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Polyphemus first appeared as a savage man-eating giant in the ninth book of the Odyssey. The satyr play of Euripides is dependent on this episode apart from one detail; Polyphemus is made a pederast in the play. Later Classical writers presented him in their poems as heterosexual and linked his name with the nymph Galatea.
The binary of friend and foe, good and evil, man and eater can be traced to this point in Western literature. [ 6 ] [ 7 ] Herman Melville 's Typee (1846) is a semi-factual account of Melville's voyage to the Pacific Island of Nuku Hiva , where he lived for several weeks among the island's cannibal inhabitants before fleeing.
Nevertheless, while tigers are well-known for occasionally becoming man-eaters, there is no documentation of wild cheetahs ever killing a human, and the number of tigers reported to have become man-eaters in his lifetime is far less than the as many as 1,710 tigers he reportedly killed. [citation needed] He died in 1958. [10]
Its original title was "The Man-Eaters of Zamboula". The story takes place over the course of a night in the desert city of Zamboula, with political intrigue amidst streets filled with roaming cannibals. This story also introduced a fearsome strangler named Baal-Pteor, who is one of the few humans in the Conan stories to be a physical challenge ...
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English: Hans Staden was born in Hesse, Germany, sometime between 1525 and 1528. He made his first voyage to Brazil in 1547-48, serving as a gunner on a Portuguese ship. In 1550 he joined a Spanish expedition to the La Plata River but was shipwrecked and eventually captured by Tupinamba Indians, who were known as cannibals who ate their captiv
Acta Andreae et Matthiae apud Anthropophagos ("The Acts of Andrew and Matthias among the Anthropophagi") which exists in several Latin manuscript traditions, is the dramatic romance featuring the Apostles Andrew and Matthias [1] among the cannibals, a thriller featuring gory details that was written for a Christian audience in the 2nd century CE.
Winged phallus (460-425 B.C.). Following the printing of Catullus' works in 1472, Poems 2 and 3 gained new influence [14] and ignited the dispute on the meaning of the passer, with some scholars suggesting that the word did not mean a sparrow, but was a phallic symbol, particularly if sinu in line 2 of Catullus 2 is translated as "lap" rather than "bosom".