Tag Archives: fiction/literature

Homer’s City of 100 Gates

Homer’s chosen image for power was to describe Thebes, the capital of ancient Egypt, as a city of 100 gates; and from out of each one, at any moment, might pour 200 men riding chariots. Egyptian Thebes was known by its inhabitants as Waset. It should not be confused with Thebes in central Greece, a small but ancient Bronze Age city locked into an unprofitable rivalry with Athens and with its own numerical associations ever since Aeschylus wrote the play Seven Against Thebes.”

Excerpted from: Rogerson, Barnaby. Rogerson’s Book of Numbers: The Culture of Numbers–from 1,001 Nights to the Seven Wonders of the World. New York: Picador, 2013.

Delphic Oracle

“An ancient oracle at Delphi, on the southern slope of Mount Parnassus. It was of extremely ancient origin, having originally belonged to a chthonic deity. Aeschylus’ claim in the Eumenides that it belonged successively to GeThemis and Phoebe—two of whom, at least, were earth goddesses—may not be far from wrong. In later times, the oracle was taken over by Apollo, who, according to the Homeric Hymn to Pythian Apollo, killed a python, a sacred snake associated with the oracle. The oracular utterances were made by the Pythia, a priestess who sat on a tripod over a cleft in the rock. Her incomprehensible mouthings were interpreted by a priest.

Although there were many oracles in the Greek world, the Delphic oracle was regarded as the final authority in religious matters. A great many of the most famous Greek myths involve the working out of the oracles that issued from Delphi. Associated with the shrine was the omphalos, a sacred stone that was regarded as the navel of the world, though various other centers made the same claim. Some authorities believe that the omphalos was the phallic cap of a tomb, possibly that of the python, since many oracles were associated with the tombs of heroes. In the first part of the Eumenides Orestes clings to the omphalos in seeking sanctuary from the Erinyes, or furies.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Aesop

Greek fabulist. According to tradition, the author of Aesop’s Fables was a Phrygian slave who probably lived from 620 to 560 BC. It is inferable from Aristotle’s mention of Aesop’s acting as a public defender that he was freed from slavery, and Plutarch’s statement that the Athenians erected a noble statue of him would tend to contradict the tradition that Aesop was deformed. There is little information on Aesop’s life, and several scholars have consequently been led to doubt that he ever existed at all. The earliest extant collections of Aesop’s stories were made by various Greek versifiers and Latin translators, to whose compilations were added tales from Oriental and ancient sources, to form what we now know as Aesop’s Fables. The majority of European fables, including those from La Fontaine, are largely derived from these succinct tales, in which talking animals illustrate human vices, follies, and virtues. Since some of Aesop’s fables have been discovered on Egyptian papyri dating from eight hundred to one thousand years before his time, it cannot be claimed that he was by any means the author of all the fables.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Cultural Literacy: F. Scott Fitzgerald

Here is a Cultural Literacy worksheet on F. Scott Fitzgerald. The Great Gatsby (the appeal of which is squandered on this reader) remains a staple in high school English classes, so this short reading and comprehension exercise might serve well to introduce the book’s author.

If you find typos in this document, I would appreciate a notification. And, as always, if you find this material useful in your practice, I would be grateful to hear what you think of it. I seek your peer review.

Armageddon

The site for the last great battle between the forces of good and the forces of evil before the day of judgement (Revelations 16:16). The Hebrew word supposedly refers to Megiddo, which, in the history of Israel, was the scene of many great battles. The word has come to mean any great final struggle or conflict and is comparable to Ragnarok in Norse mythology.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

The Canterbury Tales

“A poem of some 17,000 lines by Geoffrey Chaucer (c. 1343-1400). It was probably begun around 1387 and worked on into the 1390s, but apparently not completed. It was one of the first pieces of literature to be printed in England, in 1477 by William Caxton. The tales do not come from Canterbury but are, within the fictional framework of the work, told by various pilgrims en route to the shrine of St. Thomas a Becket at Canterbury—one of the most popular pilgrimage destinations in the Middle Ages. There is some uncertainty as to what order Chaucer intended the stories to be in, but the following is how they appear in the authoritative Riverside edition, following the Ellesmere manuscript:

• General Prologue
• The Knight’s Tale
• The Miller’s Tale
• The Reeve’s Tale (a reeve was a manorial steward)
• The Cook’s Tale
• The Man of Law’s Tale
• The Wife of Bath’s Tale
• The Friar’s Tale
• The Summoner’s Tale (a summoner summoned delinquents to appear before an ecclesiastical courts
• The Clerk’s Tale (a clerk was an ecclesiastical student)
• The Merchant’s Tale
• The Squire’s Tale
• The Franklin’s Tale (a franklin was a landowner of free but not noble birth, probably ranking below the gentry.
• The Physician’s Tale
• The Pardoner’s Tale (pardoner’s sold papal indulgences, a much abused practice)
• The Shipman’s Tale (a shipman was a ship’s master)
• The Prioress’s Tale
• Chaucer’s Tale of Sir Thopas
• Chaucer’s Tale of Melibeus
• The Monk’s Tale
• The Nun’s Priest’s Tale
• The Second Nun’s Tale
• The Canon Yeoman’s Tale
• The Manciple’s Tale (a manciple was a servant who bought provision for a college or in of court)
• The Parson’s Tale
• Chaucer’s Retracion

It seems that Chaucer’s original idea was to have many more stories since in the General Prologue the host proposes that each of the 30 or so pilgrims tells four tales each.
A film version (1971) by Pier Paolo Pasolini (1922-1975), focusing on the bawdier tales, was not well received.”

Excerpted from: Crofton, Ian, ed. Brewer’s Curious Titles. London: Cassell, 2002.

The Canterbury Tales

If you are a high school English teacher, you might find this short reading on The Canterbury Tales useful. Likewise this reading comprehension worksheet that accompanies it.

If you find typos in these documents, I would appreciate a notification. And, as always, if you find this material useful in your practice, I would be grateful to hear what you think of it. I seek your peer review.

The 1001 Nights

“The Kitab Alf Laylah wa-Laylah—‘The Book of the Thousand and One Nights’—has inspired countless films, musicals, and novels. The original tales are breathtakingly inventive, vulgar, and discursive, full of cliff-hanger action, scented with sex, royalty, and magic. Western scholars have been arguing over their origin, composition, and textual tradition for some 300 years, a debate animated by the schism between an eighteenth-century French translation of a Syrian manuscript and a later English translation of an Egyptian one. It seems clear that there is an ancient Persian, Indian, and Mesopotamian collection of stories at the core of ‘the Nights,’ which came together as a coherent whole in Arabic in ninth-century Baghdad, was then embroidered by Iraqi storytellers, and further embellished by tales added from the streets, cafes, and imaginations of the medieval cities of Egypt, North Africa, and Syria.

Long known as ‘The Thousand Nights,’ the collection did not become ‘A Thousand and One’ until the twelfth century. Curiously, too, many of the celebrated adventures such as ‘Ali Baba and the Forty Thieves’ and ‘Aladdin and his Lamp’ were added at the very last ‘textual’ moment by the first French translator (Antoine Galland), sourced from a Maronite story-teller in Aleppo.”             

Excerpted from: Rogerson, Barnaby. Rogerson’s Book of Numbers: The Culture of Numbers–from 1,001 Nights to the Seven Wonders of the World. New York: Picador, 2013.

Tarashankar Banerjee (1898-1971)

[N.B., please, that this Indian novelist is also known as Tarasankar Bandyopadhyay.]

“Indian novelist. One of Bengal’s finest novelists, Banerjee is largely concerned in his writings with the decay of the landlord class, and his sympathies lie with the oppressed peasantry. Most highly esteemed of his many books are Rai kamal (1934; tr The Eternal Locust, 1945) and Ganadevata (tr Temple Pavilion, 1969).”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Yukio Mishima (1925-1970)

“Japanese novelist, playwright, and essayist. Mishima elicits very strong reactions among Japanese, for whom his celebrated ritual suicide has raised very large and troubling questions that remain unanswered.

As a young author, Mishima quickly earned a reputation for intellectual and artistic genius. As revealed in his essay Taiyo to tetsu (1968; tr Sun and Steel, 1970), he was deeply troubled about the dichotomy between mind and body that afflicted modern civilization. This and other philosophical concerns are treated in works such as Kamen no kokuhaku (1949; tr Confessions of a Mask, 1958), which is also noteworthy as Japan’s first homosexual autobiography, and Hojo no umi (1965-71; tr The Sea of Fertility, 1971-74). The latter, Mishima’s final work, is a tetralogy of daunting intellectual density. Perhaps his best-known work is Kinkakuji (1956; tr The Temple of the Golden Pavilion, 1959), a brilliant philosophical novel.

Yet this is the same author who wrote reams of cheap fiction, starred in gangster movies, and was a fixture of the popular press, where he even appeared seminude in photos. Mishima’s narcissism was a match for his genius. His was not an ordinary literary career: Mishima lived the life of a jet-set socialite and achieved an international celebrity status unheard of in the context of a traditionally inward looking and self-effacing Japanese literary community.

Like many post war Japanese writers and intellectuals, Mishima was deeply concerned about modern Japan as a spiritual wasteland. But unlike his contemporaries, Mishima did not only express his concerns in writing. He also acted upon his beliefs, launching a personal crusade to restore traditional Bushido values and imperial majesty to what he felt had become a nation of drones.

In a feat of self-dramatization that some called inspired and others spurned as madness, Mishima became commander of a small, ultrarightist organization, the Tatenokai (Shield Society). Then, on November 25, 1970, in one of the defining moments of modern Japanese history, Mishima and several of his lieutenants occupied the Japanese Self-Defense Force headquarters in Tokyo. And in full view of a stunned nation and the world, Japan’s greatest living writer disemboweled himself. This single stroke, whose meaning has been endlessly debated, instantly elevated Yukio Mishima to a mythic stature.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.