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In The Politics of Wounds: Military Patients and Medical Power in the First World War Oxford University Press, , gender is fundamental to social relationships formed during medical evacuation, in surgical treatment and in the practice of nursing care. I argued in this book, that war wounds provoked strong political, social, emotional —even sexual — responses.

For others, the wound represented a huge loss of identity, employability and social status. Women have been included, but the obsession with trenches and European ones reduces the public image of the war to one of white British front-line soldiers. Scholars, however, have been trying very hard to make interventions; dedicated conferences testify to the willingness to interrogate together the global and racial encounter of war, and the gendered experience and legacy of the war.

What the BBC does with that, however, is to tell people the familiar stories they want to hear. We continue to try. An important collection of WW1 collection was formed by the wartime Director, Laurence Hayward, who knew many of the British official war artists and was able to acquire work directly from their studio.

DIONYSOS MYTHS 1

Our exhibition, The Sensory War, Oct 10, Jan explores how artists over the last century have interpreted and communicated the impact of war on the human sensory experience, on the body and mind, and on the environment. Manchester: Manchester University Press, Fell and Christine E. Hallett eds , Routledge, London, , — Biernoff and J. Routledge, Main journal in British area studies published in France. It covers all social sciences, including history and the Empire. Contents - Previous document - Next document.

Historiography: multiple points of view. Ana Carden-Coyne. Outline Disobedient Military Masculinities. Wounded, Disabled and Colonised Bodies. Full text PDF Send by e-mail. Top of page. Browse Index Authors Keywords. Follow us. Sphinx , Tyche Fortuna and Ananke Necessitas , Ker , Ate , Momus , Eros Cupid, Amor and Psyche , Hymen , Iris , Hebe Juventas , Ganymedes , The Muses , Pegasus , The Hesperides , Charites or Graces , The Nymphs , The Winds , Pan Faunus , The Satyrs , Priapus , Janus , Flora , Robigus , Pomona , Vertumnus , Pales , Picus , Picumnus and Pilumnus , Silvanus , Terminus , Consus , Libitina , Laverna , Comus , Genii , Manes , Penates , Temples , Statues , Altars , Priests , Sacrifices , Oracles , Soothsayers , Augurs , Festivals , Eleusinian Mysteries , Thesmophoria , Dionysia , Daphnephoria , Saturnalia , Cerealia , Vestalia , Cadmus , Perseus , Ion , The Argonauts , Pelops , Heracles , Bellerophon , Theseus , The Seven against Thebes , The Epigoni , The Siege of Troy , Return of the Greeks from Troy , Before entering upon the many strange beliefs of the ancient Greeks, and the extraordinary number of gods they worshipped, we must first consider what kind of beings these divinities were.

In appearance, the gods were supposed to resemble mortals, whom, however, they far surpassed in beauty, grandeur, and strength; they were also more commanding in stature, height being considered by the Greeks an attribute of beauty in man or woman. They resembled human beings in their feelings and habits, intermarrying and having children, and requiring daily nourishment to recruit their strength, and refreshing sleep to restore their energies. Their blood, a bright ethereal fluid called Ichor, never engendered disease, and, when shed, had the power of producing new life.

The Greeks believed that the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy.

They, however, always punish the evil-doer, and visit with dire calamities any impious mortal who dares to neglect their worship or despise their rites.

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We often hear of them visiting mankind and partaking of their hospitality, and not unfrequently both gods and goddesses [8] become attached to mortals, with whom they unite themselves, the offspring of these unions being called heroes or demi-gods, who were usually renowned for their great strength and courage.

But although there were so many points of resemblance between gods and men, there remained the one great characteristic distinction, viz. Still, they were not invulnerable, and we often hear of them being wounded, and suffering in consequence such exquisite torture that they have earnestly prayed to be deprived of their privilege of immortality.

The gods knew no limitation of time or space, being able to transport themselves to incredible distances with the speed of thought. They possessed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience.

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Their robes were like those worn by mortals, but were perfect in form and much finer in texture. Each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure. Most of these divinities lived on the summit of Mount Olympus, each possessing his or her individual habitation, and all meeting together on festive occasions in the council-chamber of the gods, where their banquets were enlivened by the sweet strains of Apollo's lyre, whilst the beautiful voices of the Muses poured forth their rich melodies to his harmonious accompaniment.

Magnificent temples were erected to their honour, where they were worshipped with the greatest solemnity; rich gifts were presented to them, and animals, and indeed sometimes human beings, were sacrificed on their altars. In the study of Grecian mythology we meet with some [9] curious, and what may at first sight appear unaccountable notions. Thus we hear of terrible giants hurling rocks, upheaving mountains, and raising earthquakes which engulf whole armies; these ideas, however, may be accounted for by the awful convulsions of nature, which were in operation in pre-historic times.

Again, the daily recurring phenomena, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to excite no remark, were, to the early Greeks, matter of grave speculation, and not unfrequently of alarm. For instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath.

If the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. When they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant career.

Thus personifying all the powers of nature, this very imaginative and highly poetical nation beheld a divinity in every tree that grew, in every stream that flowed, in the bright beams of the glorious sun, and the clear, cold rays of the silvery moon; for them the whole universe lived and breathed, peopled by a thousand forms of grace and beauty.

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The most important of these divinities may have been something more than the mere creations of an active and poetical imagination. They were possibly human beings who had so distinguished themselves in life by their preeminence over their fellow-mortals that after death they were deified by the people among whom they lived, and the poets touched with their magic wand the details of lives, which, in more prosaic times, would simply have been recorded as illustrious.

It is highly probable that the reputed actions of these deified beings were commemorated by bards, who, travelling from one state to another, celebrated their praise in song; it therefore becomes exceedingly difficult, nay almost impossible, to separate bare facts from the exaggerations which never fail to accompany oral traditions.

In order to exemplify this, let us suppose that Orpheus, the son of Apollo, so renowned for his extraordinary musical powers, had existed at the present day.

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We should no doubt have ranked him among the greatest of our musicians, and honoured him as such; but the Greeks, with their vivid imagination and poetic license, exaggerated his remarkable gifts, and attributed to his music supernatural influence over animate and inanimate nature. Thus we hear of wild beasts tamed, of mighty rivers arrested in their course, and of mountains being moved by the sweet tones of his voice. The theory here advanced may possibly prove useful in the future, in suggesting to the reader the probable basis of many of the extraordinary accounts we meet with in the study of classical mythology.

And now a few words will be necessary concerning the religious beliefs of the Romans. When the Greeks first settled in Italy they found in the country they colonized a mythology belonging to the Celtic inhabitants, which, according to the Greek custom of paying reverence to all gods, known or unknown, they readily adopted, selecting and appropriating those divinities which had the greatest affinity to their own, and thus they formed a religious belief which naturally bore the impress of its ancient Greek source.

As the primitive Celts, however, were a less civilized people than the Greeks, their mythology was of a more barbarous character, and this circumstance, combined with the fact that the Romans were not gifted with the vivid imagination of their Greek neighbours, leaves its mark on the Roman mythology, which is far less fertile in fanciful conceits, and deficient in all those fairy-like stories and wonderfully poetic ideas which so strongly characterize that of the Greeks. The ancient Greeks had several different theories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless elements called Chaos.

These elements becoming at length consolidated by what means does not appear , resolved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. The smiles of heaven produce the flowers of earth, whereas his long-continued frowns exercise so depressing an influence upon his loving partner, that she no longer decks herself in bright and festive robes, but responds with ready sympathy to his melancholy mood.

Here we meet with another logical though fanciful conclusion, which a very slight knowledge of the workings of nature proves to have been just and true.


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The ocean is formed from the rains which descend from heaven and the streams which flow from earth. But Uranus, the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son Oceanus. Nearest to Uranus, and just beneath him, came Aether Ether , a bright creation representing that highly rarified atmosphere which immortals alone could breathe.

She united herself with the latter, and their offspring were the sea-deities Nereus, Thaumas, Phorcys, Ceto, and Eurybia. These were Erebus Darkness and Nyx Night , who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. Erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever appeared. Nyx, the sister of Erebus, represented Night, and was worshipped by the ancients with the greatest solemnity. Uranus was also supposed to have been united to Nyx, but only in his capacity as god of light, he being considered the source and fountain of all light, and their children were Eos Aurora , the Dawn, and Hemera, the Daylight.

Nyx again, on her side was also doubly united, having been married at some indefinite period to Erebus. The Giants personified brute strength alone, but the Titans united to their great physical power intellectual qualifications variously developed. There were three Giants, Briareus, Cottus, and Gyges, who each possessed a hundred hands and fifty heads, and were known collectively by the name of the Hecatoncheires, which signified hundred-handed. These mighty Giants could shake the universe and produce earthquakes; it is therefore evident that they represented those active subterranean forces to which allusion has been made in the opening chapter.

Now Uranus, the chaste light of heaven, the essence of all that is bright and pleasing, held in abhorrence his [14] crude, rough, and turbulent offspring, the Giants, and moreover feared that their great power might eventually prove hurtful to himself.


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He therefore hurled them into Tartarus, that portion of the lower world which served as the subterranean dungeon of the gods. He wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called Giants.

Assisted by his brother-Titans, Cronus succeeded in dethroning his father, who, enraged at his defeat, cursed his rebellious son, and foretold to him a similar fate. Cronus now became invested with supreme power, and assigned to his brothers offices of distinction, subordinate only to himself.

Subsequently, however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the Giants, completely defeated them, sending such as resisted his all-conquering arm down into the lowest depths of Tartarus. Cronus was the god of time in its sense of eternal duration.

Cronus, having an uneasy conscience, was afraid that his children might one day rise up against his authority, and thus verify the prediction of his father [15] Uranus. In order, therefore, to render the prophecy impossible of fulfilment, Cronus swallowed each child as soon as it was born, [3] greatly to the sorrow and indignation of his wife Rhea.

By their advice she wrapped a stone in baby-clothes, and Cronus, in eager haste, swallowed it, without noticing the deception.


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The child thus saved, eventually, as we shall see, dethroned his father Cronus, became supreme god in his stead, and was universally venerated as the great national god of the Greeks. Anxious to preserve the secret of his existence from Cronus, Rhea sent the infant Zeus secretly to Crete, where he was nourished, protected, and educated. A sacred goat, called Amalthea, supplied the place of his mother, by providing him with milk; nymphs, called Melissae, fed him with honey, and eagles and doves brought him nectar and ambrosia.

Under the watchful care of the Nymphs the infant Zeus throve rapidly, developing great physical powers, combined with [16] extraordinary wisdom and intelligence. Grown to manhood, he determined to compel his father to restore his brothers and sisters to the light of day, and is said to have been assisted in this difficult task by the goddess Metis, who artfully persuaded Cronus to drink a potion, which caused him to give back the children he had swallowed. The stone which had counterfeited Zeus was placed at Delphi, where it was long exhibited as a sacred relic.

Cronus was so enraged at being circumvented that war between the father and son became inevitable. The rival forces ranged themselves on two separate high mountains in Thessaly; Zeus, with his brothers and sisters, took his stand on Mount Olympus, where he was joined by Oceanus, and others of the Titans, who had forsaken Cronus on account of his oppressions. Cronus and his brother-Titans took possession of Mount Othrys, and prepared for battle.

The struggle was long and fierce, and at length Zeus, finding that he was no nearer victory than before, bethought himself of the existence of the imprisoned Giants, and knowing that they would be able to render him most powerful assistance, he hastened to liberate them. He also called to his aid the Cyclops sons of Poseidon and Amphitrite , [5] who had only one eye each in the middle of their foreheads, and were called Brontes Thunder , Steropes Lightning , and Pyracmon Fire-anvil.

They promptly responded to his summons for help, and brought with them tremendous thunderbolts which the Hecatoncheires, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. Aided by these new and powerful allies, Zeus now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities.

The sea rose mountains high, and its angry billows [17] hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped Cronus and his allies. And now the fortunes of war began to turn, and victory smiled on Zeus.

Cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and Cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son Zeus. This war was called the Titanomachia, and is most graphically described by the old classic poets. With the defeat of Cronus and his banishment from his dominions, his career as a ruling Greek divinity entirely ceases.