Physical Value in Keats' Ode on a Grecian Urn Essay

Rogier van der Weyden produced the “Deposition” circa 1435. This work of art falls in to the religion matrix because Jesus Christ is in the central focus with a cross in the background. Weyden painted the entourage with

There are also several doves at the bottom of the painting, presumably indicating purity and perhaps symbols of love as well. (Wall Text 2012)

In Artwork 1, Mary is placed in the centre of the image between Christ who is on the left and God who is on the right. The Holy Spirit is between the two which forms the Holy Trinity. The composition can be viewed as forming an inverted triangle or heart shape. Mary is the focal figure with an attitude of modesty, reverence and tranquil emotion with her right hand placed upon her heart in which reinforces this. God is expressed as a picture of wisdom as He is crowning the head of Mary with a garland of roses, along side Jesus. The Holy Spirit is present in the image above Mary and is portrayed in the traditional form of a white dove. Cherubs, angelic beings, are visible at the base of the painting which can be interpreted as guards. The use of blue in their garments symbolising heavenly grace in

Female symbols: chalice, Holy Grail, bowls, rolling landscape, empty vessels waiting to be filled, tunnels and images of fertility. Male symbols: blades and tall buildings. Other symbols: locks, keys, stairs, wrestling, trains entering tunnels and waves.

Every soul will be judged and the good will go to heaven and the damned will go to hell. The sculpture vividly expresses the emotional intensity of what the afterlife will look like. On the left-side the sculpture shows “heaven” the figures show that they are at peace because they know their souls have been saved. The children are laughing and the angels are blowing their trumpets with joy in anticipation of Christs’ return. As for the right-side it tells of what “Hell” maybe like, demons are weighing the souls and claiming them. It shows people suffering, crying and realizing that they’re going to hell for

The purpose of such votive statuary placed in temples was to urge the donors might to remain in a state of everlasting prayer. For example, The relief scene beneath Ur-Ningirsu’s bare feet, of kneeling men bearing full baskets, may represent bearers of ritual offerings.

The paintings on the base and shoulder are broken up into registers which can trace back to Mesopotamian culture and Egyptian society as well. Both registers on the shoulder and body depict two dimensional figures along side with oriental flowers. In both registers, there is an animal depicted, which is a panther. The panther is one of the forms that Dionysus the god of wine, agriculture, and fertility of nature takes on.3 The panther on this Oinochoe leads us to believe it represents Dionysus because he is the god of wine, and this particular vessel was used for wine. Another figure on the vase is a winged figure, however that part of the vase has faded to the point where it cannot be analyzed or examined. What can be seen however are lions, which at the time in ancient Greece showed wealth and power and can often be found in many Greek myths. Lions during this time are depicted roaring with their mouths open and their body flexing and tall, poised to show power and authority. The registers may have the same animals and creatures on them; however the register on the body of the vase has more of the animals. The final animal that is depicted is a feral goat, the only way it can described and identified as feral, is because it is grazing where the lions and bird like

The scene with the men bringing offerings, the offerings they are bringing are in containers that are triangular and circular. They are used to show the way many men would line up to bring offerings to the ruler and the goddess

The animal chosen is a Sacred Ibis (Threskiornis aethiopicus) depicted on this coffin, the titled is “Painted Wooden Coffin of the Sacred Ibis of Thoth” dated between 332–30 BC in the Ptolemaic era . On the coffin is a large painting of a sacred ibis. The Ibis is sitting down waiting for judgement, it has it beak on the feather of truth . There also is a man hold his arms in the air as if worshipping. In addition, there is the god Horus holding an anuk. Furthermore, a winged sun god on the coffin above the pictures .

The sculptures and paint show details how society viewed and interpreted women body, sexuality, and maternity. In addition, revealed that these women were protected from threats around them with ornaments. Civilizations since early times, believed that we were in permanent threat from forces we do not see or cannot explain and because of it, we protected ourselves with artificial elements in a form of jewelry, crowns or caps. This idea has been continue from one generation to the next to the point that in modern societies some of us still use this type of protection in our bodies (e.g., small cross, divine images, tattoos, etc.).These pieces of art also indicate that humans believed in gods with superpowers and they are looking over us constantly. Humanity also believes in dark forces or demons trying to makes us do things that would upset the good gods. Some of the differences between these sculptures and paint are the material in which each one of them were created. The first figure, the Woman of Willendorf was carved in limestone, the second piece, the portrait of Queen Tiye was carved in wood and the last piece, the Virgin and Child Icon was created of tempera on a wood. You can also notice how the details on their faces and bodies changes throughout the time and years. The woman of Willendorf figurine offers details of a voluptuous nude women’s body but there is not face, or feet. Queen Tiye statue shows the face of a woman in detail closed to the gods but without any body parts and lastly The Virgin and Child Icon, is an expression of divinity of the views, reflections and beliefs from the gospel. Because communities started to innovate on the art of carving and painting, populations began to discover and/or create art with the objective of expressing different purposes of our daily lives, such as the beauty of a woman’s body, or to commemorate an ancient

The authors’ interpretation of archaeological evidence is more easily compared since both reference female pillar figurines. Meyers highlights that these replicas are overwhelmingly found in domestic settings, abundant, and are only of pregnant women or those in lactation. Given this evidence, Meyers argues that these figurines were used as a vessel to bring a mother blessings during her pregnancy, birth, and lactation (Meyers 2002, 286-287). Sommer evaluates the terracottas from a different angle, using their existence as a way to challenge his idea that monotheism was prevalent in Ancient Israelite society. Like Meyers, Sommer believes that the figurines serve as a “tangible prayer” for soon-to-be or new mothers used overwhelmingly in homes. He goes on to refute that they were representations of goddesses by quoting Meyers’ evidence which claimed that goddess

This poem that I am going to be focusing on is titled "Ode to Autumn",

The twenty-four old romantic poet John Keats, “Ode on a Grecian Urn” written in the spring of 1819 was one of his last of six odes. That he ever wrote for he died of tuberculosis a year later. Although, his time as a poet was short he was an essential part of The Romantic period (1789-1832). His groundbreaking poetry created a paradigm shift in the way poetry was composed and comprehended. Indeed, the Romantic period provided a shift from reason to belief in the senses and intuition. “Keats’s poem is able to address some of the most common assumptions and valorizations in the study of Romantic poetry, such as the opposition between “organic culture” and the alienation of modernity”. (O’Rourke, 53) The irony of Keats’s Urn is he likens

The three trees are the three crosses on Calvary Hill, the white horse is Jesus' war horse at the ending of the world, the vine leaves and wine skins hint of the Last Supper and the six hands the Roman soldiers gambling for Jesus' clothes at the crucifixion or Judas' betrayal of Jesus.