12.205 “ ἀπὸ ἕθεν ἧκε, ι 461 ἀπὸ ἕο πέμπε”.

The passage refers to the “κυκεών”, the institution of which the hymnwriter, according to his wont, ascribes to Demeter herself.

Aphr., but improperly here for the lintel; but this is hypercritical. That is characterized specifically as a kind of death. 4.659 there is overwhelming MS. support for “μνηστῆρες . ὥρῃσιν: the editors (mostly adopting Fontein's “τοῦ γε”), understand this as “in his riper years.” But “τῷ γε” is to be retained and “ὥρῃσιν” taken in the proper sense of the plural, “when the years revolve for him in their seasons.” Cf. θυσίαισι: the Attic form (for “θυσίῃσι”) may well be original in this hymn. διδασκ́ησαιμι: for the form cf.

And I thought to close out this lecture, I would just reveal to you the secret of the Eleusinian mysteries.

Rapt. Most of these rules are not the kind of thing that a woman who is aspiring to a grand position in society would aspire to. 3.93 “ κείνου λυγρὸν ὄλεθρον ἐνισπεῖν, εἴ που ὄπωπας” (cf. Readings: Vergil, Aeneid, books 1-5

11.16, where “καταδέρκεσθαι” (here intrans.) [9] κούρην <ἰέναι> ὑπὸ ζόφον, <μένειν> δὲ παρὰ μητρί”. It was believed to have sprung from the blood of Dionysus Zagreus ( Protrept. 112 (of its flowers) sistunt potu menses feminarum. v. 131 “πολλὸς δὲ καὶ ὡς ῥόδα κίσθος ἐπανθεῖ” also refers to colour. Pyth.ix.

xx. She has capabilities, and influence, and authority by those kind of powers of reproduction. Diodor.

θεᾶς may be restored, as in 210 M gives “θεᾷ”. 358), but the gen. is defensible, as “οὐκ ἀπίθησε” = “ἐπέκλυεν” (cf. e.g. The word may be suggested, as Baumeister notes, by the title “Δέσποινα”, under which Persephone was worshipped at many places, especially in Arcadia; Paus.viii. • Week 1: Introduction A period of nine days or nights is common in Homer: Il. 6.175 “ ἀλλ᾽ ὅτε δὴ δεκάτη ἐφάνη ῥοδοδάκτυλος Ἠώς”, and Il. and pass. How ancient myths and rituals interact teaches us a lot about both of these powerful cultural forms. κλισμοῖο: on the “κλισμός” see Helbig H. E. pp. Cf. ii.

Arg. Full search Δημ́ητερα: M has “ἢν μητέρα”, a reading which is just possible, as Rhea was the mother of both Zeus and Demeter ( Theog. (Vintage) 32). p. 160) rejects “ἐλεεινός” in Attic prose; the form is due to late usage. The line is quite genuine, in spite of Bücheler's objection (imperite corrasa verba). See further on h. Herm.

Theog. “inque foco pueri corpus vivente favilla 417, 421, 474.

κυανόπεπλον: not in Homer, and in the hymns only here, and in 360, 374, 442 of Demeter. [455]

Metanira: cf.

For the meaning of the name see Prellwitz Wiener Studien, 1902, xxiv. Mus.

Persephone shows this transition into the husband's household as filled with fear and isolation, a loss of innocence, and she has to now reimagine her relationships that she had, that were most dear to her with her mother and others. Gods mostly don't do that. How ancient myths and rituals interact teaches us a lot about both of these powerful cultural forms. So, her position, positioning here as a girl who is making a transition from childhood into adulthood is specifically characterized as a kind of death.

[94] Cf. 4.442 “ ὀλοώτατος ὀδμή”, Theog. ἁλύξαι=Il. 1 I begin to sing of Demeter, the holy goddess with the beautiful hair.. And her daughter [Persephone] too. For other accounts see Förster p. 12. Op.607, h. Herm. We all remember that, that the story is connected with the seasons. The main procession then gets started on the fifth day as we move from Athens, over across, we get some taunts thrown at us, ritual abuse gets hurled at us as we go over a bridge crossing a river. She now becomes, in the terms of the story, it's suggested and hinted that what's happening here is that Persephone is entering into the stage when her relationships with men are going to change. [132]

A formulaic line (only here) similar to Il. In this hymn, at all events, she is certainly a moon-goddess, as is shewn by the mention of Helios in 26.

αὐτάρ, to which Ilgen and Gemoll object, is used in a continuative, not an adversative sense. 2Triptolemus was the son of Trochilus or (the Athenian version) of Celeus.

the acropolis, the fortifications of which (“τεῖχος”) have been traced on the low hill above the hall of initiation. pallor abit, subitasque vident in corpore vires. xvi. 9.42 “ εἰ δέ τοι αὐτῷ θυμὸς ἐπέσσυται ὥς τε νέεσθαι, ἔρχεο—εἰ δὲ καὶ αὐτοί, φευγόντων κτλ.” (Il.

444 (of Apollo), Eur. p. 397). The story of Demeter nursing Demophon has a parallel in Paus.ii. Herod.viii.

Readings: Vergil, Aeneid, book 6; Ovid, Metamorphoses, books 3, 12, and 13. 29, 98. And a little bit it's satire is not gentle. The word is not Homeric (for “θυέων” which Hermann gratuitously read). Like “ἀδικεῖν” (367) it is chiefly Attic, but also found in Herodotus.

[52] Translated by Gregory Nagy : I begin to sing of Demeter, the holy goddess with the beautiful hair. In 5 only the Oceanids are mentioned; but this is quite natural, as they form the greater part of Persephone's companions. Our consideration of Vergil’s tale closes with his trip to the underworld in book 6.

Forsch. It was one of the twelve independent cities of Attica until the time of Theseus (Strabo ix. A quick trip down to Piraeus gives us a chance to get our evolutions done and we clean ourselves up. p. 365 f.); see also Lenormant, p. 852. Pyth.ix. We have explicit discussion in the story of the setting up of explicit rites.

This week’s readings give us a chance to look closely at Greek religion in its various guises. Sachs.

See Preller-Robert i.^{2} p. 804. οὔτ᾽ ἀγαθοῦ παρεόντος ἐπιστρέψαι τε καὶ ἔρξαι Ther.485 a lizard (“ἀσκαλαβώτης”) had wounded Metanira's child; in Ovid Fast.iv.

Rev. We hear of a special drink, that she insist that she have, when she's offered wine, a human drink, Gods wouldn't probably drink that. • Week 6: Ritual and Religion In Euripides’ Bacchae, the identity of gods and mortals is under scrutiny. αὐτός, (Hades) “himself,” in contrast to Persephone; or possibly “with his own hands.”.

Still others are simple tales about otherwise unremarkable people who get into trouble or do some great deed. Γηθοσύνας: Ruhnken's emendation is supported by Od. 0000006610 00000 n 3.714 f. [262] after “ἀπιθεῖν” (cf.

after “ὑποθήσομαι” cf. Paus.i. [54] [362] Quiz: Complete the quiz by the end of the week. (Hackett)

E. E. Sikes. [172] Πολυεύχετος: only here, for “πολυάρητος” in Homer and below 220. Georg. 15.666. O. KERN, art. The connexion is absurd, although it may have been present in the mind of the writer of this hymn. αι<*>´ τινές ἐστε: parenthetical, as in 58. Movement from childhood to adulthood and puberty, entrance into marriage and child-bearing years and then moving from there into old age and beyond child-bearing years.

It is perhaps unnecessary to press the phrase further, and to point out that the child would be covered with wood-ash. Il. (4). 4.952), Voss's “πίλνασαι”, as preserving the sigma, seems preferable to Hermann's “πιλνᾷ”, which rests only on the analogy of “δαμνᾷ Ξ” 199 (called Doric in schol. Πόλιν αἰΠύ τε τεῖχος: i.e.

And, she is the one that gives it over to Demeter to be raised. 6). have “αὐτὰρ ἀθήνη”. As Frazer remarks (on Paus.i. Quiz: Complete the quiz by the end of the week. It might, however, be permissible in the hymn. There was a general “αἰσχρολογία” in the Sicilian festival ( l.c.). Ζυγός: only the neut. So Sophocles (fr. p. 549 f. Here, as often, the marriage is by capture (ib.

Strab. θάλλει: the pres. 13.352 and other passages, although in other places “ῥα” may have been inserted from mistaken metrical grounds. Water with barley and peniwel. And when they do that, they start to peg her as a person who belongs in a society only in certain places.

“μηδαμὰ μηδὲν Enter a Perseus citation to go to another section or work.

Gemoll objects that the “Ionic” form is “φρείατι” (“φρήατι”), while in Attic “φρέατι” has a long. Il. 271 “ἀμφιπεριφθινύθει”, Theocr. In 195, 202 “Ἰάμβη κέδν᾽ εἰδυῖα” the older epic form was of course “κέδνα ϝιδυῖα” (Od. ("Agamemnon", "Hom. Pal. Cf.

Παύσειεν is no doubt genuine although the act. line to jump to another position: θεόν: “θεάν” (M) in one syllable is perhaps not impossible; “θεῶν” and “θεᾶς” are common in synizesi in Hesiod and Tragedy; Rzach Dialekt des H. 375. Mosch.iii. 33.

ii. ., but the confusion of “α” and “αυ” is common in MSS., e.g. Mitth.

The primary meaning of the word may therefore stand, in the case of gods; but, as applied to inanimate objects, “πολυώνυμος” is simply “famous”; cf. 31. Schulze Quaest. 157 “ἐς λέχος εὔστρωτον”. Il. 331 “αι<*> Νύμφαι τὸν Βάκχον, ὅτ̓ ἐκ πυρὸς ἥλατο κοῦρος”. Rev.

For the colour cf.

Num.

COURSE SCHEDULE [127] Beginning with the Homeric Hymn to Demeter, we'll find some themes that are familiar from our general knowledge of how ancient myths worked. Rhys Celtic Folklore i. p. 290; see also Folk-Lore viii. .

In Od.

s.v. Ῥάριον: according to Herodian “π.μ.λ.” 35, Bekker An.693.

Clement tells us that this was the secret code at Eleusinian Mysteries. p. 228 and Solmsen K. Z. 20.8 “ ἀλλήλῃσι γέλω τε καὶ εὐφροσύνην παρέχουσαι”. 4.872 is similar: “ἧκε δ᾽ ἀϋτὴν on Av.1764, Archilochus composed a hymn to Demeter at Paros. Either “ἀμφίς” or “ἀμφί ἑ” might bear this sense, but the participation by Hades in the food is not mentioned elsewhere in this or any other version of the myth.

6, p. 511) “no later writer” (than the hymn) “and no inscription yet discovered speaks of such a temple.” Various attempts have been made to identify this supposed temple with some of the pre-Persian remains discovered by the excavations of the Greek Archaeological Society. quotes Dioscor. • Week 1: Introduction For such customs in the case of children see Frazer G. B. iii. [217] Unlike Odysseus’ eventual joyful reunion with his wife and children, this hero is betrayed by those he considered closest to him. Video Lectures: 6.1-6.7. Possibly the title may suggest that the goddess has won her land by the sword, and protects her agricultural worshippers (so Kern in Pauly-Wissowa 2749, comparing Callim. Instead, all of us, whether we were grand folks or not so grand, just live this kind of grey life. Through the dissolution of Pentheus, we see the terrible consequences that can occur when a god’s divinity is not properly acknowledged. This portion of the Odyssey features unforgettable monsters and exotic witches; we also follow Odysseus into the Underworld, where he meets shades of comrades and relatives.

[256] [351] 9.157, 261, 299. αἰχμῇς ὀξείῃσι κορωνιόεντα πέτηλα on Georg.i. Probably, however, it is here rather symbolical of marriage and fertility, from the multitude of its seeds; cf. • Week 10: Roman Myth and Ovid's Metamorphoses φων̂ης Γὰρ Ἤκους᾿: the exx. We all know the story of how Demeter was connected with her daughter, and Persephone got a little bit went astray, got sucked down to the underworld, she had a, needed to be extracted from that situation. Ν´ηκεστον: the reading of M “μήκιστον” might possibly be defended as a superlative of “μέγ᾽ ἀάσθης”: cf. 19 give a different parentage (Eleusinus and Cothonea or Cyntinia). [480] • Week 4: Identity and Signs

[164] T ad loc.). ἀθάνατος καί οἱ στυγερὸν χροΐ γῆρας ἀλάλκοι.”, “iungere dignata est os puerile suo. The missing verse may have run somehow as follows: “ἔκπιεν: ἡ δὲ λαβοῦσα δέπας θέτο ἔνθ᾽ ἀνάειρε”. 1 “Δηοῖ λικμαίῃ καὶ ἐναυλακοφοίτισιν Ὥραις”. i. [227] also Eur. ἀμφὶ . “χρηστήριον” in the sense of “victim.” Pausanias' variant Πᾶσι is to be preferred to “καλά. 1, xxxiii. [331] also A. Cook Class. ᾡς, “according as”; so 295, 416. 574, and “ἀπὸ κρῆθεν” Scut. 94 “lucidior visa est quam fuit antc domus”; so infra 278. It is possible that the “νηός” served also as a hall of initiation, which would of course be sacred to Demeter.

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