This essay dives into three key stories: the myth of Pygmalion and his statue from Ovid's Latin epic Metamorphoses, the story of Acis, Galatea, and Polyphemus also from Metamorphoses, and Madeline Miller's novella Galatea. The major factor that these stories have in common is the overlying theme of male desire, and the consequences of not being able to attain that desire, typically in the form of control or violence. I analyze the literary choices made by both Ovid and Miller, and how they characterize their male characters in juxtaposition with their female characters. I take these analyses and connect them to the modern phenomenon of the Internet "Incel", which is a colloquial term for "involuntary celibate"— an online community of avid misogynists. My main methodology is utilizing critical sources by feminist classicists such as Donna Zuckerberg in conjunction with research studies done on male-dominated online forums to understand how misogynistic rhetoric is formed out of male desire. My essay focuses on Pygmalion and Polyphemus as prototypical Incels, and how this sort of misogyny and desire for control over women has a long history in popular media, and emphasizes the role that the classics play in modern day sexism.

Evaluating women in Ancient History could be difficult as patriarchal societies limited the representation of women, which resulted in little or biased documentation. Another obstacle was evaluating the accuracy of evaluating the authenticity and accuracy of reported events when there is such limited evidence of certain figures and events in Ancient History . However, regarding the feminist martyr narrative, I was able to evaluate the effects of the representation in martyrdom and how they could be applied to modern feminist narratives. To investigate the significance of the texts of women and martyrdom to values in the Patristic Era of Christianity, I analyzed women in the context of the Roman Empire compared to the Early Christian Church using primary sources. Introducing the consequences of martyrdom, I addressed the etymology of the word “martyr” and the connotations associated with the term. As my primary sources, I used the accounts of Perpetua and Blandina because their narratives were among the most well-known. Studying the divergence of feminine virtues of the Roman Empire and Early Christianity, I explained how the differences influenced the divisions and spread of the Early Christian Church. I also studied the retelling of their stories throughout history, which illustrated society’s expectations of women as opposed to the possible motivations of the martyred women. I discovered that the stories of martyred women were altered throughout history to perpetuate different ideals of femininity but at a closer look, the original narratives depicted a progressive depiction of women. This research exposed how the representation of women could be altered to fit an agenda and revealed the values of the authors of the narratives as well as the surrounding culture. This could be used to evaluate the representation of influential women figures today as well as the consequences of altering feminist narratives.

This paper examines several ancient sources for instances in which figures exhibit disconnection, aversion, or repulsion towards the erotic sphere that is so valued in societies. The paper will mainly focus on two myths: those of Narcissus (as illustrated in Ovid’s Metamorphoses) and Hippolytus (as shown in Euripides’s Hippolytus, Seneca’s Phaedra, Ovid’s Metamorphoses, and Ovid’s Heroides). In this essay, I argue that these figures can be read as asexual and that their untimely ends were brought about by their refusal to conform to the societal expectations placed on men–often characterized by vigorous sexual appetite, which would eventually lead to a man passing down his bloodline and fulfilling his duty to his oikos. Since myth often reflects real life, and works as a tool people can use to think about themselves, it can be argued that the inclusion of asexual-coded figures supports the contention that the asexual identity has always existed, even if the words to describe it are a more recent development.Therefore, the Narcissus and Hippolytus episodes are valuable pieces of evidence for both ancient and modern discourses of sexuality stepping outside the bounds of allonormativity. From a methodical standpoint, I first analyze the ancient texts, including secondary sources on them, then look at studies and papers on modern-day asexuality and examine the myths through this lens.

Gender identity has become a central issue in ongoing political debates regarding cultural shifts in America. For many, nonbinary and other gender-variant identities seem new and confusing, but there is evidence of these identities stretching back to classical antiquity. The god of wine, madness, and theater, Dionysus, emerges as a consistently gender-variant figure in ancient literature and art. For this project, I examine the construction and performance of Dionysus' gender in antiquity by performing a close nonbinary reading of Euripides' tragic play, the Bacchae, in conversation with current scholarship on gender and sexuality in Ancient Greece and Rome. My research seeks to interrogate the appropriateness of applying modern gender-variant labels to antiquity, investigate the ways in which Dionysus both resists and subverts binary gender categorization, and consider what meaning modern nonbinary and gender-variant people can extract from ancient representation. I argue that applying modern gender labels to antiquity aligns with current practices in scholarship regarding binary gender identities. Through a nonbinary lens, I reveal the image of a clearly nonbinary Dionysus who cannot be contained by either ancient or modern gender binaries -- a force of gender chaos. With my critical analysis of the Bacchae, I shed light on new considerations of the motivations behind Dionysus' display of divine wrath and the cultural implications of gender construction and performance in the play. My project finds that nonbinary and gender-variant identities have long existed even in societies that seemingly embrace a gender binary.