Pandora (Detail), 1902 - oil on canvas. — Charles-Amable Lenoir (French, 1860-1926)
Keni

roma★

izzy's playlists!
Monterey Bay Aquarium
Jules of Nature

JVL

祝日 / Permanent Vacation

Kaledo Art
d e v o n
trying on a metaphor

Product Placement
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Aqua Utopia|海の底で記憶を紡ぐ
cherry valley forever

titsay

shark vs the universe
taylor price

ellievsbear
Peter Solarz

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@kizzie264
Pandora (Detail), 1902 - oil on canvas. — Charles-Amable Lenoir (French, 1860-1926)
Paul Gervais (French, 1859-1944) The madness of Titania, 1897 Musèu dels Agustins
To explain my chicken obsession:
* * *
Me: I’m enjoying drawing chickens for this commission.
Husband: ha ha Greek Myth Chickens!
Me: 🤔
I now present to you,
🏺Greek Myth Chickens 🐓
ILIAD EDITION
(drawn and originally posted in May 2021, coloured and reposted Jan 2023)
1) Egg-chilles and Patro-cluck (Achilles and Patroclus)
2) Mene-lay-us and Al-eggs-andros (Paris) (Menelaus and Alexandros [Paris])
3) Egg-amemnon (Agamemnon)
4) Aph-roost-ite and Helen of Spur-ta (Aphrodite and Helen of Sparta)
5) Nest-or (Nestor)
6) Androma-beak, Peck-tor, and Astyan-egg (Andromache, Hektor and Astyanax)
7) At-hen-a and Egg-dysseus (Athena and Odysseus)
8) Preen-am and Peck-uba (Priam and Hekuba [Hekabe])
9) Brood-seis (Briseis)
10) Diom-egg-es (Diomedes)
(See next post for last 3 - https://www.tumblr.com/greekmythcomix/722218945873051648/iliad-chickens-continued-11-lay-jax-tel-capon )
Iliad chickens continued (from here: https://www.tumblr.com/greekmythcomix/722173151614844928/to-explain-my-chicken-obsession-me-im) 11)
Thinking about Agamemnon sacrificing his teenage daughter in order to go to war. Thinking about Odysseus trying to avoid going to war but when the choice was to kill his infant son or to go to war he chose the war. Thinking about how upon the death of Achilles, Odysseus recruited Achilles's teenage son Neoptolemus to join the war. About Odysseus or sometimes it's Neoptolemus throwing Hector's infant son off the battlements to his death. About Achilles's ghost demanding the sacrifice of Hecuba's daughter Polyxena before the Greeks can sail home from Troy and when Hecuba begged Odysseus to spare Polyxena he said no, I want to go home, we're going to kill her. Thinking about how the only one of the Greek generals opposing Polyxena's sacrifice was Agamemnon. How Odysseus never wanted to be here but he will inflict the pain he wanted to avoid on others out of his duty to the other Greek soldiers. How Agamemnon, leader of the Greek soldiers, is so, so tired of sacrificing children to this war. How it happens anyway.
in middle school during my Intense Greek Mythology Phase, Artemis was, as you can likely guess, my best girl. Iphigenia was my OTHER best girl. Yes at the same time.
The story of Iphigenia always gets to me when it's not presented as a story of Artemis being capricious and having arbitrary rules about where you can and can't hunt, but instead, making a point about war.
Artemis was, among other things--patron of hunting, wild places, the moon, singlehood--the protector of young girls. That's a really important aspect she was worshipped as: she protected girls and young women. But she was the one who demanded Agamemnon sacrifice his daughter in order for his fleet to be able to sail on for Troy.
There's no contradiction, though, when it's framed as, Artemis making Agamemnon face what he’s doing to the women and children of Troy. His children are not in danger. His son will not be thrown off the ramparts, his daughters will not be taken captive as sex slaves and dragged off to foreign lands, his wife will not have to watch her husband and brothers and children killed. Yet this is what he’s sailing off to Troy to inevitably do. That’s what happens in war. He’s going to go kill other people’s daughters; can he stand to do that to his own? As long as the answer is no—he can kill other people’s children, but not his own—he can’t sail off to war.
Which casts Artemis is a fascinating light, compared to the other gods of the Trojan War. The Trojan War is really a squabble of pride and insults within the Olympian family; Eris decided to cause problems on purpose, leaving Aphrodite smug and Hera and Athena snubbed, and all of this was kinda Zeus’s fault in the first place for not being able to keep it in his pants. And out of this fight mortal men were their game pieces and mortal cities their prizes in restoring their pride. And if hundreds of people die and hundred more lives are ruined, well, that’s what happens when gods fight. Mortals pay the price for gods’ whims and the gods move on in time and the mortals don’t and that’s how it is.
And women especially—Zeus wanted Leda, so he took her. Paris wanted Helen, so he took her. There’s a reason “the Trojan women” even since ancient times were the emblems of victims of a war they never wanted, never asked for, and never had a say in choosing, but was brought down on their heads anyway.
Artemis, in the way of gods, is still acting through human proxies. But it seems notable to me to cast her as the one god to look at the destruction the war is about to wreak on people, and challenge Agamemnon: are you ready to kill innocents? Kill children? Destroy families, leave grieving wives and mothers? Are you? Prove it.
It reminds me of that idea about nuclear codes, the concept of implanting the key in the heart of one of the Oval Office staffers who holds the briefcase, so the president would have to stab a man with a knife to get the key to launch the nukes. “That’s horrible!,” it’s said the response was. “If he had to do that, he might never press the button!” And it’s interesting to see Artemis offering Agamemnon the same choice. You want to burn Troy? Kill your own daughter first. Show me you understand what it means that you’re about to do.
too good not to share lol
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Real artists, made-up song titles.
Karaoke Night presents: “Story of Sisyphus” by Tom Waits #GameChanger (@rossbryant)
In the past I've shared other people's musings about the different interpretations of the myth of Orpheus and Eurydice. Namely, why Orpheus looks back at Eurydice, even though he knows it means he'll lose her forever. So many people seem to think they've found the one true explanation of the myth. But to me, the beauty of myths is that they have many possible meanings.
So I thought I would share a list of every interpretation I know, from every serious adaptation of the story and every analysis I've ever heard or read, of why Orpheus looks back.
One interpretation – advocated by Monteverdi's opera, for example – is that the backward glance represents excessive passion and a fatal lack of self-control. Orpheus loves Eurydice to such excess that he tries to defy the laws of nature by bringing her back from the dead, yet that very same passion dooms his quest fo fail, because he can't resist the temptation to look back at her.
He can also be seen as succumbing to that classic "tragic flaw" of hubris, excessive pride. Because his music and his love conquer the Underworld, it might be that he makes the mistake of thinking he's entirely above divine law, and fatally allows himself to break the one rule that Hades and Persephone set for him.
Then there are the versions where his flaw is his lack of faith, because he looks back out of doubt that Eurydice is really there. I think there are three possible interpretations of this scenario, which can each work alone or else co-exist with each other. From what I've read about Hadestown, it sounds as if it combines all three.
In one interpretation, he doubts Hades and Persephone's promise. Will they really give Eurydice back to him, or is it all a cruel trick? In this case, the message seems to be a warning to trust in the gods; if you doubt their blessings, you might lose them.
Another perspective is that he doubts Eurydice. Does she love him enough to follow him? In this case, the warning is that romantic love can't survive unless the lovers trust each other. I'm thinking of Moulin Rouge!, which is ostensibly based on the Orpheus myth, and which uses Christian's jealousy as its equivalent of Orpheus's fatal doubt and explicitly states "Where there is no trust, there is no love."
The third variation is that he doubts himself. Could his music really have the power to sway the Underworld? The message in this version would be that self-doubt can sabotage all our best efforts.
But all of the above interpretations revolve around the concept that Orpheus looks back because of a tragic flaw, which wasn't necessarily the view of Virgil, the earliest known recorder of the myth. Virgil wrote that Orpheus's backward glance was "A pardonable offense, if the spirits knew how to pardon."
In some versions, when the upper world comes into Orpheus's view, he thinks his journey is over. In this moment, he's so ecstatic and so eager to finally see Eurydice that he unthinkingly turns around an instant too soon, either just before he reaches the threshold or when he's already crossed it but Eurydice is still a few steps behind him. In this scenario, it isn't a personal flaw that makes him look back, but just a moment of passion-fueled carelessness, and the fact that it costs him Eurydice shows the pitilessness of the Underworld.
In other versions, concern for Eurydice makes him look back. Sometimes he looks back because the upward path is steep and rocky, and Eurydice is still limping from her snakebite, so he knows she must be struggling, in some versions he even hears her stumble, and he finally can't resist turning around to help her. Or more cruelly, in other versions – for example, in Gluck's opera – Eurydice doesn't know that Orpheus is forbidden to look back at her, and Orpheus is also forbidden to tell her. So she's distraught that her husband seems to be coldly ignoring her and begs him to look at her until he can't bear her anguish anymore.
These versions highlight the harshness of the Underworld's law, and Orpheus's failure to comply with it seems natural and even inevitable. The message here seems to be that death is pitiless and irreversible: a demigod hero might come close to conquering it, but through little or no fault of his own, he's bound to fail in the end.
Another interpretation I've read is that Orpheus's backward glance represents the nature of grief. We can't help but look back on our memories of our dead loved ones, even though it means feeling the pain of loss all over again.
Then there's the interpretation that Orpheus chooses his memory of Eurydice, represented by the backward glance, rather than a future with a living Eurydice. "The poet's choice," as Portrait of a Lady on Fire puts it. In this reading, Orpheus looks back because he realizes he would rather preserve his memory of their youthful, blissful love, just as it was when she died, than face a future of growing older, the difficulties of married life, and the possibility that their love will fade. That's the slightly more sympathetic version. In the version that makes Orpheus more egotistical, he prefers the idealized memory to the real woman because the memory is entirely his possession, in a way that a living wife with her own will could never be, and will never distract him from his music, but can only inspire it.
Then there are the modern feminist interpretations, also alluded to in Portrait of a Lady on Fire but seen in several female-authored adaptations of the myth too, where Eurydice provokes Orpheus into looking back because she wants to stay in the Underworld. The viewpoint kinder to Orpheus is that Eurydice also wants to preserve their love just as it was, youthful, passionate, and blissful, rather than subject it to the ravages of time and the hardships of life. The variation less sympathetic to Orpheus is that Euyridice was at peace in death, in some versions she drank from the river Lethe and doesn't even remember Orpheus, his attempt to take her back is selfish, and she prefers to be her own free woman than be bound to him forever and literally only live for his sake.
With that interpretation in mind, I'm surprised I've never read yet another variation. I can imagine a version where, as Orpheus walks up the path toward the living world, he realizes he's being selfish: Eurydice was happy and at peace in the Elysian Fields, she doesn't even remember him because she drank from Lethe, and she's only following him now because Hades and Persephone have forced her to do so. So he finally looks back out of selfless love, to let her go. Maybe I should write this retelling myself.
Are any of these interpretations – or any others – the "true" or "definitive" reason why Orpheus looks back? I don't think so at all. The fact that they all exist and can all ring true says something valuable about the nature of mythology.
"I know what you are. I always knew. The flowers you weave into my hair never wilt."
And then there is this fu**ing thing.
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Art by Jocelin Carmes
Sons Of The Labyrinth or The Things Our Fathers Do To Us
Anne Carson (2009)
Arthur S. Way (1898)
George Theodoridis (2010)
Ian C. Johnston (2010)
E.P. Coleridge (1910)
Theodore Alois Buckley (1892)
John Peck, Frank Nisetich (1995)
R. Potter (1906)
M. L. West (1987)
William Arrowsmith (1958)
Philip Vellacott (1972)
Michael Wodhull (1782)
Kenneth McLeish (1997)
David Kovacs (2002)
Andrew Wilson (1993)
Euripides - Original (408 BCE)
The Three Fates (1910) by Alexander Rothaug.
The Young Martyr, 1855 - oil on canvas. — Paul Delaroche (French, 1797-1856) aqua-regia009 art edits
the only bad part about going to the zoo is hearing adult men confidently tell their kids or gfs objectively incorrect information about the animals we’re looking at and having to remain silent. do u know the restraint it takes to say nothing when a grown adult man tells someone “falcons are in the same family as eagles” next to me? no babygirl. no.
fyi falcons are not closely related to other birds of prey (hawks/eagles/buzzards). falcons are actually parrots that minmaxed for a glass cannon dps build.
assault parrots, if you will
So talented