God? • Are there moral, ethical constraints on man’s creative urges? Mary Shelly • “I saw the pale student of unhallowed arts kneeling beside the thing he had put together. I saw the hideous phantasm of a man stretched out, and then, on the working of some powerful engine, show signs of life, and stir with an uneasy, half vital motion. Frightful must it be; for supremely frightful would be the effect of any human endeavour to mock the stupendous mechanism of the Creator of the world” (Introduction to the 1831 edition) Did I request thee, from my clay To mould me man? Did I solicit thee From darkness to promote me? John Milton, Paradise Lost 10. -
Jason and the Argonauts Pictures of …
Punctuating lists. There are different ways to write them, but some rules need to be followed. Imagine you are a sailor on the boat. What items will you take? Lists can be written in different ways. On the boat I took with me: • A first aid kit, • A sketchpad, • Some paints. Write some lists of your own. Show the On the boat I took with me: different ways you • a first aid kit, can punctuate • a sketchpad, them. • some paints. • On the boat I took with me: • A first aid kit in case of emergencies; • A sketchpad so I could record my adventures; • Some paints to create detailed pictures. Jason and the Argonauts Pictures of … • Hydra Golden Fleece • Centaur Argo • Clashing Rocks • How do you think these are involved in the story? Why? Discuss and then write down your answers. • 1. Who looked after Jason when his father was thrown in prison? • 2. What three subjects did Jason learn whilst he was living in the mountains? • 3. Why did Jason have to accept Pelias’ challenge? • 4. Find and copy a phrase that tells you what the goddess Athene did to make sure the Argo would be safe? • 5. Name three people who joined Jason on the Argo? 5 minutes Answers • 1. The Cenataurs • 2. hunting, sailing, history • 3. Because if he didn’t everyone would say he was a coward. • 4. Athene blessed the ship. • 5. Any three of: Heracles, Atalanta, Orpheus, Castor or Pollux. Use evidence from the text (p15) to explain your answers. • 1. Why do you think Pelias sent Jason to find the Golden Fleece? Explain. -
The Herodotos Project (OSU-Ugent): Studies in Ancient Ethnography
Faculty of Literature and Philosophy Julie Boeten The Herodotos Project (OSU-UGent): Studies in Ancient Ethnography Barbarians in Strabo’s ‘Geography’ (Abii-Ionians) With a case-study: the Cappadocians Master thesis submitted in fulfilment of the requirements for the degree of Master in Linguistics and Literature, Greek and Latin. 2015 Promotor: Prof. Dr. Mark Janse UGent Department of Greek Linguistics Co-Promotores: Prof. Brian Joseph Ohio State University Dr. Christopher Brown Ohio State University ACKNOWLEDGMENT In this acknowledgment I would like to thank everybody who has in some way been a part of this master thesis. First and foremost I want to thank my promotor Prof. Janse for giving me the opportunity to write my thesis in the context of the Herodotos Project, and for giving me suggestions and answering my questions. I am also grateful to Prof. Joseph and Dr. Brown, who have given Anke and me the chance to be a part of the Herodotos Project and who have consented into being our co- promotores. On a whole other level I wish to express my thanks to my parents, without whom I would not have been able to study at all. They have also supported me throughout the writing process and have read parts of the draft. Finally, I would also like to thank Kenneth, for being there for me and for correcting some passages of the thesis. Julie Boeten NEDERLANDSE SAMENVATTING Deze scriptie is geschreven in het kader van het Herodotos Project, een onderneming van de Ohio State University in samenwerking met UGent. De doelstelling van het project is het aanleggen van een databank met alle volkeren die gekend waren in de oudheid. -
Sons and Fathers in the Catalogue of Argonauts in Apollonius Argonautica 1.23-233
Sons and fathers in the catalogue of Argonauts in Apollonius Argonautica 1.23-233 ANNETTE HARDER University of Groningen [email protected] 1. Generations of heroes The Argonautica of Apollonius Rhodius brings emphatically to the attention of its readers the distinction between the generation of the Argonauts and the heroes of the Trojan War in the next genera- tion. Apollonius initially highlights this emphasis in the episode of the Argonauts’ departure, when the baby Achilles is watching them, at AR 1.557-5581 σὺν καί οἱ (sc. Chiron) παράκοιτις ἐπωλένιον φορέουσα | Πηλείδην Ἀχιλῆα, φίλωι δειδίσκετο πατρί (“and with him his wife, hold- ing Peleus’ son Achilles in her arms, showed him to his dear father”)2; he does so again in 4.866-879, which describes Thetis and Achilles as a baby. Accordingly, several scholars have focused on the ways in which 1 — On this marker of the generations see also Klooster 2014, 527. 2 — All translations of Apollonius are by Race 2008. EuGeStA - n°9 - 2019 2 ANNETTE HARDER Apollonius has avoided anachronisms by carefully distinguishing between the Argonauts and the heroes of the Trojan War3. More specifically Jacqueline Klooster (2014, 521-530), in discussing the treatment of time in the Argonautica, distinguishes four periods of time to which Apollonius refers: first, the time before the Argo sailed, from the beginning of the cosmos (featured in the song of Orpheus in AR 1.496-511); second, the time of its sailing (i.e. the time of the epic’s setting); third, the past after the Argo sailed and fourth the present inhab- ited by the narrator (both hinted at by numerous allusions and aitia). -
Caitlin Mckevitt EFRT 449 Greek Mythology Lesson Plan Day 1
Caitlin McKevitt EFRT 449 Greek Mythology Lesson Plan Day 1 Discuss with the students Aphrodite, Apollo and Ares. Aphrodite o Family: As one of the twelve main gods, Aphrodite’s relatives and offspring appear in many well-known myths. Below are the beginnings of a chart of Aphrodite's family, including her children by various mortals and gods. Students can then use this chart to learn about Aphrodite and her family and to create a family tree for the goddess. Family Member Relation Uranus Father Zeus Father Dione Mother Erinyes Sisters Giants Brother/Sister Aeneas by Anchises Son Lyrus by Anchises Son Eros Son Priapus Son Harmonia by Ares Daughter o The Many Faces of Aphrodite: As the goddess of Love, Aphrodite has a reputation in ancient Greek texts as both a positive and a negative force. The anthropomorphic version of Aphrodite possesses all manner of allurements that can be both good and bad. Aphrodite could represent purity and what the Greeks considered the common act of sexual intercourse. Students should look at following primary text entries for Aphrodite and investigate the many aspects of Aphrodite’s “personality.” o Associated Items & Beings: A god or goddess alone is inadequately defined since the people, beings, animals and things associate with a god or goddess say a lot about them. Through visual aids and texts, students can learn about the whole god or goddess by the items, people, beings, animals, and things that accompany them or that are used in their exploits. o Epithets: The names of gods and goddesses are often accompanied by a finite number of traditional epithets that describe the personality or associations of the divinity. -
Gods of the Silver Screen: Cinematic Representations of Myth and Divinity Lloyd Llewellyn-Jones
Ogden / Companion to Greek Religion 1405120541_4_027 Final Proof page 421 17.11.2006 4:50pm A Companion to Greek Religion Edited by Daniel Ogden Copyright © 2007 by Blackwell Publishing Ltd PART IX Epilogue Ogden / Companion to Greek Religion 1405120541_4_027 Final Proof page 423 17.11.2006 4:50pm A Companion to Greek Religion Edited by Daniel Ogden Copyright © 2007 by Blackwell Publishing Ltd CHAPTER TWENTY-SEVEN Gods of the Silver Screen: Cinematic Representations of Myth and Divinity Lloyd Llewellyn-Jones Ever since cinema’s infancy, myth – and Greek mythology in particular – has been a mainstay of cinematic output, in that films either incorporate mythological names or characters in their titles – The Andromeda Strain (dir. Wise, 1971), The Poseidon Adventure (dir. Neame, 1972), Black Narcissus (dir. Powell, 1947) – or else recreate episodes from classical mythology. Jon Solomon estimates that there have been over eighty mythological movies made by American and European film studios to date, proving that movie producers are keen to mine the depths of classical myth for screen materials (Solomon 2001:101). The release of films like Disney’s animated feature Hercules (dir. Clements and Musker, 1997) and the blockbuster Troy (dir. Petersen, 2004) demonstrates that Greek mythology continues to play a significant role in the construction of ancient history in mass popular culture. As Martin Winkler puts it: Ancient myths and archetypes recurring in films attest to the vitality of our own cultural tradition. Retellings of classical stories on film show that filmmakers have used the ancient material consciously in order to comment on their own times or that they unconsciously reflect cultural trends. -
Hellenistic Magic in the Argonautica
Hellenistic Magic in the Argonautica While the scholarship on the magic of Apollonius’s Medea is significant, there nonetheless remains in it a curious gap: all scholars can agree that Medea is, clearly, a formidable magician, but a study of the specific elements of her magic is long overdue. This paper seeks to provide but a portion of it: an examination of Medea’s portrayal not merely as a powerful magic-user, but as four distinct aspects of the Hellenistic magician. At first glance, of course, yet another talk on witchcraft and Medea—yet another anything on witchcraft and Medea—may seem a bit like flogging a dead horse. Considering all that has been written on this topic, it may in fact, to borrow a quote from Neil Gaiman, seem a bit like flogging the greasy patch on the driveway where a dead horse once used to lie. Medea’s powers have ever been one of the first things that come to mind, when we think of her and of her legend, and when it comes to considering her as a character in Apollonius, they have certainly garnered more than their fair share of scholarly interest. Yet for all the attention paid to how Medea’s use of magic casts her in the traditional feminine role of helper-maiden, in the traditional male role as the hero, as a stock character from folk tale, or as a Nausicaa from hell (Clauss 1997), nothing has been done to evaluate the kind of magic she employs in the poem. And a look at the kind of magic Medea employs in the Argonautica is an appealing look indeed, for it is very, very different from the kind of magic she employs in Pindar; it is very different from the kind of magic she employs in Euripides. -
Introduction: Medea in Greece and Rome
INTRODUCTION: MEDEA IN GREECE AND ROME A J. Boyle maiusque mari Medea malum. Seneca Medea 362 And Medea, evil greater than the sea. Few mythic narratives of the ancient world are more famous than the story of the Colchian princess/sorceress who betrayed her father and family for love of a foreign adventurer and who, when abandoned for another woman, killed in revenge both her rival and her children. Many critics have observed the com plexities and contradictions of the Medea figure—naive princess, knowing witch, faithless and devoted daughter, frightened exile, marginalised alien, dis placed traitor to family and state, helper-màiden, abandoned wife, vengeful lover, caring and filicidal mother, loving and fratricidal sister, oriental 'other', barbarian saviour of Greece, rejuvenator of the bodies of animals and men, killer of kings and princesses, destroyer and restorer of kingdoms, poisonous stepmother, paradigm of beauty and horror, demi-goddess, subhuman monster, priestess of Hecate and granddaughter of the sun, bride of dead Achilles and ancestor of the Medes, rider of a serpent-drawn chariot in the sky—complex ities reflected in her story's fragmented and fragmenting history. That history has been much examined, but, though there are distinguished recent exceptions, comparatively little attention has been devoted to the specifically 'Roman' Medea—the Medea of the Republican tragedians, of Cicero, Varro Atacinus, Ovid, the younger Seneca, Valerius Flaccus, Hosidius Geta and Dracontius, and, beyond the literary field, the Medea of Roman painting and Roman sculp ture. Hence the present volume of Ramus, which aims to draw attention to the complex and fascinating use and abuse of this transcultural heroine in the Ro man intellectual and visual world. -
The Voyage of the Argo and Other Modes of Travel in Apollonius’ Argonautica
THE VOYAGE OF THE ARGO AND OTHER MODES OF TRAVEL IN APOLLONIUS’ ARGONAUTICA Brian D. McPhee A thesis submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Classics. Chapel Hill 2016 Approved by: William H. Race James J. O’Hara Emily Baragwanath © 2016 Brian D. McPhee ALL RIGHTS RESERVED ii ABSTRACT Brian D. McPhee: The Voyage of the Argo and Other Modes of Travel in Apollonius’ Argonautica (Under the direction of William H. Race) This thesis analyzes the Argo as a vehicle for travel in Apollonius’ Argonautica: its relative strengths and weaknesses and ultimately its function as the poem’s central mythic paradigm. To establish the context for this assessment, the first section surveys other forms of travel in the poem, arranged in a hierarchy of travel proficiency ranging from divine to heroic to ordinary human mobility. The second section then examines the capabilities of the Argo and its crew in depth, concluding that the ship is situated on the edge between heroic and human travel. The third section confirms this finding by considering passages that implicitly compare the Argo with other modes of travel through juxtaposition. The conclusion follows cues from the narrator in proposing to read the Argo as a mythic paradigm for specifically human travel that functions as a metaphor for a universal and timeless human condition. iii parentibus meis “Finis origine pendet.” iv ACKNOWLEDGEMENTS First and foremost, I owe a tremendous debt of gratitude to my director and mentor, William Race. -
Apollonius Rhodius, the Argonautica
i EB CLASSICA BRAR 1 1 APOLLONIUS RHODIUS ARGONAUTICA Translated by R. C. SEATON mmmmm]mmm\m[mmmm[^[r^\[f^\[r^\i7^\[?^\[?D\[fD\\o] Complete list of Loeb titles can be found at the end of each volume APOLLONIUS Of Rhodes' was a Greek grammarian and epic poet of Alexandria in Egypt and lived late in the 3rd century and early in the 2nd century [ES B.C. While still young he composed his extant epic poem of four books on the story of the Argonauts. When this work failed to win acceptance he went to Rhodes where he not only did well as a rhetorician but also made a success of his epic in a revised form, for which the Rhodians gave him the 'freedom' of their city; hence his surname. On returning to Alexandria he recited his poem again, with applause. In 196 Ptolemy Epiphanes made him the librarian of the Museum (the University) at Alexandria. His Argonautica is one oi the better minor epics, remarkable for originality, powers of observation, sincere feeling, and de- piction of romantic love. His Jason and Medea are natural and interesting, and did much to inspire Virgil (in a very different setting) in the fourth book of the Aeneid. L• ^' % Sb ^" ^ Ak- THE LOEB CLASSICAL LIBRARY EDITED BY li. CAPPS, Ph.D., LL.D. T. E. PAGE, Litt.D. W. II. D. ROUSE, Lirr.D. APOLLONTUS RHODIUS Digitized by tine Internet Arciiive in 2011 witii funding from University of Toronto littp://www.arcliive.org/details/apolloniusrliodiuOOapol APOLLONIUS RHODIUS THE ARGONAUTICA WITH AN ENGLISH TRANSLATION BY 11. -
View/Open: Sens Theocritus C.Pdf
Georgetown University Institutional Repository http://www.library.georgetown.edu/digitalgeorgetown The author made this article openly available online. Please tell us how this access affects you. Your story matters. Sens, Alexander. 1994. “Hellenistic Reference in the Proem of Theocritus, Idyll 22.” Classical Quarterly 44 (1): 66–74. Collection Permanent Link: http://hdl.handle.net/10822/555491 © 1994 Cambridge University Press This material is made available online with the permission of the author, and in accordance with publisher policies. No further reproduction or distribution of this copy is permitted by electronic transmission or any other means. ClassicalQuarterly 44 (i) 66-74 (1994) Printedin GreatBritain 66 HELLENISTIC REFERENCE IN THE PROEM OF THEOCRITUS, ID YLL 22 Theocritus' twenty-second idyll is cast in the form of a hymn to the Dioscuri, who are addressed in the proem as saviours of men, horses, and ships. This opening section of the idyll is modelled loosely on the short thirty-third Homeric hymn, and like that hymn contains an expanded account of the twins' rescue of ships about to be lost in a storm. As is hardly surprising, Theocritus in reworking the Homeric hymn draws on other literary antecedents as well, and like other Alexandrian poets makes prominent use of diction borrowed and adapted from the Homeric epics.1 At the same time, the proem also shares several points of contact, largely overlooked or disputed by previous scholarship, with the poetry of Theocritus' own contemporaries. In the present paper, I shall suggest that in the storm scene of the proem references to Aratus' Phaenomena and Apollonius Rhodius' Argonautica occur in a carefully arranged pattern with potentially significant implications for our understanding of the proem and the idyll as a whole. -
Mythicalogical Creatures
YTHICALOGICAL M CREATURES FROZEN BOOKS PHOeNIX ssociated with the ASun, a phoenix obtains new life by arising from the ashes of its predecessor. According to some sources, the phoe- nix dies in a show of flames and combus- tion, although there are other sources that claim that the leg- endary bird dies and simply decomposes Isidore of Seville are among those who before being born have contributed to the retelling and again. There are dif- transmission of the phoenix motif. ferent traditions con- In ancient Greece and Rome, the cerning the lifespan phoenix was associated with Phoeni- of the phoenix, but cia, (modern Lebanon), a civilization by most accounts the famous for its production of purple phoenix lived for 500 dye from conch shells. In the historical years before rebirth. record, the phoenix “could symbolize ] Herodotus, Lucan, renewal in general as well as the sun, Pliny the Elder, Pope time, the Empire, metempsychosis, Clement I, Lactantius, consecration, resurrection, life in the oSeville. heavenly Paradise, , Christ, Mary, virginity, the exceptional man, and certain aspects of Christian life”. The modern English noun phoenix derives from Middle English phenix (before 1150), itself from Old English fnix (around 750). A once-common typological variant is phœnix. Old English fnix was borrowed from Medieval Latin phenix, which is derived from Classical Latin phoenx. The Classical Latin phoenix rep- resents Greek phoinx. In ancient Greece and Rome, the phoenix was sometimes associated with the similar-sounding Phoenicia (modern Leba- non), a civilization famous for its production of purple dye from conch shells. A late antique etymology offered by the 6th- and 7th-century CE archbishop Isidore of Seville accordingly derives the name of the phoenix from its allegedly purple-red hue.