Relevant bibliographies by topics / Clytemnestra (Greek mythology) in literature

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  2. Dissertations / Theses
  3. Books
  4. Book chapters
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Academic literature on the topic 'Clytemnestra (Greek mythology) in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Clytemnestra (Greek mythology) in literature"

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WILMER, STEVE. "Women in Greek Tragedy Today: A Reappraisal." Theatre Research International 32, no. 2 (July 2007): 106–18. http://dx.doi.org/10.1017/s0307883307002775.

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Reacting to the concerns expressed by Sue-Ellen Case and others that Greek tragedies were written by men and for men in a patriarchal society, and that the plays are misogynistic and should be ignored by feminists, this article considers how female directors and writers have continued to exploit characters such as Antigone, Medea, Clytemnestra and Electra to make a powerful statement about contemporary society.
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Nice, David. "A happy mythologizer: Strauss's creative role in his Greek operas." Tempo, no. 210 (October 1999): 10–16. http://dx.doi.org/10.1017/s0040298200007130.

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According to David Fielding's eagerly-awaited, tender-hearted Garsington production of Die Liebe der Danae, Semele, Europa, Alkmene and Leda are ballroom queens. In the beginning, three of their four amours with that master of disguise Zeus/Jupiter bore fruit significant for the ongoing sagas of Greek and Roman mythology: Herakles from the three-night stint of Alkmene and the man she believed to be her husband, Helen of Troy and Clytemnestra out of a single egg laid by swan-seduced Leda, and Dionysus out of the ashes of over-reaching Semele, shrivelled by the sight of her god in all his majesty. The biological imperative was discarded by Hugo von Hofmannsthal – perhaps oddly for one so interested in the child-bearing outcome of his own Frau ohne Schatten myth – as he proposed a new operatic legend for Strauss in 1920. His queens (first three, later four) would be ‘bird-like, vain, forgetful, gossiping about everything’, flitting around in a Zerbinetta-like intermezzo to the main business of Jupiter's quest for Danae's love; the featherlight delicacy of the proposal was beautifully mirrored by Fielding's inspired idea. Taking up his long-deceased poet's suggestion just under two decades later, Strauss, as he neared the end of his operatic career, added a further twist. His god had grown old like himself; and on Jupiter's ever more emotional journey towards the renunciation of the woman Strauss decided would be his last love, Danae, the four close-harmony queens would move from Ariadne-style banter to tender acknowledgement of the ageing process, their apogee a canon of bitter-sweet sentimentality.
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Mossman, Judith. "Women’s Speech in Greek Tragedy: The Case of Electra and Clytemnestra in Euripides’ Electra." Classical Quarterly 51, no. 2 (December 2001): 374–84. http://dx.doi.org/10.1093/cq/51.2.374.

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Ley, Graham. "On the Pressure of Circumstance in Greek Tragedy." Ramus 15, no. 1 (January 1986): 43–51. http://dx.doi.org/10.1017/s0048671x0000343x.

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It is an unfortunate weakness of most of the standard textbooks on Greek tragedy that they fail to communicate the immediacy of pressure that is of its essence. This particular inadequacy has hardly been corrected by the recent spate of books on either staging or the visual presentation of plays, which suggest themselves now as the standard adjustment to existing handbooks for students with or without the language.One of the few certainties we have, in beginning the argument, is that tragedy is, if anything, about decisions and their consequences. This much is implied in Aristotle's intuition about hamartia, which if it means ‘mistake’ can be taken to direct attention to the circumstances which dictate a decision. Indeed, decisions are far more prominent in Attic tragedy than mistakes as such: to take two examples from the Oresteia, which as an Aeschylean trilogy should not seem so exceptional as people are inclined to make it, both Agamemnon and Orestes take decisions of terrifying consequence that can hardly be classed as ‘mistakes’ (namely to kill a daughter and to kill a mother, Iphigenia and Clytemnestra in Agamemnon and Libation Bearers respectively). In this respect, Aristotle might be taken as considering more closely the sentimental drama that flourished in his day, and in this, if we judge by his perceptions, it may well be that Oedipus the King of Sophocles in fact marks a turning-point—in the desperate futility of Oedipus' errors—which is more readily, and perhaps with less justice, ascribed to Euripides.
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Steiner, Deborah T. "Stoning and Sight: A Structural Equivalence in Greek Mythology." Classical Antiquity 14, no. 1 (April 1, 1995): 193–211. http://dx.doi.org/10.2307/25000146.

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This article examines a series of Greek myths which establish a structural equivalence between two motifs, stoning and blinding; the two penalties either substitute for one another in alternative versions of a single story, or appear in sequence as repayments in kind. After reviewing other theories concerning the motives behind blinding and lapidation, I argue that both punishments-together with petrifaction and live imprisonment, which frequently figure alongside the other motifs-are directed against individuals whose crimes generate pollution. This miasma affects not only the perpetrator of the deed, but risks spreading to the community at large, and prompts measures aimed at containing the source of the disease. Both blinding and lapidation are designed to cordon off the contaminant by removing him from all visual and tactile contact with other men. But it is not only the nature of the crimes that explains the kinship between the two penalties. I further argue that the attributes Greek thinking assigned to stones, repeatedly characterized as unseeing, mute, immobile, and dry, and symbolic of the condition of the dead, elucidate the connections and clarify the antagonism that myth suggests between lapidation and sight. Stoning, blinding, imprisonment, and petrifaction all consign the criminal to an existence exactly parallel to that of the stone, stripping him of the properties that distinguish the living from the dead, and making him both unseeing and unseen. Three examples drawn from archaic and classical literature provide examples of these interactions between stones, blindness, invisibility, and death: the snake portent sent by Zeus in Book 2 of the Iliad, the Perseus myth, and Hermes' activity in both the Homeric Hymn to Hermes and Aeschylus' Choephoroe.
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Jovanovic, Bojan. "Čajkanović's road from ancient Greek and folk literature to Serbian religion and mythology." Glasnik Etnografskog instituta 56, no. 1 (2008): 37–51. http://dx.doi.org/10.2298/gei0801037j.

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Evangelopoulou, Olympia, and Stelios Xinogalos. "MYTH TROUBLES: An Open-Source Educational Game in Scratch for Greek Mythology." Simulation & Gaming 49, no. 1 (December 26, 2017): 71–91. http://dx.doi.org/10.1177/1046878117748175.

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Background. Educational games are nowadays used for facilitating the teaching and learning process of various subjects. History is one of the subjects that simulations and games are used for promoting active learning and supporting students in comprehending various history-related subjects. Aim. This article reports on a new educational game on Greek mythology, called MYTH TROUBLES, designed and developed from scratch with the aim of supporting primary school students in studying Greek mythology and raising their interest on the subject of history. Method. The article presents the educational rationale and design of MYTH TROUBLES in the context of an educational games design model proposed in the literature. Since the game was implemented with the platform of Scratch and it is available online both for students (or anyone interested in Greek Mythology) and game developers, some information for its implementation is also provided. The results of a pilot evaluation of MYTH TROUBLES with the help of 21 experienced school teachers are presented, along with proposals for improvement and extension of the game. Results. Teachers evaluated positively MYTH TROUBLES in terms of acceptability, usability, utility as an educational tool, as well as its interface and game play and expressed their willingness to use it in the classroom. Conclusions. MYTH TROUBLES is considered appropriate by teachers for supporting the teaching and learning of Greek mythology and assessing its educational value in class is the next step. Scratch is appropriate for implementing such educational games and sharing them with interested players and game developers.
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Szymańska, Katarzyna. "Geneza mitu superbohatera. Różne oblicza (super)bohaterów w kinematografii, literaturze, Internecie." Kultura Popularna 3, no. 49 (March 31, 2017): 6–13. http://dx.doi.org/10.5604/01.3001.0009.8040.

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The article shows how hero as myth has become a popculture icon. In literature new model of ancient Greece hero represents Percy Jackson from Rick Riordan’s books about Olympians. Movie based on this novel shows how Greek mythology is popular. One of actors who played in this adaptation, Nathan Fillion, played also a hero a few times. These movies brought modern and different kind of superhero, for instance Joss Whedon’s Dr. Horrible Song-Along Blog (2008) or James Gunn’s Super (2010), which is similar to Matthew Vaughn’s Kick-Ass (also 2010). A new hero is now an average person and proves that courage is more important than extrapowers. Blockbuster movies are popular on the net, where photos from scenes become memes. Greek mythology is still present in daily life in new, modern formula.
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Buxton, Richard. "Imaginary Greek mountains." Journal of Hellenic Studies 112 (November 1992): 1–15. http://dx.doi.org/10.2307/632149.

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It is hardly controversial to assert that recent work on Greek mythology is methodologically diverse. However, there is one body of writing which seems to have become a reference point against which scholars of many persuasions–not excluding orthodox positivist philologists and adherents of psychoanalysis–feel the need to define their own position. I mean structuralism. G.S. Kirk and, later, W. Burkert have conducted their dialogues with it; C. Segal and more unreconstructedly R. Caldwell have tried to accommodate Lévi-Strauss and Freud under the same blanket; a glance at bibliographical citations in studies of tragedy over the last twenty years will show how J.-P. Vernant and P. Vidal-Naquet have moved from the periphery to the centre (much as Finley did some time ago in ancient history). The polemical attitudes being struck by M. Detienne (from within the movement) and C. Calame are directly generated by over-confident structuralist attempts to map out the mental territory they claimed as their own.
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Kim, Suh-Yoon. "Greek Mythology as Children’s Literature - Centered on Picture Books of Echo Myth Adapted for Children -." Korean Literature Education Research 67 (June 30, 2020): 35–67. http://dx.doi.org/10.37192/kler.67.2.

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Dissertations / Theses on the topic "Clytemnestra (Greek mythology) in literature"

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Stone, Mitzi R. "Beyond misogyny : Penelope and Clytaemnestra as paradigms for society." Honors in the Major Thesis, University of Central Florida, 2001. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/305.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Sciences
Humanities
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Mills, Sophie. "Theseus and the ideals of Athens in literature from Homer to Euripides." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334163.

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Kobusch, Beate Pio Giovanni Battista. "Das Argonautica-Supplement des Giovanni Battista Pio Einleitung, Edition, Übersetzung, Kommentar /." Trier : WVT, Wissenschaftlicher Verlag, 2004. http://catalog.hathitrust.org/api/volumes/oclc/56679096.html.

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Zardini, Francesca. "The myth of Herakles and Kyknos : a study in Greek vase-painting and literature /." Verona : Fiorini, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788887082937.

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Fisher, Elizabeth A. "Planudes' Greek translation of Ovid's Metamorphoses." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/21077839.html.

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Roos, Bonnie. "Reviving Pygmalion : art, life and the figure of the statue in the modernist period /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3045092.

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Thesis (Ph. D.)--University of Oregon, 2001.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 277-283). Also available for download via the World Wide Web; free to University of Oregon users.
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Bocksberger, Sophie Marianne. "Telamonian Ajax : a study of his reception in Archaic and Classical Greece." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:a9bacb2a-7ede-4603-9e6a-bf7f492332ed.

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This thesis is a systematic study of the representations of Telamonian Ajax in archaic and classical Greece. Its aim is to trace, examine, and understand how and why the constitutive elements of his myth evolved in the way they did in the long chain of its receptions. Particular attention is paid to the historical, socio-cultural and performative contexts of the literary works and visual representations I analyse as well as to the audience for which these were produced. The study is divided into three parts, each of which reflects a different reality in which Ajax has been received (different with respect to time, place, or literary genre). Artistic representations of the hero, as well as his religious dimension and political valence, are consistently taken into account throughout the thesis. The first part - Ajax from Salamis - focuses on epic poetry, and thus investigates the Panhellenic significance of the hero (rather than his reception in a particular place). It treats the entire corpus of early Greek hexameter poetry that has come down to us in written form as the reception of a common oral tradition which each poem has adapted for its own purpose. I establish that in the larger tradition of the Trojan War, Ajax was a hero characterised by his gift of invulnerability. Because of this power, he is the figure who protects his companions - dead or alive - par excellence. However, this ability probably also led him to become over-confident, and, accordingly, to reject Athena's support on the battlefield. Hence, the goddess's hostility towards him, which she demonstrated by making him lose the reward of apioteia (Achilles' arms). His defeat made Ajax so angry that he became mad and committed suicide. I also show how this traditional Ajax has been adapted to fit into the Iliad's own aesthetics. The second part - Ajax in Aegina - concentrates on the reception of Ajax in the victory odes of Pindar and Bacchylides for Aeginetan patrons. I argue that in the first part of the fifth century, Ajax becomes a figure imbued with a strong political dimension (especially with regard to the relationship between Athens and Aegina). Accordingly, I show how the presence of Ajax in Pindar's and Bacchylides' poems is often politically charged, and significant within the historical context. I discuss the influence this had on his representation. Finally, the third part moves to Athens, as I consider Ajax's reception during three distinct periods: the sixth century, the first half of the fifth century, and finally the rest of the classical period. I equally insist on the political dimension of the figure. I demonstrate that his figure undergoes a shift of paradigm in the early fifth century, which deeply affects his representation. By following in the footsteps of Ajax, this study prompts a series of reflections and comments on each of the works in which the hero features as well as on the relationship of these works to the historical context in which they were produced.
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Riley, Kathleen. "The reception and performance of Euripides' Herakles : reasoning madness." Oxford [u.a.] Oxford Univ. Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780199534487.001.0001.

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Guardo, Siino Lina 1936. "Il mito classico nell'opera di Cesare Pavese." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39481.

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In the first chapter we intend to present, although in a restricted sense, some of the positions of the most recent critics, which will allow us to determine the meaning of our Author.
The next chapter is mainly dedicated to giving information which establishes the relationships between the most important mythological traditions and classical works. Such information will serve to find and establish the components of the Pavesian culture.
Cesare Pavese was born in Piemonte, Italy, in 1908, he lived in the historical period during which fascism and nazism triumphed and through all the horrors of the immediate after-war. Pavese's incapacity to be concretely active in the political field brings him to relive, in his writings, the ancient Italian cult of the Evocativo. This technique of his is a hermetic method of going through with his ethical social mission. To evoke a god in a moment of national crisis is a traditionally Italian ritual; while the invocation to a God or a Muse is also part of the literary tradition. The classicism of Pavese is now recognized by different critics. Their basis for this decision is his work Dialoghi con Leuco. However, our attention is more focused on the romance Il diavolo sulle colline which occupies the central part of the trilogy La Bella Estate.
This text Il diavolo sulle colline contains many meanings which requires different approaches--such as the cultural precedents of other authors, and even those of Pavese himself--to decipher. The many messages in this work can all be traced back to the concept of death and rebirth. Pavese uses themes which are beloved to Dante and the humanists, who were themselves inspired by the great Greek and Latin authors.
And thus, we are left wondering whether Il diavolo sulle colline was conceived according to the norms of the classical tragedy, which was based on the celebrations in honor of the god Dionisus (the Hellenic demon venerated by the Latins under the name of Bacchus, and affiliated with an old Italian divinity whose symbolic name was Liber Pater). Poli, a dominating figure in Il diavolo sulle colline could be the double of this god. Our discussion will therefore be founded on the testimony of mythographers.
From a methodological point of view, our analysis will not take into account the chronological sequences, but rather the themes which imply the operation of segmenting the text.
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Porter, Andrew E. "Agamemnon in Homer reading character through tradition /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/5960.

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Thesis (Ph. D.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on March 24, 2009) Vita. Includes bibliographical references.
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Books on the topic "Clytemnestra (Greek mythology) in literature"

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George, Marion, and Andrea Rudolph. Die Atriden: Literarische Präsenz eines Mythos. Dettelbach: J.H. Röll, 2009.

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Reinhard, Witte, ed. Die Atriden: Literarische Präsenz eines Mythos. Dettelbach: J.H. Röll, 2009.

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Galli, Aviva. Giborot ṭeragiyot: Ḳliṭemnesṭrah, Eleḳṭrah, Laidi Maḳbet, Beʼat̥ris Ts'ents'i : Deyoḳan. Yerushalayim: Hotsaʼat sefarim Ariʼel, 2007.

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Galli, Aviva. Giborot ṭeragiyot: Ḳliṭemnesṭrah, Eleḳṭrah, Laidi Maḳbet, Beʼat̥ris Ts'ents'i : Deyoḳan. Yerushalayim: Hotsaʼat sefarim Ariʼel, 2007.

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Galli, Aviva. Giborot ṭeragiyot: Ḳliṭemnesṭrah, Eleḳṭrah, Laidi Maḳbet, Beʼat̥ris Ts'ents'i : Deyoḳan. Yerushalayim: Hotsaʼat sefarim Ariʼel, 2007.

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Reclaiming Klytemnestra: Revenge or reconciliation. Urbana: University of Illinois Press, 2003.

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Greek mythology. Detroit: Lucent Books, 2012.

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Greek mythology. Edina, Minn: ABDO, 2011.

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Conley, Kate A. Greek mythology. Edina, Minn: ABDO Pub., 2005.

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Nardo, Don. Greek mythology. Detroit: Lucent Books, 2012.

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Book chapters on the topic "Clytemnestra (Greek mythology) in literature"

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Gottesman, Rachel. "The Unpardoned Gaze: Forbidden Erotic Vision in Greek Mythology." In Sensational Pleasures in Cinema, Literature and Visual Culture, 21–34. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137363640_2.

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Horyna, Břetislav. "Prométheus například. Moc mýtu, distance a přihlížení podle Hanse Blumenberga." In Filosofie jako životní cesta, 130–45. Brno: Masaryk University Press, 2019. http://dx.doi.org/10.5817/cz.muni.p210-9458-2019-8.

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The Study Prometheus, for example loosely follows up the central theme of Hans Blumenberg’s theory of myth and mythology, the character of Prometheus and Promethean conceptions in scientific as well as imaginative literature (poetry and drama). The aim is not an elaborate reflection of all the variations on Promethean themes that were summarized in Blumenberg’s epochal book Work on Myth (1979). The author rather selects some themes from the works on the myth about Prometheus in Classical Greek literature (Hesiod, Aeschylus) and, at the turn of modernism, in German movement Sturm und Drang (Goethe). Most attention is paid to a fictional figure known as actio per distans (action at distance, with keeping a distance) and its variations from the distance between people and gods through the distance between people to the distance of an ageing poet from spirit of the age (Zeitgeist), to which he no longer belongs.
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"Greek Mythology in Israeli Children’s Literature." In Our Mythical Childhood... The Classics and Literature for Children and Young Adults, 307–32. BRILL, 2016. http://dx.doi.org/10.1163/9789004335370_022.

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"3 A New Greek Imperial Mythology." In The Danielic Discourse on Empire in Second Temple Literature, 52–77. BRILL, 2017. http://dx.doi.org/10.1163/9789004331310_004.

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Brown, Sarah Annes. "'Hail, Muse! Et Cetera'': Greek Myth in English and American Literature." In The Cambridge Companion to Greek Mythology, 425–52. Cambridge University Press, 2007. http://dx.doi.org/10.1017/ccol9780521845205.017.

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Abbattista, Alessandra. "The Vengeful Lioness in Greek Tragedy: A Posthumanist Perspective1." In Revenge and Gender in Classical, Medieval and Renaissance Literature, 203–20. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474414098.003.0011.

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This chapter reinterprets the animal metaphors used in ancient Greek tragedy to describe revenging women from a posthumanist perspective. Whereas critics have commonly regarded such metaphors as indicating the female revenger’s inhuman savagery and otherness (whereby a woman’s attempt to assume a male heroic role transforms her instead into a monstrous beast), posthumanism challenges conventional distinctions between animal and human, male and female. Drawing on the work of Rosi Braidotti, it argues that female revengers similarly challenge these distinctions. The metaphorical metamorphosis of Aeschylus’ Clytemnestra and Euripides’ Medea into lionesses reveals their complex figuration as male-female hybrid beings, recalling the tragic suffering and protective violence of the Homeric lion within a new context of interfamilial conflicts. These transformations engender terror but also compassion, evoking new ways of conceptualising humans-as-animals that invite recognition of our own unstable and hybrid nature.
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Brumble, H. David. "Let Us Make Gods in Our Image: Greek Myth in Medieval and Renaissance Literature." In The Cambridge Companion to Greek Mythology, 407–24. Cambridge University Press, 2007. http://dx.doi.org/10.1017/ccol9780521845205.016.

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"‘His Greek Materials’: Philip Pullman’s Use of Classical Mythology." In Our Mythical Childhood... The Classics and Literature for Children and Young Adults, 267–90. BRILL, 2016. http://dx.doi.org/10.1163/9789004335370_020.

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Bowie, Angus M. "Fate and Authority in Mesopotamian Literature and the Iliad." In Gods and Mortals in Early Greek and Near Eastern Mythology, 243–61. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108648028.018.

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Michalopoulos, Andreas N. "A Phrygian Tale of Love and Revenge: Oenone Paridi (Ovid Heroides 5)." In Revenge and Gender in Classical, Medieval and Renaissance Literature, 239–50. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474414098.003.0013.

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This chapter explores how lamentation operates as a covert means of revenge in Ovid’s Heroides, a collection of fictional epistolary poems written as though by women from Greek and Roman mythology to the lovers who abandoned and mistreated them. It interprets the fifth letter, in which the nymph Oenone writes to Paris, her former lover, as a letter of revenge that expresses Oenone’s frustration and anger. Ovid’s language and imagery alludes to events that await Paris in the dramatic future of the letter, hinting at her revenge to come. Countering the view that the female speakers of the Heroides offer a consistent view of women as pathetic and passive victims, the chapter thus shows how Ovid’s female letter-writers can exploit socially prized roles as a means of expressing their anger and preparing for vengeful action.
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Conference papers on the topic "Clytemnestra (Greek mythology) in literature"

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Pan, Jie. "Research on the Influence of Greek Mythology on Anglo - American Language and Literature." In 2017 3rd International Conference on Economics, Social Science, Arts, Education and Management Engineering (ESSAEME 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/essaeme-17.2017.297.

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Liu, Hong. "An Analysis of the Enlightenment of Greek and Roman Mythology to English Language and Literature." In 2016 4th International Education, Economics, Social Science, Arts, Sports and Management Engineering Conference (IEESASM 2016). Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/ieesasm-16.2016.95.

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