Triumph of Neptune, Sousse

Triumph of Neptune, Sousse

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Neptune (mythology)

Neptune (Latin: Neptūnus [nɛpˈtuːnʊs] ) is the god of freshwater and the sea [2] in Roman religion. He is the counterpart of the Greek god Poseidon. [3] In the Greek-influenced tradition, Neptune is the brother of Jupiter and Pluto the brothers preside over the realms of Heaven, the earthly world, and the Underworld. [4] Salacia is his wife.

Depictions of Neptune in Roman mosaics, especially those of North Africa, are influenced by Hellenistic conventions. [5] Neptune was likely associated with fresh water springs before the sea. [6] Like Poseidon, Neptune was worshipped by the Romans also as a god of horses, under the name Neptunus Equester, a patron of horse-racing. [7]

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"This is an important collection of detailed high-quality essays on the dynamics of various national and regional aspects of sea power which deserve serious scholarly attention." - Dennis Rumley, International Journal of Maritime History, Vol. 24, 1, June 2012

About the Author

Patrick C. Bratton is Assistant Professor of political science and Program Chair for Political Science and International Relations at the Hawaii pacific University, Honolulu.

Geoffrey Till is the Director of the Corbett Centre for Maritime Policy Studies at King’s College London. He is the author of a number of books, including, most recently, The Development of British Naval Thinking (Routledge 2006), Globalization and the Defence in Asia (co-ed. with Emrys Chew and Joshua Ho, Routledge, 2008), and Seapower: A Guide for the 21st Century (2nd edn, Routledge 2009).


Early life (1696–1726) Edit

Born in Venice, he was the youngest of six children of Domenico and Orsetta Tiepolo. [4] His father was a small shipping merchant [5] who belonged to a family that bore the prestigious patrician name of Tiepolo without claiming any noble descent. Some of the children acquired noble godparents, and Giambattista was originally named after his godfather, a Venetian nobleman called Giovanni Battista Dorià. He was baptised on 16 April 1696 in the local church, San Pietro di Castello (then still officially the cathedral of Venice). His father died about a year later, leaving his mother to bring up a family of young children, presumably in somewhat difficult circumstances. [4]

In 1710 he became a pupil of Gregorio Lazzarini, a successful painter with an eclectic style. He was, though, at least equally strongly influenced by his study of the works of other contemporary artists such as Sebastiano Ricci and Giovanni Battista Piazzetta and those of his Venetian predecessors, especially Tintoretto and Veronese. [6] A biography of his teacher, published in 1732, says that Tiepolo "departed from [Lazzarini's] studied manner of painting, and, all spirit and fire, embraced a quick and resolute style". [6] His earliest known works are depictions of the apostles, painted in spandrels as part of the decoration of the church of the Ospedoletto in Venice in 1715–6. [7] At about the same time he became painter to the Doge, Giovanni II Cornaro, and oversaw the hanging of pictures at his palace, as well as painting many works himself, of which only two portraits have been identified. [8] He painted his first fresco in 1716, on the ceiling of a church at Biadene, near Treviso. [9] He probably left Lazzarini's studio in 1717, the year he was received into the Fraglia or guild of painters. [6]

In around 1719–20 he painted a scheme of frescoes for the wealthy, and recently ennobled, publisher Giambattista Baglione in the hall of his villa at Massanzago near Padua. Tiepolo depicted the Triumph of Aurora on the ceiling, and the Myth of Phaethon on the walls, creating the kind of fluid spatial illusion which was to become a recurring theme in his work. [10]

In 1722 he was one of twelve artists commissioned to contribute a painting on canvas of one of the apostles as part of a decorative scheme for the nave of San Stae in Venice. The other artists involved included Ricci, Piazetta, and Pellegrini. [11]

Marriage and children Edit

In 1719, Tiepolo married noblewoman Maria Cecilia Guardi, sister of two contemporary Venetian painters, Francesco and Giovanni Antonio Guardi. Tiepolo and his wife had nine children, of whom four daughters and three sons survived to adulthood. Two of his sons, Domenico and Lorenzo, painted with him as his assistants and later achieved some independent recognition, in particular Giovanni Domenico Tiepolo. His children painted figures with a design similar to that of their father, but with distinctive, including genre, styles. His third son became a priest. Fabio Canal, Francesco Lorenzi, and Domenico Pasquini were among his pupils.


In the work, Bacchus is represented as a person at the center of a small celebration, but his skin is paler than that of his companions, rendering him more easily recognizable. Unusually, the rest of the group, apart from the figure naked to the waist behind the god, are in the contemporary costume of poor people in 17th-century Spain. The work represents Bacchus as the god who rewards or gifts men with wine, temporarily releasing them from their problems. In Baroque literature, Bacchus was considered an allegory of the liberation of man from the slavery of daily life.

The scene can be divided in two halves. On the left, there is the very luminous Bacchus figure, his dominant but relaxed pose somewhat reminiscent of that of Christ in many Last Judgement scenes, who is often shown seated and naked to the waist. Bacchus and the character behind him are represented in the traditional loose robes used for depictions of classical myth. The idealization of the god's face is highlighted by the clear light which illuminates him in a more classicist style. [3] The right side, however, presents some drunkards, men of the streets that invite us to join their party, with a very Spanish atmosphere similar to José de Ribera in style. There is no idealization present in their large and worn-out faces, though the figure kneeling in front of the god is younger and better dressed than the others, with a sword and tall boots. The light which illuminates Bacchus is absent on this side the figures are shown with chiaroscuro and have much darker skin.

In this work, Velázquez adopted a realist treatment of a mythological subject, a tendency he would pursue further during the following years.

There are various elements of naturalism in this work, such as the bottle and pitcher which appear on the ground close to the god's feet Velázquez employed the contrast of the god's bright body to lend relief and texture to the bottle and pitcher, creating something akin to a still life. These jars are very similar to the ones which appear in paintings made by Velázquez during his period in Seville, and the combination of still life elements of naturalistic genre figures relates to the bodegon subjects he painted there.

The Triumph of Bacchus received a number of rather grand and elaborate idealized treatments in Renaissance art, of which Titian's Bacchus and Ariadne, then in the Spanish royal collection, was an imaginative variant. Usually Bacchus was processing in a chariot drawn by leopards, with a retinue of satyrs and revellers, including his guardian Silenus. The use of the title for Velázquez's painting is almost ironic given the very different treatment here.

One inspiration for Velázquez is Caravaggio's treatments of religious subjects combining central figures in traditional iconographical robes with subsidiary figures in contemporary dress, and Ribera's naturalistic portraits of figures from antiquity, sometimes depicted as beggars. [4] Entertainments hosted by Bacchus appear as an occasional subject in art from the Renaissance onwards, as one type of the wider subject of the Feast of the gods in art: around 1550 Taddeo Zuccari painted a large feast at the Wedding of Bacchus and Ariadne in fresco in the Villa Giulia, Rome, [5] Some paintings show Bacchus with revellers in contemporary modern dress, as in the Frangipane illustrated. [6]

Mark Wallinger argued that The Triumph of Bacchus prefigured Las Meninas and stated, "Velázquez presents us with a complexity of focal points. [. ] The look [the two liggers on the left of Bacchus] direct at the viewer slices clean through 350 years in the most disconcerting way. [. ] However one might describe them, we are made complicit in the meaning of the work." [7]

Photo, Print, Drawing Photograph of Alexandra Danilova in The Triumph of Neptune, n.d., Joan Craven

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The masque tradition developed from the elaborate pageants and courtly shows of ducal Burgundy in the late Middle Ages. Masques were typically a complimentary offering to the prince among his guests and might combine pastoral settings, mythological fable, and the dramatic elements of ethical debate. There would invariably be some political and social application of the allegory. Such pageants often celebrated a birth, marriage, change of ruler or a Royal Entry and invariably ended with a tableau of bliss and concord.

Masque imagery tended to be drawn from Classical rather than Christian sources, and the artifice was part of the Grand dance. Masque thus lent itself to Mannerist treatment in the hands of master designers like Giulio Romano or Inigo Jones.

The New Historians, in works like the essays of Bevington and Holbrook's The Politics of the Stuart Court Masque (1998), [2] have pointed out the political subtext of masques. At times, the political subtext was not far to seek: The Triumph of Peace, put on with a large amount of parliament-raised money by Charles I, caused great offence to the Puritans. Catherine de' Medici's court festivals, often even more overtly political, were among the most spectacular entertainments of her day, although the "intermezzi" of the Medici court in Florence could rival them.

Dumbshow Edit

In English theatre tradition, a dumbshow is a masque-like interlude of silent mime usually with allegorical content that refers to the occasion of a play or its theme, the most famous being the dumbshow played out in Hamlet (III.ii). Dumbshows might be a moving spectacle, like a procession, as in Thomas Kyd's The Spanish Tragedy (1580s), or they might form a pictorial tableau, as one in the Shakespeare collaboration, Pericles, Prince of Tyre (III.i)—a tableau that is immediately explicated at some length by the poet-narrator, Gower.

Dumbshows were a Medieval element that continued to be popular in early Elizabethan drama, but by the time Pericles (c. 1607–08) or Hamlet (c. 1600–02) were staged, they were perhaps quaintly old-fashioned: “What means this, my lord?” is Ophelia's reaction. In English masques, purely musical interludes might be accompanied by a dumbshow.

The masque has its origins in a folk tradition where masked players would unexpectedly call on a nobleman in his hall, dancing and bringing gifts on certain nights of the year, or celebrating dynastic occasions. The rustic presentation of "Pyramus and Thisbe" as a wedding entertainment in Shakespeare's A Midsummer Night's Dream offers a familiar example. Spectators were invited to join in the dancing. At the end, the players would take off their masks to reveal their identities.

England Edit

In England, Tudor court masques developed from earlier guisings, where a masked allegorical figure would appear and address the assembled company—providing a theme for the occasion—with musical accompaniment. Costumes were designed by professionals, including Niccolo da Modena. [3] Masques at Elizabeth's court emphasized the concord and unity between Queen and Kingdom. A descriptive narrative of a processional masque is the masque of the Seven Deadly Sins in Edmund Spenser's The Faerie Queene (Book i, Canto IV). A particularly elaborate masque, performed over the course of two weeks for Queen Elizabeth, is described in the 1821 novel Kenilworth, by Sir Walter Scott. Queen Elizabeth was entertained at country houses during her progresses with performances like the Harefield Entertainment. [4]

In Scotland, masques were performed at court, particularly at wedding celebrations, and the royal wardrobe provided costumes. [5] After the Union of the Crowns, at the court of James I and Anne of Denmark, narrative elements of the masque became more significant. Plots were often on classical or allegorical themes, glorifying the royal or noble sponsor. At the end, the audience would join with the actors in a final dance. Ben Jonson wrote a number of masques with stage design by Inigo Jones. Their works are usually thought of as the most significant in the form. Samuel Daniel and Sir Philip Sidney also wrote masques.

William Shakespeare included a masque-like interlude in The Tempest, understood by modern scholars to have been heavily influenced by the masques of Ben Jonson and the stagecraft of Inigo Jones. There is also a masque sequence in his Romeo and Juliet and Henry VIII. John Milton's Comus (with music by Henry Lawes) is described as a masque, though it is generally reckoned a pastoral play.

Reconstructions of Stuart masques have been few and far between. Part of the problem is that only texts survive complete there is no complete music, only fragments, so no authoritative performance can be made without interpretive invention.

There is a detailed, humorous, and malicious (and possibly completely fictitious) account by Sir John Harington in 1606 of a masque of Solomon and Sheba at Theobalds. [6] Harington was not so much concerned with the masque itself as with the notoriously heavy drinking at the Court of King James I "the entertainment went forward, and most of the presenters went backward, or fell down, wine did so occupy their upper chambers". As far as we can ascertain the details of the masque, the Queen of Sheba was to bring gifts to the King, representing Solomon, and was to be followed by the spirits of Faith, Hope, Charity, Victory and Peace. Unfortunately, as Harington reported, the actress playing the Queen tripped over the steps of the throne, sending her gifts flying Hope and Faith were too drunk to speak a word, while Peace, annoyed at finding her way to the throne blocked, made good use of her symbolic olive branches to slap anyone who was in her way. [7]

By the time of the English Restoration (1660), the masque was passé, but the English semi-opera which developed in the latter part of the 17th century, a form in which John Dryden and Henry Purcell collaborated, borrows some elements from the masque and further elements from the contemporary courtly French opera of Jean-Baptiste Lully.

In the 18th-century, masques were even less frequently staged. "Rule, Britannia!" started out as part of Alfred, a masque about Alfred the Great co-written by James Thomson and David Mallet with music by Thomas Arne which was first performed at Cliveden, country house of Frederick, Prince of Wales. Performed to celebrate the third birthday of Frederick's daughter Augusta, it remains among the best-known British patriotic songs up to the present, while the masque of which it was originally part is only remembered by specialist historians.

The most outstanding humanists, poets and artists of the day, in the full intensity of their creative powers, devoted themselves to producing masques and until the Puritans closed the English theatres in 1642, the masque was the highest art form in England. But because of its ephemeral nature, not a lot of documentation related to masques remains, and much of what is said about the production and enjoyment of masques is still part speculation.

While the masque was no longer as popular as it was at its height in the 17th Century, there are many later examples of the masque. During the late 17th century, English semi-operas by composers such as Henry Purcell had masque scenes inset between the acts of the play proper. In the 18th century, William Boyce and Thomas Arne, continued to utilize the masque genre mostly as an occasional piece, and the genre became increasingly associated with patriotic topics. Acis and Galatea (Handel) is another successful example. There are isolated examples throughout the first half of the 19th century.

With the renaissance of English musical composition during the late 19th and early 20th century (the so-called English Musical Renaissance), English composers turned to the masque as a way of connecting to a genuinely English musical-dramatic form in their attempts to build a historically-informed national musical style for England. Examples include those by Arthur Sullivan, George Macfarren, and even Edward Elgar, whose imperialistic Crown of India was the central feature at the London Coliseum in 2005. Masques also became common as scenes in operettas and musical theatre works set during the Elizabethan period.

In the 20th century, Ralph Vaughan Williams wrote several masques, including his masterpiece in the genre, Job, a masque for dancing which premiered in 1930, although the work is closer to a ballet than a masque as it was originally understood. His designating it a masque was to indicate that the modern choreography typical when he wrote the piece would not be suitable.

Constant Lambert also wrote a piece he called a masque, Summer's Last Will and Testament, for orchestra, chorus and baritone. His title he took from Thomas Nash, whose masque [8] was probably first presented before the Archbishop of Canterbury, perhaps at his London seat, Lambeth Palace, in 1592.

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Sea Power and the Asia-Pacific : The Triumph of Neptune?

With particular focus on the Asia-Pacific region, this book examines the rise and fall of sea powers.

In the Asia-Pacific region there has been significant expansion of sea-based economies together with burgeoning naval power. Many claim that these processes will transform the world’s future economic and security relationships. The book addresses the question of to what extent the notion of ‘Asia rising’ is reflected by and dependent on its developing sea power. A central theme is the Chinese challenge to long-term Western maritime ascendency and what might be the consequences of this.

In order to situate current and future developments this book includes chapters which analyse what sea power means and has meant, as well as its role, both historic and contemporary, in the rise and fall of great powers.

This book will be of much interest to students of naval power, Asian politics, strategic studies, war and conflict studies, IR and security studies.


Amphitrite was a daughter of Nereus and Doris (and thus a Nereid), according to Hesiod's Theogony, but of Oceanus and Tethys (and thus an Oceanid), according to the Bibliotheca, which actually lists her among both the Nereids [5] and the Oceanids. [6] Others called her the personification of the sea itself (saltwater). Amphitrite's offspring included seals [7] and dolphins. [8] She also bred sea monsters and her great waves crashed against the rocks, putting sailors at risk. [2] Poseidon and Amphitrite had a son, Triton who was a merman, and a daughter, Rhodos (if this Rhodos was not actually fathered by Poseidon on Halia or was not the daughter of Asopus as others claim). Bibliotheca (3.15.4) also mentions a daughter of Poseidon and Amphitrite named Kymopoleia.

Amphitrite is not fully personified in the Homeric epics: "out on the open sea, in Amphitrite's breakers" (Odyssey iii.101), "moaning Amphitrite" nourishes fishes "in numbers past all counting" (Odyssey xii.119). She shares her Homeric epithet Halosydne (Greek: Ἁλοσύδνη , translit. Halosúdnē, lit. "sea-nourished") [9] with Thetis [10] in some sense the sea-nymphs are doublets.

Though Amphitrite does not figure in Greek cultus, at an archaic stage she was of outstanding importance, for in the Homeric Hymn to Delian Apollo, she appears at the birthing of Apollo among, in Hugh G. Evelyn-White's translation, "all the chiefest of the goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite" more recent translators [11] are unanimous in rendering "Ichnaean Themis" rather than treating "Ichnae" as a separate identity. Theseus in the submarine halls of his father Poseidon saw the daughters of Nereus dancing with liquid feet, and "august, ox-eyed Amphitrite", who wreathed him with her wedding wreath, according to a fragment of Bacchylides. Jane Ellen Harrison recognized in the poetic treatment an authentic echo of Amphitrite's early importance: "It would have been much simpler for Poseidon to recognize his own son… the myth belongs to that early stratum of mythology when Poseidon was not yet god of the sea, or, at least, no-wise supreme there—Amphitrite and the Nereids ruled there, with their servants the Tritons. Even so late as the Iliad Amphitrite is not yet 'Neptuni uxor' [Neptune's wife]." [12]

Amphitrite, "the third one who encircles [the sea]", [13] was so entirely confined in her authority to the sea and the creatures in it that she was almost never associated with her husband, either for purposes of worship or in works of art, except when he was to be distinctly regarded as the god who controlled the sea. An exception may be the cult image of Amphitrite that Pausanias saw in the temple of Poseidon at the Isthmus of Corinth (ii.1.7).

Pindar, in his sixth Olympian Ode, recognized Poseidon's role as "great god of the sea, husband of Amphitrite, goddess of the golden spindle." For later poets, Amphitrite became simply a metaphor for the sea: Euripides, in Cyclops (702) and Ovid, Metamorphoses, (i.14).

Eustathius said that Poseidon first saw her dancing at Naxos among the other Nereids, [14] and carried her off. [15] But in another version of the myth, she fled from his advances to Atlas, [16] at the farthest ends of the sea there the dolphin of Poseidon sought her through the islands of the sea, and finding her, spoke persuasively on behalf of Poseidon, if we may believe Hyginus [17] and was rewarded by being placed among the stars as the constellation Delphinus. [18]

In the arts of vase-painting and mosaic, Amphitrite was distinguishable from the other Nereids only by her queenly attributes. In works of art, both ancient ones and post-Renaissance paintings, Amphitrite is represented either enthroned beside Poseidon or driving with him in a chariot drawn by sea-horses (hippocamps) or other fabulous creatures of the deep, and attended by Tritons and Nereids. She is dressed in queenly robes and has nets in her hair. The pincers of a crab are sometimes shown attached to her temples. [ citation needed ]

Theseus and Amphitrite clasp hands, with Athena looking on (red-figure cup by Euphronios and Onesimos, 500–490 BC)

Watch the video: Sousse 2020 Tuneesia


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