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Cargando... The Book of Greek and Roman Folktales, Legends, and Myths (edición 2017)por William Hansen (Editor), William Hansen (Traductor), William Hansen (Introducción)
Información de la obraThe Book of Greek and Roman Folktales, Legends, and Myths por William Hansen
   Ninguno Actualmente no hay Conversaciones sobre este libro.  burritapal | Oct 23, 2022 |    ) historybookreads | Jul 26, 2021 |
 The Collection of Greek and Roman Tales We All Need to Read William Hansen, editor, translator. The Book of Greek & Roman Folktales, Legends & Myths. $35. 550pp, 6X9”, hardback. ISBN: 978-069117015-2. Princeton: Princeton University Press, 2019. ***** This book invites both adult and younger readers by the inclusion of illustrations and dramatic tales with historic significance. I also reviewed in this set the collection of folktales that influenced “Shakespeare”, but while that collection was of tales across a variety of time periods, this one focuses on original ancient narratives. Many of the stories take up a single page, so an extraordinary quantity of ancient plots has been compressed into this single volume. If the “Shakespeare” authors had access to this book, they would never have repeated the same plotline or covered the same historic character, as they would have had more material and potential plotlines to explore than publishers were capable of putting in print. These stories are separated into moralistic sections on topics such as “trickery”, “seducers”, and “artists”; this would also be extremely helpful to writers searching for inspiration, as they can find sections that fit the history, or the theme they are inspired to write about to check how these types of stories have been handled by ancient writers to create drama or tension between characters. The specific notes that accompany these stories explain just the details that are likely to leave modern readers confused, such as the note on alternatively more ratcheted “up” tensions in versions of the “Damon and Phintias” story, which caused “people” to flock “together in suspense to see if the condemned man would return…” (199). In other words, this book delivers precisely what it promises and should be delightful to scholars of these works and casual readers who are bored with the relatively slow and lengthy modern novels. The publisher sells it thus: “Captured centaurs and satyrs, talking animals, people who suddenly change sex, men who give birth, the temporarily insane and the permanently thick-witted, delicate sensualists, incompetent seers, a woman who remembers too much, a man who cannot laugh—these are just some of the colorful characters who feature in the unforgettable stories that ancient Greeks and Romans told in their daily lives.” These are the “oral stories” that survived through the millennia. A distinction is made between some of these being mythology” and those that are “heroic legends, fairy tales, and fables to ghost stories, urban legends, and jokes.” From their perspective, “mythologies” were the religious texts of these times, whereas the other genres cover various other types of creative storytelling. Myths for modern readers were religions to Greeks and Romans; these myths are now called pagan, and those who still believe in them are called witches. These terms for old religions were coined as Christianity was conquering the minds of the world; the Devil was necessary to create a separation between Judaism and Green and Roman religions and the new doctrine. The Bible was interpreted as factual in a manner that would have probably been strange to Greeks and Romans, who might have had a symbolic appreciation for their religious stories. These ancient stories demonstrate this difference as they depict the complexities of human lives rather than dictating what humans should do in both the “myth” and the “urban legends”. The summary above is more accepting of sex-changes and insanity than our modern scholars. While I had a sense that this is a unique collection, it is actually rarer than I perceived as this “anthology presents the largest collection of these tales ever assembled. Featuring nearly four hundred stories in authoritative and highly readable translations, this is the first book to offer a representative selection of the entire range of traditional classical storytelling.” I spent a good portion of my youth reading “mythology”, folktales and other strange stories from across history: I would have read this book cover-to-cover if it was in my library. “Set mostly in the world of humans, not gods, these stories focus on figures such as lovers, tricksters, philosophers, merchants, rulers, athletes, artists, and soldiers.” This means that scholars who are researching these ancient times will find evidence in these pages of what the culture and daily lives of these diverse individuals were like. This type of multi-level comprehension is necessary for a scholar of literature, history, biography and other such fields to enter a foreign world and to describe it to others from this internal perspective. “The narratives range from the well-known—for example, Cupid and Psyche, Diogenes and his lantern, and the tortoise and the hare—to lesser-known tales that deserve wider attention. Entertaining and fascinating, they offer a unique window into the fantasies, anxieties, humor, and passions of the people who told them.” I want to travel back in time and give myself this book as a gift for summer high school reading; if I read it back then, my writing style and comprehension of the human condition might have been greatly improved. I strongly recommend this collection for all academic and public libraries and for anybody with time and money for these types of intellectual luxuries.
The first anthology ever to present the entire range of ancient Greek and Roman stories--from myths and fairy tales to jokes Captured centaurs and satyrs, talking animals, people who suddenly change sex, men who give birth, the temporarily insane and the permanently thick-witted, delicate sensualists, incompetent seers, a woman who remembers too much, a man who cannot laugh--these are just some of the colorful characters who feature in the unforgettable stories that ancient Greeks and Romans told in their daily lives. Together they created an incredibly rich body of popular oral stories that include, but range well beyond, mythology--from heroic legends, fairy tales, and fables to ghost stories, urban legends, and jokes. This unique anthology presents the largest collection of these tales ever assembled. Featuring nearly four hundred stories in authoritative and highly readable translations, this is the first book to offer a representative selection of the entire range of traditional classical storytelling. Set mostly in the world of humans, not gods, these stories focus on figures such as lovers, tricksters, philosophers, merchants, rulers, athletes, artists, and soldiers. The narratives range from the well-known--for example, Cupid and Psyche, Diogenes and his lantern, and the tortoise and the hare--to lesser-known tales that deserve wider attention. Entertaining and fascinating, they offer a unique window into the fantasies, anxieties, humor, and passions of the people who told them. Complete with beautiful illustrations by Glynnis Fawkes, a comprehensive introduction, notes, and more, this one-of-a-kind anthology will delight general readers as well as students of classics, fairy tales, and folklore. No se han encontrado descripciones de biblioteca. |
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 Google Books — Cargando...GénerosSin géneros Sistema Decimal Melvil (DDC)398.20938Social sciences Customs, Etiquette, Folklore Folklore Folk literature History, geographic treatment, biography Folklore of the ancient world Folklore of ancient GreeceClasificación de la Biblioteca del CongresoValoraciónPromedio: (4)
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Cicero's story of the grateful Dead Man:
"The 'grateful Dead Man,' as folklorists call him, figures in a stable narrative routine in a variety of traditional stories: (a) the protagonist comes upon the corpse of a man he does not know; (b) he kindly arranges for Burial at his own expense; subsequently, (c) the Dead Man's ghost appears to him and helps him in some way. In the present belief legend The grateful Dead Man serves Simonides as a warning apparition.
the American rock band The Grateful Dead took its name from this recurrent figure of folk narrative."
"36. Pythagoras remembers an earlier life
Pythagoras believed in the transmigration of souls and regarded the eating of meat as something to be avoided, saying that after death The souls of all living beings enter into other living beings. He used to declare than in his own case he remembered having been Euphorbos, the son of Panthos, at the time of the Trojan war, and that he had been slain by Menelaos.
They say that Pythagoras once came as a traveler to Argos and, seeing among the spoils from Troy a shield nailed to a wall, began to weep. When they Argives asked him the reason for his grief, he explained that he had carried this very shield at Troy when he was Euphorbos. Since they were incredulous and judged him to be mad, he declared that he would give them verbal proof that this was the case. On the inner side of the shield (he said) there was inscribed, in archaic letters, EUPHORBOS. At this surprising claim everyone called for the shield to be taken down, and, as it happens, this inscription was found on the inner side.
Diodorus of Sicily"
From: Miracles of Jesus
"There was a woman who had been experiencing her menstrual period For 12 years. She had been treated by many doctors, had spent all the money she had, and had not been helped but had gotten worse. After hearing about Jesus, she joined the crowd from behind and touched his cloak. For she had said to herself, 'if I touch even his cloak, I'll be healed.' The source of her blood immediately dried up, and she recognized in her body that she was healed of her illness.
Jesus was immediately aware that his power had gone out of him, and turning around to the crowd, he said, 'who touched my cloak?' his disciples said, 'you see how the crowd is pressing you, and yet you ask who touched you?' But he was looking around to see who had done it. In fear and trembling, The woman who knew what had happened to her, came and fell at his feet and told him the whole truth. He said to her, 'daughter, your faith has made you well. Go in peace and be free of your illness.' "
"The suckling daughter
a praetor found a free-born woman guilty of a capital crime at his tribunal and handed her over to the triumvir for execution in prison. She was received there, but the man in immediate charge of her custody, moved with pity, did not strangle her straight away. Moreover, he permitted the woman's daughter to have access to her, although he did search the girl thoroughly beforehand to be sure that she did not bring any any food with her, for he was calculating that the woman would die of starvation.
After the passage of many days, however, the man asked himself how it was that his prisoner was holding out for so long. Observing the daughter more closely, he noticed her take out her breast and alleviate her mother's hunger with the help of her own milk. This novel and astonishing scene was reported by the jailer to the triumvir, by him to the praetor, and by him to the board of judges, and a remission of the woman's penalty was granted.
Where does Piety not penetrate, and what does she not devise? in prison she found a new way to save a parent. For is there anything so extraordinary, so unusual, as for a mother to be nourished by her own daughter's breasts? One might think this could be contrary to natural order, if it were not the first law of nature to esteem one's parents.
Valerius Maximus"
"Zeus and Hera wrangle over sexuality
among the Thebans there was a seer named Teiresias, son of Eueres and a nymph Chariklo, descended from the family of the Spartan Oudaios. Teiresias lost his sight, and different stories are told about his blinding and his powers as a seer. Some persons say that he was blinded by the gods because he had revealed to human beings matters that the gods wished to keep secret.
Pherekydes, however, says that he was blinded by Athena. For Chariklo was dear to Athena, but [some words have fallen out of the text here, such as 'when Teiresias happened to come upon the goddess and'] saw her completely naked, she put her hands over his eyes and disabled his sight.
Chariklo asked Athena to restore his vision, but since Athena was unable to do this, she cleansed his ears, making him understand all the cries of birds, and she gave him a staff of Cornel wood by means of which he was able to walk like sighted persons.
but Hesiod says that Teiresias saw snakes copulating on Mount kyllene, wounded them, and was transformed from a man into a woman, and that on another occasion he observed the same snakes copulating, and became a man. For this reason, when Hera and Zeus were arguing about whether men or women enjoyed sexual intercourse more, they asked Teiresias. He said that if sexual pleasure had 10 parts, men enjoyed 1/10 and women 9/10. Because of this answer Hera blinded him, while Zeus granted him the power of prophecy."
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