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SEAT of the WORLD of Beautiful and Gentle Tales Are Discovered and Followed Through Their Development
The book is focused on the late production of the 4th c. BC Athenian sculptor Praxiteles and in particular 190 on his oeuvre from around 355 to around 340 BC. HE RT OF RAXITELES The most important works of this master considered in this essay are his sculptures for the Mausoleum of T A P IV Halicarnassus, the Apollo Sauroctonus, the Eros of Parium, the Artemis Brauronia, Peitho and Paregoros, his Aphrodite from Corinth, the group of Apollo and Poseidon, the Apollinean triad of Mantinea, the The Late Phase of his Activity Dionysus of Elis, the Hermes of Olympia and the Aphrodite Pseliumene. Complete lists of ancient copies and variations derived from the masterpieces studied here are also provided. The creation by the artist of an art of pleasure and his visual definition of a remote and mythical Arcadia SEAT OF THE WORLD of beautiful and gentle tales are discovered and followed through their development. ANTONIO CORSO Antonio Corso attended his curriculum of studies in classics and archaeology in Padua, Athens, Frank- The Palatine of Ancient Rome furt and London. He published more than 100 scientific essays (articles and books) in well refereed peri- ate Phase of his Activity Phase ate odicals and series of books. The most important areas covered by his studies are the ancient art criticism L and the knowledge of classical Greek artists. In particular he collected in three books all the written tes- The The timonia on Praxiteles and in other three books he reconstructed the career of this sculptor from around 375 to around 355 BC. -
Magical Practice in the Latin West Religions in the Graeco-Roman World
Magical Practice in the Latin West Religions in the Graeco-Roman World Editors H.S. Versnel D. Frankfurter J. Hahn VOLUME 168 Magical Practice in the Latin West Papers from the International Conference held at the University of Zaragoza 30 Sept.–1 Oct. 2005 Edited by Richard L. Gordon and Francisco Marco Simón LEIDEN • BOSTON 2010 Th is book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Magical practice in the Latin West : papers from the international conference held at the University of Zaragoza, 30 Sept.–1 Oct. 2005 / edited by Richard L. Gordon and Francisco Marco Simon. p. cm. — (Religions in the Graeco-Roman world, ISSN 0927-7633 ; v. 168) Includes indexes. ISBN 978-90-04-17904-2 (hardback : alk. paper) 1. Magic—Europe—History— Congresses. I. Gordon, R. L. (Richard Lindsay) II. Marco Simón, Francisco. III. Title. IV. Series. BF1591.M3444 2010 133.4’3094—dc22 2009041611 ISSN 0927-7633 ISBN 978 90 04 17904 2 Copyright 2010 by Koninklijke Brill NV, Leiden, Th e Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to Th e Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. -
Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011)
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 27 | 2014 Varia Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) Angelos Chaniotis Electronic version URL: http://journals.openedition.org/kernos/2266 DOI: 10.4000/kernos.2266 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 November 2014 Number of pages: 321-378 ISBN: 978-2-87562-055-2 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, « Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) », Kernos [Online], 27 | 2014, Online since 01 October 2016, connection on 15 September 2020. URL : http:// journals.openedition.org/kernos/2266 This text was automatically generated on 15 September 2020. Kernos Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) 1 Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) Angelos Chaniotis 1 The 24th issue of the Epigraphic Bulletin for Greek Religion presents epigraphic publications of 2011 and additions to earlier issues (publications of 2006–2010). Publications that could not be considered here, for reasons of space, will be presented in EBGR 2012. They include two of the most important books of 2011: N. PAPAZARKADAS’ Sacred and Public Land in Ancient Athens, Oxford 2011 and H.S. VERSNEL’s Coping with the Gods: Wayward Readings in Greek Theology, Leiden 2011. 2 A series of new important corpora is included in this issue. Two new IG volumes present the inscriptions of Eastern Lokris (119) and the first part of the inscriptions of Kos (21); the latter corpus is of great significance for the study of Greek religion, as it contains a large number of cult regulations; among the new texts, we single out the ‘sacred law of the tribe of the Elpanoridai’ in Halasarna. -
The Seven Wonders of the World
Syrian Arab Republic Ministry of Education The National Center for the Distinguished The Seven Wonders of The World Preparation of : Rand Tamim Salman Under The Supervision of : Hiba Abboud 2015/2016 1 The Index : Page number The Index 2 The Index of The Pictures 3 Introduction 4 Chapter 1: The Wonders of The Ancient World. The Colossus of Rhodes 5 The Statue of Zeus at Olympia 6 The Temple of Artemis 8 The Mausoleum at Halicarnassus 12 The Great Pyramid of Giza 13 The Famed Lighthouse of Alexandria 16 The Hanging Gardens of Babylon 17 Chapter 2: The wonders of the modern world The wonders of the modern world 19 Conclusion 20 References 21 2 The Index of The Pictures: picture picture name Page number number 1 The Colossus of Rhodes 6 2 The Statue of Zeus 7 3 The Remains of Zeus Temple 8 4 Artemis 9 5 One of the column bases with carved 10 figures preserved at the British Museum. 6 The Temple of Artemis 11 7 The Mausoleum at Halicarnassus 13 8 The Great Pyramid of Giza 14 9 The Lighthouse of Alexandria 16 10 The hanging garden of Babylon 18 11 The wonders of the modern world 19 3 Introduction: When you hear the phrase "Seven Wonders of the World", people have different thoughts about what it means. In fact, if you survey people what are the seven wonders, you would probably get different answers. Depending on the era that you are talking about, you can get different results. From ancient time until this time, people have different points of view on what are those seven wonders. -
Journal I Bodrum Issue
ESCAPE JOURNEY INTO OUR CULTURE JOURNAL � I BODRUM ISSUE EDITOR'S NOTE 3 Dear friends, ’74Escape is a community platform that was born from a passion for exploring other people’s cultural experiences and making new discoveries through travel. Over time, the platform evolved into a wonderful collaborative and intimate space where we connect with friends from around the world, and share new finds and unforgettable memories. The emergence of a curated space and shop from this platform has always seemed like the next inevitable step. While the idea has long been on my mind, it was after enduring these last difficult months that the true philosophy and purpose began to take shape. Before we look outwards and explore, we must look within, and appreciate and celebrate our roots. Born from a heightened sense of unity and solidarity, this edition of the ’74Escape Store & Gallery hence intends to turn inwards, and shine a light on the creative and cultural production happening in Turkey today. This felt like an important time to activate our platform for the benefit of our community, and we have aimed to support our friends and their much loved brands, as well as newly discovered local designers, artisans and artists of Turkey. Istanbul is home to so many spirited brands that each share a unique vision and story that is rooted in our rich history, heritage and culture. The ’74Escape Store & Gallery at Maçakızı Bodrum this summer, celebrates and champions our homegrown talent, and offers a curated selection of exquisitely crafted contemporary works and products inspired by the Mediterranean way of life. -
Defining Orphism: the Beliefs, the Teletae and the Writings
Defining Orphism: the Beliefs, the teletae and the Writings Anthi Chrysanthou Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Languages, Cultures and Societies Department of Classics May 2017 The candidate confirms that the work submitted is his/her own and that appropriate credit has been given where reference has been made to the work of others. I This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. © 2017 The University of Leeds and Anthi Chrysanthou. The right of Anthi Chrysanthou to be identified as Author of this work has been asserted by her in accordance with the Copyright, Designs and Patents Act 1988. II Acknowledgements This research would not have been possible without the help and support of my supervisors, family and friends. Firstly, I would like to express my sincere gratitude to my supervisors Prof. Malcolm Heath and Dr. Emma Stafford for their constant support during my research, for motivating me and for their patience in reading my drafts numerous times. It is due to their insightful comments and constructive feedback that I have managed to evolve as a researcher and a person. Our meetings were always delightful and thought provoking. I could not have imagined having better mentors for my Ph.D studies. Special thanks goes to Prof. Malcolm Heath for his help and advice on the reconstruction of the Orphic Rhapsodies. I would also like to thank the University of Leeds for giving me the opportunity to undertake this research and all the departmental and library staff for their support and guidance. -
Oriental Inspirations in Russian Opera at the Time of Catherine the Great
Anna GIUST Institute for Russian and Eurasian Studies Uppsala University Sweden ORIENTAL INSPIRATIONS IN RUSSIAN OPERA AT THE TIME OF CATHERINE THE GREAT Abstract: During the reign of Catherine the Great (1762–1796) the problem of the Turkish threat over Europe had become an excuse for ne- gotiations aiming at stabilizing the geopolitical balance between the Euro- pean countries . This preoccupation was present in the diplomatic discourse, where after its ‘decline’, the Ottoman Empire was evaluated as a fake giant, incapable of representing a serious military menace . However, the presence of ‘The Turk’ in the mind of Western audiences is attested by the diffusion of Oriental themes in different works of art . In the field of musical theatre, these can be found, among others, in such operatic performances as the opéra comique La rencontre imprévue, ou Les pèlerins de la Mecque by Christoph Willibald Gluck (1763), and Mozart’s Singspiel Die Entführung aus dem Serail (1782) . In Russia, the response to the Eastern Question was the ‘Greek project’ – a series of geopolitical plans that the Empress developed with her counsellors Alek- sandr Bezborodko and Grigory Potyomkin, which foresaw the occupation of the Ottoman Empire, and its subsequent passing over to the rule of Catherine’s grand- son Konstantin Pavlovich . According to those plans, in 1781 Catherine signed a secret alliance with the Austrian emperor Joseph II, which was to be confirmed by the subsequent journey of her son Pavel Petrovich to the Habsburg Court . While creating secret coalitions at international level, Catherine under- took a propagandistic campaign putting an emphasis on her policy . -
JIIA.Eu Journal of Intercultural and Interdisciplinary Archaeology
JIIA.eu Journal of Intercultural and Interdisciplinary Archaeology The Masters of the Mausoleum of Halicarnassus Antonio Corso Kanellopoulos Foundation / Messenian Society, Psaromilingou 33, GR10553, Athens, Greece, phone +306939923573,[email protected] The Mausoleum of Halicarnassus is one of the most renowned monuments of the ancient world.1 Mausolus must have decided to set up his monumental tomb in the centre of his newly built capital toward the end of his life: he died in 353 BC.2 After his death, some writers who were renowned in the oratory – Theopompus, Theodectes, Naucrates and less certainly Isocrates – went to the Hecatomnid court at Halicarnassus and took part in the competition held in the capital of Caria in order to deliver the most convincing oration on the death of Mausolus. The agon was won by Theopompus.3 Poets had also been invited on the same occasion.4 After the death of this satrap, the Mausoleum was continued by his wife and successor Artemisia (353-351 BC) and finished after her death,5 thus during the rule of Ada and Idrieus (351-344 BC). The shape of the building is known only generically thanks to the detailed description of the monument given by Pliny 36. 30-31 as well as to surviving elements of the tomb. The Mausoleum was composed of a rectangular podium containing the tomb of the satrap, above which there was a temple-like structure endowed with a peristasis, which was topped by a pyramidal roof, made of steps and supporting a marble quadriga. The architects who had been responsible of the Mausoleum were Satyrus and Pytheus, who also wrote a treatise ‘About the Mausoleum’ (Vitruvius 7, praef. -
Poets and Poetics in Greek Literary Epigram
Poets and Poetics in Greek Literary Epigram A dissertation submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics by Charles S. Campbell B.A. Grinnell College M.A. University of Cincinnati November, 2013 Committee Chair: Dr. Kathryn J. Gutzwiller, Ph.D. 1 Abstract This dissertation offers a new analysis of the treatment of poets and poetics in Greek literary epigram from the early Hellenistic Period (3rd century BCE) down to the early Roman Imperial Period (1st century CE). In their authorial self-representations (the poetic ego or literary persona), their representation of other poets, and their thematization of poetry more generally, literary epigrammatists define, and successively redefine, the genre of epigram itself against the background of the literary tradition. This process of generic self-definition begins with the earliest literary epigrammatists’ fusion of inscriptional epigram with elements drawn from other genres, sympotic and erotic poetry and heroic epic, and their exploitation of the formal and conceptual repertoire of epigram to thematize poetic discourse. With the consolidation of the epigrammatic tradition in the 2nd and 1st centuries BCE, the distinctively epigrammatic poetic discourse that had evolved in the 3rd century BCE was subsumed into the persona of the poet himself, who is now figured as the very embodiment of the epigrammatic tradition and genre. In the first century BCE, as epigram was transplanted from Greece to the new cultural context of Roman Italy, the figure of the epigrammatist served to articulate the place of both poetry and the poet in this new world. -
Greek Styles and Greek Art in Augustan Rome: Issues of the Present Versus
Originalveröffentlichung in: James I. Porter (Hrsg.), Classical Pasts. The Classical Traditions of Greece and Rome, Princeton; Oxford 2006, S. 237-269 Chapter 7 GREEK STYLES AND GREEK ART IN AUGUSTAN ROME: ISSUES OF THE PRESENT VERSUS RECORDS OF THE PAST Tonio Holscher Questions Roman art, as we have known since Winckelmann, was to a large extent shaped by “classical pasts,” by the inheritance of Greek art of various periods. In this, visual art corresponds to other domains of Roman culture, which in some respects can be described as a specific successor culture. Archaeological research has observed and evaluated this fact from controversial viewpoints.1 As long as the classical culture of Greece was valued as the highest measure of societal norms and artistic creation, no independent Roman strengths could be recognized in Roman art next to the Greek traditions; this was the basis for the sweeping negative judgment against “the art of the imitators.” Then, from around 1900, beginning with Franz Wickhoff and Alois Riegl,2 as the new archaeological arthistory developed a bold concept of cultural plurality and within this framework discovered and analyzed genuinely Roman forms and structures in visual art, the inherited Greek traditions were often judged to be a cultural burden and an interference in the development of an original Roman art. In neither case was the Greek inheritance seen as a productive element of Roman art. From the negative perspective, Roman art was of inferior impor tance because of its dependence on Greek models. On the positive side, it retained its originality and independence despite its occasional Greek overlay. -
Thucydides Homericus and the Episode of Mycalessus (
Histos Supplement ( ) – THUCYDIDES HOMERICUS AND THE EPISODE OF MYCALESSUS (. %– ): MYTH AND HISTORY, SPACE AND COLLECTIVE MEMORY * Maria Fragoulaki Abstract : Mycalessus, a city in Boeotia which Thucydides describes as ‘not big’, becomes the stage of one of the most atrocious episodes in the History of the Peloponnesian War . The question, ‘Why does Thucydides pay so much attention to this local incident?’ has been dealt with in the bibliography, together with that of the position and role of the episode in the narrative of the Sicilian expedition. This chapter suggests that the mentions of Mycalessus in the Homeric Catalogue of Ships and the Homeric Hymn to Apollo must be viewed as significant intertexts for Thucydides’ interaction with epic material, and for the shaping of his historical narrative as a document of panhellenic memory. Keywords: Thucydides, Homer, intertextuality, audience, Thracians, Euripus, Aulis, Sicilian Expedition . Introduction his chapter examines the intertextual relation between two archetypal figures of Greek literature and war narrative, Thucydides Tand Homer. It focuses on the episode of Mycalessus (. %– ), perhaps the most shocking description of death and destruction in Thucydides. The main idea proposed here is that the prominence of the Boeotian city of Mycalessus in Thucydides, as the stage of an atrocious episode of the Peloponnesian War, can be explained by the author’s allusive use of Mycalessus’ presence in Homer and the city’s mytho-religious background. Boeotia as a whole was a region of panhellenic significance, on * At different stages of preparation of this chapter, I have benefited from discussions with colleagues and students in London, Crete (Rhethymno), and Cardiff, and feedback on written versions by Peter Agócs, Christy Constantakopoulou, Simon Hornblower, David Konstan, and Chris Pelling. -
Ancient Macedonians
Ancient Macedonians This article is about the native inhabitants of the historical kingdom of Macedonia. For the modern ethnic Greek people from Macedonia, Greece, see Macedonians (Greeks). For other uses, see Ancient Macedonian (disambiguation) and Macedonian (disambiguation). From Wikipedia, the free encyclopedia ANCIENT MACEDONIANS ΜΑΚΕΔΌΝΕΣ Stag Hunt Mosaic, 4th century BC Languages. Ancient Macedonian, then Attic Greek, and later Koine Greek Religion. ancient Greek religion The Macedonians (Greek: Μακεδόνες, Makedónes) were an ancient tribe that lived on the alluvial plain around the rivers Haliacmonand lower Axios in the northeastern part of mainland Greece. Essentially an ancient Greek people,[1] they gradually expanded from their homeland along the Haliacmon valley on the northern edge of the Greek world, absorbing or driving out neighbouring non-Greek tribes, primarily Thracian and Illyrian.[2][3] They spoke Ancient Macedonian, a language closely related to Ancient Greek, perhaps a dialect, although the prestige language of the region was at first Attic and then Koine Greek.[4] Their religious beliefs mirrored those of other Greeks, following the main deities of the Greek pantheon, although the Macedonians continued Archaic burial practices that had ceased in other parts of Greece after the 6th century BC. Aside from the monarchy, the core of Macedonian society was its nobility. Similar to the aristocracy of neighboring Thessaly, their wealth was largely built on herding horses and cattle. Although composed of various clans, the kingdom of Macedonia, established around the 8th century BC, is mostly associated with the Argead dynasty and the tribe named after it. The dynasty was allegedly founded by Perdiccas I, descendant of the legendary Temenus of Argos, while the region of Macedon perhaps derived its name from Makedon, a figure of Greek mythology.