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The Iliad Homer
The Iliad Homer BOOK I. How Agamemnon and Achilles fell out at the siege of Troy; and Achilles withdrew himself from battle, and won from Zeus a pledge that his wrong should be avenged on Agamemnon and the Achaians. Sing, goddess, the wrath of Achilles Peleus’ son, the ruinous wrath that brought on the Achaians woes innumerable, and hurled down into Hades many strong souls of heroes, and gave their bodies to be a prey to dogs and all winged fowls; and so the counsel of Zeus wrought out its accomplishment from the day when first strife parted Atreides king of men and noble Achilles. Who among the gods set the twain at strife and variance? Apollo, the son of Leto and of Zeus; for he in anger at the king sent a sore plague upon the host, so that the folk began to perish, because Atreides had done dishonour to Chryses the priest. For the priest had come to the Achaians’ fleet ships to win his daughter’s freedom, and brought a ransom beyond telling; and bare in his hands the fillet of Apollo the Far- darter upon a golden staff; and made his prayer unto all the Achaians, and most of all to the two sons of Atreus, orderers of the host; “Ye sons of Atreus and all ye well-greaved Achaians, now may the gods that dwell in the mansions of Olympus grant you to lay waste the city of Priam, and to fare happily homeward; only set ye my dear child free, and accept the ransom in reverence to the son of Zeus, far-darting Apollo.” The Iliad Homer Then all the other Achaians cried assent, to reverence the priest and accept his goodly ransom; yet the thing pleased not the heart of Agamemnon son of Atreus, but he roughly sent him away, and laid stern charge upon him, saying: “Let me not find thee, old man, amid the hollow ships, whether tarrying now or returning again hereafter, lest the staff and fillet of the god avail thee naught. -
Summaries of the Trojan Cycle Search the GML Advanced
Document belonging to the Greek Mythology Link, a web site created by Carlos Parada, author of Genealogical Guide to Greek Mythology Characters • Places • Topics • Images • Bibliography • PDF Editions About • Copyright © 1997 Carlos Parada and Maicar Förlag. Summaries of the Trojan Cycle Search the GML advanced Sections in this Page Introduction Trojan Cycle: Cypria Iliad (Synopsis) Aethiopis Little Iliad Sack of Ilium Returns Odyssey (Synopsis) Telegony Other works on the Trojan War Bibliography Introduction and Definition of terms The so called Epic Cycle is sometimes referred to with the term Epic Fragments since just fragments is all that remain of them. Some of these fragments contain details about the Theban wars (the war of the SEVEN and that of the EPIGONI), others about the prowesses of Heracles 1 and Theseus, others about the origin of the gods, and still others about events related to the Trojan War. The latter, called Trojan Cycle, narrate events that occurred before the war (Cypria), during the war (Aethiopis, Little Iliad, and Sack of Ilium ), and after the war (Returns, and Telegony). The term epic (derived from Greek épos = word, song) is generally applied to narrative poems which describe the deeds of heroes in war, an astounding process of mutual destruction that periodically and frequently affects mankind. This kind of poetry was composed in early times, being chanted by minstrels during the 'Dark Ages'—before 800 BC—and later written down during the Archaic period— from c. 700 BC). Greek Epic is the earliest surviving form of Greek (and therefore "Western") literature, and precedes lyric poetry, elegy, drama, history, philosophy, mythography, etc. -
Trojan Women: Introduction
Trojan Women: Introduction 1. Gods in the Trojan Women Two gods take the stage in the prologue to Trojan Women. Are these gods real or abstract? In the prologue, with its monologue by Poseidon followed by a dialogue between the master of the sea and Athena, we see them as real, as actors (perhaps statelier than us, and accoutered with their traditional props, a trident for the sea god, a helmet for Zeus’ daughter). They are otherwise quite ordinary people with their loves and hates and with their infernal flexibility whether moral or emotional. They keep their emotional side removed from humans, distance which will soon become physical. Poseidon cannot stay in Troy, because the citizens don’t worship him any longer. He may feel sadness or regret, but not mourning for the people who once worshiped but now are dead or soon to be dispersed. He is not present for the destruction of the towers that signal his final absence and the diaspora of his Phrygians. He takes pride in the building of the walls, perfected by the use of mason’s rules. After the divine departures, the play proceeds to the inanition of his and Apollo’s labor, with one more use for the towers before they are wiped from the face of the earth. Nothing will be left. It is true, as Hecuba claims, her last vestige of pride, the name of Troy remains, but the place wandered about throughout antiquity and into the modern age. At the end of his monologue Poseidon can still say farewell to the towers. -
1 IPHIGENIA in TAURIS by Euripides Adapted, Edited, and Rendered Into
IPHIGENIA IN TAURIS by Euripides Adapted, edited, and rendered into modern English for the express purpose of dramatic performance by Louis Markos, Professor in English and Honors Scholar-in-Residence/Robert H. Ray Chair in Humanities Houston Baptist University (Houston, TX) Dramatis Personae IPHIGENIA, daughter of Agamemnon ORESTES, brother of Iphigenia PYLADES, friend of Orestes THOAS, King of the Taurians HERDSMAN MESSENGER ATHENA CHORUS of captive Greek women who serve Iphigenia SCENE Before the temple of Artemis in Tauris. (Iphigenia, dressed as a priestess, enters and stands before the altar.) IPHIGENIA From Asia Pelops came to the shores of Greece; His son was Atreus and from him came Two greater sons, skilled in the arts of war. The eldest, Agamemnon, rules Mycenae While Menelaus holds the throne of Sparta. For Helen’s sake they raised a mighty fleet And set their sails for Troy. But Artemis, Beloved sister of the god Apollo, Sent vexing winds to wrestle with their sails And strand them on the rocky shore of Aulis. Eager to conquer Troy and so avenge His brother’s bed, my father, Agamemnon, Ordered Calchas, prophet of the host, To seek the will of Zeus and to proclaim The cause of their misfortune–and the cure. “O King,” he spoke, “You must fulfill the vow You made to Artemis: to offer up The dearest treasure that the year would bring. 1 The daughter born to you and Clytemnestra— She is the treasure you must sacrifice.” I was and am that daughter—oh the pain, That I should give my life to still the winds! The treacherous Odysseus devised The plot that brought me, innocent, to Aulis. -
Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell
STUDY GUIDE Photo of Mark L. Montgomery, Stephanie Andrea Barron, and Sandra Marquez by joe mazza/brave lux, inc Sponsored by Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell SETTING The action takes place in east-central Greece at the port of Aulis, on the Euripus Strait. The time is approximately 1200 BCE. CHARACTERS Agamemnon father of Iphigenia, husband of Clytemnestra and King of Mycenae Menelaus brother of Agamemnon Clytemnestra mother of Iphigenia, wife of Agamemnon Iphigenia daughter of Agamemnon and Clytemnestra Achilles son of Peleus Chorus women of Chalcis who came to Aulis to see the Greek army Old Man servant of Agamemnon, was given as part of Clytemnestra’s dowry Messenger ABOUT THE PLAY Iphigenia in Aulis is the last existing work of the playwright Euripides. Written between 408 and 406 BCE, the year of Euripides’ death, the play was first produced the following year in a trilogy with The Bacchaeand Alcmaeon in Corinth by his son, Euripides the Younger, and won the first place at the Athenian City Dionysia festival. Agamemnon Costume rendering by Jacqueline Firkins. 2 SYNOPSIS At the start of the play, Agamemnon reveals to the Old Man that his army and warships are stranded in Aulis due to a lack of sailing winds. The winds have died because Agamemnon is being punished by the goddess Artemis, whom he offended. The only way to remedy this situation is for Agamemnon to sacrifice his daughter, Iphigenia, to the goddess Artemis. Agamemnon then admits that he has sent for Iphigenia to be brought to Aulis but he has changed his mind. -
ON TRANSLATING the POETRY of CATULLUS by Susan Mclean
A publication of the American Philological Association Vol. 1 • Issue 2 • fall 2002 From the Editors REMEMBERING RHESUS by Margaret A. Brucia and Anne-Marie Lewis by C. W. Marshall uripides wrote a play called Rhesus, position in the world of myth. Hector, elcome to the second issue of Eand a play called Rhesus is found leader of the Trojan forces, sees the WAmphora. We were most gratified among the extant works of Euripi- opportunity for a night attack on the des. Nevertheless, scholars since antiq- Greek camp but is convinced first to by the response to the first issue, and we uity have doubted whether these two conduct reconnaissance (through the thank all those readers who wrote to share plays are the same, suggesting instead person of Dolon) and then to await rein- with us their enthusiasm for this new out- that the Rhesus we have is not Euripi- forcements (in the person of Rhesus). reach initiative and to tell us how much dean. This question of dubious author- Odysseus and Diomedes, aided by the they enjoyed the articles and reviews. ship has eclipsed many other potential goddess Athena, frustrate both of these Amphora is very much a communal project areas of interest concerning this play enterprises so that by morning, when and, as a result, it is too often sidelined the attack is to begin, the Trojans are and, as we move forward into our second in discussions of classical tragedy, when assured defeat. issue, we would like to thank those who it is discussed at all. George Kovacs For me, the most exciting part of the have been so helpful to us: Adam Blistein, wanted to see how the play would work performance happened out of sight of Executive Director of the American Philo- on stage and so offered to direct it to the audience. -
1 Divine Intervention and Disguise in Homer's Iliad Senior Thesis
Divine Intervention and Disguise in Homer’s Iliad Senior Thesis Presented to The Faculty of the Undergraduate School of Arts and Sciences Brandeis University Undergraduate Program in Classical Studies Professor Joel Christensen, Advisor In partial fulfillment of the requirements for the degree of Bachelor of Arts By Joana Jankulla May 2018 Copyright by Joana Jankulla 1 Copyright by Joana Jankulla © 2018 2 Acknowledgements First and foremost, I would like to thank my advisor, Professor Joel Christensen. Thank you, Professor Christensen for guiding me through this process, expressing confidence in me, and being available whenever I had any questions or concerns. I would not have been able to complete this work without you. Secondly, I would like to thank Professor Ann Olga Koloski-Ostrow and Professor Cheryl Walker for reading my thesis and providing me with feedback. The Classics Department at Brandeis University has been an instrumental part of my growth in my four years as an undergraduate, and I am eternally thankful to all the professors and staff members in the department. Thank you to my friends, specifically Erica Theroux, Sarah Jousset, Anna Craven, Rachel Goldstein, Taylor McKinnon and Georgie Contreras for providing me with a lot of emotional support this year. I hope you all know how grateful I am for you as friends and how much I have appreciated your love this year. Thank you to my mom for FaceTiming me every time I was stressed about completing my thesis and encouraging me every step of the way. Finally, thank you to Ian Leeds for dropping everything and coming to me each time I needed it. -
The Motif of Love in Euripides' Works Helen and Medea
THE MOTIF OF LOVE IN THE HELEN AND THE ALCESTIS OF EURIPIDES by Eleftheria N. Athanasopoulou DOCTORAL DISSERTATION submitted in fulfilment of the requirements for the degree DOCTOR LITTERARUM ET PHILOSOPHIAE in GREEK in the FACULTY OF HUMANITIES at the UNIVERSITY OF JOHANNESBURG SUPERVISOR: PROFESSOR J. L. P. WOLMARANS JANUARY 2008 For my family, and especially for my children… «Αν κάποιος προηγείται απλώς του καιρού του, κάποια μέρα ο καιρός θα τον προλάβει». (Wittgenstein, L. 1986). «Η θάλασσα που μας πίκρανε είναι βαθιά κι ανεξερεύνητη και ξεδιπλώνει μιαν απέραντη γαλήνη». (Seferis, G. 1967). ACKNOWLEDGMENTS Grateful acknowledgment is hereby made to Prof. J. L. P. Wolmarans for his advice, patience and assistance. This work would not have been completed without his encouragement. Indeed, his criticism was beneficial to the development of my ideas. It is of special significance to acknowledge the support given to me by some friends. I am particularly indebted to them for various favours. I also thank my husband for his advice, so that I could look afresh at a large number of questions. I wish to thank the anonymous reader for the improvements (s)he suggested. Johannesburg 2008 CONTENTS ACKNOWLEDGMENTS ABSTRACT xiii ΠΕΡΙΛΗΨΗ xi I. INTRODUCTION The Helen and the Alcestis 1 Rationale 3 Problem Statement 5 Methodology 6 Layout and Structure 8 Overview of Literature 12 Note to the Reader 14 II. THE PHILOSOPHY OF EURIPIDES AND WITTGENSTEIN Euripides’ Profile: Life and Works 15 Wittgenstein’s Profile: Life and Works 23 Euripides and Wittgenstein: Parallel Patterns of Thought 33 The Motif of Love, Language and Gloss analysis 37 III. -
TRAUMA in EURIPIDES' HECUBA by Julia E. Paré
Falling on Deaf Ears: Trauma in Euripides' Hecuba Item Type text; Electronic Thesis Authors Pare, Julia Elizabeth Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction, presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 30/09/2021 16:07:09 Link to Item http://hdl.handle.net/10150/641676 FALLING ON DEAF EARS: TRAUMA IN EURIPIDES’ HECUBA by Julia E. Paré ____________________________ Copyright © Julia Paré 2020 A Thesis Submitted to the Faculty of the DEPARTMENT OF RELIGIOUS STUDIES AND CLASSICS In Partial Fulfilment of the Requirements For the Degree of MASTER OF ARTS WITH A MAJOR IN CLASSICS In the Graduate College THE UNIVERSITY OF ARIZONA 2020 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Master’s Committee, we certify that we have read the thesis prepared by Julia E. Paré, titled “Falling on Deaf Ears: Trauma in Euripides’ Hecuba,” and recommend that it be accepted as fulfilling the dissertation requirement for the Master’s Degree. _________________________________________________________________ Date: ____________May 25, 2020 David Christenson _________________________________________________________________ Date: ____________May 25, 2020 Courtney Friesen _________________________________________________________________ Date: ____________May 25, 2020 Arum Park Final approval and acceptance of this thesis is contingent upon the candidate’s submission of the final copies of the thesis to the Graduate College. I hereby certify that I have read this thesis prepared under my direction and recommend that it be accepted as fulfilling the Master’s requirement. -
MYTHOLOGY – ALL LEVELS Ohio Junior Classical League – 2012 1
MYTHOLOGY – ALL LEVELS Ohio Junior Classical League – 2012 1. This son of Zeus was the builder of the palaces on Mt. Olympus and the maker of Achilles’ armor. a. Apollo b. Dionysus c. Hephaestus d. Hermes 2. She was the first wife of Heracles; unfortunately, she was killed by Heracles in a fit of madness. a. Aethra b. Evadne c. Megara d. Penelope 3. He grew up as a fisherman and won fame for himself by slaying Medusa. a. Amphitryon b. Electryon c. Heracles d. Perseus 4. This girl was transformed into a sunflower after she was rejected by the Sun god. a. Arachne b. Clytie c. Leucothoe d. Myrrha 5. According to Hesiod, he was NOT a son of Cronus and Rhea. a. Brontes b. Hades c. Poseidon d. Zeus 6. He chose to die young but with great glory as opposed to dying in old age with no glory. a. Achilles b. Heracles c. Jason d. Perseus 7. This queen of the gods is often depicted as a jealous wife. a. Demeter b. Hera c. Hestia d. Thetis 8. This ruler of the Underworld had the least extra-marital affairs among the three brothers. a. Aeacus b. Hades c. Minos d. Rhadamanthys 9. He imprisoned his daughter because a prophesy said that her son would become his killer. a. Acrisius b. Heracles c. Perseus d. Theseus 10. He fled burning Troy on the shoulder of his son. a. Anchises b. Dardanus c. Laomedon d. Priam 11. He poked his eyes out after learning that he had married his own mother. -
Nick Susa Epic Mythomemology – the Iliad Book 1: Achilles Was Fighting
Nick Susa Epic Mythomemology – The Iliad Book 1: Achilles was fighting alongside Agamemnon, the King of Argos, during the Trojan war. After winning a battle each was given a war prize, a woman. Achilles was given Briseis, and Agamemnon was given Chryseis. However, the father of Chryseis, Chryses, who was also a priest of Apollo, wasn’t ready to part with his daughter and came with a ransom for his daughter for King Agamemnon. Agamemnon refused the ransom in favor of keeping Chryseis and threatened the priest. Horrified and upset the priest (Chryses) calls upon Apollo and asks him to put a plague upon the Achaean armies, one of which Agamemnon leads. For nine days the armies were struck with a plague, on the tenth Achilles called a meeting to find the reason for the plague. Calchas, a prophet and follower of Apollo, being protected by Achilles, explains that Agamemnon refusing the ransom was the reason for the plague and he must return the girl and make a sacrifice of one hundred cows to Apollo in order to end the plague. Agamemnon decides to appease Apollo, but only if he can take away Achilles war prize, Briseis. Achilles doesn’t believe that Agamemnon should gain Briseis, so the two begin to argue. Achilles decides that he and his men shall not fight in the war because of Agamemnon’s actions. After Agamemnon takes Briseis away, Achilles cries and prays to his mother, Thetis, asking her to have Zeus grant the Achaean armies many loses. Zeus was not around to be asked though, but after twelve days, he returns and promises to Thetis that he will grant the Trojans many victories and the Achaeans many losses. -
The Arms of Achilles: Re-Exchange in the Iliad
The Arms of Achilles: Re-Exchange in the Iliad by Eirene Seiradaki A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Classics University of Toronto © Copyright by Eirene Seiradaki (2014) “The Arms of Achilles: Re-Exchange in the Iliad ” Eirene Seiradaki Doctor of Philosophy Department of Classics University of Toronto 2014 Abstract This dissertation offers an interpretation of the re-exchange of the first set of Achilles’ arms in the Iliad by gift, loan, capture, and re-capture. Each transfer of the arms is examined in relation to the poem’s dramatic action, characterisation, and representation of social institutions and ethical values. Modern anthropological and economic approaches are employed in order to elucidate standard elements surrounding certain types of exchange. Nevertheless, the study primarily involves textual analysis of the Iliadic narratives recounting the circulation-process of Achilles’ arms, with frequent reference to the general context of Homeric exchange and re-exchange. The origin of the armour as a wedding gift to Peleus for his marriage to Thetis and its consequent bequest to Achilles signifies it as the hero’s inalienable possession and marks it as the symbol of his fate in the Iliad . Similarly to the armour, the spear, a gift of Cheiron to Peleus, is later inherited by his son. Achilles’ own bond to Cheiron makes this weapon another inalienable possession of the hero. As the centaur’s legacy to his pupil, the spear symbolises Achilles’ awareness of his coming death. In the present time of the Iliad , ii Achilles lends his armour to Patroclus under conditions that indicate his continuing ownership over his panoply and ensure the safe use of the divine weapons by his friend.