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There, Dionysus saw Ariadne sleeping, fell in love with her, and later married her. Many versions of the myth recount Dionysus throwing Ariadne's jeweled crown into the sky to create a constellation, the Corona Borealis. [1] [2] Ariadne is associated with mazes and labyrinths because of her involvement in the myths of Theseus and the Minotaur.
Another account claims Dionysus ordered Theseus to abandon Ariadne on the island of Naxos, for Dionysus had seen her as Theseus carried her onto the ship and had decided to marry her. [ citation needed ] Psalacantha , a nymph, promised to help Dionysus court Ariadne in exchange for his sexual favours; but Dionysus refused, so Psalacantha ...
The nymph Psalacantha promised to help Dionysus court the Cretan princess Ariadne as long as he slept with her. Dionysus refused, so Psalacantha retaliated by advising Ariadne against going with him; the god, enraged, turned Psalacantha into an obscure plant bearing her name, psalakanthos, that supposedly bears resemblance to the melilot ...
Dionysus explains his motivation for travelling to Hades: to bring the playwright Euripides back from the dead, in order to correct what he sees as the sorry state of Athens' tragedians. When Dionysus asks which road is the quickest to get to Hades, Heracles tells him that he can hang himself, drink poison or jump off a tower.
The Apollonian and the Dionysian are philosophical and literary concepts represented by a duality between the figures of Apollo and Dionysus from Greek mythology.Its popularization is widely attributed to the work The Birth of Tragedy by Friedrich Nietzsche, though the terms had already been in use prior to this, [1] such as in the writings of poet Friedrich Hölderlin, historian Johann ...
F. L. Lucas's epic poem Ariadne (1932) is an epic reworking of the Labyrinth myth: Aegle, one of the sacrificial maidens who accompany Theseus to Crete, is Theseus's sweetheart, the Minotaur is Minos himself in a bull-mask, and Ariadne, learning on Naxos of Theseus's earlier love for Aegle, decides to leave him for the Ideal [Dionysus]. [24]
The first defense of its authenticity is undertaken by John of Scythopolis, whose commentary, the Scholia (c. 540), on the Dionysian Corpus constitutes the first defense of its apostolic dating, wherein he specifically argues that the work is neither Apollinarian nor a forgery, probably in response both to monophysites and Hypatius—although ...
Hypsipyle's father was Thoas, [3] who was the son of Dionysus and Ariadne. [4] According to the Iliad, Hypsipyle was the mother, by Jason, of Euneus. [5] Later sources say that Hypsipyle had, in addition to Euneus, a second son by Jason. [6]