Relevant bibliographies by topics / Mythographic tradition

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Mythographic tradition'

Author: Grafiati
Published: 1 June 2022

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Journal articles on the topic "Mythographic tradition"

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Butler, George F. "MILTON'S PANDORA: EVE, SIN, AND THE MYTHOGRAPHIC TRADITION." Milton Studies 44 (January 1, 2005): 153–78. http://dx.doi.org/10.2307/26395836.

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Delattre, Charles, and Greta Hawes. "Mythographical topography, textual materiality and the (dis)ordering of myth: the case of Antoninus Liberalis." Journal of Hellenic Studies 140 (November 2020): 106–19. http://dx.doi.org/10.1017/s007542692000004x.

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Abstract:This article introduces a new analytical framework, ‘mythographic topography’. This approach recognizes the materiality of mythographic writing as preserved by the manuscript tradition and the significance of the spatial dynamics it produces. Mythographic topography encompasses both the formal properties of textual organization and how these shape the reader’s imaginative experience of space and narrative. As an analytical framework, it involves interrogating a text according to three categories (each an ancient meaning of topos): its arrangement of textual passages, its use of space and its activation of narrative tropes. Using the Metamorphoses of Antoninus Liberalis as a case study, we demonstrate how this text requires the reader to consider issues of order, disorder and reordering within a culturally familiar narrative paradigm.
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Boynton, Susan. "The sources and significance of the Orpheus myth inMusica Enchiriadisand Regino of Prüm'sEpistola de harmonica institutione." Early Music History 18 (October 1999): 47–74. http://dx.doi.org/10.1017/s0261127900001832.

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Throughout history, the myth of Orpheus and Eurydice has taken on the connotations of its specific cultural contexts. Interpreters of the myth have invested the figure of Orpheus with symbolism to suit their own rhetorical purposes. Each retelling has emphasised certain elements of the myth to make it conform to the intended meaning. In all accounts of the story, Orpheus is a musician who charms animals and inanimate objects with his song. In the fifth century B.C., the death of his wife, Eurydice, and his attempt to rescue her from the underworld became part of the mythographic tradition. According to the best-known version of this story, Orpheus persuades the inhabitants of the underworld to return Eurydice to him, but then loses her when he looks back at her, violating the rule imposed by the underworld.
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Cropper, Margherita Pampinella. "Myrrha: Incestuous Passion and Political Transgression (Inferno, 30)." Forum Italicum: A Journal of Italian Studies 46, no. 1 (2012): 82–109. http://dx.doi.org/10.1177/001458581204600104.

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The myth of Myrrha, as employed by Dante in the Comedy, bears a crucial political message. In the tenth pouch of Malebolge, Myrrha is condemned for her fraudulent act of impersonation as she counterfeited her identity in order to lie with her own father, thus breaking natural laws and social rules. In one of Dante's letters to emperor Henry VII, Myrrha is employed as the mythical counterpart of Florence. Florence's incest is a political one: the attempt to seduce the Pope, as “pater patrum,” against her own mother Rome. With her incessant and furious roaming, Myrrha indeed represents political instability caused by the inability or the unwillingness to comply with social expectations and to abide by the rules of human consortium. Through an overview of mythographic medieval sources and a brief analysis of the perception of the sin of incest in medieval society and literature, this paper attempts to establish which tradition of the myth of Myrrha was available to Dante and his readers in order to understand whether the poet was drawing on a traditional imagery or whether he was inviting the reader to find new meanings.
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Jacob, Christian. "Le savoir des mythographes (note critique)." Annales. Histoire, Sciences Sociales 49, no. 2 (1994): 419–28. http://dx.doi.org/10.3406/ahess.1994.279268.

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La Bibliothèque du Pseudo-Apollodore est l'un des textes les plus représentatifs de la littérature mythographique grecque de l'époque impériale : en trois livres, l'auteur rassemble sous la forme de généalogies l'ensemble des traditions mythiques du monde grec, depuis le règne d'Ouranos jusqu'aux héros de la guerre de Troie. Ce traité, à l'érudition foisonnante, offre un véritable who's who du monde des dieux et des héros. Il résume et cite des sources plus anciennes, aujourd'hui inaccessibles, et constitue de ce fait une étape obligée pour tout chercheur concerné par la mythologie grecque. Mais ce rôle privilégié de témoin de la tradition mythographique a pour contrepartie d'appeler une lecture ponctuelle et documentaire, la Bibliothèque d'Apollodore n'étant plus aujourd'hui qu'une machine à multiplier les notes en bas de pages.
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Revard, Stella P. ""L'Allegro" and "Il Penseroso": Classical Tradition and Renaissance Mythography." PMLA 101, no. 3 (1986): 338. http://dx.doi.org/10.2307/462419.

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Tinkle, Theresa. "Saturn of the Several Faces: A Survey of the Medieval Mythographic Traditions." Viator 18 (January 1987): 289–308. http://dx.doi.org/10.1484/j.viator.2.301395.

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Kleinhenz, Christopher. "Notes on Dante's Use of Classical Myths and the Mythographical Tradition." Romance Quarterly 33, no. 4 (1986): 477–84. http://dx.doi.org/10.1080/08831157.1986.11000398.

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Wolfe, Jessica. "Spenser, Homer, and the Mythography of Strife*." Renaissance Quarterly 58, no. 4 (2005): 1220–88. http://dx.doi.org/10.1353/ren.2008.0987.

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AbstractThis article examines a central narrative and ethical motif of Edmund Spenser’sFaerie Queene —the golden chain—in the context of Spenser’s broader debts to Homeric epic. While largely neglected in favor of more immediate sources, such as Virgil’sAeneidand Tasso’sGerusalemme Liberata, the influence of Homer’sIliadandOdysseyis profoundly felt in Spenser’s mythography of strife. In its representation of the consequences of cosmological and spiritual strife,The Faerie Queenerealizes the classical and late antique allegorical tradition of interpreting Homeric epic as illustrative of the doctrines of pre-Socratic philosophers such as Heraclitus and Empedocles. Its moral landscape structured according to the oppositional yet complementary forces of love and strife, Spenser’s epic enacts the Homeric-Empedoclean epic of the allegorists so as to offer its own etiology of discord, one sympathetic with, but also distinct from, that of Homer.
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Renger, Almut-Barbara. "“From Aphrodite to Kuan Yin”." International Journal for the Study of New Religions 8, no. 2 (2018): 115–53. http://dx.doi.org/10.1558/ijsnr.37401.

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A recent development of the commercialization of New Age religiosity is the combination of ancient Asian traditions with elements of European history—even ancient mythography—and modern psychotherapy, on the assumption, increasingly prevalent since 1800, of a common origin of all religions. The original Asian methods and their religious and philosophical contexts are reinterpreted to make them compatible with the cognitive habits and needs of modern Western recipients, particularly as regards the contemporary ideals of health, beauty and youth.
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Dissertations / Theses on the topic "Mythographic tradition"

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Monceret, Claire. "Mémoire et Conscience dans Eurêka d’Edgar Allan Poe : entre mythe et science." Thesis, Corte, 2021. http://www.theses.fr/2021CORT0014.

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Dans la littérature mythique, il y a une sagesse ancienne que l’on propose d’interpréter à partir de la lecture d’Edgar Poe, et qui peut éclairer l’époque postmoderne et les nouveaux enjeux qu’elle pose à l’Homme. En 1848, Edgar Allan Poe, poète héritier de la tradition mythographique, réalise dans son « poème » cosmogonique Eurêka une expérience hybride mariant l’enquête scientifique, l’intuition paranormale et l’imagination poétique. En reliant les mythes, les sciences physiques et l’évolution de la pensée à l’intuition d’une Réalité sous-jacente, il reconnaît une connexion fondamentale entre l’Être et le Monde, et l’existence de vérités indémontrables par une logique ordinaire, comme le principe de Cohésion ou Cohérence universelle (Consistency) qui relie Tout. Les expériences cognitives les plus récentes font apparaître que les conceptions poétiques de Poe rejoignent les questions émergentes des sciences actuelles concernant l’implication de la mémoire et de la conscience dans la fabrique du réel. Elles sont ici reconnues comme étant intimement liées, produisant par leur activité conjointe des phénomènes qui échappent à une vision classique mais laissent des traces interprétables. Une démarche comparative et transdisciplinaire permet d’explorer avec Poe les facultés propres au vivant et de faire l’épreuve de leur visibilité à différents niveaux de réalité. Suivre l’intuition, à la manière de Poe, permet de générer des pistes de recherche qui ouvrent de nouvelles perspectives à condition d’être testables, c’est pourquoi l’approche herméneutique des textes est complétée par une approche expérimentale explorant d’autres modalités d’une reliance fondamentale entre les êtres et leur écosystème<br>In mythical literature, there is an ancient wisdom that is proposed to be interpreted from the reading of Edgar Poe, and which can shed light on the postmodern era and the new challenges it sets for man. In 1848, Edgar Allan Poe, a poet heir to the mythographic tradition, in his cosmogonic "poem" Eureka, carried out a hybrid experiment combining scientific inquiry, paranormal intuition and poetic imagination. By linking myths, physical sciences and the evolution of thought to the intuition of an underlying Reality, he recognizes a fundamental connection between Being and the World, and the existence of truths that cannot be demonstrated by an ordinary logic, like the principle of Cohesion or Universal Coherence (Consistency) which links Everything. The most recent cognitive experiments show that Poe's poetic conceptions agree with emerging questions in current science concerning the involvement of memory and consciousness in the making of reality. They are recognized here as being intimately linked, producing by their joint activity phenomena which escape a classical vision but leave interpretable traces. A comparative and transdisciplinary approach makes it possible to explore with Poe the faculties specific to living things and to test their visibility at different levels of reality. Following intuition, like Poe, makes it possible to generate avenues of research that open up new perspectives on condition that they are testable, which is why the hermeneutical approach to texts is complemented by an experimental approach exploring other modalities of a fundamental link between beings and their ecosystem
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Endress, Laura. "Les trajectoires textuelles de l'Hercule médiéval : de la mythographie à l'historiographie et au-delà. Avec une édition critique partielle du livre IX de l'Ovide Moralisé." Electronic Thesis or Diss., Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLN002.

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La présente thèse se propose de jeter un éclairage nouveau sur le mythe d’Hercule dans les textes du Moyen Âge, en examinant ses sources et son évolution. Un intérêt particulier est porté à des matériaux textuels peu étudiés de provenance française, du xiie au xve siècle. Les textes abordés comprennent, d’un côté, des commentaires latins aux auteurs classiques, aux Métamorphoses d’Ovide en particulier, et des traités de mythographie qui leur sont apparentés, et de l’autre, les compilations historiographiques en langue française, dont la tradition recoupe, à son tour, celles des œuvres historico-romanesques. En partant de textes appartenant à ces ensembles distincts, il est possible de prendre en compte une large gamme de matériaux herculéens, intégrés dans divers contextes interprétatifs, d’étudier l’évolution de différents épisodes de la vie du héros à l’intérieur et à travers des traditions textuelles et d’identifier les points d’intersection entre ces dernières. Les sources et la transmission manuscrite de l’Ovide moralisé, constituent un troisième point de focalisation. Cette adaptation française du xive siècle des Métamorphoses d’Ovide, située à la croisée de différentes traditions, complète en effet le récit ovidien avec des matériaux provenant d’une diversité de sources. Notre étude de la vita herculéenne dans l’Ovide moralisé cherche à éclairer les sources possibles de certains épisodes qui innovent par rapport aux Métamorphoses, et veut fournir de nouveaux aperçus sur la tradition manuscrite complexe de l’œuvre. L’étude est accompagnée d’une édition critique provisoire de la vie d’Hercule comprise au livre IX de l’Ovide moralisé (vers 1-1036)<br>This thesis aims to shed new light on the myth of Hercules in medieval texts, by studying its sources and evolution. A particular focus is on little-studied, partially unedited textual material from 12th to 15th century France. Texts examined include, on the one hand, Latin commentaries on the Classics – on the Metamorphoses in particular – and related mythographic treatises, and, on the other, vernacular historiographical compilations, which evolved in close relation to works of historical romance. On the basis of texts belonging to these distinct traditions, it is possible to consider a large array of Hercules-related materials integrated within different interpretative contexts, to study the evolution of various episodes of the hero’s life within and across textual traditions and to identify intersections between them. A third focus is on the sources and manuscript tradition of the Ovide moralisé, a 14th century French adaptation of Ovid’s Metamorphoses, situated at the crossroads of different traditions, which completes the Ovidian narrative with material from a variety of sources. The study of Hercules’ life in the Ovide moralisé attempts to elucidate possible sources of specific episodes that innovate with regard to the Metamorphoses, and to offer new insights into the complex manuscript tradition of the work. This study is accompanied by a provisional critical edition of the life of Hercules in book IX of the Ovide moralisé (lines 1-1036)
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Corfmat, Madeleine. "La force de la Femme dans les traditions culturelles du monde : comme un voyage entre l'anthropologie et les mythographies comparées : histoire des peuples, histoire des dieux." Lille 3, 2006. http://www.theses.fr/2006LIL30030.

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Femme -avant la femme-. . . Et Femme originelle et primitive de l'Histoire humaine, et femme démythologisée biblique et des religions, Femme au Moyen Orient ancien, Europe ou Océanie, dans la Culture, les Salons et les Lettres, Politique ou au Socialisme féminin. Mais également déesse, mère du matriarcat primitif, diaconesses et vetulones, Femme à Rome ou en Grèce ancienne et vestale ou prêtresse refusée au christianisme. . . Femme dans la Modernité, à travers la Philosophie et les combats féminins dans l'Histoire des femmes telle que nous la connaissons aujourd'hui et vers un projet visant à donner à la Femme les moyens de sa réalisation toujours dans le Progrès et la parité, mais -Femme, mater dilecta- du monde, type total et -archi-mythème-. Héritière et responsable de l'héritage elle est, au cœur des catégories, femme après l'éclatement de l'Existentialisme et le Positivisme, entre Nature, Culture, et Evolution. Hegel, Husserl, Bergson, Kant et Leibniz. Hannah Arendt, Simone Weil et Simone Veil ou Simone de Beauvoir, Germaine Tillion et Margaret Mead ou Edith Stein. . . Ricœur, Lévi-Strauss, Godin (sur la totalité). Travail technique et méthodologique sur la Totalité et la Transversalité, en cinq livres et 700 illustr. &amp; tableaux<br>Woman before woman. . . In story of Women since origins. . . Woman in Mesopotamy, Europ and Oceanie, and laws and reigns, women in M. O. , mythography or Philosophy or legends, in Letters, Sciences, work, Politic or Socialism and Religion, but also goddess and vetulones, or woman to Rome and in the feminin Society and in many country of the world. . . And woman, from mythology to theologia. Wars of woman in Story but also, -Femme, mater dilecta- -archi-mythem- in the world. After Existentialism and after Positivism, she is between Nature, Culture and Evolution. . . Hegel, Husserl, Bergson, Kant and Leibniz. Hannah Arendt, Simone Weil and Simone Veil or Simone de Beauvoir, Germaine Tillion with Margaret Mead or Edith Stein. . . Ricœur et Lévi-Strauss, Godin (totality). . . In five books and 700 illustr. &amp; tx
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Books on the topic "Mythographic tradition"

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Trzaskoma, Stephen. Mythography. Edited by Daniel S. Richter and William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.24.

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This chapter provides an overview of many of the important mythographical texts approximately contemporaneous with the Second Sophistic. The authors of these works sought to systematize or interpret traditional mythological lore and individual myths. Although mythography itself tended to be expressed in subliterary texts, both systematic and interpretive mythographical texts formed an important part of the context of the intellectual world of the Second Sophistic. The chapter concludes with a consideration of the ways in which the influence of mythography as a mode of transmission of mythological data and hermeneutic approaches can be traced in the literary works of the period.
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Hartmann, Anna-Maria. In memoriam Philip Sidney. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807704.003.0004.

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Abraham Fraunce’s Amintas Dale (1591) is a generic hybrid, half mythography and half mythological poetry. The mythographical elements likely date back to a draft mythography that Fraunce had begun at some point before 1588, and which he later drew on to create a work celebrating the fifth anniversary of Sir Philip Sidney’s death. Drawing on symbol theory, France conceives of fables as free-ranging poetic metaphors, which thinly veil their meaning, but are accessible to any intelligent reader. As part of a living tradition of poetry, fables are a form of communication that contemporary writers can draw on and contribute to. In Amintas Dale, Fraunce does just that, by extending Ovid’s Metamorphoses to the late sixteenth century, and weaving Sir Philip Sidney into the mythological narrative.
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Mythography in the tradition of commentaries on Boethius' "Consolation of philosophy", 1150-1500. University Microfilms International, 1989.

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Hartmann, Anna-Maria. While the Winds Breathe, Adore Echo. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807704.003.0006.

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Henry Reynolds’s Mythomystes (1632) is a dynamic response to the tensions between Neo-Platonic claims for the divinity of ancient poetry and a Protestant poetics that rejected syncretism and sought to set the truth of Christianity apart. Reynolds draws on Pico della Mirandola to emphasize the divine knowledge of the ancient pagan poets, who were ‘iointrunners’ with Moses and used fables for the secret communication of wisdom. But in other parts of the book Reynolds carefully separates the pagan and Christian traditions in everything but natural knowledge. These different perspectives can be explained by the rising and falling rhetorical pitch of the mythography and can be compared to Philip Sidney’s practice in his Defence of Poetry. In the end, Reynolds’s mythography returns to a Neo-Platonic conception of the ancient fables, and offers a version of the Narcissus myth that rests upon a Pythagorean symbol.
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Hawes, Greta, ed. Myths on the Map. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.001.0001.

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The spatial turn in the humanities has fuelled new ways of thinking about landscape as a lived environment which is radically affected by human hands and human minds, and which radically affects human experience. At the same time, scholars of Greek myth have become more sensitive to the contextual dynamics which animate the mythic tradition, having come to see storytelling as an activity which is both precisely situated in, and contingent on, its environment. This volume, which derives in part from the series of Bristol International Myth Conferences, brings together 15 chapters on the spatiality of Greek myth and its interrelationships with the landscapes of the Mediterranean. It displays the myriad ways in which Greek storytelling shaped, and was shaped by, its environment. The chapters display diverse approaches and introduce a wide range of material, taking in Greek poetic, geographical, mythographical, and historiographical texts, and archaeological and visual sources. Chronologically, they cover the full scope of Greek antiquity from the archaic period to the imperial period; geographically, they incorporate discussions of landscapes in mainland Greece, Magna Graecia, and Asia Minor.
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Book chapters on the topic "Mythographic tradition"

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Hays, Gregory. "The Mythographic Tradition after Ovid." In A Handbook to the Reception of Ovid. John Wiley & Sons, Inc, 2014. http://dx.doi.org/10.1002/9781118876169.ch9.

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Besson, Gisèle. "Pollux Christus: lecteurs chrétiens et mythologie païenne à la fin du Moyen Âge, d'après la tradition manuscrite du Troisième mythographe du Vatican." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses. Brepols Publishers, 2002. http://dx.doi.org/10.1484/m.behe-eb.4.00845.

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"Reading the classics, but how? mythographic paradigms and ‘ill-joined marquetry’." In Thomas Heywood and the classical tradition. Manchester University Press, 2021. http://dx.doi.org/10.7765/9781526140241.00016.

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Michels, Johanna A. "25 Traces of Satyr Dramas in the Mythographic Tradition: The Case of Pseudo-Apollodorus’ Bibliotheca." In Reconstructing Satyr Drama. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110725230-026.

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Villagra, Nereida. "Mythographus Homericus, Ἱστορίαι and Fragmentary Mythographers." In The Continuity of Classical Literature Through Fragmentary Traditions. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110712223-008.

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Parkhouse, James. "Loki the Slandered God? Selective Omission of Skaldic Citations in Snorri Sturluson’s Edda." In Myth and History in Celtic and Scandinavian Traditions. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463729055_ch12.

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Despite widespread acknowledgment of the complexity of Loki’s nature and function in Old Norse mythology, many critical approaches nonetheless begin from an implicit foundational assumption that he is in essence a negative and antagonistic figure. Conversely, some scholars have interpreted Loki as a culture hero, whilst it is widely agreed that aspects of his negative characterization developed under the influence of traditions about the Christian Devil. This chapter considers the extent to which the thirteenth-century Icelandic historian and mythographer Snorri Sturluson actively contributed in his Edda to the ‘demonization of Loki’ (John Lindow, Norse Mythology [2001], 303), through an analysis of the lists of kennings (poetic periphrases, quoted from older skaldic verse) which Snorri provides for major mythological entities.
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