Derbe

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Asia Minor ◽  
Apostle Paul ◽  
Stone Block ◽  
South Central ◽  
The People ◽  
Ancient City ◽  
The Face ◽  
Concentric Circles ◽  
The Village ◽  
The City

One of the cities visited by the Apostle Paul during his travels, Derbe has almost vanished today. A few inscriptions, coins, and literary references and an unexcavated mound bear scant testimony to a city that was one of the early recipients of the preaching of Paul and Barnabas. The ancient city of Derbe was located southeast of Iconium (modern Konya) in the ancient region of south-central Asia Minor known as Lycaonia. Several sites have been proposed for the precise location of Derbe, most of them located near the modern town of Karaman. The location that has the strongest claim to being the authentic site of Derbe is the tumulus (mound) Kerti Höyük, which is situated approximately 15 miles northeast of Karaman (ancient Laranda) and near the village of Aşïran (Ekinözü). On the side of this mound in 1956, Michael Ballance discovered a white limestone block approximately 41 inches high, 27 inches wide, and 27 inches thick. The stone block is inscribed with a dedication by the council and the people of Derbe honoring Emperor Antoninus Pius. In the inscription, which has been dated to 157 B.C.E., the city was likely referred to as Claudioderbe, a special title given to the city during the time of Emperor Claudius. (Part of the face of the stone immediately preceding the word Derbe is broken off. The name Claudioderbe appears on 2nd-century-C.E. coins from Derbe.) Another inscription mentioning Derbe, this one from a tombstone from the 4th–5thcentury C.E., was discovered in the nearby village of Suduraǧi. This inscription, surrounded by five engraved concentric circles, mentions “the most God-loving Michael, bishop of Derbe.” Michael Ballance says he was shown this inscribed marble slab in 1958 and was told by the villagers of Suduraǧi that the inscription was found nearby at Devri Şehri, about 2.5 miles southeast of Kerti Höyük. Bastiaan van Elderen reported seeing the slab in 1962 and said that the people of Suduraǧi were adamant that the inscription came from Kerti Höyük.

Lystra

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Hard Core ◽  
Asia Minor ◽  
The North ◽  
Stone Block ◽  
South Central ◽  
Ancient City ◽  
Ancient Site ◽  
Roman Province ◽  
Central Turkey ◽  
The City

Few visitors seek out the ancient site of Lystra. Neither its unexciting location in the Anatolian plain nor its unexcavated mound offer much enticement except to the hard-core adventurer seeking to trace the route of the Apostle Paul. The ancient city of Lystra was located near the modern village of Hatunsaray, approximately 24 miles southwest of Konya in south-central Turkey. In 1885, about a mile north of Hatunsaray, on a mound called Zoldera (or, variously, Zordula), J. R. Sitlington Sterrett discovered a stone block approximately 3.5 feet tall and 1 foot thick. On the stone was the Latin inscription “DIVVM AVG COL IVL FELIX GEMINA LVSTRA CONSECRAVIT D D,” which uses the Latinized version “Lustra” for the name of the city. The discovery of this monument, erected to honor Caesar Augustus, who founded the Roman colony of Lystra, made identification of the site of ancient Lystra possible. Lystra was a part of the Lycaonian region of Asia Minor, an area bordering Phrygia on the west, Cappadocia on the east, and the ethnic Galatian region on the north. To the south were the Taurus Mountains. Earlier made a part of the province of Cilicia, Lycaonia was put under the control of Amyntas, an ally and client king of the Romans, in 36 B.C.E. When Amyntas died in 25 B.C.E., Lycaonia became a part of the Roman province of Galatia. Because the site of Lystra has yet to be excavated, little can be said with certainty about the earliest settlements on the site. The evidence of Hellenistic-style pottery and Greek inscriptions from the Roman period would suggest that at least a small village existed here during the Hellenistic period. Of the coins that have been found that originated from Lystra, none predates the time of the Roman colony, perhaps indicating that any pre-Roman settlement was not significant enough to issue coins. Emperor Augustus established Lystra as a Roman colony, likely in 25 B.C.E. at the same time that several other Roman colonies, including Pisidian Antioch, were founded. While all the colonies were established to help secure Roman control over Asia Minor, Lystra was likely founded specifically to suppress the Homanadenses and other mountain tribes in south-central Asia Minor who were hindering Roman control of the area.

Smyrna

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Asia Minor ◽  
Alexander The Great ◽  
The Third ◽  
The People ◽  
Ancient City ◽  
Major Route ◽  
New City ◽  
The City ◽  
The Temple ◽  
Of Greece

Izmir, the modern name for the city that once was known as Smyrna, is the third largest city in Turkey, with a population of around 3 million. Situated on the Aegean coast, it is Turkey’s second busiest port. Not only is Izmir an interesting place itself to visit, but the city also serves as a good base from which to visit several important sites in the area, such as the ancient cities of Ephesus, Sardis, Miletus, Didyma, and Priene. The ancient city of Smyrna, which according to some reports was the birthplace of Homer, was commercially successful due to its harbor and its location (approximately 35 miles north of Ephesus) at the end of a major route through Asia Minor. The earliest settlement at this location was in the first half of the 3rd millennium B.C.E. on a hill known as Tepekule in the Bayraklï suburb of the city. In the 10th century B.C.E., the first Greek colonists from Aeolia settled at Tepekule. They remained there until the end of the 8th century, when Ionian Greeks took over. Excavations at the site have uncovered houses from the 9th to the 7th centuries B.C.E. In the 7th century a temple to Athena was built. This temple was destroyed around 600 B.C.E. by King Alyattes of Lydia when he captured the city. The people of Smyrna rebuilt and enlarged the temple, but it was destroyed again around 545 B.C.E., this time by the Persians. An insignificant settlement in the 5th and 4th centuries B.C.E., the site was finally abandoned. According to a story related by Pausanias (Description of Greece 7.5.1–3), the city was refounded by Alexander the Great, who was instructed in a dream to establish a new city on Mt. Pagus (now the site of the Kadifekale, or “Velvet Fortress”). The new city was actually not started until the beginning of the 3rd century by the Hellenistic ruler Lysimachus. During the subsequent centuries Smyrna, situated around the harbor, grew and prospered. By the 1st century B.C.E., Strabo was able to describe Smyrna as “the most beautiful of all” cities (Geography 14.646).

Iconium

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Early Church ◽  
Alexander The Great ◽  
Apostle Paul ◽  
Theological Schools ◽  
South Central ◽  
Ancient City ◽  
The New Testament ◽  
Roman Province ◽  
Central Turkey ◽  
The City

Although mentioned in the New Testament as one of the cities visited by the Apostle Paul, the ancient city of Iconium is more famous today because of its Muslim mosques, its theological schools, and its connection with the great Sufi mystic known as Mevlana. Considered by many to be Turkey’s most religious city, modern Konya (ancient Iconium) is an intriguing place to visit because of its rich religious and architectural history. Known today as Konya, Iconium is located in south-central Turkey, approximately 170 miles south of Ankara. Situated in the Anatolian steppe, Iconium is one of the oldest cities in Turkey. Archaeological evidence indicates that the site of Iconium was occupied at least as early as the 3rd millennium B.C.E. During the 2nd millennium, the Hittites controlled the area. After the Hittite empire was destroyed, eventually the Phrygians gained control of the region and established a town at the site of Iconium. The Lydians took control of Iconium at the beginning of the 7th century, and then the following century the Persians ruled the area. When Alexander the Great defeated the Persians in the 4th century, Iconium became a part of Alexander’s empire. After Alexander’s death, Iconium was controlled by the Seleucids and then by the Pergamene rulers. In 129 B.C.E., four years after the Pergamene kingdom was bequeathed to Rome, Iconium was made a part of the Roman province of Asia. During the Roman period, Iconium was the seat of an archbishop and the location of an early church council (in 235). The city prospered under the Romans and also during the Byzantine time. From the 7th to the 9th centuries Iconium, like most of the towns and cities in the region, suffered from Arab raids. The Seljuk Turks unsuccessfully attacked the city in 1069, but by the next century they had taken control of the city, which they called Konya. As the capital of the Seljuk sultanate of Rum, Konya enjoyed a period of economic and cultural prosperity. Several of the mosques, mausoleums, and theological schools that can be seen in Konya today date from this period.

Neapolis

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
World War Ii ◽  
Rapid Expansion ◽  
Good News ◽  
Asia Minor ◽  
Apostle Paul ◽  
Ancient City ◽  
To Come ◽  
First Person Plural ◽  
The City ◽  
The Town

Neapolis, modern Kavala, still shows clearly why it was an obvious place for a port in ancient Greece. Nestled snugly about a half-moon bay, the city looks down upon a natural harbor that became the principal location in northern Macedonia for travel to and from Asia Minor. Kavala is the site of ancient Neapolis, the principal port of Philippi. Founded in the 7th century B.C.E. as a colony of Thasos, it was significant both for its port and for its commanding location along the coastal route from Thessalonica to Asia Minor. The fleet of Brutus was stationed at Neapolis at the time of the battle of Philippi. The Apostle Paul first set foot in Europe at Neapolis on his first missionary voyage. In later centuries the town was renamed Christoupolis, and it was burned by the Normans on their way to Constantinople in 1185. The city was under Ottoman rule until 1912, and on three separate occasions it has been under Bulgarian occupation, including more than two years during World War II. Virtually nothing remains of the ancient city. The impressive aqueduct on the hills above the city dates from the 16th century, when it was built by Sulëyman the Magnificent. In 1769 Mehmet Ali, pasha of Egypt, was born in Kavala. In Troas Paul had a vision in which he saw a man of Macedonia asking him to come to his country: “During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, ‘Come over to Macedonia and help us.’ When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them” (Acts 16:9–10). The rapid expansion of Christianity to the west largely was due to Paul’s decision to follow the prompting of this vision. This biblical statement is significant also because it is the first use of the first-person plural, we, in the Acts narrative, possibly indicating that the writer of Acts, traditionally regarded as Luke, now accompanies Paul on this portion of his travels.

GERAKAN SOSIAL MASYARAKAT KAMPUNG LABALUBA DESA KONTUMERE KECAMATAN KABAWO KABUPATEN MUNA TAHUN 1960-1980

2020 ◽  
Vol 4 (4) ◽  
Author(s):  
Nurwan Nurwan ◽  
Ali Hadara ◽  
La Batia
Keyword(s):  
Social Movements ◽  
Local Government ◽  
Social Movement ◽  
Negative Effects ◽  
Movement Process ◽  
The People ◽  
The Social ◽  
The Government ◽  
The Village ◽  
The City

ABSTRAK: Inti pokok masalah dalam penelitian ini meliputi latar belakang gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna, Faktor-faktor yang mendorong gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna, proses gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna dan akibat gerakan sosial masyarakat Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna? Latar belakang gerakan sosial masyarakat Kampung Labaluba yaitu keadaan kampungnya yang hanya terdiri dari beberapa kepala keluarga tiap kampung dan jarak yang jauh masing-masing kampung membuat keadaan masyarakatnya sulit untuk berkomnikasi dan tiap kampung hanya terdiri dari lima sampai dengan tujuh kepala keluarga saja. Kampung ini letaknya paling timur pulau Muna terbentang dari ujung kota Raha sekarang sampai kampung Wakuru yang saat ini. Kondisi ini juga yang menjadi salah satu faktor penyebab kampung ini kurang berkembang baik dibidang ekonomi, sosial politik, pendidikan maupun di bidang kebudayaan. Keadaan ini diperparah lagi dengan sifat dan karakter penduduknya yang masih sangat primitif. Faktor yang mendorong adanya gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna adalah adanya ketidaksesuaian antara keinginan pemerintah setempat dan masyarakat yang mendiami Kampung Labaluba pada waktu itu. Sedangkan proses gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna bermula ketika pemerintah seolah memaksakan kehendaknya kepada rakyat yang menyebabkan rakyat tidak setuju dengan kebijakan tersebut. Akibat yang ditimbulkan dari adanya gerakan sosial masyarakat Kampung Labaluba Desa Kontumere Kecamatan Kabawo Kabupaten Muna terbagi dua yaitu akibat positif dan akibat negatif.Kata Kunci: Gerakan Sosial, Factor dan Dampaknya ABSTRACT: The main issues in this study include the background of the social movement of Labaluba Village, Kontumere Village, Kabawo Sub-District, Muna District, Factors that encourage social movements of Labaluba Kampung Sub-village, Kontumere Village, Kabawo Sub-District, Muna District, the social movement process of Labaluba Village, Kontumere Village, Kabawo Sub-District Muna Regency and due to Labaluba community social movements Kontumere Village Kabawo District Muna Regency? The background of the Labaluba Kampung community social movement is that the condition of the village consists of only a few heads of households per village and the distance of each village makes it difficult for the community to communicate and each village only consists of five to seven households. This village is located east of the island of Muna stretching from the edge of the city of Raha now to the current village of Wakuru. This condition is also one of the factors causing the village to be less developed in the economic, social political, educational and cultural fields. This situation is made worse by the very primitive nature and character of the population. The factor that motivated the existence of the social movement of Labaluba Village in Kontumere Village, Kabawo Subdistrict, Muna Regency was the mismatch between the wishes of the local government and the people who inhabited Labaluba Village at that time. While the process of social movements in Labaluba Village, Kontumere Village, Kabawo District, Muna Regency began when the government seemed to impose its will on the people, causing the people to disagree with the policy. The consequences arising from the existence of social movements in Labaluba Village, Kontumere Village, Kabawo District, Muna Regency are divided into two, namely positive and negative effects. Keywords: Social Movements, Factors and their Impacts

Sardis

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Biblical Studies ◽  
Roman Period ◽  
Asia Minor ◽  
Christian Community ◽  
Ancient City ◽  
Ancient Times ◽  
Gediz River ◽  
The City ◽  
The Temple ◽  
Western Half

A city with a strong and vibrant Jewish community during the Roman period, as well as a center for the worship of Artemis and home to a significant Christian community, Sardis is an intriguing place to visit for anyone interested in biblical studies or ancient religious history. The partially restored 3rd-century-C.E. synagogue in the city is the largest known synagogue outside Palestine from ancient times. Ancient shops, a bath-gymnasium complex, and the Temple of Artemis provide glimpses of the life of this ancient city. Once the capital of the ancient Lydian Kingdom, Sardis (Sart) lies approximately 60 miles east of Izmir along the modern highway (E96/300) connecting Izmir to Ankara in the Hermus River valley (today called the Gediz River). Portions of the ruins of Sardis are situated adjacent to the highway and are easily accessible. The ancient city was built along the Pactolus River, a tributary of the Hermus, and at the foothills of the Tmolus Mountains. The city’s acropolis was strategically located atop a spur of the Tmolus Mountains. The Tmolus Mountains (or Mt. Tmolus) were, according to some ancient traditions, the birthplace of the gods Dionysus and Zeus. Sardis first came to prominence during the 1st millennium B.C.E. when it served as the center of the powerful Lydian kingdom, which encompassed most of the western half of Asia Minor. The Lydians supposedly were the first to develop a technique to dye wool and also to invent dice games, knucklebones, and other games. (Interestingly, archaeologists found a terra-cotta die in the ruins at Sardis.) Legend says that Midas, the mythical Phrygian king, was able to rid himself of his golden touch by bathing in the Pactolus River. As a result, the sands of the river turned to gold. Though legendary, this account points nonetheless to the enormous wealth enjoyed by the Lydian kingdom. The earliest Lydian rulers belonged to the Heraclid dynasty, which according to Herodotus (5th-century-B.C.E. Greek historian) lasted 505 years. They were succeeded by the Mermnad dynasty, of which the first king was Gyges (r. ca. 680–ca. 652 B.C.E.).

Hierapolis

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
River Valley ◽  
Mineral Deposits ◽  
Asia Minor ◽  
Modern City ◽  
Modern Times ◽  
Ancient City ◽  
Southern Side ◽  
The City ◽  
Holy City

Hierapolis is a popular tourist site, featured frequently on travel posters and tourist advertisements because of the adjacent spectacular calcified cliffs. Equally as impressive as the white cliffs, however, are the remains of the ancient city and the excellent museum at the site. Along with Colossae and Laodicea, Hierapolis was one of the major cities of the Lycus River valley. While Colossae and Laodicea are on the southern side of the Lycus River, Hierapolis (today known as Pamukkale) is north (or northeast) of the river. The site of the ancient city is approximately 12 miles north of the modern city of Denizli. The most striking aspect of the city, in ancient as well as modern times, is the sight of the calcified white cliffs, formed by mineral deposits from the water flowing over the cliffs. From these white cliffs, which can be seen from the ruins of Laodicea, approximately 6 miles away, Hierapolis derived its modern name of Pamukkale (meaning “cotton castle”). The date of the founding of the city of Hierapolis is uncertain. Because the earliest inscription found at Hierapolis dates from the reign of Eumenes II of Pergamum (r. 197–159 B.C.E.), the founding of the city has usually been dated to the time of the Pergamene kingdom. But because of an inscription in the theater that lists various tribal names, some of which are derived from the names of members of the Seleucid family who ruled parts of Asia Minor during the 4th and 3rd centuries B.C.E. (such as Seleucidos and Antiochidos), the founding of the city should likely be moved back to the time of the Seleucid kings. Even the origin of the name of the city is uncertain. One tradition is that the Pergamene rulers named the city after Hiera, the wife of Telephus (son of Hercules and grandson of Zeus), the mythical founder of Pergamum. Another explanation is that the name means “holy city” (hieros in Greek means “holy”) and that the city was so named because of the temples located there. The latter explanation may have arisen after the mythological connection was forgotten.

scholarly journals Contestations for urban space: informality and institutions of disenfranchisement in Zimbabwe—the case of Masvingo City

GeoJournal ◽  
2019 ◽  
Vol 85 (5) ◽  
pp. 1277-1289 ◽  
Author(s):  
Chigwenya Average
Keyword(s):  
Economic Development ◽  
Urban Space ◽  
Informal Sector ◽  
Global South ◽  
Main Stream ◽  
Development Agenda ◽  
The People ◽  
The Face ◽  
Laws And Policies ◽  
The City

Abstract Informality has been viewed as the seedbed for economic development especially in the cities of the global South and many cities have been trying to integrate this sector for economic development. The sector has been seen as the option for economic development in cities of the global South in the face of dwindling resources for economic development. However, the development and growth of informal activities in some of these cities have been stunted by institutional reforms that have taken so long to accommodate such activities. Most of the cities have acknowledged the need to integrate informality in their economies but they have remained illusioned by the neo-liberal urbanisation policies that have kept the informal activities on the periphery of the development agenda. As a result the role of informal sector in economic development in cities of the global South has not been fully realised. The study was taken to examine the institutional impediments in the growth of informal activities in the city of Masvingo, to see how the laws and policies of the city have been applied for the integration of informal sector in the main stream economy. The research found out that there are institutionalised systems that disenfranchise the informal sector in the city of Masvingo. These institutions include the planning approach and the way the city has been practicing their planning. These two institutions have been the chief disenfranchising instruments that have denied the people in the informal sector their right to the city. The research utilised a mixed methods approach to the inquiry, where both qualitative and quantitative data were used. The research found that there is space for informal integration in the city of Masvingo, but the existing regulatory framework is stifling the growth and development of the informal sector in the city of Masvingo. There is therefore need for the city to be flexible enough to embrace the realities of the city, because informality is really the new form of urbanisation in cities of the global South.

The Virgin Mary and the People of Liguria: Image and Cult

2004 ◽  
Vol 39 ◽  
pp. 280-297
Author(s):  
Jane Garnett ◽  
Gervase Rosser
Keyword(s):  
Twentieth Century ◽  
Local Church ◽  
Large Scale ◽  
Church Leaders ◽  
Virgin Mary ◽  
Corpus Christi ◽  
The People ◽  
The Face ◽  
The City ◽  
The Church

We begin with an image, and a story. Explanation will emerge from what follows. Figure 1 depicts a huge wooden statue of the Virgin Mary, once the figurehead on the prow of a ship, but now on the high altar of the church of Saints Vittore and Carlo in Genoa, and venerated as Nostra Signora della Fortuna. On the night of 16-17 January 1636 a violent storm struck the port of Genoa. Many ships were wrecked. Among them was one called the Madonna della Pieta, which had the Virgin as its figurehead. A group of Genoese sailors bought this image as part of the salvage washed up from the sea. First setting it up under a votive painting of the Virgin in the harbour, they repaired it, had it repainted, and on the eve of Corpus Christi brought it to the church of San Vittore, close by the port. A famous blind song-writer was commissioned to write a song in honour of the image. Sailors and groups of young girls went through the streets of the city singing and collecting gifts. The statue became at once the focus of an extraordinary popular cult, thousands of people arriving day and night with candles, silver crowns, necklaces, and crosses in gratitude for the graces which had immediately begun to be granted. Volleys of mortars were let off in celebration. The affair was managed by the sailors who, in the face of mounting criticism and anxiety from local church leaders, directed devotions and even conducted exorcisms before the image. To stem the gathering tide of visitors and claims of miracles, and to try to establish control, the higher clergy first questioned the identity of the statue (some held it to represent, not the Virgin, but the Queen of England); then the statue was walled up; finally the church was closed altogether. Still, devotees climbed into the church, and large-scale demonstrations of protest were held. The archbishop instituted a process of investigation, in the course of which many eye-witnesses and people who claimed to have experienced miracles were interviewed (giving, in the surviving manuscript, rich detail of their responses to the image). Eventually the prohibition was lifted, and from 1637 until well into the twentieth century devotion to Nostra Signora della Fortuna remained strong, with frequent miracles or graces being recorded. So here we have a cult focused on an image of secular origin, transformed by the promotion of the sailors into a devotional object which roused the enthusiasm of thousands of lay people. It was a cult which, significantly, sprang up at a time of unrest in the city of Genoa, and which thus focused pressing issues of authority. The late 163os witnessed growing tension between factions of ‘old’ and ‘new’ nobility, the latter being marked by their hostility to the traditional Genoese Spanish alliance. Hostilities were played out both within the Senate and in clashes in the streets of the city. The cult of Nostra Signora della Fortuna grew up in this context, but survived and developed in subsequent centuries, attracting devotion from all over Italy.

Cyzicus

1902 ◽  
Vol 22 ◽  
pp. 174-189 ◽  
Author(s):  
Robert de Rustafjaell
Keyword(s):  
Asia Minor ◽  
Good Fortune ◽  
Ancient City ◽  
Considerable Controversy ◽  
The Subject ◽  
The City

Whilst travelling in Asia Minor in 1900 I paid a cursory visit to the peninsula of Cyzicus on the Propontis, in ancient Mysia, and had the opportunity of examining the site of the ancient city, and the canal that has been the subject of considerable controversy in bygone ages, and about which the facts are still only partly ascertained. As the site appeared to promise results of peculiar interest, I applied for a concession to excavate it. I had the good fortune to obtain an Imperial Iradé in February, and began tentative operations in May.From the Admiralty Chart it will be seen that Cyzicus lies on the 30° long. east of Greenwich, and 40°22′ N. lat. and within easy reach of Constantinople. To Panderma there is practically a daily service of steamers, which leave Constantinople at sunset and arrive at about four o'clock the next morning. At Panderma a sailing-skiff takes one in about an hour across the bay to Yeni-Keui, the landing stage immediately outside the walls of the city.

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