Cretan Women: Pasiphae, Ariadne, and Phaedra in Latin Poetry by Rebecca Armstrong

By Rebecca Armstrong

During this specified learn of the representations of Pasiphae, Ariadne, and Phaedra in Latin poetry, Rebecca Armstrong investigates either the literary background of the myths (the Greek roots, the interactions among Roman types) and their cultural resonance. as well as shut readings of the most important remedies of every woman's tale (in Catullus, Virgil, Ovid, and Seneca), she bargains prolonged thematic explorations of the significance of reminiscence, wildness, and morality within the myths. through extending the web to surround 3 ladies (all from an analogous ill-fated family), the ebook offers a transparent photo of the complexity and interesting interconnectedness of myths and texts in old Rome.

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The immortals themselves loved her, and as proof of this in the middle of the sky, a starry crown, which they call Ariadne’s, wheels all night among the heavenly signs. 1 Words which also, as Hunter (1989), 207 points out, mark the chronological innovation Apollonius is making in placing Theseus and Ariadne’s aVair in the past for Jason and Medea, when conventional chronology placed an older Medea with Aegeus in Athens when Theseus Wrst came there from Troezen, before his expedition to Crete. Literary and Personal Memory 33 Here is an Ariadne unfamiliar from other accounts, whose father relents and lets her leave with the hero after she has helped him in his task (deliberately made to sound like Jason’s),2 and whom, it is implied, the gods reward for her sensible kindness.

It could simply be whimsy, or it could even substantiate the warning just described that this is the work of an engaging but unreliable narrator. Yet there is a sense in which the poet is telling the truth: this long, passionate speech may represent the Wrst time a Wgure called Ariadne says these words, but in important ways it is not new. There are numerous echoes present of the speeches of various Medeas, amongst others. ) desertion, rather than already standing alone as her lover’s ship retreats into the distance.

8 Why does Artemis kill Ariadne, and what does ‘on the witness of Dionysus’ actually imply? Pherecydes, as reported by the scholia on these lines of the Odyssey, comments that Artemis’ reason for killing her is that she ‘threw away’ her virginity (ð%ïåìÝíçí ôcí ðÆ%ÿåíßÆí), yet this 8 It is also worth noting that Apollonius here chooses to locate the abandonment on Homeric Dia, rather than Naxos as some later sources (including Callimachus) did. Cf. Jackson (1999). Literary and Personal Memory 37 explanation appears alongside, and Wts ill with, the more familiar tale of Theseus leaving, Dionysus arriving, and the catasterism of her crown to mark their marriage.

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