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Journal articles on the topic 'Heracles (Greek mythology) in literature'
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ORREGO-GONZÁLEZ, Eduardo, Ana PERALTA-GARCÍA, and Leonardo PALACIOS-SÁNCHEZ. "Heracles and epilepsy: the sacred disease." Arquivos de Neuro-Psiquiatria 78, no. 10 (October 2020): 660–62. http://dx.doi.org/10.1590/0004-282x20200085.
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ABSTRACT Epilepsy is one of the most dreaded and terrifying human afflictions. One of the many names it has received was Sacred Disease, during Greek times. Heracles served as a source of the divine connotation that epilepsy received in ancient times, as he was one of the most important demigods in Greek mythology. However, several authors have attributed Heracles’ actions to a seizure, including Hippocrates, who described the sacred disease on his “Corpus Hippocraticum.” This paper reviewed some of the publications on the myth and content of the text of Hippocrates, in relation to the current knowledge of the disease.
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Grzelak-Krzymianowska, Adriana. "Heracles in the Iberian Peninsula." Collectanea Philologica, no. 25 (December 16, 2022): 13–33. http://dx.doi.org/10.18778/1733-0319.25.02.
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The story of Herculesʼ achievements, like many others in Greek mythology, has undergone various changes since Hesiodʼs early transmissions helped to consolidate the essential elements of the myth and its characteristics. With the translocation of myths from Caucasian Iberia to Western Iberia, certain places, characters and events associated with the land were also transferred. The Fortunate Islands, the Garden of Hesperides, the place of the 10th and 11th labours of Hercules have been relocated, and the origin and meaning of the pillars set up by the hero have been identified and interpreted. The aim of this article is to show how one of these myths, namely that of Hercules and Geryon, was shaped in the classical and later periods. The transformation of three elements of this myth will be analysed: its location, the figure of Geryon and the description of Herculesʼ achievements.
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Blanco, Chiara. "HERACLES’ ITCH: AN ANALYSIS OF THE FIRST CASE OF MALE UTERINE DISPLACEMENT IN GREEK LITERATURE." Classical Quarterly 70, no. 1 (April 30, 2020): 27–42. http://dx.doi.org/10.1017/s0009838820000270.
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Scholars have long grappled with the nature of Heracles’ νόσος and his consequent feminization in Sophocles’ Women of Trachis (= Trachiniae). Despite being triggered by a poisonous garment, which acts by means of magic incantation, the evolution of Heracles’ symptoms is described as a clinical case. Yet, making sense of his feminization from a scientific perspective has proven hard. In this paper, I investigate the symptoms experienced by Heracles, which Sophocles generically refers to as νόσος. The first part focusses on Sophocles’ description of erôs as a disease in Trachiniae. I then move on to dividing Heracles’ symptoms into two categories, which I will call νόσος1 and νόσος2. The erotic passion for Iole which Heracles naturally experiences in the first part of the tragedy will be denoted by νόσος1, whereas νόσος2 will refer to the magic-induced symptoms from which he suffers in the second and final part. In the final section of the paper I will seek to provide a scientific explanation for νόσος2 and, ultimately, to describe the medical reasons behind Heracles’ feminization.
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Rodríguez Pérez, Joana. "El espejo deformante. Heracles en el cine del siglo XXI." Latente Revista de Historia y Estética audiovisual, no. 19 (2021): 88–122. http://dx.doi.org/10.25145/j.latente.2021.19.05.
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This article examines how 21st-century cinema has embraced one of the most important figures in classical mythology, the Greek hero Herakles. How cinematic art has captured and adapted the events that classical sources tell of the myth of the son of Zeus. And beyond his story, how it has assumed, varied or decontextualized the personality, values and attitude of a being that was undeniably of his time. In this way, by comparing the written story with the filmed story, we examine which episodes of the hero’s life have been brought to the big screen and which of them have not, and try to explain why. This comparison will also help us to determine the interrelations between the production of the films and the literary work on which they are based.
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LIAPIS, VAYOS. "INTERTEXTUALITY AS IRONY: HERACLES IN EPIC AND IN SOPHOCLES." Greece and Rome 53, no. 1 (April 2006): 48–59. http://dx.doi.org/10.1017/s0017383506000040.
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Heracles' image in antiquity is notoriously kaleidoscopic. Comedy represented him as a gluttonous buffoon, and myth made no secret of the brutal violence of many of his exploits. On the other hand, Pindar exalts him as a superlative figure who enforced the nomos of the gods, while Prodicus in a famous myth makes Heracles a supreme example of commendable conduct, a youth who chooses the path of Virtue over the path of Vice out of his own free will. This image of a moralized Heracles soon took root in the Greek imagination, and a whole host of Greek thinkers (Isocrates, Antisthenes, Diogenes the Cynic, and Plutarch, to name but a few) found in him a perfectly malleable exemplum for their various courses in moral edification. After undergoing a large number of transformations in Roman literature and the Church Fathers, Heracles resurfaces unscathed in the early Renaissance, when we find him again as an already established exemplum virtutis, now a man of letters, now a Christian. It would appear that, despite his multifarious metamorphoses, Heracles remained throughout the centuries essentially what he had been since Prodicus' day: an exemplary figure who undertook extreme toils and gained supreme recompense.
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Mastrocinque, Attilio. "The Cilician God Sandas and the Greek Chimaera: Features of Near Eastern and Greek Mythology Concerning the Plague." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 197–217. http://dx.doi.org/10.1163/156921207783876413.
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AbstractA gem in the Museum of Castelvecchio (Verona) depicts the god Sandas of Tarsos with his terrible animal: the lion-goat. On the reverse side there is the inscription YOYO. The epigraphical and archaeological evidence from Anatolia, from Hittite to Hellenistic times, proves that Sandas was a underworld god protecting tombs and sending pestilences when angry. He was appeased by offerings to his terrible ministers, who were usually seven. Similarly Nergal or Erra (similar to Sandas) in Mesopotamia, and Sekhmet in Egypt had seven animal-headed terrible ministers, who were able to bring pestilences and death. A Hittite inscription mentions Yaya as Sandas' female partner. Her name is very similar to the Yoyo on the Verona gem. Sandas was identified with Heracles because of his relations with the underworld realms and his warlike features. The lion-goat of Tarsus was the model of Greek Chimaera. In fact the myth of Bellerophon took its place in Lycia and Cilicia. In Hellenistic age the original form of this monster was better known and therefore we find its typical features in Hellenistic and Roman sculptures and reliefs.
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Yang, Yixuan. "The Embodiment and Interpretation of Greek Mythology in The Renaissance: Analyzing Perseus with The Head of Medusa." Journal of Education, Humanities and Social Sciences 28 (April 1, 2024): 603–7. http://dx.doi.org/10.54097/tjamp162.
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Greek mythology had a significant influence on the arts and literature in the Renaissance. From the epic poems of Iliad and Odyssey and the ancient Theogony, to the well-known plays of Greek tragedy and modern adaptations of the gods and heroes in both literature and screens, Greek mythology is foreign to no one. This dissertation aims to discuss the embodiment and the inventive interpretation of Greek mythology in a piece of Renaissance artwork Perseus with the head of Medusa. It looks into the original story from Hesiod’s Theogony and Ovid’s Metamorphoses and analyzes the symbolic influence of classical traditions. Expanding the contextual perspectives puts the artwork on a wider stage of the society of the time and examines the semiotics within this sculpture that show the unique Renaissance interpretation. The Renaissance concept about secularism, rationalism, and individualism is also explained through the iconography analysis and the comparison with the ancient artwork. With the help of useful references, this dissertation incorporates aspects like art, mythology, literature, politics, social psychology, and ideology to offer some knowledge of the sculpture by Cellini as well as the Renaissance world.
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Draycott, Jane. "DYNASTIC POLITICS, DEFEAT, DECADENCE AND DINING: CLEOPATRA SELENE ON THE SO-CALLED ‘AFRICA’ DISH FROM THE VILLA DELLA PISANELLA AT BOSCOREALE." Papers of the British School at Rome 80 (September 24, 2012): 45–64. http://dx.doi.org/10.1017/s0068246212000049.
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This article examines the so-called ‘Africa’ dish, part of a treasure trove of silver table-ware discovered in a cistern at the Villa della Pisanella, avilla rusticadestroyed in the eruption of Vesuvius inad79. It proposes a new interpretation of the dish's iconography and argues that the woman in the centre of the emblema is Cleopatra Selene, while the attributes surrounding her reference her parents Cleopatra VII and Marcus Antonius, her brothers Alexander Helios and Ptolemy Philadelphus, her husband Juba II of Mauretania, and their mythological ancestor the demi-god Heracles. Thus the emblema serves as a meditation on the fates of Antony and Cleopatra VII, descendants of Heracles who chose the path of vice, a choice that resulted in their defeat by Octavian at the Battle of Actium. Octavian's virtue, victory and clemency, combined with his guardianship of their children, ensured the subsequent promotion of their daughter Cleopatra Selene as a key figure in his dynastic and political strategy, through her marriage to Juba II and the couple's appointment as client rulers of Mauretania. Also supposedly descended from Heracles, Juba II and Cleopatra Selene chose to follow in their illustrious ancestor's footsteps along the path of virtue. In common with other pieces from the treasure trove, the ‘Africa’ dish alludes to recent historical events and personages, utilizes death as a means of promoting the enjoyment of life, and incorporates popular elements of Greek mythology, all the while offering banqueters an erudite puzzle to solve during the course of their banquet.
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Clark, Raymond J. "P. OXY. 2078, Vat.gr. 2228, and Vergil's Choaron." Classical Quarterly 50, no. 1 (May 2000): 192–96. http://dx.doi.org/10.1093/cq/50.1.192.
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I shall argue the likelihood that Vergil took Aeacus’ speech as his model for Charon's, as part of Aeneas’ newly created journey through Vergil's expanded topography of Hades.The four Greek verses just quoted, addressed by Aeacus to Heracles, and Heracles’ reply in twelve, were first published separately by Rabe, and then inserted by Page as verses 16–19 and 20–31 between surviving frs. 1 and 2 of P.Oxy. 2078, to be ascribed in all likelihood to the lost Pirithous of Euripides, rather than to the slightly later Critias.
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Willink, C. W. "Sleep After Labour in Euripides' Heracles." Classical Quarterly 38, no. 1 (January 1988): 86–97. http://dx.doi.org/10.1017/s000983880003130x.
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πνοϲ, in general a common word in Greek tragedy, is a cardinal theme in the Heracles.In the first half of the play the glorious saving Labours (πνοι, μχθοι, ἄθλοι, γνεϲ) of the warrior Hero with his bow, club and other weaponry are retrospectively evoked and further enacted. Repeated emphasis on this kind of ‘noble toil’ accords with the heroic definition of ρετ, which traditionally βανει διμχθω–8 the first strophe of the long First Stasimon in honour of Heracles (presumed to be dead) ends with:ὑμνῆϲαι ϲτεφνωμα μ–χθων δι' εὐλογαϲ θλωγενναων δ' ρετα πνωντοῖϲ θανοϲιν ἄγαλμα.Heracles par excellence merits the title πολπονοϲ and for their individual greatness. πολυ- can mean either ‘much-’, so that it suffices for Amphitryon at 1190ff. to mention a single especially grand and godlike Labour:AM.μϲ μϲ ὂδε γνοϲ ὂ πολπονοϲ, <ὂϲ> πδρυ γιγαντοφνον ἥλθεν ϲὺν θεοῖ-ϲι Φλεγραῖον ϲ πεδον ϲπιϲτϲThis we may call the ‘epic’ view of the hero and of the πνοι performed by him cw ϲὺν θεοῖϲ. πνοϲ is normally martial in the Iliad.4 Note also, however, that the terminal ϲπιϲτϲ adds an allusion to the kind of martial ρετ most admired by 5th-century Athenians.
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Stamatopoulou, Zoe. "Wounding the Gods." Mnemosyne 70, no. 6 (October 26, 2017): 920–38. http://dx.doi.org/10.1163/1568525x-12342234.
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AbstractIn this article, I explore the figure of the mortaltheomachosin archaic Greek hexameter poetry. In particular, I examine how theIliadand the HesiodicAspisconstruct Diomedes and Heracles respectively in their capacity to fight and wound divine opponents. Through a careful study of these two figures, I argue that they are emblematic of the heroic generations they belong to.
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Sider, David. "VICE'S SECRET: PRODICUS AND THE CHOICE OF HERACLES." Classical Quarterly 69, no. 2 (October 23, 2019): 896–98. http://dx.doi.org/10.1017/s0009838819000739.
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In a well-known parable, told by Xenophon but credited by him to the sophist Prodicus, the young Heracles setting out on the road meets two women whose appearance turns out to be in accord with their characters and names, which are soon proclaimed by each to be Virtue and Vice. The former comports herself as a proper Greek woman should, ‘becoming to look at and freeborn by nature, her body (σῶμα) adorned with purity, her eyes with shame, her stature with moderation (τὸ δὲ σχῆμα σωφροσύνῃ), dressed in white’ (transl. Mayhew). Vice, on the other hand, is self-absorbed and slutty: ‘well nourished to the point of fleshiness and softness, made up to appear whiter and redder than she was in fact’, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, ‘with wide-open eyes, dressed to show off her ripeness, often checking herself out and seeing whether anyone was looking at her, often even looking at her own shadow’.
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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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Papamarinopoulos, S. P. "ATLANTIS IN SPAIN IV." Bulletin of the Geological Society of Greece 43, no. 1 (January 19, 2017): 126. http://dx.doi.org/10.12681/bgsg.11167.
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Many analysts in the past faced Atlantis’ main city with the same way they faced his idealised concentric cities which he described in his dialogues. However, Atlantis’ concentric city has a marked difference which is recognisable if the analyst has geological knowledge. For instance the concentric scheme, the geothermal springs and the black, white and red rocks correspond in volcanogenic, impactogenic and diapeirogenic craters. It is known that building material from rocks existing in the vicinity of the two first, from the three, types of craters have been used in the past. It is also known that cities have been developed both on volcanogenic craters such as Santorin in the Aegean Sea, or on impactogenic craters such as in Nordlichen in Germany and in Yemen’s capitol respectively. A simulation experiment was carried out exactly in the platonic geomorphological conditions assuming that the concentric scheme could be of impactogenic origin. The result showed that such multi-ringed crater exhibits the platonic characteristics presented in Critias. However, such solution is not unique because the other two types of craters have not been tested yet. The statistical criterion which may be applied in all three simulations in the described platonic environment will decide by itself which is the most optimal solution between all three. Many experts who know nothing about Plato’s views about science and mythology can not differentiate between genuine and fabricated myths utilised by Plato. Most of them do not understand that the multiringed crater called Atlantis too by Plato is revealed in the ancient myths prior to Plato and was placed by these writers West of the Gibraltar Straits. Philostratus, in Roman times, is the only Greek writer who described its geological nature in detail and presented its position in Southern Spain. That crater Geryonis was associated with Heracles’ visit in Iberia. In the latter’s sea environment there are several submerged gigantic diapeirogenic craters and a small one visible even today in Andalucía’s. The geological age of the submerged craters, in Cadiz, precedes the prehistoric Greeks’ and Iberians’ presence in the area. One of them possibly became the object of observations of prehistoric Greek mariners who passed Heracles’ Pillars and it was interpreted as Poseidon’s act. These Greek mariners were accustomed to interpret craters in the Aegean Sea such the Nisyros’, for instance, one as Poseidon’s act too.
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Wróblewska, Violetta. "Taming Monsters…" Literatura Ludowa 67, no. 1-2 (June 30, 2023): 185–92. http://dx.doi.org/10.12775/ll.1.2023.013.
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Review: Anna Mik, Signs of Exclusion. Monsters Inspired by Greek and Roman Mythology as Symbols of Rejected Minorities in Literature, Film, and TV-Series for Children and Young Adults: From Mid-20th Until Early 21st Century, Wydawnictwo DiG, Warszawa 2022.
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Woo, Peter Y. M., Danise Au, Natalie M. W. Ko, Oscar Wu, Emily K. Y. Chan, Kevin K. F. Cheng, Alain K. S. Wong, Ramez Wadie Kirollos, Guilherme Ribas, and Kwong-Yau Chan. "Gods and monsters: Greek mythology and Christian references in the neurosurgical lexicon." Surgical Neurology International 13 (February 25, 2022): 67. http://dx.doi.org/10.25259/sni_70_2022.
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Background: Myths and religion are belief systems centered around supernatural entities that attempt to explain the observed world and are of high importance to certain communities. The former is a collection of stories that belong to a cultural tradition and the latter are organized faiths that determine codes of ethics, rituals and philosophy. Deities or monstrous creatures in particular act as archetypes instructing an individual’s conduct. References to them in Greek mythology and Christianity are frequently manifested in the modern neurosurgical vernacular. Methods: A review of the medical literature was performed using the PubMed and MEDLINE bibliographic databases. Publications from 1875 to 2021 related to neurosurgery or neuroanatomy with the medical subject headings (MeSH) terms mythology, religion, Christianity and Catholicism were reviewed. References pertaining to supernatural beings were classified to either a deity or a monstrosity according to their conventional cultural context. Results: Twelve narratives associated with neurosurgery were identified, nine relating to Greek mythology and three associated with the Christian-Catholic faith. Eight accounts concerned deities and the remaining with monstrous creatures. Conclusion: This article explores the etymology of commonly utilized terms in daily neurosurgical practice in the context of mythology and religion. They reveal the ingenuity and creativity of early pioneers who strived to understand the brain.
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Bangasin, Alneza M. "The Fridging of Selected Female Characters in Greek Mythology." Journal of Women Empowerment and Studies, no. 26 (October 10, 2022): 8–18. http://dx.doi.org/10.55529/jwes.26.8.18.
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This study deals with the selected female characters from Greek Mythology. The selected female characters are analysed according to the trope Women in Refrigerator. Descriptive qualitative analysis has been employed in this study. The following female characters analysed in this study are Medea, Medusa, Arethusa, Andromeda, Danaë, Daphne, Eurydice, Antigone, Helen, and Cassandra. The aforementioned characters possess the trait of a fridged woman trope. These women have been, in one way, or another, killed, abused, and or depowered to serve the character of a male protagonist thereby reducing their characters as a plot device leaving no room for character development. This study is beneficial to enthusiasts of literature specifically the following: students, educators, and future researchers. This research will help readers to view female characters under the spotlight of the trope, Women in Refrigerator. The researcher suggests that authors be made aware of the aforementioned trope so that they do not compose their characters in this manner.
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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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Fan, Zixuan. "The Interplay among Mythology, Culture, and the English Language." Lecture Notes in Education Psychology and Public Media 43, no. 1 (March 14, 2024): 165–71. http://dx.doi.org/10.54254/2753-7048/43/20240847.
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Mythology refers to traditional stories often involving gods and heroes. Many of these tales have been widely popularized, and in turn, have been found to be of high significance in investigating the evolution of the English language and culture. As mythologies are often passed down through cultures, these tales heavily influence modern traditions and beliefs. They also play an important role in the evolution and development of certain languages. This paper discusses the relationship between mythology, language, and culture through the help of a comparative analysis of mythologies, vocabularies, literary works, and traditions regarding death. The analysis reveals that many English words and phrases originate from Greek and Roman mythology, and that an individual's belief is closely connected to the mythology of the culture they grew up in. This, in turn, proves that mythology cannot be ignored when investigating language and culture, and that an understanding of mythological tales will allow individuals to better appreciate both literature and cultural traditions.
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Navarrete, Miquel Àngel, and Josep Maria Sala-Valldaura. "La tela de Penelope: Entre la Grècia clàssica i la poesia catalana actual." Zeitschrift für Katalanistik 1 (July 1, 1988): 93–105. http://dx.doi.org/10.46586/zfk.1988.93-105.
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This essay examines the explicit references to Greek literature in Catalan poetry since 1980. For the first time, it examines how the Catalan poets include the mythology, philosophy and art of classical Hellas today – after the formative "noucentist" tradition of Carles Riba and Salvador Espriu – in their works. The diverse reception of Greek motifs is illustrated using selected examples. The subject areas are limited to a few central myths – primarily to the figure of the cunning Ulysses.
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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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Kurbanova, Shahlo Sh. "REDISCOVERING THE MAGIC: A JOURNEY THROUGH RICK RIORDAN'S PERCY JACKSON AND THE OLYMPIAN’S SERIES." American Journal of Philological Sciences 4, no. 2 (February 1, 2024): 26–29. http://dx.doi.org/10.37547/ajps/volume04issue02-04.
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A Journey through Rick Riordan's Percy Jackson and the Olympians Series" explores the enchanting world of Rick Riordan's acclaimed book series. Spanning five books, the series takes readers on a thrilling adventure through Greek mythology, following the heroic exploits of Percy Jackson and his friends. This article delves into the captivating characters, rich mythology, engaging storytelling, and lasting impact that the series has had on young readers. From the birth of a hero to the power of friendship and empowering representation, Riordan's series has left an indelible mark on literature and popular culture. This abstract provides a glimpse into the article's exploration of theenduring power of the Percy Jackson series and its ability to ignite a passion for reading, inspire curiosity about mythology, and foster a sense of inclusivity among its diverse readership.In this article, we will delve into the enchanting world of Percy Jackson, exploring the series' captivating characters, rich mythology, engaging storytelling, and lasting impact on young readers.
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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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Beladi, Seyed Mohammadreza Beladi. "Traces of Greek Mythology in the Folk Music and Oral Literature of Bushehr." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 49–60. http://dx.doi.org/10.30819/aemr.11-4.
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This article examines parts of the oral literature and music of Bushehr, a port city in southern Iran. There is a song in Bushehr's music that uses words like helleh (heːlle̞) and heliosa (heːlijosa), that have no meaning for the people of Bushehr. This paper suggests that the origin of these words goes back to Greek mythology and that they are the remains of hymns or spells recited in praise of Helios and other ancient gods. To this end, in addition to qualitative and field research, extensive historical studies were carried out, focusing on the Hellenistic period after the conquest of Iran by Alexander the Great. I suggest that although the evolution of music in Bushehr was influenced by the military domination of Greece through acculturation, the cultural background of Bushehr was not ineffective in accepting this. As a result, assimilation occurred, and some mythical elements of Greece were localised in Bushehr.
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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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Worman, Nancy. "The Ties that Bind: Transformations of Costume and Connection in Euripides' Heracles." Ramus 28, no. 2 (1999): 89–107. http://dx.doi.org/10.1017/s0048671x00001739.
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Cependant, elle, qui croyait bien connaître Jacques, s'étonnait. Il avait sa tête ronde de beau garçon, ses cheveux frisés, ses moustaches très noires, ses yeux bruns diamantés d'or, mais sa mâchoire inférieure avançait tellement, dans une sôrte de coup de geule, qu'il s'en trouvait défiguré.Zola, La Bête HumaineIt may seem banal to note that in its original conception Greek tragedy depended for much of its force on costume and visual effect. The dramas themselves often make clear, however, that costume, as a central feature of a character's visible type, communicates essential aspects of how she is situated both literally and figuratively. Not only do characters often enter in heroic or royal regalia, but the more elaborate or bedraggled one's appearance, the more likely it is that other characters comment upon it and thereby give it some overarching significance. As historians of Athenian drama have noted, the plays themselves do not provide very detailed evidence about the actual costumes that actors wore. Nor do vase paintings of particular stories always supplement the dramas with sufficiently detailed images of characters; and die written sources are too late to be definitive. I would nevertheless suggest that in Sophocles and especially in Euripides the plays draw attention to differentiations among the appearances of characters when the character's visible type contributes importantly to understanding her place in the social and symbolic structure of the play.
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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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Bartle, Dale. "Deception and delusion: The relational aspect of supervision explored through Greek mythology." Educational and Child Psychology 32, no. 3 (September 2015): 41–50. http://dx.doi.org/10.53841/bpsecp.2015.32.3.41.
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Aim:The aim of this paper is to explore the relational aspect of supervision from a psychoanalytic perspective.Rationale:In keeping with a psychoanalytic approach, the relational aspect of supervision has been explored through experiential learning and recourse to the literature. Greek mythology has been used to stimulate reflection.Findings:The theoretical concepts of an internal supervisor, projective identification and containment have been used to describe how the supervisory relationship can support development and tolerating complexity and uncertainty.Limitations:This paper describes the author’s experiential learning, informed by psychoanalytic theory, in reference to a particular supervisor-supervisee relationship. The argument is developed within this context.Conclusion:It is argued that, trans-theoretically, the relational aspect of supervision merits a greater emphasis in research, practice and professional guidelines.
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Doniger, Wendy. "Exile's Return in the Ancient Indian Epics." Social Research: An International Quarterly 91, no. 2 (June 2024): 511–18. http://dx.doi.org/10.1353/sor.2024.a930753.
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ABSTRACT: The essay explores the positive aspects of exile in the Mahabharata and the Ramayana, in both of which the exiled heroes experience magical adventures quite different from those that we know from the exploits of exiles in Greek and Latin classics and European children's literature. These heroes also vividly encounter ancient Indian mythology and philosophy, and in the end undergo a transformation that prepares them for their ultimate entrance into heaven.
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Fan, Jia, and Sun Yu. "The Application of Greco-Roman Mythology Learning in English Vocabulary Teaching from the Perspective of Etymology." International Journal of Languages, Literature and Linguistics 7, no. 1 (March 2021): 38–43. http://dx.doi.org/10.18178/ijlll.2021.7.1.284.
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Language is the carrier of culture and culture nourishes language. According to statistics, 56% of the commonly used 10,000 English words are adopted from Latin and ancient Greek, which are the carrier languages of Roman civilization and Greek civilization respectively. Greco-Roman mythology, with its rich cultural connotation, permeates all aspects of people's social life in English-speaking countries and becomes a source of vitality for the expansion of English vocabulary. Etymology, the scientific study of the origin of words, is crucial in English vocabulary teaching, as etymological study improves vocabulary learning. This paper adopts the methodology of literature research to gather materials about English vocabulary teaching methods, etymology theory, and Greco-Roman mythological origin of English vocabulary. In order to better explain the cultural connotation of words in English vocabulary teaching, this paper proposes method of applying Greco-Roman mythology learning in English vocabulary teaching, and classifies English vocabulary into four forms according to etymological motivation: direct use, metaphorical use, semantic transfer and derivation from the perspective of Greco-Roman mythological origin, thus stimulating English learners' interest and improving the efficiency of both teaching and learning.
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Li, Kunyuan, Ruoyu Li, Manxi Liu, Xinwen Liu, and Bingxin Xie. "A Mysticism Approach to Yeats Byzantium." Communications in Humanities Research 4, no. 1 (May 17, 2023): 438–44. http://dx.doi.org/10.54254/2753-7064/4/20220657.
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William Butler Yeats is the most famous poet in the history of modern Irish literature. He is called the greatest poet of our time by T.S Eliot. He was awarded the Nobel Prize for Literature in 1925. He has a strong interest in mysticism and has made unremitting exploration of it throughout his life. Mysticism is an important source of Yeatss life creation. From the early collection of Irish folklore and mythology to the formation of the later mysterious system, Yeats constructed his own set of mythological systems. Yeats mysticism is particularly evident in his poem Byzantium. His poems are full of mystery due to the combination of Irish folk mythology, Swedish mysticism philosophy, Judaism and Christian doctrine, Indian Buddhist thought, ancient Greek and ancient Egyptian mythology and other factors. Among them, his poems are famous for the symbol of Oriental mysticism. This paper makes a detailed interpretation of Byzantine and then implements the analysis of this masterpiece in each section. Based on this analysis, this paper focuses on the interpretation of mysticism in poetry and its impact in order to achieve a better understanding of the mysticism embodied in poetry and provide a valuable reference for future research on related issues.
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Dobroshi, Veron. "Recontextualization of the Greek myths in the poetry of Ismail Kadare." Dialogica. Revistă de studii culturale și literatură, no. 1 (May 2023): 81–86. http://dx.doi.org/10.59295/dia.2023.1.10.
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Mythology and literature are closely related and this has been proven by numerous literary works throughout history. This study focuses on the influence of Greek myths in the poetry of Ismail Kadare, one of the most well-known and valued Albanian authors in the world. Although this author is better known for his prose works, we should not forget the fact that his poetry also carries some important elements that should not be ignored and forgotten. In this study, some characteristics and elements of the Greek myths that are manifested in the verses of Kadare will be analyzed; it will be shown how these myths are recontextualized and adapted in the verse of the writer from Gjirokastra. The ancient Greek myths are so dense and manifested in the literature that there is no way they are not present in the creation of Ismail Kadare. In this study, this study, some Greek myths will be found and decoded, these make up the basis of some poems of Kadare and are incorporated, making the poetry of this author even richer in terms of ideo-thematic and artistic aspects.
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Pedrol Aguilà, Marina. "Anthroponymes littéraires dans Histoires sublimes et allégoriques (1699) de Madame de Murat." Çédille, no. 24 (2023): 357–71. http://dx.doi.org/10.25145/j.cedille.2023.24.19.
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"The Madame Murat’s fairy tales that make up this collection are influenced by various literary traditions whose imprint is visible in the motifs and subjects treated, but also in the anthroponyms chosen by the author. The aim of this study is to investigate these influences by analyzing the names of characters from literary sources. Thus, Constantine / Constantin, Richardin, Fortuné, Lucidan or Isotte belong to the folkloric world of Straparola’s Le piacevoli notti. Pactole or Philomela are indebted to Greek mythology. Princess Ondine and the people of the Ondins are linked to Nordic mythology and to the Cabala, whose main representative from the onomastic point of view is Gabalis. Finally, the Matter of Britain is evoked in the names of Merlin and Merline."
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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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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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Apene, Dickson N. "Intertextuality: Allusion, Convention and Transformation in The Oresteia and Mourning Becomes Electra." Global Academic Journal of Linguistics and Literature 4, no. 4 (August 16, 2022): 97–104. http://dx.doi.org/10.36348/gajll.2022.v04i04.004.
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This article aims to show the relationship between the plays of O’Neill and his European counterpart, Aeschylus. O’Neill subscribes to Greek mythology but modifies or transforms it in the American scenario. Our study of the plays has considered the way meanings are constructed by a network of cultural and social discourses which embody distinct codes, expectations and assumptions. Besides, the thematic and linguistic similarities and differences between the works of the European and that of the American author selected have enabled the researcher to have an insight into literary influences and affinities. This article has demonstrated that there is no end in the making of texts, as O’Neill has revisited classical literature to write his play, Mourning Becomes Electra. This paper argues that intertextuality must not be limited to influences as Aeschylus had no direct influence on O’Neill though O’Neill rewrites his play The Oresteia. Both writers have no biographical similarities nor do they come from the same generations. O’Neill alludes to Aeschylus’s Greek mythological form of play writing but transforms it into the American scenario, through American Realism. To analyse these plays, the critical approach used was Postmodernism since interetxtuality is the major tenet of postmodernism. The paper concludes that, although O’Neill subscribes to Greek mythology, he deviates from European playwrights of this dramatic convention. His work has aspects of American Realism, and he is equally a social critic who writes about the ills that plague his society, in order to create awareness in his countrymen.
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Porter, James I. "IF, AGAIN…" Ramus 52, no. 1 (June 2023): 55–59. http://dx.doi.org/10.1017/rmu.2023.15.
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…(Iphigenia) is built around an obscenity of (a) death, the death(s) of Iphigenia, whose body, at first seemingly alive, then rendered a corpse (several times over), and later appearing as a revenant in humanimal form (human but horned), occupies center stage for the full length of the performance. The scene is all too familiar. It is multiply told and retold in Greek mythology and tragedy through a string of variations, and it recalls a further proliferation of violences done to women in our own time. With each telling, Iphigenia is murdered again and again.
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Králová, Magda. "Classical or Old Norse myth? German and Danish approaches to the use of myth in the modern literature at the turn of the 19th century." Acta Antiqua Academiae Scientiarum Hungaricae 61, no. 1 (May 17, 2022): 75–86. http://dx.doi.org/10.1556/068.2021.00008.
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Abstract In the study, I provide a comparative overview of the aesthetical debate that took place at the turn of the 18th and 19th century in Germany and Denmark concerning the use of the Old Norse versus the classical mythology in literature. I discuss Johann Gottfried Herder’s ideas on this topic, expressed in his work Vom neuern Gebrauch der Mythologie (1767) and especially in his dialogue Iduna oder der Apfel der Verjüngung (1796), with focus on the following question: Does the rejuvenating potential of the Norse myth as suggested by Herder in Iduna, allow any room for the classical inspirations in modern literature? Herder’s view will provide a starting point of the comparison for the cultural situation in Denmark where the University of Copenhagen announced in 1800 a prize question on aesthetics “Would it benefit Northern polite literature if ancient Northern mythology were introduced and generally accepted by our poets in place of its Greek counterpart?”. The entries in this contest represented the view of the younger generation, namely Adam Oehlenschläger, Jens Møller and Ludvig Stoud Platou. I summarize their views and examine Herder’s influence on the debate.
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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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BÉRARD, STÉPHANIE. "From the Greek Stage to the Martinican Shores: A Caribbean Antigone." Theatre Research International 33, no. 1 (March 2008): 40–51. http://dx.doi.org/10.1017/s0307883307003380.
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In his first play, Une Manière d'Antigone (1975), Patrick Chamoiseau brings together Greek mythology and the history of Martinique. This article compares this version with the Sophoclean version, considering the transformations made by the Martinican playwright in terms of time and space, plot, characters and language so as to determine how different or similar the Caribbean Antigone is from her Greek sister. By adapting a famous Greek myth on the Antillean stage, Chamoiseau realizes a literary transposition while reaffirming his strong political opposition towards France. This play inscribes itself in the vast movement of subversion and contestation of the classic literary tradition by postcolonial writers who create their own literature based on the adaptation of Western classics. Chamoiseau's rewriting of the Antigone myth allows for a reappropriation and a revalorization of a forgotten history. Additionally, it presents an assertion of resistance and a plea for emancipation from both literary and political domination.
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Bashir, Burhan. "Insanity or Inspiration: A Study of Greek and Arab Thoughts on Poetry." Arab World English Journal For Translation and Literary Studies 5, no. 2 (May 15, 2021): 115–25. http://dx.doi.org/10.24093/awejtls/vol5no2.9.
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The nexus between poetry, insanity, and inspiration is peculiar and can be traced back to earlier centuries. There are many examples in Greek and Arab literature where poetry is believed to have connections with divinity, possession, or even madness. The paper will try to show what Greeks and Arabs thought about the origin and the creation of poetry. It will attempt to show how early mythology and legends of both assign a supernatural or abnormal source to poetry. References from these two cultures will show the similarity in some theories like that of muses and supernatural beings, helping the poet achieve his goal. In order to show the similarity, many Greek and Arab philosophers/poets shall be referred to in the discussion. The methodology used shall be descriptive and analytical in nature.
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Hassan, Zena D. Mohammed, and Dheyaa K. Nayel. "The Evolution of Female Characters From Antiquity to Modernity: An Examination of Marinna Carr's and Carol Lashof's Adaptations of Classical Mythology." Journal of Language Teaching and Research 15, no. 2 (March 1, 2024): 374–82. http://dx.doi.org/10.17507/jltr.1502.06.
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Literature relies heavily on mythology. Myths are stories of deities, monsters or immortals which are transformed from one generation to the other. In addition to documenting the religious and cultural experiences of a specific community, myths also outline the consequent literary, artistic and dramatic customs. Some Greek myths have survived for thousands of years because they accurately depict historical events, cultural values, and trends. Among the most famous classical myths are the myths of Medusa and Medea. As for the myth of Medusa, the earliest known record was found in Theogony (700BC) by Hesiod (8 th-7th century BC). A later version of the Medusa myth was made by the Roman poet Ovid (43BC –17/18AD), in his “Metamorphoses” (3-8 AD). Then again, Medea is a tragedy produced in 431 BC by the Greek playwright Euripides(480–406BC) based on the myth of Jason and Medea. Both Medusa and Medea are among the most fascinating and complex female protagonists in Greek mythology which have captivated many writers and playwrights for ages. In the twentieth century, there were many adaptations of both mythological figures; among these adaptations were those made by contemporary American and Irish women playwrights like Carol Lashof (1956-) and Marinna Carr (1964-). This paper examines the myths of Medusa and Medea and analyses the ways these myths are borrowed, refashioned and exploited in Lashof’s Medusa’s Tale (1991) and Carr’s By the Bog of Cats (1998). Both playwrights explore hidden dimensions of the traditional myths, combining elements from the old and modern worlds.
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Χείλαρης, Δημήτρης. "ΔΗΜΗΤΡΗΣ ΧΕΙΛΑΡΗΣ, Μεταπλάσεις του μύθου της Πηνελόπης στη νεοελληνική μεταπολεμική ποίηση." Σύγκριση 31 (December 28, 2022): 240–51. http://dx.doi.org/10.12681/comparison.31331.
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Transformations of the myth of Penelope in modern Greek post-war poetry The research of the mythical texts, i.e. the multiple versions and representations of the myth in the Modern Greek literature, constitutes one of the most interesting fields of research of both modern Greek and Comparative Literature. The interpretive study of the myth in the post-war generations and the investigation of its transformations during this period is still an open issue of Humanities. The mythological character of Penelope consists of a heroine, which has faced various transformations, both in modern Greek and western traditions, confirming the multiform core of the myth. This paper aims to focus on the thematic transformations of myth in modern Greek post-war poetry using the tools of the theory of literature and comparative philology. Admittedly, during the 19th and 20th centuries, the image of the faithful wife is dominant. However, in late rewritings, this image is generally changed; from the self-referential Penelope of Katerina Aggelaki-Rouk, the ironic Penelope of Vavouris to the contemporary Penelope of Manos Eleftheriou, this heroine is constantly transformed. Besides, it’s a commonplace that the historical and socio-political reality of that morally and ideologically crucial era played a decisive role for the multiple transformations of the myths and for determining the position of the female sex, which also justifies the different mythological reinterpretations. The myth either underlines the painful historical conditions or triggers the creation of a personal mythology. Finally, myth appears as a channel for returning to the ancient Greek cultural heritage or constitutes a personal testimony to the existential pain of the modern individual.
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Mahato, Amar Shankar. "Mythology and Symbolism in A.K. Ramanujan’s Poem “A River”." Current Perspectives in Educational Research 6, no. 1 (October 13, 2023): 32–39. http://dx.doi.org/10.46303/cuper.2023.4.
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A.K. Ramanujan was a celebrated poet who demonstrated remarkable talent in incorporating mythology and symbolism into his poetry. In “A River,” Ramanujan employs mythological allusions to enrich the poem’s meaning. A.K. Ramanujan’s poem “A River” showcases his mastery in employing mythology and symbolism to convey profound meanings. This research paper delves into the intricate web of mythological allusions and symbolic imagery used by Ramanujan in “A River.” It explores their significance in unravelling the poem’s multi-layered meanings. It underscores the broader implications of mythology and symbolism, emphasizing their enduring relevance and ability to evoke deep emotions and provoke profound contemplation. Ultimately, this study enhances our understanding and appreciation of Ramanujan’s artistic prowess and invites further exploration into the power of mythology and symbolism in literature. One of the defining features of Ramanujan’s poetry is his adept utilization of mythology. Drawing from various mythological traditions, including Hindu, Greek, and Tamil, he infuses his poems with references to mythological figures, narratives, and motifs. These mythological allusions serve multiple purposes. Firstly, it adds layers of meaning to the poems, providing a rich tapestry of cultural and historical associations. By tapping into these archetypal stories, Ramanujan taps into a collective consciousness, engaging readers on a deep and universal level. Secondly, the mythological references allow Ramanujan to explore profound existential questions and timeless human dilemmas. Through myth, he tackles themes such as love, loss, identity, and the cyclical nature of life, resonating with readers across time and space. The incorporation of mythology and symbolism in Ramanujan’s poetry enriches the aesthetic experience and offers a deeper understanding of the human condition. By analyzing the various mythological references and symbols in the poem, this paper aims to shed light on the deeper thematic exploration of identity, tradition, and the passage of time.
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MANSUR, NACIME SALOMÃO BARBACHAN, and MARCEL JUN SUGAWARA TAMAOKI. "ACHILES: AN IMORTAL EPONYMOUS." Acta Ortopédica Brasileira 28, no. 6 (December 2020): 316–17. http://dx.doi.org/10.1590/1413-785220202806237097.
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ABSTRACT The conditions affecting the calcaneal tendon remain extremely prevalent in the clinical practice. The search for information about these diseases in national and international scientific databases are commonly hampered in the use of search tools, requiring the use if an eponym in the strategy. Achilles, in reference to the hero of the Greek mythology, is often used by several authors in scientific publications despite the new Nomina Anatomica. Objective: This article intends to recover the history behind the use of this term, which heroically resists in the clinical discussions of everyday life in articles and textbooks. Level of Evidence V, Literature Review.
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Patrick, Reagan. "Lost in translation." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 22, no. 1 (April 25, 2024): 49–76. http://dx.doi.org/10.1075/forum.00035.pat.
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Abstract In 1959, Toufic Fahd – a professor of Arabic language, literature, and civilization – made a fortuitous discovery. During a visit to the University of Istanbul, while perusing the University’s library, Fahd stumbled upon an Arabic translation of a Greek work, namely the famous dream interpretation book of Artemidorus, known as the Oneirocritica. The original Greek text is fascinating as it stands as the sole surviving classical work on dream interpretation. The discovery of its later Arabic translation, however, is captivating in its own right. The context of this translation alone is of particular interest to any Islamic historian, having been initially commissioned during the height of the ʿAbbāsid Translation Movement and undertaken by the renowned translator, Ḥunayn Ibn ʾIsḥāq. The intention of the present paper is to compare these texts, highlighting intentional changes made to the content of the Greek work, specifically in instances related to mythology, sexuality, and cultural practices. These changes are noteworthy as they have rendered the Arabic translation as more of a work of interpretation itself, modifying the 2nd century AD Greek text to reflect the realities of its new religious and geographic setting in 9th century Baghdad.
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Szmigiero, Katarzyna. "Reflexivity and New Metanarratives. Contemporary English-language Retellings of Classical Mythology." Discourses on Culture 20, no. 1 (December 1, 2023): 85–108. http://dx.doi.org/10.2478/doc-2023-0012.
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Abstract The turn of the millennium has brought a revival of interest in the ancient Greek and Roman texts. Obviously, the legacy of antiquity is a permanent feature of Western literature and visual arts; yet, its contemporary manifestation has taken a novel form, that of a retelling. It is a new trend in which a well-known text belonging to the canon is given an unorthodox interpretation, which exposes the ethnic, class, and gender prejudices present in the original. Mythological retellings are often written in an accessible manner containing features of genre fiction, which makes the revised version palatable to ordinary readers. A characteristic feature of mythic fantasy is the shift of focus from heroic exploits to private life as well as putting previously marginal characters into limelight. The retellings are a consequence of new, reflexive research angles that have appeared in the field of the classics.
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안영옥. "A Study on Acceptance of Greek Mythology in the Spanish Literature: Focused on the Character of Ulysses." Korean Journal of Hispanic Studies 12, no. 2 (November 2019): 103–26. http://dx.doi.org/10.18217/kjhs.12.2.201911.103.
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Young, Frances. "Naked or Clothed? Eschatology and the Doctrine of Creation." Studies in Church History 45 (2009): 1–19. http://dx.doi.org/10.1017/s0424208400002370.
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A Paper on life after death in the early church should probably begin with the underworld: Sheol in the Hebrew Bible, Hades, in Greek mythology, with parallels in ancient Mesopotamia, Egypt and Persia. It should reflect on the universally connected theme of judgment and its importance for theodicy, and address the wide variety of beliefs discernible in the New Testament and its background, especially in the apocalyptic literature. It should consider the so-called intermediate state, and the supposed distinction between the Greek concept of the immortality of the soul and the Hebrew idea of resurrection: which takes us full circle, since the latter notion assumes the picture of shades in the underworld brought back to full-bodied living – as indeed the traditional Anastasis icon of the Eastern Orthodox tradition makes dramatically clear, Christ springing up from the grave and hauling Adam up with one hand and, often though not invariably, Eve with the other.
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Veà-Vila, Sílvia. "La llegenda contemporània de la violació venjada i el seu tractament a <i>Estudi en lila</i> i en altres obres de la literatura catalana." Zeitschrift für Katalanistik 35 (July 1, 2022): 181–201. http://dx.doi.org/10.46586/zfk.2022.181-201.
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Summary: In this article we compare the contemporary legend known as «revenge rape» with the literary versions present in several works of Catalan literature, such as the famous novel Estudi en lila by Maria-Antònia Oliver, and the short narrative that is at its origin, «Fils trencats»; the play Anna, o la venjança by Manuel Crespo Serrat, the short novel by Inés Vidal Farré El metge i un gos d’atura, and the story «Bèsties carnivores» by Carlota Gurt. We also mention some other cultural reflections of this urban legend, such as the Greek mythology, the rape and revenge films, and some specific contemporary films. Finally, the matching key points are extracted and a common pattern is formed.Keywords: urban legend, Catalan literature, Maria-Antònia Oliver, Estudi en lila, rapeand revenge, castration