Introduction Aphrodite (Roman Venus)
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'Stupid Midas'
‘Stupid Midas’ Visualising Musical Judgement and Tim Shephard Patrick McMahon Moral Judgement in Italy ca.1520 University of Sheffield 1. Musical Judgement and Moral Judgement 3. A) Cima da Conegliano, The Judgement Sat at the centre of the painting in contemporary elite of Midas, oil on panel, 1513-17. Statens The Ancient Discourse dress, Midas looks straight at the viewer, caught at the exact moment of formulating his faulty musical judgement. Museum for Kunst, Copenhagen. Harmony is governed by proportion, and so is human tem- perament; thus music can affect human behavior ‘For rhythm and harmony penetrate deeply into the mind and take a most powerful hold on it, and, if education is good, bring an impart grace and beauty, if it is bad, the reverse’ (Plato, Republic) Music should therefore play a role in moral education Suggestive ‘music has indeed the power to induce a certain character of soul, and if it can do that, then An older, more position of clearly it must be applied to education’ (Aristotle, Politics) severe Tmolus, in Pan’s bow more modest makes a direct Good musical judgement engenders good moral judgement contemporary link between ‘the proper training we propose to give will make a man quick to perceive the shortcomings attire, also his musician- of works of art or nature …; anything beautiful he will welcome gladly … and so grow in true goodness of character; anything ugly he will rightly condemn and dislike’ (Plato, Republic) interrogates the ship and his viewer with his sexuality. The Renaissance Discourse gaze. -
Heracles and Philo of Alexandria: the Son of Zeus Between Torah and Philosophy, Empire and Stage
Chapter 8 Heracles and Philo of Alexandria: The Son of Zeus between Torah and Philosophy, Empire and Stage Courtney J. P. Friesen With few competitors, Heracles was one of the most popular and widely re- vered heroes of Greco-Roman antiquity. Though occupying a marginal place in the Homeric epics, he developed in complex directions within archaic Greek poetry, and in Classical Athens became a favorite protagonist among play- wrights, both of tragedy and comedy. From a famed monster-killer, to the trou- bled murderer of his own children, to the comic buffoon of prolific appetites, Heracles remained fixed in the imagination of ancient Greeks and Romans. Moreover, the son of Zeus was claimed as an ancestor for notable statesmen connected to both Alexandria and Rome (including Philip and Alexander of Macedon, the Ptolemies, and Mark Antony), and he was honored at cultic sites around the Mediterranean, including at the heart of the Roman Empire itself on the Ara Maxima. Jews living around the Greek and Roman world will inevitably have encoun- tered the mythologies and cults of Heracles in various forms. For instance, some Jewish writers, reflecting on this hero in light of their own traditions, made attempts to integrate him within the context of biblical genealogies.1 In addition, a natural correlation existed between Samson and Heracles, and al- ready in antiquity their extraordinary physical might was seen as comparable (Eusebius, PE 10.9.7; Augustine, Civ. 18.19).2 Recently, René Bloch has provided a useful survey of references to Heracles in the writings of Josephus in conjunc- tion with the Jewish historian’s wider engagement with Greek mythology.3 In 1 Cleomedus Malchus has Heracles marry the granddaughter of Abraham (Josephus, AJ 1.240–41); and according to unspecified sources, Heracles was the father of Melchizedek (Epiphanius, Pan. -
Graham Jones
Ni{ i Vizantija XIV 629 Graham Jones SEEDS OF SANCTITY: CONSTANTINE’S CITY AND CIVIC HONOURING OF HIS MOTHER HELENA Of cities and citizens in the Byzantine world, Constantinople and its people stand preeminent. A recent remark that the latter ‘strove in everything to be worthy of the Mother of God, to Whom the city was dedicated by St Constantine the Great in 330’ follows a deeply embedded pious narrative in which state and church intertwine in the city’s foundation as well as its subse- quent fortunes. Sadly, it perpetuates a flawed reading of the emperor’s place in the political and religious landscape. For a more nuanced and considered view we have only to turn to Vasiliki Limberis’ masterly account of politico-religious civic transformation from the reign of Constantine to that of Justinian. In the concluding passage of Divine Heiress: The Virgin Mary and the Creation of Christianity, Limberis reaffirms that ‘Constantinople had no strong sectarian Christian tradition. Christianity was new to the city, and it was introduced at the behest of the emperor.’ Not only did the civic ceremonies of the imperial cult remain ‘an integral part of life in the city, breaking up the monotony of everyday existence’. Hecate, Athena, Demeter and Persephone, and Isis had also enjoyed strong presences in the city, some of their duties and functions merging into those of two protector deities, Tyche Constantinopolis, tutelary guardian of the city and its fortune, and Rhea, Mother of the Gods. These two continued to be ‘deeply ingrained in the religious cultural fabric of Byzantium.. -
Athena from a House on the Areopagus
ATHENA FROM A HOUSE ON THE AREOPAGUS (PLATES 107-112) E XCAVATIONS in 1970 and 1971 in the Athenian Agora revealed a remarkablecol- lection of sculpture from one of the largest of the late Roman houses on the slopes of the Areopagus.1This house, now called House C, was built in the 4th century after Christ with a spaciousplan includingtwo peristylecourts, and it was filled with Greek and Roman marble sculpturesof exceptional quality.2Two significantworks from the house have been I It is a pleasure to acknowledgethe cooperationof H. A. Thompson, T. L. Shear,Jr., and J. McK. Camp II of the Agora Excavationsand Museum, M. Brouskariof the AkropolisMuseum, N. Peppa-Delmouzouof the Epigraphical Museum, and K. Krystalli-Votsi of the National ArchaeologicalMuseum in Athens for allowing me to study and photograph the sculptures included here. I am especially grateful to Evelyn B. Harrison for her continuing encouragementand for permission to publish the Agora material, and to the AmericanSchool of Classical Studies at Athens for its friendly assistance. Works frequentlycited are abbreviatedas follows: Bieber, Copies = M. Bieber, Ancient Copies: Contributionsto the History of Greek and Roman Art, New York 1977 Boardman,GSCP = J. Boardman,Greek Sculpture: The ClassicalPeriod, New York 1985 Karouzou = S. Karouzou, National ArchaeologicalMuseum: Collection of Sculpture. A Cata- logue, Athens 1968 Lawton = C. L. Lawton, Attic Document Reliefs of the Classicaland Hellenistic Periods, diss. PrincetonUniversity, 1984 Leipen = N. Leipen, Athena Parthenos:A Reconstruction,Toronto 1971 Meyer = M. Meyer, Die griechischen Urkundenreliefs,AM Beiheft 13, Berlin 1989 Richter, SSG4 = G. M. A. Richter, The Sculptureand Sculptorsof the Greeks,4th ed., New Haven 1970 Ridgway, FCS = B. -
The Medici Aphrodite Angel D
Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2005 A Hellenistic masterpiece: the Medici Aphrodite Angel D. Arvello Louisiana State University and Agricultural and Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the Arts and Humanities Commons Recommended Citation Arvello, Angel D., "A Hellenistic masterpiece: the Medici Aphrodite" (2005). LSU Master's Theses. 2015. https://digitalcommons.lsu.edu/gradschool_theses/2015 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. A HELLENISTIC MASTERPIECE: THE MEDICI APRHODITE A Thesis Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The School of Art by Angel D. Arvello B. A., Southeastern Louisiana University, 1996 May 2005 In Memory of Marcel “Butch” Romagosa, Jr. (10 December 1948 - 31 August 1998) ii ACKNOWLEDGMENTS I wish to acknowledge the support of my parents, Paul and Daisy Arvello, the love and support of my husband, Kevin Hunter, and the guidance and inspiration of Professor Patricia Lawrence in addition to access to numerous photographs of hers and her coin collection. I would also like to thank Doug Smith both for his extensive website which was invaluable in writing chapter four and for his permission to reproduce the coin in his private collection. -
Chapter Five: Cupid and Psyche
Chapter Five: Cupid and Psyche (from Mythology for Today Hamilton’s Mythology) 1. Venus becomes jealous because Psyche’s surpassing beauty has transfixed all the mortals, so that they forget Venus, and neglect her temples and altars. 2. Venus plans to have her son, Cupid, shoot Psyche with a love arrow, so that Psyche will fall in love with a hideous creature. Venus’ plan fails because Cupid himself falls in love with the beautiful Psyche. 3. Psyche’s father believes that he must leave her on the summit to be claimed by her serpent‐husband, for this is what he has been told by the Oracle of Apollo. However, the truth is that Cupid has arranged this himself, so that he can carry Psyche away as his own bride. 4. Her sisters become jealous of Psyche’s superior riches and treasures. 5. Psyche is torn between her love for and her faith in her husband, and the doubt and fear her sisters cause her to feel. She is unable to live with the uncertainty of not knowing the truth. 6. When Psyche sees that her husband is a beautiful youth, she feels too ashamed of her suspicion that she is about to plunge the knife intended for him into her own breast. However, her hand trembles and the knife falls. This faltering saves her own life, but also causes her to drip some lamp oil on Cupid, who sees that she has betrayed him and runs away. 7. Psyche is made to separate by kind a huge mixed mass of tiny grains; ants separate them for her. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
AND DID THOSE HOOVES Pan and the Edwardians
1 AND DID THOSE HOOVES Pan and the Edwardians By Eleanor Toland A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts in English Literature Victoria University of Wellington 2014 2 “….a goat’s call trembled from nowhere to nowhere…” James Stephens, The Crock of Gold, 1912 3 Contents Abstract………………………………………………………………………………………...4 Acknowledgements……………………………………………………………………………..5 Introduction: Pan and the Edwardians………………………………………………………….6 Chapter One: Pan as a Christ Figure, Christ as a Pan Figure…………………………………...17 Chapter Two: Uneasy Dreams…………………………………………..…………………......28 Chapter Three: Savage Wildness to Garden God………….…………………………………...38 Chapter Four: Culminations….................................................................................................................48 Chapter Five: The Prayer of the Flowers………………...…………………………………… 59 Conclusion…………………………………………………………………………………….70 Works Cited…………………………………………………………………………………...73 4 Acknowledgements My thanks to Lilja, Lujan, Saskia, Thomas, Emily, Eve, Mehdy, Eden, Margie, Katie, Anna P, the other Anna P, Hannah, Sarah, Caoilinn, Ronan, Kay, Angelina, Iain et Alana and anyone else from the eighth and ninth floor of the von Zedlitz building who has supplied a friendly face or a kind word. Your friendship and encouragement has been a fairy light leading me out of a perilous swamp. Thank you to my supervisors, Charles and Geoff, without whose infinite patience and mentorship this thesis would never have been finished, and whose supervision went far beyond the call of duty. Finally, thank you to my family for their constant support and encouragement. 5 Abstract A surprisingly high number of the novels, short stories and plays produced in Britain during the Edwardian era (defined in the terms of this thesis as the period of time between 1900 and the beginning of World War One) use the Grecian deity Pan, god of shepherds, as a literary motif. -
Greek Myths Student Sample
CONTENTS Why Study Greek Mythology? ......................................................................................................................................5 How to Use This Guide ...................................................................................................................................................6 Lesson 1: Olden Times, Gaea, The Titans, Cronus (pp. 9-15) ....................................................................................8 Lesson 2: Zeus and his Family (pp. 16-21) .................................................................................................................10 Lesson 3: Twelve Golden Thrones (pp. 22-23) ...........................................................................................................12 Lesson 4: Hera, Hephaestus (pp. 24-29) .....................................................................................................................14 Lesson 5: Aphrodite, Ares, Athena (pp. 30-37) ..........................................................................................................16 Review Lesson: Lessons 1-5 ........................................................................................................................................18 Lesson 6: Poseidon, Apollo (pp. 38-43) .......................................................................................................................26 Lesson 7: Artemis, Hermes (pp. 44-55) .......................................................................................................................28 -
Marble Sculptures from the Imperial Palace in Sirmium
UDC 904:73"652"(497.113) DOI: 10.2298/STA0656153P 153 IVANA POPOVI] Institute of Archaeology, Belgrade MARBLE SCULPTURES FROM THE IMPERIAL PALACE IN SIRMIUM Abstract. – Few fragments of marble sculpture have been found in the course of the archaeological excavations conducted in Sirmium between 2003 and 2005 at site 85 which is believed to be part of the imperial palace complex. The most important are two almost completely preserved heads of deities. The head of a young person made of milky white, fine-grained marble of exceptionally fine texture from Pentelicon was found under the Late Roman floor in room 7 of the residential structure. The sculpture, of exceptional quality, is from the second half of the 1st century and represents a deity, most probably Venus or Apollo. Another head made of Carrara marble, from the 4th century, was found in a secondary position and on the basis of its mural crown is identified as the Tyche of Sirmium. Key words. – Roman sculpture, marble, Sirmium, deities, personifications. ew fragments of marble sculptures have been smooth surface of the face. It is parted in the middle, discovered in the course of systematic archae- framing the face in gentle waves modeled in relief and F ological excavations conducted in Sirmium with locks emphasized by incisions. On the back of the from 2003 to 2005 at site 85 which is almost certainly head the side locks combed over the ears are gathered the imperial palace complex1 (Fig. 1). The most im- portant are certainly two almost completely preserved heads of deities. * The author presented a brief account of these finds at the The head of a young person (C 109/2003) made of International Meeting Les ateliers de sculpture réginoaux: techni- milky white, fine-grained marble of exceptionally fine ques, styles et iconographie, Xe Colloque international sur l’art texture and originating from Pentelicon2 was discove- provincial romain, Arles et Aix-en-Provence, 21–23 mai 2007. -
3274 Myths and Legends of Ancient Rome
MYTHS AND LEGENDS OF ANCIENT ROME CFE 3274V OPEN CAPTIONED UNITED LEARNING INC. 1996 Grade Levels: 6-10 20 minutes 1 Instructional Graphic Enclosed DESCRIPTION Explores the legend of Romulus and Remus, twin boys who founded Rome on seven hills. Briefly relates how Perseus, son of Jupiter, used his shield as a mirror to safely slay Medusa, a monster who turned anyone who looked on her to stone. Recounts the story of Psyche and Cupid, a story of broken promises and forgiveness. Each legend ends with discussion questions. Animated. INSTRUCTIONAL GOALS · To depict three Roman myths. · To enhance a unit on Roman mythology. · To show how the Romans explained natural phenomena and human behavior. · To show that human nature remains the same throughout the ages. BEFORE SHOWING 1. Read the CAPTION SCRIPT to determine unfamiliar vocabulary and language concepts. 2. Discuss the concept of myths: a. As a way of explaining and rationalizing natural phenomena. b. As stories of the heroic deeds and adventures of mortals with semidivine parentage. c. As stories of a large family of quarrelsome gods and goddesses. 3. Explain that the video shows three different Roman myths. a. Using a time line, explain that Roman mythology appeared after Greek mythology. b. Display a list of gods and goddesses and their Roman and Greek names. c. Explain there are many variations of the same myths. 4. Display a family tree of the Roman gods and goddesses. 1 a. Include pictures of monsters such as Medusa and Cerberus. b. Refer to the tree as characters appear in the video. -
Naked and Unashamed: a Study of the Aphrodite
Naked and Unashamed: A Study of the Aphrodite Anadyomene in the Greco-Roman World by Marianne Eileen Wardle Department of Art, Art History and Visual Studies Duke University Date:_______________________ Approved: ___________________________ Sheila Dillon, Supervisor ___________________________ Mary T. Boatwright ___________________________ Caroline A. Bruzelius ___________________________ Richard J. Powell ___________________________ Kristine Stiles Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosopy in the Department of Art, Art History and Visual Studies in the Graduate School of Duke University 2010 ABSTRACT Naked and Unashamed: A Study of the Aphrodite Anadyomene in the Greco-Roman World by Marianne Eileen Wardle Department of Art, Art History and Visual Studies Duke University Date:_______________________ Approved: ___________________________ Sheila Dillon, Supervisor ___________________________ Mary T. Boatwright ___________________________ Caroline A. Bruzelius ___________________________ Richard J. Powell ___________________________ Kristine Stiles An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosopy in the Department of Art, Art History and Visual Studies in the Graduate School of Duke University 2010 Copyright by Marianne Eileen Wardle 2010 Abstract This dissertation presents a study of the Aphrodite Anadyomene type in its cultural and physical contexts. Like many other naked Aphrodites, the Anadyomene was not posed to conceal the body, but with arms raised, naked and unashamed, exposing the goddess’ body to the gaze. Depictions of the Aphrodite Anadyomene present the female body as an object to be desired. The Anadyomene offers none of the complicated games of peek-a- boo which pudica Venuses play by shielding their bodies from view. Instead, the goddess offers her body to the viewer’s gaze and there is no doubt that we, as viewers, are meant to look, and that our looking should produce desire.