Patara

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Sand Dunes ◽  
Sandy Beaches ◽  
Hellenistic Period ◽  
Alexander The Great ◽  
Port City ◽  
Archaeological Evidence ◽  
The Past ◽  
Ancient Times ◽  
The City ◽  
The Temple

In ancient times Patara possessed one of the best harbors on the Lycian coast. Modern visitors will be forced to use their imaginations to visualize the port of Patara, since the harbor eventually fell victim to the effects of silting from the Xanthos River. Today a beach and sand dunes cover the mouth of the ancient harbor, while the inner part of the harbor is now a marsh. Patara served as the port city for Xanthos, the leading city of the region of Lycia, which was located about 6 miles up the Xanthos River. Patara is located on the southwestern shore of Turkey, due east from the island of Rhodes. It is situated about halfway between Fethiye and Kale, near the present-day village of Gelemiş, about 3.5 miles south of the modern road (highway 400) that runs along Turkey’s Mediterranean shore. Patara is approximately 6 miles east of the mouth of the Xanthos River. A stream from the Xanthos flowed into the sea at Patara and deposited the river’s silt there. Important in the past because of its harbor, the area around Patara is known today for its 11 miles of excellent, sandy beaches. Supposedly named after Patarus, a son of Apollo, the city was famous in antiquity for its Temple of Apollo (no archaeological evidence of the temple has yet been found) and the oracle of Apollo. According to ancient tradition, Apollo liked to spend the winter at Patara and thus the oracle of Apollo was operative only during the winter months. Pottery finds at Patara provide evidence for a settlement here as early as the 6th century B.C.E. In 334–333 B.C.E. Patara, along with several other Lycian cities, surrendered to Alexander the Great. During the subsequent Hellenistic period, the city came first under the control of the Ptolemies and then the Seleucids. Ptolemy II Philadelphus (r. 282–246 B.C.E.) expanded the city and renamed it Arsinoe in honor of his wife, but the new name never took hold. In 196 B.C.E., the Seleucid ruler Antiochus III of Syria captured several Lycian cities, including Patara.

Pergamum

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Aegean Sea ◽  
River Valley ◽  
Asia Minor ◽  
Archaeological Sites ◽  
Hellenistic Period ◽  
Alexander The Great ◽  
Archaeological Evidence ◽  
Ancient City ◽  
The Temple ◽  
The Way

Pergamum is unquestionably one of the most impressive archaeological sites in all of Turkey. Pergamum’s attractions are hard to surpass—the breathtaking view from its theater carved out of the side of the acropolis, the magnificent restored Temple of Trajan, the foundations of the Great Altar of Zeus, the ancient healing center of Asclepius, the Temple of Serapis (the Red Hall), and the archaeological museum. A visit to Pergamum should not be rushed. There is much here to reward the patient visitor who will explore the riches of this ancient city. The site of ancient Pergamum is scattered in and around the modern town of Bergama, located in the western part of Turkey, approximately 65 miles north of Izmir. According to ancient mythology, Pergamum was founded by Telephus, king of Asia Minor and the son of Hercules (and thus the grandson of Zeus). Archaeological evidence indicates that Pergamum was settled as early as the 8th century B.C.E. Xenophon, the Greek historian who was involved in a mercenary expedition against the Persians, mentions that in 399 B.C.E. he and his soldiers spent some time at Pergamum. Little is known about Pergamum until the Hellenistic period, when Pergamum and all of Asia Minor came under the control of Alexander the Great. After the death of Alexander in 323 B.C.E., Lysimachus, one of Alexander’s generals (the Diadochoi) involved in the struggle for Alexander’s kingdom, eventually gained control of all of Asia Minor. He deposited a considerable amount of wealth in the treasury of Pergamum and placed one of his officers, Philetaerus, in charge. Philetaerus eventually turned against Lysimachus. After Lysimachus’ death, Philetaerus (r. 281–263 B.C.E.) used the money to establish a principality, with Pergamum as its capital. Unmarried (and supposedly a eunuch due to an accident), Philetaerus adopted his nephew Eumenes I as his successor. Eumenes I (r. 263–241 B.C.E.) was successful in defeating the Seleucid king Antiochus I at Sardis and expanding the rule of Pergamum throughout the Caicus River valley and all the way to the Aegean Sea. Upon his death, he was succeeded by his adopted son Attalus I Soter (r. 241–197 B.C.E.).

scholarly journals FANSUR SEBAGAI KOTA TUA ISLAM

2020 ◽  
Vol 1 (1) ◽  
pp. 21-31
Author(s):  
E. Edwards McKinnon ◽  
Nurdin AR
Keyword(s):  
Port City ◽  
Literature Study ◽  
The West ◽  
Archaeological Evidence ◽  
Specific Location ◽  
The Past ◽  
Indonesian Archipelago ◽  
North Sumatra ◽  
The City ◽  
Banda Aceh

Fansur is an ancient Islamic city in Nusantara (the Indonesian archipelago) which was very popular in the past. However, the specific location of the city is still being debated today. Generally, contemporary writers state that Fansur is located in Barus, one of the areas in Central Tapanuli, North Sumatra. This opinion has been challenged from several authoritative sources. To solve the above problems, this research was conducted through an archaeological approach and literature study. Based on archaeological evidence and written sources, Fansur City is located in Lhok Pancu or Lhok Lambaroneujid, one of the coastal areas to the west of the city of Banda Aceh, Aceh. This location fits perfectly with the character of the Fansur location mentioned in ancient records from the Middle East, China and Europe. Due to geological changes that have occurred frequently in the past in the Aceh region, most of the area has been lost and cannot be seen again. The remains of ancient ceramics, tombstones and ancient tomb complex (diway) are archaeological evidence to strengthen the argument that Fansur is an ancient Islamic port city located in the Aceh Besar region, not in Barus, Central Tapanuli.

The Main Results of the Excavations at Olbia in the Past Three Decades

2007 ◽  
Author(s):  
S. D. KRYZHITSKIY
Keyword(s):  
Archaic Period ◽  
Fifth Century ◽  
Hellenistic Period ◽  
Third Generation ◽  
The Third ◽  
The Past ◽  
Successive Generations ◽  
The City ◽  
The Temple ◽  
Made In

In the 1790s, the location of Olbia was established, and since 1901 systematic excavations have been made by three successive generations of scholars. The first of these scholars was Pharmakovskiy and his school in 1901–1926. The second scholars to make excavations in Olbia were under the leadership of Slavin, Levi and Karasev. The third generation who took over the excavations from 1972 was headed by Kryzhitskiy from 1972–1995 and Krapivina from 1995. This chapter focuses on the contributions made by the third generation of scholars that made excavations in the Olbia region. The excavations made in this period were governed by three aims: the study of the historico-archaelogical stratigraphy and topography of cultural levels in the various parts of the city including the underwater area beneath the Bug estuary; an emphasis on the least-studied phases of the city's existence, particularly the cultural levels of the archaic period and the early centuries AD; and the rescue and conservation of the coastal portion of the city. The excavations generated important results such as the discovery of the temenos wall, altars, the temple of Apollo Ietros, Hellenistic period citadels and dwellings, and defensive walls belonging to the fifth century. In addition to these excavations and discoveries, the teams headed by Kryzhitskiy and Krapivina made extensive studies on the lower Bug estuary and Olbia's chora.

Seeing the Caesar in Germanicus: Reading Tacitus’ Annals with Lucan’s Bellum Civile

2020 ◽  
Vol 8 (1) ◽  
pp. 103-126
Author(s):  
Megan M. Daly
Keyword(s):  
Civil War ◽  
Epic Poetry ◽  
Alexander The Great ◽  
Bellum Civile ◽  
The Past ◽  
Similar Images ◽  
The Relationship ◽  
The City ◽  
Roman Epic ◽  
Northern Frontier

AbstractThe recognition of the similarities between Roman epic poetry and historiography have led to valuable studies such as Joseph’s analysis of the relationship between Lucan’s Bellum Civile and Tacitus’ Histories. Traces of Lucan’s Bellum Civile can also be observed in Tacitus’ Annals 1 and 2, causing the beginning of Tiberius’ reign to look like a civil war in the making. The charismatic Germanicus sits with a supportive army on the northern frontier, much like Caesar, causing fear for Tiberius at Rome. Germanicus denies his chance to become the next Caesar and march on the city, but he exhibits other similarities with Lucan’s Caesar, including an association with Alexander the Great. Although at some points Germanicus seems to be repeating the past and reliving episodes experienced by Caesar in Bellum Civile, he prevents himself from fully realizing a Caesarian fate and becoming Lucan’s bad tyrant. The similar images, events, and themes presented by both authors create messages that reflect experiences from the authors’ own lives during dangerous times.

The Roman Imperial Cult in Smyrna

Belleten ◽  
2012 ◽  
Vol 76 (276) ◽  
pp. 385-402
Author(s):  
Murat Kılıç
Keyword(s):  
Hellenistic Period ◽  
Historical Process ◽  
Imperial Cult ◽  
The Past ◽  
The Future ◽  
The Right ◽  
Rising Power ◽  
First Time ◽  
The City

The origins of the imperial cult in Smyrna date back to the Hellenistic period. It is a fact that political concerns were effective in the generation of such cults. Predicting the super power of the future and proving to be a loyal ally whilst acting in satisfactory behaviors were essential factors. The right preference made between two fighting or contending powers ensured that a city would benefit from various privileges in the future. For example, Symrna, which had established a cult in the city previously on behalf of Stratonice, the mother of Antiochus II of Seleucid dynasty, would do the same by building a temple in the name of the dty of Rome for the first time in Asia in 195 BC, after recognizing the rising power. Later on, while giving permission to the provinces that wanted to establish an imperial cult, the Roman emperors and the Senate would consider first, their relationships with Rome in the past and second, their origins. Smyrna, building its relationships with the Roman state on a solid basis, was granted the title of neokoros three times by the Roman Emperors Tiberius, Hadrianus and Caracalla, respectively. In this essay, the development of the Roman imperial cult in Smyrna is discussed within the historical process outlined above. An attempt has been made to put forth new opinions about the issue by discussing the academicians' evaluations on the imperial cult, which apparently was effectively executed in Smyrna between the first and third centuries AD, with the support of epigraphic and numismatic evidences.

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.).

scholarly journals Framework and Methodology for Establishing Port-City Policies Based on Real-Time Composite Indicators and IoT: A Practical Use-Case

Sensors ◽  
2020 ◽  
Vol 20 (15) ◽  
pp. 4131
Author(s):  
Ignacio Lacalle ◽  
Andreu Belsa ◽  
Rafael Vaño ◽  
Carlos E. Palau
Keyword(s):  
Traffic Congestion ◽  
Composite Index ◽  
Composite Indicators ◽  
Use Case ◽  
Mutual Benefit ◽  
Port City ◽  
Port Cities ◽  
The Past ◽  
The City ◽  
Smart Port

During the past few decades, the combination of flourishing maritime commerce and urban population increases has made port-cities face several challenges. Smart Port-Cities of the future will take advantage of the newest IoT technologies to tackle those challenges in a joint fashion from both the city and port side. A specific matter of interest in this work is how to obtain reliable, measurable indicators to establish port-city policies for mutual benefit. This paper proposes an IoT-based software framework, accompanied with a methodology for defining, calculating, and predicting composite indicators that represent real-world phenomena in the context of a Smart Port-City. This paper envisions, develops, and deploys the framework on a real use-case as a practice experiment. The experiment consists of deploying a composite index for monitoring traffic congestion at the port-city interface in Thessaloniki (Greece). Results were aligned with the expectations, validated through nine scenarios, concluding with delivery of a useful tool for interested actors at Smart Port-Cities to work over and build policies upon.

scholarly journals Neglect as effacement: the multiple lives of the Jardin Ralaimongo, Mahajanga, Madagascar

Africa ◽  
2018 ◽  
Vol 88 (2) ◽  
pp. 352-384
Author(s):  
Tasha Rijke-Epstein
Keyword(s):  
Urban Landscape ◽  
Public Spaces ◽  
Port City ◽  
Collective Memories ◽  
Colonial Era ◽  
The Past ◽  
Spatial Practice ◽  
The City ◽  
Political Groups ◽  
Multiple Lives

AbstractBy considering the lifespan of a garden, this article investigates the myriad spatial practices of forgetting and remembering the colonial and postcolonial pasts that people apply to their urban surroundings in Mahajanga, Madagascar. In the heart of an ancient residential and commercial neighbourhood in this multi-ethnic Indian Ocean port city sits the Jardin Ralaimongo. Drawing on ethnographic and archival research, I explore the trajectory of the garden to elucidate the ways in which different socio-political groups have drawn on this site to negotiate differences, frame collective memories, and stake their claims to the urban landscape. I show how, as city inhabitants have reworked the spaces of the garden, so too has the park itself – its layout, material artefacts and location within the city – constrained the possibilities of what can be remembered and silenced, and who can be bound to one another, in contemporary times. Over its hundred-year history, this site has been founded, forgotten and reincarnated as a memorial to a succession of revered leaders, thus serving as a kind of spatial register of the historical socio-political changes that have given rise to the city. This article suggests that the deterioration of colonial-era architectural forms through long-standing neglect and abandonment may be understood as an active spatial practice of effacing some dimensions of the past, while the subsequent recuperation of deserted public spaces by certain groups is an effort to position themselves as legitimate residents and express their attachment to the city.

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).

İSLAM DÜNYASINDA KUDÜS VE SELAHADDİN EYYÜBİ

2021 ◽  
Vol 7 (26) ◽  
pp. 37-43
Author(s):  
Aysu SARI ÇETİN
Keyword(s):  
Middle East ◽  
Important Place ◽  
The Past ◽  
Siege Of Jerusalem ◽  
The City ◽  
The Temple ◽  
Holy City

The importance and value of Jerusalem, the holy city for Islam and Muslims, in the Middle East geography. Even though a lot of money has been paid for Jerusalem, which has a very important place for Christians, Jews and Muslims from the past to the present, it is seen that these religions still do not give up Jerusalem. The reason for this is the Temple of Solomon for Jews, Hz for Christians. Jerusalem is the place where Jesus is believed to be resurrected and Jerusalem is the city of the Prophets for Muslims, as well as being mentioned as a verse in the Quran and Masjid Accent is the first qibla. Hz. The giving of the keys of the city by trusting the justice of Umar and the conquest of Jerusalem by the Islamic armies and the siege of Jerusalem by the sultan of the east, Saladin, will be explained.

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