Academic literature on the topic 'Cleopatra (Ship)'

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Journal articles on the topic "Cleopatra (Ship)"

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TREADWELL, NINA. "‘Now I come to you, ladies, after so much time’: Cleopatra, Maria d'Aragona and an intermedio for the Duchess of Alba." Cambridge Opera Journal 22, no. 1 (2010): 33–63. http://dx.doi.org/10.1017/s0954586711000024.

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AbstractDuring March 1588, Maria d'Aragona, the Marchesa of Vasto, sponsored a set of four intermedi at her palazzo in Chiaia, Naples. The centrepiece of the entertainment was the intermedio entitled ‘Queen Cleopatra on her Ship’. This article explores d'Aragona's role as sponsor of the entertainment, particularly in relation to her interest in the historical figure of Cleopatra. Drawing on sources that informed perceptions of the Egyptian queen during the early- to mid-Cinquecento, it will be shown that within a performance context governed by a strong-willed female patron, the often negatively depicted Cleopatra could be cast as a positive role model, particularly for d'Aragona-related noblewomen who themselves had experienced strong female mentorship and enjoyed the relative autonomy of widowhood. D'Aragona's decision to cast the Neapolitan virtuosa Eufemia Jozola as Cleopatra reinforced the female-orientated nature of the intermedio, and sheds new light on mid-Cinquecento Neapolitan performance practice.
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McDonough, Christopher M. "The Swallows on Cleopatra's Ship." Classical World 96, no. 3 (2003): 251. http://dx.doi.org/10.2307/4352759.

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Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.

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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.
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Books on the topic "Cleopatra (Ship)"

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Tait, William. Cruise of H.M.S. Cleopatra, 1892-1895. s.n., 1987.

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2

Johnston, Paul Forsythe. Shipwrecked in paradise: Cleopatra's Barge in Hawaiʻi. Texas A&M University Press, 2015.

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Book chapters on the topic "Cleopatra (Ship)"

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Fant, Clyde E., and Mitchell G. Reddish. "Nicopolis." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0018.

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An ancient city whose name suggests the reason for its founding (“Victory City”), the site of Nicopolis today still gives indication of its power and size in the 1st century C.E. Caesar Augustus founded the city to celebrate his great victory at nearby Actium over the forces of Antony and Cleopatra. It has been called “the best site to appreciate the Roman conqueror’s transforming hand on ancient Greece’s landscape” (Christopher Mee and Antony Spawforth, Greece: An Oxford Archaeological Guide [Oxford: Oxford University Press, 2001], 389). Nicopolis lies on the northwestern shore of Greece in the province of Epirus. It can be reached on fine highways from Athens (approximately 5 hours), or by flights from Athens to Aktion (also known as Preveza airport), only 7 miles away, where an automobile ferry crosses every half hour to Preveza. (A tunnel has been recently completed that will make the future use of the ferry unnecessary.) Taxis are available for the short trip 5 miles west to Nicopolis. Taxis from the airport also can be reserved in advance; be sure to ask if the driver will wait for a visit to the site (approximately an hour), and always get the negotiated price in writing. The area is idyllic and beautiful, particularly the harbor and city of Preveza. The first cities in the area were established by Pyrrhus, king of the region of Epirus (who lent his name to the term “Pyrrhic victory,” referring to a costly battle, generally without real resolution). Nicopolis was founded by Octavian, later known as Caesar Augustus, to commemorate his epic victory over the combined fleets of Antony and Cleopatra at Actium (31 B.C.E.), one of the most important battles of antiquity. The crews of Antony’s warships had been weakened by the malarial fever they contracted in the area, and due to their fatigue they were never able to execute the head-on ramming techniques for which his heavier ships were noted. Octavian’s ships stayed well out of range until he perceived that the enemy was tiring, then they blocked the exit to the sea and destroyed much of Antony’s fleet of five hundred ships.
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Fant, Clyde E., and Mitchell G. Reddish. "Tarsus." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0047.

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Tarsus, best known as the home of the Apostle Paul, was the principal city of the eastern Cilician plain. A city renowned in antiquity as a center of culture and learning, Tarsus was visited by such figures as Julius Caesar, Mark Antony, and Cleopatra. Recent excavations have uncovered more remains of the city from Hellenistic and Roman times, including a paved, colonnaded street. Tarsus, the capital of the ancient province of Cilicia, is located near the eastern Mediterranean coast of Turkey. Situated today 10 miles inland from the sea, Tarsus served as a port city because the Cydnus River (today the Tarsus Çayï) passed through Tarsus on its way to the sea. The river was navigable by ships from the Mediterranean coast to Tarsus. Lake Rhegma, a lagoon near the Mediterranean coast into which the river flowed, served as the harbor for Tarsus. During the 6th century C.E., Emperor Justinian moved the course of the Cydnus River to the east of Tarsus, while leaving several minor branches of the river to flow through the city. The city of Tarsus belonged to the region of Asia Minor known as Cilicia. Ancient Cilicia was composed of two parts, Cilicia Pedias (“flat” or “smooth” Cilicia) and Cilicia Trachaei (“rough” Cilicia). Cilicia Pedias was a fertile plain in the eastern part of the region, whereas Cilicia Trachaei was a rugged, heavily forested mountainous region in the western part, dominated by the Taurus Mountains. Tarsus, the major city of Cilicia Pedias, was located just south of the Cilician Gates, the main pass through the Taurus Mountains. Through this pass ran the major road connecting Syria to Asia Minor, thus providing Tarsus access to trade and travel over land as well as over the Mediterranean. The earliest settlement at Tarsus was likely at Gözlü Kule, a tumulus on the southeast side of modern Tarsus. Excavations under the direction of Hetty Goldman of Princeton University before and immediately after World War II at the tumulus discovered evidence that the site was occupied from Neolithic to Islamic times. At least as early as the 3rd millennium B.C.E., a fortified town existed at the site of Tarsus.
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