Talk:Jason

message: I can't remember it all, but I remember Jason as kind of a sneak.  He somehow used deception to win his wife (or used her in order to illicitly gain the golden fleece).  Later on, when he did something or other else, his wife, Medea was so mad at him that she killed their children and served them up to him for a meal.
Can anyone fill in the details?—Preceding unsigned comment added by 63.254.238.148 (talk) 15:43, 25 February 2002 (UTC)
replies: text: It appears that has now been done. Ellsworth 19:18, 4 Apr 2005 (UTC)
thread_title: Untitled

message: Tucci528, I find that some of these articles link to Greek mythology as a phrase, and some to Greek mythology as separate words. Which is better? zadcat 16:21 Sep 5, 2002 (PDT)
:In the context of Jason, I'd say Greek mythology was a better link. What knowledge about Jason would a reader gain from following links to "Greek" or "mythology"? Mswake 16:48 Sep 5, 2002 (PDT)
:If I linked any to ancient Greece, it must have been an accident.  I'd say Greek mythology always, unless there's some specific reason for a specific article to do otherwise. -- tucci528—Preceding unsigned comment added by Tucci528 (talk • contribs) 23:46, 14 September 2002 (UTC)
replies: text: The story from the Euripides' Medea cannot follow the story from he Argonautica by Apollonius of Rhodes. I could list a lot of details that differ in those two stories. I'll give you an example: In Apollonius' view then, Theseus belonged to "days past", which means that he could not have been the victim of a plot conceived by Medea, nor could Medea marry Aegeus. Apollonius Rhodius thought that the first to be abducted was Ariadne since he represented Jason telling Medea: "In days past the maiden Ariadne, daughter of Minos, with kindly intent rescued Theseus from grim contests—the maiden whom Pasiphae, daughter of Helius, bare." (Argonautica 3.997). Apollonius' Jason obviously knows Theseus very well—and so does the girl he is seducing. Apollonius' view Theseus did not follow the Argonauts because he was retained in the Underworld: "But Theseus ... an unseen bond kept beneath the land of Taenarus, for he had followed that path with Pirithous; assuredly both would have lightened for all the fulfilment of their toil." (Argonautica 1.101).  — Preceding unsigned comment added by 178.223.56.31 (talk) 20:35, 15 December 2019 (UTC)
thread_title: Jason and Medea

message: Is Jason completely fictional, or based on a historical person?  Or is the answer unknown?  The article doesn't appear to address that issue, merely saying he's "from Greek mythology".  dbenbenn | talk 17:16, 1 Feb 2005 (UTC)
replies: text: I believe that he is regarded by scholars as a fictitious personage: the Argonautica is symbolic of the outreach of Greek civilization to other cultures of the Mediterranean region, and also (in the story of the Clashing Rocks) of the opening of the trade route to the Black Sea and the settlements along its coasts. Ellsworth 14:05, 7 Apr 2005 (UTC)
thread_title:  Completely fictional or not? 

message: Dropped from article:
:In the mid-20th century, Tim Severin led an expedition to retrace the search for the Golden Fleece. A boat was built at Piraeus duplicating, as nearly as could be managed, Jason's vessel. The crew followed the 'sailing directions' in the myth as nearly as they could manage, and they found the Golden Fleece! The story is in Severin's book about the Argosy. These findings have led some to believe that there is some factual basis for this mythological story.
This looks like BJAODN fodder - but if not, please provide source. Ellsworth 16:45, 31 Mar 2005 (UTC)
replies: text: The Jason Voyage by Tim Severin, Simon & Schuster, 1986 ISBN 0671498134 Dabbler 17:39, 20 Jun 2005 (UTC)
thread_title:  Reconstructed voyage 

message: Can anybody name the dragon Jason killed? Or did it even have a name?  Trekphiler 07:49, 30 December 2005 (UTC)
replies: text: I have seen both Drakon Kholkikos and Colchian Dragon, which is basically just the dragon of Colchis. Though the fantastic vase painting mentioned above of Jason being spewed out by the dragon can be viewed on the Wikipedia page of the gorgons. The onlooking woman is Athena (She wears the Aegis), and the fleece can be seen in the tree behind.--FruitMonkey 13:05, 30 July 2007 (UTC)
thread_title:  Here be dragon 

message: :I had always heard that, due to grief both from losing his new wife and guilt towards Medea, Jason killed himself. Are there just two differant versions to this, or is there another reason? User: Agape—Preceding undated comment added at 23:42, 21 June 2006 (UTC)
thread_title: Rotten Boat?

message: To me, it seems more likely that one will search for the name Jason or Jason Voorhees than the mythological figure. Therefore, I think this article should be moved to Jason (mythology), and Jason (disambiguation) moved here. --Gray PorpoisePhocoenidae, not Delphinidae 22:44, 19 October 2006 (UTC)
thread_title:  Move? 

message: The parentage of Thessalus is uncertain - i.e. who was his mother, since Medea killed her children? - Although there were mentions of twin boys he'd had on Lemnos.
Moved this from the main article, as it is subject of discussion, and shouldn't be part of history, since it is definitely a subject of debate. Moving it here to discuss. Turlo Lomon 00:10, 5 December 2006 (UTC)
replies: text: Jason 2601:1C2:4900:5E80:9148:CAC:17BF:F27E (talk) 23:30, 26 April 2024 (UTC)
thread_title:  Thessalus 

message: i don't fucking care what anybody thinks, there are alot of peopel who probly ownt even iknow who the fuck this person is, so guess what, switch it to disamb, i would edit it but i can'tr.--68.106.210.205 20:24, 19 August 2007 (UTC)
thread_title:  disamb 

message: User:Athang1504 has added a section on "The Orphic version" of the return journey. Discussing the Orphic Argonautica is sensible, but I'm concerned that this section may be giving undue weight to an unusual interpretation of the Argonautic geography. Some of the statements it makes are definitely fringe views (e.g., that the poem is pre-Homeric; Fritz Graf in the OCD dates it to "late antiquity"). The section seems to be based entirely on Athanasios Angelopoulos's Archaioi Laoi (there's apparently no English translation, although the References section gives its title in English). I can't find any evidence that this book has been reviewed or discussed by scholars of Greek mythology. The book is held by only three libraries listed on WorldCat, and Googling the publisher "Nea Thesis" suggests that it specialises in far right political works. Does this relocation of Colchis have some bearing on modern ethnic politics? EALacey (talk) 12:57, 20 November 2007 (UTC)
thread_title:  Orphic Argonautica 

message: Wikipedia is a tertiary source.  This means that Wikipedia is a catalogue of secondary sources and is not a venue for original search.  This means that - in principle - everything included in Wikipedia should be tied to a secondary source and sourced.   Everything without a source is subject to deletion without cause.  No factoid is innocent until proven guilty.  If it doesn't have a source it should be gone.  This allows us the luxury of having less stuff with more confidence it is right rather than more stuff where we have no idea what is right or what is wrong.  Some things may be allowed to remain unsourced as a courtesy.  On top of this, the requirement of the existence of a secondary source ensures significance.  If no writer of any secondary source out there has bothered to mention a factoid, it is probably insignificant and not worthy of inclusion.  The more insignificant nonsense that gets included, the harder a reader has to work to get significant information out of an article.
In fact, you will notice that truth is not a sufficient condition for inclusion.  It is truth as evidence by a secondary source.  Typically truth not evidenced by a secondary source is original research, and thus does not merit inclusion.  It may be true that in some book the character Joe Bob was nicknamed "Grendel", and you know this is true because you read the book, but this is original research since you are not using a secondary source.Ekwos (talk) 03:39, 22 May 2009 (UTC)
thread_title:  Insignificant Trivia 

message: In this article, Phineus is said to have incurred Helios's wrath by preferring to live a longer life without his sun, causing Helios to send the harpies upon him. However, I have heard the reason for the harpies differently told, and wonder if you could include it as an alternative reason. All of the Wikipedia articles I have checked containing the story about Phineus and the harpies use this reason, and I will present it to you as it is told in Edith Hamilton's Mythology by transcribing an excerpt from it directly:
"Where the Argonauts beached their boat for the night lived a lonely and wretched old man, to whom Apollo, the truth-teller, had given the gift of prophecy. He foretold unerringly what would happen, and this had displeased Zeus, who always liked to wrap in mystery what he would do—and very sensibly, in the opinion of all who knew Hera. So he inflicted a terrible punishment upon the old man. Whenever he was about to dine, the Harpies who were called "the hounds of Zeus" swooped down and defiled the food, leaving it so foul that no one could bear to be near it, much less eat it."
Later it is said that the harpies would actually eat all of his food and leave an "intolerable odor behind them", but you can figure all of that out and do with it what you like. What I am mostly concerned about is that Zeus's curse should be offered as an alternative explanation for the harpies along with Helios's rage. 219.76.99.194 (talk) 08:26, 20 June 2009 (UTC)
replies: text: The part on the article has been changed to more closely match the Harpies article. Of course Edith Hamilton's version is based upon late versions of the tale and aimed at children. DreamGuy (talk) 18:27, 1 November 2010 (UTC)
thread_title:  Phineus and the Harpies 

message: I found on the Internet a transcription of Apollonius' Argonautica (I hope it is trustable; the link is http://classics.mit.edu/Apollonius/argon.html . Unfortunately, it seems to me that Books I, III, and IV are cut off, but the download has the full text). While indeed the Fleece's guardian is sleepless, it is a serpent, which, while very similar to a dragon, is a point I would like to stress. More importantly, Medea does not only use a potion/brew to lull the serpent into sleep, but also sweet, magical singing. Here is the excerpt from the Argonautica concerning this:
"And as he writhed, the maiden came before his eyes, with sweet voice calling to her aid sleep, highest of gods, to charm the monster; and she cried to the queen of the underworld, the night-wanderer, to be propitious to her enterprise. And Aeson's son followed in fear, but the serpent, already charmed by her song, was relaxing the long ridge of his giant spine, and lengthening out his myriad coils, like a dark wave, dumb and noiseless, rolling over a sluggish sea; but still he raised aloft his grisly head, eager to enclose them both in his murderous jaws. But she with a newly cut spray of juniper, dipping and drawing untempered charms from her mystic brew, sprinkled his eyes, while she chanted her song; and all around the potent scent of the charm cast sleep; and on the very spot he let his jaw sink down; and far behind through the wood with its many trees were those countless coils stretched out."
It's not much to get worked up over, but the detail is missing from the article. 219.76.99.194 (talk) 09:02, 20 June 2009 (UTC)
replies: text: Greek dragons were monstrous serpents, not four legged winged beasties associated with the word these days. DreamGuy (talk) 18:28, 1 November 2010 (UTC)
thread_title:  Getting past the Guardian of the Fleece 

message: They Might Be Giants reference Jason in their song Birdhouse in your Soul:
http://www.lyricsdepot.com/they-might-be-giants/birdhouse-in-your-soul.html
They are possibly referencing Talos  —Preceding unsigned comment added by Davisjer (talk • contribs) 22:59, 9 July 2009 (UTC)
replies: text: So? And, no, they don't reference Talos. References sections are for scholarly sources, not trivial mentions in other media. DreamGuy (talk) 18:23, 1 November 2010 (UTC)
thread_title: Addition to the references section

message: When Aeëtes is mentioned in the article, it is mentioned without the umlaut over the second 'e'. Should this be changed? Aacehm (talk) 20:59, 15 December 2010 (UTC)
thread_title:  Aeetes (Aeëtes?) 

message: I think that it would be a good idea to add something about Phrixus since he was the one responsible for giving the fleece to Aeëtes. Aacehm (talk) 00:52, 16 December 2010 (UTC)
replies: text: This has been done by me, feel free to add suggestions Aacehm (talk) 17:35, 16 December 2010 (UTC)
thread_title:  Phrixus? 

message: What time period did he live in?  Was it supposed to be a long time before the Trojan War (1194-1184 BC)?  I know it was before that because they mention him in The Odyssey.  But was it a long time before that or was it just like in the past century or two? 75.27.38.167 (talk) 16:14, 16 February 2011 (UTC)
replies: text: One source I found estimates he lived around 5000 BC, and has an interesting analysis of his voyages.  It is a very interesting read. Iam not sure how much, if any, should be incorporated into this article, though. Turlo Lomon (talk) 20:02, 17 February 2011 (UTC)

text: The only meaningful answer is in regard to the chronology internal to the myths. Since Medea later marries Aegeus, king of Athens and father of Theseus, this places the Argo voyage in the generation before the Trojan War. (5000 BC is the Neolithic period; locating the myth in historical time is not really very productive anyway.)Malopex (talk) 14:08, 5 April 2011 (UTC)
thread_title:  Time Period 

message: After reading the article, I would like to make a few comments and ask a few questions.
1. "in other versions, Calais and Zetes chase the Harpies away". Who wrote these versions?
2. Why is Apsyrtus killed? No reason is given.
3. "In another version, Medea lured Apsyrtus into a trap." A source is needed for this.
4. "He was asleep under the stern of the rotting Argo when it fell on him, killing him instantly." I don't understand this sentence.
ICE77 (talk) 04:02, 22 August 2011 (UTC)
thread_title:  Comments and questions 

message: Masc. proper name, from Gk. Eason, from Heb. Yehoshua, a common name among Hellenistic Jews (see Joshua). In Greek mythology, son of Aeson, leader of the Argonauts, from L. Jason, from Gk. Iason, perhaps related to iasthai "to heal." The names were somewhat merged in Christian Greek (Koine Greek.) (OED). --Pawyilee (talk) 13:13, 26 May 2012 (UTC)
thread_title:  Significant triva 

message: Gegeines should be Gegeneis, Greek γηγενεῖς 'earth-born'
David van E (talk) 14:11, 10 November 2014 (UTC)
thread_title:  Semi-protected edit request on 10 November 2014 

message: :In the modern world, Jason has emerged as a character in various adaptations of his myths, such as the 1963 film Jason and the Argonauts and the 2000 TV miniseries of the same name. Jason is also the main character in the British TV series Atlantis.
This f***ing series are mentioned twice, at the beginning and at the end of the article, there are a special article for pop culture references to Jason, there is a special chapter in this article for the cultural references and, finally, those who read this article are interested to read about Jason, not about some TV series so it's simply rude to put such a line at the very beginning.217.118.64.60 (talk) 03:45, 28 December 2014 (UTC)
replies: text: It might not be appropriate, I don't have a dog in that fight, but how is it rude? Someone's taking things WAYYYYYYYYYYYYYYYYYY too seriously.68.51.193.141 (talk)   — Preceding undated comment added 20:24, 16 July 2015 (UTC)
thread_title:  since this page is protected, delete please this line from the beginning of the article 

message: Category:Dragonslayers
76.88.98.65 (talk) 02:07, 10 August 2015 (UTC)
replies: text: putting a dragon to sleep with a potion is not slaying it - Arjayay (talk) 08:03, 10 August 2015 (UTC)
thread_title:  Semi-protected edit request on 10 August 2015 

message: Right under Cyzicus it mentions the Doliones, but it's a red-link. The link could/should link to the Dolionians page, but I can't fix it. Can someone do that? 2600:8804:200:F73:A819:9B50:87AD:478 (talk) 19:21, 9 May 2017 (UTC)
thread_title:  Edit request - May 9 2017 

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thread_title:  External links modified 

message: There is also a version: Jason and Medea reconciled, returned back to Colchis, and as having there restored Aeëtes to his kingdom, and lived happily ever after.
Source: Tacit. Ann. vi. 34; Justin, xlii. 2, Strab. xi. pp. 526, 531  — Preceding unsigned comment added by 178.223.52.246 (talk) 17:45, 21 April 2018 (UTC)
thread_title:  Jason and Medea reconciled 

message: 72.173.89.225 (talk) 18:44, 26 August 2018 (UTC)
replies: text: Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. NiciVampireHeart 20:17, 26 August 2018 (UTC)
thread_title:  Semi-protected edit request on 26 August 2018 

message: It says here: "As a result of breaking his vow to love Medea forever, Jason lost his favor with Hera and died lonely and unhappy. He was asleep under the stern of the rotting Argo when it fell on him, killing him instantly." I'm sorry, an ancient (776 BC – 480 BC), antique (480 BC – 476 AD) or medieval (476 AD – 1453 AD) source does not exist for this. Someone invented this in modern times. It's silly to invent the story that did not exist in the antique era. If I'm wrong, correct me and give an antique source. Euripides never made a sequel to the story of Medea. So it is not known how Jason's life ended. There are only two finishes: Jason committed suicide (Diod. Sic. iv. 55 and other sources) or reconciled with the Medea (Justin, xlii. 2 and other sources).  — Preceding unsigned comment added by Milangru (talk • contribs) 06:02, 17 July 2019 (UTC)
replies: text: The source is in the article, currently it's listed as citation number 21, linked directly after the sentence you quote. It comes from a translation of The Medea by Gilbert Murray, dated 1912. If you click the citation and follow the link you can read the source directly on the Internet Archive which has a scan of the book, pp. 77–78, 96. I just checked and  another translation from 1891, by Edward P. Coleridge,http://classics.mit.edu/Euripides/medea.pl.txt also features Medea describing how Jason will meet his end - being crushed by the Argo. Of course, that doesn't mean they are correct, or that I disagree with your issue. In the absence of an older source or better citation that may, or may not, disprove Jason's end then the current citation will stand by default. Please feel free to quote older sources here and I'll be happy to help you edit the page.  —Flicky1984 (talk) 23:19, 19 July 2019 (UTC)
thread_title:  Jason's ending 

message: Pausanias, Description of Greece (Book II, Chapter III, 8):
Eumelus of Corinth (between 760 BC and 740 BC) said that Helius gave the Asopian land to Aloeus and Ephyraea to Aeëtes. When Aeëtes was departing for Colchis he entrusted his land to Bunus, the son of Hermes and Alcidamea, and when Bunus died Epopeus the son of Aloeus extended his kingdom to include the Ephyraeans. Afterwards, when Corinthus, the son of Marathon, died childless, the Corinthians sent for Medea from Iolcus and bestowed upon her the kingdom. Through her Jason was king in Corinth, and Medea, as her children were born, carried each to the sanctuary of Hera and concealed them, doing so in the belief that so they would be immortal. At last she learned that her hopes were vain, and at the same time she was detected by Jason. When she begged for pardon he refused it, and sailed away to Iolchus. For these reasons Medea too departed, and handed over the kingdom to Sisyphus.
The oldest source and very important for understanding the second version of the myth. Jason and Medea were reconciled after their divorce. Together with Medus, they returned to Colchis and conquered a number of countries, temples were erected for him.(Source: Strabo Geography 11.13; Pompeius Trogus and Epitome of Justin, Epit. 42.2.12; Tacitus Annals VI 34; Pliny the Elder Book VI. 1.12 History of Nature; Periplus of Pseudo-Scylax. Peripl 88; Gaius Julius Solinus 15.5) For Hyginus' version: Medea and Medus return to Colchis without Jason (Source: Hyginus fab. 27). Jason burned to death with Creusa and Creon son of Menoecus. When Medea saw the palace burning, she killed her children from Jason. It is quite clear that there are two different variants of myth. They do not need to combine them and make an illogical story.—Preceding unsigned comment added by Milangru (talk • contribs) 23:59, 27 July 2019 (UTC)
thread_title:  Eumelus, Corinthiaca 

message: After fleeing Corinth, Medea became the wife of Aegeus, who later drove her away after her unsuccessful attempt to poison his son Theseus. Ariadne in Greek mythology, was a Cretan princess and daughter of Pasiphae and the Cretan king Minos. After Ariadne, daughter of Minos of Crete, was abandoned by Theseus, she wed Dionysus - god of wine, son of Zeus and Semele. Ariadne bore Dionysus three sons - Thoas, Oenopion and Staphylus. Thoas the fleet-footed was bequeathed Lemnos. When the Lemnian men took Thracian women as concubines, the Lemnian women took vengeance by slaying their men. Thoas alone survived because his daughter Hypsipyle set him adrift. He landed on the shores of the Thracian Chersonese, and the Taurians made him their king. Lemnos was repopulated when the Argo landed there. Jason fathered twin sons upon Queen Hypsipyle: Euneus, who would be king of Lemnos at the start of the Trojan War; and Nebrophonius. According to some authors: Queen Hypsipyle and Jason - impossible connection. Queen Hypsipyle cannot have children with Jason. Hypsipyle was traditionally the granddaughter of Ariadne. — Preceding unsigned comment added by Milangru (talk • contribs) 11:53, 5 December 2019 (UTC)
thread_title:  Queen Hypsipyle 

message: The  other  versions report  that  Corinthians  killed  the  children  at  the  temple  of Hera. Parmeniscus, a  pupil of Aristarchus: The women of  Corinth, unwilling to be ruled by a foreigner  and  a  witch, plotted against  [Medea]  and  killed  her adopted children, seven  boys and  seven  girls.  When attacked,  the children  fled  to  the  temple  of Hera Akraia  and  sat  before  it.  The Corinthians  still did  not  spare  them  but  killed  them  all  at the  altar.  A  plague  affected  the  city  and  many  bodies  were destroyed  by sickness;  when  they  consulted  the  oracles,  the god pronounced  that  the pollution  of  Medea's children must  be appeased.  Therefore  every  year  among  the  Corinthians  until  our  own  times,  seven  boys  and  seven  girls  of noblest  parents  must  spend  a  year  in  the  goddess'  sanctuary and  with  sacrifices  appease  the  anger  of  [Medea's adopted children] and  the  resulting rage  of the  goddess. 
The version  of Creophylus:  Medea,  having  finished  her  time  in  Corinth,  is said  to  have poisoned  Creon,  the  city's  ruler.  Afraid  of  his  friends  and relatives,  she  fled to  Athens,  but  because  her  sons  were young  and  could  not  accompany  her,  she  sat  them by  the altar  of Hera Akraia,  thinking their  father  would  see  to  their safety.  But  Creon's kinsmen  killed  them  and  gave  the  explanation  that  Medea  killed  not  only  Creon  but  also  her  own children.  The  untrue  story  that  Medea murdered  the children is  one such  rationalization, found  not only in Creophylus  but  more  explicitly  in  Parmeniscus,  who  reported that  the  Corinthians  paid  Euripides  five talents  to  make  Medea the  murderess.  — Preceding unsigned comment added by 178.223.28.157 (talk) 00:44, 3 November 2021 (UTC)
thread_title:  The Corinthians kill Medea's children's 

message: There are a lot of stories about Мedea, the most common details that are mentioned in those stories were as  follows: Medea falls in love with Jason, a prince sent to Colchis by his uncle Pelias to gain her kingdom's greatest treasure, the Golden Fleece, from her father Aeetes. He swears love to her and she gives him the potions, amulets and charms necessary to defeat the dragon, fire-breathing bulls and earth-born soldiers that guard the Fleece. The Fleece won, Jason and Medea steal away from Colchis. Back in Iolcos, Jason asks Medea to use her magical powers to rejuvenate his aging father, Aeson. She does so successfully, and then promises similar benefits to Jason's tyrannical uncle Pelias: however, she deliberately neglects to prepare the potions correctly, and having been stabbed by his daughters on Medea's orders, Pelias dies. Pursued by his son Acastus, Jason and Medea flee to Corinth, where they live for some years under the protection of King Creon. Eventually, Jason abandons Medea to marry Creusa, Creon's daughter. Furious, Medea murders Creusa, and embracing his daughter, Creon is  also killed. Medea kills their two young sons and escapes - in the tragedies of Euripides and Seneca, by taking advantage of her divine origins and summoning a dragon drawn chariot. Another tradition tells of Medea, described as "Corinthian", which restores to her the original characteristics of queen, priestess and embodiment of the goddess in a city ruled by her. In a mythical story of the city of Corinth it is said that Medea was the lawful queen of the city. According to this tradition Aeetes, as son of Helios, has a right of sovereignty over Corinth. Under this law Medea, as granddaughter of Helios, is called by the Corinthians themselves to rule as queen over the city, since the last Corinthian king did not leave heirs. However, it is Medea, that, as queen, makes her consort Jason king This mythical story of the enthronement of Jason at Corinth coincides with the representation of the hierarchical structure of societies, where the queen is in fact the incarnation of the goddess, who rules accompanied by the king, the hero. Medea tried to make the children immortal and the children died. Due to the death of his children, Jason left Medea. In the versions of the story that continue beyond this point, she often seeks sanctuary with King Ageus. Having married Ageus, she is driven out of Athens after an unsuccessful plot to poison his son Theseus. In other the story: Medea flies to Italy, where she notably taught locals her healing arts. Тhere it got the name Angitia. Medea is said to have taught the Marsi to cure fevers and snakebites.  Finally, she is  described as reconciling with Jason and restoring her father to the throne and helping her husband Jason, to conquer more kingdoms.  — Preceding unsigned comment added by 178.220.218.198 (talk) 18:16, 25 November 2021 (UTC)
thread_title:  The stories about Мedea 

message: The They Might Be Giant's song "Birdhouse In Your Soul" references Jason and the Argonauts:
"There's a picture opposite me
Of my primitive ancestry
Which stood on rocky shores and kept the beaches shipwreck free
Though I respect that a lot
I'd be fired if that were my job
After killing Jason off and countless screaming Argonauts"  — Preceding unsigned comment added by Zryanne (talk • contribs) 19:49, 7 February 2022 (UTC)
thread_title:  Popular Culture Reference 

message: :The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this discussion.
The result of the move request was: no consensus. Arguments for and against with policy and non-policy based reasoning appear on sides of support and opposition here. On the supporting side, the main argument appears to be that the current title would leave a reader feeling WP:ASTONISHastonished, while the opposition appears to center around WP:COMMONNAMEthe common name and the low number of article page views. I cannot find consensus that the page should be moved from the current title, nor that the page belongs at the current title. (closed by non-admin page mover) EggRoll97 (talk)  15:42, 17 November 2023 (UTC)
replies: text: Jason →  – Though a well-known mythological Greek hero, I don't believe this is the clear primary topic, as this is a common "regular name", similar to James or John (which are dab pages). Along with this move, I would propose either Jason (disambiguation) page be moved here, or Jason (given name) be moved here. Natg 19 (talk) 19:26, 1 November 2023 (UTC)

text: Comment Do you have something more than a gut feeling? What could rival it for primary topic status? I checked this and John and James are much more common names than Jason.  Killuminator (talk) 19:54, 1 November 2023 (UTC)
replies: text: My original thoughts were that Jason (given name) may be primary than this topic, but perhaps this is incorrect and against the current titling policy. Natg 19 (talk) 23:07, 1 November 2023 (UTC)

text: Support per nom. Orchastrattor (talk) 01:04, 2 November 2023 (UTC)

text: Oppose per @Zxcvbnm. I'll add that many if not most of the pages on the disambiguation page are obviously about things named after the Greek hero.  Killuminator (talk) 22:14, 3 November 2023 (UTC)

text: Relisting comment: While this RFC has seen significant comment there is no current consensus regarding whether this figure is the primary topic; relisting once in order to give some chance of a consensus emerging. BilledMammal (talk) 00:49, 9 November 2023 (UTC)
thread_title:  Requested move 1 November 2023