Honors English 10 Summer Assignment 2018 for This Course
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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. -
The Characteristics of Greek Theater
The Characteristics of Greek Theater GHS AH: Drama Greek Theater: Brief History n Theater owes much to Greek drama, which originated some 27 centuries ago in 7th century BCE. n Greeks were fascinated with the mystery of the art form. n Thespis first had the idea to add a speaking actor to performances of choral song and dance. The term Thespian (or actor) derives from his name. Greek Theater: Brief History n Greek plays were performed in outdoor theaters, usually in the center of town or on a hillside. n From the 6th century BCE to the 3rd century BCE, we see the development of elaborate theater structures. n Yet, the basic layout of the theater remained the same. Tragedy and Comedy n Both flourished in the 5th and 4th centuries BCE, when they were performed, sometimes before 12,000 or more people at religious festivals in honor of Dionysus, the god of wine and the patron of the theater. n Tragedy=dealt with stories from the past n Comedy=dealt with contemporary figures and problems. Introduction to Greek Drama n Video segment: About Drama Complete the worksheet as you watch the video segment. n The masks of comedy and tragedy are emblems of theater today. and they originated in ancient Greece. What are the parts of a Greek theater? What is a Greek Chorus? n The Greek Chorus was a group of poets, singers, and/or dancers that would comment on events in the play. n 12 to 50 members would normally comprise the chorus. n They would explain events not seen by the audience (ex. -
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. -
Greek Mythology
Greek Mythology The Creation Myth “First Chaos came into being, next wide bosomed Gaea(Earth), Tartarus and Eros (Love). From Chaos came forth Erebus and black Night. Of Night were born Aether and Day (whom she brought forth after intercourse with Erebus), and Doom, Fate, Death, sleep, Dreams; also, though she lay with none, the Hesperides and Blame and Woe and the Fates, and Nemesis to afflict mortal men, and Deceit, Friendship, Age and Strife, which also had gloomy offspring.”[11] “And Earth first bore starry Heaven (Uranus), equal to herself to cover her on every side and to be an ever-sure abiding place for the blessed gods. And earth brought forth, without intercourse of love, the Hills, haunts of the Nymphs and the fruitless sea with his raging swell.”[11] Heaven “gazing down fondly at her (Earth) from the mountains he showered fertile rain upon her secret clefts, and she bore grass flowers, and trees, with the beasts and birds proper to each. This same rain made the rivers flow and filled the hollow places with the water, so that lakes and seas came into being.”[12] The Titans and the Giants “Her (Earth) first children (with heaven) of Semi-human form were the hundred-handed giants Briareus, Gyges, and Cottus. Next appeared the three wild, one-eyed Cyclopes, builders of gigantic walls and master-smiths…..Their names were Brontes, Steropes, and Arges.”[12] Next came the “Titans: Oceanus, Hypenon, Iapetus, Themis, Memory (Mnemosyne), Phoebe also Tethys, and Cronus the wily—youngest and most terrible of her children.”[11] “Cronus hated his lusty sire Heaven (Uranus). -
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. -
An Analysis of the Modern Medea Figure on the American Stage
San Jose State University SJSU ScholarWorks Master's Theses Master's Theses and Graduate Research Summer 2013 Three Faces of Destiny: An Analysis of the Modern Medea Figure on the American Stage Melinda M. Marks San Jose State University Follow this and additional works at: https://scholarworks.sjsu.edu/etd_theses Recommended Citation Marks, Melinda M., "Three Faces of Destiny: An Analysis of the Modern Medea Figure on the American Stage" (2013). Master's Theses. 4352. DOI: https://doi.org/10.31979/etd.d5au-kyx2 https://scholarworks.sjsu.edu/etd_theses/4352 This Thesis is brought to you for free and open access by the Master's Theses and Graduate Research at SJSU ScholarWorks. It has been accepted for inclusion in Master's Theses by an authorized administrator of SJSU ScholarWorks. For more information, please contact [email protected]. THREE FACES OF DESTINY: AN ANALYSIS OF THE MODERN MEDEA FIGURE ON THE AMERICAN STAGE A Thesis Presented to The Faculty of the Department of Television, Radio, Film and Theatre San José State University In Partial Fulfillment of the Requirements for the Degree Master of Arts by Melinda Marks August 2013 i © 2013 Melinda Marks ALL RIGHTS RESERVED ii The Designated Thesis Committee Approves the Thesis Titled THREE FACES OF DESTINY: AN ANALYSIS OF THE MODERN MEDEA FIGURE ON THE AMERICAN STAGE by Melinda Marks APPROVED FOR THE DEPARTMENT OF TELEVISION, RADIO, FILM AND THEATRE SAN JOSÉ STATE UNIVERSITY August 2013 Dr. Matthew Spangler Department of Communication Studies Dr. David Kahn Department of Television, Radio, Film and Theatre Dr. Alison McKee Department of Television, Radio, Film and Theatre iii ABSTRACT THREE FACES OF DESTINY: AN ANALYSIS OF THE MODERN MEDEA FIGURE ON THE AMERICAN STAGE By Melinda Marks This thesis examines the ways in which three structural factors contained within three modern American adaptations of Euripides’ Medea serve to enhance the dominant personality traits of the main character. -
Raja Edepus, And: Making of “Raja Edepus.” Lynda Paul
Raja Edepus, and: Making of “Raja Edepus.” Lynda Paul Asian Music, Volume 42, Number 1, Winter/Spring 2011, pp. 141-145 (Article) Published by University of Texas Press For additional information about this article http://muse.jhu.edu/journals/amu/summary/v042/42.1.paul.html Access Provided by Yale University Library at 02/05/11 2:36AM GMT Recording Reviews Raja Edepus. Directed and produced by William Maranda. DVD. 92 min- utes. Vancouver BC: Villon Films, 2009. Available from http://www.villon! lms .com. Making of “Raja Edepus.” Directed and produced by William Maranda. DVD. 27 minutes. Vancouver BC: Villon Films, 2008. Available from http://www .villon! lms.com. If, at ! rst glance, ancient Greek tragedy and contemporary Balinese dance- drama seem unlikely theatrical companions, the production Raja Edepus puts any such doubts to rest. Produced by William Maranda with artistic direction by Nyoman Wenten, Raja Edepus is a compelling Balinese rendering of the ancient Sophocles drama, Oedipus Rex. Created for live performance at the Bali Arts Festival in 2006, Raja Edepus is now available to a wider public through two DVDs: one, a recording of the show, and the other, a documentary about the performance’s preparation. " e live production fuses musical and dramatic techniques used in contem- porary Balinese theater with techniques thought to have been used in ancient Greek theater. As Maranda describes on the Making of “Raja Edepus” DVD, the two types of theater—though separated by 2500 years and much of the earth— have signi! cant features in common. Maranda explains that he was inspired to initiate this project a# er attending performances of the Balinese gamelan in residence at the University of British Columbia; he was struck by the fact that Ba- linese theater uses masks—a device familiar to Maranda from his previous work on ancient Greek theater. -
The Thebaid Europa, Cadmus and the Birth of Dionysus
The Thebaid Europa, Cadmus and the birth of Dionysus Caesar van Everdingen. Rape of Europa. 1650 Zeus = Io Memphis = Epaphus Poseidon = Libya Lysianassa Belus Agenor = Telephassa In the Danaid, we followed the descendants of Belus. The Thebaid follows the descendants of Agenor Agenor = Telephassa Cadmus Phoenix Cylix Thasus Phineus Europa • Agenor migrated to the Levant and founded Sidon • But see Josephus, Jewish Antiquities i.130 - 139 • “… for Syria borders on Egypt, and the Phoenicians, to whom Sidon belongs, dwell in Syria.” (Hdt. ii.116.6) The Levant Levant • Jericho (9000 BC) • Damascus (8000) • Biblos (7000) • Sidon (4000) Biblos Damascus Sidon Tyre Jericho Levant • Canaanites: • Aramaeans • Language, not race. • Moved to the Levant ca. 1400-1200 BC • Phoenician = • purple dye people Biblos Damascus Sidon Tyre Agenor = Telephassa Cadmus Phoenix Cylix Thasus Phineus Europa • Zeus appeared to Europa as a bull and carried her to Crete. • Agenor sent his sons in search of Europa • Don’t come home without her! • The Rape of Europa • Maren de Vos • 1590 Bilbao Fine Arts Museum (Spain) Image courtesy of wikimedia • Rape of Europa • Caesar van Everdingen • 1650 • Image courtesy of wikimedia • Europe Group • Albert Memorial • London, 1872. • A memorial for Albert, husband of Queen Victoria. Crete Europa = Zeus Minos Sarpedon Rhadamanthus • Asterius, king of Crete, married Europa • Minos became king of Crete • Sarpedon king of Lycia • Rhadamanthus king of Boeotia The Brothers of Europa • Phoenix • Remained in Phoenicia • Cylix • Founded -
It's Role in Greek Society
The Development of Greek Theatre And It’s Role in Greek Society Egyptian Drama • Ancient Egyptians first to write drama. •King Menes (Narmer) of the 32 nd C. BC. •1st dramatic text along mans’s history on earth. •This text called,”the Memphis drama”. •Memphis; Egypt’s capital King Memes( Narmer) King Menes EGYPT King Menes unites Lower and Upper Egypt into one great 30 civilization. Menes 00 was the first Pharaoh. B The Egyptian civilization was a C great civilization that lasted for about 3,000 years. FROM EGYPT TO GREECE •8500 BC: Primitive tribal dance and ritual. •3100 BC: Egyption coronation play. •2750 BC: Egyption Ritual dramas. •2500 BC: Shamanism ritual. •1887 BC: Passion Play of Abydos. •800 BC: Dramatic Dance •600 BC: Myth and Storytelling: Greek Theatre starts. THE ROLE OF THEATRE IN ANCIENT SOCIETY This is about the way theatre was received and the influence it had. The question is of the place given To theatre by ancient society, the place it had in people ’s lives. The use to which theatre was put at this period was new. “Theatre became an identifier of Greeks as compared to foreigners and a setting in which Greeks emphasized their common identity. Small wonder that Alexander staged a major theatrical event in Tyre in 331 BC and it must have been an act calculated in these terms. It could hardly have meaning for the local population. From there, theatre became a reference point throughout the remainder of antiquity ”. (J.R. Green) Tyre Tyre (Latin Tyrus; Hebrew Zor ), the most important city of ancient Phoenicia, located at the site of present-day Sûr in southern Lebanon. -
Tragedy and the Feminine MASTER of ARTS
The Monstrous Revolution: Tragedy and the Feminine by Alana Sawchuk In Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS in The Department of English State University of New York New Paltz, New York 12561 December 2016 THE MONSTROUS REVOLUTION: TRAGEDY AND THE FEMININE Alana Sawchuk State University of New York at New Paltz _________________________________________________ We, the thesis committee for the above candidate for the Master of Arts degree, hereby recommend acceptance of this thesis. ____________________________________________________ Vicki Tromanhauser, Thesis Advisor Department of English, SUNY New Paltz ____________________________________________________ Thomas Festa, Thesis Committee Member Department of English, SUNY New Paltz Approved on ______________ Submitted in partial fulfillment of the requirements for the Master of Arts degree in English at the State University of New York at New Paltz Sawchuk 1 Alana Sawchuk December 19, 2016 The Monstrous Revolution: Tragedy and the Feminine I. Introduction How might contemporary readers best approach the absolute strangeness of the ancient, canonical texts of the Western tradition? How might we consider the value of these classical texts in conjunction with our own experience? While many, if not all of these works are the richer for having been read by a plethora of common readers as well as scholars over the centuries, I would like to insist that there is an enormous benefit to taking a personal, intimate approach to their “strangeness.” Anne Carson, in an interview with The Paris Review in 2004, expresses best how we might access these texts: “What’s entrancing about the Greeks is that you get little glimpses of similarity, embedded in unbelievable otherness, in this huge landscape of strange convictions about the world and reactions to life that make no sense at all.” In so charmingly few words, Carson has invited us to consider why the inconceivably long breadth of time between antiquity and our own historical period is not quite so distant as we might think. -
Marin Alsop Leads Baltimore Symphony Orchestra in Stravinsky's
PRESS CONTACTS: Teresa Eaton, 410.783.8024 [email protected] Alyssa Porambo, 410.783.8044 [email protected] Joseph Meyerhoff Symphony Hall Bryan Joseph Lee, 301.581.5211 [email protected] The Music Center at Strathmore Marin Alsop Leads Baltimore Symphony Orchestra in Stravinsky’s The Rite of Spring, Jan. 8 & 11 Maestra Alsop to host Rite of Spring Off the Cuff concert Jan. 9 & 10 Baltimore, Md. (December 11, 2014) – Music Director Marin Alsop will lead the Baltimore Symphony Orchestra (BSO) in Stravinsky’s The Rite of Spring on Thursday, January 8, 2015 at 8 p.m. at the Joseph Meyerhoff Symphony Hall and Sunday, January 11, 2015 at 3 p.m. at The Music Center at Strathmore. Also on the Classical Concert Series program are Barber’s Medea’s Meditation and Dance of Vengeance and Osvaldo Golijov’s Rose of the Winds (BSO premiere). The Rite of Spring is the subject of Maestra Alsop’s third Off the Cuff program of the 2014-2015 season, held Friday, January 9 at 8:15 p.m. at Strathmore and Saturday, January 10 at 7 p.m. at the Meyerhoff. Capitalizing on Marin Alsop’s charismatic way of illuminating classical music, the Off the Cuff programs focus on one masterwork, allowing the Maestra to discuss the back story of the piece and the composer’s life. Please see below for complete program details. There is no more viscerally thrilling piece of music than Stravinsky’s The Rite of Spring, which, though now 100 years old, seems as up-to-date as anything written this year.