THE BED CANOPY IN XENOPHON OF EPHESUS AND THE ICONOGRAPHY OF MARS AND VENUS UNDER THE EMPIRE

Ramus ◽  
2018 ◽  
Vol 47 (1) ◽  
pp. 78-107
Author(s):  
Anna Lefteratou
Keyword(s):  
Visual Culture ◽  
First Century ◽  
Test Case ◽  
Ancient Greek ◽  
Works Of Art ◽  
Greek Novel

This paper discusses how Roman visual culture might be useful for deciphering the ecphrastic passages of the ancient Greek novel. Whereasecphrasishas been one of the blossoming topics in the field, the examination of novelisticecphrasisalongside particular works of art is still a desideratum. As a test case I will use Xenophon of Ephesus’ecphrasisof the bed canopy depicting Ares’ and Aphrodite's embrace, in theEphesiaca,a novel that might have been written as early as AD 65. In what follows I will argue that the scene described on the canopy would have stimulated a variety of intertexts, both literary and visual, in the minds of the imperial audience: that is, Xenophon's reader would have been encouraged to recall not just Demodocus’ song of the love of Ares and Aphrodite but also the idealised Roman version of the myth, which was so frequently depicted on frescoes and mosaics in Roman villas in the first century. I then explore Xenophon's ‘interpretatio Romana’through the adaptations of the Ares and Aphrodite myth found in Plutarch and Lucian.

POTENSI SENI KRIYA ISTIMEWA DALAM PAMERAN “NEGARI NGAYOGYAKARTA HADININGRAT 2012”

CORAK ◽  
2013 ◽  
Vol 1 (2) ◽  
Author(s):  
Edi Eskak
Keyword(s):  
Performance Art ◽  
Mixed Media ◽  
First Century ◽  
Creative Potential ◽  
Works Of Art ◽  
Arts Festival ◽  
Digital Prints ◽  
Wide Assortment

Arts Festival Negari Ngayogyakarta Hadiningrat 2012 undertaken in order to commemorate the first century of Hamengku Buwono IX as well as 2,5 century of Ngayogyakarta Hadiningrat, featuring the character or the privilege of Yogyakarta through works of art by artists with no exit from the corridors of copyrighted artistic distinctiveness. The works on display most of the particular character, specific and have their own specialty. Privileges of Yogyakarta with its dynamic, multicultural, and tolerant of the works reflected on display in the various mediums of expression and creation. A wide assortment of works of art displayed expression of both the traditional, conventional and non conventional, such as: painting, graphics, sculpture, video, film, animation, installation, performance art, digital prints, puppets, mixed media and others. Not to mention that the exhibition has a variety of craft works of art, such as the art which haselements of craftmanship. The uncommon art that relies on creativity ideas and handskills in this exhibition appear surprisingly with exceptional works that have creative potential prospective. These young artists, among other craft; Karyadi, Fitriasih Pudyo Atmaningrum, I Gde Suryawan, and I Gusti Ngurah Edi Basudewa.Keywords: potential, arts crafts, specialty, and Negari Ngayogyakarta Hadiningrat

“Socialist Realist” Critiques of Neoliberal “Shock Therapy”

2019 ◽  
pp. 431-451
Author(s):  
April A. Eisman
Keyword(s):  
Visual Culture ◽  
East Germany ◽  
Shock Therapy ◽  
Socialist Realism ◽  
Neoliberal Capitalism ◽  
Works Of Art ◽  
German Art ◽  
Socialist Realist ◽  
East German ◽  
Insight Into

This article focuses on the East German artistic response to the 1973 putsch in Chile, an event now recognized as foundational in the development of neoliberalism. Outraged and saddened, artists in East Germany responded to the putsch with thousands of works of art. These works disrupt Western expectations for East German art, which was far more modern and complex than the term “socialist realism” might suggest. They also offer insight into the horrors of the putsch and remind us that there have been—and can once again be—alternatives to neoliberal capitalism. In addition to creating prints, paintings, and sculptures, East German artists organized solidarity events to raise money for Chile and spearheaded a book project with artists from sixteen communist and capitalist countries to document the event and losses suffered. This article ultimately shows that communist visual culture can serve as a model for art as an activist practice.

scholarly journals Complexes of Emotions in Joseph and Aseneth

2021 ◽  
Vol 30 (3) ◽  
pp. 133-155
Author(s):  
Tyler Smith
Keyword(s):  
Ancient Greek ◽  
Emotional Aspect ◽  
Complex Emotions ◽  
Jewish Text ◽  
History Of ◽  
History Of Literature ◽  
Joseph And Aseneth ◽  
Greek Novel

The ancient Greek novel introduced to the history of literature a new topos: the “complex of emotions.” This became a staple of storytelling and remains widely in use across a variety of genres to the present day. The Hellenistic Jewish text Joseph and Aseneth employs this topos in at least three passages, where it draws attention to the cognitive-emotional aspect of the heroine’s conversion. This is interesting for what it contributes to our understanding of the genre of Aseneth, but it also has social-historical implications. In particular, it supports the idea that Aseneth reflects concerns about Gentile partners in Jewish-Gentile marriages, that Gentile partners might convert out of expedience or that they might be less than fully committed to abandoning “idolatrous” attachments. The representations of deep, grievous, and complex emotions in Aseneth’s transformational turn from idolatry to monolatry, then, might play a psychagogic role for the Gentile reader interested in marrying a Jewish person.

Seeing Rape and Robbery: ἁρπαγμαός and the Philippians Christ Hymn (Phil. 2:5-11)

2017 ◽  
Vol 25 (3) ◽  
pp. 342-363
Author(s):  
Katherine A. Shaner
Keyword(s):  
Visual Culture ◽  
Visual Rhetoric ◽  
Visual Fields ◽  
First Century ◽  
Power Structures ◽  
Women's Bodies ◽  
Civic Spaces ◽  
Ancient People ◽  
Imperial Power ◽  
Interpretative Framework

In the first century ce, images of Roman imperial figures subduing foreign, sexualized women were installed throughout the civic spaces of the Empire as a celebration of victory over other nations. The well-known reliefs on the Sebasteion in Aphrodisias are just one example. Images like these dominated the visual fields of ancient people, working to persuade viewers of certain ideals about power, beauty, and authority. This article argues that setting the Philippians Christ hymn (Phil. 2:5-11) in the context of this visual culture and rhetoric helps solve a significant lexical problem: the meaning of ἁρπαγμός in Phil. 2:6. Methodologically, I argue that reading the Christ hymn in conversation with the visual rhetoric of the Aphrodisian reliefs, and other images like them throughout imperial cities, significantly shifts the interpretative framework for the hymn. The use of sexualized women’s bodies to depict conquered peoples suggests that ἁρπαγμός means “rape and robbery” rather than “something to be exploited or grasped” as most major lexica and biblical translations suggest. Theologically, Phil. 2:6 thus fits with first-century discourses around the image and power of divine emperors rather than later inter-Christian arguments about pre-existence. The result is a hymn that simultaneously critiques Roman practices of “rape and robbery” and also draws on imperial power structures.


scholarly journals The Red Gown: Reflections on the Visual History of Menstruation in Scotland

2022 ◽  
Author(s):  
Camilla Mørk Røstvik ◽  
Bee Hughes ◽  
Catherine Spencer
Keyword(s):  
Visual Culture ◽  
Public Discourse ◽  
First Century ◽  
Font Size ◽  
Art Collections ◽  
Special Collections ◽  
History Of ◽  
Late Twentieth ◽  
The Town ◽  
Made In

Over the last decades, menstruation has become more present in public discourse in Scotland.While scholars are increasingly documenting this change, little attention has been paid to therole of menstrual art made in Scotland. In this article, we explore the historic contexts ofmenstrual art in the town of St Andrews and in Scotland during the late twentieth and earlytwenty-first century, and ask what this reveals about menstrual absence and presence in publicdebates. We do this in collaboration with artist Bee Hughes, whose practice focuses on thevisible and invisible aspects of menstruation, and who was artist in residence at St Andrews in2020. Due to a university strike and a pandemic, our collaboration changed and subsequentlyfocused more on the histories of menstrual art. We thus assess symbols and collections ofmenstrual visual culture in Scotland, including the use of the ceremonial red gown at theUniversity of St Andrews, and menstrual art collections at Glasgow Women’s Library and StAndrews Special Collections. Together, we reflect on how their histories might be both present(institutionalised) and absent (when not on display). This paper presents the first stage of ourfindings, in which the artist reflects on their first visit to St Andrews prior to a university strikeand the Covid-19 pandemic, and the historic materials we located together.@font-face{font-family:"Cambria Math";panose-1:2 4 5 3 5 4 6 3 2 4;mso-font-charset:0;mso-generic-font-family:roman;mso-font-pitch:variable;mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face{font-family:Times;panose-1:0 0 0 0 0 0 0 0 0 0;mso-font-alt:﷽﷽﷽﷽﷽﷽﷽﷽man;mso-font-charset:0;mso-generic-font-family:auto;mso-font-pitch:variable;mso-font-signature:-536870145 1342185562 0 0 415 0;}p.MsoNormal, li.MsoNormal, 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THE SATYRICA AND THE GOSPELS IN THE SECOND CENTURY

2020 ◽  
Vol 70 (1) ◽  
pp. 356-367
Author(s):  
Robyn Faith Walsh
Keyword(s):  
Second Century ◽  
First Century ◽  
Circumstantial Evidence ◽  
The Novel ◽  
General Consensus ◽  
Pliny The Younger ◽  
Terminus Post Quem ◽  
The Subject ◽  
Greek Novel

The Satyrica has long been associated with a Neronian courtier named Petronius, mentioned by Tacitus in his Annals. As such, the text is usually dated to the mid first century c.e. This view is so established that certain scholars have suggested it is ‘little short of perverse not to accept the general consensus and read the Satyrica as a Neronian text of the mid-60s ad’. In recent years, however, there has been a groundswell of support for re-evaluating this long-held position. Laird, after comparing the ‘form and content’ of the text to the Greek novel, came to the ‘unattractive’ conclusion that the text may be second century. Similarly, in two recent pieces in CQ, Roth argues that the manumission scene in the Cena establishes a new terminus post quem for the text; she suggests that the freedoms granted by Trimalchio closely parallel—and parody—descriptions of awarding ciuitas found in the letters of Pliny the Younger. Indeed, the three slaves manumitted in the novel are associated with a boar (Sat. 40.3–41.4), Dionysus (Sat. 41.6–7) and a falling star (Sat. 54.1–5); likewise, the three slaves that are the subject of Pliny's letter are C. Valerius Aper (boar), C. Valerius Dionysius (god of wine) and C. Valerius Astraeus (stars). Roth's argument suggests that the author of the Satyrica was not Nero's contemporary but a member of Pliny's intellectual circle, offering strong circumstantial evidence that troubles the accepted tradition on the work's authorship and date.

The Acts of the Apostles and the Beginnings of Simonian Gnosis

1987 ◽  
Vol 33 (3) ◽  
pp. 420-426 ◽  
Author(s):  
Gerd Lüdemann
Keyword(s):  
Acts Of The Apostles ◽  
Second Century ◽  
First Century ◽  
Early Church ◽  
Great Power ◽  
Test Case ◽  
Historical Criticism ◽  
History Of Research ◽  
History Of ◽  
German Origin

The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.

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