Herbert Jennings Rose
Amymone (Ἀμυμώνη), in mythology, daughter of *Danaus. While at *Argos (1) she went for water, was rescued from a satyr, and seduced by *Poseidon, who created the spring Amymone in commemoration (Apollod. 2. 14; Hyg. Fab. 169, 169a).
Andania, a town in *Messenia, ruined in the time of *Pausanias (4. 33. 4–6), with which was associated a celebration of *mysteries which the travel writer ranked second in holiness to the Eleusinian. Andania was said to have been the birthplace of the semi-mythical Messenian freedom-fighter *Aristomenes, and the mysteries, though believed to date back to a time before then, were thought in local tradition to have been revived with Messenian independence after the battle of Leuctra in 371
In the modern use, “bisexuality” refers to sexual object choice, whereas “androgyny” refers to sexual identity. In ancient Greece and Rome, however, these terms sometimes refer to human beings born with characteristics of both sexes, and more frequently to an adult male who plays the role of a woman, or to a woman who has the appearance of a man, both physically and morally. In mythology, having both sexes simultaneously or successively characterises, on the one hand, the first human beings, animals, or even plants from which arose male and female, and on the other, mediators between human beings and gods, the living and the dead, men and women, past and future, and human generations. Thus androgyny and bisexuality were used as a tools to cope with one’s biological, social, and even fictitious environment.
Herbert Jennings Rose and Jenny March
Sam Eitrem and Antony Spawforth
Herbert Jennings Rose, B. C. Dietrich, and Alan A. D. Peatfield
Anius, son of Apollo and king of *Delos. He prophesied that the Trojan War would last ten years. His mother Rhoeo (Pomegranate) was descended from *Dionysus through her father Staphylus (‘Grape’). Anius married Dorippa and had three daughters, the Oenotrophoi (‘Rearers of Wine’): Oeno (‘Wine’), Spermo (‘Seed’), and Elaïs (‘Olive-tree’) who supplied Agamemnon's army before Troy. According to the myth (first in Cyclic Epic), he received *Aeneas (Aen. 3. 80; Ov. Met. 13. 633; Lycoph. 570 and schol.). A votive marble relief (2nd/1st cent.
Herbert Jennings Rose
Roger Aubrey Baskerville Mynors
J. T. Vallance
Anthropology and the classics currently enjoy a fairly good relationship, but one which has never been stable. In the 19th cent. the interest of evolutionary anthropology in a ‘savage’ period through which all societies must pass meant that studies of contemporary simple societies began to be used to illuminate the classical past. After the First World War, classicists reacted against what were perceived as the excesses of the work of Jane Harrison and the Cambridge school, in which it was claimed that knowledge of ‘things primitive’ gave a better understanding of the Greeks. Meanwhile, in social anthropology, the rise of the static structural-functional paradigm and an insistence on an identity as ‘the science of fieldwork’ combined to cause a rejection of history. In the last 50 years, the divorce between the subjects has been eroded from both sides, with comparative studies increasingly valued as enabling us to escape from our intellectual heritage and the specific—though, to us, self-evident—ways it has formulated questions and sought answers.
Nicholas J. Richardson
Antigone (1), daughter of *Oedipus and Iocasta, sister of *Eteocles, Polynices and Ismene.
*Sophocles (1)'s Antigone deals with events after the Theban War, in which Eteocles and Polynices killed one another (see