 Ladies and gentlemen, we've been focusing on the material connection between different spheres. I'd like to take a look at the ideological one, for example. Well, iconographical connections would show also different degrees of connectivity, resistance, and creative interpretation. Ah, have I done? Yeah, no. Sorry. The second arrow. Okay. If you ever go to Bologna, ladies and gentlemen, it's a hot day. Go to the chalet of Dai-Ciagini-Bangifita. It's a charming, if slightly rundown, 1950s garden palace in the evening. The fountains go on. You can enjoy some beautiful red wine from the Veneto. And if you're an archaeologist, you can enjoy a much more. Because you know you're in one of the major cemeteries of 5th century Bologna. The other one being more important. Famous, the Giotosa cemetery. Here's the Truscantown. Here's the Apoza River, which now runs down the Soares Avenue. And across this river sticks a very important gains, or the need to group established a cemetery, which was excavated in the late 19th century, when Queen Margarita of Lombardy decided to give the people of Bologna a beautiful garden and this chalet. Now, what did they find? They found the richest grave, the Tomba Grande, which belonged to an elite woman. And she had a fantastic set of pottery and bronze drinking vessels, which included two simpulapes. What are simpulapes in Germany? Simpulapes are used to extract wine from Stamina and put them into the drinking bowl of the drinker in a symposium. Pericole Ducati, 1927, looked at this a bit more carefully and found that one of these ladles, or simpula, had a remarkable motif, a youth jumping out of the mouth of a monster carrying a ram's head and identified this quite clearly as a version of the Jason myth involving the quest for the gold. He's now poor Jason. A little orphan boy finds out that he's actually a prince, goes to the throne. His uncle's already there and says, well, why don't you go and get the golden piece and when you come back we'll talk about you being my successor. So all he says, with a bunch of heroes, he goes to the golden piece, which is parted by a monstrous snake. Boy meets girl. Girl is Medea, a supernatural sorceress who gives the snake some knockout juice. Snake goes down. Jason grabs the piece and goes back and claims the throne that is rightfully his. There's an alternative version, though. The alternative version has Jason being swallowed by the snake. The snake spitting Jason out at Athena's command, and you can see this happening quite clearly. The Truscans, who are more humorous than you think they are, show us a version here where Athena costs the snake and you think, look, lady, I don't know what you're talking about. You know, I think it's quite good. The Truscans love this motif and they show another Jason, not rooping on the snake, but leaping out of the snake, fighting for his life in a victorious pose. So this is the spandrel of this mirror. You can see here, we're Haizu. That's Jason in the Truscans. Leaps out of the snake here carrying the piece with him. Or here on this carnival in Skara, we can see the same motif. Now, this motif has roots going back to Corinth in the late 7th century. Here we can see in a sort of birth pose a figure emerging from the mouth titled by a giant serpent. Now, despite the beard, supernatural snakes always have beards. Why do they have beards? Because the pharaonic snakes in Egypt have beards. All supernatural snakes have beards. This character has a beard, but his face is wrong. His face is wrong. Oh, Jaibel is the way the face of the head of a snake should be with a long line delineating the lower jaw. This looks different. It doesn't look like a snake. It looks like a Ketos. Ketos are the whales of the H&G. And these whales, they're usually finger whales that wash up on the shore, have a frightening appearance with great open jaws, a triangular lower jaw on the head, as they do in reality. And they are shown by clearly and differentiated from snakes in Etruscan angry art. These Ketes are brutal servants of the gods who come against their victims by surfing on death, bringing waves like the tsunami, which just hit... these are the pictures of him in Japan. They have various shapes and sizes, but they are known for their vile, stinking breath and the waves of which they ride and bring poison and perdition. Now, Ketet turned up in a series of myths the most prominent being Perseus. Perseus is flying back from his victorious beheading of the Gorgon Medea. He sees a late damsel in distress, chained up on a rock. In front of the town, he goes down, he doesn't ask questions, he kills the Ketos who's coming against her. Yes, and he gets the girl, there's a little bit of back and forth, as you can imagine, and off he goes, and they live happily ever after. This story, which of excited Victorian artists, as you can see here by Corrine Jones, has become a minor story in the Greek legends. It must have been big, because in the constellations of the Greeks, the characters Kefos, Daddy, Kassiopeia, Mami, here, Jason, Perseus here, Andromeda, occupy one quarter of the northern hemisphere, in the skies. The whole problem, why is the Ketos set against the city town, because Kassiopeia said she's prettier than the Nearest. Poseidon didn't agree, don't tangle with Poseidon, or you kill the Ketos. And the way to get rid of the Ketos is to feed them a princess. And this is what happens in this tale. Now, there are other tales along the Phoenician coast. This tale was told in Jaffa, and what we saw here was the, in Jaffa was the stone on which she was chained. In the next town, in Ascalon, we have a similar legend of a lady Der Keto, related to the Ketos, who jumps into a lake because she's been shamed. She leaves a baby behind, who is fed by dogs. She is eaten by and turned into, a fish and turned into a mermaid. The story of Samson and Gaza, the next Phoenician town, he is chained to a temple. He tears the temple apart, and this temple belongs to Deogu who has a fish-shaped monster's aspect. So we see permutations of this myth being quite clearly attached to the Phoenician coast. Heracles, a grandson of Perrazois, also saves a damsel in the city, as this damsel is called, he's one of them. She, her daddy, didn't pay Poseidon, who fixed the walls of Troy, so Poseidon sends, as per usual, the Ketos. Heracles says who to kill, the rest of the girls, you can get as a prize. The forces of Troy, the deal is done, he goes, and they throw stones, and they, both of them, the girls are Ketos, they're less helpless in the hour later, they throw stones at the Ketos, they shoot arrows at the Ketos, all this doesn't help, what you have to do to win against the Ketos is get into it. Heracles steps into the Ketos, and then he kills him from inside and emerges as the Apollonia says, like a little baby without any hairs, but here's super important, and emerges out of the mouth of the Ketos, newborn, this is important, in a tiny, tiny colloquial, which is an east Alpine center, up in the Styria, we have a grave, that you can see, a fantastic grave, with figurative decorative cysts, and one of these figuratively decorated cysts is the 6th century grave, shows the scene of a huge fish eating a person, and spitting him out, as you can see here, and this is a nice picture, I feel sorry for the dior, but anyway, here we have this scene, done in the local style, but with an unprecedented story, North of the House. Now anybody who paid attention in Sunday school, knows this story, I guess, Jonah and the whale. The word of God came to Jonah, the son of Amitai, and he ran away. Jonah, his name is Doug, doesn't want to do what God wants him to do, runs to the west, goes to Joppa, takes the ship, past the stone on which Andromeda was chained, gets into the sea, the Lord brings a chaos against him, he lets himself be thrown into the sea by the sea men, he then repents, worships the Lord, and is spit out three days later on the shore. This was always seen by Christians, early Christian church, as prefiguring the Jesus Christ resurrection, and that's where the Christians exhausted the time of Jonah to define themselves. Now, this all goes back to the story told in the Middle Kingdom of Egypt, as early as the 30th millennium BC, the story of the shipwrecked sailor. A dramatic story, it is a businessman, actually, follows the command of the Pharaoh, goes to the Red Sea, ships down the Red Sea, there's a terrible story, he gets cast on land, a huge snake appears out of the sea, he worships the snake, the snake grabs him, puts him in his mouth, it spins him out into a palace. And after that, he will take him home to be in the company of his loving wife, with treasures. So, because of his repenting, his initial fear, and accepting the snake, the serpent, he is spit out alive, and he'll lead a new life. Now, let's think about how these entangled stories got into each other. These are obviously interrelated stories, told by people at very, very different spots of the Mediterranean, and the symposium, of course, is something we can think about, where singing, storytelling, myth-making, ritual practice, and ideological exchange took place in the guise of merriment. And here we can see symposiums from the 6th century, symposias, reveling, from Nileva to Ciampetta. Yes, and they're all on their beds, sometimes up to no good, sometimes being very nice about it. And here, at the end, in the chorea, being part of a chung conjugal place. Now Dionysus the Savior, he is intimately associated with the symposium, and Dionysus is also a god who is mercurial. That was just a godfather, more or less. He dies every year. He's stopped to oblivion by the winemakers. He bursts forth in the wine skins in the spring. He arouses passions so that respectable women become his servants and men. Even Zeus worships him. And no wonder that in the hoax for everlasting life, these golden sheeps show him as the psychopomp the leader into a felicitous aftermine. You drink the wine-red sea, you sail the crimson waves and greaves, whether it's dolphins leaving along the end of your wine cup, whether it's ships plowing their way through that little ocean that you have in your dinos, or whether it's this boy escaping a chaos with the help of a wine lader. And you see this dramatic thing happening when you drink out of it. You lift up your skirpuss and you see this guy scrambling out. Now, and even in the Gheat time axis, it's famous for arriving on a ship with his merry men and marching down the street. It's just about to finish. And Dionysus and the Terranian pirates is also part of the cycle of jumping to the sea except not Dionysus. It's the sailors who sillyly try to capture him. You don't mess with Dionysus either. Now, saving kindred souls is part of this complex. These men turned by Dionysus into dolphins. At the end, the same youths throughout antiquity up to the point of Flipper, which is today's version of the Smith. Now, let's get this back together. Let's map what's going on. We have a map here, red of the sites of these Jonah, Perzois, Ereclas, Kato's legends. Yellow are the iconographic come, the iconographic come. Uses of them where we have the iconography. They turn up mainly in Etruscan graves, as we've seen, and Etruscan graves, which are badly in maritime iconography. You put the cleanay with the deck in an ocean reeling by dolphins and birds. The dove heading towards the west. And here in the tomb of D'Itori, here is a soul on a hippocamp, chased by a bird, getting to that undying land and a nasty little Kato's following him, yes? Now, when you go to the Bologna, should I die? Don't leave me, Margarita. You put yourself in the mind of that funeral ceremony for that great lady who died. The night is almost over. The embers have cooled down. In the morning light, you take a last drink to her honor. You dip that simpulum into the wine. You pull it up, and what do you see? You see, merging from the monster's mouth. O death, where is thy sting, O brave high victory? Thank you much for your attention.