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The Dionysus Cup is the modern name for one of the best known works of ancient Greek vase painting, a kylix (drinking cup) dating to 540–530 BC. It is one of the masterpieces of the Attic black-figure potter Exekias and one of the most significant works in the Staatliche Antikensammlungen in Munich .
Reverse: Youthful Dionysus with two dancing maenads and three satyrs watching from a higher level. Its catalogue listing reads, Bell crater, British Museum B.M. number 1890,0210.1, from St. Agata dei Goti. RVP no 2/239 plate 88. A neck amphora decorated with the birth of Helen from Leda's egg that bears Python's signature in the altar base.
The vase is symmetric all the way around the neck and top of the shoulder. The only discrepancy is that the handle is located right between side A and B. The vase changes from a symmetrical vase with nothing but patterns to a scene of Eos and Kephalos underneath the shoulder. On side A, Eos can be seen reaching out toward Kephalos.
Kleophrades did use it often and when the painter did it was a sub technique of his black-figure works. As he progresses, one side of the vase will have patterns in black figure, and the other in red, until finally, in his later work, all of the borders and patterns are done in red figure.
The birth of Dionysus, Julian argues, was "no birth but a divine manifestation" to Semele, who foresaw that a physical manifestation of the god Dionysus would soon appear. However, Semele was impatient for the god to come, and began revealing his mysteries too early; for her transgression, she was struck down by Zeus.
The Derveni krater, height: 90.5 cm (35 ½ in.), 4th century BC. The Dionysian Mysteries of mainland Greece and the Roman Empire are thought to have evolved from a more primitive initiatory cult of unknown origin (perhaps Thracian or Phrygian) which had spread throughout the Mediterranean region by the start of the Classical Greek period.
The coincidence of invoking Iacchus, seen as Dionysus as a child, by torchlight and commemorating the myth of the god's death and rebirth. This happened both in Delphi and in Athens in the Lenaia, in the same season, winter. It further supports the idea that Attic Lenaia had a specific ritual involving women, the followers of the god.
Dionysus and consort, possibly Ariadne, on an amphora by the Mastos Painter. The Mastos Painter (fl. mid-6th century BC) was a painter of ancient Greek vases.He is named for a black-figure mastos used by the art historian John Boardman to illustrate the type, which is shaped like a woman's breast (Greek mastos).