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This study considers the role of tragedy in Ovid’s Metamorphoses as demonstrated in four different episodes, those of Cadmus, Hercules, Hippolytus, and Medea. I have identified two main themes that the episodes share, namely, generic tension, particularly between epic and tragedy as emphasized by intertextual allusion to Virgil’s Aeneid, and the use of apotheosis as a means of not only transforming the character in question, but also signalling a generic shift, more appropriate for Augustan Rome. However, Ovid’s treatment of tragedy varies dramatically from one narrative to the next. Cadmus’ civic foundation is plagued with tragic themes and his apotheosis occurs only by later substitution. Hercules and Hippolytus achieve relatively standard deifications by pushing past the boundaries of their tragedies, but their refashioned selves are called into question. And the apparent apotheosis of Medea is even less straightforward, as she appears forever preserved in tragedy through meta-literary self-consciousness.

Thesis (doctoral)--Universität, Bochum, 2003/2004.

This study considers the role of tragedy in Ovid’s Metamorphoses as demonstrated in four different episodes, those of Cadmus, Hercules, Hippolytus, and Medea. I have identified two main themes that the episodes share, namely, generic tension, particularly between epic and tragedy as emphasized by intertextual allusion to Virgil’s Aeneid, and the use of apotheosis as a means of not only transforming the character in question, but also signalling a generic shift, more appropriate for Augustan Rome. However, Ovid’s treatment of tragedy varies dramatically from one narrative to the next. Cadmus’ civic foundation is plagued with tragic themes and his apotheosis occurs only by later substitution. Hercules and Hippolytus achieve relatively standard deifications by pushing past the boundaries of their tragedies, but their refashioned selves are called into question. And the apparent apotheosis of Medea is even less straightforward, as she appears forever preserved in tragedy through meta-literary self-consciousness.

SILVA, Francisca Luciana Sousa da. De exílio em exílio: um diálogo entre Eurípides e Clara de Góes na peça Medea en Promenade. 2015. 166f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Letras, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-08-05T16:39:01Z No. of bitstreams: 1 2015_dis_flssilva.pdf: 3767809 bytes, checksum: 6ba722a9950245ad0a7f31c2684e2366 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-08-05T17:10:47Z (GMT) No. of bitstreams: 1 2015_dis_flssilva.pdf: 3767809 bytes, checksum: 6ba722a9950245ad0a7f31c2684e2366 (MD5) / Made available in DSpace on 2016-08-05T17:10:47Z (GMT). No. of bitstreams: 1 2015_dis_flssilva.pdf: 3767809 bytes, checksum: 6ba722a9950245ad0a7f31c2684e2366 (MD5) Previous issue date: 2015 / This dissertation analyzes the unpublished text by Clara de Góes, Medea en Promenade (2012), based on the homonymous tragedy of Euripides' Medea (431 BC). The target text narrates the meeting of Glauce, (the young one), Medea (the woman) and the love of Medea (the old one), three women "in a sort of desert outside of time and space" according to the words of the author. Punctuating the speech of these women, the voice of Corifeu is perceived, often in the dark. Thus, we propose a critical reflection, turning our gaze to the protagonists of this poetic work, whose speeches are characterized by the following questions: "What is my place in exile? Do I belong to the exile ? "Such questions reinforce a longstanding demand of women, not only in Athens, but in many other places, especially the foreign ones. In order to understand these banks and the reason why there are so many crossings, many of them forced, we choose exile as a theme, considering it a object of interest not only of the Classics, but also of the cultural studies, for example. Our aim is to show, comparatively, how the so called "dialogue" between Euripides and Clara Garcia is constructed, trying also to discover another reading for the Medea myth, parallel or beyond the metaphor itself, concerning especially the heroin journeys. As pointed out by Jan Felix Gaertner, one of the authors that support our research, exile "has been one of the most productive literary themes in the literature of the twentieth century" (2007, p. 1) and has become a central theme in postcolonial literature or in association with another themes related to distance, separation, displacement, detachment and diaspora. Our hypothesis is to recognize the exile as a device, as Agamben would define (2009) – a key technical term in Foucault's thinking strategy, - not only a political device but also an existential one. All of this analysis, according to Medea, of Euripides, who immortalized her as an infanticide, but not without questioning her status as a foreign woman. In order to study this condition, we support ourselves especially in the works of Pierre Vidal - Naquet (1999) and Vernant (2009), Queiroz (1998) and Jasinski (2012). The following studies don’t seem to contradict our hypothesis, given their hybridization aspect: Sara Forsdyke (2005) and Gayatri C. Spivak (2014). The theoretical syllabus about the theater - from Greek tragedy to the contemporary scene – is based on the following works: Albin Lesky, Jacqueline Rommily, Marie - Claude Hubert and Patrice Pavis (2011). / A presente dissertação analisa o texto de Clara de Góes, Medea en Promenade (2012), a partir da tragédia homônima de Eurípedes, Medeia, (431 a.C.). O texto de chegada narra o encontro de Glauce, (Jovem), Medeia (Mulher) e a ama de Medeia (Velha), três mulheres “em uma espécie de deserto fora do tempo e do espaço”, nas palavras da autora. Pontuando a fala dessas mulheres, ouvimos a voz do Corifeu, quase sempre à penumbra. Propomos, assim, uma reflexão crítica, voltando nosso olhar para as protagonistas dessas poéticas, cujas falas são marcadas por questionamentos: “Qual meu lugar no exílio? Seria o exílio meu lugar?” Tais perguntas reforçam uma antiga reivindicação das mulheres, não só de Atenas, mas de muitos outros lugares, especialmente as estrangeiras. Foi buscando entender essas margens e o porquê de tantas travessias, muitas delas forçadas, que elegemos o tema do exílio, haja vista constituir objeto de interesse não só dos Estudos Clássicos, mas também dos Estudos Culturais, por exemplo. Nosso intuito é mostrar como ocorre o que ora chamamos “diálogo” entre Eurípides e Clara de Góes, numa perspectiva comparada, buscando imprimir outra leitura para o mito de Medeia, paralela ou além da metáfora, especialmente voltada para os constantes deslocamentos da heroína. Como salienta Jan Felix Gaertner, um dos autores que fundamentam nossa pesquisa, o exílio “tem sido um dos temas literários mais produtivos em literatura do século XX” (2007, p. 1) e tornou-se um tema central na literatura pós-colonial em associação a temas relacionados a distância, separação, deslocamento, desprendimento e diáspora. Nossa hipótese é reconhecer ou ler o exílio como dispositivo, conforme Agamben (2009) – termo técnico decisivo na estratégia do pensamento de Foucault, do qual foi tomado de “empréstimo” – não só político, mas também existencial, a partir da Medeia, de Eurípides, que a imortalizou como infanticida, não sem antes problematizar seu status de mulher estrangeira. A respeito dessa condição, apoiamo-nos, especialmente, em Pierre Vidal-Naquet (1999) e Vernant (2009), Queiroz (1998) e Jasinski (2012). A fim de confirmar, em parte, nossa hipótese, dado o hibridismo da análise, apoiamo-nos em Sara Forsdyke (2005) e Gayatri C. Spivak (2014). Como aporte teórico do teatro – da tragédia grega à cena contemporânea –, Albin Lesky (2010), Jacqueline de Romilly (2013), Marie-Claude Hubert (2013) e Patrice Pavis (2011).

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Made available in DSpace on 2017-07-10T18:56:32Z (GMT). No. of bitstreams: 1 Pedro.pdf: 4754815 bytes, checksum: 64a1e025423958b9a828ba0f43bc13f2 (MD5) Previous issue date: 2012-02-14 / If the classical text is an equivalent to the universe and reverberates as background in the collective unconscious, as stated by Ítalo Calvino (2002), is through the rereading processes, through intertextuality that the text will revive over time. The intertextual work, however, as shown by Laurent Jenny (1979), can reveal itself in the reactivation of meanings of the first work as much as show itself on the resignation or deconstruction of the opposite discourse. Thus, starting from the dialectic between present and past, contemporary and ancient, observing the potential artistic language of conscious rescue of a past discourse, taken (or not) as truth , and the possibility of reconstruction of meanings and elaboration of new aesthetics, this study has the objective of developing a comparative and interpretative research, from a group of literary, dramaturgic and artistic works produced in different historical contexts, which dialogue with the Greek myth of Medea. We have interest in observing and interpreting how, in the mimetic process and according to the cultural ballast, the mimemes realize the transposition of the myth; developing a study that involves considering if there was or if there is a differential effect in the process of transposition of the language that catches a content, a configuration of the myth; verifying in what extent content and aesthetical form are maintained and which works present a rupture to the narrative series around the myth of Medea. In this perspective, we intend to reflect about the way artists, writers and playwrights have aesthetically re-appropriated works from the past to realize the questioning of the present time or of their historical temporality, from new artistic creations that proceed out of the myth of Medea. In this sense, our study starts from the mythical narrative of the Argonauts to proceed with readings of the classics: Medea (431 b.C.), by Euripides, Medea (n.d.), by Seneca, Médée (1635), by Pierre Corneille. These narratives are here placed in dialogue with a cutting of images, covering a cultural ballast of pictographic representations of the myth of Medea, to which we have added the filmic narratives of Medea (1969), by Pier Paolo Pasolini, and Medea (1988), by Lars Von Trier. In a dialogical perspective with the theme and the myth of Medea there have been chosen the texts of the Brazilian drama Gota d água (1975), by Chico Buarque and Paulo Pontes, and Des-medeia (1995), by Denise Stoklos, which are also part of our corpus of research, in order to verify how the myth is represented in the contemporary Brazilian context, more specifically on how the referential ballast is read by the writer subjects Chico Buarque, Paulo Pontes and Denise Stoklos, representatives of a collectivity to which the writer and playwright take part as intellectuals. / Se o texto clássico é equivalente do universo e ressoa como pano de fundo no inconsciente coletivo, como afirma Ítalo Calvino (2002), é por meio dos processos de releitura, por meio da intertextualidade, que este se reavivará ao longo do tempo. O trabalho intertextual, todavia, conforme aponta Laurent Jenny (1979), pode revelar-se tanto na reativação dos sentidos da obra primeira como mostrar-se na renúncia ou desconstrução do discurso anteposto. Partindo, pois, da dialética entre presente e passado, contemporâneo e antigo, observando na linguagem artística potencial de resgate consciente de um discurso passado, tomado como verdade (ou não), e a possibilidade da reconstrução de sentidos e elaboração de novas estéticas, este trabalho objetiva desenvolver um estudo, de caráter comparativo e interpretativo, a partir de um conjunto de obras literárias, dramatúrgicas e artísticas, produzidas em diferentes contextos históricos, que dialogam com o mito grego de Medeia. Interessa aqui observar e interpretar como, no processo mimético e consoante o lastro cultural, os mímemas realizam a transposição do mito; desenvolver um trabalho de pensar se houve ou há um efeito diferencial no processo da transposição de linguagem que capta um conteúdo, uma forma do mito; verificar em que medida conteúdo e forma estética se mantêm e quais obras apresentam a ruptura com a série narrativa em torno do mito de Medeia. Nesta perspectiva, pretende-se refletir sobre o modo como os artistas, escritores e dramaturgos se reapropriaram esteticamente de obras do passado para realizar a problematização do presente ou de sua temporalidade histórica, a partir de novas criações artísticas que partem do mito de Medeia. Nesse sentido, a pesquisa parte da narrativa mítica dos Argonautas para prosseguir com leituras dos clássicos: Medeia (431 a.C.), de Eurípides, Medeia (s/d), de Sêneca, Médée (1635), de Pierre Corneille. Essas narrativas são, aqui, colocadas em diálogo com um recorte de imagens, percorrendo um lastro cultural de representações pictográficas do mito de Medeia, às quais se adicionam as narrativas fílmicas Medea (1969), de Pier Paolo Pasolini, e Medea (1988), de Lars Von Trier. Em uma perspectiva dialógica com o tema e o mito de Medeia, foram selecionados os textos da dramaturgia brasileira Gota d água (1975), de Chico Buarque e Paulo Pontes, e Des-medeia (1995), de Denise Stoklos, que também fazem parte do corpus da pesquisa, a fim de verificar como o mito é representado no contexto contemporâneo brasileiro, mais especificamente como o lastro referencial é lido pelos sujeitos escritores Chico Buarque, Paulo Pontes e Denise Stoklos, representantes de uma coletividade, da qual faz parte o escritor e o dramaturgo como intelectual.

Keywords Christa Wolf, myth, mythology, myth revision, Cassandra, Medea, social functions of literature Abstract The subject of this thesis is the incorporation of ancient mythology in the story Cassandra and in the novel Medea: A Modern Retelling by Christa Wolf with the backdrop of the author's own understanding of the function of literature. The first part of the work contains a theoretical introduction to the topic of myths and mythology and presents the most important theories about myths and their incorporation in literature. The subsequent part of the work focuses on the understanding of a myth and its function as used by Christa Wolf. The core of this work is an analysis of the literary incorporation of mythological substance in the writings specified above and a comparison with the incorporation of such substance in the works of ancient authors Aeschylus and Euripides, with the aim of showing through what means and what intentions the author has updated and revised the myth. This part of the work also includes an analysis of the poetological concept of Christa Wolf and the related social functions of literature and the author's role.

[pt] Essa dissertação pretende analisar como a tragédia de Eurípides, Medeia, encenada pela primeira vez em Atenas no ano de 431 a.C, apresenta características essenciais da obra do autor. As influências filosóficas e sofísticas que Eurípides compartilha empregam inovações consideráveis às suas tragédias e ao debate politico no cenário da polis de Atenas durante o século V a.C. Através da leitura de Medeia pretende-se verificar como esse testemunho constrói um determinado conjunto de representação e conhecimento acerca da concepção euripidiana da politica ateniense e seus princípios, assim como sua relação com os impasses da guerra e da violência. O desdobramento das considerações feitas por leitores modernos e a possibilidade de uma abordagem contemporânea da tragédia de Medeia, para além da feiticeira traída e a figura feminina marginalizada. Dessa forma, na obra de Eurípides, o teatro e a política compartilham elementos para a elaboração de uma reflexão constante sobre o instante no tempo no qual a vida compartilhada entre pares, consuma o horror e o deslumbramento de uma sociedade humana. / [en] This essay intends to analyse how the Euripides tragedy, Medea, first performed in Athens in the year 431 b.C., presents essential features of the author work. The Sophistic and phlisophical influences tha Euripides shares, employes considerable innovations to his tragedies and to political debate on the Athens polis scenario, during the V b.C. century. By reading Medea it is intended to verify how this testimony builds a certain representation and knowledge set of Euripides conception about Athenian politc and their respective principles, as well as it correlation with war and violence dilemmas. The unfolding of the considerations made by modern readers and the possibility of a comteporary approach of the Medea tragedy, goes beyond the betrayed sorceress and marginalized female figure. Thus, in the Euripides work, theater and politcs share elements for the formulation of a constant reflection about the moment in time in which, the shared life among pairs, consumes the horror and fascination of the possibility of a human society.