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BBC Sport. Retrieved 8 July Ryder Cup Europe. Archived from the original on 29 November Retrieved 24 September Sports Mirchi.
Retrieved 14 December Retrieved 10 March Retrieved 1 December Behind her one of Dionysus's satyrs shown with a normal human form stands on one foot as he prepares to hurl a large rock at Lycurgus.
In his other hand he holds a pedum or shepherd's crook. Dionysus carries a thyrsus , the special staff of the god and his followers, and his dress has an Eastern, perhaps Indian, flavour, reflecting what the Ancient Greeks generally believed perhaps wrongly about the origins of his cult.
The calf section of one leg has been lost. A streamer hanging behind him from his thyrsus overlaps the raised foot of the satyr with the rock, completing the circle of the cup.
It has been suggested that this not very common scene was a reference to the defeat in by the Emperor Constantine I of his co-emperor Licinius , who was killed in after a period under close guard.
The cup may have been intended for use at Bacchic cult celebrations,  still very much a feature of Roman religious life around A letter supposedly from the Emperor Hadrian d.
They are specially dedicated to you and my sister. I would like you to use them at banquets on feast days. Other depictions of the story tend to either depict Lycurgus attacking Ambrosia, often with a double-headed axe, while her companions rush to her aid, or Lycurgus alone, entangled in the vine.
The closest parallel to the scene on the cup is one of the apse mosaics in the triconch triclinium at the Villa del Casale , Piazza Armerina , which may also refer to Licinius.
This is the sort of esoteric religion which the Emperor Julian , Symmachus , Praetextatus , Macrobius and Proclus relished. The religious thought behind these floors is probably deeper and more complex than contemporary Christianity and many of the keys to understanding it have been lost.
The cup was probably designed for drinking from at feasts, or more specifically Bacchic cult celebrations,  where the lack of a foot, also a feature found in other cage-cups, may mean it was passed around, as elaborate cups often were in medieval cultures.
Alternatively other cage cups were almost certainly used, suspended, as oil lamps , where the dichroic effect of this cup would show to advantage.
The cup was "perhaps made in Alexandria " or Rome in about — AD, and measures Alternatively it might, like several other cage cups, have been recovered from a sarcophagus.
The present gilt-bronze rim and foot were added in about ,  suggesting it was one of the many objects taken from church treasuries during the period of the French Revolution and French Revolutionary Wars.
The foot continues the theme of the cup with open-work vine leaves, and the rim has leaf forms that lengthen and shorten to match the scenes in glass.
In the foot was removed by British Museum conservators, and not rejoined to the cup until The early history of the cup is unknown, and it is first mentioned in print in , when a French writer said he had seen it "some years ago, in the hands of M.
The cup forms part of the museum's Department of Prehistory and Europe rather than the Greece and Rome Department, and was previously on display, lit from behind, in Room In it was on display with the new display of the Rothschild donation of the Waddesdon Bequest in Room 2A, with a changing internal lighting source that shows the colour change very effectively, though only one side of the cup can be seen.