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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.
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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam
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Weldon, Duncan. "Greek myths." Soundings 45, no. 45 (August 11, 2010): 68–75. http://dx.doi.org/10.3898/136266210792307023.
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Konaris, Michael D. "Myth or history? Ancient Greek mythology in Paparrigopoulos’ History of the Hellenic nation: controversies, influences and implications." Historical Review/La Revue Historique 16 (April 1, 2020): 211. http://dx.doi.org/10.12681/hr.22826.
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This article examines the treatment of Greek mythology in Paparrigopoulos’ History of the Hellenic nation (1860–1874) in the light of contemporary Western European historiography. The interpretation of Greek myths was highly contested among nineteenth-century scholars: could myths be used as historical sources or were they to be dismissed as figments of imagination devoid of historical value? did they express in allegorical form sublime religious doctrines that anticipated Christianity, or did they attest to the Greeks’ puerile notions about the gods? The article investigates how Paparrigopoulos positioned himself with respect to these questions, which had major consequences for one’s view of early Greek history and the relation between ancient Greek culture and christianity, and his stance towards traditional and novel methods of myth interpretation such as euhemerism, symbolism, indo-european comparative mythology and others. it explores how Paparrigopoulos’ approach differs from those encountered in earlier modern Greek historiography, laying stress on his attempt to study Greek myths “scientifically” on the model of Grote and the implications this had. in addition, the article considers Paparrigopoulos’ wider account of ancient Greek religion’s relation to Christianity and how this affected the thesis of the continuity of Greek history.
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Zhu, Qinghua. "Heidegger on Plato's Myths." Heidegger Circle Proceedings 52 (2018): 105–13. http://dx.doi.org/10.5840/heideggercircle20185217.
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Plato criticized Mythos for its falsity, but he uses many myths in his own dialogues on the way to attaining truth. He had a distinct standard for making use of or dismissing a myth: truth or falsity. His myths are the inseparable part of his philosophical logos. Heidegger interpreted the myths in Republic from the perspective of the truth of being. Polis is a metaphor of alētheia. The Cave myth presents a vivid picture of how to reach truth by struggling with concealment. The Er myth showed that unconcealment is destined to decline and turn to concealment. As the souls were required to drink the water of ameleta, concealment and forgetfulness entered into the essence of human being. In the essence of truth there is untruth, the counter-essence of truth. Firstly, the truth is reached by struggling with every kind of untruth. Secondly, according to the essence of being, truth of being or the presencing is in order, which means that it comes from concealment and soon goes into concealment again. The truth of being is not physis/emerging as in the Greek, but declining. The decline is determined from the start, as destiny.
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Hoad, Elizabeth. "Using Greek myths." 5 to 7 Educator 2008, no. 48 (December 2008): ii—iii. http://dx.doi.org/10.12968/ftse.2008.7.12.31593.
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Petrovic, Ivana, and Andrej Petrovic. "General." Greece and Rome 66, no. 2 (September 19, 2019): 334–52. http://dx.doi.org/10.1017/s0017383519000159.
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Most of us tend to encounter Greek myths in childhood as exciting stories brimming with heroes, monsters, and moody divinities. The story of Odysseus’ homecoming and the story about the Little Mermaid feature different characters, but their relationship to reality is understood to be the same: they are fantasy, and not real. If, like me, you were lucky enough to escape the Disneyfication of fairy tales in your childhood, perhaps you will remember the brutality and harshness of folktales, which puts them on a par with many Greek myths. My first encounters with ancient Greek stories about the gods and heroes were very similar to Sarah Iles Johnston's: we were both captivated by Greek myth as children, and the passion, once kindled, only grew stronger when we became mature enough to read the ‘real thing’. In my case, learning about ancient Greek culture and becoming a scholar of Greek religion required a thorough rethink, as I needed to readjust my stance towards Greek myths in order to understand the role that they played in ancient Greek society as formative narratives about the communities’ identities, early history, and human relationships with the gods. My process essentially required an emotional detachment from the beloved heroes of my childhood and a significant amount of distancing.
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Janssens, M. "Mythevorming in de hedendaagse cultuur." Literator 24, no. 1 (August 1, 2003): 145–58. http://dx.doi.org/10.4102/lit.v24i1.285.
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The concept of myth in contemporary culture In contemporary culture the concept of “myth” is subjected to profound changes, both in the fields of knowing and of values. A tendency to demythologize is evident everywhere. Owing to the prominent procedures of covering and cross-over, ancient myths are mixed with many other thematic aspects in contemporary literature, e.g. in postmodern adaptations of Greek myths. With regard to culture, “myth” is used in various meanings. In modern or “postmodern” theology and exegesis the Bible is considered to be an anthology of myths. In recent years we have even met a tendency of “re-mythologizing” our thinking in a “postmetaphysical” age.
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Deangeli, Edna S., and P. M. C. Forbes Irving. "Metamorphosis in Greek Myths." Classical World 85, no. 2 (1991): 135. http://dx.doi.org/10.2307/4351045.
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Hordern, J. H., and Charles Penglase. "Greek Myths and Mesopotamia." Classics Ireland 7 (2000): 128. http://dx.doi.org/10.2307/25528367.
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Singh, Raj Kishor. "Olympian Myth and Gender Performitivity in Angela Carter’s The Passion of New Eve." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (April 29, 2021): 157–64. http://dx.doi.org/10.3126/ijmss.v2i1.36754.
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The Passion of New Eve is an Angela Carter’s critical response to the essentialism of the feminism of 1970s. People had assumption that female experience should be white, middle-class and heterosexual. This assumption has been distorted in the novel with the sense that, traditionally, gender is a social and cultural construct, and this has been illustrated in the story by showing how New Eve acquires womanhood through the socio-cultural situation in Zero’s harem and also while Eve is in love relationship with Tristessa. In her novel, Carter presents Evelyn as a model of gender transfer and acquisition. Greek myth and Carter’s myth have a good blending meta-narrative relationship, a mytho-grand-narrative. Mother is a good example of the Greek myth of Tiresias, a Hermaphrodite. Mother’s hermaphrodite body is used as a grotesque and Carnivalesque body similar to that of Tiresias. Evelyn feels horror at the grotesque and Carnivalesque, physical excesses of the body figure of Mother and expresses revulsion at the sight, but later he himself is turned into a mythic and monstrous being, like Greek god Androgynes, with both male and female physical and psychical features, and in case of Evelyn, with the body of a female but the mind of a man. Angela Carter presents a grotesque realism in the novel, and it is postmodernistic in characteristic because it subverts the patriarchal myths of femininity and masculinity and makes a strong debatable argument over essentializing and universalizing tendencies in the feminism of the 1970s, with the allusions to Greek myths and the biblical story of Adam and Eve. The novel confirms de Beauvoir’s theory that one is not born but rather becomes a woman. Through New Eve, we learn the postmodernistic fact raised by the feminists that biological sex and culturally determined gendered one are not the same, but two different things.
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Lardinois, André. "Eastern Myths for Western Lies." Mnemosyne 71, no. 6 (November 20, 2018): 895–919. http://dx.doi.org/10.1163/1568525x-12342384.
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AbstractThat the great cultures of the Near East influenced Mycenaean and Archaic Greek culture has been amply demonstrated by the archaeological record. But did this influence extend to Greek literature? And was it recognized by the ancient Greeks themselves? In this paper I answer these two questions in the affirmative after examining two passages from Homer’s Iliad: Hera’s identification of Oceanus and Tethys as the parents of the gods (14.201) and Poseidon’s account of the division of the world through lot (15.189-193).The analysis of these passages is preceded by a methodological section on how literary parallels between these cultures can be evaluated.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Prometheus, Sembian and Sibi." ATHENS JOURNAL OF PHILOLOGY 8, no. 3 (July 30, 2021): 157–80. http://dx.doi.org/10.30958/ajp.8-3-1.
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The Prometheus myth in Greek literature deals primarily with the theft of fire. The mythological story unwinds such events as the sacrificial thigh bone, God’s corporal punishment, and the eating of flesh by an eagle. A link with the Oceanus race and with the continent of Asia is also seen. Interestingly resemblances with this myth can be seen in some ancient literary sources from Tamil and Sanskrit languages. The Tamil myth of ‘Sembian’ and the Sanskrit myth of ‘Sibi’ also have resemblances with the Greek myth of Prometheus. The parallels seen between these myths are examined here. Keywords: comparative study, Indian, myth, Prometheus, Sanskrit, Sembian, Sibi, Tamil
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Korkoi Bonku, Lucy, Confidence Gbolo Sanka, and Philomena Yeboah. "Understanding The Mad Heart: A Deconstructionist Approach To Efua T. Sutherland’s Edufa." Advances in Language and Literary Studies 9, no. 2 (April 30, 2018): 160. http://dx.doi.org/10.7575/aiac.alls.v.9n.2p.160.
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Myths constitute an important part of human development. Life enduring values are embedded in these myths and the adaptation of some of these archetypal myths from culture to culture ensures shared virtues and opinions on human experience. This paper investigates, using the theories of myth and deconstruction, the relationship between Euripedes’ Alcestis myth and the Edufa myth written by Afua Sutherland. A comparative analysis of the two myths indicates that Sutherland adapted the Greek myth to the Ghanaian context. However, due to the fluid and unstable nature of language and meaning in general and due to same qualities of the discourse in Edufa, a deconstructionist approach has been used in this paper to derive a powerful message on the responsibility of the mother cum wife. The findings reveal that Sutherland does not endorse the kind of love exhibited by Ampoma; rather, she proscribes it. The dramatist’s adept use of language and the text’s leaning on lessons from the African concept of marriage is what makes this deconstructionist’s reading possible.
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Stronk, Jan. "Greek Warfare. Myths and Realities." Mnemosyne 60, no. 4 (2007): 693–97. http://dx.doi.org/10.1163/156852507x169735.
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Nischik, Reingard M. "Myth and Intersections of Myth and Gender in Canadian Culture: Margaret Atwood’s Revision of the Odyssey in The Penelopiad." Zeitschrift für Anglistik und Amerikanistik 68, no. 3 (November 26, 2020): 251–72. http://dx.doi.org/10.1515/zaa-2020-2003.
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AbstractThe first part of the article deals with the national myths of Canada. It demonstrates that the long-time supposed lack of myths in Canada may itself be regarded as a myth. After presenting useful meanings of the term myth, the intersections of myth/mythology and gender are considered, both in Canadian culture and in Greek mythology. Linking Homer’s Iliad and Odyssey—the canonized beginnings of Western literature and their foundation on ancient myth—with Canadian culture, Margaret Atwood’s works and their treatment of ancient and social myths are then focussed on, particularly her revisionist rewriting of Homer’s Odyssey in her novel The Penelopiad (2005). This women-centered rewriting of the originally male-dominated story starts from two issues: what led to the hanging of the 12 maids, and what was Penelope really up to? Among the results are an intriguing re-conception of the original main characters, an upgrading of female domestic life, and a debunking not only of Odysseus and his supposedly heroic deeds but also of the authority of ancient myths where precarious not least concerning their conception of gender and gender relations.
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Navarro, John C., and Richard Tewksbury. "National Comparisons of Rape Myth Acceptance Predictors Between Nonathletes and Athletes From Multi-Institutional Settings." Sexual Abuse 31, no. 5 (October 3, 2017): 543–59. http://dx.doi.org/10.1177/1079063217732790.
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Athletes are cited as common perpetrators of sexual victimization and are at greater risk of becoming offenders compared with nonathletes. Demographic, lifestyle, and social characteristics of 624 nonathletes and 101 athletes from 21 U.S. Division I postsecondary educational institutions were assessed, with the updated Illinois Rape Myth Acceptance scale gauging endorsement of rape myths. Results indicate that athletes and nonathletes were similar in the degree of rape myth acceptance, with athletes reporting stronger agreement with rape myths than nonathletes did. Predictors of rape myth acceptance among nonathletes are multidimensional. In contrast, nondemographic characteristics like Greek membership, the number of alcoholic beverages consumed, and knowing a sexual assault victim predict rape myth acceptance for athletes, with gender not predicting rape myth acceptance nor different between genders of athletes. Policy implications and future research are discussed.
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Baker, Camille. "How Big Was the Roman Empire?" Mathematics Teaching in the Middle School 1, no. 9 (March 1996): 754–59. http://dx.doi.org/10.5951/mtms.1.9.0754.
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This activity was designed as part of a sixth-grade interdisciplinary unit. “Seeing the World through the Eyes of Ancient Greeks and Romans.” In addition to learning about Greek and Roman geography, economics, government, and societies in social-studies class. students studied ancient scientists, physicians. and inventors in science class. They also explored Greek and Roman myths, religions, languages, and ideas in language-arts classes. In mathe matics classes, students experimented with the golden ratio and the pentagram. wrote an essay on how the Greeks used mathematics to understand their world, examined Greek and Roman architecture, and investigated the physical size of the Roman Empire. To culminate the unit, students worked in small groups on special projects, such as building a scale model of the Parthenon, measuring and creating a cale drawing comparing the soccer field with the Pantheon, creating and performing original myths or plays depicting life in ancient Greece and Rome, and constructing simple machines or demonstrations of the scientists' work in Greek and Roman times.
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Konstantinou, Ariadne. "TRADITION AND INNOVATION IN GREEK TRAGEDY'S MYTHOLOGICAL EXEMPLA." Classical Quarterly 65, no. 2 (August 25, 2015): 476–88. http://dx.doi.org/10.1017/s0009838815000270.
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Novelties introduced into traditional myths are an essential characteristic of Greek tragedy. Each and every play demonstrates, in different ways, how tragedians were versatile and innovative in handling mythic material. Modern prefaces to individual tragedies often discuss the possible innovations in the dramatization of a myth compared to previous or subsequent versions. Innovations advanced in a play sometimes became so familiar that they came to be regarded as ‘standard’. Such examples include the condemnation and death of the protagonist in Sophocles’ Antigone and, in all likelihood, Medea's filicide in Euripides’ Medea.
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Denny, Christopher D. "Greek Tragedies: From Myths to Sacraments?" Logos: A Journal of Catholic Thought and Culture 9, no. 3 (2006): 45–71. http://dx.doi.org/10.1353/log.2006.0025.
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Saliba, George. "Islamic reception of Greek astronomy." Proceedings of the International Astronomical Union 5, S260 (January 2009): 149–65. http://dx.doi.org/10.1017/s1743921311002237.
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AbstractResearch in Islamic science over the last half century or so has clearly established that such old myths as Islamic science being a preservation of Greek science, or that science was always in conflict with religion in Islamic civilization as it was in Europe, or that the European scientific Renaissance was independent of outside influences –a European phenomenon par excellence– are now all subjects of great dispute if not altogether dead. In what follows I will illustrate the evidence that has put such myths into question with only few examples, since time and space do not allow me to elaborate more.
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Kiriakov, O. "THEBES IN THE BOIOTIANS’ MYTHOLOGICAL NARRATIVE." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 143 (2019): 18–21. http://dx.doi.org/10.17721/1728-2640.2019.143.4.
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he article is devoted to the study of the Boiotians’ myths. These legendary stories were a basis of the imagined past. So myths had formed the mentality of the Ancient Greek society. The main for Boiotian people was a myth about the own migration. We can find this tale in the “History” by Thucydides. But it was only a later retelling of the myths of the epic text. The first version of the tale we need to look for in the epic texts such as Homer’s “Iliad” and Hesiod’s poems. So myth about migration of Boiotians was the basis of the imagined past of the people of this region. Main role of the tale was played by Boiotians, who became eponym of the people. The author tried to recover myths about the polis of Thebes. Differences between regional and polis tales may answer the question: what was a real role played by polis of Thebes in the imagined past of Boiotian people. Ancient Greeks created a great number of myths about Thebes. A lot of these tales were a basis for Attic classical tragedy. But none of the earliest mythological narratives of Thebes intersect with myth of the Boiotians origin. The biggest polis of the region didn’t play any role at the imagining past of the Boiotian people. But imagined past could be changed. One of the examples we can find at Corinna’s poems. This source told us that first king of Thebes was a son of Boiotos. It was the newer tradition than an epic migration story. This tale appeared at the period of Thebes’ hegemony. And it has sense only as propaganda of polis of Thebes in the region. Mythological origin genealogy was softly rewriting of the imagined past. A new reality was created by using a poem in ritual. So, Thebes had a political motive to change imagine past and used for that soft mythical genealogy. The repeating through the ritual should have justified this new tradition. This research is based on the ancient written sources and academic studies. The article is an attempt to understand how myths were created and influenced the life of Ancient Greeks.
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سيد نور الاعرجي, حسين, and عامر ناجي حسين. "The Political Idea of Royal Symbols in Ancient Greek Myths and Epics." Journal of Education College Wasit University 48, no. 3 (August 1, 2022): 197–210. http://dx.doi.org/10.31185/eduj.vol48.iss3.2322.
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The research on royal symbols comes in this research because of its impact as an idea or a group of political ideas that the ancient Greek thought, through myths and epics, intended to embody. To be sure, the researchers did not link the existence of these symbols with the political idea; Therefore, one of the difficulties of this research is to derive the idea from the legendary or epic text in which there is a mention of this or that royal symbol. And the two epics Genealogy of the Gods and Works of the Days, also Arabized by Hesiod, and the book by Jean-Pierre Vernan: Myth and Thought in Greece, Studies in Historical Psychology. and Harding, Samuel B, (1897), Stories A Primer of the Mythology and History of the Greeks).
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Fletcher, K. F. B. "Systematic Genealogies in Apollodorus' Bibliotheca and the Exclusion of Rome from Greek Myth." Classical Antiquity 27, no. 1 (April 1, 2008): 59–91. http://dx.doi.org/10.1525/ca.2008.27.1.59.
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Apollodorus' Bibliotheca is often used, though little studied. Like any author, however, Apollodorus has his own aims. As scholars have noticed, he does not include any discussion of Rome and rarely mentions Italy, an absence they link to tendencies of the Second Sophistic, during which period he was writing. I refine this view by exploring the nature of Apollodorus' project as a whole, showing that he creates a system of genealogies that connects Greece with other places and peoples of the ancient world, specifically the Near East. The nature of the Bibliotheca allows us to see these myths as a closed system, in which these genealogical connections depend upon the perceived importance of these peoples; e.g. the Persians have more connections with the Greeks than the Molossians do. It is from this system that Apollodorus excludes Rome, thereby denying the Romans any genealogical connections with the Greeks and thus marking them as being of little importance. The consciousness of Apollodorus' decisions is clear from the many opportunities he had to include Rome and the fact that his sources contained myths about Rome or Italy. The Bibliotheca is a tendentious account of Greek myth with its own goals, and our knowledge of Apollodorus' aims must condition any use of this text.
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Johnston, Sarah Iles. "The Authority of Greek Mythic Narratives in the Magical Papyri." Archiv für Religionsgeschichte 16, no. 1 (November 13, 2015): 51–66. http://dx.doi.org/10.1515/arege-2014-0006.
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Abstract I begin by summarizing work that has been done concerning a persistent question in the study of ancient magic: how did practitioners balance empirical reality against their own imaginations? I go on to suggest that my recent work on Greek myths, which uses ideas developed in media studies and social psychology, can help. This work suggests that myths’ authority rested in large part on their effectiveness as lively, cognitively-engaging narrations, which in turn enabled audience members to build strong relationships with the myths’ characters, who were the gods and heroes worshipped in cult. For purposes of the present article, the most important point to emerge from my work is that each name of a mythic character instantly evokes for the audience a large, vivid history of that character and of his or her interactions with other characters. I then go on to examine what amounts to ‘Greek myth’ in many magical papyri of later antiquity-not stories per se, but the listing of characters’ names. Extending my earlier observations, I suggest that the vivid story-world that these names created for each person who spoke, read or heard the spells, gave those spells enormous authority by evoking larger narratives or complexes of narratives. To illustrate this, I examine PGM IV.1390 -1495, a spell that lists a large number of Underworld divinities. I offer variations of my approach by examining PGM IV.3209-54, a ‘Saucer Divination of Aphrodite,’ and PGM IV.2891-2942, a ‘Love Spell of Attraction.’
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Solounias, Nikos, and Adrienne Mayor. "Ancient References to the Fossils from the Land of Pythagoras." Earth Sciences History 23, no. 2 (January 1, 2004): 283–96. http://dx.doi.org/10.17704/eshi.23.2.201m4848211mj244.
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Ancient people, as indicated by a few myths, knew of the vertebrate fossils from Samos, an island of Greece. The ancient Greeks interpreted these fossils as the remains of Neades, strange exotic beasts, or of the Amazons who perished in battle. Some of the fossils have been found in the ruins of a temple where they had been gathered for display. The red soil in which the fossils were found was explained as from blood spilled during a bloodbath. Furthermore, the Greeks had correlated geologic faults to earthquakes. The myths clearly state that they also had a sense of deep time (the great antiquity of the fossils). They named two bone beds because of the fossils: Panaima and Phloios respectively. These are proper names given in upper case letters in the myths. In Greek, Panaima means bloodbath and Phloios means thick and hard crust. Phloios is located in a ravine named Adrianos, which is a non-Greek name. Small ravines rarely have names in Greece, especially foreign names, and we explain the name as the renaming of Phloios by the Roman emperor Hadrian. Hadrian is known to have collected fossils near Troy and may have visited Samos.
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Burton, Diana. "IMMORTAL ACHILLES." Greece and Rome 63, no. 1 (March 29, 2016): 1–28. http://dx.doi.org/10.1017/s0017383515000236.
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During the early archaic period, there was considerable interest in the heroic past and the acts of mythical ancestors, especially as embodied in epic. In particular, there are a number of archaic myths dealing with attempts to evade death and to gain immortality, mostly unsuccessful. All Greek heroes are descended from gods: having at least one god (or goddess) somewhere in the family tree is a prerequisite for achieving anything worthy of note. And in a few heroes, this sliver of divinity may be turned into full-blown immortality. It is a recurring theme in Greek myth, therefore, that there is a narrow window of possibility for a hero to escape his mortal status and not have to die. Behind such myths lies the fiction that, in a past age, immortality had been attainable; the heroes of the past might not have been immortalized often, but the chance had been there. This was contrasted with the present duller age, in which immortality was out of reach.
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Clarke, Michael. "The wisdom of Thales and the problem of the word IEPOΣ." Classical Quarterly 45, no. 2 (December 1995): 296–317. http://dx.doi.org/10.1017/s000983880004341x.
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Those who write about early Greek literature often assume that each item in the ancient vocabulary answers to a single concept in the world-view of its users. It seems reasonable to hope that the body of ideas represented by a particular Greek word will frame one's discussion better than any question that could be asked in English: so that a cautious scholar might prefer to discuss the phenomenon called αἰδώς, for example, than to plunge into a study of Greek ideas of ‘honour and shame' irrespective of whether those anthropologists’ labels mark off a single body of ancient ideas. But the question is not merely one of common sense: in recent years, for example, a strategy of extrapolating deep ideas from single words has been deliberately developed by such scholars as Gregory Nagy, who constantly moves back and forth between the semantic patterns of individual words and corresponding thematic patterns found in myths. Here is a recent example from his analysis of Pindar's conception of the unity between athletic victory and mythical heroism:In Pindaric usage ἂεθλος applies equally to the contests of athletes and to the life-and-death ordeals of heroes. We have already seen from the myth of the chariot race of Pelops that the ordeals of heroes on the level of myth correspond aetiologically to the contests of athletes on the level of ritual, in that the myths can motivate the rituals. Now we see that a word like ἂεθλος can collapse the very distinction between the myth and the ritual.
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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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Felson, Nancy R. "Appropriating Ancient Greek Myths: Strategies and Caveats." Studies in Gender and Sexuality 17, no. 2 (April 2, 2016): 126–31. http://dx.doi.org/10.1080/15240657.2016.1172922.
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Clark, Christina A. "Forms of Astonishment. Greek Myths of Metamorphosis." Mnemosyne 64, no. 4 (2011): 677–84. http://dx.doi.org/10.1163/156852511x548379.
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Popa Blanariu, Nicoleta. "Transmedial Prometheus: from the Greek Myth to Contemporary Interpretations." Revista ICONO14 Revista científica de Comunicación y Tecnologías emergentes 15, no. 1 (January 1, 2017): 88–107. http://dx.doi.org/10.7195/ri14.v15i1.1040.
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The myth of Prometheus is well known for its rich polymorphism, celebrating the Titan’s contest with the Olympian gods and its demythisation in the contemporary era. To Ernst Bloch “Faust and Prometheus are the major figures of the Renaissance”, while Gilbert Durand describes the relationship between myth and history as a backwards “evhemerism” which enables a messianic reading of the Promethean symbol, especially at the end of the 18th century and beginning of the following. From the Renaissance to the 20th century, the Promethean symbol slides transmedially from the verbalized narrative towards visual arts. With the exhaustion of the Promethean momentum, for Durand as well as Maffesoli, the 20th century assumes the decadent myths of Dionysus and, eventually, a vast Hermetic mythology. This paper highlights several moments and works which marked the dynamic history of the mythical hero, as revealed to us by Aeschylus, Shelley, Goethe, Gide, Ridley Scott etc.
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Meletis, John, and Kostas Konstantopoulos. "The Beliefs, Myths, and Reality Surrounding the Word Hema (Blood) from Homer to the Present." Anemia 2010 (2010): 1–6. http://dx.doi.org/10.1155/2010/857657.
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All ancient nations hinged their beliefs about hema (blood) on their religious dogmas as related to mythology or the origins of religion. The Hellenes (Greeks) especially have always known hema as the well-known red fluid of the human body. Greek scientific considerations about blood date from Homeric times. The ancient Greeks considered hema as synonymous with life. In Greek myths and historical works, one finds the first references to the uninterrupted vascular circulation of blood, the differences between venous and arterial blood, and the bone marrow as the site of blood production. The Greeks also speculated about mechanisms of blood coagulation and the use of blood transfusion to save life.
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Giner-Gomis, Antonio, Marcos Jesús, Inés Lozano-Cabezas, and Perla Mayela. "Greek Myths to Co-Build Teacher Identity: Perceptions of Students in the Master of Education Research." International Journal of Educational Methodology 8, no. 1 (February 15, 2022): 179–89. http://dx.doi.org/10.12973/ijem.8.1.179.
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<p style="text-align: justify;">The objective of this study was to promote the use of metaphorical stories based on classical Greek myths in academic teacher training. The aim is to favour processes of personal assemblage and the constitution of teacher identity. Based on 8 classical myths, 4 of them featuring a female character and another 4 a male character, the group of participants narrated positive as well as disappointing experiences they had lived through during their academic training. Moreover, they selected the myths, among those proposed, that provided the metaphors that best described their specific personal trajectories. Adopting a qualitative approach, we followed a narrative-biographical tradition and collected 37 stories. This narrative corpus was analysed using the AQUAD software. The results showed that classical Greek myths contain and provide a powerful and illuminating narrative scaffolding, helping students to adopt a different perspective in the narration of their own academic trajectories. The myths equally helped them to become more aware of the most genuine life and personal experiences that shaped their own teacher identity.</p>
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Pugazhendhi, D. "Ion (Euripides) and Karna (Mahabharat, Sanga Ilakkiyam) - Deconstruction of Binary Oppositions." Athens Journal of Philology 9, no. 3 (September 1, 2022): 197–234. http://dx.doi.org/10.30958/ajp.9-3-2.
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“Ion” is a Greek play authored by Euripides depicting the story of Ion. The “Mahabharata” is an epic written in both the Tamil and Sanskrit languages. The story of Karna is one of the sub plots in this epic. In the Greek play, Creusa who is impregnated by Apollo, the Sun God, keeps Ion in a casket together with a breast plate for his protection. In the Tamil myth, Kunti who is impregnated by the Sun God places her son Karna in a casket and sets it afloat in a river to conceal the birth of the child. Regarding the breast plate in this story, it is shown that Karna was born with the breast plate glued to his breast. Creusa, the mother of Ion, had had an illegitimate son born to her before marriage and remains childless for a long time after getting married to another person. Kunti too gave birth to a son before marriage and remains childless for a long time with her lawful husband. After that, Creusa had offspring by the grace of the God and Kunti too had offspring by the boon of the Gods. Thus, the parallels of binary oppositions and deconstruction are seen in these two myths. Noble birth and low birth, men and women, willing and out of compulsion, happiness and unhappiness are some of the binary oppositions. Theism and Atheism, biological mother and step mother are some of the deconstructions of binary opposition. This article deals with the parallels seen between these two myths, identifying the binary oppositions in these myths and deconstructing the binary oppositions by identifying their instabilities. Keywords: Ion, Karna, myth, Sanskrit, Tamil
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Vinita Mary A, Kesavan R, Keerthana S, Kiruthiga G, Kowsalya M, and Pooja R. "Dent-O-Myths Amid Young Community: A Cross-Sectional Study." International Healthcare Research Journal 4, no. 8 (November 13, 2020): OR1—OR9. http://dx.doi.org/10.26440/ihrj/0408.11367.
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INTRODUCTION: The word ‘Myth’ is derived from the Greek word “Mythos”, meaning the stories passed by a group of certain population having a strong impact on seeking general and dental treatment even during illness. AIM: The aim of this study was to access the prevalence of dental myths among the young population and to interpret their level of knowledge, awareness and perception. MATERIALS AND METHOD: A cross-sectional questionnaire survey was conducted amongst 500 young population of age between 18-28 years between May to August 2020, COVID-19 pandemic period. A pretested validated questionnaire was formatted on Google forms and circulated in various social media platforms. The collected data was subjected to statistical analysis. RESULTS: The mean age of the study population was 22.66±2.38 years, and 59% were females and 41% were males. About 65% (325) and 56% (280) of the study subjects believed correctly that mouthwash alone will not maintain oral health and chewing gum will not clean their teeth, respectively. When asked about their responses in case of pain in oral cavity, most people 46% (230) reported they would visit a dentist and major segment of study subjects 56% (281) believed that there can be more methods for treating oral pain other than the extraction of the tooth itself.CONCLUSION: The result of this study revealed that the younger population are more aware and didn’t believe much regarding various dental myths.
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Giner Gomis, Antonio, Marcos Jesús Iglesias Martínez, and Inés Lozano Cabezas. "Classical Myth in the University: A Contribution to Professional Teacher Development." International Education Studies 11, no. 12 (November 27, 2018): 1. http://dx.doi.org/10.5539/ies.v11n12p1.
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The use of Classical Greek myth as a narrative and metaphorical tool can contribute to the construction of a professional teaching identity. Adopting a biographical narrative approach, the present study sought to assess this contribution in a group of teacher and researcher trainees undertaking a postgraduate university course. The construction of personal narratives used for collective interpretation by the participants that generated them was analysed and interpreted in relation to the development of teacher professionalism. Our findings show the effective activation of metacognitive processes in order to rethink teacher professionalism from a narrative point of view. Using the structure and content of Classical myths as a scaffold, participants established valuable reflections on crucial aspects of teaching, identifying personal achievements and conquests as well as fears and insecurities. The structures latent in myth provided an effective framework with which to project and identify at least three hermeneutical themes—symbolism, function and structure—that form constituent elements of professional identity and are not only intertwined but are also constituted within a community of practice. Thus, Greek myths continue to offer an interesting cognitive and emotional scaffold that contributes to teacher professionalism, facilitating the formulation of a reflective, collaborative and personal meaning of identity which brings together personal teaching experiences and knowledge and is necessarily shared with the surrounding community of practice.
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Halmi, Nicholas. "Greek Myths, Christian Mysteries, and the Tautegorical Symbol." Wordsworth Circle 36, no. 1 (January 2005): 6–8. http://dx.doi.org/10.1086/twc24044988.
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Tagarelli, Antonio. "Greek and Roman Myths Recognized in Naming Syphilis." Archives of Dermatology 147, no. 11 (November 1, 2011): 1316. http://dx.doi.org/10.1001/archdermatol.2011.353.
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Martinez, Taylor, Jacquelyn Wiersma-Mosley, Kristen Jozkowski, and Jennifer Becnel. "“Good Guys Don’t Rape”: Greek and Non-Greek College Student Perpetrator Rape Myths." Behavioral Sciences 8, no. 7 (June 27, 2018): 60. http://dx.doi.org/10.3390/bs8070060.
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Humbert, David. "The Return of Adam: Freud's Myth of the Fall." Religious Studies 29, no. 3 (September 1993): 287–96. http://dx.doi.org/10.1017/s0034412500022344.
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Despite its loss of intellectual respectability in the nineteenth century, the myth of the fall still haunts modern religion and thought like an unquiet ghost. Discredited in its role as an historical account of human origins, it has retained its vitality as a ‘psychological’ myth, an inexhaustible metaphor for the brokeness and fragmentation of the human spirit. The myth of the fall surfaces in the twentieth century in the form of the psychoanalysis of Sigmund Freud, who would not normally spring to mind as someone sympathetic to the myth. Freud is perhaps the most famous ‘demythologizer’ of religion. He traced all religion and myth, including the myth of original sin, back to non-spiritual psychological processes. But although he clearly wished to deconstruct all traditional myth, myth plays an indisputable role in his own psychological theories. Some of his psychological constructs, such as the ‘Oedipus complex’ and the concept of ‘narcissism’, are inspired by Greek myths. Others, like the theory of the death instinct, are founded on scientific speculations which clearly resemble myths. The myth of the primal horde in particular draws its rhetorical power from its similarity to the Biblical account of the fall. Both the Biblical account of the fall and the psychohistorical ‘myth’ of the primal horde attribute the conflicts and imperfections of the human condition in part to an inherited guilt, an inherited guilt which stems from a decisive and fateful historical event in the past.
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Petrovic, Ivana. "General." Greece and Rome 68, no. 2 (September 8, 2021): 353–60. http://dx.doi.org/10.1017/s0017383521000152.
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One of my favourite undergraduate classes to teach is Greek mythology. At American universities, Greek myth is a popular choice for satisfying humanities credit requirements, and professors are faced with a double dilemma. On the one hand, students have very different levels of knowledge, ranging from, say, a science major with virtually no idea about the ancient world to a know-it-all myth-whiz Classics major at the other end of the scale. The second problem is the choice and organization of material. Tough decisions have to be made, especially if a professor insists on students reading ancient Greek and Latin texts in translation, instead of relying on a modern retelling of myth. Which tragedies to choose? Which sections of Ovid's Metamorphoses? The whole of Homer or just select books? The challenges are real, but the rewards are great. After the initial struggle with Hesiod's Theogony (despite collective grumbling, Hesiod is non-negotiable for me), witnessing the magic of Greek myth at work never ceases to amaze me. In a blink of an eye, the class is passionately defending or attacking Phaedra, or debating fate and the gods; and, of course, everyone is united in hating Jason. It was my early fascination with Greek myth that attracted me to study Classics (the main culprit was the generously illustrated Serbian translation of Gustav Schwab's Gods and Heroes of Ancient Greece) and the crushing sense of responsibility for sparking that first interest in my students is only matched by joy upon seeing it work. I take mythology books very seriously because they are often the gateway to the Classics. Several books on myth landed on my desk this year and I'll start with three general introductions. None of these could serve as introductions to myth for children or young adults, but each could be an excellent first step for those wishing to know more about various scholarly approaches to Greek myths and cults.
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Gari, Aikaterini, George Georgouleas, Artemis Giotsa, and Eleni Anna Stathopoulou. "Greek students’ attitudes toward rape." Psychology: the Journal of the Hellenic Psychological Society 16, no. 2 (October 15, 2020): 130. http://dx.doi.org/10.12681/psy_hps.23809.
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Literature on sexual harassment and violence against women describes a variety of myths and stereotypes regarding partial or total responsibility of rape victims and their “enjoyment” of sexual violence. Rape stigma and rape myths are aspects of generalized attitudes toward victims of rape and rapists, while it seems that sexual violence remains a taboo in today’s western societies. This study explores Greek university students’ attitudes towards rape. A questionnaire created for the purpose of this study was administered to 950 Greek students at the University of Athens and at the University of Ioannina, divided into three groups: a group of students from the Faculty of Law, a group from Departments orientated to Humanistic and Social Sciences and a group of students from other Faculties and Departments of Applied Sciences. Factor analysis revealed four factors: “Rape victim’s responsibility”, “Defining the concept of rape”, “Rape motivation” and “Rapist’s characteristics”. In line with previous research findings, the results indicated that women were less accepting of conservative attitudestowards rape than men; they also seemed to reject attitudes of “blaming the victim” more, and to hold negative views of rapists. Additionally, the results showed that students of rural origin retain more conservative attitudes with respect to the victim’s responsibility and the rapist’s characteristics than students of urban origin. Finally, students in Law Departments seemed to have accepted more moderate attitudes than the other two groups of students; they mostly disagree with conservative attitudes regarding victim’s responsibilities along with the Social Science students, but they agree more with Applied Sciences students in defining rape.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
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Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
Full textAbstract:
Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Skaperdas, Stergios. "Myths and Self-Deceptions about the Greek Debt Crisis." Revue d'économie politique 126, no. 6 (2015): 755. http://dx.doi.org/10.3917/redp.256.0755.
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Santamaría, Marco Antonio. "Ex arches: Looking Back at Greek Myths of Origin." Archiv für Religionsgeschichte 21-22, no. 1 (December 2, 2020): 311–12. http://dx.doi.org/10.1515/arege-2020-0015.
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Torres-Guerra, José B. "Richard Buxton: Forms of Astonishment. Greek Myths of Metamorphosis." Gnomon 83, no. 5 (2011): 385–88. http://dx.doi.org/10.17104/0017-1417_2011_5_385.
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Collard, Hélène. "Richard Buxton, Forms of Astonishment. Greek Myths of Metamorphosis." Kernos, no. 23 (January 1, 2010): 395–97. http://dx.doi.org/10.4000/kernos.1646.
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Hansen, William. "Metamorphosis in Greek Myths. P. M. C. Forbes Irving." Classical Philology 87, no. 3 (July 1992): 258–60. http://dx.doi.org/10.1086/367316.
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Catsambas, Thanos. "The Greek Economic Crisis: Myths, Misperceptions, Truths, and Realities." Mediterranean Quarterly 27, no. 1 (March 2016): 55–70. http://dx.doi.org/10.1215/10474552-3488060.
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