The Character of Medea: an Interpretation for the Stage
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Myth Made Fact Lesson 8: Jason with Dr
Myth Made Fact Lesson 8: Jason with Dr. Louis Markos Outline: Jason Jason was a foundling, who was a royal child who grew up as a peasant. Jason was son of Eason. Eason was king until Pelias threw him into exile, also sending Jason away. When he came of age he decided to go to fulfill his destiny. On his way to the palace he helped an old man cross a river. When Jason arrived he came with only one sandal, as the other had been ripped off in the river. Pelias had been warned, “Beware the man with one sandal.” Pelias challenges Jason to go and bring back the Golden Fleece. About a generation or so earlier there had been a cruel king who tried to gain favor with the gods by sacrificing a boy and a girl. o Before he could do it, the gods sent a rescue mission. They sent a golden ram with a golden fleece that could fly. The ram flew Phrixos and Helle away. o The ram came to Colchis, in the southeast corner of the Black Sea. Helle slipped and fell and drowned in the Hellespont, which means Helle’s bridge (between Europe and Asia). o Phrixos sacrificed the ram and gave the fleece as a gift to the people of Colchis, to King Aeetes. o The Golden Fleece gives King Aeetes power. Jason builds the Argo. The Argonauts are the sailors of the Argo. Jason and the Argonauts go on the journey to get the Golden Fleece. Many of the Argonauts are the fathers of the soldiers of the Trojan War. -
Table of Contents
TABLE OF CONTENTS Resumen ........................................................................................................................... 2 1.Introduction: the legacy ................................................................................................. 3 2. The Classical world in English Literature .................................................................... 6 3. Lady Macbeth, the Scottish Medea ............................................................................ 13 4. Pygmalion: Ovid and George Bernard Shaw ............................................................. 21 5. Upgrading mythology: the American graphic novel .................................................. 33 6. Conclusion .................................................................................................................. 37 BIBLIOGRAPHY .......................................................................................................... 39 1 Resumen El propósito de este escrito es presentar el legado de las culturas griega y romana, principalmente sus literaturas, a través de la historia de la literatura. Aunque ambas tradiciones han tenido un enorme impacto en las producciones literarias de de distintos países alrededor del mundo, esta investigación está enfocada solamente a la literatura inglesa. Así pues, el trabajo iniciará hablando de la influencia de Grecia y Roma en el mundo actual para después pasar al área particular de la literatura. También se tratarán tres ejemplos incluyendo el análisis de tres obras -
An Assessment of the Chesrow Complex (Older Than Clovis?) in Southeast Wisconsin Matthew Allen Neff Iowa State University
Iowa State University Capstones, Theses and Graduate Theses and Dissertations Dissertations 2015 An assessment of the Chesrow complex (older than Clovis?) in southeast Wisconsin Matthew Allen Neff Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/etd Part of the History of Art, Architecture, and Archaeology Commons Recommended Citation Neff, Matthew Allen, "An assessment of the Chesrow complex (older than Clovis?) in southeast Wisconsin" (2015). Graduate Theses and Dissertations. 14534. https://lib.dr.iastate.edu/etd/14534 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. An Assessment of the Chesrow Complex (Older Than Clovis?) in Southeast Wisconsin by Matthew Allen Neff A thesis submitted to the graduate faculty in partial fulfillment of the requirements for the degree of MASTER OF ARTS Major: Anthropology Program of Study Committee: Matthew G. Hill Grant Arndt Alan D. Wanamaker, Jr. Iowa State University Ames, Iowa 2015 ii TABLE OF CONTENTS LIST OF TABLES ................................................................................................................................ iii LIST OF FIGURES .............................................................................................................................. -
Female Familial Relationships in Valerius' Argonautica and Statius
W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 5-2021 Female Familial Relationships in Valerius’ Argonautica and Statius’ Thebaid Sophia Warnement Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the Classical Literature and Philology Commons Recommended Citation Warnement, Sophia, "Female Familial Relationships in Valerius’ Argonautica and Statius’ Thebaid" (2021). Undergraduate Honors Theses. Paper 1619. https://scholarworks.wm.edu/honorstheses/1619 This Honors Thesis -- Open Access is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. Female Familial Relationships in Valerius’ Argonautica and Statius’ Thebaid A thesis submitted in partial fulfillment of the requirement for the degree of Bachelor of Arts in Department of Classical Studies from The College of William and Mary by Sophia Irene Warnement Accepted for ______Honors___________________________ (Honors, Highest Honors) __Vassiliki Panoussi___________________ Vassiliki Panoussi, Director __Molly Swetnam-Burland____________ Molly Swetnam-Burland __Jennifer Gülly___ ____________________ Jennifer Gülly Williamsburg, VA May 07, 2021 Table of Contents ACKNOWLEDGMENTS .......................................................................................................................................... -
Euripides : Suppliant to the Divine Feminine
Montclair State University Montclair State University Digital Commons Theses, Dissertations and Culminating Projects 1-2020 Euripides : Suppliant to the Divine Feminine Liz Amato Montclair State University Follow this and additional works at: https://digitalcommons.montclair.edu/etd Part of the Arts and Humanities Commons Recommended Citation Amato, Liz, "Euripides : Suppliant to the Divine Feminine" (2020). Theses, Dissertations and Culminating Projects. 333. https://digitalcommons.montclair.edu/etd/333 This Thesis is brought to you for free and open access by Montclair State University Digital Commons. It has been accepted for inclusion in Theses, Dissertations and Culminating Projects by an authorized administrator of Montclair State University Digital Commons. For more information, please contact [email protected]. Abstract The Euripidean tragedies Hippolytus., The Bacchae and The Medea present us with female characters who have sacred and profcrund interactionrs with the gods. These women havr: powerful ritualistic abilities that move the tragic a,ction. Sirrrilarly, Euripides' versions of Hecuba ancl Electra present us v,rith dynamio female characters who derive their agency from tlhe religio-judiroial need for cosmic ;,rtonement. .tt is up to these heroines to uphold the sacred laws decreed by the gods. Why does l:uripides errLpower these fernales with such direct means of divination? Arguably, Euripides felt it necessary to use these,deistic feminine connections to destroy the titular male characters. The tragedian's implicaticn is clear: divine feminine power supersedes patriarchal power. This divine power is inherent in all women and it compels them act on behalf of cosmic necessity'. The importance of Medea's, Phaedra's and Agave's respective spiritual connections shows us the crucial role that women ptayed in ancient religious worship. -
The Medea of Euripides and Seneca: a Comparison
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1941 The Medea of Euripides and Seneca: A Comparison Mary Enrico Frisch Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classics Commons Recommended Citation Frisch, Mary Enrico, "The Medea of Euripides and Seneca: A Comparison" (1941). Master's Theses. 180. https://ecommons.luc.edu/luc_theses/180 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1941 Mary Enrico Frisch -If.. THE MEDEA OF EURIPIDES AND SENECA: A COMPARISON by Sister Mary Enrico Frisch, S.S.N.D. A Thesis submitted 1n partial ~ul~illment o~ the requirements ~or the degree o~ Master o~ Arts Loyola University August, 1941 TABLE OF CONTENTS CHAPTER PAGE I Introduction: Survey o~ Opinion. 1 II Broad Similarities in Moti~ and 6 Sentiment. III Broad Similarities in the Plot 30 o~ the Medea o~ Euripides and the Medea o~ Seneca. IV Parallels in Phraseology. 51 v Characters and Their Attitude 73 to the Gods. Bibliography a. Re~erences ~or the Medea 91 o~ Euripides. b. Re~erences ~or the Medea 95 o~ Seneca. c. General Works. 98 THE MEDEA OF EURIPIDES AND SENECA: A COMPARISON Chapter I INTRODUCTION: SURVEY OF OPINION It is not a new theory that Seneca used the plays o~ Eurip ides as models for his Latin tragedies, particularly his Medea, Hippolytus, Hercules Furens, Troades and the Phoenissae. -
MEDEA in OVID's METAMORPHOSES and the OVIDE MORALISE: TRANSLATION AS TRANSMISSION Joel N
MEDEA IN OVID'S METAMORPHOSES AND THE OVIDE MORALISE: TRANSLATION AS TRANSMISSION Joel N. Feimer Ovide Moralist of the early fourteenth century is much more than a translation into Old French of the first-century Latin Metamorphoses of Ovid. It has long been observed that mediaeval translators were not driven by a passion for "accuracy," or torn by a sense of the futility of their task as their modern counterparts have been. As a comparison of the two texts clearly shows, the mediaeval poet augmented Ovid's work where he found it lacking, displaying an encyclopaedic erudition in the process. The author ,1 2 of Ovide Moralise also adapted the pagan content of Ovid's Metamorphoses to convey Christian dogma to his audience. Every narrative element, every character, and every symbol is employed to represent a Christian signifi• cance by means of allegorical exegeses which are as long as or longer than the passages they explicate. An excellent example of the mediaeval poet's use of his translation of Ovid's text to transmit his orthodox mediaeval vision to his audience may be found in his treatment of the story and character of Medea from Book VII of The Metamorphoses. Ovide Moralise contains the most complete portrait of Medea among the mediaeval narrations of her story.3 It traces the tale from Jason's acceptance of the quest to obtain the Golden Fleece to Medea's attempt to poison Theseus and her subsequent escape. To be sure, there are a number of works in both vernacular and Latin to which the title, Ovide Moralise, has been ascribed. -
Second Thoughts in Greek Tragedy Knox, Bernard M W Greek, Roman and Byzantine Studies; Fall 1966; 7, 3; Proquest Pg
Second Thoughts in Greek Tragedy Knox, Bernard M W Greek, Roman and Byzantine Studies; Fall 1966; 7, 3; ProQuest pg. 215 Second Thoughts in Greek Tragedy Bernard M. W. Knox "IN HUMAN LIFE," says the Nurse in Euripides' Hippolytus (435-6), "second thoughts are somehow wiser." Like many another character in Euripidean tragedy, she has just changed her mind, and, in true Euripidean style, she justifies her action with a generaliza tion. It is not a generalization which would have recommended itself to Aeschylus and Sophocles; before Euripides, change of mind is a rare phenomenon on the tragic stage.! Aeschylus, as Bruno Snell has demonstrated, broke new ground in Greek poetry with his explicit presentation of a conscious human choice between alternatives, a free human decision which commits its taker to a tragic course.2 The responsibility the hero thus assumes, and the complex relation of his choice to the will of the gods and his own heredity, allow little scope for a change of mind. Aeschylean drama is linear; its principal figures, their decision once made, pursue their chosen course to the bitter end.3 In the Persians, which is the tragedy of a whole people rather than an individual, and which furthermore works through retrospect and prophecy rather than through present action, a change of mind is excluded by the nature of the dramatic organization. In the Seven against Thebes, Eteocles, at the end of a slow, almost static, preparation, makes his swift decision to fight against his brother; it is a decision, but not a change of mind-he had already decided to fight in person at one of the gates (282) and the gate where Polynices awaits him is the last remaining assignment. -
A Stranger in a Strange Land: Medea in Roman Republican Tragedy1 Robert Cowan
CHAPTER 3 A Stranger in a Strange Land: Medea in Roman Republican Tragedy1 Robert Cowan The first performance of a Roman version of a Greek tragedy in 240 BC was a momentous event. It was not the beginning of Roman appropriation of Greek culture- Rome had had contact and complex interaction with Greek communities in Magna Graecia and elsewhere from earliest times - but it was an important landmark in the relationship between Greece and Rome. 2 When a tragedy by Livius Andronicus was performed to celebrate victory over Carthage in the First Punic War, a central cultural practice of an alien culture was adopted, adapted, appropriated and transformed to serve as a central cultural practice of Rome. It is significant that the first tragedy celebrated a victory (albeit over Carthage), since the appropriation of Greek tragedy was an act of cultural conquest, as Roman actors marched into and occupied the stage of Attic drama. Yet the event was more complex than that description suggests. In Horace's phrase, captured Greece captured its savage master.3 The writing ofRoman tragedy in the Greek style was simultaneously an act of self-confident literary invasion and of cultural submission to the thrall of a more established theatrical tradition. In terms of literary history, this complex interrelationship marks the beginning of Latin literature, in conjunction with Livius's Latin, Saturnian version of the Odyssey. In terms of culture, the flourishing of Roman drama coincided with the massive expansion of Roman territory and the accompanying challenge to its sense of identity. Dramas were performed at public festivals, /rrdi scaenici, organized by state officials, the aediles, and sponsored by influential elites. -
ON the ORACLE GIVEN to AEGEUS (Eur
ON THE ORACLE GIVEN TO AEGEUS (Eur. Med. 679, 681) Aegeus, according to Euripides the childless king of Athens, consulted the oracle at Delphi on the matter of his childlessness, and was given a puzzling answer. He decided, therefore, to seek an explanation from Pittheus/ king of Troezen, who had the reputation of being a prophetic expert and a wise interpreter. On his way from Delphi to Troezen Aegeus passes through Corinth,1 meets with Medea, and repeats to her the Pythia’s advice: ἀσκοΰ με τὸν προυχοντα μὴ λῦσαι πόδα ... (679) πρὶν ἄν πατρῷαν αΰθις ἐστίαν μόλω. (681) Ί am not to loosen the hanging foot of the wineskin ... until I return again to the hearth of my fathers.’ Medea does not attempt to interpret the oracle, but offers instead to cure Aegeus’ childlessness with drugs when she arrives at his court, and the Athenian king having promised to grant her asylum proceeds to Troezen and to the begetting of Theseus. Ἀ hexametric version of the oracle, which somewhat differs from that of Euripides, appears in Apollod. Bibl. 3, 15, 6 (and in Plut. Thes. 3, 5): ἀσκοΰ τὸν προυχοντα πόδα, μεγα, φερτατε λαῶν, μὴ λυσῃς πρὶν ἐς ἄκρον Ά·θηναίων ἀφίκηνοα. ‘The bulging mouth of the wineskin, Ο best of men, loose not until thou hast reached the height of Athens.’2 1 Cf. T.B.L. Webster, The Tragedies of Euripides (London 1967) 54: ‘It is reasonable that he should pass through Corinth on his way from Delphi to Troezen,’ but cf. Α. Rivier, Essai sur le tragique dEuripide (Lausanne 1944) 55, and the literature cited by him. -
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. -
Faith and Authority in Euripides╎ Medea and the Bible
Proceedings of GREAT Day Volume 2011 Article 15 2012 Faith and Authority in Euripides’ Medea and the Bible Caitlin Kowalewski SUNY Geneseo Follow this and additional works at: https://knightscholar.geneseo.edu/proceedings-of-great-day Creative Commons Attribution 4.0 License This work is licensed under a Creative Commons Attribution 4.0 License. Recommended Citation Kowalewski, Caitlin (2012) "Faith and Authority in Euripides’ Medea and the Bible," Proceedings of GREAT Day: Vol. 2011 , Article 15. Available at: https://knightscholar.geneseo.edu/proceedings-of-great-day/vol2011/iss1/15 This Article is brought to you for free and open access by the GREAT Day at KnightScholar. It has been accepted for inclusion in Proceedings of GREAT Day by an authorized editor of KnightScholar. For more information, please contact [email protected]. Kowalewski: Faith and Authority in Euripides’ <i>Medea</i> and the Bible Faith and Authority in Euripides’ Medea and The Bible Caitlin Kowalewski As people who are essentially foreigners, counterparts accountable to the higher law of the whether geographically or ideologically, Medea, gods who have potentially abandoned her. While Jesus, and his Apostles are forced into positions of she may remain unsure about her own goodness, subservience by the societies in which they live. she is confident in the fact that her enemies have They all exist as minorities, whose actions conflict wronged her, and will be judged by a higher power with social norms. Because of the hostility they for doing so. In her interactions with Creon, we can receive from figures of authority trying to preserve see how this respect for the actions of gods results these norms, their relationships with even higher in disdain for those of men.