Search results for "Dionysu"
showing 6 items of 6 documents
Di madre in figlio: fuoco, punizione e riti nella Pitica III di Pindaro
2021
Argomento dell’articolo sono i miti di Coronide e del figlio Asclepio nella Pitica 3 di Pindaro, in cui l’immagine del fuoco assume particolare rilievo in relazione ad entrambi. Asclepio è sottratto dal padre, Apollo, al corpo della madre che brucia sulla pira funeraria, e colpito dal fulmine di Zeus dopo aver cercato di riportare in vita un morto: il ciclo della sua esistenza – precedente alla divinizzazione – sembra pertanto replicare quello di Coronide, che si unisce ad un mortale mentre porta in grembo il figlio di Apollo, ed infrange la legge umana che prescrive i riti nuziali. Apollo causa quindi la sua morte attraverso l’intervento della sorella Artemide, che è detta θύοισα (‘furente…
Travestirsi per Dioniso
2020
Starting from the definition of “performativity” and “gender parody” developed by Judith Butler, this paper aims to investigate the performative functions of male cross-dressing within the dynamics of social categorization in classical Athens. For this purpose I have adopted an eclectic hermeneutic toolbox, borrowing elements from Harvey Sacks’ Membership Categorization Analysis to René Girard’s scapegoat theory. Through the philological analysis of some literary representations of transvestism, such as Pentheus’ cross-dressing in Euripides’ "Bacchae", and the anthropological interpretation of the mythical-ritual complex relating to the effeminacy of Dionysus, my work focuses on the polyval…
The Myth of Io and Female Cyborgic Identity
2020
The figure of Io, the priestess of Hera seducted by Zeus and turned into a cow that wanders from Argo to Egypt pursued by a gadfly, shares in Hera’s bovine imagery and can be considered as a mythical paradigm of the unavoidable ‘yoke’ of love and marriage for women. She actually takes back a fully human aspect by means of conceiving and bearing Epaphus, a son with a name that tells his exceptional conception and divine birth. In the light of readings of some core studies concerning the theory of the cyborg, this paper aims at showing that the girl-heifer – sometimes also represented as a girl-bull, a possible link with Dionysus as hypostasis of sexual potency and fertility – does not only u…
Il Dioniso delle "Baccanti" e i "piegatori di pini". Polivalenza di un'immagine leggendaria
2021
This paper investigates the mythical and ritual background of Dionysus’ representation as “fir-bender” in Euripides’ "Bacchae" (ll. 1061 ff.), in an attempt to shed light not only on the dramaturgical aspects of the tragic plot, but also on the cultural categories that make this representation intelligible to the Athenian audience at the end of the fifth century BC. Following Louis Gernet’s historical-anthropological approach based on the notion of "polyvalence des images", this paper aims to define a mythical pattern – the connection between the bending of a tree and the dismemberment of a human victim – already attested in the Attic legend of Theseus and Sinis, in which both characters se…
Un destino paradigmatico. L'ibrido e la necessità del γάμος nel mito di Io
2018
The main stages in the myth of the Argive Io are seduction by Zeus, being guarded by “all-seeing” Argos, her bovine hybridization and mad wanderings from Argos to Egypt, and finally her return to the human form and the birth of Epaphus, Zeus’ son. The agent of Io’s hybridization is either Zeus or Hera. Another aspect of this myth is the rejection of one’s love – also of marriage – for the purpose of preserving a condition of virginity and of “freedom” that is anomalous for women. If it is the case that Hera is the cause of Io’s evils, the girl herself appears as the paradigm of the unavoidable “yoke” of love and marriage for women, especially in Aeschylus’ Suppliant Women. Io shares the sam…
Dioniso a Capodarso ? Ricostruzione di una statua fittile di divinità seduta in trono
2013
The analysis and reinterpretation of three coroplastic fragments found in the 1960s at the Capodarso site (in the province of Enna) allow us to attribute them to a single artefact and, in particular, to a life-size statue seated on a throne, probably a cult statue.