Colleagues: Below Is a Chapter from My Forthcoming Book, Gods and Mortals
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Beltane, a Season of Fire
Welcome to Beltane, a season of fire. Happy May Day! Right now, people are dancing merrily around the May Pole. Others are celebrating May Day by delivering May baskets to their neighbors. Here in Florida, we are in the throes of summertime. It has been in the 90s with no rain in sight. Everything outside is turning brown from the high temperatures. Over the weekend, we had record- breaking temperatures. My husband took this picture of the sun setting over the backyard. Beltane falls within the Ogham month of Huath. This is a time for cleaning the temples, which also means our bodies. We should look at how we feed ourselves not only physically but also mentally. If there are areas of your life that need to be changed, now is the time to do it. Beltane is also the time to honor our sexuality. As Dianics, we celebrate our women’s blood and at Beltane we honor young women as the Maiden. They become women through their first menstruation. Women’s blood is symbolic for our potential to create life whether it is through childbirth or creativity. 1 The Sandhill cranes have been walking around with their new babies. They are so cute and grow up so fast. We are waiting for the turkeys to show us their new babies. So far, we have seen the males with a few females but no babies. Take some time to honor yourself and have some fun doing something creative. May you be blessed, Dawn 2 Contents Welcome to Beltane, a season of fire. -
MONEY and the EARLY GREEK MIND: Homer, Philosophy, Tragedy
This page intentionally left blank MONEY AND THE EARLY GREEK MIND How were the Greeks of the sixth century bc able to invent philosophy and tragedy? In this book Richard Seaford argues that a large part of the answer can be found in another momentous development, the invention and rapid spread of coinage, which produced the first ever thoroughly monetised society. By transforming social relations, monetisation contributed to the ideas of the universe as an impersonal system (presocratic philosophy) and of the individual alienated from his own kin and from the gods (in tragedy). Seaford argues that an important precondition for this monetisation was the Greek practice of animal sacrifice, as represented in Homeric epic, which describes a premonetary world on the point of producing money. This book combines social history, economic anthropology, numismatics and the close reading of literary, inscriptional, and philosophical texts. Questioning the origins and shaping force of Greek philosophy, this is a major book with wide appeal. richard seaford is Professor of Greek Literature at the University of Exeter. He is the author of commentaries on Euripides’ Cyclops (1984) and Bacchae (1996) and of Reciprocity and Ritual: Homer and Tragedy in the Developing City-State (1994). MONEY AND THE EARLY GREEK MIND Homer, Philosophy, Tragedy RICHARD SEAFORD cambridge university press Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge cb2 2ru, UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521832281 © Richard Seaford 2004 This publication is in copyright. -
Either a Daimon, Or a Hero, Or Perhaps a God:” Mythical Residents of Subterranean Chambers
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 15 | 2002 Varia “Either a Daimon, or a Hero, or Perhaps a God:” Mythical Residents of Subterranean Chambers Yulia Ustinova Electronic version URL: http://journals.openedition.org/kernos/1385 DOI: 10.4000/kernos.1385 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2002 ISSN: 0776-3824 Electronic reference Yulia Ustinova, « “Either a Daimon, or a Hero, or Perhaps a God:” Mythical Residents of Subterranean Chambers », Kernos [Online], 15 | 2002, Online since 21 April 2011, connection on 01 May 2019. URL : http://journals.openedition.org/kernos/1385 ; DOI : 10.4000/kernos.1385 Kernos Kemos 15 (2002), p. 267-288. "Either a Daimon, or a Hero, or Perhaps a God:" Mythical Residents of Subterranean Chambers In his list of seers who uttered gods' orders and messages to mortals not only when alive, but also after their death, Strabo1 mentions "...Amphiaraos, Trophonios, Orpheus, Musaios, and the god of the Getae, formerly Zalmoxis, a Pythagorean, who is in our time Dekaineos, the diviner of Byrebistas... ,,2 Aristides groups together Trophonios, Amphiaraos, Amphilochos and the Asclepiads.3 Celsus includes Zalmoxis, Mopsos, Amphilochos, Amphiaraos, and Trophonios in his register of mortals who died and were nevertheless worshiped, whieh makes Origen wonder, "whether one of these is either a daimon, or a hero, or perhaps a god, more active than mortals" (ft ècr'tt nç èv 'toîç 'tOtQU'tOlÇ Eï'tE 8atllcov Eï'tE llPcoÇ Eï'tE Kat 8E6ç, èVEPYéOv 't!Va lldÇova ft Ka'teX av8pco1tov;).4 The bewilderment of Origen 'is reasonable, given the elusiveness of these figures. -
Massachusetts Senior Classical League
MASSACHUSETTS SENIOR CLASSICAL LEAGUE BOSTON ELITE CERTAMEN 2017 ROUND 1 1. Congratulations to all teams for making it to Round 1 of the 2017 Boston Elite Certamen Invitational. Let’s get right into it with everybody’s favorite: Dramatic Interpretation. With a teammate, act out the following passage, which I will read twice, that is based on a film the Romans might have called Istud: Dum pluit, puer lintrī chartāceā lūdēns in viā sōlus currēbat et rīdēbat. Capite in signō ob neglegentiam ictō, puer lapsus est in sēmitā lūbricā et lintrem āmīsit. Linter chartācea in cloācam cecidit, sed ā scurrā terribilī capta est. Scurra nōmen Pennywise eī esse dīxit et fierī amīcus puerī simulāvit. Cōnāns lintrem recipere, puer ā scurrā prehensus est. Bracchiō morsō, puer in cloācam tractus est ut omnīnō vorārētur. BOY IS RUNNING ON THE ROAD PLAYING WITH A PAPER BOAT AND LAUGHING. BOY HITS HIS HEAD ON A SIGN, FALLS DOWN, AND LOSES THE BOAT. THE BOAT FALLS INTO THE SEWER BUT A CLOWN IN -
Thebaid 2: Oedipus Descendants of Cadmus
Thebaid 2: Oedipus Descendants of Cadmus Cadmus = Harmonia Aristaeus = Autonoe Ino Semele Agave = Echion Pentheus Actaeon Polydorus (?) Autonoe = Aristaeus Actaeon Polydorus (?) • Aristaeus • Son of Apollo and Cyrene • Actaeon • While hunting he saw Artemis bathing • Artemis set his own hounds on him • Polydorus • Either brother or son of Autonoe • King of Cadmeia after Pentheus • Jean-Baptiste-Camile Corot ca. 1850 Giuseppe Cesari, ca. 1600 House of Cadmus Hyrieus Cadmus = Harmonia Dirce = Lycus Nycteus Autonoe = Aristaeus Zeus = Antiope Nycteis = Polydorus Zethus Amphion Labdacus Laius Tragedy of Antiope • Polydorus: • king of Thebes after Pentheus • m. Nycteis, sister of Antiope • Polydorus died before Labdacus was of age. • Labdacus • Child king after Polydorus • Regency of Nycteus, Lycus Thebes • Laius • Child king as well… second regency of Lycus • Zethus and Amphion • Sons of Antiope by Zeus • Jealousy of Dirce • Antiope imprisoned • Zethus and Amphion raised by shepherds Zethus and Amphion • Returned to Thebes: • Killed Lycus • Tied Dirce to a wild bull • Fortified the city • Renamed it Thebes • Zethus and his family died of illness Death of Dirce • The Farnese Bull • 2nd cent. BC • Asinius Pollio, owner • 1546: • Baths of Caracalla • Cardinal Farnese • Pope Paul III Farnese Bull Amphion • Taught the lyre by Hermes • First to establish an altar to Hermes • Married Niobe, daughter of Tantalus • They had six sons and six daughters • Boasted she was better than Leto • Apollo and Artemis slew every child • Amphion died of a broken heart Niobe Jacques Louis David, 1775 Cadmus = Harmonia Aristeus =Autonoe Ino Semele Agave = Echion Nycteis = Polydorus Pentheus Labdacus Menoecius Laius = Iocaste Creon Oedipus Laius • Laius and Iocaste • Childless, asked Delphi for advice: • “Lord of Thebes famous for horses, do not sow a furrow of children against the will of the gods; for if you beget a son, that child will kill you, [20] and all your house shall wade through blood.” (Euripides Phoenissae) • Accidentally, they had a son anyway. -
Homer's Iliad: a Discussion Guide
Homer’s Iliad: A Discussion Guide By David Bruce SMASHWORDS EDITION Copyright 2013 by Bruce D. Bruce Thank you for downloading this book. You are welcome to share it with your friends. This book may be reproduced, copied and distributed for non-commercial purposes, provided the book remains in its complete original form. If you enjoyed this book, please return to Smashwords.com to discover other works by this author. Thank you for your support. Preface The purpose of this book is educational. I have read, studied and taught Homer’s Iliad, and I wish to pass on what I have learned to other people who are interested in studying Homer’s Iliad. In particular, I think that the readers of this introduction to Homer’s Iliad will be bright high school seniors and college first-year students, as well as intelligent adults who simply wish to study the Iliad despite not being literature majors. This book uses a question-and-answer format. It poses, then answers, relevant questions about Homer, background information, and the Iliad. This book goes through the Iliad book by book. I recommend that you read the relevant section of the Iliad, then read my comments, then go back and re-read the relevant section of the Iliad. However, do what works for you. Teachers may find this book useful as a discussion guide for the epic poem. Teachers can have students read books from the epic poem, then teachers can ask students selected questions from this study guide. It helps to know something about Homer’s Odyssey, Virgil’s Aeneid, Greek and Roman mythology, and Ovid’s Metamorphoses, but this background reading is not strictly necessary. -
Euripides and Gender: the Difference the Fragments Make
Euripides and Gender: The Difference the Fragments Make Melissa Karen Anne Funke A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2013 Reading Committee: Ruby Blondell, Chair Deborah Kamen Olga Levaniouk Program Authorized to Offer Degree: Classics © Copyright 2013 Melissa Karen Anne Funke University of Washington Abstract Euripides and Gender: The Difference the Fragments Make Melissa Karen Anne Funke Chair of the Supervisory Committee: Professor Ruby Blondell Department of Classics Research on gender in Greek tragedy has traditionally focused on the extant plays, with only sporadic recourse to discussion of the many fragmentary plays for which we have evidence. This project aims to perform an extensive study of the sixty-two fragmentary plays of Euripides in order to provide a picture of his presentation of gender that is as full as possible. Beginning with an overview of the history of the collection and transmission of the fragments and an introduction to the study of gender in tragedy and Euripides’ extant plays, this project takes up the contexts in which the fragments are found and the supplementary information on plot and character (known as testimonia) as a guide in its analysis of the fragments themselves. These contexts include the fifth- century CE anthology of Stobaeus, who preserved over one third of Euripides’ fragments, and other late antique sources such as Clement’s Miscellanies, Plutarch’s Moralia, and Athenaeus’ Deipnosophistae. The sections on testimonia investigate sources ranging from the mythographers Hyginus and Apollodorus to Apulian pottery to a group of papyrus hypotheses known as the “Tales from Euripides”, with a special focus on plot-type, especially the rape-and-recognition and Potiphar’s wife storylines. -
Bulfinch's Mythology
Bulfinch's Mythology Thomas Bulfinch Bulfinch's Mythology Table of Contents Bulfinch's Mythology..........................................................................................................................................1 Thomas Bulfinch......................................................................................................................................1 PUBLISHERS' PREFACE......................................................................................................................3 AUTHOR'S PREFACE...........................................................................................................................4 STORIES OF GODS AND HEROES..................................................................................................................7 CHAPTER I. INTRODUCTION.............................................................................................................7 CHAPTER II. PROMETHEUS AND PANDORA...............................................................................13 CHAPTER III. APOLLO AND DAPHNEPYRAMUS AND THISBE CEPHALUS AND PROCRIS7 CHAPTER IV. JUNO AND HER RIVALS, IO AND CALLISTODIANA AND ACTAEONLATONA2 AND THE RUSTICS CHAPTER V. PHAETON.....................................................................................................................27 CHAPTER VI. MIDASBAUCIS AND PHILEMON........................................................................31 CHAPTER VII. PROSERPINEGLAUCUS AND SCYLLA............................................................34 -
Parthenios, Erotika Pathemata (20-36): a Commentary
PARTHENIOS, EROTIKA PATHEMATA (20-36): A COMMENTARY A Thesis Submitted for the Degree of Doctor of Philosophy of the University of London by Evangelia Astyrakaki Department of Greek and Latin University College London University of London 1998 ProQuest Number: 10610872 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10610872 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Z to v rarcepa p,oi) Mavo^ri, cttt| pjixepa h o d ZxeMxx K a i axr|v a5e^(prj jiod 'Etara y i a t t |v aaxeipeDxri ay&jrrj xoDq. 2 ABSTRACT Many scholars dispute as to what extent Parthenios was influential on Roman poets, but only a few focus on Parthenios per se. Thus, there is not yet an English detailed commentary on his prose work, the Erotika Pathemata. However, many reasons make this prose work interesting. Firstly, the work survives in a single manuscript, making thus a critical edition requiring a special attention. Secondly, the thirty-six stories of the Erotika Pathemata have been ‘de-hydrated’, since the collection was intended to be used as a model for poetry (primarily by Parthenios himself). -
The Pleiades Star Cluster, in the Constellation of Orion, Is the Location of the 'Home World', and from Whence the Atlanteans Came
THE PLEIADES Compiled by Campbell M Gold (2008) CMG Archives http://campbellmgold.com --()-- Introduction In o.e.v lore, the Pleiades star cluster, in the constellation of Orion, is the location of the 'Home World', and from whence the Atlanteans came. Very faint echoes of the alternative history can be found in the mythology surrounding the Pleiades, especially regarding Merope. The Pleiades In mythology, the Pleiades were the seven daughters of the titan Atlas and the sea-nymph Pleione, and were born on Mount Cyllene. They are the siblingss of Calypso, Hyas, the Hyades, and the Hesperides. The Pleiades were nymphs in the train of Artemis, and together with the seven Hyades were called the Atlantides, Dodonides, or Nysiades, nursemaids and teachers to the infant Bacchus. The Seven Sisters 1) Maia , eldest of the seven Pleiades, was mother of Hermes by Zeus and Iris by Thaumas. 2) Electra was mother of Dardanus and Iasion by Zeus. 3) Taygete was mother of Lacedaemon, also by Zeus. 4) Alcyone was mother of Hyrieus by Poseidon. 5) Celaeno was mother of Lycus and Eurypylus by Poseidon. 6) Sterope (also Asterope) was mother of Oenomaus by Ares. 7) Merope , youngest of the seven Pleiades, was wooed by Orion. In other mythic contexts she married Sisyphus and, becoming mortal, she faded away. She bore to Sisyphus several sons. How Did The Seven Sisters Become Stars? The Seven Sisters received their "Catasterismi" (placement among the stars) when they all committed suicide because they were "so saddened" by either the fate of their father, Atlas, or the loss of their siblings, the Hyades (also daughters of Zeus). -
Abas (Son of Lynceus)
Abas (son of Lynceus) In Greek mythology, Abas /ˈeɪbəs/ (Ancient Greek: Ἄβας) was the twelfth king of Argos. His name probably derives from a Semitic word for "father". Abas was the son of Lynceus of the royal family of Argos, and Hypermnestra, the last of the Danaides. With his wife Ocalea (or Aglaea, depending on the source), he had three sons: the twins Acrisius (grandfather of Perseus) and Proetus, and Lyrcos, and one daughter, Idomene. Abas (son of Lynceus). Quite the same Wikipedia. Just better. Like Hercules himself his son appears, In salvage pomp; a lion's hide he wears; About his shoulders hangs the shaggy skin; The teeth and gaping jaws severely grin. Thus, like the god his father, homely dress'd, He strides into the hall, a horrid guest. Then two twin brothers from fair Tibur came, (Which from their brother Tiburs took the name,) Fierce Coras and Catillus, void of fear: Arm'd Argive horse they led, and in the front appear. Like cloud-born Centaurs, from the mountain's height With rapid course descending to the fight; They rush along; the rattling woods give w In Greek mythology, Abas (Ἄβας) was the son of Lynceus of the royal familiy of Argos, and Hypermnestra, the last of the Danaides. His name derives from a Semitic word for 'father'. Abas founded the city of Abae, Phocis, now in modern day central Greece. When he informed his father of the death of Danaus, he was rewarded with the shield of his grandfather, which was sacred to Hera. -
A Abantes. a Euboean Tribe. the Abantes Were Named for Abas
A Abantes. A Euboean tribe. The Abantes were named for Abas, about whom little is known. Under Abas’ son Chalcodon, they engaged in an unsuccessful struggle for power with Thebes. Chalcodon’s son, Elephenor, later gave sanctuary in Euboea to the two sons of Theseus, king of Athens. Still later, he led the Euboean forces to the Trojan War. Large numbers of Abantes were among the Greek migrants who colonized various cities of Ionia, in Asia Minor. Abas. A king of Argos. Abas, a son of Lynceus and Hypermnestra, was a great warrior and succeeded his father on the throne. He married Aglaea, a daughter of Mantineus, who bore him twin sons, Acrisius and Proetus, and a daughter, Idomene. Abas also had a bastard son, Lyrcus. Hyginus mentions that Abas avenged Lynceus by killing Megapenthes, but nothing more is known of the incident. Abae, in Phocis, is said to have been named for Abas. Abas. A son of Melampus and Lysippe. Abas was the father of Coeranus and of Lysimache, who married Talaus. Abas. The eponym of the Abantes tribe of Euboea. Little is known of Abas except that he was the father of Chalcodon, the Euboean hero. Abdera. A Thracian city near the mouth of the Nestos river (now the Mesta) opposite the island of Thasus. Abdera was founded by Heracles in honor of Abderus. Abderus. A son of Hermes from Opus, in Locris. Abderus is generally said to have been a young lover of Heracles. Heracles left him to guard the notorious man-eating mares of the Bistonian king Diomedes and returned to find that the youth had been eaten.