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en.wikisource.org en.wikisource.org
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Her ancient towers forsaken, while her youth, Some on the bounding steed, the tall bark some Ascending, some with painful march on foot, Haste on, to arrange the deep'ning files of war.
This passage evokes a sense of urgency and transition. It describes a scene where an ancient city or fortress is abandoned, and its youthful inhabitants are mobilizing for war. Some are riding horses, some are boarding ships, and others are marching on foot, all hastening to join and organize the ranks of the army. The imagery emphasizes both the decline of the old and the dynamic, decisive action of the new generation as they prepare for battle. CC BY-NC
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classical-inquiries.chs.harvard.edu classical-inquiries.chs.harvard.edu
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Here is the reason [for the epithet]: it was at this very spot, whenever Hippolytus was exercising-naked [gumnazesthai], that she, Phaedra, feeling-an-erotic-passion-for [erân] him, used-to-gaze-away [imperfect of apo-blepein] at him from above. A myrtle bush [mursinē] still grows here, and its leaves—as I wrote at an earlier point [= 1.22.2]—have holes pricked into them. Whenever Phaedra was-feeling-there-was-no-way-out [aporeîn] and could find no relief for her erotic-passion [erōs], she would take it out on the leaves of this myrtle bush, wantonly injuring them.
Phaedra’s actions, as described in the excerpt, reveal much about the gender dynamics of ancient Greek culture. Her erotic passion for Hippolytus is depicted with a sense of shame and frustration, reflecting the strict norms governing female sexuality. The imagery of Phaedra injuring the myrtle bush in her desperation underscores her lack of control over her desires and the societal constraints imposed on her.
In ancient Greece, women were expected to exhibit chastity and modesty, particularly in relation to their sexual desires. Phaedra’s uncontrollable passion and her subsequent actions with the myrtle bush illustrate the conflict between her internal desires and the external societal expectations. Her behavior is portrayed as both scandalous and tragic, emphasizing the stigma associated with female sexual desire and the lengths to which women were expected to suppress their erotic impulses. CC BY-NC
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www.cais-soas.com www.cais-soas.com
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Now while Kay-Kavous thus dallied behind the curtains of his house, Afrasiyab made him ready with three thousand chosen men to fall upon the land of Iran. And Kay-Kavous, when he learned it, was sad, for he knew that he must exchange the banquet for the battle; and he was angered also with Afrasiyab, and he poured out words of reproof against him because he had broken his covenant and had once more attacked his land. Yet he made him ready to lead forth his army. Then a Mubid prayed him that he would not go forth himself, and he recalled unto Kay-Kavous how twice already he had endangered his kingdom. But Kay-Kavous was wroth when he heard these words, and he bade the Mubid depart from his presence, and he sware that he alone could Turn the army unto good issue.
In this excerpt, Kay-Kavous embodies traditional masculine roles associated with leadership and heroism. His decision to lead his army personally, despite the warning from the Mubid, reflects a cultural expectation that a king must demonstrate personal valor and direct involvement in military endeavors. In many ancient cultures, including Persian, leadership was often linked to personal bravery and the ability to command respect and loyalty through direct action. Kay-Kavous's insistence on leading the army underscores the ideal of the warrior-king who must not only rule but also participate actively in the defense of his realm. This representation aligns with the broader cultural narratives that valorize male leaders who embody physical prowess and personal responsibility in times of crisis. CC BY-NC
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www.myjewishlearning.com www.myjewishlearning.com
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Joseph’s time in Egypt is even more tumultuous than his life in Canaan. The Ishmaelite traders sell him as a slave to Potiphar, a wealthy Egyptian merchant. Joseph finds great fortune with Potiphar, but his promotion through Potiphar’s household attracts the attention of Potiphar’s wife, who repeatedly tries to seduce him. When her attempts fail, she accuses Joseph of rape, which lands him in prison.Though now in the deepest of his life’s trenches, God is still with Joseph (Genesis 39:21). His fellow inmates, Pharaoh’s former butler and his former baker, both dream symbolic dreams, and Joseph’s skills as a dream-interpreter are put to use. He predicts that the butler will be exonerated in three days and restored to Pharaoh’s service, and that the baker will be put to death. Joseph’s interpretations come true.
Joseph’s journey through hardship and his subsequent rise to prominence in Egypt are pivotal moments that reflect deep religious values. This passage highlights the interplay between divine providence and human agency, emphasizing both the virtues rewarded by God and the consequences of wrongful actions. By examining these elements, we can better understand the religious and linguistic dimensions of the text. Joseph’s ability to interpret dreams, a skill he uses to predict the fates of Pharaoh’s former butler and baker, further emphasizes the religious belief that God endows certain individuals with special talents and insights as part of a divine plan. His correct interpretations not only vindicate him but also set the stage for his eventual rise to power. This demonstrates the biblical value of patience and faithfulness, suggesting that divine justice will prevail, and that righteous behavior will ultimately be rewarded, even if the process involves suffering. The translation and editing of biblical texts over time have often been influenced by the cultural and religious attitudes of the periods in which they were translated. Early translations, such as the Septuagint (a Greek translation of the Hebrew Bible) and later versions like the King James Bible, reflect the values and norms of their respective eras. For instance, translations from the patriarchal periods often emphasize male heroism and divine favor in ways that align with contemporary gender norms.
The choice of language and phrasing in translations can subtly influence the reader’s understanding of the text. In the case of Joseph’s story, the emphasis on Joseph’s divine favor and the condemnation of Potiphar’s wife’s actions highlight the religious values of integrity and faithfulness, reinforcing the moral lessons intended by the original text. However, the patriarchal context of the translations may also limit the portrayal of female characters and their roles in the narrative, reflecting broader societal attitudes. CC BY-NC
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www.clearquran.com www.clearquran.com
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In Joseph and his brothers are lessons for the seekers. 8. When they said, “Joseph and his brother are dearer to our father than we are, although we are a whole group. Our father is obviously in the wrong. 9. “Kill Joseph, or throw him somewhere in the land, and your father‘s attention will be yours. Afterwards, you will be decent people.” 10. One of them said, “Do not kill Joseph, but throw him into the bottom of the well; some caravan may pick him up—if you must do something.”
The excerpt from Joseph’s story, as found in the Quranic and Biblical texts, illustrates significant religious and moral themes. This passage details the jealousy of Joseph’s brothers and their subsequent plan to dispose of him, demonstrating various values and condemned actions. Analyzing this text reveals how religious values are presented and how linguistic choices reflect the cultural and religious context of the time. The translations of Joseph’s story, from Hebrew to Greek and Latin, and later to modern languages, often reflect the interpretive choices of translators and editors. These choices can influence how the religious and moral lessons are perceived. For example, the emphasis on Joseph’s virtues and the brothers’ transgressions may be highlighted differently depending on the translator’s perspective and the cultural context in which they worked. The historical context of the text, whether in the Quran or the Bible, reflects the societal norms of ancient times. The religious and moral lessons embedded in the language of the text are shaped by the cultural and religious values of the period. For instance, the focus on familial duty, moral integrity, and divine justice reflects the religious teachings and societal expectations prevalent at the time of writing and translation. https://www.clearquran.com/012.html CC BY-NC
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He said, “O my son, do not relate your vision to your brothers, lest they plot and scheme against you. Satan is man's sworn enemy. 6. And thus your Lord will choose you, and will teach you the interpretation of events, and will complete His blessing upon you and upon the family of Jacob, as He has completed it before upon your forefathers Abraham and Isaac. Your Lord is Knowing and Wise
In analyzing the excerpt from the Biblical and Islamic versions of Joseph’s story, we gain insight into how gender roles and definitions influence the construction of the hero within these cultural contexts. The excerpt, which features a father advising his son Joseph not to share his vision with his brothers due to potential envy and treachery, is a pivotal moment in the narrative. The advice underscores the broader themes of gender roles and the portrayal of Joseph as a hero within both the Biblical and Islamic traditions. Both versions of Joseph’s story reflect traditional gender roles but approach the construction of Joseph’s heroism with subtle differences. In the Biblical narrative, Joseph’s heroism is closely tied to his position within a patriarchal family structure and his eventual rise within a male-dominated society. His journey is framed by his ability to navigate and eventually transcend these structures through divine favor and personal virtue.
In contrast, the Islamic version emphasizes Yusuf’s spiritual journey and moral integrity as central to his heroism. While gender roles are present, Yusuf’s character is portrayed as embodying prophetic qualities that elevate his status beyond conventional gender expectations. His heroism is less about navigating patriarchal structures and more about exemplifying divine guidance and righteousness. https://www.clearquran.com/012.html CC BY-NC
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en.wikisource.org en.wikisource.org
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With many a young one, from their wayfaring merry,Full proud from the mere-side on mares there a-ridingThe warriors on white steeds. There then was of BeowulfSet forth the might mighty; oft quoth it a manyThat nor northward nor southward beside the twin sea-floods,Over all the huge earth's face now never another,Never under the heaven's breadth, was there a better,860Nor of wielders of war-shields a worthier of kingship;But neither their friendly lord blam'd they one whit,Hrothgar the glad, for good of kings was he.
In the excerpt, Beowulf’s might is celebrated as unparalleled across the earth. This recognition of his strength and valor is central to the masculine ideal in the epic. In the world of Beowulf, heroism is predominantly defined by martial skill and physical prowess. The warriors' pride in their riding and their display of strength underscore the importance of physical ability and bravery as markers of male status. This ideal reflects the broader cultural value placed on martial excellence and the physical embodiment of heroic virtues.
The reference to "wielders of war-shields" highlights the association between masculinity and martial ability. In the context of the epic, being a worthy king or warrior is intrinsically linked to one's prowess in battle. Beowulf’s superiority in this regard reinforces the notion that heroism and leadership are gendered as masculine traits. The excerpt emphasizes how the physical and martial aspects of masculinity are central to the character’s heroic identity.
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- Aug 2024
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www.aina.org www.aina.orgeog.pdf1
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Gilgamesh said to him, 'Why should not my cheeks be starved and my face drawn? Despair isin my heart, and my face is the face of one who has made a long journey. I was burned withheat and with cold. Why should I not wander over the pastures? My friend, my youngerbrother who seized and killed the Bull of Heaven, and overthrew Humbaba in the cedar forest,my friend who was very dear to me, and who endured dangers beside me, Enkidu my brotherwhom I loved, the end of mortality has overtaken him.
In this poignant passage, Gilgamesh articulates profound grief and a sense of existential despair following the death of his friend Enkidu, illustrating the deep bonds of brotherhood and loss inherent in human experience. This moment reflects the universal struggle with mortality, evoking a timeless connection to our own journeys of love and suffering, much like the themes explored in contemporary literature such as Mariam Petrosian's "The Persephone Collective." The raw emotion depicted calls into question the true meaning of strength and vulnerability, challenging readers to reflect on their relationships and the inevitability of loss.
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