attic helmet

Samno-Attic Bronze Helmet, 4th Century BC

Decorated with unusual bronze wings or ears. Similar helmets have been found in south Italic tombs. This type of helmet was influenced by Attic Greek types. The Samnites were an Italic people living in Samnium in south-central Italy who fought several wars with the Roman Republic.

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Δεκάτη Ὑστέρα- Δεκάτη Φθίνοντος/ Μετεικὰς- Ἀμφιδεκάτη, XXI day
From today’s sunset: twenty-first day of Gamelion.
The twenty-first day is always sacred to Athena.

(Distater of Thourioi, Lucania, with head of Athena. Athena, profile to right, wearing necklace and crested Attic helmet, on which is Skylla, with dog’s heads springing from her waist. On the neck piece of the helmet a griffin. Lucania, about 400–350 BCE. Now in the Boston Museum…)

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Tetradrachm from Herakleia ad Latmon, Ionia, C. 140-135 BC

Stephanophoric type. Head of Athena Parthenos right, wearing crested Attic helmet decorated with Pegasos above the foreparts of five galloping horses / Herakles’ club; HPAKΛEΩTΩN above; below, Nike walking left, holding wreath in right hand, flanked by two monograms; all within oak wreath.

With the collapse of Seleukid authority in Asia Minor in 189 BC, many communities of northwestern Asia Minor celebrated their liberation from regal authority by issuing series of large and impressive tetradrachms. All of these coins were struck on the reduced Attic standard, and were struck on broad, thin flans that were influenced by the Athenian New Style coinage. These series also copied a feature on their reverses, a large wreath that formed the border encompassing the entire reverse type. We know from the Delos inventory lists that these coins were referred to as stephanophoroi, attesting to the ubiquity of these series. The types appearing on the coins clearly indicated their civic nature, depicting the city’s patron deity on the obverse and various aspects of the city’s culture on the reverse.

Rare Griffin-crested Greek Chalcidian Helmet, 4th century BC

The Chalcidian helmet was especially popular in Greece in the fourth and fifth centuries BC. This style was also worn extensively in the Greek colonies of Italy during the same period. The helmet is so-called because it was first, and is most commonly depicted on pottery once thought to derive from the Euboean city of Chalcis. In fact, it is not known whether the helmet actually originated in Chalcis; indeed, it is not known whether the pottery in question was actually Chalcidian.

The Chalcidian helmet appears to have been a developed from the Corinthian helmet, its improvements in design giving the wearer better hearing and vision, resulting in a lighter and less bulky helmet. By the time of Alexander the Great, the helmet was still worn by armored soldiers, especially Hoplites, the spear-armed heavy infantrymen (other than those of the Spartans, who instead wore the much plainer pilos helmet). It is likely that some of the Macedonian soldiers who ruled the rest of Greece and went on to forge a substantial Hellenistic empire also wore the Chalcidian helmet. The helmet is thought to have developed in turn into the Attic helmet which is iconic of classical soldiers.

This particular helmet is an extraordinarily rare helmet from the small family of griffin crest helmets, richly and unusually decorated with a beautiful patina in places.

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Attic Black-Figure Epinetron Depicting Dionysus, Athena and Hermes, C. 500-490 BC

This large black-figure epinetron fragment depicts three of the most celebrated mythological personalities of ancient Greece in fine detail. An enthroned Dionysus, god of wine and fertility, is represented on the left hand side, identified by his drinking horn (keras). He looks on to Athena, patron goddess of Athens and warfare, wisdom, and handicrafts, who steps on to her war chariot clad in her customary goatskin aegis, wearing an Attic helmet, and heavily armed with a spear and a goad. The goddess appears to have received some urgent news from Hermes, the multi-faceted messenger god that urges her to take swift action. The deity carries a caduceus, a characteristic attribute that served as his staff, and was the symbol of commerce, an additional role of the god.

Epinetra are one of the more unusual painted pottery forms, in the sense that they did not function as vessels, but were exclusively used by women, placed over the thigh during the preparation of wool for weaving in order to protect the leg. They were a popular wedding present and were sometimes used as votive offerings dedicated to Athena. Later examples are decorated in red-figure.

Chalkidian Helmet and Greaves, 4th-5th century BC

The Chalkidian (Chalcidian) helmet was especially popular in Greece in the fourth and fifth centuries BC. The helmet was also worn extensively in the Greek (Southern) parts of Italy in the same period. The helmet is so-called because it was first, and is most commonly, depicted on pottery once thought to derive from the Euboean city of Chalcis. The helmet appears to have been a development of the Corinthian helmet, its improvements in design giving the wearer better hearing and vision, resulting in a lighter and less bulky helmet.

By the time of Alexander the Great, the helmet was still worn by armored soldiers, especially Hoplites, the spear-armed heavy infantrymen (other than those of the Spartans, who instead wore the much plainer Pilos type helmet). It is likely that some of the Macedonian soldiers who ruled the rest of Greece and went on to forge a substantial Hellenistic empire also wore the Chalcidian helmet. The helmet is thought to have developed in turn into the Attic helmet which is iconic of classical soldiers.

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Archaeological Museum of Brauron:

An attic grave stele, found in Porto Rafti (c. 410-400 B.C)

The relief depicts three figures, while two of the inscribed names are still discernible; Kleobolos and Menon.

The young man at the middle is depicted as a palaestrite holding a strigil and an aryballos. He is depicted along with his dog, holding a small hare.The bearded man is depicted wearing an attic helmet, holding a shield and a spear. Kleobolos and Menon are the names of the athlete and the warrior respectively. At the left of the young man there is another man, probably the father of Kleobolos, draped in his himation.

The stele presents a certain interest in its architectural elements and choices of depiction. Both Kleobolos and Menon are dead. Menon could also be the trierarchos Menon (a type of naval officer), whose name appears in a catalogue of fallen men towards the end of the Peloponnesian war. The death of the young Kleobolos was the reason for the commission of this funerary monument, but his already dead relative was also included.

The lower part of the stele was discovered in a farm in Porto Rafti in the location of Drivlia in 1961/62 and was delivered in the museum in 1963. The upper part had been looted long ago. It was discovered and identified in 1990 from a published catalogue for the exhibition of the Shelby White and Leon Levy Collection at the Metropolitan Museum of New York. Professor Georgios Despines identified the exhibit and the long process for bringing it back home began. The fragment of the relief was finally delivered in Greece on the 1st of August in 2008. 

oscillatew  asked:

Excuse me, do you have the lyrics for "Space Exploration to Solve Earthly Crises" of your Audiotree Live session? Its quite beautiful but i wish to see the lyrics clearly.

DAVE:
It’s cold in the yard. I don’t know where to start. Everything is already tattooed somewhere. The real world doesn't want us in it. Everyone else knows how to swim, but how could you drown us? Bouyed by the wrath, and the air is thin, there’s some halt in the way that things seem to work here
CHRIS Z: the sun’s radiance reaches us in eight minutes but given its age/given the ever expanding nature of the universe somewhere, 4.5 billion light years away its solar winds are breathing fire for the first time/ its flares dancing through the dark to awaken the worlds at their birth. is our being this buoyant? is some celestial observer watching us through a series of glass lenses and mirrors, jotting down notes of years ago/maybe of his flight across the country from the the place he called home to the place i’ve always called home? if so, on what star, on what rock, does his life still shine?

i’ve been tinkering with lead pipes and gunpowder/aluminum frames, fein saws and soldering irons/steel. a fishbowl from the attic my astronaut’s helmet/ winter gloves, snow boots and overalls over a wetsuit to stave off the cold/a notebook of his thoughts to stave off the loneliness;  infinity isn’t anything until you are among the stars searching for something you lost. let us hope that the duct tape holds/ and my misguided science and memories of his crooked coffee-stained smile can lead me to a world where his light still illuminates the days. 

Stephanophoric type tetradrachm from Lebedos, Ionia by Pyrtanis the magistrate, c. 160-140 BC

This coin shows the head of Athena facing to right, wearing a crested Attic helmet. On the reverse is ΛEBEΔIΩN with an owl standing facing on a club, between two cornucopiae, ΠPYT-ANIΣ below, all within a wreath.

Lebedos was one of the twelve cities of the Ionian League and was located on and around the modern Kısık Peninsula in Turkey. According to Pausanias, the town was inhabited by Carians when the Ionian Greeks immigrated there under the guidance of Andræmon, a son of Codrus. Strabo, however, states that it was colonized by Andropompus and that it previously bore the name of Artis in Lydia. Lebedos became a flourishing city thanks to its commerce, and was famous for its mineral springs. But it was one of the smaller cities of the Ionian League, handicapped by the limited space of its hinterland and a comparatively unsuitable port.

In the Hellenistic age, around 304 BC, Antigonus I Monophthalmus tried to join the city with Teos; however, this operation was incomplete and eventually annulled by Lysimachus, who moved its population to Ephesus in 292 BC.

Under Roman rule, it flourished anew, becoming the meeting place of the actors of all Ionia when these were temporarily exiled from Teos, and festivals were celebrated in honour of Dionysus.

Lebedos’ scanty remains are near the modern town of Seferihisar.