bluuebunny/crossref_metadata_2025_split huggingface dataset:
Clustering of low-mass stars around Herbig Be star IL Cep – evidence of ‘Rocket Effect’ using Gaia EDR3 ?
Authors: Arun R , Mathew Blesson , Maheswar G , Baug Tapas , Kartha Sreeja S , Selvakumar G , Manoj P , Shridharan B , Anusha R , Narang Mayank 
Published: July 2021

ABSTRACT
We study the formation and the kinematic evolution of the early-type Herbig Be star IL Cep and its environment. The young star is a member of the Cep OB3 association, at a distance of 798 ± 9 pc, and has a ‘cavity’ associated with it. We found that the B0V star HD 216658, which is astrometrically associated with IL Cep, is at the centre of the cavity. From the evaluation of various pressure components created by HD 216658, it is established that the star is capable of creating the cavity. We identified 79 co-moving stars of IL Cep at 2-pc radius from the analysis of Gaia EDR3 astrometry. The transverse velocity analysis of the co-moving stars shows that they belong to two different populations associated with IL Cep and HD 216658, respectively. Further analysis confirms that all the stars in the IL Cep population are mostly coeval (∼0.1 Myr). Infrared photometry revealed that there are 26 Class II objects among the co-moving stars. The stars without circumstellar disc (Class III) are 65 per cent of all the co-moving stars. There are nine intense H α emission candidates identified among the co-moving stars using IPHAS H α narrow-band photometry. The dendrogram analysis on the Hydrogen column density map identified 11 molecular clump structures on the expanding cavity around IL Cep, making it an active star-forming region. The formation of the IL Cep stellar group due to the ‘rocket effect’ by HD 216658 is discussed.
Balancing Selection for Pathogen Resistance Reveals an Intercontinental Signature of Red Queen Coevolution
Authors: Bourgeois Yann , Fields Peter D , Bento Gilberto , Ebert Dieter 
Published: July 2021

AbstractThe link between long-term host–parasite coevolution and genetic diversity is key to understanding genetic epidemiology and the evolution of resistance. The model of Red Queen host–parasite coevolution posits that high genetic diversity is maintained when rare host resistance variants have a selective advantage, which is believed to be the mechanistic basis for the extraordinarily high levels of diversity at disease-related genes such as the major histocompatibility complex in jawed vertebrates and R-genes in plants. The parasites that drive long-term coevolution are, however, often elusive. Here we present evidence for long-term balancing selection at the phenotypic (variation in resistance) and genomic (resistance locus) level in a particular host–parasite system: the planktonic crustacean Daphnia magna and the bacterium Pasteuria ramosa. The host shows widespread polymorphisms for pathogen resistance regardless of geographic distance, even though there is a clear genome-wide pattern of isolation by distance at other sites. In the genomic region of a previously identified resistance supergene, we observed consistent molecular signals of balancing selection, including higher genetic diversity, older coalescence times, and lower differentiation between populations, which set this region apart from the rest of the genome. We propose that specific long-term coevolution by negative-frequency-dependent selection drives this elevated diversity at the host's resistance loci on an intercontinental scale and provide an example of a direct link between the host’s resistance to a virulent pathogen and the large-scale diversity of its underlying genes.
Two isoforms of the essential C. elegans Argonaute CSR-1 differentially regulate sperm and oocyte fertility
Authors: Charlesworth Amanda G , Seroussi Uri , Lehrbach Nicolas J , Renaud Mathias S , Sundby Adam E , Molnar Ruxandra I , Lao Robert X , Willis Alexandra R , Woock Jenna R , Aber Matthew J , Diao Annette J , Reinke Aaron W , Ruvkun Gary , Claycomb Julie M 
Published: July 2021

Abstract
The Caenorhabditis elegans genome encodes nineteen functional Argonaute proteins that use 22G-RNAs, 26G-RNAs, miRNAs or piRNAs to regulate target transcripts. Only one Argonaute is essential under normal laboratory conditions: CSR-1. While CSR-1 has been studied widely, nearly all studies have overlooked the fact that the csr-1 locus encodes two isoforms. These isoforms differ by an additional 163 amino acids present in the N-terminus of CSR-1a. Using CRISPR-Cas9 genome editing to introduce GFP::3xFLAG into the long (CSR-1a) and short (CSR-1b) isoforms, we found that CSR-1a is expressed during spermatogenesis and in several somatic tissues, including the intestine. CSR-1b is expressed constitutively in the germline. small RNA sequencing of CSR-1 complexes shows that they interact with partly overlapping sets of 22G-RNAs. Phenotypic analyses reveal that the essential functions of csr-1 described in the literature coincide with CSR-1b, while CSR-1a plays tissue specific functions. During spermatogenesis, CSR-1a integrates into an sRNA regulatory network including ALG-3, ALG-4 and WAGO-10 that is necessary for fertility at 25°C. In the intestine, CSR-1a silences immunity and pathogen-responsive genes, and its loss results in improved survival from the pathogen Pseudomonas aeruginosa. Our findings functionally distinguish the CSR-1 isoforms and highlight the importance of studying each AGO isoform independently.
The Battle for the Soul of Islam
Authors: Dorsey James M. 
Published: July 2021

Abstract
The battle for the soul of Islam is about much more than countering political violence and suppressing political Islam. It is a long-drawn-out, decades-long battle for religious soft power in which multiple Middle Eastern and Asian states compete for recognition as leader of the Muslim world and to be drivers of a largely undefined “moderate,” tolerant, and pluralistic interpretation of an Islam that at a minimum engages in interfaith dialogue. The rivals employ religion to garner favor, empathy, and goodwill in the corridors of power in the United States and Europe, as well as among influential Jewish and Christian communities. At the same time, the battle for the soul of Islam is also a struggle to redefine what Islam represents in a 21st-century world.
Brigands and Cruel Kings
Authors: Felton Debbie 
Published: July 2021

AbstractMost of Heracles’ parerga involve not mythological monsters but murderous humans or demigods famous for torturing and murdering travelers unfortunate enough to pass through their territories. Many of these antagonists, such as Cacus, Antaeus, and Cycnus, displayed their victims’ skulls as trophies. Such stories may echo headhunting rituals evidenced by archaeological finds from the Mesolithic through the early Iron Age. Heracles’ victories over these bloodthirsty characters, like his victories over monstrous beasts, may thus not only represent the abstract triumph of “civilized” values but also possibly reflect specific practices of early Mediterranean societies—including skull-taking in battle and human sacrifice related to crop fertility—replaced by more “humane” customs as Hellenic culture developed. These stories, with their extreme concerns about territory and boundaries, may also reflect the xenophobia evident between Greeks and foreigners as Greece expanded her colonial presence in the Mediterranean and beyond.
Laomedon, Hesione, and the Sea-Monster
Authors: Wickkiser Bronwen 
Published: July 2021

Abstract
A generation before the famous Trojan War, a sea-monster threatened Troy. King Laomedon, father of Priam, exposed his daughter Hesione to the creature in order to avert destruction. Heracles, who happened to be sailing by, made a deal with the king: he’d save the daughter in return for the king’s immortal horses. Heracles valiantly fought the monster and saved Hesione, but Laomedon reneged on the agreement, so Heracles stormed and conquered Troy. This chapter examines the long tradition of the story and several key changes to it across time and media, including the literature of Homer, Ovid, medieval epic, and Shakespeare, vase and wall paintings, sculpture, and opera.
The Gigantomachy
Authors: Salowey Christina A. 
Published: July 2021

Abstract
Heracles was enlisted as the token mortal, necessary for victory, in the Olympian gods’ battle against the Giants. This chapter concentrates on the surviving ancient portrayals of Heracles’ participation in the battle, in which he fights paired with Zeus, his father, or Athena, his mentor, and employing his iconic bow, although some compositions require that he wield his characteristic club as well. It is asked what actions he performed and why he deserved immortality for the task. The manner in which hero’s actions were valorized in particular pieces of literature or art is also explored. The myth seems to be used as political allegory, the gigantic enemies referencing Persians, Galatians, or political adversaries to fit the times.
Oechalia, Delphi, and Omphale
Authors: Heineman Kristin 
Published: July 2021

Abstract
This chapter examines some of Heracles’ praxeis that are all connected to the Panhellenic shrine of Delphi—the sack of Oechalia, the struggle for the Delphic tripod and his enslavement to Omphale. At Oechalia, Heracles sacks the city, kills Eurytus and his son, Iphitus, and takes his daughter Iole. While at Delphi, attempting to be purified, Heracles is denied an oracle by the Pythia and so attempts to steal the Delphic tripod. Heracles and Apollo fight over control of the tripod until Zeus intervenes. Finally, Heracles’ enslavement to Omphale is also an act of expiation that the hero must perform, in accordance with an oracle from Delphi.
The Madness and the Labors
Authors: Hsu Katherine Lu 
Published: July 2021

Abstract
This chapter explores the varying mythological traditions that recount Heracles’ madness and murder of his children and their significance in framing the Labors for Eurystheus. After a brief survey of the mythographers, three close readings are undertaken. (1) The account in Apollodorus’ Bibliotheca reveals the complex dynamics of this episode: while the madness and killing of his children require that he serve Eurystheus as atonement, his trials and victories nevertheless justify his apotheosis. (2) The Iliad’s account of Heracles’ Labors emphasizes the role of Atē and fate and excludes the madness entirely. (3) Diodorus Siculus’ version demonstrates an attempt to bring the preceding two variants together. The remainder of the chapter is devoted to an analysis of Euripides’ Heracles and Seneca’s Hercules Furens, tragedies which depict the madness occurring after the Labors, and the implications of this reversal of the order of events.
The Philosophical Tradition
Authors: Bosman Philip 
Published: July 2021

Abstract
This chapter traces the development of the image and use of the mythological figure of Heracles in philosophical contexts. Heracles’ mythology is notoriously amoral, but the figure gets drawn into moral roles over time, in tandem with the development of virtue from a heroic to a civic value. Pindar employs him as an example of attaining immortality through virtuous actions and Prodicus’ tale implies that his deeds were the result of autonomous moral choice. Antisthenes and Cynic tradition elevate him to the paradigm for the Cynic way in opting for action (above theory), itinerancy, training of body and soul, and toil. Others also claimed Heracles to have philosophized through his deeds, but prefer an allegorical interpretation of the mythology, a tradition of interpretation that ran from Herodorus through the Stoics Cleanthes, Cornutus and Seneca, and into early Christian apologetics.
Heracles as a Quest Hero
Authors: Anderson Graham 
Published: July 2021

Abstract
It is worth asking in the first instance what we mean by tasks and quests. When that is done, Heracles can be regarded as an untypical and unusual quest-hero, on a grander scale than any other Greek example; but this is unlikely to do justice to his true function. He is just too complex, and too many details of his legend are still unexplained. Useful comparisons can be drawn with aspects of the Argonautic legend; the Allegory of Prodicus and other philosophical developments point to a different stratum again. Comparisons with the Sumerian Ninurta-legend are a frustrating reminder that we are very far from establishing the early history of this multifaceted hero.
Heracles between Hera and Athena
Authors: Deacy Susan 
Published: July 2021

Abstract
Heracles, the self-sufficient “loner” of ancient Greek myth is shaped through interactions with others, notably Athena and Hera. As this chapter demonstrates, the input of these two deities runs deeper than the standard binary of helper (Athena)/persecutor (Hera) allows. Heracles is marked out as a mythological being through where he stands in relation to Athena and Hera who—separately and in collaboration—mark out his life as hero and his transformation to godhead and to a life as a specific kind of god. His nature, both his heroic nature and his divine nature, is shaped by Athena, but it is in connection with Hera that he is born, killed, immortalized, and, indeed, named.
Labor I
Authors: March Jenny 
Published: July 2021

Abstract
The first of the Twelve Labors that Heracles performed for Eurystheus was to slay the Nemean Lion, an enormous beast who was living in the foothills of Nemea in the northwestern corner of the Argolid, terrorizing the neighborhood and preying on men and animals alike. The Lion’s skin was invulnerable to weapons, so the only way that Heracles could achieve his task was to choke the beast to death with his bare hands. The eleven Labors that followed would have Heracles demonstrating many heroic qualities—prodigious courage, prowess, endurance, even cunning; but none required from him quite such sheer brute strength. So great was his achievement that Zeus set the Lion in the stars as the constellation Leo, to be an everlasting memorial of his favorite son’s first great task. Heracles ever afterward wore the lion-skin as a trophy, with its forepaws knotted around his neck and its scalp serving as a helmet, the invulnerable hide itself protecting him from all weapons. This was not only the most popular of Heracles’ exploits to be depicted in ancient art, with many hundreds of representations surviving in vase-paintings alone, but also the commonest of all mythological scenes in antiquity.
Heracles and the Mastery of Geographical Space
Authors: Molina Marín Antonio Ignacio 
Published: July 2021

Abstract
The myth of Heracles was modified through the ages and rewritten in accordance with the needs of each period. Given that Heracles was a liminal hero, every time the limits of the world were extended, the spaces Heracles was believed to have reached changed too. Heracles is not satisfied with merely knowing and observing the inhabited world, with controlling it through knowledge; rather, he is a transformer and an alterer of spaces. More than an explorer of the world’s geography, he is a creator of it, and a force of nature in this regard. He is a symbol of Hellenism but also a unifier of Greeks with other peoples, and indeed a unifier of the Mediterranean world in particular.
Heracles, Macedon, and Alexander the Great
Authors: Djurslev Christian Thrue 
Published: July 2021

Abstract
This chapter challenges the commonly held view that Alexander the Great’s emulation of Heracles was real, a notion based on a plethora of ancient material purporting to document a special relationship between the Macedonian king and the Greek hero. However, on closer inspection, it becomes clear that the major historiographical texts—by Diodorus, Curtius, Plutarch, and Arrian—develop the Heracles theme inconsistently and to very different degrees. Indeed, the review of relevant episodes and features demonstrates that the theme has an overwhelmingly literary nature, and that it extends beyond the historiographical tradition. The literary texts cannot be used as evidence for reconstructing an emulation of Heracles by the historical Alexander. This conclusion has consequences for how we understand Heracles’ broader role in the self-fashioning of the Argead dynasty to which Alexander belonged.
The Greek Cult of Heracles
Authors: Larson Jennifer 
Published: July 2021

Abstract
Although he is clearly a mortal in the Iliad, both the myth of Heracles’ apotheosis and his earliest divine cults emerged in the seventh century. Geographically, functionally, and in terms of ritual variation, the scope of Heracles’ worship was vast, exceeded only by major Greek deities like Apollo and Artemis. A popular ritual was xenismos, in which hospitality was provided for the god through the spreading of a couch and the offering of food. The cults of Heracles on Thasos and at Sicyon were unusual in that the ritual procedures resembled those for a hero more than a god. War and athletics were key functional domains for Heracles, who was often hailed as Callinicus, “Splendidly Victorious.” His sanctuaries served as convenient mustering or camping places for armies. Like his efficacy in securing military victory, Heracles’ ability to avert all dangers and misfortunes was a staple of popular belief. Heracles was a favorite in both Thebes and Athens, but in one polis he was a native and in the other he was a guest-friend.
The Roman Cult of Hercules
Authors: Siwicki Christopher 
Published: July 2021

Abstract
This chapter explores the cult of Hercules through an examination of the construction of temples to the god in the city of Rome, from the sixth the century BC to the third century AD. Beginning with the earliest evidence for cult sites to Hercules, the chapter discusses the Great Altar in the Forum Boarium, before going on to consider the importance of the deity to Rome’s triumphators in the second and first centuries BC. The popularity of Hercules among leading Republican politicians is reflected in the erection of a number of significant and architecturally innovative shrines, notably that of Marcus Fulvius Nobilior in the Circus Flamininus, the round temple in the Forum Boarium, and the enormous sanctuary to Hercules Victor at neighboring Tibur. The discussion brings out both Hercules’ relevance as a militaristic figure and the enduring association between his cult in Rome and his cult in the Greek world. There was an apparent dearth of new temples to Hercules built in Rome during the imperial period and the chapter concludes by considering the last of these, the dual temple of Bacchus and Hercules.
The Reception of Heracles
Authors: Stafford Emma 
Published: July 2021

Abstract
This chapter briefly outlines the reception of Heracles in Western culture from the end of antiquity until the present day, giving examples of the hero’s many appearances in a wide variety of literary genres, all kinds of visual media, and the performing arts, from the theater to the silver screen. It traces the ways in which particular elements of Heracles’ story and aspects of his character—from the monster-slayer to the comic hero to the incarnation of virtue—have been foregrounded at different periods and in different contexts for ethical, educational, or political ends, or simply for the entertainment of a wide range of audiences, both elite and popular, young and old.
Labor II
Authors: Salowey Christina A. 
Published: July 2021

Abstract
Heracles’ second Labor consisted of conquering a serpentine monster living in the marshlands near Lerna in the Argolid. The usually nine-headed Lernean Hydra had multiple appendages ending in snake heads, which, when cut or destroyed, regenerated themselves and multiplied. Heracles was assisted by Iolaus on this venture because Hera also sent a crab to attack and distract the hero from the task. This chapter explores the notable textual and visual representations of the myth, together with the topography and hydrology of Lerna, and suggests that the Hydra is emblematic of wilder environmental dangers against which Heracles is very often a champion.
Labor VIII
Authors: Ogden Daniel 
Published: July 2021

Abstract
The tradition of Heracles’ Labor of the fire-breathing Mares of Diomede is reviewed, with attention to literary and iconographic sources, and the richest of the former supplied in quotation. The Labor’s complex literary tradition may be analyzed into three major variants: (1) Heracles (acting alone) throws one of Diomede’s grooms to the horses to distract them so that he can bridle them; Diomede rushes to retaliate (and is presumably killed). (2) Heracles and his men overpower Diomede’s grooms to make off with the horses; when Diomede and his Bistones pursue them, Heracles leaves the horses in the care of his beloved, Abderus, so as to join battle; he kills Diomede and repels the rest, but in the meantime Abderus loses control of horses and they drag him to death; Heracles founds Abdera beside his tomb. (3) More simply, Heracles (acting alone) throws Diomede himself to the horses to distract them while he bridles them. The horse-taming episode in Heracles’ cycle and in other quest-myths (those of Perseus and Bellerophon, and even the mythologized childhood of Alexander the Great) may refract a rite of passage. This Labor serves as the insertion point in his cycle for Heracles’ rescue of Alcestis from Death.
Labor IX
Authors: Mayor Adrienne 
Published: July 2021

Abstract
Heracles’ ninth Labor, set by King Eurystheus and Princess Admete of Tiryns, was to obtain the war belt of Hippolyte, queen of the Amazons dwelling in Pontus on the Black Sea. Artistic and literary evidence suggests that his mission began peacefully but turned violent thanks to Heracles’ nemesis, the goddess Hera. The encounter between Heracles and his companions against the Amazons was one of the most popular subjects in ancient Greek vase painting and sculpture, second only to the Nemean Lion, with the earliest depiction on a terracotta shield of about 700 BC, found at Tiryns. The artistic and literary depictions reveal that Hippolyte and the Amazons were considered the equals of Greek males in courage and combat skills, although they were ultimately defeated and the Amazon queen’s precious war belt was won by Heracles.
Labor X
Authors: Finglass P. J. 
Published: July 2021

Abstract
This chapter examines the sources for Heracles’ tenth Labor, the killing of the three-headed Geryon and the stealing of his cattle. Beginning with Hesiod, it analyzes Stesichorus’ take on the myth with its surprisingly sympathetic portrayal of Geryon, whose home Stesichorus placed in southern Spain; the striking depictions of the clash in archaic Greek art; the accounts offered by the mythographers; and the assertions of settlements such as Saguntum, Alesia, Pompeii, and Rome itself that Heracles visited them on his way back to Greece. The myth proves to be endlessly flexible, appearing in a wide variety of contexts and genres.