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Relevant bibliographies by topics / Daedalus (Greek mythology) – In literature

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Academic literature on the topic 'Daedalus (Greek mythology) – In literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Daedalus (Greek mythology) – In literature"

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López Ramírez, Manuela. "Icarus and Daedalus in Toni Morrison's "Song of Solomon"." Journal of English Studies 10 (May 29, 2012): 105. http://dx.doi.org/10.18172/jes.183.

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In Song of Solomon Toni Morrison rewrites the legend of the Flying Africans and the Myth of Icarus to create her own Myth. Her depiction of the black hero’s search for identity has strong mythical overtones. Morrison rescues those elements of mythology black culture which are still relevant to blacks and fuses them with evident allusions to Greek mythology. She reinterprets old images and myths of flight, the main mythical motif in the story. Her Icarus engages on an archetypical journey to the South, to his family past, led by his Daedalic guide, on which he finally recovers his ancestral ability to fly. His flight signals a spiritual epiphany in the hero’s quest for self-definition in the black community.

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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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Klauck, H.-J. "Accuser, Judge and Paraclete - On conscience in Philo of Alexandria." Verbum et Ecclesia 20, no. 1 (August 6, 1999): 107–18. http://dx.doi.org/10.4102/ve.v20i1.1169.

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Of all known ancient authors writing in Greek, Philo of Alexandria is the one and related terms and concepts (the apostle Paul comes next, more or less). Something similar may only be found in Latin authors speaking of conscientia, like Cicero. This needs an explanation. After discussing some relevant passages from Philo's writings, with special stress on the texts from scriptures exposed by him, analogies in wisdom literature and in Graeco-Roman rhetoric and mythology are indicated. The following solution is proposed: Philo combines the punishing Furies (cf Cicero) and the benevolent guardian spirit (c. Seneca) of Graeco-Roman mythology and philosophy with the personified reproof from Jewish Wisdom literature, and so he creates a concept that helps him to give a visual description of the strict but nevertheless kind guidance God practices on man.

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Rodziewicz, Artur. "Tawus Protogonos: Parallels between the Yezidi Theology and Some Ancient Greek Cosmogonies." IRAN and the CAUCASUS 18, no. 1 (2014): 27–45. http://dx.doi.org/10.1163/1573384x-20140103.

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The paper concerns some crucial issues of theology and cosmogony of the Yezidis, which have distinct parallels in the writings of the ancient Greeks. A startling coincidence of certain topics and the manner of approach can lead to the conclusion that the Yezidi theology and mythology seem to have a distant genetic relationship with the Greek theology, or―which is also possible―we are dealing with distinct independent inscriptions of the same ideas, meaning here the highest factors governing the world. The paper also contains references to similar topics in the literature of Early Christianity and Gnosticism.

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Halchuk, O. "Woman-character and woman-author in ancient Greek and Roman literature: an attempt at the typology." Science and Education a New Dimension IX(253), no. 45 (June 25, 2021): 20–24. http://dx.doi.org/10.31174/send-hs2021-253ix45-05.

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The article proposes a typology of female characters of ancient literature. The typology is based on the dominant categories of «moral» (expressed by the dichotomy of «moral – immoral»), «heroic» («achievement – offence») and «aesthetic» («beautiful – ugly»). Through the prism of mythology, the semantics of the figurative gallery «woman-character» and «woman-author» reflects the specifics of the position of women in the ancient world. Misogyny is typical for the male world of antiquity. This determined the emphasis in the interpretation of women's masks, which were mainly given the role of the object of erotic posing. This, however, does not diminish the reception potential of female images of ancient origin in the subsequent world literary discourse.

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Dissertations / Theses on the topic "Daedalus (Greek mythology) – In literature"

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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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Yarnall, Judith. "The transformations of Circe : the history of an archetypal character." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75897.

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The myth of Circe and Odysseus has been told, interpreted and retold from Homer's time to the present. This thesis begins with a detailed study of Homer's balancing of positive and negative elements of the myth and argues that Homer's Circe is connected with age-old traditions of goddess worship, particularly of Artemis of Ephesus. Chapters III and IV investigate the cultural context in which the purely negative Circe of the Homeric allegorists developed and how this allegorical Circe affected works by other ancient writers, particularly Virgil and Ovid. Later chapters demonstrate how this negative allegorical view of Circe prevailed through the Renaissance and seventeenth century, as evidenced in mythographies, Calderon's plays and by Spenser's Acrasia. The study concludes that allegorical interpretations of the Circe myth were founded on body-soul dualism, so that not until this belief is questioned and abandoned by Joyce and Atwood in the twentieth century are more original and/or positive Circes found.

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Books on the topic "Daedalus (Greek mythology) – In literature"

1

ill, Cousineau Normand, ed. Daedalus and the Minotaur. Toronto: New York, 1997.

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Yolen, Jane. Wings. San Diego: Harcourt Brace Jovanovich, 1991.

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Trussell-Cullen, Alan. Too close to the sun: The story of Daedalus & Icarus ; a Greek legend. Carlsbad, Calif: Dominie Press, 2003.

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Il Dedalo a Creta di Angelo Sikelianòs. Roma: Carocci, 2002.

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1975-, Lopez David, ed. Icarus, the boy who flew. London: Franklin Watts, 2008.

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Jentzsch, Cornelia. Nur ein Wolkenschatten?: Neue Texte zum Daedalus-Mythos. Münster]: Daedalus Verlag, 2012.

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1974-, Milne Jessica, ed. Jeremy and the fantastic flying machine. Victoria, BC, Can: Orca Book Publishers, 2008.

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McCaughrean, Geraldine. Dédalo e Ícaro: El rey Midas. Madrid: Ediciones SM, 1999.

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Dédale: Héros de la démesure. [Paris]: Larousse, 2009.

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Legrain, Michel. Dédale: Héros de la démesure. [Paris]: Larousse, 2009.

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Book chapters on the topic "Daedalus (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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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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Hutchinson, G. O. "Ovid, Metamorphoses." In Motion in Classical Literature, 78–117. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198855620.003.0004.

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Striking depictions of motion in the Metamorphoses come readily to mind: Daphne, Actaeon, Daedalus and Icarus…. The motion shows copious diversity more than rigorous structuring, as in the Iliad. Wandering motion is frequent; a great range of spaces is covered. But the poem is interested in motion as a state of the universe, as Pythagoras’ philosophical speech brings out. The relation of metamorphosis to motion is manifold and complex; motion is connected to life and type of creature. Imagined possibilities of motion are important as well as narrated movement. The interest of the poem in motion is indicated by the frequency of moueo and motus there as compared to Aeneid and Fasti. Passages discussed include Niobe turning to not quite unmoving stone, supremely fast animals in impossible competition, the girl Iphis becoming a man and moving like one, Medea contemplating a voyage, Myrrha moving towards her father’s bedroom, Dis abducting Persephone. The depiction of motion is thus related to paradox, puzzles, refined observation, thought, morality, hierarchy. Motion is made conspicuous by drastic differences (as between the Greek army and snake and birds). The gods’ motion is both universal and individual (Venus briefly takes up Diana’s); more philosophically universal is the movement of time. The diversity of motion is held together by the flair of style.

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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 "Daedalus (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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