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The Goddess Nike Article
MUSEUM FRIDAY FEATURE The Goddess Nike by Benton Kidd, Curator of Ancient Art nown as Nike to the Greeks (Latin: Victoria), the winged goddess of victory is familiar to many today, but she was far more than anotherK gratuitous, divine beauty. On the contrary, Nike played an integral role in ancient Greek culture, one which prided itself on the spirit of competition. While winning glory and fame is a persistent theme in Greek literature, actual contests of athletics, theater, poetry, art, music, military achievement—and even beauty— fueled the drive in ancient Greeks to achieve and win. One hymn lauds Nike as the one who confers the “mark of sweet renown,” concluding with “…you rule all things, divine goddess.” The widespread veneration of such a goddess is thus not unexpected, but she was not included among the august Olympians. In fact, her origins are likely to be earlier. In our previous discussion of the god Eros, we had occasion to mention Hesiod’s account of creation, known as the Theogony, or the “genesis of the gods.” Perhaps written about 700 BCE, this grand saga in poetry sweeps the reader back to an ancient era in which the Olympian gods engage in an epic battle with the Titans, a truculent race of primeval gods. Hesiod tells us that the battle raged for ten long years, and that the Olympian victory resulted in absolute supremacy over the universe. The Titans were imprisoned in Tartarus, a horrifying black abyss in the Underworld, reserved for punishing the vilest sinners. Some Titans, however, escaped this terrible fate. -
Greek Myths - Creatures/Monsters Bingo Myfreebingocards.Com
Greek Myths - Creatures/Monsters Bingo myfreebingocards.com Safety First! Before you print all your bingo cards, please print a test page to check they come out the right size and color. Your bingo cards start on Page 3 of this PDF. If your bingo cards have words then please check the spelling carefully. If you need to make any changes go to mfbc.us/e/xs25j Play Once you've checked they are printing correctly, print off your bingo cards and start playing! On the next page you will find the "Bingo Caller's Card" - this is used to call the bingo and keep track of which words have been called. Your bingo cards start on Page 3. Virtual Bingo Please do not try to split this PDF into individual bingo cards to send out to players. We have tools on our site to send out links to individual bingo cards. For help go to myfreebingocards.com/virtual-bingo. Help If you're having trouble printing your bingo cards or using the bingo card generator then please go to https://myfreebingocards.com/faq where you will find solutions to most common problems. Share Pin these bingo cards on Pinterest, share on Facebook, or post this link: mfbc.us/s/xs25j Edit and Create To add more words or make changes to this set of bingo cards go to mfbc.us/e/xs25j Go to myfreebingocards.com/bingo-card-generator to create a new set of bingo cards. Legal The terms of use for these printable bingo cards can be found at myfreebingocards.com/terms. -
The Complete World of Greek Mythology Free Download
THE COMPLETE WORLD OF GREEK MYTHOLOGY FREE DOWNLOAD R.G.A. Buxton | 256 pages | 28 Jun 2004 | Thames & Hudson Ltd | 9780500251218 | English | London, United Kingdom Aesop Gets Into Greek Mythology, Plus 4 More Clever Finds Many of them bore children who had significant stories within the mythology, too. By using LiveAbout, you accept our. Uranus is the identified god who ruled the heavens, and Gaia is the one who ruled the earth. Oedipus is the Greek mythological hero who was "destined" to wreak havoc in his family and, in effect, his city as well because he is a king. Aphrodite is the Greek goddess of beauty, love, and sexuality. Mount Parnassus. Came out of the water. Amazonian War. What is an octane rating? So technically, Ares is also the brother of Athena, since their father is Zeus. But it's not easy to reach him there, for one has to cross the River Styx with some payment, and his three-headed dog named Cerberus guards the principal entrance. He currently writes for Snopes. The famed golden fleece became one of the prerequisites of the Greek mythological hero Jason to become the king of Iolcus. Narcissus is the Greek mythological character who was supposedly so good-looking that even he fell in love with his own beauty when he saw his own reflection in a body of water's surface. The Complete World of Greek Mythology grow a tail. Meanwhile, his twin sister Artemis is the goddess of the moon, so they complement each other that way. Mount Othrys. Pegasus is a stallion who had many encounters in major stories in Greek mythology. -
H.D., Daughter of Helen: Mythology As Actuality
University of Pennsylvania ScholarlyCommons Departmental Papers (Classical Studies) Classical Studies at Penn 2009 H.D., Daughter of Helen: Mythology as Actuality Sheila Murnaghan University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/classics_papers Part of the Classics Commons Recommended Citation (OVERRIDE) Murnaghan, Sheila. “H.D., Daughter of Helen: Mythology as Actuality,” in Gregory A. Staley, ed., American Women and Classical Myths, Waco: Baylor University Press, 2009: 63-84. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/classics_papers/84 For more information, please contact [email protected]. H.D., Daughter of Helen: Mythology as Actuality Abstract For H.D., classical mythology was an essential means of expression, first acquired in childhood and repossessed throughout her life. H.D.’s extensive output of poems, memoirs, and novels is marked by a pervasive Hellenism which evolved in response to the changing conditions of her life and art, but remained her constant idiom. She saw herself as reliving myth, and she used myth as a medium through which to order her own experience and to rethink inherited ideas. If myth served H.D. as a resource for self-understanding and artistic expression, H.D. herself has served subsequent poets, critics, and scholars as a model for the writer’s ability to reclaim myth, to create something new and personal out of ancient shared traditions. Disciplines Arts and Humanities | Classics This book chapter is available at ScholarlyCommons: https://repository.upenn.edu/classics_papers/84 Gregory A. Staley, editor, American Women and Classical Myths (Waco, Tex.: Baylor University Press, 2009) © Baylor University Press. -
Macedonian Kings, Egyptian Pharaohs the Ptolemaic Family In
Department of World Cultures University of Helsinki Helsinki Macedonian Kings, Egyptian Pharaohs The Ptolemaic Family in the Encomiastic Poems of Callimachus Iiro Laukola ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XV, University Main Building, on the 23rd of September, 2016 at 12 o’clock. Helsinki 2016 © Iiro Laukola 2016 ISBN 978-951-51-2383-1 (paperback.) ISBN 978-951-51-2384-8 (PDF) Unigrafia Helsinki 2016 Abstract The interaction between Greek and Egyptian cultural concepts has been an intense yet controversial topic in studies about Ptolemaic Egypt. The present study partakes in this discussion with an analysis of the encomiastic poems of Callimachus of Cyrene (c. 305 – c. 240 BC). The success of the Ptolemaic Dynasty is crystallized in the juxtaposing of the different roles of a Greek ǴdzȅǻǽǷȏȄ and of an Egyptian Pharaoh, and this study gives a glimpse of this political and ideological endeavour through the poetry of Callimachus. The contribution of the present work is to situate Callimachus in the core of the Ptolemaic court. Callimachus was a proponent of the Ptolemaic rule. By reappraising the traditional Greek beliefs, he examined the bicultural rule of the Ptolemies in his encomiastic poems. This work critically examines six Callimachean hymns, namely to Zeus, to Apollo, to Artemis, to Delos, to Athena and to Demeter together with the Victory of Berenice, the Lock of Berenice and the Ektheosis of Arsinoe. Characterized by ambiguous imagery, the hymns inspect the ruptures in Greek thought during the Hellenistic age. -
Kernos Revue Internationale Et Pluridisciplinaire De Religion Grecque Antique
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 20 | 2007 Varia Pherekydes’ Daktyloi Ritual, technology, and the Presocratic perspective Sandra Blakely Electronic version URL: http://journals.openedition.org/kernos/161 DOI: 10.4000/kernos.161 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2007 ISSN: 0776-3824 Electronic reference Sandra Blakely, “Pherekydes’ Daktyloi”, Kernos [Online], 20 | 2007, Online since 15 March 2011, connection on 26 February 2021. URL: http://journals.openedition.org/kernos/161 ; DOI: https:// doi.org/10.4000/kernos.161 This text was automatically generated on 26 February 2021. Kernos Pherekydes’ Daktyloi 1 Pherekydes’ Daktyloi Ritual, technology, and the Presocratic perspective Sandra Blakely Introduction: Classics and the Evolutionary paradigm 1 Western culture is traditionally ill equipped to understand the intersection of ritual and technology. Pfaffenberger, Killick, and Lansing have observed the causes, and what is lost by failing to shake these off.1 Because these activities occupy different categories in the industrialized world, attempts to interpret their coincidence in other cultures lean to the dismissive. They are regarded as a reflection of the earliest stages of invention, compensatory appeals to the divine that reflect incomplete mastery of technological processes. The combination is often called magic by both practitioners and academics. Magic has been traditionally synonymous with primitivism; an evolutionary model suggests that such superstitions evaporate as technology is mastered, and linger only in folk tales and half-remembered superstitions.2 The cost of this paradigm is substantial. Emphasizing the movement into subsequent intellectual paradigms, it reduces attention to symbols in context. -
The Cambridge Companion to Greek Mythology (2007)
P1: JzG 9780521845205pre CUFX147/Woodard 978 0521845205 Printer: cupusbw July 28, 2007 1:25 The Cambridge Companion to GREEK MYTHOLOGY S The Cambridge Companion to Greek Mythology presents a comprehensive and integrated treatment of ancient Greek mythic tradition. Divided into three sections, the work consists of sixteen original articles authored by an ensemble of some of the world’s most distinguished scholars of classical mythology. Part I provides readers with an examination of the forms and uses of myth in Greek oral and written literature from the epic poetry of the eighth century BC to the mythographic catalogs of the early centuries AD. Part II looks at the relationship between myth, religion, art, and politics among the Greeks and at the Roman appropriation of Greek mythic tradition. The reception of Greek myth from the Middle Ages to modernity, in literature, feminist scholarship, and cinema, rounds out the work in Part III. The Cambridge Companion to Greek Mythology is a unique resource that will be of interest and value not only to undergraduate and graduate students and professional scholars, but also to anyone interested in the myths of the ancient Greeks and their impact on western tradition. Roger D. Woodard is the Andrew V.V.Raymond Professor of the Clas- sics and Professor of Linguistics at the University of Buffalo (The State University of New York).He has taught in the United States and Europe and is the author of a number of books on myth and ancient civiliza- tion, most recently Indo-European Sacred Space: Vedic and Roman Cult. Dr. -
Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected]
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2009 A Curious Concoction: Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. "A Curious Concoction: Tradition and Innovation in Olympiodorus' 'Orphic' Creation of Mankind." American Journal of Philology 130, no. 4 (2009): 511-532. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/classics_pubs/79 For more information, please contact [email protected]. Radcliffe G. Edmonds III “A Curious Concoction: Tradition and Innovation in Olympiodorus' ‘Orphic’ Creation of Mankind” American Journal of Philology 130 (2009), pp. 511–532. A Curious Concoction: Tradition and Innovation in Olympiodorus' Creation of Mankind Olympiodorus' recounting (In Plat. Phaed. I.3-6) of the Titan's dismemberment of Dionysus and the subsequent creation of humankind has served for over a century as the linchpin of the reconstructions of the supposed Orphic doctrine of original sin. From Comparetti's first statement of the idea in his 1879 discussion of the gold tablets from Thurii, Olympiodorus' brief testimony has been the -
Wjcl Certamen 2016 Advanced Division Round One
WJCL CERTAMEN 2016 ADVANCED DIVISION ROUND ONE 1. Brontes, Steropes, and Arges were the name of these beings that helped Hephaestus in his forge under Mt. Etna. What is the name typically given to these three? CYCLOPES B1. Cottus, Briareus, and Gyges are the names of what beings with fifty heads and one hundred hands? HECATONCHEIRES B2. The Cyclopes and Hecatoncheires were siblings. Name their parents. URANUS AND GAIA 2. From what Latin verb with what meaning is the English word “tactile” derived? TANGŌ, TANGERE MEANING TO TOUCH B1. From what Latin verb with what meaning is the English word “nuptial” derived? NŪBŌ, NŪBERE MEANING TO MARRY/VEIL B2. From what Latin verb with what meaning is the English word “pensive” derived? PENDŌ, PENDERE MEANING TO HANG/WEIGH 3. Which governor of Syria declared himself emperor upon hearing a rumor that Marcus Aurelius had died and continued his revolt even after learning that Marcus Aurelius was alive? AVIDIUS CASSIUS B1. Which governor of Germania Superior led a rebellion against the emperor Domitian in 89 CE but failed due to a sudden thaw of the Rhine that prevented his allies from joining him? LUCIUS ANTONIUS SATURNINUS B2. Which governor of Syria declared himself emperor when Pertinax died and was defeated in battle, then killed while fleeing to Parthia? PESCENNIUS NIGER 4. What Latin word most nearly means “a groan”? GEMITUS, GEMITŪS B1. What Latin word most nearly means “reputation”? FĀMA, FAMAE B2. What Latin word most nearly means “fleet”? CLASSIS, CLASSIS 5. What author describes the plague of Athens in a didactic work edited by Cicero entitled De Rerum Natura? LUCRETIUS B1. -
Cronus, and the Other Know…? Titans to Become the King of the Gods
Mount Olympus The ancient Greeks believed in many There were some very powerful different gods and goddesses. The most gods who did not actually live powerful 12 lived on the top of Mount on Mount Olympus, such as Olympus. This is where meetings were Hades, god of the underworld. held and arguments were settled. Zeus Zeus was the most powerful of all the gods. He was god of the sky and the King of Mount Olympus. He was married to the queen of the gods, Hera. His temper affected the weather, and when he was angry he threw thunderbolts. Did You Zeus defeated his father, Cronus, and the other Know…? Titans to become the King of the Gods. Poseidon Poseidon was the god of the sea. He was the most powerful god except for his brother, Zeus. He lived in a beautiful palace under the sea and caused earthquakes when he was angry. Sailors would pray to Poseidon for safe passage across the seas before a voyage. Did You He rode a chariot pulled by seahorses. Know…? Hades Hades was the brother of Zeus and the god of the dead. He ruled the underworld, where people went when they died. Hades had a helmet that could make him invisible. Hades had a three-headed dog called Cerberus which guarded the Underworld. Did You He was also the god of wealth because of the Know…? precious metals mined from the earth. Hestia Hestia was the sister of Zeus. She was the goddess of the hearth and the home. Hestia was deeply honoured by ancient Greek women, who would present their newborn children to hearths to receive her blessing. -
The Limits of Communication Between Mortals and Immortals in the Homeric Hymns
Body Language: The Limits of Communication between Mortals and Immortals in the Homeric Hymns. Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Bridget Susan Buchholz, M.A. Graduate Program in Greek and Latin The Ohio State University 2009 Dissertation Committee: Sarah Iles Johnston Fritz Graf Carolina López-Ruiz Copyright by Bridget Susan Buchholz 2009 Abstract This project explores issues of communication as represented in the Homeric Hymns. Drawing on a cognitive model, which provides certain parameters and expectations for the representations of the gods, in particular, for the physical representations their bodies, I examine the anthropomorphic representation of the gods. I show how the narratives of the Homeric Hymns represent communication as based upon false assumptions between the mortals and immortals about the body. I argue that two methods are used to create and maintain the commonality between mortal bodies and immortal bodies; the allocation of skills among many gods and the transference of displays of power to tools used by the gods. However, despite these techniques, the texts represent communication based upon assumptions about the body as unsuccessful. Next, I analyze the instances in which the assumed body of the god is recognized by mortals, within a narrative. This recognition is not based upon physical attributes, but upon the spoken self identification by the god. Finally, I demonstrate how successful communication occurs, within the text, after the god has been recognized. Successful communication is represented as occurring in the presence of ritual references. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on.