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Dalin de Graff

3108143

CLAS-2701-002

Ancient Imagery, Ancient Myth Essay

Dr. Natalie J. Swain

April 14, 2023

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I have chosen The Judgement of Paris which was made by Makron around 490 -
480 B.C. in the late Archaic Period. This was made on a Kylix a drinking cup used
during symposia and drinking wine in ancient Greece. This art piece was originally
found in the ancient world in Athens, Greece. It is currently part of the
Antikensammlung Berlin Museum collection. The location of an artwork can be crucial
for interpreting the artist's decisions. However, the original discovery site of the Kylix
depicting the Judgment of Paris is unlikely to have had a significant influence on the
artistic choices made by the painter. During the late Archaic period, the artistic scene
was characterized by experimentation and innovation. The prevailing artistic styles and
techniques were influenced by various regions in Greece and the broader
Mediterranean. Therefore, it is unlikely that the location where the kylix depicting the
Judgment of Paris was originally found had a significant impact on the artistic choices
made by the painter. The painter, Makron, would have been familiar with the prevailing
artistic traditions and would have likely incorporated them while creating the scene.
Moreover, the kylix was most likely produced for the purpose of being used during
symposia, or drinking parties. The themes depicted on the vessel would have been
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carefully chosen to be appropriate for such occasions and would have been intended
to stimulate discussion and debate among the attendees. Thus, the artist's choices in
creating the scene would have been more influenced by the expectations of the
intended audience and the artistic conventions of the period, rather than by the
location where the kylix was eventually discovered many years later.

The Judgment of Paris is important to understand as it is considered the event

that led to the Trojan War and ultimately the downfall of Troy. The story commences
with the marriage of Peleus and Thetis, an event to which all the gods were invited,
except for Eris, the goddess of discord. Eris, feeling angry, appeared at the event and
she threw a golden apple among the assembled goddesses with the inscription "To the
Fairest." Three goddesses- Aphrodite, Hera, and Athena- claimed ownership of the
apple. Each of the goddesses argued amongst themselves pleading their cases, but of
course, none of them was going to listen to the arguments of the others. Zeus was then
asked to mediate, being wise he knew picking one would place one goddess above
another causing conflict, thus he instructed Hermes to take the three goddesses to
Paris of Troy to settle the matter. Paris was renowned for his reputation as an impartial
and just judge who remained unaffected by external influences. In the past, Paris had
made an unbiased decision that Ares, who had disguised himself as a bull, was
superior to Paris' own bull, unaware that the other bull was actually a god in disguise.
This event portrayed to the gods that Paris was an impartial and just judge regardless
of the situation. Thus, Hermes escorted the three goddesses to Paris, who was tasked
with making a decision. Despite the goddesses' innate beauty, they were not satisfied
with Paris basing his judgment solely on appearance. Instead, each attempted to sway
his decision by offering him a bribe. In front of the shepherd prince, each of the three
goddesses offered him gifts in his favour. Hera tempted him with the promise of wealth,
power, and rule over all mortals. Athena offered to impart him with every known skill
and make him the greatest warrior of all. Lastly, Aphrodite lured Paris with the promise
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of marriage to the most beautiful woman in the world, Helen, daughter of Leda and
Zeus(Pseudo-Hyginus, 2010). Ultimately, he chose Aphrodite, enticed by her promise
to give him Helene, the most beautiful woman, as his wife. In Homer Iliad (2015) the
bribes from the goddesses are different as Hērē promises him kingship, Athēnē will
ensure that he becomes a great warrior, and Aphrodītē guarantees his conquest of the
world’s most beautiful woman. In the Aeneid, the story differs with each offering him a
bribe symbolic of her godhood: Athena offered ‘Wisdom’, Hera offered ‘Power’ and
Aphrodite offered ‘Love’. Helene's subsequent abduction resulted in the Trojan War and
the fall of the city. Despite the promises made by the three goddesses, the decision
made by Paris did not sit well with Hera or Athena. As a result, both goddesses
harboured a deep resentment towards Paris that lasted a lifetime. This animosity would
later manifest in the Trojan War, where both Athena and Hera aligned themselves with
the Achaean forces, while Aphrodite supported the Trojans.

You can tell which myth is being represented by assessing the characters and
their positions, objects, and animals within the art piece. In the image, we can see
three women and a man with a beard standing in front of a seated man holding an
apple. This scene represents the moment when Paris is choosing which of the
goddesses deserves the apple, which was inscribed with the words "To the fairest."
The first mythological character we see on the far left is Paris followed by Hermes
leading the goddesses Aphrodite, Athene and Herato the Trojan prince in the contest
for the golden apple. Paris is depicted as a young shepherd boy with no facial hair in a
long robe sitting on a rock, playing his lyre surrounded by sheep. Paris being a
shepherd in this art piece pays homage to his upbringing story. According to
Apollodorus (2007), Paris story begins when Hecabe the queen of Troy had a disturbing
dream while pregnant with her second child. She dreamt that she gave birth to a fiery
torch that spread flames throughout the city, burning it down. When King Priam, her
husband, learned of the dream, he summoned their son Aisacos, who was known to
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interpret dreams. Aisacos revealed that the baby would bring about the destruction of
their homeland and advised exposing the infant. Thus, when the baby was born, Priam
entrusted a slave named Agelaos to take him to Mount Ida and abandon him. However,
the baby survived and was nourished by a bear for five days before Agelaos found him
and raised him as his own son, naming him Paris. Paris grew up to be a handsome and
strong young man who earned the nickname Alexander for his bravery in defending his
herds against bandits. Eventually, he discovered his true identity and reunited with his
birth parents. In Homer's Iliad (2015) he goes over the story quickly as if readers are
already familiar with the story. “Paris Aléxandros, son of King Priam of Troy, but
exposed at birth because of a prophecy that he would bring disaster on his city, and
was brought up by a shepherd family.” Thus the sheep symbolize his upbringing and
backstory which gives the viewer context on when this occurred over the span of
Paris’s life. The image's portrayal of Paris as a youthful figure holds great significance
as it reinforces his naivety and inexperience, a recurring theme in various versions of
his myth(Virgil, 2007)(Apollodorus, 2007)(Homer, 2015). The artist's decision to depict
Paris as a young man accentuates his vulnerability and lack of wisdom, rendering him
susceptible to the goddesses' manipulations. Furthermore, it emphasizes the tragic
nature of his narrative since he is ultimately accountable for commencing the Trojan
War and bringing about his own ruin. Him being depicted as a young man also
reinforces his decision of choosing lust over power and wisdom, as he made a terrible
decision thinking with his desires rather than his brain. Overall, the representation of
Paris as a youthful figure in the image accentuates his position as a tragic hero in
Greek mythology and emphasizes the key themes of youth, attractiveness, and
susceptibility that are fundamental to his myth. Paris is also seen holding a lyre as he is
depicted as a skilled musician in Greek mythology often holding an instrument
(Ptolemy Hephaestion, 2005). The lyre symbolizes Paris' artistic and cultural
accomplishments and underscores his role as a cultural figure in ancient Greece. It also
serves as a reminder that Paris was not just a handsome young man, but also a
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talented musician, hunter, and athlete, who was admired by both mortals and gods
alike.

The next character to the immediate right of Paris is Hermes, who is leading the
goddesses to Paris in the contest for the golden apple. We can tell it is Hermes being
represented in this ancient artwork as the character is seen holding a kerykeion
(herald's wand) in his hand and wearing a petasos cap, winged boots and a short
cloak. The wings on Hermes' boots served as a symbol of his agility, swiftness, and
divine nature and symbolized his role as a messenger, for he was renowned as the
fastest of all gods. By donning his winged footwear, Hermes could easily traverse long
distances with remarkable speed, which made his boots emblematic of his ability to
move beyond the constraints of time and space and travel freely between various
realms and domains. He is also associated with heaven and the sky, and his winged
boots represent his connection with the celestial realm and his ability to transcend the
limitations of the physical world. Lastly, they symbolize him being a messenger
between the mortal and divine worlds. This could be why he is depicted in The
Judgement of Paris as the one who brings the goddesses to the selected judge in this
case Paris to mediate the decision. Given his responsibility for carrying messages and
gifts between the gods and mortals, and his swiftness and agility to travel easily
between different locations, Hermes was the obvious choice for the task of bringing the
goddesses to Paris and facilitating the judgment that ensued. Moreover, his status as a
mediator between the divine and mortal realms made him well-suited for this role. In
this artwork, Hermes appears to be pointing to or indicating the three goddesses
standing before them. The importance of Hermes within this image lies in his role as a
messenger and mediator between the mortal and divine worlds. The petasos cap
featured in the image of Hermes during the Judgement of Paris served as a visual
indicator of his identity as the god of commerce, messengers, and travellers. It also
helped to differentiate him from the other characters present in the scene, such as
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Paris and the three goddesses, who lacked distinctive attributes. The artist may have
included the kerykeion in the image of Hermes during the Judgement of Paris to signify
his role as the mediator and messenger who brought the three goddesses to Paris.
Additionally, the wand could have been a way to underscore the significance of the
judgement and Hermes' crucial involvement in it. The inclusion of the short cloak or
chiton in the image of Hermes may have had several symbolic meanings. Firstly, it was
a common attire for travellers and messengers in ancient Greece and thus emphasized
Hermes' role as the god of commerce, travellers, and messengers. Secondly, the short
cloak also allowed for greater freedom of movement, which was fitting for the swift and
agile Hermes. Finally, the cloak may have also represented Hermes' versatility and
adaptability, as he was known to be a god of many skills and talents, and could easily
transition between different roles and responsibilities. According to Greek mythology,
Hermes held the role of being a messenger among the gods, in addition to being the
deity of commerce, travel, and thieves(Apollodorus, 2017; Homer, 2015; Wilson, 2018).
He was renowned for his quick-wittedness, swiftness, and adaptability, and frequently
acted as an agent between gods and humans. In the tale of the Judgement of Paris,
Hermes is credited with escorting the three goddesses to Paris and instructing him to
determine which of them was the most stunning.

The next character in this art piece to the right of Hermes is Athena who is
represented as a woman with a crested helmet, holding a spear and wearing the
snake-trimmed aegis cloak. The representation of Athena in this particular artwork
differs from traditional textual sources in that she is not depicted with her shield.
However, she does possess many of the other traits typically associated with her such
as a long robe, the famed aegis--a snake-trimmed cape adorned with the monstrous
visage of the Medusa, spear and crested helm. The long robe is a common attire worn
by ancient Greek women, and Athena is often depicted wearing it. As a goddess of
wisdom and dignity, Athena embodies the qualities associated with the long robe in
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mythological depictions. Additionally, the long robe symbolizes modesty and chastity,
which were highly prized in ancient Greek society. Moreover, the artist may have
selected the long robe to accentuate Athena's graceful and refined nature. The smooth,
curving contours of the garment impart a sense of fluidity and motion, augmenting the
visual allure of the artwork. The portrayal of Athena adorned in a long robe underscores
her role as a sagacious and dignified deity, while simultaneously evoking an impression
of elegance and attractiveness. In the context of the story The Judgement of Paris
which is to decide the most beautiful goddess out of the three it makes sense that the
artist tried to evoke elegance and attractiveness in Athena. The aegis in Greek
mythology was a form of protective armour that was typically a shield or breastplate
adorned with the head of a gorgon, a mythical creature with serpents for hair. The aegis
represented strength, safety, and fear, and was frequently linked to Athena, the
goddess of wisdom, war, and crafts. Athena is depicted wearing a snake-trimmed
aegis cloak, which is a reference to her role as a fierce warrior goddess who protects
her allies and defeats her enemies in battle. The depiction of Athena wearing a
snake-trimmed aegis cloak serves to emphasize her power and strength as a goddess
of war and protection, while also referencing her association with the gorgon Medusa
and her legendary powers. The reason why Athena is often portrayed wearing a crested
helm in this art piece is that it is a symbol of her military leadership and martial
prowess. As the goddess of war and strategy in Greek mythology, Athena was
renowned for her wisdom and shrewdness in battle, enabling her to outmaneuver and
outthink her adversaries. The crested helm was a symbol of honour and status for
Greek warriors and heroes, the art piece depicts Athena wearing one. By doing so, the
artist emphasizes her martial abilities and leadership on the battlefield, highlighting her
as a warrior goddess. Additionally, the helm serves to distinguish Athena from other
figures in the image who may not possess the same martial prowess. Lastly, Athena is
seen holding a spear which like her other clothes is a sign that she is a goddess of war
and strategy. In my interpretation, the artist chose to depict Athena with these elements
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as it highlights who she is, her personality and what she offered as a bribe to Paris to
win the golden apple.
The next character in the Kylix attic red-figure art piece is Hera who is depicted
as a woman holding a royal sceptre, a long robe and wearing a crown. To begin with,
the regal nature of Hera, the queen of the gods in Greek mythology, was often linked to
royalty, power, and majesty. The artist emphasized this by portraying her holding a
royal sceptre, wearing a crown, and a long robe, all of which accentuate her dignified
and majestic character. Next, the artist's choice to depict Hera in this way may have
also been a way to symbolize her role as the protector of marriage and family in Greek
mythology. The crown and sceptre could be seen as symbols of her authority over
these areas, while the long robe may represent her modesty and devotion to her
husband Zeus. Finally, the artist's decision to highlight Hera's crown, sceptre, and long
robe may have been intended to set her apart from the other figures in the image.
These attributes serve to underscore her significant role and authority. This could be
particularly relevant in the depiction of the Judgment of Paris, where Hera is vying
against Aphrodite and Athena for the golden apple. In this scenario, the artist may have
sought to emphasize Hera's royal and authoritative nature to give her an advantage in
the contest. Similar to Athena the way she is depicted in the artwork is similar to the
bribe she offered Paris to win over the golden apple. She offered him wealth and power
over all mortals, which is typically associated with kings and royalty, as they are the
most powerful and rich within a specific area (Pseudo-Hyginus, 2010).
Lastly, we can see Aphrodite depicted as a woman wearing a long robe, veiled
and surrounded by a host of winged Erotes (Loves). To emphasize Aphrodite's role as
the goddess of love, beauty, and desire, the artist emphasized her veil and the Erotes
surrounding her. The veil symbolizes her allure and physical beauty, while the winged
Erotes represent the playful and mischievous aspects of love. Their presence also
symbolizes Aphrodite's power over the hearts of men and her ability to incite desire in
others. The depiction of Aphrodite with her veil and the Erotes surrounding her is
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significant in the context of the Judgement of Paris myth, as it centers around Paris
choosing the most beautiful goddess. In Greek art, Aphrodite was typically depicted
nude, especially in depictions of her birth from the sea. However, in this particular
image of the Judgement of Paris, she is depicted wearing a flowing garment and
veiled. It is possible that the artist intended to emphasize her role as a powerful
goddess rather than as merely an object of desire. Thus Aphrodite being the goddess
of love, beauty, pleasure and procreation seems to reinforce her decision with her
choice of a bribe being the most beautiful mortal woman in Helen.

Understanding the context in which a piece of art was created, such as the
intended audience or location of use, can provide important insights into the artistic
choices made by the artist. For example, the Kylix depicting the Judgment of Paris was
likely created for use in symposia as a wine cup, and the artist's choices would have
been influenced by the artistic conventions and demands of the time. Overall, the study
of ancient art offers a unique perspective on the beliefs, values, and artistic practices of
the ancient world, and allows us to better understand and appreciate the rich cultural
heritage of past civilizations. The artist's choice to highlight certain elements of a
character or story could be influenced by various factors, such as cultural and historical
context or the intended audience. For example, the portrayal of Athena wearing a long
robe and snake-trimmed aegis cloak in the Judgement of Paris may have been to
emphasize her status as a protector and defender. The examination of ancient art
provides a distinctive viewpoint into the myths and characters of the ancient world. By
analyzing these artworks, we can gain a deeper understanding of the cultural and
historical context of the period and the individuals who produced them.
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References:

Virgil (2007). Virgil: Aeneid. F. Ahl & E. Fantham (Eds.). (Oxford World's Classics).

Oxford: Oxford University Press.

Apollodorus A. Smith R. S. Trzaskoma S. & Hyginus C. J. (2007). Apollodorus' library

and hyginus' fabulae : two handbooks of greek mythology. Hackett Pub.

Homer (2015). The Iliad. (Peter Green, Trans.). California: University of California Press.

Pseudo-Hyginus. (2010). Fabulae. Translated by Mary Grant. University of Kansas

Publications in Humanistic Studies.

Ptolemy Hephaestion. (2005). New History Book 7 (summary from Photius, Myriobiblon

190). In R. L. Hunter (Ed.), The Hesiodic Catalogue of Women: Constructions and

Reconstructions (pp. 273-274). Cambridge University Press.

Wilson, E. (2018). The Odyssey. New York, NY: W. W. Norton & Company.