Greek Art: Pedimental Sculpture

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Temple of Artemis at Corcyra

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Temple of Artemis at Corcyra: Date & Period

580 BCE (6th Century Archaic)

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Temple of Artemis at Corcyra: Subject Matter

Left: Neoptolemus murdering King Priam

Centre: Medusa, Pegasus, Chrysaor, & unspecified felines

Right: Zeus fighting giant

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<p>Temple of Artemis at Corcyra: Notes</p>

Temple of Artemis at Corcyra: Notes

Tone

Apotropaic: both Medusa & the large felines are facing observers, to ward off evil. Medusa also has snakes bared for hair, exaggerated and bulged eyes, and her tongue stuck out alarmingly.Ā 

Layout & Use of Space

  • Chronology: inconsistent ā€“ subject matters unrelated to one another & Pegasus and Medusa are present together, even though he was born from the stump of her neck.

  • Atypical & undeveloped use of space: made Zeus (clear due to his thunderbolt) and a giant incredibly small in the corners, which is unusual especially for an Olympian god. Also a dead giant at either side, even though this is unrelated to the narrative of Priam & Neoptolemus.Ā 

  • Archaic focus on symmetry ā€“ one child & one feline either side of Medusa, as well as a battle scene & dead giant in either corner.Ā 

Anatomy & Pose

  • Archaic running-kneeling pose mimics movement of Medusa.

  • Anatomy is stiff & rigid ā€“ e.g. 4 straight strands of hair over each shoulder, stiff battle scenes & limbs, and the torsos of the felines are unusually elongated.Ā 

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Temple of Aphaia at Aegina: Political Context

Both Athens & Aegina were rival thalassocracies that laid claim to Telamon (seen on the East pediment) and Ajax (his son, depicted on the West) as their patrons: they are likely depicted as a symbol of ownership.

This feud is derivative of Telamon being the mythical king of Salamis, an island between both nations, so by locality either one could have claimed the men as their own.

Also note: Aphaia was a localised version of Artemis.

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Temple of Aphaia at Aegina: Theories on Styles

A) Some hypothesise that the Archaic West was completed pre-480 BCE Persian wars, and the Early Classical East completed much later, which would explain the artistic gap.

B) Others (inc. Robin Osborne) argue that both pediments were created after the Persian wars, sculpted simultaneously by different groups in communication, creating deliberately contrasting styles to show different attitudes about the wars.

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Temple of Aphaia at Aegina: Artistic Development

Successfully changed development to structure, with Gods at the apex presiding over action scenes which allows for dynamic poses that fill the space: crouching, laying, etc.

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Temple of Aphaia at Aegina: West pediment

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Temple of Aphaia at Aegina (W): Date & Period

510-490 BCE (6th/5th Century Archaic)

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Temple of Aphaia at Aegina (W): Subject Matter

Trojan War, as told in Homerā€™s Iliad

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<p>Temple of Aphaia at Aegina (W): Notes</p>

Temple of Aphaia at Aegina (W): Notes

Composition

Typically archaic: symmetrical layout (dying soldiers, archers, symmetrical battle scenes), rigid poses (mid-action, but as if paused to pose), braided hair, bulged eyes.Ā 


The nude soldiers must be a stylistic choice to portray thanatos kalos (heroic death) ā€” Greeks did not go into battle naked.

Key Subject Analysis:

  1. Athene

  • Static pose as well as soldiers facing away ā€“ presence is merely symbolicĀ 

  • Drapery alludes to the form of the leg ā€“ however, folds are entirely rigid and columnar through the centre (although this may be representative of her power)

  • Wearing the aegis

  1. Paris

  • Phrygian dress: longer hair, long-sleeved clothing, leather cuirass & eastenerā€™s hat. He is differentiated from the rest of the Greeks.

  • Firing arrow incorrectly: arms not straightened, not leaned back (no momentum), poor centre of balance (seen as front foot is not flat to the floor). He does not embody power and is characterised as an inferior, non-Greek ā€œotherā€.

  1. Dying Warrior

  • Archaic smile perhaps reflects their honourable death

  • Triangular patterning made by limbs and symmetrical braids reveals the archaic focus on geometry and symmetry

  • Rigid & posed position disrupts the realistic depiction of death

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Temple of Apahia at Aegina: East pediment

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Temple of Apahia at Aegina (E): Date & Period

500-480 BCE (5th Century Early Classical)

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Temple of Apahia at Aegina (E): Subject Matter

Earlier ransacking of Troy (before the Trojan war), led by Herakles.

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<p>Temple of Apahia at Aegina (E): Notes</p>

Temple of Apahia at Aegina (E): Notes

Composition

Less focus on symmetry and shift to a more sombre tone reflects the changing attitudes to war, post-Persian wars.Ā 

Key Subject Analysis:

  1. Athene

  • In media res and fragments of figures facing towards her shows that her presence is now involved

  • Wielding the aegis: apotropaic and powerful

  1. Herakles

  • Identifiable attributes: adorning the Nemean lion skin as a headdress

  • Defined skeletal system, seen for example via the bones in his tensed hand

  • Pose embodies power: straight arm, flat foot, leaned slightly back. Signs of skilled archery as a Greek warrior.Ā 

  1. Dying Warrior

  • Addition of the shield develops the narrative and appeals to pathos as it failed to protect him

  • Individuality ā€“ bearded shows his age

  • Veins are visible in his ankle, and there is a smoother curve to his body which is more naturalistic

  • His face aims downwards and adorns the severe expression, again evoking pathos

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Temple of Zeus at Olympia: West pediment

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Temple of Zeus at Olympia (W): Date & Period

466-456 BCE (5th Century Early Classical)

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Temple of Zeus at Olympia (W): Subject Matter

Centauromachy at the wedding of Perithous and Deidameia

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Temple of Zeus at Olympia (W): Context

Metaphor for the Persian wars. Centaurs were barbarians who didnā€™t know how to water their wine, therefore getting drunk and being violent and lustful. The way they are characterised matches Herodotusā€™ description of Persians ā€” barbaric, eastern, hedonistic, excessive, and lacking self-control.

Also links to the Delphic Maxim ā€œnothing in excessā€.

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<p>Temple of Zeus at Olympia (W): Notes</p>

Temple of Zeus at Olympia (W): Notes

Layout & Use of Space

  • Apollo presides over the scene as the god of order and justice, emboldened by his neat and static pose. His arm looming over the scene is particularly imposing but displays restraint.Ā 

  • Figures overlap and interact: a scene of ongoing struggle (as opposed to the static scene on the East).

Anatomy & Pose

  • Greek figures retain civilised and dignified expressions (e.g. the flared nostrils of a lapith being bitten) which juxtaposes the centaurs (who scream in anguish).Ā 

  • The lapiths in the centre (Perithous and Theseus) hold weapons over their heads, while the centaurs all brawl with their hands and teeth barbarically.Ā 

  • Deidameia is seen elbowing Eurytion in the face, and peeling his hands from her waist simultaneously.Ā 

  • The exposed breasts of some women are atypical for the time and must be used to show the barbarity of the centaurs; however, their expressions remain neutral, again to retain dignity.

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<p>Temple Name &amp; Side</p>

Temple Name & Side

Temple of Zeus at Olympia: East pediment

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Temple of Zeus at Olympia (E): Date & Period

466-456 BCE (5th Century Early Classical)

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Temple of Zeus at Olympia (E): Subject Matter

One of the foundation myths of the Olympian games: the chariot race of Pelops and King Oinomaus, for the hand of Hippodameia.

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Temple of Zeus at Olympia (E): Context

Pelops famously cheated by bribing the slave-boy Myrtilos to change the kingā€™s spokes to wax fakes, in order to win. He later murdered him by throwing him into the sea; while Myrtilos fell he cursed Pelopsā€™ bloodline.

Both pediments share the theme of competition ā€” this one may warn against cheating.

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<p>Temple of Zeus at Olympia (E): Notes</p>

Temple of Zeus at Olympia (E): Notes

Layout & Use of Space

  • Solution to fill the space remains a god presiding at the apex (Zeus, god of judgement) ā€“ however it also follows social hierarchy.Ā 

  • There is also a mirror-image (though not symmetrical) arrangement of figures, which makes the scene more static.

Anatomy & Pose

  • Men:

Oinomaus (right) has his mouth hanging open, in the middle of telling the rules of the race, with his hand on his hip.Ā 

Pelops (left) is juxtaposed as he is nude (heroic) and beardless, showing strength and youth.

  • Women:

Sterope (right) has her head in her hand and her arm across her chest.

Hippodameia (left) adjusts her bridal veil (foreshadowing).

The women are not at all differentiated besides this small action.

  • Seer & child:

The seer Iamos shows advancement in the depiction of age: sagging chest, forehead wrinkles, and balding. He displays a worried expression as he can see into the future: seen through his clenched first, distant gaze, and severe look.
This is contrasted and emphasised by the child beside him, who plays with his toes in boredom.

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Parthenon: West pediment

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Parthenon (W): Date & Period

438-432 BCE (5th Century High Classical)

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Parthenon (W): Subject Matter

Athene & Poseidonā€™s competition for Athenian patronage

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Parthenon (W): Context

The competition took place on the acropolis and Atheneā€™s olive tree stood only a few yards North.

Athene won, however the pediment still honours Poseidon as it was believed thanks to his help that they became such a strong naval power: the pediment faces Salamis, the site of a naval Greek victory over the Persians.

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<p>Parthenon (W): Notes</p>

Parthenon (W): Notes

Layout & Use of Space

  • Athene & Poseidon pull away from eachother at crossing diagonals, at the apex of the pediment ā€“ representative of conflict and competition.

  • Proportional issue: all figures are of divinity however they all stand at different scales throughout the pediment.

Anatomy & Pose

  • Musculature is intricately carved even at the back of the pediment (sculpted in the round): display of wealth/ dedication of these sculptures to the gods.Ā 

  • The remnants of Iris (messenger) displays excellency in drapery: natural and sporadic catenary folds accentuate the breasts, thin fabric blowing in wind reveals stomach and thigh, and the movement of the extended leg.

  • Remnants of Hermesā€™ torso show idealised musculature via deep Iliac crest.

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<p>Name &amp; Side of Temple</p>

Name & Side of Temple

Parthenon: East pediment

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Parthenon (E): Date & Period

438-432 BCE (5th Century High Classical)

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Parthenon (E): Subject Matter

The divine birth of Athene from Zeusā€™ head after Hephaestus split it with an axe.

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Parthenon (E): Compositional Theory

According to David Stuttard: read left to right, the figures represent the underworld versus overworld.

Left: Dionysus (multiple rebirths) reclining, reclined women are Demeter and Persephone (sat on chests ā€” related to Eleusinian mystery cult), Hecate (witchcraft and necromancy).

Right: Reclining female figures may be Leto (childbirth), Artemis (childbirth), and Aphrodite (love and sex).

(Alternatively, some suggest the two lounging women may be Aphrodite and Dione, as the pose appears to be maternal & cradling.)

This also mimics the Panathenaic procession, which celebrates Atheneā€™s birthday, beginning at the cemetery and ending at the acropolis.

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<p>Parthenon (E): Notes</p>

Parthenon (E): Notes

Layout & Composition

  • Left = Heliosā€™ chariot (Sun) & Right = Seleneā€™s chariot (moon): innovative technique to indicate the progression of time.Ā 

  • Flow of news is observable extending from the apex: reclined figures look away while closer figures observe and interact.Ā 

Pose & Anatomy

  • Dionysos is heavily idealised: he appears youthful and has a cuirass aesthetique. He also has short, typically Greek hair, and may have previously held a kantharos.Ā 

  • Lounging women: catenary folds enhance the feminine form and modelling lines reveal the shape of the leg beneath and create heavy shadows, visual contrast, and complexity, creating a 3D effect. The wet drapery technique is also used.

  • Motion lines along the drapery of the central figure proposed to be the cupbearer Hebe, conveys movement towards the scene.Ā 

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36
<p>Locations of River Gods</p>

Locations of River Gods

Parthenon West & Olympia East

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<p>River Gods: Notes</p>

River Gods: Notes

Olympia East:

  • Thin drapery ā€” folds mimic lapping water ripples

  • Defined musculature and youthful bodies show abundance and strength of Athenian landscape

  • Locates myth

  • Exaggerates muscles, schematic rib-cages, unnatural rotation of the bodies embody a stunt in naturalism and juxtaposes the nature of water

  • Heavy eyelids: severe style

Parthenon West:

  • Locates the myth

  • Relaxed & naturally twisting pose

  • Drapery laps smooth and naturally flowing, like a river

  • Less protruding ribs ā€” adds complexity rather than drawing the eye in alarm

  • Thigh muscle gently distinguished from the fat

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