Islamic Art

   How cultures change and adapt their artistic styles over time is always interesting to see, since it also shows the effects of different historical events. During the time of the Mongol invasions and when they had control over vast amounts of land, Islamic art showed that more eastern influence. In one illustrated manuscript, the pictures show ancient Iranian kings dressed in the contemporary Mongolian style and looking like the Mongol leaders of the day. The story was the same, but the way the people were portrayed changed because that was who was leading the nation at that time and who was in control. They’re not necessarily supposed to represent how those ancient kings actually looked or dressed, they’re just a reflection of the times. Artists would probably want to please their current leader so that probably pushed their efforts to combine Mongolian elements in their own artwork. Plus, over the years of living with other people from different places, it’s inevitable that different styles would emerge from having two different cultures in such proximity with each other.

            Bowls and chalices made with gold and silver were regarded highly by the Mongolians as well—kind of moving the other way from Islamic culture being affected by the Mongols. Everyone can see something they like form other cultures and peoples, so that is incorporated into the existing styles. It ends up being a nice mix of multiple customs and cultures.

Ovid's Metamorphoses, Books 4 & 6

            In both the myths about Arachne and Tereus and Philomena, we see humans dismissing the gods and pretty much acting as they see fit, not paying attention to warnings they receive (like the screech owl living above Tereus’ house) or even taunting them a little, in the case of Arachne telling Athena to come and challenge her herself. Arachne had a lot of faith in her talent, and didn’t like the idea that people had of her being taught by Athena; she wanted to be known for her own worth, especially since she was just a peasant. “You could see she was taught by Pallas. Yet she denied it, and took offense at the idea of having such a teacher”. She was punished by Athena, turned into a spider, all because she wanted to take all the credit for her own skill and not honor Athena at all. She kind of did want she wanted—weaving and not acknowledging the apparent true master of it—without any regard to how any of the gods (especially Athena) would feel about it. In all these myths, the gods have the last say and get to do what they think is right, no matter what.

            With Tereus, he took that to the extreme. He didn’t care what anyone else thought, he only thought about what he wanted, and what he wanted was Philomena, and that was that: “…he burnt with his own vice and his nation’s”. This puts the blame not only on Tereus but on his whole country as well, saying that this lust he has is a characteristic of all the men from Thrace. Either way, that puts the blame squarely on humans, with no regard for how they should actually be acting and respecting the gods (not to mention other people). Tereus was so sure in his convictions and that was all that mattered and his way was the way things were going to be. Both he and Arachne were more focused on their own talents and desires than how that could affect other things…like a wife or a god.

Plato's "Republic"

            “Or in such a regime haven’t you yet seen men who have been sentenced to death or exile, nonetheless staying and carrying on right in the middle of things; and, as though no one cared or saw, stalking the land like a hero?”   This quote, speaking about a democracy, can definitely be applied still today. It’s interesting to see how some of the political problems occurring two thousand years ago and more can still make sense to us today, because they’re still happening. Not that the justice system doesn’t work or doesn’t do its job, but there are obviously instances where a sentencing isn’t what the prosecution wants or that the public feels the defendant deserves—especially in cases like this, where it’s about the life of a person, no matter what they did or what happened, it can be difficult to please everyone. Sometimes it doesn’t seem fair or the public doesn’t agree with it, but in order to keep the system working the way it’s supposed to and keep order, there are some things that fall through the cracks a little.

            “…and naming shame simplicity, they push it out with dishonor, a fugitive; calling moderation cowardliness and spattering it with mud, they banish it; persuading that measure and orderly expenditure are rustic and illiberal, they join with many useless desires in driving them over the frontier”.     I like how here Plato says (speaking as Socrates) that moderation is called cowardliness by some people and shame being simplistic. Those necessary qualities can be pushed aside in the pursuit of wealth or notoriety, because to some people doing things in moderation or being aware of what you’re doing—which could lead to feeling shameful—could be in itself a little shameful. Being able to do things in moderation and having a sense of shame, or at least a sense of decency, is important. Especially for someone in government, which is what Plato is talking about.

           Question: Was this text taken as a kind of manual for how to be a good, upstanding citizen, or was it just for education and reflection on the part of the reader?