Procne, Philomela, and Tereus. metope Temple of Apollo Thermon.
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Transcript of Procne, Philomela, and Tereus. metope Temple of Apollo Thermon.
![Page 1: Procne, Philomela, and Tereus. metope Temple of Apollo Thermon.](https://reader036.fdocuments.us/reader036/viewer/2022081419/56649cf65503460f949c4d5b/html5/thumbnails/1.jpg)
Procne, Philomela, and Tereus
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metopeTemple of ApolloThermon
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Attic Vase, 510-500 BC
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Etruscan Mirror
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Fragment of Cup, 500-490 BC
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Cup from Etruriac. 490-480 BC
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Alkamenes Statue groupof Procne and Itysc. 430-420 BC
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Close-up Alkamenesstatue group
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Sarcophagus, 2nd century AD
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Villa Farnesina Lunette
1512 AD: Lunette in the Villa Farnesina (Rome) by Sebastiano del Piombo
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Villa Farnesina, Rome 1512
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1563 AD: Vergilius Solis (1514-1562) Illustrated Ovid: rape/detonguing
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1703 AD: Wilhelm Baur woodcuts: Illustrated Ovid
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Rubens’ “Feast of Tereus,” 1636
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1703 AD: Wilhelm Baur woodcuts: Illustrated Ovid: (child-feast)
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Lutte entre Teree et
sa Belle-Soeur Philomele
Picasso
1930
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The cutting-out of Procne's tongue misrepresents a scene showing a prophetess in a trance, induced by the chewing of laurel leaves; her face is contorted with ecstasy, not pain, and the tongue which seems to have been cut out is in fact a laurel leaf, handed her by the priest who interprets her wild babblings. The weaving of the letters into the bridal robe misrepresents another scene: a priestess has cast a handful of oracular sticks on a white cloth, in the Celtic fashion described by Tacitus (Germania X), or the Scythian fashion described by Herodotus (iv. 67); they take the shape of letters, which she is about to read. In the so-called eating of Itys by Tereus, a willow priestess is taking omens from the entrails of a child sacrificed for the benefit of a king. The scene of Tereus and the oracle probably showed him asleep on a sheep-skin in a temple, receiving a dream relevation (see 51g); the Greeks would not have mistaken this. That of Dryas' murder probably showed an oaktree and priests taking omens beneath it, in Druidic fashion, by the way a man fell when he died. Procne's transformation into a swallow will have been deduced from a scene that showed a priestess in a feathered robe, taking auguries from the flight of a swallow; Philomela's transformation into a nightingale, and Tereus' into a hoopoe, seem to result from similar misreadings. Tereus' name, which means "watcher," suggests that a male augur figured in the hoopoe picture.
Robert Graves: Myth and Ritualism, reductio ad absurdum