Wednesday, December 24, 2014

week 15

1. Genesis 創世紀 (gene=>birth, beginning)
2. Cain=>son of Adam and eve, Abel=>Cain’s brother
the Lord said to Cain, “Where is your brother Abel?”
I don’t know,” he replied. “Am I my brother’s keeper?”
3. Bethlehem 伯利恆
    












4. New Testament=> written in Greek
  Old Testament=> written in Hebrew
5.parable(parables of Jesus)
   

 


















  


















 (Jesus knocking the door of your heart)                         
There is no knob at the outside of the door, only you can open from the inside.
6.















(Calvary, Andrea Mantegna)
7.I will ride with you: a campaign recently held by Australian.

 (聽到這個時,一整個眼眶泛紅。)                                       

Friday, December 12, 2014

week 14

1.      arch=>1.chief, most important, rule e.g. monarch - a king or queen; archenemy -           
chief or worst enemy
2.primitive, ancient e.g. archaeology - the study of ancient cultures
     3.拱門:研究拱門怎麼蓋的學問 architecture (建築學)
2.  tragedy: tragedy is a form of drama based on human suffering that invokes in
Its audience an accompanying catharsis or pleasure in the viewing.
3.  tragic hero: a great or virtuous character in a dramatic tragedy who is destined for downfall, suffering, or defeat. For example: Oedipus Oedipus killed his father without knowing who he was and married his mother. After knowing what he had done , he put out his own eyes and exiled himself. Oedipus's own faults contribute to the tragic hero's downfall, as opposed to having fate be the sole cause.
4. tragic flaw (hamartia): Hamartia as it pertains to dramatic literature was first used by Aristotle in his Poetics. In tragedy, hamartia is the protagonist’s error or flaw that leads to a chain of plot actions culminating in a reversal from his/her good fortune to bad. For example, in Oedipus the king, Oedipus’s hamartia is that he found he was the murderer who actually killed his father.
5. hubris: Hubris means extreme pride or self-confidence. When it offends the Gods of ancient Greece, it is usually punished. Hubris is usually perceived as a characteristic of an individual rather than a group, although the group the offender belongs to may suffer consequences from the wrongful act. Hubris often indicates a loss of contact with reality and an overestimation of one's own competence, accomplishments or capabilities, especially when the person exhibiting it is in a position of power.
6. Catharsis: catharsis is the purification and purgation of emotions—especially pity
and fear—through art or any extreme change in emotion that results in
renewal and restoration. It is a metaphor originally used by Aristotle in
the Poetics to describe the effects of tragedy on the spectator.
7. classical unities: classical unities are rules for drama derived from a passage in Aristotle's Poetics. In their neoclassical form they are as follows:
1.The unity of action: a play should have one main action that it follows, with no or few subplots.
2.The unity of place: a play should cover a single physical space and should not attempt to compress geography, nor should the stage represent more than one place.

3.The unity of time: the action in a play should take place over no more than 24 hours.

week 13

1.Advent: Advent is a season observed in many Western Christian churches as a time of expectant                     waiting and preparation for the celebration of the Nativity of Jesus at Christmas. The term                    is an anglicized version of the Latin word adventus, meaning "coming".
                               
advent candle
2.Catholism: Catholism is used as a broad term for describing specific traditions in the Christian                               churches in theology, doctrine, liturgy, ethics, and spirituality.
3.Baptism: Baptism is a Christian rite of admission and adoption, almost invariably with the use of                       water, into the Christian Church generally and also a particular church. The canonical                           Gospels report that Jesus was baptized—a historical event to which a high degree of                              certainty can be assigned. Baptism has been called a sacrament and an ordinance of Jesus                    Christ. In some denominations, baptism is also called christening, but for others the word                   "christening" is reserved for the baptism of infants.
4.three unities: 1. The unity of action: a play should have one main action that it follows, with no or                                few subplots.
                          2. The unity of place: a play should cover a single physical space and should not                                       attempt to compress geography, nor should the stage represent more than one                                      place.
                           3. The unity of time: the action in a play should take place over no more than 24                                  hours.
5.Dramatic Irony
6.Chorus: it is a homogeneous, non-individualised group of performers in the plays of classical Greece, who comment with a collective voice on the dramatic action.[1] The chorus consisted of between 12 and 50 players, who variously danced, sang or spoke their lines in unison and sometimes wore masks.

week 12

1. in medias res: it is the literary and artistic narrative technique of relating a story from the midpoint, rather than the beginning (cf. ab ovo, ab initio). In an in medias res narrative, the story opens with dramatic action rather than exposition setting up the characters and situation.
2. deus ex machine: "god from the machine".
3. Protagonist: "one who plays the first part, chief actor" is the main character (the central or primary personal figure) of a literary, theatrical, cinematic or musical narrative, who enters conflict because of the antagonist. The audience is intended to mostly identify with the protagonist. In the theatre of Ancient Greece, three actors played every main dramatic role in a tragedy; the protagonist played the leading role while the other roles were played by the deuteragonist and the tritagonist.
4. Edgar Allan poe the raven
  Once upon a midnight dreary, while I pondered, weak and weary,
Over many a quaint and curious volume of forgotten lore—
    While I nodded, nearly napping, suddenly there came a tapping,
As of some one gently rapping, rapping at my chamber door.
“’Tis some visitor,” I muttered, “tapping at my chamber door—
            Only this and nothing more.”

    Ah, distinctly I remember it was in the bleak December;
And each separate dying ember wrought its ghost upon the floor.
    Eagerly I wished the morrow;—vainly I had sought to borrow
    From my books surcease of sorrow—sorrow for the lost Lenore—
For the rare and radiant maiden whom the angels name Lenore—
            Nameless here for evermore.

    And the silken, sad, uncertain rustling of each purple curtain
Thrilled me—filled me with fantastic terrors never felt before;
    So that now, to still the beating of my heart, I stood repeating
    “’Tis some visitor entreating entrance at my chamber door—
Some late visitor entreating entrance at my chamber door;—
            This it is and nothing more.”

    Presently my soul grew stronger; hesitating then no longer,
“Sir,” said I, “or Madam, truly your forgiveness I implore;
    But the fact is I was napping, and so gently you came rapping,
    And so faintly you came tapping, tapping at my chamber door,
That I scarce was sure I heard you”—here I opened wide the door;—
            Darkness there and nothing more.

    Deep into that darkness peering, long I stood there wondering, fearing,
Doubting, dreaming dreams no mortal ever dared to dream before;
    But the silence was unbroken, and the stillness gave no token,
    And the only word there spoken was the whispered word, “Lenore?”
This I whispered, and an echo murmured back the word, “Lenore!”—
            Merely this and nothing more.

    Back into the chamber turning, all my soul within me burning,
Soon again I heard a tapping somewhat louder than before.
    “Surely,” said I, “surely that is something at my window lattice;
      Let me see, then, what thereat is, and this mystery explore—
Let my heart be still a moment and this mystery explore;—
            ’Tis the wind and nothing more!”

    Open here I flung the shutter, when, with many a flirt and flutter,
In there stepped a stately Raven of the saintly days of yore;
    Not the least obeisance made he; not a minute stopped or stayed he;
    But, with mien of lord or lady, perched above my chamber door—
Perched upon a bust of Pallas just above my chamber door—
            Perched, and sat, and nothing more.

Then this ebony bird beguiling my sad fancy into smiling,
By the grave and stern decorum of the countenance it wore,
“Though thy crest be shorn and shaven, thou,” I said, “art sure no craven,
Ghastly grim and ancient Raven wandering from the Nightly shore—
Tell me what thy lordly name is on the Night’s Plutonian shore!”
            Quoth the Raven “Nevermore.”

    Much I marvelled this ungainly fowl to hear discourse so plainly,
Though its answer little meaning—little relevancy bore;
    For we cannot help agreeing that no living human being
    Ever yet was blessed with seeing bird above his chamber door—
Bird or beast upon the sculptured bust above his chamber door,
            With such name as “Nevermore.”

    But the Raven, sitting lonely on the placid bust, spoke only
That one word, as if his soul in that one word he did outpour.
    Nothing farther then he uttered—not a feather then he fluttered—
    Till I scarcely more than muttered “Other friends have flown before—
On the morrow he will leave me, as my Hopes have flown before.”
            Then the bird said “Nevermore.”

    Startled at the stillness broken by reply so aptly spoken,
“Doubtless,” said I, “what it utters is its only stock and store
    Caught from some unhappy master whom unmerciful Disaster
    Followed fast and followed faster till his songs one burden bore—
Till the dirges of his Hope that melancholy burden bore
            Of ‘Never—nevermore’.”

    But the Raven still beguiling all my fancy into smiling,
Straight I wheeled a cushioned seat in front of bird, and bust and door;
    Then, upon the velvet sinking, I betook myself to linking
    Fancy unto fancy, thinking what this ominous bird of yore—
What this grim, ungainly, ghastly, gaunt, and ominous bird of yore
            Meant in croaking “Nevermore.”

    This I sat engaged in guessing, but no syllable expressing
To the fowl whose fiery eyes now burned into my bosom’s core;
    This and more I sat divining, with my head at ease reclining
    On the cushion’s velvet lining that the lamp-light gloated o’er,
But whose velvet-violet lining with the lamp-light gloating o’er,
            She shall press, ah, nevermore!

    Then, methought, the air grew denser, perfumed from an unseen censer
Swung by Seraphim whose foot-falls tinkled on the tufted floor.
    “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee
    Respite—respite and nepenthe from thy memories of Lenore;
Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”
            Quoth the Raven “Nevermore.”

    “Prophet!” said I, “thing of evil!—prophet still, if bird or devil!—
Whether Tempter sent, or whether tempest tossed thee here ashore,
    Desolate yet all undaunted, on this desert land enchanted—
    On this home by Horror haunted—tell me truly, I implore—
Is there—is there balm in Gilead?—tell me—tell me, I implore!”
            Quoth the Raven “Nevermore.”

    “Prophet!” said I, “thing of evil!—prophet still, if bird or devil!
By that Heaven that bends above us—by that God we both adore—
    Tell this soul with sorrow laden if, within the distant Aidenn,
    It shall clasp a sainted maiden whom the angels name Lenore—
Clasp a rare and radiant maiden whom the angels name Lenore.”
            Quoth the Raven “Nevermore.”

    “Be that word our sign of parting, bird or fiend!” I shrieked, upstarting—
“Get thee back into the tempest and the Night’s Plutonian shore!
    Leave no black plume as a token of that lie thy soul hath spoken!
    Leave my loneliness unbroken!—quit the bust above my door!
Take thy beak from out my heart, and take thy form from off my door!”
            Quoth the Raven “Nevermore.”

    And the Raven, never flitting, still is sitting, still is sitting
On the pallid bust of Pallas just above my chamber door;
    And his eyes have all the seeming of a demon’s that is dreaming,
    And the lamp-light o’er him streaming throws his shadow on the floor;
And my soul from out that shadow that lies floating on the floor
            Shall be lifted—nevermore



week 11

1. goddess of justice: Greek goddesses Themis, is an allegorical personification of the moral force in                                      judicial systems.
2. xerox copy: 複本
3. Oedipus the King: it is an Athenian tragedy by Sophocles that was first performed about 429 BC. It                                    was the second in order of Sophocles's composition of his three plays dealing                                       with Oedipus. Thematically, however, it was the first in the trilogy's historical                                      chronology, followed by Oedipus at Colonus and then Antigone.
 Riddle of Sphinx: "A thing there is whose voice is one;
                              Whose feet are four and two and three.
                               So mutable a thing is none
                              That moves in earth or sky or sea.
                             When on most feet this thing doth go,
                              Its strength is weakest and its pace most slow."
                               


Recap: To make a summary
Suggest:  To offer for consideration or action; propose
fore- before: forecast, forehead

Sunday, December 7, 2014

week10

Tragic flaw (hamartia): A tragic flaw is a literary term that refers to a personality trait of a main character that leads to his or her downfall.
Tragic hero: A tragic hero is the protagonist of a tragedy.
Catharsis: Catharsis is the purification and purgation of emotions—especially pity and fear—through art or any extreme change in emotion that results in renewal and restoration.

Hubris: Hubris means extreme pride or self-confidence. When it offends the Gods of ancient Greece, it is usually punished.


week9

1. What role does fate play in the emotional and psychological effect of the Iliad? Why does Homer make his characters aware of their impending dooms?
  Homer’s original audience would already have been intimately familiar with the story The Iliad tells. Making his characters cognizant of their fates merely puts them on par with the epic’s audience. In deciding to make his characters knowledgeable about their own futures, he loses the effect of dramatic irony, in which the audience watches characters stumble toward ends that it alone knows in advance. But Homer doesn’t sacrifice drama; in fact, this technique renders the characters more compelling. They do not fall to ruin out of ignorance, but instead become tragic figures who go knowingly to their doom because they have no real choice. In the case of Hector and Achilles, their willing submission to a fate they recognize but cannot evade renders them not only tragic but emphatically heroic.
2.How does Homer portray the relationship between gods and men in the Odyssey? What roles do the gods play in human life? How does this portrayal differ from that found in the Iliad?

In the Iliad, the gods relate to human beings either as external powers that influence the lives of mortals from without, as when Apollo unleashes plague upon the Achaeans, or from within, as when Aphrodite incites Helen to make love to Paris or when Athena gives Diomedes courage in battle. In the Odyssey, the gods are often much less grand. They function more as spiritual guides and supporters for their human subjects, sometimes assuming mortal disguises in order to do so. The actions of the gods sometimes remain otherworldly, as when Poseidon decides to wreck the ship of the Phaeacians, but generally they grant direct aid to particular individuals. In a sense, the change in the behavior of the gods is wholly appropriate to the shift in focus between the two epics. The Iliad depicts a violent and glorious war, and the gods act as frighteningly powerful, supernatural forces. The Odyssey, in contrast, chronicles a long journey, and the gods frequently act to guide and advise the wandering hero.

week8

1. Dionysus: he is the god of the grape harvest, winemaking and wine, of ritual madness, fertility,                           theatre and religious ecstasy in Greek mythology.
                     

2. Poseidon: he is one of the twelve Olympian deities of the pantheon in Greek mythology. His main                      domain is the ocean, and he is called the "God of the Sea". Additionally, he is referred to                      as "Earth-Shaker"due to his role in causing earthquakes, and has been called the "tamer of                     horses". He is usually depicted as an older male with curly hair and beard.
                         
3. Zeus: he is the "Father of Gods and men" who rules the Olympians of Mount Olympus, according                to the ancient Greek religion. He is the god of sky and thunder in Greek mythology. Zeus is                etymologically cognate with and, under Hellenic influence, became particularly closely                         identified with Roman Jupiter.
                       
4. Apollo: he is one of the most important and complex of the Olympian deities in classical Greek                        and Roman religion and Greek and Roman mythology. Apollo has been variously                               recognized as a god of light and the sun, truth and prophecy, healing, plague, music, poetry,                 and more. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress                          Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu.
                               

week7

-cide: kill e.g. homocide;suicide;insecticide
-cracy: rule e.g.democracy;aristocracy
謝謝惠顧 thanks for your patronese

week6

motif 母題
christian:1.catholic天主教徒
           2.protestant新教徒 

week5

week 5
juno discovering jupiter with io
















(The Abduction of Europa)














Saturday, December 6, 2014

week4

1. Tiresias: she/he is a blind prophet of Apollo in Thebes, famous for clairvoyance and for being transformed into a woman for seven years. He was the son of the shepherd Everes and the nymph Chariclo. Tiresias participated fully in seven generations at Thebes, beginning as advisor to Cadmus himself.
                    

2. Oracle: an oracle was a person or agency considered to provide wise counsel or prophetic predictions or precognition of the future, inspired by the gods.
3. Condolence: Condolences are an expression of sympathy to someone who is experiencing pain arising from death, deep mental anguish, or misfortune. Condolence is not always expressed in sorrow or grievance, it can also be used to acknowledge a fellow feeling or even a common opinion.
4. Electra complex: it is a girl’s psychosexual competition with her mother for possession of her father. In the course of her psychosexual development, the complex is the girl's phallic stage; formation of a discrete sexual identity, a boy's analogous experience is the Oedipus complex.

                    


5. Knowledge will forever govern ignorance ; and a people who means to be their own governors, must arm themselves with the power knowledge gives. A popular government without popular information or the means of acquiring it, is but a prologue to a farce or a tragedy or perhaps both.                                                                                                                                 by   James Madisonc

week3

1. Hermes: Hermes is a god of transitions and boundaries. He is quick and cunning, and moves freely                      between the worlds of the mortal and divine, as emissary and messenger of the                                      gods,intercessor between mortals and the divine, and conductor of souls into the                                  afterlife.
                     
2. Ares+ Aphrodite
 

week 2

WEEK 2
羅馬數字(roman numerals):1àI       
                       5àV
                       10àX
                       50àL
                       100àC
                       500àD
                       1000àM
            -<------->+ 49-->
非正文部分p253----->CCLIII

                    P149------>C XL IX

                                  C: 100 XL: 40=50-10  IX:9=10-1
傾國傾成的美色:the face that launched a thousand ships(Helen)
Origin: Was this the face that launch'd a thousand ships
And burnt the topless towers of Ilium?
Sweet Helen, make me immortal with a kiss.-------> Christopher Marlowe, in Doctor Faustusb


Bard:吟遊詩人