DOCSLIB.ORG

A Human Narrative in the Metopes from the Temple of Zeus at Olympia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Human Narrative in the Metopes from the Temple of Zeus at Olympia University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 5-2004 A human narrative in the metopes from the temple of Zeus at Olympia. Amanda Beth Crecelius Ott 1980- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Ott, Amanda Beth Crecelius 1980-, "A human narrative in the metopes from the temple of Zeus at Olympia." (2004). Electronic Theses and Dissertations. Paper 1085. https://doi.org/10.18297/etd/1085 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. A HUMAN NARRATIVE IN THE METOPES FROM THE TEMPLE OF ZEUS AT OLYMPIA By Amanda Beth Crecelius Ott B.A., Hanover College, 2002 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville In Partial Fulfillment of the Requirements For the Degree of Masters of Arts Department of Fine Arts University of Louisville Louisville, Kentucky May 2004 A HUMAN NARRATIVE IN THE METOPES FROM THE TEMPLE OF ZEUS AT OLYMPIA By Amanda Beth Crecelius Ott B.A., Hanover College, 2002 A Thesis Approved on April 12, 2004 by the following Thesis Committee: Thesis Director 11 DEDICATION This thesis is dedicated to my husband, Joel Ott and my parents, Mr. Rick Crecelius and Mrs. Ann Crecelius who has given me unending support throughout my educational career. ill ACKNOWLEDGMENTS I would like to thank my professor, Dr. Linda Gigante, for her unending patience and guidance. I would also like to thank the other committee members, Dr. Robin Rhodes for his guidance at the start of this thesis and Dr. Ben Haufbauer, for his comments and assistance. I would also like to express my thanks to my husband, Joey, and parents for their continued patience and confidence. IV ABSTRACT A HUMAN NARRATIVE IN THE METOPES FROM THE TEMPLE OF ZEUS AT OLYMPIA Amanda B. Crecelius Ott May 8,2004 Built during the Early Classical period, the Temple of Zeus at Olympia and its sculptural program presented many new ideas in Greek society. I will argue that the Temple, in particular its metopes depicting the twelve Labors ofHerakles, exemplified the humanization of the Greek hero and illustrated the increasingly personal nature of Greek religion following the Persian War. I will first discuss the history of Olympia and the Altis, especially in relation to the celebration of the Olympic Games. I will then describe the Temple of Zeus and its sculptural program. The sculptures, in particular the metopes, will be considered in the larger context of the important developments in Greek religion following the victories over the Persians. I will argue that the metopes should be considered as one of the first architectural forms which connect man and gods in a personal, human way. v TABLE OF CONTENTS PAGE ACKNOWLEDGMENTS ........................................................................ .iv ABSTRACT .........................................................................................v LIST OF FIGURES ................................................................................. vii CHAPTER I. INTRODUCTION ................................................................ 1 II. THE SANCTUARY OF ZEUS AT OLYMPIA .............................. .3 III. THE SCULPTURAL PROGRAMS OF THE TEMPLE OF ZEUS ...... .l3 IV. THE TEMPLE OF ZEUS IN ITS CULTURAL CONTEXT ................29 V. CONCLUSION ....................................................................42 SOURCE OF FIGURES ........................................................................... 44 FIGURES .............................................................................................45 REFERENCES ...................................................................................... 57 CURRICULUM VITAE ............................................................................60 vi LIST OF FIGURES FIGURES PAGE 1. Map of the Altis ..................................................................... 45 2. Plan of the Temple of Zeus ........................................................ .46 3. Colossal Statue ofZeus............................................................ .47 4. East and West Pediments ofthe Temple ofZeus ............................... .48 5. Twelve Metopes from the Temple ofZeus...................................... .49 6. Nemean Lion Metope ............................................................... 50 7. Stymphalian Birds Metope ......................................................... 51 8. Herakles as an Archer on the Aphaia Temple at Aegina ........................ 52 9. Apples ofHesperides Metope ...................................................... 53 10. Metope ofHerakles at Selinus on Temple C .....................................54 11. Attic Black-figure amphora from Vulci. .......................................... 55 12. Attic Red-figure Pelike from Cerveteri ........................................... .56 Vll A Human Narrative in tbe Metopes from tbe Temple of Zeus at Olympia INTRODUCTION In Early Classical Greece, a critical moment was embodied within an architectural form, the Temple of Zeus at Olympia. Built during a pivotal time in Greek history, the Temple of Zeus and its sculptural program presented many new ideas in Greek society. In this thesis I will argue that the Temple of Zeus, in particular its metopal depiction of Herakles, exemplified the humanization of the Greek hero and illustrated the increasingly personal nature of Greek religion following the Persian War. The topic of this thesis came from a course in Greek architecture, offered by Professor Robin Rhodes in the spring semester of2003. His book, Architecture and Meaning on the Athenian Acropolis, has been of great influence on the ideas presented in this thesis. Professor Rhodes' analysis of pedimental sculpture shed light on my discussion of the visual impact of the Olympia metopes. Professor Rhodes relates the movement of a religious procession through a building to the iconography of temple sculpture. From his idea of viewing the pediments came my interest in the viewing ofthe metopes at Olympia. In this paper, I will first discuss the history of Olympia and the Altis especially in relation to the celebration of the Olympic Games. I will then describe the Temple of 1 Zeus itself and, in particular, its sculptural program. Finally, the sculptures from the Temple of Zeus, in particular the metopes, will be considered in the larger context of the important developments in Greek religion following the victories over the Persians. I will argue that the metopes should be considered as one of the first architectural forms which connect man and gods in a personal and human way. 2 CHAPTER I THE SANCTUARY OF ZEUS AT OLYMPIA In order to fully understand the experience of an ancient Greek viewing the Temple of Zeus, one must first understand the long history of this important Greek sanctuary. This chapter, which is limited to the period of the Temple's construction in the fifth century B.C., begins with a briefhistory of the site and a description of some of the buildings, the sacred sanctuary (Altis), and their functions. I will then focus on the Temple of Zeus, whose construction was the most important building program in the Early Classical period. Excavations of the site and Temple, which allowed archaeologists to understand more about Olympia, are also briefly considered. HISTORY OF OLYMPIA AND MT. KRONOS Built near the Hill ofKronos, the site of Olympia had a rich history in Greek culture (Fig. 1). The Olympian Altis on the side of Hill ofKronos denoted the area surrounding the sanctuary. Located in the Peloponnese, Olympia was accessible to most all of Greece, including the colonies in southern Italy and Sicily. The Sanctuary is located approximately a mile or two east of Pi sa, with Elis about twenty miles north. With the Gulf of Corinth situated near Olympia, travel to Olympia by ship was uncomplicated and Olympia falls just a few miles from the coast. 3 The earliest settlements at Olympia have been discovered dating as early as 2800 B.C. or the Early Helladic period. l By the late Bronze Age, Olympia had been established as a sacred space, for archaeologists have excavated the ruins of six hairpin megarons built by the Mycenaeans. 2 Little is known about these early structures compared to our knowledge oflater sacred spaces. From the physical evidence of the megarons, archaeologists have proposed that the Altis at Olympia had been a sacred place or temenos since at least 1500 B.C. 3 By the time the Temple of Zeus was built, the temenos had already been established as a sacred space for almost two thousand years. By 1500 B.C., cults at Olympia included worship of several gods such as Kronos (the father of Zeus), Rhea, Gaia, Eileithyia, Themis, and Herakles.4 Evidence of these cults can be found in shrines, which where built for their worship below Mt. Kronos. 5 Atop Mt. Kronos was the place where the Greeks worshipped Kronos. Survival of the Olympia Altis depended upon the belief that the land was sacred, belonging first and foremost to the gods rather than to the specific humans who inhabited
Load more

Recommended publications
  • Edukacja Olimpijska Dla Gimnazjum
    Michał Bronikowski Małgorzata Bronikowska Edukacja olimpijska dla gimnazjum Poradnik dla nauczycieli materiały i podręczniki Mariana Pietraszewskiego Poznań 2009 Redaktor Anna Kaczmarek Akwarele Wojciech Zabłocki, ze zbioru Muzeum Sportu i Turystyki (MSiT) w Warszawie (s. 11, 17, 18, 20, 23, 27, 31) Zdjęcia: GeoM – Fotolia.com (s. 15), arfo – Fotolia.com (s. 26), Katarzyna Rainka (s. 44), Leszek Fidusie- wicz (s. 47, 68, 69), Szymon Sikora (s. 38, 39, okładka – www.szymonsikora.com), Muzeum Sportu i Turystyki (MSiT) w Warszawie (s. 14, 32, 50), Małgorzata Bronikowska (s. 53, 69), Maurizio Ascione – Fotolia.com (s. 27), Wikipedia (s. 47, 66), Corel Corporation (s. 62), s. 76 od lewej: Stefan Baum – Fotolia.com, Małgorzata Bronikowska, Freefl y – Fotolia.com, Związek Piłki Ręcznej w Polsce, waveworld – Fotolia.com, Jorge Casais – Fotolia.com, Corel Corporation, Sportlibrary – Fotolia.com, Margo Harrison – Fotolia.com, Piotr Sikora – Fotolia.com, Piotr Sikora – Foto- lia.com, Nicholas Piccillo – Fotolia.com, Clarence Alford – Fotolia.com, Friday – Fotolia.com, Galina Barskaya – Fotolia.com, Yury Maryunin – Fotolia.com, Franc Podgoršek – Fotolia.com Konsultacja ikonografi czna Krzysztof Tomczak Łamanie komputerowe Reginaldo Cammarano Autorzy składają wyrazy podziękowania Panu dr. Marcinowi Czechowskiemu i Panu dr. Filipowi Kobieli za cenne uwagi, Panu Wojciechowi Zabłockiemu oraz Muzeum Sportu i Turystyki w Warszawie za udo- stępnienie prac plastycznych – akwarel dla celów edukacyjnych, Polskiemu Komitetowi Olimpijskiemu za możliwość wykorzystania zdjęć ze zbiorów Leszka Fidusiewicza, Katarzyny Rainki, Szymona Sikory. © Copyright by Polski Komitet Olimpijski, Warszawa 2009 ISBN ---- Ofi cyna Edukacyjna Wydawnictwa eMPi2 s.c. ul. św. Wojciech 28, 61-749 Poznań tel. 61 851 76 61, fax 61 853 06 76 www.empi2.pl, e-mail: [email protected] Spis treści Podstawa programowa ........................................................................................
    [Show full text]
  • Seriously Playful: Philosophy in the Myths of Ovid's Metamorphoses
    Seriously Playful: Philosophy in the Myths of Ovid’s Metamorphoses Megan Beasley, B.A. (Hons) This thesis is presented for the degree of Doctor of Philosophy of Classics of The University of Western Australia School of Humanities Discipline of Classics and Ancient History 2012 1 2 For my parents 3 4 Abstract This thesis aims to lay to rest arguments about whether Ovid is or is not a philosophical poet in the Metamorphoses. It does so by differentiating between philosophical poets and poetic philosophers; the former write poetry freighted with philosophical discourse while the latter write philosophy in a poetic medium. Ovid, it is argued, should be categorised as a philosophical poet, who infuses philosophical ideas from various schools into the Metamorphoses, producing a poem that, all told, neither expounds nor attacks any given philosophical school, but rather uses philosophy to imbue its constituent myths with greater wit, poignancy and psychological realism. Myth and philosophy are interwoven so intricately that it is impossible to separate them without doing violence to Ovid’s poem. It is not argued here that the Metamorphoses is a fundamentally serious poem which is enhanced, or marred, by occasional playfulness. Nor is it argued that the poem is fundamentally playful with occasional moments of dignity and high seriousness. Rather, the approach taken here assumes that seriousness and playfulness are so closely connected in the Metamorphoses that they are in fact the same thing. Four major myths from the Metamorphoses are studied here, from structurally significant points in the poem. The “Cosmogony” and the “Speech of Pythagoras” at the beginning and end of the poem have long been recognised as drawing on philosophy, and discussion of these two myths forms the beginning and end of the thesis.
    [Show full text]
  • Athenians and Eleusinians in the West Pediment of the Parthenon
    ATHENIANS AND ELEUSINIANS IN THE WEST PEDIMENT OF THE PARTHENON (PLATE 95) T HE IDENTIFICATION of the figuresin the west pedimentof the Parthenonhas long been problematic.I The evidencereadily enables us to reconstructthe composition of the pedimentand to identify its central figures.The subsidiaryfigures, however, are rath- er more difficult to interpret. I propose that those on the left side of the pediment may be identifiedas membersof the Athenian royal family, associatedwith the goddessAthena, and those on the right as membersof the Eleusinian royal family, associatedwith the god Posei- don. This alignment reflects the strife of the two gods on a heroic level, by referringto the legendary war between Athens and Eleusis. The recognition of the disjunctionbetween Athenians and Eleusinians and of parallelism and contrastbetween individualsand groups of figures on the pedimentpermits the identificationof each figure. The referenceto Eleusis in the pediment,moreover, indicates the importanceof that city and its majorcult, the Eleu- sinian Mysteries, to the Athenians. The referencereflects the developmentand exploitation of Athenian control of the Mysteries during the Archaic and Classical periods. This new proposalfor the identificationof the subsidiaryfigures of the west pedimentthus has critical I This article has its origins in a paper I wrote in a graduateseminar directedby ProfessorJohn Pollini at The Johns Hopkins University in 1979. I returned to this paper to revise and expand its ideas during 1986/1987, when I held the Jacob Hirsch Fellowship at the American School of Classical Studies at Athens. In the summer of 1988, I was given a grant by the Committeeon Research of Tulane University to conduct furtherresearch for the article.
    [Show full text]
  • Introduction
    Cambridge University Press 978-1-107-07052-3 - Magic in Western Culture: From Antiquity to the Enlightenment Brian P. Copenhaver Excerpt More information PART I INTRODUCTION © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-07052-3 - Magic in Western Culture: From Antiquity to the Enlightenment Brian P. Copenhaver Excerpt More information © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-07052-3 - Magic in Western Culture: From Antiquity to the Enlightenment Brian P. Copenhaver Excerpt More information CHAPTER ONE THE SCRUPLES OF J. G. FRAZER Frazer is much more savage than most of his savages. 1 1 SCAREHORSE Where chariots raced in the stadium at Olympia, part of the track was called the Scarehorse – Taraxippos. Sometimes horses galloped past it, but sometimes they panicked, ending the race at that spot in a jum- ble of wheels and harness that no one could explain. Some said that a horse-whisperer was buried there. Some claimed that the tomb was empty, built long ago to atone for a murder. Others insisted that there was a corpse – of a man who had bad luck at racing and became a malevolent spirit ( daimona ) jealous of the riders. A man from Egypt said that Pelops got the idea to bury something there from Amphion of Thebes. This Egyptian thought that Amphion and also Orpheus from Thrace worked dreadful magic ( mageussai ) so that wild animals came to Orpheus when they chanted, and rocks built them- selves into walls for Amphion. 2 The spectators at the Games were humans – mortal men – and it was they who traded tales about the Taraxippos.
    [Show full text]
  • 'Made in China': a 21St Century Touring Revival of Golfo, A
    FROM ‘MADE IN GREECE’ TO ‘MADE IN CHINA’ ISSUE 1, September 2013 From ‘Made in Greece’ to ‘Made in China’: a 21st Century Touring Revival of Golfo, a 19th Century Greek Melodrama Panayiota Konstantinakou PhD Candidate in Theatre Studies, Aristotle University ABSTRACT The article explores the innovative scenographic approach of HoROS Theatre Company of Thessaloniki, Greece, when revisiting an emblematic text of Greek culture, Golfo, the Shepherdess by Spiridon Peresiadis (1893). It focuses on the ideological implications of such a revival by comparing and contrasting the scenography of the main versions of this touring work in progress (2004-2009). Golfo, a late 19th century melodrama of folklore character, has reached over the years a wide and diverse audience of both theatre and cinema serving, at the same time, as a vehicle for addressing national issues. At the dawn of the 21st century, in an age of excessive mechanization and rapid globalization, HoROS Theatre Company, a group of young theatre practitioners, revisits Golfo by mobilizing theatre history and childhood memory and also by alluding to school theatre performances, the Japanese manga, computer games and the wider audiovisual culture, an approach that offers a different perspective to the national identity discussion. KEYWORDS HoROS Theatre Company Golfo dramatic idyll scenography manga national identity 104 FILMICON: Journal of Greek Film Studies ISSUE 1, September 2013 Time: late 19th century. Place: a mountain village of Peloponnese, Greece. Golfo, a young shepherdess, and Tasos, a young shepherd, are secretly in love but are too poor to support their union. Fortunately, an English lord, who visits the area, gives the boy a great sum of money for rescuing his life in an archaeological expedition and the couple is now able to get engaged.
    [Show full text]
  • Naming the Extrasolar Planets
    Naming the extrasolar planets W. Lyra Max Planck Institute for Astronomy, K¨onigstuhl 17, 69177, Heidelberg, Germany [email protected] Abstract and OGLE-TR-182 b, which does not help educators convey the message that these planets are quite similar to Jupiter. Extrasolar planets are not named and are referred to only In stark contrast, the sentence“planet Apollo is a gas giant by their assigned scientific designation. The reason given like Jupiter” is heavily - yet invisibly - coated with Coper- by the IAU to not name the planets is that it is consid- nicanism. ered impractical as planets are expected to be common. I One reason given by the IAU for not considering naming advance some reasons as to why this logic is flawed, and sug- the extrasolar planets is that it is a task deemed impractical. gest names for the 403 extrasolar planet candidates known One source is quoted as having said “if planets are found to as of Oct 2009. The names follow a scheme of association occur very frequently in the Universe, a system of individual with the constellation that the host star pertains to, and names for planets might well rapidly be found equally im- therefore are mostly drawn from Roman-Greek mythology. practicable as it is for stars, as planet discoveries progress.” Other mythologies may also be used given that a suitable 1. This leads to a second argument. It is indeed impractical association is established. to name all stars. But some stars are named nonetheless. In fact, all other classes of astronomical bodies are named.
    [Show full text]
  • Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell
    STUDY GUIDE Photo of Mark L. Montgomery, Stephanie Andrea Barron, and Sandra Marquez by joe mazza/brave lux, inc Sponsored by Iphigenia in Aulis by Euripides Translated by Nicholas Rudall Directed by Charles Newell SETTING The action takes place in east-central Greece at the port of Aulis, on the Euripus Strait. The time is approximately 1200 BCE. CHARACTERS Agamemnon father of Iphigenia, husband of Clytemnestra and King of Mycenae Menelaus brother of Agamemnon Clytemnestra mother of Iphigenia, wife of Agamemnon Iphigenia daughter of Agamemnon and Clytemnestra Achilles son of Peleus Chorus women of Chalcis who came to Aulis to see the Greek army Old Man servant of Agamemnon, was given as part of Clytemnestra’s dowry Messenger ABOUT THE PLAY Iphigenia in Aulis is the last existing work of the playwright Euripides. Written between 408 and 406 BCE, the year of Euripides’ death, the play was first produced the following year in a trilogy with The Bacchaeand Alcmaeon in Corinth by his son, Euripides the Younger, and won the first place at the Athenian City Dionysia festival. Agamemnon Costume rendering by Jacqueline Firkins. 2 SYNOPSIS At the start of the play, Agamemnon reveals to the Old Man that his army and warships are stranded in Aulis due to a lack of sailing winds. The winds have died because Agamemnon is being punished by the goddess Artemis, whom he offended. The only way to remedy this situation is for Agamemnon to sacrifice his daughter, Iphigenia, to the goddess Artemis. Agamemnon then admits that he has sent for Iphigenia to be brought to Aulis but he has changed his mind.
    [Show full text]
  • The Cambridge Companion to Greek Mythology (2007)
    P1: JzG 9780521845205pre CUFX147/Woodard 978 0521845205 Printer: cupusbw July 28, 2007 1:25 The Cambridge Companion to GREEK MYTHOLOGY S The Cambridge Companion to Greek Mythology presents a comprehensive and integrated treatment of ancient Greek mythic tradition. Divided into three sections, the work consists of sixteen original articles authored by an ensemble of some of the world’s most distinguished scholars of classical mythology. Part I provides readers with an examination of the forms and uses of myth in Greek oral and written literature from the epic poetry of the eighth century BC to the mythographic catalogs of the early centuries AD. Part II looks at the relationship between myth, religion, art, and politics among the Greeks and at the Roman appropriation of Greek mythic tradition. The reception of Greek myth from the Middle Ages to modernity, in literature, feminist scholarship, and cinema, rounds out the work in Part III. The Cambridge Companion to Greek Mythology is a unique resource that will be of interest and value not only to undergraduate and graduate students and professional scholars, but also to anyone interested in the myths of the ancient Greeks and their impact on western tradition. Roger D. Woodard is the Andrew V.V.Raymond Professor of the Clas- sics and Professor of Linguistics at the University of Buffalo (The State University of New York).He has taught in the United States and Europe and is the author of a number of books on myth and ancient civiliza- tion, most recently Indo-European Sacred Space: Vedic and Roman Cult. Dr.
    [Show full text]
  • The Metopes of Temple C
    Taming Women and Making Men at Thermon: The Metopes of Temple C Temple C at Thermon in Aitolia is among the earliest Greek temples to display an elaborate program of figural decoration. This included mold-made terracottas shaped like the heads of women and lions, as well as—more unusually for this period—metopes painted in the style of contemporary Corinthian pottery. Although the surviving metopes are poorly preserved, several bear recognizable subjects (Antonetti 1990: 173-185). A few show beasts, including a gorgoneion, a lion, and possibly a sphinx, while several more show episodes identifiable from myth. These include Perseus fleeing a gorgon, Aedon and Khelidon murdering Itys, a hunter (possibly Meleager, Orion, or a local hero) returning from the hunt, and two seminude women who have been plausibly identified as Proitides. Finally, a metope showing a seated triad (either a group of goddesses or the Letoids) dates to the temple’s Hellenistic restoration (Stucky 1988), although it is painted in the Archaic style and may reproduce the subject of an earlier metope (Anguissola 2007). Temple decoration from elsewhere in the Archaic Greek world provides a context for understanding the beasts and repeated frontal faces of Temple C: as Marconi has argued, such figures would instill in the worshipper the awe and terror that encounters with the sacred demanded (2004: 221-222). The metopes with narrative content, however, present greater interpretive challenges. Their poor state of preservation, the paucity of contemporary local comparanda, and our uncertainty about the identity of the deity to whom the early temple belonged have made it difficult to determine why these themes were represented together or what suited them to this site.
    [Show full text]
  • The Underworld Krater from Altamura
    The Underworld Krater from Altamura The Underworld krater was found in 1847 in Altamura in 1 7 Persephone and Hades Herakles and Kerberos ITALY southeastern Italy. The ancient name of the town is unknown, Hades, ruler of the Underworld, was the brother of Zeus (king of the gods) and Poseidon (god of The most terrifying of Herakles’s twelve labors was to kidnap the guard dog of the Underworld. APULIA Naples but by the fourth century bc it was one of the largest fortified Altamura the sea). He abducted Persephone, daughter of the goddess Demeter, to be his wife and queen. For anyone who attempted to leave the realm of the dead without permission, Kerberos (Latin, Taranto (Taras) m settlements in the region. There is little information about Although Hades eventually agreed to release Persephone, he had tricked her into eating the seeds Cerberus) was a threatening opponent. The poet Hesiod (active about 700 BC) described the e d i t e r of a pomegranate, and so she was required to descend to the Underworld for part of each year. “bronze-voiced” dog as having fifty heads; later texts and depictions give it two or three. r a what else was deposited with the krater, but its scale suggests n e a n Here Persephone sits beside Hades in their palace. s e a that it came from the tomb of a prominent individual whose community had the resources to create and transport such a 2 9 substantial vessel. 2 The Children of Herakles and Megara 8 Woman Riding a Hippocamp Map of southern Italy marking key locations mentioned in this gallery The inhabitants of southeastern Italy—collectively known as The Herakleidai (children of Herakles) and their mother, Megara, are identified by the Greek The young woman riding a creature that is part horse, part fish is a puzzling presence in the Apulians—buried their dead with assemblages of pottery and other goods, and large vessels inscriptions above their heads.
    [Show full text]
  • The Arts and Crafts Movement: Exchanges Between Greece and Britain (1876-1930)
    The Arts and Crafts Movement: exchanges between Greece and Britain (1876-1930) M.Phil thesis Mary Greensted University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Contents Introduction 1 1. The Arts and Crafts Movement: from Britain to continental 11 Europe 2. Arts and Crafts travels to Greece 27 3 Byzantine architecture and two British Arts and Crafts 45 architects in Greece 4. Byzantine influence in the architectural and design work 69 of Barnsley and Schultz 5. Collections of Greek embroideries in England and their 102 impact on the British Arts and Crafts Movement 6. Craft workshops in Greece, 1880-1930 125 Conclusion 146 Bibliography 153 Acknowledgements 162 The Arts and Crafts Movement: exchanges between Greece and Britain (1876-1930) Introduction As a museum curator I have been involved in research around the Arts and Crafts Movement for exhibitions and publications since 1976. I have become both aware of and interested in the links between the Movement and Greece and have relished the opportunity to research these in more depth. It has not been possible to undertake a complete survey of Arts and Crafts activity in Greece in this thesis due to both limitations of time and word constraints.
    [Show full text]
  • Parthenon 1 Parthenon
    Parthenon 1 Parthenon Parthenon Παρθενών (Greek) The Parthenon Location within Greece Athens central General information Type Greek Temple Architectural style Classical Location Athens, Greece Coordinates 37°58′12.9″N 23°43′20.89″E Current tenants Museum [1] [2] Construction started 447 BC [1] [2] Completed 432 BC Height 13.72 m (45.0 ft) Technical details Size 69.5 by 30.9 m (228 by 101 ft) Other dimensions Cella: 29.8 by 19.2 m (98 by 63 ft) Design and construction Owner Greek government Architect Iktinos, Kallikrates Other designers Phidias (sculptor) The Parthenon (Ancient Greek: Παρθενών) is a temple on the Athenian Acropolis, Greece, dedicated to the Greek goddess Athena, whom the people of Athens considered their patron. Its construction began in 447 BC and was completed in 438 BC, although decorations of the Parthenon continued until 432 BC. It is the most important surviving building of Classical Greece, generally considered to be the culmination of the development of the Doric order. Its decorative sculptures are considered some of the high points of Greek art. The Parthenon is regarded as an Parthenon 2 enduring symbol of Ancient Greece and of Athenian democracy and one of the world's greatest cultural monuments. The Greek Ministry of Culture is currently carrying out a program of selective restoration and reconstruction to ensure the stability of the partially ruined structure.[3] The Parthenon itself replaced an older temple of Athena, which historians call the Pre-Parthenon or Older Parthenon, that was destroyed in the Persian invasion of 480 BC. Like most Greek temples, the Parthenon was used as a treasury.
    [Show full text]