The Rape of the Sabine Women
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Stories of Ancient Rome Unit 4 Reader Skills Strand Grade 3
Grade 3 Core Knowledge Language Arts® • Skills Strand Ancient Rome Ancient Stories of of Stories Unit 4 Reader 4 Unit Stories of Ancient Rome Unit 4 Reader Skills Strand GraDE 3 Core Knowledge Language Arts® Creative Commons Licensing This work is licensed under a Creative Commons Attribution- NonCommercial-ShareAlike 3.0 Unported License. You are free: to Share — to copy, distribute and transmit the work to Remix — to adapt the work Under the following conditions: Attribution — You must attribute the work in the following manner: This work is based on an original work of the Core Knowledge® Foundation made available through licensing under a Creative Commons Attribution- NonCommercial-ShareAlike 3.0 Unported License. This does not in any way imply that the Core Knowledge Foundation endorses this work. Noncommercial — You may not use this work for commercial purposes. Share Alike — If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one. With the understanding that: For any reuse or distribution, you must make clear to others the license terms of this work. The best way to do this is with a link to this web page: http://creativecommons.org/licenses/by-nc-sa/3.0/ Copyright © 2013 Core Knowledge Foundation www.coreknowledge.org All Rights Reserved. Core Knowledge Language Arts, Listening & Learning, and Tell It Again! are trademarks of the Core Knowledge Foundation. Trademarks and trade names are shown in this book strictly for illustrative and educational purposes and are the property of their respective owners. -
Ancient Religions: Public Worship of the Greeks and Romans by E.M
Ancient Religions: Public worship of the Greeks and Romans By E.M. Berens, adapted by Newsela staff on 10.07.16 Word Count 1,250 Level 1190L TOP: The temple and oracle of Apollo, called the Didymaion in Didyma, an ancient Greek sanctuary on the coast of Ionia (now Turkey), Wikimedia Commons. MIDDLE: The copper statue of Zeus of Artemision in the National Archaeological Museum, Athens, Greece. BOTTOM: Engraving shows the Oracle of Delphi, bathed in shaft of light atop a pedestal and surrounded by cloaked figures, Delphi, Greece. Getty Images. Temples Long ago, the Greeks had no shrines or sanctuaries for public worship. They performed their devotions beneath the vast and boundless canopy of heaven, in the great temple of nature itself. Believing that their gods lived above in the clouds, worshippers naturally searched for the highest available points to place themselves in the closest communion possible with their gods. Therefore, the summits of high mountains were selected for devotional purposes. The inconvenience of worshipping outdoors gradually suggested the idea of building temples that would offer shelter from bad weather. These first temples were of the most simple form, without decoration. As the Greeks became a wealthy and powerful people, temples were built and adorned with great splendor and magnificence. So massively were they constructed that some of them have withstood the ravages of This article is available at 5 reading levels at https://newsela.com. time. The city of Athens especially contains numerous remains of these buildings of antiquity. These ruins are most valuable since they are sufficiently complete to enable archaeologists to study the plan and character of the original structures. -
Der Raub Der Proserpina Studien Zur Ikonographie Und Ikonologie Eines
Kunstgeschichte Der Raub der Proserpina Studien zur Ikonographie und Ikonologie eines Ovidmythos von der Antike bis zur frühen Neuzeit Inaugural-Dissertation zur Erlangung des Doktorgrades der Philosophischen Fakultät der Westfälischen Wilhelms-Universität zu Münster (Westf.) vorgelegt von Christiane Brehm aus Unna 1996 Tag der mündlichen Prüfung: 12.07.1996 Dekan: Prof. Dr. K. Hortschansky Referent: Prof. Dr. H.-J. Raupp Korreferent: Prof. Dr. H. Wiegartz Meinen Eltern INHALTSVERZEICHNIS VORWORT 1 EINLEITUNG 2 1. Vorbemerkungen zum Thema der Arbeit 2 2. Problemstellung und Zielsetzung unter besonderer Berücksichtigung des gegenwärtigen Forschungsstandes 3 3. Methodik und Aufbau der Arbeit 6 I. LITERARISCHE ÜBERLIEFERUNG 9 1. Antike 9 1.1. Die Sage vom Raub der Proserpina in den Metamorphosen Ovids 9 1.2. Die attische Tradition 11 1.3. Die sizilische Tradition 12 2. Mittelalter 15 2.1. Zur Rezeption antiker Mythologie im Mittelalter 15 2.2. Pluto und die Unterwelt 16 2.2.1. Mythographische Literatur 17 2.2.1.1. Fabius Planciades Fulgentius, "Mitologiae" 17 2.2.1.2. Mythographus vaticanus III 18 2.2.1.3. John Ridewall, "Fulgentius Metaforalis" 18 2.2.1.4. Dante Alighieri, "Commedia divina" 19 2.2.1.5. Francesco Petrarca, "Africa" 20 2.2.1.6. Francesco Petrarca, "Trionfo d'amore" 21 2.2.1.7. Poetarius, "De deorum imaginibus libellus" 22 2.3. Der Raub der Proserpina 23 2.3.1. Apologetische Schriften 23 2.3.1.1. Iulius Firmicus Maternus, "De errore profanorum religionum" 23 2.3.1.2. Gregorios von Nazianz, "Oratio de sancta lumina" 24 2.3.2. Scholien 25 2.3.2.1. -
Magic in Private and Public Lives of the Ancient Romans
COLLECTANEA PHILOLOGICA XXIII, 2020: 53–72 http://dx.doi.org/10.18778/1733-0319.23.04 Idaliana KACZOR Uniwersytet Łódzki MAGIC IN PRIVATE AND PUBLIC LIVES OF THE ANCIENT ROMANS The Romans practiced magic in their private and public life. Besides magical practices against the property and lives of people, the Romans also used generally known and used protective and healing magic. Sometimes magical practices were used in official religious ceremonies for the safety of the civil and sacral community of the Romans. Keywords: ancient magic practice, homeopathic magic, black magic, ancient Roman religion, Roman religious festivals MAGIE IM PRIVATEN UND ÖFFENTLICHEN LEBEN DER ALTEN RÖMER Die Römer praktizierten Magie in ihrem privaten und öffentlichen Leben. Neben magische Praktik- en gegen das Eigentum und das Leben von Menschen, verwendeten die Römer auch allgemein bekannte und verwendete Schutz- und Heilmagie. Manchmal wurden magische Praktiken in offiziellen religiösen Zeremonien zur Sicherheit der bürgerlichen und sakralen Gemeinschaft der Römer angewendet. Schlüsselwörter: alte magische Praxis, homöopathische Magie, schwarze Magie, alte römi- sche Religion, Römische religiöse Feste Magic, despite our sustained efforts at defining this term, remains a slippery and obscure concept. It is uncertain how magic has been understood and practised in differ- ent cultural contexts and what the difference is (if any) between magical and religious praxis. Similarly, no satisfactory and all-encompassing definition of ‘magic’ exists. It appears that no singular concept of ‘magic’ has ever existed: instead, this polyvalent notion emerged at the crossroads of local custom, religious praxis, superstition, and politics of the day. Individual scholars of magic, positioning themselves as ostensi- bly objective observers (an etic perspective), mostly defined magic in opposition to religion and overemphasised intercultural parallels over differences1. -
Gender Dynamics in Renaissance Florence Mary D
Early Modern Women: An Interdisciplinary Journal Vol. 11, No. 1 • Fall 2016 The Cloister and the Square: Gender Dynamics in Renaissance Florence Mary D. Garrard eminist scholars have effectively unmasked the misogynist messages of the Fstatues that occupy and patrol the main public square of Florence — most conspicuously, Benvenuto Cellini’s Perseus Slaying Medusa and Giovanni da Bologna’s Rape of a Sabine Woman (Figs. 1, 20). In groundbreaking essays on those statues, Yael Even and Margaret Carroll brought to light the absolutist patriarchal control that was expressed through images of sexual violence.1 The purpose of art, in this way of thinking, was to bolster power by demonstrating its effect. Discussing Cellini’s brutal representation of the decapitated Medusa, Even connected the artist’s gratuitous inclusion of the dismembered body with his psychosexual concerns, and the display of Medusa’s gory head with a terrifying female archetype that is now seen to be under masculine control. Indeed, Cellini’s need to restage the patriarchal execution might be said to express a subconscious response to threat from the female, which he met through psychological reversal, by converting the dangerous female chimera into a feminine victim.2 1 Yael Even, “The Loggia dei Lanzi: A Showcase of Female Subjugation,” and Margaret D. Carroll, “The Erotics of Absolutism: Rubens and the Mystification of Sexual Violence,” The Expanding Discourse: Feminism and Art History, ed. Norma Broude and Mary D. Garrard (New York: HarperCollins, 1992), 127–37, 139–59; and Geraldine A. Johnson, “Idol or Ideal? The Power and Potency of Female Public Sculpture,” Picturing Women in Renaissance and Baroque Italy, ed. -
Chaucer's Handling of the Proserpina Myth in The
CHAUCER’S HANDLING OF THE PROSERPINA MYTH IN THE CANTERBURY TALES by Ria Stubbs-Trevino A thesis submitted to the Graduate Council of Texas State University in partial fulfillment of the requirements for the degree of Master of Arts with a Major in Literature May 2017 Committee Members: Leah Schwebel, Chair Susan Morrison Victoria Smith COPYRIGHT by Ria Stubbs-Trevino 2017 FAIR USE AND AUTHOR’S PERMISSION STATEMENT Fair Use This work is protected by the Copyright Laws of the United States (Public Law 94-553, section 107). Consistent with fair use as defined in the Copyright Laws, brief quotations from this material are allowed with proper acknowledgement. Use of this material for financial gain without the author’s express written permission is not allowed. Duplication Permission As the copyright holder of this work I, Ria Stubbs-Trevino, authorize duplication of this work, in whole or in part, for educational or scholarly purposes only. DEDICATION This thesis is dedicated to my indomitable mother, Amber Stubbs-Aydell, who has always fought for me. If I am ever lost, I know that, inevitably, I can always find my way home to you. ACKNOWLEDGEMENTS There are three groups of people I would like to thank: my thesis committee, my friends, and my family. I would first like to thank my thesis committee: Dr. Schwebel, Dr. Morrison, and Dr. Smith. The lessons these individuals provided me in their classrooms helped shape the philosophical foundation of this study, and their wisdom and guidance throughout this process have proven essential to the completion of this thesis. -
Florence Celebrates the Uffizi the Medici Were Acquisitive, but the Last of the Line Was Generous
ArtNews December 1982 Florence Celebrates The Uffizi The Medici were acquisitive, but the last of the line was generous. She left all the family’s treasures to the people of Florence. by Milton Gendel Whenever I vist The Uffizi Gallery, I start with Raphael’s classic portrait of Leo X and Two Cardinals, in which the artist shows his patron and friend as a princely pontiff at home in his study. The pope’s esthetic interests are indicated by the finely worked silver bell on the red-draped table and an illuminated Bible, which he has been studying with the aid of a gold-mounted lens. The brass ball finial on his chair alludes to the Medici armorial device, for Leo X was Giovanni de’ Medici, the second son of Lorenzo the Magnificent. Clutching the chair, as if affirming the reality of nepotism, is the pope’s cousin, Cardinal Luigi de’ Rossi. On the left is Cardinal Giulio de’ Medici, another cousin, whose look of reverie might be read, I imagine, as foreseeing his own disastrous reign as Pope Clement VII. That was five years in the future, of course, and could not have been anticipated by Raphael, but Leo had also made cardinals of his three nephews, so it wasn’t unlikely that another member of the family would be elected to the papacy. In fact, between 1513 and 1605, four Medici popes reigned in Rome. Leo X was a true Renaissance prince, whose civility and love of the arts impressed everyone - in the tradition of his father, Lorenzo the Magnificent. -
Celebrating the City: the Image of Florence As Shaped Through the Arts
“Nothing more beautiful or wonderful than Florence can be found anywhere in the world.” - Leonardo Bruni, “Panegyric to the City of Florence” (1403) “I was in a sort of ecstasy from the idea of being in Florence.” - Stendahl, Naples and Florence: A Journey from Milan to Reggio (1817) “Historic Florence is an incubus on its present population.” - Mary McCarthy, The Stones of Florence (1956) “It’s hard for other people to realize just how easily we Florentines live with the past in our hearts and minds because it surrounds us in a very real way. To most people, the Renaissance is a few paintings on a gallery wall; to us it is more than an environment - it’s an entire culture, a way of life.” - Franco Zeffirelli Celebrating the City: the image of Florence as shaped through the arts ACM Florence Fall, 2010 Celebrating the City, page 2 Celebrating the City: the image of Florence as shaped through the arts ACM Florence Fall, 2010 The citizens of renaissance Florence proclaimed the power, wealth and piety of their city through the arts, and left a rich cultural heritage that still surrounds Florence with a unique and compelling mystique. This course will examine the circumstances that fostered such a flowering of the arts, the works that were particularly created to promote the status and beauty of the city, and the reaction of past and present Florentines to their extraordinary home. In keeping with the ACM Florence program‟s goal of helping students to “read a city”, we will frequently use site visits as our classroom. -
Motion As Lust in Bernini's Apollo and Daphne
Motion as Lust in Bernini’s Apollo and Daphne BY DANIEL WHITTEN The artists of the Renaissance era faced a very delicate challenge in the interpretation of classical myths, as this required the interpreter to be faithful to both pagan literature and Christian orthodoxy. Specifically, these authors sought to reconcile the seeds of Christian morality within pagan works with both the original context and the truth of revealed religion. Gian Lorenzo Bernini, Italian artist and architect, follows this tradition in his sculptural adaptation of Ovid’s “Apollo and Daphne.”1 Bernini juxtaposes the concepts of motion and stability in the sculpture to convey the unstable nature of lust compared with the solidity of love. From a standpoint steeped in a Christian tradition that associates motion with lust and has a tradition of moralizing interpretations of Ovid, Bernini emphasizes the moralizing aspects of the myth; he implies a Christianized chronology of events both before and after the moment he sculpts. This portrayal aligns well with the ecclesiastical position of his patron, Cardinal Borghese, and earns a moralizing epitaph from the future Pope Urban VIII. The association of lust with motion is deeply rooted in the Christian theological tradition. This theology sees lust as the impetus for unhealthy motion within the soul and body of the sinner. St. Augustine writes, “And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a 1 See appendix, fig. 1, fig. 2. Valley Humanities Review Spring 2014 1 passion in which mental emotion is mingled with bodily appetite.”2 Dante interprets this view vividly in the Inferno, where “the carnal sinners, who subject reason to lust” are punished. -
Imagines-Number-2-2018-August
Imagines è pubblicata a Firenze dalle Gallerie degli Uffizi Direttore responsabile Eike D. Schmidt Redazione Dipartimento Informatica e Strategie Digitali Coordinatore Gianluca Ciccardi Coordinatore delle iniziative scientifiche delle Gallerie degli Uffizi Fabrizio Paolucci Hanno lavorato a questo numero Andrea Biotti, Patrizia Naldini, Marianna Petricelli Traduzioni: Eurotrad con la supervisione di Giovanna Pecorilla ISSN n. 2533-2015 2 august 2018 index n. 2 (2018, August) 6 EIKE SCHMIDT Digital reflexions 10 SILVIA MASCALCHI School/Work programmes at the Uffizi Galleries. Diary of an experience in progress 20 SIMONE ROVIDA When Art Takes Centre Stage. Uffizi Live and live performance arts as a means to capitalise on museum resources 38 ELVIRA ALTIERO, FEDERICA CAPPELLI, LUCIA LO STIMOLO, GIANLUCA MATARRELLI An online database for the conservation and study of the Uffizi ancient sculptures 52 ALESSANDRO MUSCILLO The forgotten Grand Duke. The series of Medici-Lorraine busts and their commendation in the so-called Antiricetto of the Gallery of Statues and Paintings 84 ADELINA MODESTI Maestra Elisabetta Sirani, “Virtuosa del Pennello” 98 CARLA BASAGNI PABLO LÓPEZ MARCOS Traces of the “Museo Firenze com’era in the Uffizi: the archive of Piero Aranguren (Prato 1911- Florence 1988), donated to the Library catalog 107 FABRIZIO PAOLUCCI ROMAN ART II SEC. D. C., Sleepimg Ariadne 118 VINCENZO SALADINO ROMAN ART, Apoxyomenos (athlete with a Scraper) 123 DANIELA PARENTI Spinello Aretino, Christ Blessing Niccolò di Pietro Gerini, Crocifixion 132 ELVIRA ALTIERO Niccolò di Buonaccorso, Presentation of the Virgin in the Temple n.2 | august 2018 Eike Schmidt DIGITAL REFLEXIONS 6 n Abbas Kiarostami’s film Shirin (2008), sing questions of guilt and responsibility for an hour and a half we see women – would have been superimposed upon Iin a theatre in Iran watching a fictio- its famous first half, the action-packed nal movie based on the tragic and twi- Nibelungenlied (Song of the Nibelungs). -
Madonna and Child with God the Father Blessing and Angels C
National Gallery of Art NATIONAL GALLERY OF ART ONLINE EDITIONS Italian Paintings of the Thirteenth and Fourteenth Centuries Jacopo di Cione Florentine, c. 1340 - c. 1400? Madonna and Child with God the Father Blessing and Angels c. 1370/1375 tempera on panel painted surface: 139.8 × 67.5 cm (55 1/16 × 26 9/16 in.) overall: 141.2 × 69 × 1.5 cm (55 9/16 × 27 3/16 × 9/16 in.) framed: 156.8 x 84.1 x 6.7 cm (61 3/4 x 33 1/8 x 2 5/8 in.) Samuel H. Kress Collection 1952.5.18 ENTRY The image of Mary seated on the ground (humus) accentuates the humility of the mother of Jesus, obedient ancilla Domini (Lk 1:38). The child’s gesture, both arms raised to his mother’s breast, alludes, in turn, to another theme: the suckling of her child, a very ancient aspect of Marian iconography. In the medieval interpretation, at a time when the Virgin was often considered the symbol of the Church, the motif also alluded to the spiritual nourishment offered by the Church to the faithful. [1] As is common in paintings of the period, the stars painted on Mary’s shoulders allude to the popular etymology of her name. [2] The composition—as it is developed here—presumably was based on a famous model that perhaps had originated in the shop of Bernardo Daddi (active by 1320, died probably 1348). [3] It enjoyed considerable success in Florentine painting of the second half of the fourteenth century and even later: numerous versions of the composition are known, many of which apparently derive directly from this image in the Gallery. -
Classical Mythology in Florence
Tom Sienkewicz Monmouth College [email protected] Classical Mythology in Florence Museo Archeologico especially the Chimaera, and the François Vase Minos and Scylla, Theseus and the Minotaur (Ovid 8.1-185) Calydonian Boar Hunt (Ovid 8.260-546) Homer. Iliad XXIII (Funeral Games of Patroclus) Ulysses and Polyphemus (Ovid 14.160-220) Classical Mythology at the Duomo Porta della Mandorla, Campanile and Opera del Duomo Orpheus/Eurydice (Ovid 10.1-80) Daedalus/Icarus (Ovid 8.185-260) Public sculpture Piazza della Signoria and Loggia Dei Lanzi. Hercules and Cacus (Ovid. Fasti.1.540ff) Perseus and Medusa (Ovid 4.610-803) Classical Mythology in the Palazzo Vecchio Circe (Ovid 14.240-310) Rape and Intervention of Sabine Women (Livy 1.9-10) Hercules and Nessus (Ovid 9.1-150) Classical Mythology in the Studiolo di Francesco Primo Classical Mythology in the Palazzo Medici-Riccardi Rape of Persephone (Ovid 5.380-500) The Mythology in the Public Sculpture of Florence Apollo and Daphne 1.450-570 Classical Mythology in the Bargello Classical Mythology in the Uffiizi Classical Mythology in the Pitti Palace Classical Mythology in the Boboli Gardens especially the Grotta of Buontalenti Classical Mythology in the Medici Villa at Poggio a Caiano Hercules in Florence The François Vase c.570 B.C. found in tomb at Fonte Rotella near Chiusi in 1844-45 Made by Ergotomos Painted by Kleitias Side A Side B Calydonian Boar Hunt Theseus' Crane Dance The Funeral Games of Patroclus Battle of Lapiths and Centaurs The Marriage of Peleus and Thetis The Marriage