Панно древнегреческие праздники

Дата: 17.03.2018г.	Выполнила студентка 46гр.
Школа: МКОУ «Танрыкуловская СОШ»	Кармишина М. В.
Класс: 4	Проверила: ИсламгуловаА.Д. Отметка: __________________

КОНСПЕКТ УРОКА ИЗОИСКУССТВА

Тема урока: « Древняя Эллада. Создание коллективного панно «Олимпийские игры в Древней Греции»

Цели урока: познакомит с древнегреческими праздниками; выполнить панно «Олимпийские игры в Древней Греции»

Планируемые результаты:

• Предметные: знакомство с древнегреческими праздниками; применение практических приемов; включение разнообразных стилей, связанных в композиции, в любом изделие.
• Личностные: понимание красоты в жизни человека; стремление к использованию художественных умений для создания красивых вещей.

Тип урока: урок-фантазия

 Оборудование: для учителя: презентация, клей, ножницы, лист бумаги А1 .

 для учащихся: гуашь, белая бумага формата А4, клей, ножницы.

 Словарная работа: Олимпиада, олимпийцы, Олимпийские игры

Этап урока, время	Методы и приемы.	Содержание урока. Деятельность учителя.	Деятельность учащихся	УУД
1. Орг.момент 0,5 мин	Словесный	Здравствуйте ребята. Руки? – НА МЕСТЕ! Ноги? – НА МЕСТЕ! Локти? – У КРАЯ! Спина? – ПРЯМАЯ!	Приветствовать учителя.	Настроиться на урок, концентрировать внимание и поведение
2.Актуализация знаний. Мотивация. 2 мин	Словесный: фронтальный опрос	-Культуру и искусство какой страны мира вы изучали на последних уроках изобразительного искусства? Какой храм построен в честь богини Афины? (Парфенон) -Где он находится? (Акрополе) -Что такое Акрополь? ( это обрывистый холм, где была городская крепость) — Древнегреческие храмы состоят из трёх частей? (1-крыша, 2- колоннада, 3-ступени) -Что такое канон? -Что вы изображали на прошлом уроке?	Активно слушать, отвечать на вопросы.	Умение пользоваться полученной информацией, умение рассказывать по плану.
3. Постановка учебной задачи 2 мин	Словесный: эвристическая беседа Схема-опора	Сегодня вы узнаете ещё об одном важном культурном наследии, которое нам досталось от жителей прекрасной Эллады. Посмотрите видео- фрагмент и подумайте о чём пойдет речь на сегодняшнем уроке. Что вы увидели в данном видео? — Как вы думаете, с чем мы сегодня познакомимся? — Кто может сформулировать тему и задачу нашего урока? Смотрите на опору (таблица-схема на слайде). —Познакомимся с Древнегреческим праздником (Олимпийские игры) —Выполним рисунок олимпийца и создадим коллективное панно. Верно, молодцы! Вам предстоит новая увлекательная работа: научиться изображать в виде рисунка и аппликации фигуры людей- олимпийских спортсменов. С помощью этих фигур вы создадите коллективное панно, где отразите сцены Олимпийских игр в Элладе.	Самостоятельно формулировать тему, принимать и усваивать учебную задачу.	Умение самостоятельно определять круг задач.
4.Решение учебной задачи 35 мин.	Эвристический полилог, наглядный Наглядный, словесное пояснение Демонстрационный показ. Инструктаж Самостоятельная работа	Вы уже знаете, что Древняя Греция оставила свой след в мировой истории. До сих пор восхищаются ее учеными, поэтами, математиками, скульпторами, архитекторами и, конечно, атлетами, т.е. спортивно развитыми людьми. У жителей Эллады физические упражнения и спорт стали частью повседневной жизни. И поэтому самым известным праздником в Элладе были Олимпийские игры. Что это за праздник — Олимпийские игры? Это соревнования По разным видам спорта, которые проходили один раз в четыре года и в ходе которых мужчины соревновались в разных спортивных состязаниях. Долгое время на Олимпийские игры женщин не попускали — ни как участников, ни как зрителей. Для женщин подобные праздники устраивались отдельно. Зарождение Олимпийских игр в Древней Греции связывают с мифическим героем Гераклом, который обладал огромной силой. Утверждают, что именно Геракл однажды устроил большие спортивные состязания, посвященные своему отцу, главному богу Греции Зевсу. По греческой мифологии, Зевс и остальные боги проживали на самой высокой горе Греции — Олимпе. Поэтому и состязания стали называть Олимпийскими — в честь жителей Олимпа, олимпийцев. И спортсменов, участников Олимпийских игр, стали называть олимпийцами. Специально для проведения Олимпийских игр отвели просторное место у подножия высокой горы в Афинах. Такой выбор места для олимпийского стадиона объясняется тем, что склоны горы служили естественной трибуной для зрителей, на которой располагалось по 40 тыс. человек. Это место стали называть «Олимпия». На территории Олимпии находились ипподром — большое поле на котором устраивались конные скачки, стадион и отдельный двор, украшенный колоннами, где располагались дорожки для бега, площадки для метаний диска, для борьбы и различных упражнений, игр с мячом. Рядом находились жилые помещении для участников соревнований. Победителей Олимпийских игр называли «олимпионики». Их венчали в храме Зевса оливковой ветвью. Место проведения Олимпийских игр — Олимпия — стало историческим и культурным центром Древней Греции. Там появились храмы в честь богов Олимпа, много красивых статуй. Наиболее известным храмом был Олимпиум, построенный в честь бога Зевса. Его украшала статуя Зевса высотой более 12 м, выполненная из слоновой кости и золота. Древние Олимпийские игры имели важное культурное и важное воспитательное значение. Они способствовали объединению город и разных стран, установлению военных перемирий, духовной и физической подготовке молодежи и в конечном итоге, процветанию древнегреческой цивилизации. Сядьте правильно, из рук все уберите. Давайте вспомним как изображать атлета. Изображать буду цветом кожи. Какие цвета надо смешать? (Белила, маленько красного и охра)                                                                                                                                         В зависимости от позы рисуем туловище с наклоном, в виде овала сразу кистью. Потом рисуем голову в виде яйца, так же с наклоном в соответствующую сторону  Руки располагаю так, как они расположены у  человека  в позе копьеносца (первая вверху, вторая сзади фигуры с отклонением вниз)  Затем рисую ноги в том положении, как они находятся у метателя копья. Посмотрите, кого  ещё можно изобразить —  показ домашних учебных рисунков учителя. Кто изображён на данных рисунках? Итак, определите кого вы будите рисовать. Рисуем аккуратно.	Наблюдать и анализировать, аргументировать свои выводы. Наблюдать и запоминать порядок выполнения работы Принимать задачу общую и личную в групповой работе. Слажено работать в группе, слушать указания учителя.	Умение наблюдать и делать выводы. Умение внимательно следить за материалом, рассуждать, доказывать, сопоставлять, выражать информацию словесно. Умение воспринимать зрительный образ, анализировать Умение Воспринимать задание, Мобильно выполнять часть порученной работы, отвечать за качество своего продукта. Умение  общаться в группе изображаемое.
5. Итог урока Рефлексия 5 мин.	Словесный Демонстрационный	— Итак, ребята, творческая работа успешно завершена! Сейчас посмотрите на доску. Что вы видите? Чего не хватает? Давайте дополним наше панно? Посмотрите, что у нас получилось. Давайте вспомним, какую тему сегодня изучили. Что выполнили? Какие принадлежности понадобились вам сегодня? Что вы знаете про Олимпийские игры?	Осматривать выставку, оценивать достижения свои и других.	Поведенческие умения, рефлексивные, умение  анализировать результаты труда.

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The festival calendar of Classical Athens involved the staging of many festivals each year. This includes festivals held in honor of Athena, Dionysus, Apollo, Artemis, Demeter, Persephone, Hermes, and Herakles. Other Athenian festivals were based around family, citizenship, sacrifice and women. There were at least 120 festival days each year.

Athena[edit]

The Panathenaea (Ancient Greek: Παναθήναια, «all-Athenian festival») was the most important festival for Athens and one of the grandest in the entire ancient Greek world. Except for slaves, all inhabitants of the polis could take part in the festival. This holiday of great antiquity is believed to have been the observance of Athena’s birthday and honoured the goddess as the city’s patron divinity, Athena Polias (‘Athena of the city’). A procession assembled before dawn at the Dipylon Gate in the northern sector of the city. The procession, led by the Kanephoros, made its way to the Areopagus and in front of the Temple of Athena Nike next to the Propylaea. Only Athenian citizens were allowed to pass through the Propylaea and enter the Acropolis. The procession passed the Parthenon and stopped at the great altar of Athena in front of the Erechtheum. Every four years a newly woven peplos was dedicated to Athena.

Dionysus[edit]

The Dionysia was a large religious festival in ancient Athens in honor of the god Dionysus, the central event of which was the performance of tragedies and, from 487 BCE, comedies. It was the second-most important festival after the Panathenaia. The Dionysia actually comprised two related festivals, the Rural Dionysia and the City Dionysia, which took place in different parts of the year. They were also an essential part of the Dionysian Mysteries.

The Lenaia (Ancient Greek: Λήναια) was an annual festival with a dramatic competition but one of the lesser festivals of Athens and Ionia in ancient Greece. The Lenaia took place (in Athens) in the month of Gamelion, roughly corresponding to January. The festival was in honour of Dionysus Lenaius. Lenaia probably comes from lenai, another name for the Maenads, the female worshippers of Dionysus.

The Anthesteria, one of the four Athenian festivals in honour of Dionysus (collectively the Dionysia), was held annually for three days, the eleventh to thirteenth of the month of Anthesterion (the January/February full moon);^[1] it was preceded by the Lenaia.^[2] At the centre of this wine-drinking festival was the celebration of the maturing of the wine stored at the previous vintage, whose pithoi were now ceremoniously opened, and the beginning of spring. Athenians of the Classical age were aware that the festival was of great antiquity; Walter Burkert points out that the mythic reflection of this is the Attic founder-king Theseus’ release of Ariadne to Dionysus,^[3] but this is no longer considered a dependable sign that the festival had been celebrated in the Minoan period. Since the festival was celebrated by Athens and all the Ionian cities, it is assumed that it must have preceded the Ionian migration of the late eleventh or early tenth century BCE.

Apollo and Artemis[edit]

The Boedromia (Ancient Greek: Βοηδρόμια) was an ancient Greek festival held at Athens on the 7th of Boedromion (summer) in the honour of Apollo Boedromios (the helper in distress). The festival had a military connotation, and thanks the god for his assistance to the Athenians during wars. It could also commemorate a specific intervention at the origin of the festival. The event in question, according to the ancient writers, could be the help brought to Theseus in his war against the Amazons, or the assistance provided to the king Erechtheus during his struggle against Eumolpus. During the event, sacrifices were also made to Artemis Agrotera.

The Thargelia (Ancient Greek: Θαργήλια) was one of the chief Athenian festivals in honour of the Delian Apollo and Artemis, held on their birthdays, the 6th and 7th of the month Thargelion (about 24 and 25 May). Essentially an agricultural festival, the Thargelia included a purifying and expiatory ceremony. While the people offered the first-fruits of the earth to the god in token of thankfulness, it was at the same time necessary to propitiate him, lest he might ruin the harvest by excessive heat, possibly accompanied by pestilence. The purificatory preceded the thanksgiving service. On the 6th a sheep was sacrificed to Demeter Chloe on the Acropolis, and perhaps a swine to the Fates, but the most important ritual was the following: Two men, the ugliest that could be found (the Pharmakoi) were chosen to die, one for the men, the other (according to some, a woman) for the women. On the day of the sacrifice they were led round with strings of figs on their necks, and whipped on the genitals with rods of figwood and squills. When they reached the place of sacrifice on the shore, they were stoned to death, their bodies burnt, and the ashes thrown into the sea (or over the land, to act as a fertilizing influence).

Aphrodite and Adonis[edit]

The Adonia (Ἀδώνια), or Adonic feasts, were ancient feasts instituted in honour of Aphrodite and Adonis, and observed with great solemnity among the Greeks, Egyptians, etc. The festival took place in the late summer and lasted between one and eight days. The event was run by women and attended exclusively by them. All Athenian women were allowed to attend, including widows, wives and unmarried women of different social classes.^[4] On the first day, they brought into the streets statues of Adonis, which were laid out as corpses; and they observed all the rites customary at funerals, beating themselves and uttering lamentations, in imitation of the cries of Aphrodite for the death of her paramour. The second day was spent in merriment and feasting; because Adonis was allowed to return to life, and spend half of the year with Aphrodite. The Adonis festival was held annually to honor the death of Adonis, Aphrodite’s mortal lover who was killed by a boar. Women would participate in the festival by planting their own gardens of Adonis inside of fractured pottery vessels to transport to the rooftops where the ceremonies took place.^[5] The women would march through the city to the sea, where Adonis was born and buried. This was preceded by wailing on the rooftops that could be heard throughout the city. The Adonis was an event where women were allowed unusual freedom and independence, as they could socialize without constraint under their own terms.^[6]

Demeter and Persephone[edit]

The Thesmophoria was a festival held in Greek cities, in honour of the goddesses Demeter and her daughter Persephone. The name derives from thesmoi, or laws by which men must work the land.^[7] The Thesmophoria were the most widespread festivals and the main expression of the cult of Demeter, aside from the Eleusinian Mysteries. The Thesmophoria commemorated the third of the year when Demeter abstained from her role of goddess of the harvest and growth in mourning for her daughter who was in the realm of the Underworld. Their distinctive feature was the sacrifice of pigs.^[8]

The festival of the Skira or Skirophoria in the calendar of ancient Athens, closely associated with the Thesmophoria, marked the dissolution of the old year in May/June.^[9] At Athens, the last month of the year was Skirophorion, after the festival. Its most prominent feature was the procession that led out of Athens to a place called Skiron near Eleusis, in which the priestess of Athena and the priest of Poseidon took part, under a ceremonial canopy called the skiron, which was held up by the Eteoboutadai.^[10] Their joint temple on the Acropolis was the Erechtheum, where Poseidon embodied as Erechtheus remained a numinous presence.^[11]

Hermes[edit]

The Hermaea (Ancient Greek: Ἔρμαια) were ancient Greek festivals held annually in honour of Hermes, notably at Pheneos at the foot of Mt Cyllene in Arcadia. Usually the Hermaea honoured Hermes as patron of sport and gymnastics, often in conjunction with Heracles. They included athletic contests of various kinds and were normally held in gymnasia and palaestrae. The Athenian Hermaea were an occasion for relatively unrestrained and rowdy competitions for the ephebes, and Solon tried to prohibit adults from attending.^[12][13]

Heracles[edit]

The Heracleia were ancient festivals honouring the divine hero Heracles. The ancient Athenians celebrated the festival, which commemorated the death of Heracles, on the second day of the month of Metageitnion (which would fall in late July or early August), at the Κυνοσαργες (Kynosarges) gymnasium at the demos Diomeia outside the walls of Athens, in a sanctuary dedicated to Heracles. His priests were drawn from the list of boys who were not full Athenian citizens (nothoi).

Citizenship festivals[edit]

The Apaturia (Greek: Ἀπατούρια) were Ancient Greek festivals held annually by all the Ionian towns, except Ephesus and Colophon who were excluded due to acts of bloodshed. The festivals honored the origins and the families of the men who were sent to Ionia by the kings^{[clarification needed]} and were attended exclusively by the descendants of these men. In these festivals, men would present their sons to the clan to swear an oath of legitimacy. The oath was made to preserve the purity of the bloodline and their connection to the original settlers. The oath was followed by a sacrifice of either a sheep or a goat, and then the sons’ names getting inscribed in the register.^[14]

At Athens, the Apaturia, a Greek citizenship festival took place on the 11th, 12th and 13th days of the month Pyanepsion (mid-October to mid-November). At this festival, the various phratries, or clans, of Attica met to discuss their affairs, along with initiating the sons into the clans.^[15]

Family festivals[edit]

The Amphidromia was a ceremonial feast celebrated on the fifth or seventh day after the birth of a child. It was a family festival of the Athenians, at which the newly born child was introduced into the family, and children of poorer families received its name. Children of wealthier families held a naming ceremony on the tenth day called dekate. This ceremony, unlike the Amphidromia, was open to the public by invitation. No particular day was fixed for this solemnity; but it did not take place very soon after the birth of the child, for it was believed that most children died before the seventh day, and the solemnity was therefore generally deferred till after that period, that there might be at least some probability of the child remaining alive.

Women in Athenian festivals[edit]

Athenian women were allowed to attend the majority of festivals, but often had limited participation in the festivities or feasts. They would have been escorted by a family member or husband to the male domination festivals, as it would have been seen as inappropriate for an unmarried girl or married woman to go unsupervised. Non-citizen women and slaves would be present as prostitutes or workers for the male guests, but were not included in the actual festival.^[16]

Select male festivals would include women in their festivities. Often it was high-born women who were allowed to attend the Panathenaia as basket-bearers, but would not participate in the feast itself. The public festivals of Anthesteria and Dionysia, included women both in attendance and rites of sacrifice.^[17] The festival of Argive held in honor of Hera was attended by both men and women. The men and women’s involvement in Argive was close to equal, as they shared rites of feasting and sacrifice.^[18]

Athenian women held their own festivals that often excluded men, such as the Thesmophoria, Adonia, and Skira. Festivals hosted by women were not supported by the state and instead were private festivals run and funded by wealthy women. For this reason they were often hosted inside homes and held at night.^[19] The Thesmophoria was a major women’s festival held in the honour of Demeter. Women’s festivals were often dedicated to a goddess and were held as a way of social, religious and personal expression for women. Wealthy women would sponsor the events and elect other women to preside over the festival. Common themes of festivals hosted by women were the transitioning from a girl to a woman, as well as signs of fertility.

There were festivals held as a way to protest the power of the men in Athens, and empower the women in the community. The Skira was an example of a woman-only event that was held annually in the summer as an opposition to men. This festival was held in honor of the Goddesses Athena and Demeter, where women would eat garlic as it was linked to sexual abstinence to oppose the men in the community and their husbands.^[20]

Sacrifice in Athenian festivals[edit]

Blood sacrifices were a common occurrence in Athenian festivals. Athenians used blood sacrifices to make the accord between gods and men, and it renewed the bonds of the community. Many animals were sacrificed in Athenian festivals, but the most common animals were sheep, lamb, and goat. This is because they were readily available in Athens and the cost of them was minimal. Bigger sacrifices included bulls and oxen. These animals were reserved for larger festivals like Buphonia. Goats were commonly sacrificed at the festivals of Dionysus, Apotropaiso, Lykeios, and Pythois.^[21]

Sacrifice in Athenian festivals was very formal, and the act was less focused on violence or aggression, and more focused on ritual. Women and men had very specific roles in sacrifices. Only female virgins, called kanephoroi, could lead the procession as they were required to carry the sacred implements and provisions at the sacrifices. The kanephoroi was also required to raise the ololuge, a screaming howl in which the woman would perform as the man would begin killing the animal. The men were the sacrificers; they would cut their hair as an offering, then butcher the animal on the altar. The animal would be skinned and then cooked over the altar for the participants to consume.^[22] Ritual sacrifice in Athens had three main steps: the preparation of the sacrifice, the distribution, and consumption of the sacrificial animal.^[23]

Other forms of sacrifice took place at Athenian festivals, such as food and other items. Offerings of agricultural products took place at the Proerosia, the Thargelia, the Pyanospia, the Thalysia and the Pithoigia. These offerings were made to ask for help in the production of crops and the breeding animals from Gods and Goddesses such as Demeter, Apollo, and Artemis. The offerings were more likely to happen in areas prone to frost, drought, rain and hailstorms. The offerings consisted of liquid and solid food, and was usually presented daily or at common feasts.^[24]

Number[edit]

Jon D. Mikalson in his book, The Sacred and Civil Calendar of the Athenian Year, states “The total number of positively dated festival days (i.e., the total in the two lists) is 120, which constitutes 33 percent of the days of the year”.^[25]

Other known festivals[edit]

• Delphinia
• Haloa
• Pandia (festival)
• Synoikia

References[edit]

The festival calendar of Classical Athens involved the staging of many festivals each year. This includes festivals held in honor of Athena, Dionysus, Apollo, Artemis, Demeter, Persephone, Hermes, and Herakles. Other Athenian festivals were based around family, citizenship, sacrifice and women. There were at least 120 festival days each year.

Athena[edit]

The Panathenaea (Ancient Greek: Παναθήναια, «all-Athenian festival») was the most important festival for Athens and one of the grandest in the entire ancient Greek world. Except for slaves, all inhabitants of the polis could take part in the festival. This holiday of great antiquity is believed to have been the observance of Athena’s birthday and honoured the goddess as the city’s patron divinity, Athena Polias (‘Athena of the city’). A procession assembled before dawn at the Dipylon Gate in the northern sector of the city. The procession, led by the Kanephoros, made its way to the Areopagus and in front of the Temple of Athena Nike next to the Propylaea. Only Athenian citizens were allowed to pass through the Propylaea and enter the Acropolis. The procession passed the Parthenon and stopped at the great altar of Athena in front of the Erechtheum. Every four years a newly woven peplos was dedicated to Athena.

Dionysus[edit]

The Dionysia was a large religious festival in ancient Athens in honor of the god Dionysus, the central event of which was the performance of tragedies and, from 487 BCE, comedies. It was the second-most important festival after the Panathenaia. The Dionysia actually comprised two related festivals, the Rural Dionysia and the City Dionysia, which took place in different parts of the year. They were also an essential part of the Dionysian Mysteries.

The Lenaia (Ancient Greek: Λήναια) was an annual festival with a dramatic competition but one of the lesser festivals of Athens and Ionia in ancient Greece. The Lenaia took place (in Athens) in the month of Gamelion, roughly corresponding to January. The festival was in honour of Dionysus Lenaius. Lenaia probably comes from lenai, another name for the Maenads, the female worshippers of Dionysus.

The Anthesteria, one of the four Athenian festivals in honour of Dionysus (collectively the Dionysia), was held annually for three days, the eleventh to thirteenth of the month of Anthesterion (the January/February full moon);^[1] it was preceded by the Lenaia.^[2] At the centre of this wine-drinking festival was the celebration of the maturing of the wine stored at the previous vintage, whose pithoi were now ceremoniously opened, and the beginning of spring. Athenians of the Classical age were aware that the festival was of great antiquity; Walter Burkert points out that the mythic reflection of this is the Attic founder-king Theseus’ release of Ariadne to Dionysus,^[3] but this is no longer considered a dependable sign that the festival had been celebrated in the Minoan period. Since the festival was celebrated by Athens and all the Ionian cities, it is assumed that it must have preceded the Ionian migration of the late eleventh or early tenth century BCE.

Apollo and Artemis[edit]

The Boedromia (Ancient Greek: Βοηδρόμια) was an ancient Greek festival held at Athens on the 7th of Boedromion (summer) in the honour of Apollo Boedromios (the helper in distress). The festival had a military connotation, and thanks the god for his assistance to the Athenians during wars. It could also commemorate a specific intervention at the origin of the festival. The event in question, according to the ancient writers, could be the help brought to Theseus in his war against the Amazons, or the assistance provided to the king Erechtheus during his struggle against Eumolpus. During the event, sacrifices were also made to Artemis Agrotera.

The Thargelia (Ancient Greek: Θαργήλια) was one of the chief Athenian festivals in honour of the Delian Apollo and Artemis, held on their birthdays, the 6th and 7th of the month Thargelion (about 24 and 25 May). Essentially an agricultural festival, the Thargelia included a purifying and expiatory ceremony. While the people offered the first-fruits of the earth to the god in token of thankfulness, it was at the same time necessary to propitiate him, lest he might ruin the harvest by excessive heat, possibly accompanied by pestilence. The purificatory preceded the thanksgiving service. On the 6th a sheep was sacrificed to Demeter Chloe on the Acropolis, and perhaps a swine to the Fates, but the most important ritual was the following: Two men, the ugliest that could be found (the Pharmakoi) were chosen to die, one for the men, the other (according to some, a woman) for the women. On the day of the sacrifice they were led round with strings of figs on their necks, and whipped on the genitals with rods of figwood and squills. When they reached the place of sacrifice on the shore, they were stoned to death, their bodies burnt, and the ashes thrown into the sea (or over the land, to act as a fertilizing influence).

Aphrodite and Adonis[edit]

The Adonia (Ἀδώνια), or Adonic feasts, were ancient feasts instituted in honour of Aphrodite and Adonis, and observed with great solemnity among the Greeks, Egyptians, etc. The festival took place in the late summer and lasted between one and eight days. The event was run by women and attended exclusively by them. All Athenian women were allowed to attend, including widows, wives and unmarried women of different social classes.^[4] On the first day, they brought into the streets statues of Adonis, which were laid out as corpses; and they observed all the rites customary at funerals, beating themselves and uttering lamentations, in imitation of the cries of Aphrodite for the death of her paramour. The second day was spent in merriment and feasting; because Adonis was allowed to return to life, and spend half of the year with Aphrodite. The Adonis festival was held annually to honor the death of Adonis, Aphrodite’s mortal lover who was killed by a boar. Women would participate in the festival by planting their own gardens of Adonis inside of fractured pottery vessels to transport to the rooftops where the ceremonies took place.^[5] The women would march through the city to the sea, where Adonis was born and buried. This was preceded by wailing on the rooftops that could be heard throughout the city. The Adonis was an event where women were allowed unusual freedom and independence, as they could socialize without constraint under their own terms.^[6]

Demeter and Persephone[edit]

The Thesmophoria was a festival held in Greek cities, in honour of the goddesses Demeter and her daughter Persephone. The name derives from thesmoi, or laws by which men must work the land.^[7] The Thesmophoria were the most widespread festivals and the main expression of the cult of Demeter, aside from the Eleusinian Mysteries. The Thesmophoria commemorated the third of the year when Demeter abstained from her role of goddess of the harvest and growth in mourning for her daughter who was in the realm of the Underworld. Their distinctive feature was the sacrifice of pigs.^[8]

The festival of the Skira or Skirophoria in the calendar of ancient Athens, closely associated with the Thesmophoria, marked the dissolution of the old year in May/June.^[9] At Athens, the last month of the year was Skirophorion, after the festival. Its most prominent feature was the procession that led out of Athens to a place called Skiron near Eleusis, in which the priestess of Athena and the priest of Poseidon took part, under a ceremonial canopy called the skiron, which was held up by the Eteoboutadai.^[10] Their joint temple on the Acropolis was the Erechtheum, where Poseidon embodied as Erechtheus remained a numinous presence.^[11]

Hermes[edit]

The Hermaea (Ancient Greek: Ἔρμαια) were ancient Greek festivals held annually in honour of Hermes, notably at Pheneos at the foot of Mt Cyllene in Arcadia. Usually the Hermaea honoured Hermes as patron of sport and gymnastics, often in conjunction with Heracles. They included athletic contests of various kinds and were normally held in gymnasia and palaestrae. The Athenian Hermaea were an occasion for relatively unrestrained and rowdy competitions for the ephebes, and Solon tried to prohibit adults from attending.^[12][13]

Heracles[edit]

The Heracleia were ancient festivals honouring the divine hero Heracles. The ancient Athenians celebrated the festival, which commemorated the death of Heracles, on the second day of the month of Metageitnion (which would fall in late July or early August), at the Κυνοσαργες (Kynosarges) gymnasium at the demos Diomeia outside the walls of Athens, in a sanctuary dedicated to Heracles. His priests were drawn from the list of boys who were not full Athenian citizens (nothoi).

Citizenship festivals[edit]

The Apaturia (Greek: Ἀπατούρια) were Ancient Greek festivals held annually by all the Ionian towns, except Ephesus and Colophon who were excluded due to acts of bloodshed. The festivals honored the origins and the families of the men who were sent to Ionia by the kings^{[clarification needed]} and were attended exclusively by the descendants of these men. In these festivals, men would present their sons to the clan to swear an oath of legitimacy. The oath was made to preserve the purity of the bloodline and their connection to the original settlers. The oath was followed by a sacrifice of either a sheep or a goat, and then the sons’ names getting inscribed in the register.^[14]

At Athens, the Apaturia, a Greek citizenship festival took place on the 11th, 12th and 13th days of the month Pyanepsion (mid-October to mid-November). At this festival, the various phratries, or clans, of Attica met to discuss their affairs, along with initiating the sons into the clans.^[15]

Family festivals[edit]

The Amphidromia was a ceremonial feast celebrated on the fifth or seventh day after the birth of a child. It was a family festival of the Athenians, at which the newly born child was introduced into the family, and children of poorer families received its name. Children of wealthier families held a naming ceremony on the tenth day called dekate. This ceremony, unlike the Amphidromia, was open to the public by invitation. No particular day was fixed for this solemnity; but it did not take place very soon after the birth of the child, for it was believed that most children died before the seventh day, and the solemnity was therefore generally deferred till after that period, that there might be at least some probability of the child remaining alive.

Women in Athenian festivals[edit]

Athenian women were allowed to attend the majority of festivals, but often had limited participation in the festivities or feasts. They would have been escorted by a family member or husband to the male domination festivals, as it would have been seen as inappropriate for an unmarried girl or married woman to go unsupervised. Non-citizen women and slaves would be present as prostitutes or workers for the male guests, but were not included in the actual festival.^[16]

Select male festivals would include women in their festivities. Often it was high-born women who were allowed to attend the Panathenaia as basket-bearers, but would not participate in the feast itself. The public festivals of Anthesteria and Dionysia, included women both in attendance and rites of sacrifice.^[17] The festival of Argive held in honor of Hera was attended by both men and women. The men and women’s involvement in Argive was close to equal, as they shared rites of feasting and sacrifice.^[18]

Athenian women held their own festivals that often excluded men, such as the Thesmophoria, Adonia, and Skira. Festivals hosted by women were not supported by the state and instead were private festivals run and funded by wealthy women. For this reason they were often hosted inside homes and held at night.^[19] The Thesmophoria was a major women’s festival held in the honour of Demeter. Women’s festivals were often dedicated to a goddess and were held as a way of social, religious and personal expression for women. Wealthy women would sponsor the events and elect other women to preside over the festival. Common themes of festivals hosted by women were the transitioning from a girl to a woman, as well as signs of fertility.

There were festivals held as a way to protest the power of the men in Athens, and empower the women in the community. The Skira was an example of a woman-only event that was held annually in the summer as an opposition to men. This festival was held in honor of the Goddesses Athena and Demeter, where women would eat garlic as it was linked to sexual abstinence to oppose the men in the community and their husbands.^[20]

Sacrifice in Athenian festivals[edit]

Blood sacrifices were a common occurrence in Athenian festivals. Athenians used blood sacrifices to make the accord between gods and men, and it renewed the bonds of the community. Many animals were sacrificed in Athenian festivals, but the most common animals were sheep, lamb, and goat. This is because they were readily available in Athens and the cost of them was minimal. Bigger sacrifices included bulls and oxen. These animals were reserved for larger festivals like Buphonia. Goats were commonly sacrificed at the festivals of Dionysus, Apotropaiso, Lykeios, and Pythois.^[21]

Sacrifice in Athenian festivals was very formal, and the act was less focused on violence or aggression, and more focused on ritual. Women and men had very specific roles in sacrifices. Only female virgins, called kanephoroi, could lead the procession as they were required to carry the sacred implements and provisions at the sacrifices. The kanephoroi was also required to raise the ololuge, a screaming howl in which the woman would perform as the man would begin killing the animal. The men were the sacrificers; they would cut their hair as an offering, then butcher the animal on the altar. The animal would be skinned and then cooked over the altar for the participants to consume.^[22] Ritual sacrifice in Athens had three main steps: the preparation of the sacrifice, the distribution, and consumption of the sacrificial animal.^[23]

Other forms of sacrifice took place at Athenian festivals, such as food and other items. Offerings of agricultural products took place at the Proerosia, the Thargelia, the Pyanospia, the Thalysia and the Pithoigia. These offerings were made to ask for help in the production of crops and the breeding animals from Gods and Goddesses such as Demeter, Apollo, and Artemis. The offerings were more likely to happen in areas prone to frost, drought, rain and hailstorms. The offerings consisted of liquid and solid food, and was usually presented daily or at common feasts.^[24]

Number[edit]

Jon D. Mikalson in his book, The Sacred and Civil Calendar of the Athenian Year, states “The total number of positively dated festival days (i.e., the total in the two lists) is 120, which constitutes 33 percent of the days of the year”.^[25]

Other known festivals[edit]

• Delphinia
• Haloa
• Pandia (festival)
• Synoikia

References[edit]

ДРЕВНЕГРЕЧЕСКИЙ ПРАЗДНИК. 
ОЛИМПИЙСКИЕ ИГРЫ В ДРЕВНЕЙ ГРЕЦИИ
Ц е л и   и   з а д а ч и :   дать представление о проведении Олимпийских игр в
Древней Греции; совершенствовать изобразительный навык, глазомер; развивать
творчество, композиционное мышление; воспитывать чувство взаимопомощи и
товарищества. 
О б о р у д о в а н и е :  для учителя – фотографии, рисунки; для учащихся –
бумага, гуашь, кисти, ножницы, клей ПВА. 
З р и т е л ь н ы й   р я д :   фотографии   рисунков   на   древнегреческих   вазах,
скульптур; рисунки с изображением Олимпии. 
Л и т е р а т у р н ы й   р я д :  легендарные рассказы о знаменитых атлетах.
Х о д   у р о к а
I. Организационный момент.
Учитель проверяет готовность учащихся к уроку. 
II. Беседа по теме урока. 
У ч и т е л ь . Датой рождения Олимпийских игр принято считать 776 год до н.
э.,   с   которого   стали   записывать   имена   атлетов,   одержавших   победу   на
состязаниях.  Игры   продолжались   двенадцать   столетий   –  на   протяжении   всей
истории античного мира – и в последний раз состоялись в 393 году н. э. 
Греческие   мифы   часто   приписывают   честь   основания   Олимпийских   игр
Гераклу, сыну бога­громовержца Зевса и фиванской царицы Алкмены. Один из
его   двенадцати   подвигов   –   очистка   необычайно   грязных   скотных   дворов
элидского   царя   Авгия   –   послужил   своеобразным   прологом   Олимпийского
фестиваля. Царь обещал герою за его труды десятую часть своих стад – триста
прекрасных   белых   быков.   Геракл   за   один   день   очистил  «Авгиевы   конюшни»,
прокопав канал, по которому воды реки Алфей хлынули на скотные дворы и
унесли грязь. Однако, когда он потребовал награды, царь отказался исполнить
свое обещание. Спустя несколько лет могучий герой отомстил коварному царю:
пришел с войском и в кровавой битве убил Авгия. В память об этой победе
Геракл принес щедрые жертвы Зевсу и решил, что раз в четыре года в долине
Алфея   будут   проходить   общегреческие   атлетические   состязания.   Подобно
высокой горе на Севере Греции, где, по легендам, обитали бессмертные боги,
один из холмов, окружавших долину, назывался Олимп Элидский (по городу Элида, расположенному в 56 км от места победы Геракла над Авгием). Поэтому
игры получили название Олимпийских. 
На время Олимпийских игр во всем эллинском мире объявлялось «священное
перемирие», которое соблюдалось в течение трех месяцев. Руководили играми
жители города Элида. К участию в играх допускали только свободных граждан. 
Победители   Олимпиад   считались   «лучшими   из   людей»,   их   провозглашали
«равными   богам»,   избирали   на   высшие   государственные   должности,
предоставляли   почетные   места   в   театрах   и   на   стадионах,   освобождали   от
налогов, порой до конца жизни их кормили за общественный счет. 
Самые   прославленные   скульпторы   Древней   Эллады   –   Мирон,   Поликлет,
Фидий и др. создавали мраморные и бронзовые статуи победителей, которые
стояли как на площади их родного города, так и в Олимпии, у храма  Зевса
(показ иллюстрации с изображением Олимпии). 
В центре Олимпии находится главный храм Зевса. Вблизи от него – другие
храмы и статуи победителей на играх. Вокруг центрального двора – места для
состязаний. Участник состязания в беге.                   Дельфийский возничий. 
                          Древнегреческая статуя                    Древнегреческая скульптура
                         
Об олимпийских состязаниях рассказывают и росписи древнегреческих ваз. 
Юноша догоняет зайца.
Рисунок на древне­
греческой вазе
Борцы.
Рисунок на древне­
греческой вазе
Бег с оружием.
Рисунок на древне­
греческой вазе
Бегун.
Рисунок на древнегреческой вазе
Метатель диска и судья с хлыстом.
Рисунок на древнегреческой вазе
–  Какой   смысл   вкладывали   древние   греки   в   выражение   «красота
человеческого   тела»?   Какие   чувства   объединяют   эти   рисунки?   (Главное   в
древнегреческом искусстве – любовь и уважение к человеку, к его красоте, силе,
благородству.)
В   пятый   заключительный   день   игр   проводили   торжественное   награждение
олимпионика – чемпиона древних Олимпийских игр. Судья завязывал на голове
атлета пурпурную повязку и вручал ему ветвь пальмы – «пальму первенства»,
знак победы на состязаниях. Атлет получал из рук главного судьи оливковый венок, сплетенный из ветвей священного дерева, которое, по преданию, посадил
Геракл и которое росло перед храмом Зевса Олимпийского. 
Легендарные рассказы о знаменитых атлетах
Самым прославленным среди борцов был Милон. Еще подростком он ежедневно поднимал
теленка и носил его на своих плечах. Со временем теленок превратился в быка, а Милон в
первого силача Эллады. Шесть раз подряд он становился победителем Олимпийских игр. Был
случай, когда все отказались с ним состязаться и ему присудили победу без борьбы. Но когда
Милон   отправился   к   судьям   за   оливковым   венком,   он   поскользнулся   и   упал.   Зрители
захохотали, требуя лишить олимпийской награды того, кто падает на ровном месте. «Да, я
упал, но лишь один раз, – гордо заявил Милон. – Так кто из вас меня положит на лопатки еще
два раза и станет победителем?» Желающих принять вызов не нашлось. 
Повсюду в Греции рассказывали о подвигах Полидама. Этот атлет одной рукой удерживал
за   колесо   колесницу,   запряженную   четверкой   лошадей.   Однажды,   гуляя   по   склонам   горы
Олимп, он встретил свирепого льва и, подобно Гераклу, задушил его. 
Знаменитый   бегун   и   кулачный   боец   Феаген   уже   в   детстве   был   не   по   годам   силен.
Возвращаясь из школы, он унес с рыночной площади понравившуюся ему бронзовую статую.
Мальчика наказали, заставив отнести тяжеленную статую на прежнее место, а молва об этом
поступке распространилась по всей Греции. 
Эти замечательные атлеты участвовали в состязаниях восьми, а то и девяти Олимпийских
игр. По словам древнего писателя, они рассматривали гимнастику как подготовку к войне, а
войну как подготовку к гимнастике. Слава  об Олимпийских  играх и выдающихся атлетах
пережила века. 
Учащиеся выполняют движения за учителем.
  Ф и з к у л ь т м и н у т к а
У меня есть друг веселый, 
Всех друзей сильнее он. 
Он с утра приходит в школу
И на стадион. 
Зовут его девчонки Спорт.
Зовут его мальчишки Спорт.
Он смелый и упорный, 
Он ловкий и задорный, 
Мой любимый спорт.
Шире шаг! Шире шаг!
На рекорд равняться надо!
Добрый день, Олимпиада!
III. Самостоятельная работа учащихся. На   уроке   дети   создают   панно   «Олимпийские   игры   в   Древней   Греции».
Допустимо сделать два панно. 
В каждом панно группа «главных художников» расписывает или наклеивает
элементы   пейзажа   (постройки,   здания),   а   другие   ученики   вырезают   уже
нарисованные   фигуры,   чтобы   затем   под   руководством   учителя   и   «главных
художников»   наклеить   их   на   панно.   Аппликацию   можно   сочетать   с   работой
красками на панно. 
IV. Итог урока. 
Просмотр и оценка работ. Уборка рабочих мест.