Literatura científica selecionada sobre o tema "Athens Messenger"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Consulte a lista de atuais artigos, livros, teses, anais de congressos e outras fontes científicas relevantes para o tema "Athens Messenger".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Artigos de revistas sobre o assunto "Athens Messenger"
1
Milliken, Paul. "Math at Work: Running by the Numbers". Mathematics Teaching in the Middle School 6, n.º 4 (dezembro de 2000): 262–65. http://dx.doi.org/10.5951/mtms.6.4.0262.
Texto completo da fonteResumo:
IN 490 B.C., THE MESSENGER PHEIDIPPEDES ran twenty-six miles to Athens carrying the news of Greek victory at the battle of Marathon. He delivered the news and dropped dead from the effort. Today, we celebrate that famous run with one of the most demanding events in human athletics, the marathon. Like Pheidippedes, the modern runner strives to complete the distance in as little time as possible. Unlike that early messenger, today's competitors undergo extensive training to ensure that they remain alive when they have finished the run. Kevin Smith uses mathematics to help runners prepare for marathons.
2
Casanova, Angelo. "The Misunderstanding about the Granddaughter (Plut. Cons. ux. 608B)". Ploutarchos 16 (29 de outubro de 2019): 33–44. http://dx.doi.org/10.14195/0258-655x_16_3.
Texto completo da fonteResumo:
At the very beginning of the Cons. ux., we gather that the messenger sent by Plutarch’s wife, to tell him about their child’s death, went first to Tanagra and then left for Athens, expecting to meet Plutarch on the way. The meeting, however, did not occur, so that Plutarch only heard of the news παρὰ τῆς θυγατριδῆς, when he arrived at Tanagra. Several scholars maintain that this girl can hardly be a granddaughter of Plutarch (who was about forty at that moment) and assume she might be his niece (i.e. a daughter of one of his brothers); Babut, instead, believes that by this Greek term Plutarch refers to one of his daughters-in-law. This paper discusses the whole problem and suggests a new explication for the misunderstanding concerning the granddaughter who lived in Tanagra.
3
Goff, Barbara. "Euripides' Ion 1132–1165: the tent". Proceedings of the Cambridge Philological Society 34 (1988): 42–54. http://dx.doi.org/10.1017/s0068673500005034.
Texto completo da fonteResumo:
Thirty-three lines in the Ion are devoted to describing the tent in which Ion celebrates his new-found status as heir to Xouthos and the royal line of Athens. The passage may properly be called an ἔκφρασις, a description in language of an artistic object constructed in another medium. An ἔκφρασις in drama differs from those occurring in narrative because material objects in drama retain the potential to be made material, i.e. to appear on the stage, thus dramatically closing the gap between word and world that the ἔκφρασις so patently opens. While this gap remains, the ἔκφρασις makes especially complex demands on the audience's imagination, and in the Ion on their patience too – for the ἔκφρασις must be the antithesis of the action and drama, the progression of the play, a version of which the audience presumably wants and expects from the panting messenger.
4
Chen, Ji. "Factor and Correlation Analysis for Predicting Marathon Race Performance Using Machine Learning Algorithms". Journal of Electrical Systems 20, n.º 6s (29 de abril de 2024): 1948–58. http://dx.doi.org/10.52783/jes.3110.
Texto completo da fonteResumo:
A marathon race is a long-distance running event typically spanning 26.2 miles or 42.195 kilometers. It is a test of endurance, stamina, and mental fortitude, attracting participants from all walks of life, ranging from elite athletes to recreational runners. The origins of the marathon can be traced back to ancient Greece, where legend has it that a messenger named Pheidippides ran from the battlefield of Marathon to Athens to deliver news of victory before collapsing and dying from exhaustion. Machine learning has increasingly become a valuable tool in optimizing training strategies, performance prediction, and injury prevention for marathon runners. By analyzing vast amounts of data collected from wearable devices, training logs, and race results, machine learning algorithms can identify patterns, trends, and correlations that help runners improve their training regimens and race-day strategies. This paper introduces a novel approach, the Factor Analysis Probabilities Prediction Ranking Machine Learning (FA-PP-R-ML) methodology, for predicting marathon race outcomes. With historical race data, factor analysis, and machine learning techniques, the FA-PP-R-ML methodology aims to accurately estimate marathon finish times and rank predicted outcomes based on their probabilities. Through a comprehensive analysis of marathon race data, including training metrics, environmental conditions, and physiological parameters, the FA-PP-R-ML model identifies latent factors influencing race performance. Through factor analysis, latent factors influencing race performance are identified, with values ranging from 0.5 to 0.9. Machine learning algorithms utilize these factors to predict marathon finish times, resulting in accurate predictions with an average error of ±0.1 hours.
5
Piro, Luigi. "Multi-messenger science with Athena and Future Multi-messenger Observatories". Proceedings of the International Astronomical Union 16, S363 (junho de 2020): 135–48. http://dx.doi.org/10.1017/s1743921322002009.
Texto completo da fonteResumo:
AbstractScientific synergies between Athena and some of the key multi-messenger facilities that should be operative concurrently with Athena are presented. These facilities include LIGO A+, Advanced Virgo+ and future detectors for ground-based observation of gravitational waves (GW), LISA for space-based observations of GW, IceCube and KM3NeT for neutrino observations, CTA for very high energy observations. Multimessenger synergy science themes discussed here include pressing issues in the field of Astrophysics, Cosmology and Fundamental physics such as: the central engine and jet physics in compact binary mergers, accretion processes and jet physics in SMBBHs and in compact stellar binaries, the equation of state in neutron stars, cosmic accelerators and the origin of cosmic rays, the origin of intermediate and high-Z elements in the Universe, the Cosmic distance scale and tests of General Relativity and Standard Model. Observational strategies for implementing the identified science topics are also discussed.
6
Lefkowitz, Mary R. "‘Impiety’ and ‘Atheism’ in Euripides' Dramas". Classical Quarterly 39, n.º 1 (maio de 1989): 70–82. http://dx.doi.org/10.1017/s0009838800040489.
Texto completo da fonteResumo:
In the surviving plays of Aeschylus and Sophocles the gods appear to men only rarely. In theEumenidesApollo and Athena intervene to bring acquittal to Orestes. In Sophocles'PhiloctetesHeracles appearsex machinato ensure that the hero returns to Troy, and we learn from a messenger how the gods have summoned the aged Oedipus to a hero's tomb. In Sophocles'AjaxAthena drives Ajax mad and taunts him cruelly.Prometheus Bound(assuming that it is by Aeschylus) might seem to be an exception, since all but one of its characters are gods. But nonetheless the intervention of the gods in the life of the one human character, Io, brings pain and trouble as well as promise of benefit. Io has been driven mad because she has refused to obey the dreams that tell her to go to the meadow where Zeus wants to have intercourse with her. The god does not make his request in person, and it is only in the course of her wanderings that Io learns how Zeus will bring a gentle end to her sufferings. Her informant is another god, Zeus' adversary Prometheus, who answers her questions, at times grudgingly (778), and in ways that are not immediately clear to her (775).
7
Bozzo, E., L. Amati, O. O’Brien e D. Gӧtz. "The Transient High-Energy Sky and Early Universe Surveyor". Ukrainian Journal of Physics 64, n.º 7 (17 de setembro de 2019): 548. http://dx.doi.org/10.15407/ujpe64.7.548.
Texto completo da fonteResumo:
The Transient High-Energy Sky and Early Universe Surveyor (THESEUS) is a mission concept developed in the last years by a large European consortium and currently under study by the European Space Agency (ESA) as one of the three candidates for next M5 mission (launch in 2032). THESEUS aims at exploiting high-redshift GRBs for getting unique clues to the early Universe and, being an unprecedentedly powerful machine for the detection, accurate location (down to ∼arcsec) and redshift determination of all types of GRBs (long, short, high-z, under-luminous, ultra-long) and many other classes of transient sources and phenomena, at providing a substantial contribution to multi-messenger time-domain astrophysics. Under these respects, THESEUS will show a strong synergy with the large observing facilities of the future, like E-ELT, TMT, SKA, CTA, ATHENA, in the electromagnetic domain, as well as with next-generation gravitational-waves and neutrino detectors, thus greatly enhancing their scientific return.
8
Hofmann, Murad Wilfried. "ON THE ROLE OF MUSLIM INTELLECTUALS". American Journal of Islam and Society 14, n.º 3 (1 de outubro de 1997): 67–75. http://dx.doi.org/10.35632/ajis.v14i3.2235.
Texto completo da fonteResumo:
Before delving into the subject of the role of Muslim intellectuals, weshould agree on what we mean when using the term.The meaning of the word Muslim is well-known because it has beendefined in the Qur’an itself. According to Sfirut ul-Nisi, verse 125, aMuslim is someone “who submits his whole self to Allah, does what isgood, and follows the way of Ibrahim.” And according to verse 136 ofthe same sfiruh a Muslim is he who believes “in Allah, and His messengers,and the scriptures which He has sent down to those before.” Finally,Sfirut ul-Tuwbah says in verse 7 1 that believing Muslims “order what isright and forbid what is wrong, observe their prayers, pay zakat, andobey Allah and His messenger.”The meaning of the word intellectual is more difficult to determine andis not defined in the Qur’an. In fact, this term has been used only sincethe late 19th century. For our purposes, I do not propose to define asintellectual everybody who is “cultured” or academically trained-inArabic al-muthaqifin. Rather, I should like to restrict the term to what iscalled in Arabic al-mufuqirfin: analytical minds who communicate, asopinion leaders, through lecturing or publishing and do not just sit athome, thinking and criticizing.So we know what, or who, a Muslim intellectual is. But do such individualsexist?It is well known that the so-called elite of Europe, also of KemalistTurkey, came to believe that there was a contradiction between beingintelligent and believing in God. In fact, from the middle of the 19th centuryto the present time, considered it Western and Turkish academicsconsidered it intellectually chic to be an agnostic or an atheist, in particularif one was a leftist-as if intellectualism was a privilege of the Left,and not to be found on the conservative Right.This attitude, still pervasive today, goes back to the so-called Age ofReason and the Enlightenment-budding with Descartes in the 17th ...
9
Herman, Gabriel. "Nikias, Epimenides and the Question of Omissions in Thucydides". Classical Quarterly 39, n.º 1 (maio de 1989): 83–93. http://dx.doi.org/10.1017/s0009838800040490.
Texto completo da fonteResumo:
Our starting point is a somewhat obscure incident which has lately attracted some attention. The year is 429 B.C., and the place is Athens in the third year of the Peloponnesian war. The plague, which had broken out only a year before, was still claiming its victims. Yet military operations were in full swing, and the general Phormio operating in the Corinthian gulf against a Peloponnesian fleet was able to score an impressive victory. The Lacedaemonians were deeply dissatisfied. This was the first sea-fight they had been engaged in, and they found it hard to believe that their fleet was so much inferior to that of the Athenians. They dispatched three advisers to Knemos, the admiral in charge, instructing them to make better preparations for another sea-fight. Additional ships were solicited from the allies, and those already at hand were prepared for battle. It is at this point that the incident in question occurred. Not to prejudge the issue, I quote the text in full leaving the controversial phrases untranslated:4. And Phormio on his part sent messengers to Athens to give information of the enemy's preparations and to tell about the battle which they had won, urging them also to send to him speedily (δι⋯ τ⋯χους) as many ships as possible, since there was always a prospect that a battle might be fought any day.5. So they sent him twenty ships, but gave τῷ δ⋯ κυμ⋯ξοντι special orders to sail first to Crete. Nικ⋯ας γ⋯ρ Kρ⋯ς Γορτ⋯νιος πρ⋯ξενος ⋯ν persuaded them (αὺτο⋯ς) to sail against Cydonia, a hostile town, promising to bring it over to the Athenians; but he was really asking them to intervene to gratify the people of Polichne, who are neighbours of the Cydonians.6. So ⋯ μ⋯ν λαβὼν τ⋯ς να⋯ς. went to Crete, and helped the Polichnitans to ravage the lands of the Cydonians, and by reason of winds and stress of weather wasted not a little time.
10
Macculi, Claudio, Andrea Argan, Matteo D’Andrea, Simone Lotti, Gabriele Minervini, Luigi Piro, Lorenzo Ferrari Barusso et al. "The Cryogenic Anticoincidence Detector for the NewAthena X-IFU Instrument: A Program Overview". Condensed Matter 8, n.º 4 (13 de dezembro de 2023): 108. http://dx.doi.org/10.3390/condmat8040108.
Texto completo da fonteResumo:
Athena (advanced telescope for high-energy astrophysics) is an ESA large-class mission, at present under a re-definition “design-to-cost” phase, planned for a prospective launch at L1 orbit in the second half of the 2030s. It will be an observatory alternatively focusing on two complementary instruments: the X-IFU (X-ray Integral Field Unit), a TES (TransitionEdge Sensor)-based kilo-pixel array which is able to perform simultaneous high-grade energy spectroscopy (~3 eV@7 keV) and imaging over 4′ FoV (field of view), and the WFI (Wide Field Imager), which has good energy spectral resolution (~170 eV@7 keV) and imaging on wide 40′ × 40′ FoV. Athena will be a truly transformational observatory, operating in conjunction with other large observatories across the electromagnetic spectrum available in the 2030s like ALMA, ELT, JWST, SKA, CTA, etc., and in multi-messenger synergies with facilities like LIGO A+, Advanced Virgo+, LISA, IceCube and KM3NeT. The Italian team is involved in both instruments. It has the co-PIship of the cryogenic instrument for which it has to deliver the TES-based Cryogenic AntiCoincidence detector (CryoAC) necessary to guarantee the X-IFU sensitivity, degraded by a primary particle background of both solar and galactic cosmic ray (GCR) origins, and by secondary electrons produced by primaries interacting with the materials surrounding the main detector. The outcome of Geant4 studies shows the necessity for adopting both active and passive techniques to guarantee the residual particle background at 5 × 10−3 cts cm−2 s−1 keV−1 level in 2–10 keV scientific bandwidth. The CryoAC is a four-pixel detector made of Si-suspended absorbers sensed by Ir/Au TESes placed at <1 mm below the main detector. After a brief overview of the Athena mission, we will report on the particle background reduction techniques highlighting the impact of the Geant4 simulation on the X-IFU focal plane assembly design, then hold a broader discussion on the CryoAC program in terms of detection chain system requirements, test, design concept against trade-off studies and programmatic.
Teses / dissertações sobre o assunto "Athens Messenger"
1
England, Jennifer Leigh. "(Dis)Empowering Agents of Change: A Study of the Athens Messenger's Reporting on Coal Mining Practices and Their Environmental Impact from the 1960s to the 1990s". University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1304019456.
Texto completo da fonte
2
Svedlund, Sofie. "Barnskrik i Hades? : Attityder till döda spädbarn i antika Grekland". Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-421036.
Texto completo da fonteResumo:
In Homer’s work Iliad, Achilles is harassed in the sleep by the ghost of his friend Patroclus who demands a burial by him to be able to find peace. From this we get an understanding of how important it was for the ancient Greeks that their dead were given a proper burial for the soul to enter Hades and be able to find peace. If the deceased body was not buried, the soul became restless that harassed and had the power to harm the living. Infants belong to the group of individuals that do not appear to have had any consistent way of how to deal with them after they died. Some of them did not receive anything even close to a burial that a deceased adult would have received. Why infants were handled differently in certain contexts and locations is a mystery and begs the question of whether they were not considered to be people when they died and what was required to be considered worthy of a funeral when being dead. The purpose of this study was to investigate whether infants ended up in Hades or not, with the ancient Greeks' view of death and dead bodies as a theoretical starting point. To fulfill the purpose, the following questions were asked; how were dead infants handled? Were they considered to be 'real' individuals? How do the dead infants relate to the notions of becoming restless dead? To be able to answer these questions, I researched material from three different categories of evidence. The discussion has been divided into archaeological, iconographical, and literary sources. There are many different answers to the questions of this thesis as the different sorts of source material indicate diverse answers and attitudes to infants. It all probably depends on the different geographical places, economy, and status in society. These different answers also generate different attitudes to infants and whether they in fact were a real person. But through this thesis I have displayed factors that can support my theory about infants in Hades and that they – in worst case scenario – could end up like restless dead.
3
Tyler, John. "A Pragmatic Standard of Legal Validity". Thesis, 2012. http://hdl.handle.net/1969.1/ETD-TAMU-2012-05-10885.
Texto completo da fonteResumo:
American jurisprudence currently applies two incompatible validity standards to determine which laws are enforceable. The natural law tradition evaluates validity by an uncertain standard of divine law, and its methodology relies on contradictory views of human reason. Legal positivism, on the other hand, relies on a methodology that commits the analytic fallacy, separates law from its application, and produces an incomplete model of law.
These incompatible standards have created a schism in American jurisprudence that impairs the delivery of justice. This dissertation therefore formulates a new standard for legal validity. This new standard rejects the uncertainties and inconsistencies inherent in natural law theory. It also rejects the narrow linguistic methodology of legal positivism.
In their stead, this dissertation adopts a pragmatic methodology that develops a standard for legal validity based on actual legal experience. This approach focuses on the operations of law and its effects upon ongoing human activities, and it evaluates legal principles by applying the experimental method to the social consequences they produce. Because legal history provides a long record of past experimentation with legal principles, legal history is an essential feature of this method.
This new validity standard contains three principles. The principle of reason requires legal systems to respect every subject as a rational creature with a free will. The principle of reason also requires procedural due process to protect against the punishment of the innocent and the tyranny of the majority. Legal systems that respect their subjects' status as rational creatures with free wills permit their subjects to orient their own behavior. The principle of reason therefore requires substantive due process to ensure that laws provide dependable guideposts to individuals in orienting their behavior.
The principle of consent recognizes that the legitimacy of law derives from the consent of those subject to its power. Common law custom, the doctrine of stare decisis, and legislation sanctioned by the subjects' legitimate representatives all evidence consent.
The principle of autonomy establishes the authority of law. Laws must wield supremacy over political rulers, and political rulers must be subject to the same laws as other citizens. Political rulers may not arbitrarily alter the law to accord to their will.
Legal history demonstrates that, in the absence of a validity standard based on these principles, legal systems will not treat their subjects as ends in themselves. They will inevitably treat their subjects as mere means to other ends. Once laws do this, men have no rest from evil.
Livros sobre o assunto "Athens Messenger"
1
Zouroudi, Anne. The messenger of Athens: A novel. New York: Little, Brown and Co., 2010.
Encontre o texto completo da fonte
2
Zouroudi, Anne. The messenger of Athens: A novel. New York: Little, Brown and Co., 2010.
Encontre o texto completo da fonte
3
A, Davis Mary, ed. Athens County obituaries: January 1, 1980 thru December 31, 1985. Athens, Ohio (7 Tulane Rd., Athens 45701): M.A. Bleigh, 1987.
Encontre o texto completo da fonte
4
compiler, Davis Mary A., e Seiferth Karen compiler, eds. Athens County obituaries: January 1, 2009 thru December 31, 2010. Athens, Ohio]: [M.A. Bleigh, M.A. Davis, K. Seiferth], 2011.
Encontre o texto completo da fonte
5
A, Davis Mary, ed. Athens County obituaries: January 1, 1999 thru December 31, 2000. Athens, Ohio (7 Tulane Rd., Athens 45701): M.A. Bleigh, M.A. Davis, 2001.
Encontre o texto completo da fonte
6
A, Davis Mary, ed. Athens County obituaries: January 1, 2007 thru December 31, 2008. [Athens, Ohio: M.A. Bleigh, M.A. Davis], 2010.
Encontre o texto completo da fonte
7
A, Davis Mary, ed. Athens County obituaries: January 1, 1975 thru December 31, 1979. [Athens, Ohio?: M.A. Bleigh?], 1996.
Encontre o texto completo da fonte
8
A, Davis Mary, ed. Athens County obituaries: January 1, 1925 thru December 31, 1929. Athens, Ohio (7 Tulane Rd., Athens 45701): M.A. Bleigh, 1992.
Encontre o texto completo da fonte
9
A, Davis Mary, ed. Athens County obituaries: January 1, 1970 thru December 31, 1974. [Athens, Ohio?: M.A. Bleigh?], 1995.
Encontre o texto completo da fonte
10
A, Davis Mary, ed. Athens County obituaries: January 1, 1945 thru December 31, 1949. Athens, Ohio (7 Tulane Rd., Athens 45701): M.A. Bleigh, 1998.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Athens Messenger"
1
Wren, Daniel A., e Ronald G. Greenwood. "Communicators". In Management Innovators, 90–104. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195117059.003.0006.
Texto completo da fonteResumo:
Abstract In 490 BC, Pheidippides carried the news of the Greek victory over the invading Persian army at Marathon to Athens, a distance of some twentytwo miles, in three hours. It is told that this messenger gasped the news to his audience but then fell dead of his exertion. The story of this early messenger illustrates the primitive reliance on humans, animals, or other natural forces for communicating over long distances. Messengers and commerce appear hand in hand historically, representing the reliance of business on means of communication. Indeed, Mercury, the Latin god of commerce, portrayed as wearing a winged hat, was also the messenger of the gods and the god of eloquence.
2
Pomeroy, Sarah B. "Reflections on Plutarch, A Consolation to His Wife". In Plutarch’s Advice to the Bride and Groom and A Consolation to His Wife, 75–82. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195120233.003.0004.
Texto completo da fonteResumo:
Abstract To the modern reader a letter addressed by one parent to another offering consolation on the death of their young child may seem a distinctly odd creation. The sharing of grief is the intention; but the very fact that the writer can marshal his thoughts and create a work of literary merit would seem to betray a lack of feeling. Knowledge of the personal and historical circumstances in which Plutarch wrote this letter should assuage, though perhaps not expunge, any suspicions we may harbor about the genuineness of his own sentiments. First of all, Plutarch was away from home when the two-year-old Timoxena died. Apparently he had told his wife that he was going to be in Athens, for she had sent a messenger there. The messenger missed him, and Plutarch did not hear the news until he reached Tanagra. Thus his letter reached his wife after the funeral, and after her initial, and presumably most uncontrollable, experience of grief. Considering that Tanagra is at most two days’ journey from Chaeronea and that Plutarch would have been able to reach home soon after his wife had received the letter, why did he delay his return home by writing? In fact, why did he write at all?’ Of course, it is always possible that he did not dash back home, especially since the funeral was already over.
3
Mills, Sophie. "Theseus and the Suppliants". In Theseus, Tragedy and the Athenian Empire, 87–128. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198150633.003.0003.
Texto completo da fonteResumo:
Abstract In Euripides’ Suppliants, most explicitly of all the tragedies in which he appears, Theseus is presented as the representative of the city of Athens and as the mouthpiece for certain modes of thought and behaviour which belong to the idealized Athens of the encomia discussed in the previous chapter. After the failure of Polynices’ expedition against Thebes, in which the Seven against Thebes fell before the city walls, the Theban victors refused to allow their bodies to be buried, or to be returned to the Argives for burial. Thus the Argive king, Adrastus, comes to Theseus at the start of the play and asks him to help him retrieve them. Although at first Theseus refuses to do so, on the grounds that Adrastus’ expedition was grounded in his ill-counsel and impiety (Supp. I 10-249), his mother Aethra persuades him to change his mind by reminding him of his duty as an Athenian (Supp. 297-364). At this point, a herald from Thebes arrives: their encounter comprises a debate concerning the respective merits of tyranny and democracy (399-462), followed by an exposition of the rights and wrongs surrounding the burial of the dead (Supp. 465-563). Theseus is not cowed by the herald’s insistence that he should not interfere in what is not his business, and fulfils his promise to Adrastus by going off to fight the Thebans for the return of the dead. After anxious speculation from the chorus over the outcome of his expedition (Supp. 598-633), a messenger returns from the battlefield with the good news that Theseus has won the battle.
4
Russell, Donald. "A Consolation to His Wife". In Plutarch’s Advice to the Bride and Groom and A Consolation to His Wife, 59–64. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195120233.003.0003.
Texto completo da fonteResumo:
Abstract The messenger you sent to tell me of the child’s death must have missed me on his way to Athens; I only heard of it from my niece when I got to Tanagra. I imagine the funeral is now over, and hope it has been done in the way that will make for least pain for you both now and in the future. If there is anything you wished to do but refrained from doing, waiting for my decision, but which you think will make things easier to bear, pray do it, without extravagance or superstition, for which I know you have no inclination. Only, my dear wife, at this sad moment, keep yourself, and me, calm. I know I can get the measure of what has happened; but if I see you grieving to excess, that will hurt me more than the loss. But I am no “child of oak or rock”: you know that, you have shared with me the upbringing of all our children, all reared at home by ourselves, and you know that this child was beloved by me above all, because she was the daughter you wanted after four sons and she gave me the opportunity to give her your name.
5
Sinos, Rebecca H. "Divine Selection Epiphany and Politics in Archaic Greece". In Cultural Poetics In Archaic Greece, 73–91. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195124156.003.0004.
Texto completo da fonteResumo:
Abstract After Peisistratos was driven from Athens, he formed an alliance with Megakles, to be sealed by his marriage to Megakles’ daughter, and the two of them devised a plan to ensure Peisistratos’ acceptance among the Athenians. Herodotus describes their scheme as follows (r .60): In the village Paiania there was a woman named Phye, who was nearly six feet tall, and quite beautiful as well. They fitted this woman out in full armor and had her mount a chariot and pose in a most striking attitude, and then drove into the city, preceded by messengers who said, as they had been instructed, when they reached the city, “Athenians! Receive and welcome Peisistratos, since Athena herself has honored him especially of all men, and is bringing him back to her own acropolis.’’ They spread these things throughout the city, and soon the story had reached the outlying districts that Athena was bringing Peisistratos back, and the city’s inhabitants, convinced that the woman was the goddess herself, offered prayers to this mortal woman and welcomed Peisistratos back.
6
Casali, Sergio. "Crossing the Borders". In Tracking Hermes, Pursuing Mercury, 173–90. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198777342.003.0012.
Texto completo da fonteResumo:
All of Mercury’s three interventions in the Aeneid are engaged in a profound intertextual dialogue with Homer and Apollonius. Mercury’s first visit to Carthage (Aen. 1.297–304) echoes Athena’s intervention at Od. 13.300–2, and also the only intervention of Hermes as messenger/emissary of Zeus in the Argonautica (Arg. 3.584–8). This suggests a parallelism between Dido and Aeetes that will resurface again at Aen. 4.563–4 and 604–6. Furthermore, Jupiter’s sending of Mercury to Carthage and the god’s flight recall both Zeus’ sending of Hermes to Ogygia in the Odyssey and Aphrodite’s sending of Eros to Aea. Vergil’s fundamental model for Jupiter’s dispatch of Mercury to Aeneas (Aen. 4.219–78) is Zeus’ dispatch of Hermes to Calypso to free Odysseus at Od. 5.28–42. Finally, Mercury’s dream apparition to Aeneas (Aen. 4.553–70) is modeled on Hermes’ second visit to Priam at Il. 24.677–95.
7
West, M. L. "Of Heaven and Earth". In The East Face of Helicon, 107–67. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198150428.003.0003.
Texto completo da fonteResumo:
Abstract We are now ready to begin comparing the poetic traditions of early Greece with those developed in the Near East. At a later stage we shall be focussing on specific Greek authors, poems, and myths. The present chapter will be concerned with the wider framework of ideas about the gods, the world, and man’s place in the world, that are not peculiar to particular poets but form a common ground stock of conviction or convention. In Mesopotamian, Ugaritic, and Hurro-Hittite poetry and myth, as in Greek, the gods appear as a society of individuals, some male, some female, similar to human beings in form, speech, psychology, and social arrangements, but far surpassing them in power. Each has his or her own name, character, and special sphere(s) of activity. For example, we find—admittedly not all in any one text or tradition—the weather-or storm-god, the sun-god, the god of war, the goddess of love, a goddess (who may or may not be the same one) who delights in battle, a divine messenger, and a divine smith, corresponding respectively to the Homeric Zeus, Helios, Ares, Aphrodite, Athena, Hermes, and Hephaestus.