Pausanias, Octavia and Temple E at Corinth

1989 ◽  
Vol 84 ◽  
pp. 361-394 ◽  
Author(s):  
Mary E. Hoskins Walbank
Keyword(s):  
General Consideration ◽  
Imperial Cult ◽  
The Temple

This article considers the identification and attribution of the Temple E, one of the most important monuments of Roman Corinth. It argues against the present general identification of it as the temple of Octavia (referred to by Pausanias) and iherefore a building dedicated to the Imperial cult. The evidence for the form, date and identity is reassessed. It involves a reexamination of the significance and relevance of the numismatic evidence cited in connection with it: a discussion of Octavia as a major recipient of cult and the worship of Jupiter Capitolinus at Corinth. It is argued, as a hypothesis for general consideration, that Temple E is the Capitolium of Corinth.

The temple of the imperial cult (Augusteum) at Narona and its statues: interim report

2001 ◽  
Vol 14 ◽  
pp. 80-112 ◽  
Author(s):  
Emilio Marin
Keyword(s):  
Bosnia And Herzegovina ◽  
River Delta ◽  
Interim Report ◽  
Imperial Cult ◽  
Republican Period ◽  
The Temple

Ancient Narona (the modern village of Vid, near Metković in Croatia; figs, 1a-b) was an important Roman colony in the valley of the river Neretva/Naron (Greek)/Naro (Latin) near the E coast of the Adriatic. The first mention of the place comes from Pseudo-Scylax and Theopompus in the 4th c. B.C. By the mid 2nd c. B.C. there was an emporium located at the top of the river delta, on the same spot where the forum of the colonia would be built in the last decades of the 1st c. B.C. That location was of strategic importance for communication between the Adriatic and the interior as far inland as the Sava and Danube rivers, and from the Late Republican period Narona connected the coast with the interior (the areas of modern Bosnia and Herzegovina) (fig. 2).

II.—The Temple of the Imperial Cult at Luxor

Archaeologia ◽  
1953 ◽  
Vol 95 ◽  
pp. 85-105 ◽  
Author(s):  
U. Monneret de Villard
Keyword(s):  
Good Reason ◽  
Late Antique ◽  
Christian Church ◽  
Imperial Cult ◽  
Thick Coating ◽  
Total Destruction ◽  
Complete Study ◽  
The Temple

Every visitor to the temple of Luxor is familiar with the central hall that is described by all the leading authorities as a Christian church, adapted from a Pharaonic building of the time of Amenophis III. The date of the original building is given by the magnificent series of bas-reliefs on the walls, most of which have been revealed from beneath a thick coating of plaster, on the remaining parts of which can still be seen traces of late antique paintings. It is, in the main, these paintings that have attracted the attention of scholars, both of those who saw them immediately after excavation and of those who, since then, have deplored their almost total destruction at the hands of the Egyptologists, who stripped off the greater part of the stucco to reveal the underlying Egyptian sculpture. Somers Clarke had good reason to protest: ‘We may admit that for the purposes of a complete study of the excellent wall sculptures it was necessary to remove these paintings: but it was a piece of unscientific barbarism to break them up without even procuring careful copies.’

Worshipping the emperor(s): a new temple of the imperial cult at Eretria and the ancient destruction of its statues

2001 ◽  
Vol 14 ◽  
pp. 113-142 ◽  
Author(s):  
Stephan G. Schmid
Keyword(s):  
Early Stage ◽  
Hellenistic Period ◽  
Archaeological Evidence ◽  
Imperial Cult ◽  
Rapid Succession ◽  
Literary Sources ◽  
The Temple

In Greece, as in the E Mediterranean as a whole, the ruler-cult was well established during the Hellenistic period, but whereas in the Attalid, Seleucid and Ptolemaic kingdoms the same dynasty had ruled for centuries and the cult of the living ruler and the dynastic cult were stable institutions, the ruler-cult in Greece, though at first part of the Macedonian kingdom, was affected by the series of rulers of different dynasties who followed one another in rapid succession. This led to a large number of dedications for and offerings by Hellenistic rulers in Greece. Roman Republican leaders and figures were also subject to specific honours in Greece from an early stage. Compared to the excesses of rulers such as Demetrios Poliorcetes, the well-organized and at first rather modest cult for the Roman emperors must have seemed a distinct improvement. After the behaviour of previous Roman leaders the Greeks were probably relieved at Augustus's attitude towards cultic honours, and it is no surprise that the imperial cult was widely diffused in Greece, as literary sources and inscriptions show. Almost every city must have had one or more places for the worship of the emperors and their families, but archaeological evidence for the cult has remained rather slim and the only two attested Sebasteia or Kaisareia (at Gytheion and Messene) are known only from inscriptions. The Metroon at Olympia is the only specific building in which an imperial cult is attested on good archaeological evidence. Statues of an emperor and perhaps a personification of Roma found at Thessaloniki point to a Sebasteion there. Athens must have had more than one building where the emperor was worshipped. At Beroia a provincial sanctuary for the imperial cult of Macedonia has been posited. Yet even at the Roman colony of Corinth, the location of the temple for the imperial cult is far from clear, all of which underlines the interest of a building at Eretria which we identify with the municipal temple for the imperial cult.

scholarly journals Hist. Aug., Hadr. 13, 6: la consagración del templo de Zeus Olimpio. Adriano y la integración religiosa del Imperio = Hist. Aug., Hadr. 13, 6: The Consecration of the Temple of Zeus Olympios. Hadrian and the Religious Integration of the Empire

2019 ◽  
pp. 207 ◽  
Author(s):  
Juan Manuel Cortes Copete
Keyword(s):  
Additional Element ◽  
Imperial Cult ◽  
Historia Augusta ◽  
The Temple

Resumen: Hist. Aug., Hadr. 13, 6 es, junto con Cass. Dio, LXIX 16, 1-2, nuestro único testimo­nio literario del viaje de Adriano por Orien­te entre los años 128 y 134. Hist. Aug., Hadr. 13, 6 recoge, de manera somera y compri­mida, algunos de los acontecimientos cru­ciales de este viaje. Uno de estos fue la con­sagración del templo de Zeus Olimpio en Atenas. La Historia Augusta parece situar la consagración en 128 aunque los testimo­nios epigráficos la fechan, indudablemente, en 132. Sobre esta discrepancia, Weber, se­guido por Graindor, articuló la explicación una doble ceremonia: en el 128, la dedica­tio, y en el 132, la consecratio. He tratado de demostrar que esta interpretación, aceptada como comunis opinio, es incorrecta y que las ceremonias religiosas en el templo de Zeus Olimpio tuvieron lugar en 132. La HA procedió a comprimir la narración y a usar diferentes términos, dedicatio y consecra­tio, por una cierta voluntad de estilo según los gustos del s. IV d.C. El templo de Adria­no que se construyó en Éfeso sirve como re­ferencia para la argumentación. Por último, sostengo que el templo de Zeus Olimpio fue importante porque con la ceremonia del 132 el emperador superaba la barrera del suelo religioso romano y el no religioso de las provincias. El templo de Zeus Olimpio, el primero consagrado por un emperador en el suelo de una ciudad libre, fue capaz de congregar no sólo a los griegos sino tam­bién a los ciudadanos romanos y las colo­nias de oriente.Abstract: Hist. Aug., Hadr. 13, 6 is, together with Cass. Dio, LXIX 16, 1-2, the only literary evidence for Hadrian Eastern journey dur­ing years 128 y 134 AD. Hist. Aug., Hadr. 13, 6 relates briefly some of the crucial hap­penings which took place during the jour­ney, such as the consecration of the temple of Zeus Olympios in Athens. The Historia Augusta appears to place the consecration during the year 128 AD, although the ep­igraphic evidence unquestionably dates it to 132 AD. Weber attempted to explain this discrepancy by means of a double ceremo­ny, a dedicatio in 128 AD and the consecra­tion in 132 AD. I have attempted to demon­strate how this interpretation, accepted as comunis opinio, is incorrect and that the religious ceremonies in the temple of Zeus Olympios took place in 132 AD. The HA tends to compress the narration and to use different terms, dedicatio and consecratio, due to the stylistic taste typical of IV cen­tury AD. An additional element in favour of this argumentation is the temple of Had­rian that was erected in Ephesos. Finally, the article stresses out the importance of the temple of Zeus Olympios due to the fact that with the ceremony of 132 AD the em­peror reaches beyond the Roman religious soil and the non-religious provincial ones. The temple of Zeus Olympios, the first one to be consecrated by an emperor outside of Rome and within a free city, represented a unifying factor not only among the Greeks but also with the Roman citizens and the Eastern colonies.Palabras clave: Adriano, Atenas, Éfeso, Olimpieion, Cul­to Imperial, Integración religiosa del Imperio.Key words: Hadrian, Athens, Ephesus, Olympieion, Imperial cult, Religious integration.

scholarly journals Constantine’s City: the Early Days of a Christian Capital

2020 ◽  
Vol 10 ◽  
pp. 11-29
Author(s):  
Albrecht Berger
Keyword(s):  
Imperial Cult ◽  
New City ◽  
The City ◽  
The Temple

In his new city Constantinople, Constantine the Great established an imperial cult with pagan elements prevailing over Christian ones. This can be seen from a number of monuments and buildings, such as the Forum of Constantine with the emperor’s statue on a column, the Capitol, the emperor’s mausoleum, the Mesomphalon, and the temple of the city goddess Tyche.

MEMAHAMI RELIEF-RELIEF PADA CANDI-CANDI KERAJAAN-KERAJAAN KEDIRI, SINGASARI DAN MAJAPAHIT DI JAWA TIMUR

Jurnal SCALE ◽  
2019 ◽  
Vol 6 (2) ◽  
pp. 24
Author(s):  
Sri Pare Eni
Keyword(s):  
Life Story ◽  
The Temple ◽  
Culture Technology

Architecture of the ancient kingdoms of Kediri, Singasari and Majapahit, have the same  religion that is Hindu and Buddhist shrines, which requires either a temple. Each temple has a good difference in the environment, culture technology, function, and form of the building.The method of the description will be used here to be able to give you an idea of the temple reliefs in details.Each temple has a different relief and can be found on the head / body / foot which tells about the life story or series, or legend of a moral message containing the story.

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