Cecrops, the first king of Attica, had named his city after him, Cecropia. However, the gods of Olympus saw this lovely piece of land and wanted to name it after them and become its patron. The most persistent rivals were Poseidon, the god of the sea, and Athena, the goddess of wisdom. To solve their dispute, Zeus decided that each of them would present a gift to the city and the people of Cecropia would decide which gift was the best, and therefore which god would be the patron of the city. One sunny day, Cecrops and the residents of the city went up to a high hill to watch the gods presenting their gifts. Poseidon was the first to present his gift. He struck a rock with his trident and caused a spring of water to gush forth from the ground. This signified that he was assuring the citizens with water and therefore they wouldn’t face any time of drought.
However, the people were not exactly enchanted with his gift because the water from the spring tasted salty, just like the waters of the sea over which Poseidon ruled. Next, it was the turn of goddess Athena. She struck her spear on the ground and a lovely olive tree jumped out of the earth. The citizens liked this gift better because it would give them food, oil and firewood. This is how Athena became the patroness of the beautiful city and this is how Athens got its name according to Greek Mythology.
Persephone was the daughter of Demeter and Zeus. As Persephone grew, so did her beauty. When Hades, the god of the Underworld, saw her, he immediately fell in love with her and decided to abduct her. According to the Homeric Hymn to Demeter, one sunny day the young Persephone was gathering flowers in a field, accompanied by her close friends, the Ocean Nymphs. The carefree Persephone moved away from her companions in search of the most beautiful flower. When she reached out to pluck a wondrous narcissus, Earth yawned open and Hades appeared in his golden chariot and snatched her away to the Underworld while she was in tears. Demeter was looking in vain for her daughter day and night. The land and crops of the earth began to wither. After a while, the Sun, looking at everything from the sky, felt sorry for the goddess and told her what happened. Demeter went to Zeus and demanded that Persephone be returned, or else she would not let the earth blossom again.
Zeus sent the Messenger God, Hermes, to Hades with the command to release Persephone. Before returning her to Hermes, Hades forced Persephone to eat six pomegranate seeds. Hades knew that if someone ate food in the Underworld, they could never really escape the world of the dead. Persephone was shortly after reunited with her mother. However, Demeter was furious when she heard about the pomegranate seeds. Zeus then proposed a compromise: for every seed Persephone had eaten, she would spend a month with Hades. Demeter accepted Zeus’ proposal. Thus, Persephone would travel to the Underworld every six months during which time Demeter would mourn and the earth with her. But after six months, Persephone would return to her and Demeter would be happy again and the earth would blossom once again!
Hint! this story is part of the mythological explanation of how the Eleusinian Mysteries were founded, the most sacred and secret religious rites of Ancient Greece
One day, Zeus distributed gifts to all the gods, but he didn’t care much for humans. The Titan Prometheus, however, because he loved and felt sorry for humans, climbed up on Olympus and stole the fire from Hephaestus’ workshop, put it in a hollow reed and gifted it to the humans. This way, humans could create fire, warm up and make tools. Zeus became very angry when he heard about this. He took Prometheus to a high mountain, the Caucasus, and chained him on a rock with thick chains made by the smith god, Hephaestus. And every day, Zeus would send an eagle that ate Prometheus’ liver. For thirty years Prometheus remained bound in the Caucasus, until the great hero Hercules, Zeus’ demigod son, released him finally from his torment.
In Greek mythology, the Moirae are the three goddesses of fate. Clotho, Lachesis and Atropos. The three sisters weave the fate of humans and gods alike. Neither human nor God has the power to influence or question their judgment and actions! Clotho, the youngest one, spins the thread of life; she is the very origin, the creation of life itself and her thread is spun upon the birth of a person!
Lachesis, the second sister, is the one that allocates the fate of people during life. The name comes from the Greek word ‘λαγχάνω’ which means to obtain from lots. In that sense, one can understand that their destiny is chosen out of a myriad of possibilities. It is said that Lachesis measures the thread of life with her rod, determining its length and nature. The last sister of fate is Atropos, the unturning. Atropos is the cutter of the thread of life and with her shears she determines how someone will die.
Medusa, in Greek mythology, the most famous of the monster figures known as Gorgons. She was usually represented as a winged female creature having a head of hair consisting of snakes; unlike the Gorgons, she was sometimes represented as very beautiful. Medusa was the only Gorgon who was mortal; hence her slayer, Perseus, was able to kill her by cutting off her head. From the blood that spurted from her neck sprang Chrysaor and Pegasus, her two sons by Poseidon. The severed head, which had the power of turning into stone all who looked upon it, was given to Athena, who placed it in her shield; according to another account, Perseus buried it in the marketplace of Argos.
Heracles (Hercules) is said to have obtained a lock of Medusa’s hair (which possessed the same powers as the head) from Athena and given it to Sterope, the daughter of Cepheus, as a protection for the town of Tegea against attack; when exposed to view, the lock was supposed to bring on a storm, which put the enemy to flight.
In the British writer Iris Murdoch’s novel A Severed Head (1961), the heroine is a Medusa figure.
The Odyssey does not follow a linear chronology. The reader begins in the middle of the tale, learning about previous events only through Odysseus’s retelling. The first four books set the scene in Ithaca. Penelope, Odysseus’s wife, and their young son, Telemachus, are powerless before her arrogant suitors as they despair of Odysseus’s return from the siege of Troy. Telemachus is searching for news of his father, who has not been heard from since he left for war nearly 20 years earlier. He journeys secretly to the Peloponnese and seeks out two men who fought with Odysseus in the war at Troy, Nestor and Menelaus, and discovers that his father is indeed still alive.
The second four books (V–VIII) introduce the main character, Odysseus, as he is being released from captivity by the nymph Calypso on the island of Ogygia. He suffers a shipwreck and lands on the shore of Scheria, the land of the Phaeacians. In Books IX–XII Odysseus tells the Phaeacians of the harrowing journey he and his crew endured as they tried to find their way home—including their encounters with the lotus-eaters, Laestrygonians, and the sorceress Circe, their narrow escape from the cave of the Cyclops Polyphemus, their ordeal navigating between Scylla and Charybdis, and the final shipwreck in which Odysseus is washed ashore on Ogygia alone.
Finally, Books XIII–XXIV, the second half of the poem, find Odysseus back in Ithaca, facing unexpected obstacles and danger. He meets with his protector-goddess Athena and reveals himself first to his faithful swineherd Eumaeus and then to Telemachus before developing a complicated plan to dispose of the suitors. During Odysseus’s absence, Penelope resisted the importuning of more than a hundred suitors—who have stayed in Odysseus’s house, eating, drinking, and carousing while waiting for her to decide among them. In order to reunite with his wife, Odysseus kills them all, with the aid of Telemachus, Eumaeus, and Philoetius (a servant and cowherd).
The book is narrated by Patroclus, the son of King Menoetius. He is presented as a potential suitor to Helen of Troy. He is then obliged to take a blood oath in defense of her marriage to Menelaus. After Patroclus accidentally kills the son of one of his father’s nobles, he is exiled to Phthia, where he meets Achilles, the son of Phthia’s king, Peleus, and the sea nymph Thetis. They become close friends, and Patroclus develops feelings for Achilles. Convinced that a mortal of low status is an unsuitable companion for her son, Thetis attempts to separate the pair by sending Achilles to train under Chiron for what would become three years, though Patroclus ultimately joins Achilles in his training, having run away and caught up to Achilles before he even meets Chiron. As their relationship grows, the Mycenaean king, Agamemnon, calls on the various Achaeans to join his military campaign against Troy, whose prince Paris has kidnapped his brother Menelaus’s wife, Helen. As a prophecy foretells that Achilles will die in Troy after the death of the Trojan prince Hector, Thetis hides Achilles on Skyros in the guise of a woman in the court of King Lycomedes; she forces him to marry Lycomedes’s daughter Deidamia, who later bears Achilles’s son Neoptolemus.
Patroclus follows Achilles to Skyros, where they live until they are discovered by Odysseus and Diomedes. Patroclus is obligated to join the war in Troy as a result of his blood oath, while Achilles joins after vowing that he will never fight Hector in order to avoid his prophesied death. Upon joining the Achaean forces, tensions escalate between Achilles and Agamemnon: first when Agamemnon sacrifices his daughter Iphigenia in order to appease Artemis and later when Achilles takes the Trojan woman Briseis as a war prize to save her from Agamemnon. However, out of sensitivity, Achilles largely avoids interacting with Briseis directly because he had killed the men in her family, but she and Patroclus develop a close friendship verging on romance, ultimately settling into a devoted sibling relationship.
After nine years, Chryseis is claimed by Agamemnon. Soon after, her father, Chryses, tries to pay for her release, which Agamemnon refuses. Chryses appeals to Apollo, who unleashes a plague that decimates the Achaeans; when Agamemnon refuses Achilles’s demand to return Chryseis, he doubles down by blaming Achilles for the war’s length, by his unwillingness to face and kill Hector. As punishment, he orders that Briseis be taken from Achilles and brought to him, which offends Achilles, who vows to remove himself and his army from the fight until this slight at his honor is repaired.
To precipitate the Greeks’ need for Achilles, Thetis convinces Zeus to tip the war in favor of the Trojans so that the Achaeans will regret having antagonized Achilles, and the Achaeans suffer significant losses. Tensions flare between Achilles and Patroclus when Achilles refuses to accept a private arrangement where Briseis is returned to him, along with valuable gifts. He stubbornly demands a public apology, refusing to come to the aid of the Greeks, who are on the verge of defeat.
In Beyond “The Chinese Connection,” Crystal S. Anderson explores the cultural and political exchanges between African Americans, Asian Americans, and Asians over the last four decades. To do so, Anderson examines such cultural productions as novels (Frank Chin’s Gunga Din Highway [1999], Ishmael Reed’s Japanese by Spring [1992], and Paul Beatty’s The White Boy Shuffle [1996]); films (Rush Hour 2 [2001], Unleashed [2005], and The Matrix trilogy [1999-2003]); and Japanese animation (Samurai Champloo [2004]), all of which feature cross-cultural conversations. In exploring the ways in which writers and artists use this transferal, Anderson traces and tests the limits of how Afro-Asian cultural production interrogates conceptions of race, ethnic identity, politics, and transnational exchange.
Ultimately, this book reads contemporary black/Asian cultural fusions through the recurrent themes established by the films of Bruce Lee, which were among the first—and certainly most popular—works to use this exchange explicitly. As a result of such films as Enter the Dragon (1973), The Chinese Connection (1972), and The Big Boss (1971), Lee emerges as both a cross-cultural hero and global cultural icon who resonates with the experiences of African American, Asian American and Asian youth in the 1970s. Lee’s films and iconic imagery prefigure themes that reflect cross-cultural negotiations with global culture in post-1990 Afro-Asian cultural production.
From critically-acclaimed author Mbella Sonne Dipoko, A Few Days and Nights follows the dramatic love life of a young Cameroonian student as he faces the obstacles of living as a Black man in France.
When Doumbe makes the journey from Cameroon to Paris to study, he dreams of becoming a writer. Living in the city of love, however, quickly begins to take its toll on his romantic life.
Despite falling for a French girl, Thérèse, and vowing to leave his womanising’s ways behind, he can’t resist falling back into old habits when he meets her beautiful best friend. Neither Thérèse’s suffering nor her father’s disapproval of her African boyfriend can convince him to give up his unfaithful lifestyle. But a tragic event suddenly forces Doumbe to face the consequences of his actions…
A Few Days and Nights paints a vivid picture of 1960s Paris through the eyes of its students, detailing their hopes, failures, and experiences of deep prejudice.
