scholarly journals A New Legal Compendium from the Eanna Archive

2019 ◽  
Vol 109 (1) ◽  
pp. 75-89
Author(s):  
Peter Zilberg ◽  
Yuval Levavi
Keyword(s):  
Eanna Temple ◽  
First Time ◽  
The Temple

Abstract The legal compendium from the Eanna archive, published in this article for the first time, records thirteen separate cases all concerning sheep deficits (miṭītu) of herdsmen tending to the flocks of the temple. The following study of the text places it in the wider setting of the Eanna temple and discusses the rare format of the text, which should be placed in a legal, rather than an administrative, context.

HERODOTUS BECOMES INTERESTED IN HISTORY

2014 ◽  
Vol 61 (1) ◽  
pp. 1-6
Author(s):  
David Harvey
Keyword(s):  
Major Part ◽  
The Real ◽  
Final Draft ◽  
First Time ◽  
The Temple ◽  
Greek World ◽  
The Way

At 3.60 Herodotus tells us that he has dwelt at length on the Samians because ‘they are responsible for three of the greatest buildings in the Greek world’: the tunnel of Eupalinos, the great temple, and the breakwater that protects their harbour. As successive commentators have pointed out, that is not the real reason for the length of his account. We hear about the tunnel for the first time in this chapter (60.1–3); Maiandrios escapes down a secret channel at 146.2, which may or may not be Eupalinos' tunnel; we hear about the temple of Artemis, not of Hera, at Samos in 48; dedications in the temple of Hera are mentioned in passing at 1.70.3, 3.123.1, 4.88.1, and 4.152.4, but the temple itself cannot be said to play a major part in Herodotus' narrative; naval expeditions sail from Samos (e.g. 44.2, 59.4) but there is no emphasis on the harbour or its breakwater. What Herodotus should have said is ‘I have dwelt at length on Samos, because I am interested in the island's history; and, by the way, they are responsible for three…’; but it is not our job to tell him what he ‘should’ have said. As David Asheri remarks, ‘We can explain it [the length of the Samian logos] most simply by supposing that the logos already existed before the final draft of the book’.

Solicitors and the Law of Maintenance 1590–1640

1973 ◽  
Vol 32 (1) ◽  
pp. 56-80 ◽  
Author(s):  
J. H. Baker
Keyword(s):  
History Of ◽  
The Law ◽  
First Time ◽  
The Temple

The surviving image of the Elizabethan and Jacobean solicitor was created for us by the pamphleteers and playmongers, who could be sure of immediate applause or popular sympathy by introducing into their work a few caricatures drawn from the seamier recesses of the legal world. We are encouraged by these writers to imagine a London plagued by these vermin of the law, scurrying in and around the Temple and lurking in the shadows of Westminster Hall, waiting to pounce on the unsuspecting bumpkin who had the misfortune to wander near their reach. Whether and to what extent these portraits bear any relation to reality are questions which social historians have yet to answer. Legal historians have made but a slight contribution to the history of solicitors during the period which, for them, was the most critical of all. To this period may be assigned the beginning of a process of demarcation between the functions of barristers and solicitors, and when we understand how this came about we shall have traced for the first time the origin of the solicitors' branch of the profession.

JUXTAPOSING LITERARY AND DOCUMENTARY EVIDENCE: A NEW COPY OF THE SO-CALLED HELIODOROS STELE AND THE CORPUS INSCRIPTIONUM IUDAEAE/PALAESTINAE (CIIP)

2017 ◽  
Vol 60 (1) ◽  
pp. 1-15
Author(s):  
HANNAH M. COTTON-PALTIEL ◽  
AVNER ECKER ◽  
DOV GERA
Keyword(s):  
Documentary Evidence ◽  
High Priest ◽  
The Third ◽  
Multiple Copies ◽  
First Time ◽  
The Temple

Abstract This article was prompted by the recent discovery of two more copies of the so-called ‘Heliodoros Stele’ from Maresha. A second one from Byblos was published in 2015. The third one, re-discovered recently and published here for the first time, also comes from Maresha. The steles bear Seleukos IV's epistolary prostagma from 178 bc to his vizier Heliodoros, and forwarded to other officials with the instruction to display it in public. It contains an appointment of one Olympiodoros to be high priest in Koele Syria and Phoenicia. Both Seleukos IV and Heliodoros also appear in the story of the plundering of the Temple related in II Maccabees 3. The existence of multiple copies, though hardly surprising, made us suspect the king's apologetic tone and identify the ‘reform’ as an attempt to embellish the withdrawal of previously bestowed privileges on the Jews (so Josephus) as well as on others.

George Herbert's Authorship of ‘To the Queene of Bohemia’

1977 ◽  
Vol 30 (1) ◽  
pp. 43-50
Author(s):  
Kenneth Alan Hovey
Keyword(s):  
Seventeenth Century ◽  
George Herbert ◽  
First Time ◽  
The Temple

In 1870 H. Huth printed for the first time a poem evidently written in the early seventeenth century and bearing the title ‘To the Queene of Bohemia.’ The only sign of its authorship was the ‘G.H.’ printed after it. Aside from these initials no support was offered for the editor's statement that the poem was ‘probably from the pen of George Herbert.’ Four years later A. B. Grosart, apparently ignorant of Huth's book, printed the same poem from a different manuscript and ascribed the poem to George Herbert, not only because his manuscript too was initialed ‘G.H.’ but also because, as he argued, the poem's rhythm, form, and use of metaphors were like those found in The Temple? Further evidence for Herbert's authorship was supplied by the next two major editors of Herbert's works.

scholarly journals ARCHAEOLOGICAL EXCAVATIONS IN THE LOWER PART OF THE NIZHNIY NOVGOROD KREMLIN (PRELIMINARY RESULTS OF THE 2018-2019 EXCAVATIONS)

2021 ◽  
pp. 322-338
Author(s):  
Н. Н. Грибов ◽  
Т. А. Марьенкина ◽  
Н. В. Иванова
Keyword(s):  
Large Scale ◽  
Historical Context ◽  
Urban Centers ◽  
Preliminary Results ◽  
History Of Development ◽  
History Of ◽  
First Time ◽  
The City ◽  
The Temple ◽  
The Church

В статье представлены предварительные результаты первых масштабных археологических исследований в нижней части Нижегородского кремля. Раскоп, заложенный в зоне воссоздания храма Святого Симеона Столпника, вскрыл культурные отложения двух периодов - XIII - начала XV в. и XVI - середины XVIII в. Впервые средневековая усадебная застройка Нижнего Новгорода зафиксирована на таком элементе волжской долины, как береговой склон. Выдающееся значение для нижегородской археологии имеют обнаружение стратифицированных культурных напластований XIII - начала XV в. и зафиксированный на стратиграфических разрезах перерыв в активном освоении городской территории, соответствующий большей части XV в. Предложена реконструкция истории освоения раскопанного участка. Выяснилось, что связанный с храмом малоизвестный нижегородский Симеоновский монастырь вряд ли существовал до строительства Нижегородского кремля. Наиболее раннее, предположительно, монастырское сооружение, возникшее после исчезновения усадебной застройки XIII - начала XV в., датировано концом XV - серединой XVI в. С этим периодом связано строительство деревянного моста, обеспечивавшего транспортное сообщение между «нагорным» и приречным районами города. Обнаружение остатков этого свайного сооружения существенно корректирует известную реконструкцию застройки кремлевской территории начала XVII в., выполненную по письменным источникам. Дано обоснование времени функционирования обнаруженного некрополя Симеоновского монастыря в пределах середины XVI - начала XVIII в., приведена общая характеристика изученных погребений. В общеисторическом контексте материалы исследований представляют интерес для изучения процессов, сопровождающих превращение удельных городских центров в города Московской Руси. The article presents preliminary results of the first large-scale archaeological research in the lower part of the Nizhniy Novgorod Kremlin. The excavation, laid in the area of the reconstruction of the Church of St. Simeon the Stylite, uncovered cultural layer of two periods - the XIII - early XV centuries and the XVI - mid XVIII centuries. For the first time, the medieval estate development of Nizhniy Novgorod was recorded on such an element of the Volga valley as the coastal slope. The discovery of stratified cultural strata of the XIII - early XV centuries and the break in the active development of urban territory recorded on stratigraphic sections, corresponding to most of the XV century, are of outstanding significance for Nizhniy Novgorod archeology. The reconstruction of the history of development of the excavated site is proposed. It turned out that the little-known Nizhniy Novgorod Simeon monastery associated with the temple hardly existed before the construction of the Nizhniy Novgorod Kremlin. The earliest, presumably, monastic structure that arose after the disappearance of the manor buildings of the XIII -early XV centuries., dated to the end of the XV - mid XVI centuries. This period is associated with the construction of a wooden bridge that provided transport links between the «Nagorny» and riverine districts of the city. The discovery of the remains of this pile structure significantly corrects the well-known reconstruction of the Kremlin territory of the beginning of the XVII century, made according to written sources. The justification for the functioning of the necropolis discovered Simeon monastery in the middle of the XVI century - beginning of the XVIII centuries, the general characteristics of the studied burials. In the general historical context, the research materials are of interest for studying the processes that accompany the transformation of specific urban centers into cities of Muscovite Russia.

scholarly journals FEATURES OF THE CONSTRUCTION OF THE NEBELIVKA TEMPLE: MONUMENTAL ELEMENTS, STRUCTURE AND THEIR RITUAL AND RELIGIOUS MEANING

2021 ◽  
Vol 17 (1) ◽  
pp. 5-11
Author(s):  
Oleksandr Zavalii
Keyword(s):  
Visual Arts ◽  
Religious Studies ◽  
Design Features ◽  
Preparation Technology ◽  
Key Issues ◽  
Symbolic Image ◽  
First Time ◽  
The Village ◽  
The Temple ◽  
National Architecture

In this article, we will focus on the cult building of the Eneolithic world, which was opened in 2012 near the village Nebelivka, Novoarkhangelsk district, Kirovohrad region. Today it is a recognized Temple of Trypillia civilization. Based on the results of excavations, the main features of the structure and layout of the building were restored. In the course of the study, it was analyzed that the preparation, technology and sequence of the construction of the sacred structure could have a special cosmogonic status. It is also determined that the construction had an archaeoastronomic interpretation. The design features of the Nebelivka Temple revealed its ritual capabilities, and the internal structure of the ritual hall was probably adjusted to the functioning of the main temple symbol. It is noted that the main features of the design of the Nebeliv Temple are repeated in the visual arts of the Cucuteni-Trypillia group. The following main features of construction and planning of the building have been restored: 1. Outdoor yard; 2. Sanctuary before the entrance to the ritual hall; 3. The main ritual hall with a circular balcony around the perimeter of the second floor. It was established that the main ritual hall of the Temple had a structure with a partially open roof or a structure that provided the opening of part of the roof during the rituals. One of the main design features of the Temple was also the "solar corridor" on the east side of the building, which provided the light passage of solar energy on the days of the annual equinoxes. The whole ensemble of the building was complemented by a symbolic image of bull horns, which is a stable element of the structures of the Trypillia Temples. The main purpose of the article is to comprehend the problem of the origin and sacred purpose of the Nebelivka Temple. Factors such as location, position and structure of the structure are investigated. With this, the Trypillia shrine acquires the significance of a monument of national architecture and enters the arena of world culture under the symbol of cosmological religion (for Toporov V. N.). For the first time in religious studies, the features of the construction of the Nebelivka Temple of the Trypillia civilization are highlighted. Also, for the first time, key issues related to the temple ritual practice of the Trypillia ethnic group are revealed.

Каменная икона Богоматери «Одигитрии» Смоленской XV века из собрания Сергиево-Посадского музея-заповедника: новые данные

2019 ◽  
pp. 141-152
Author(s):  
Татьяна Юрьевна Токарева ◽  
Нина Викторовна Холодкова
Keyword(s):  
Soviet Period ◽  
Xviii Century ◽  
History Of ◽  
Single Complex ◽  
First Time ◽  
The Temple ◽  
The Trinity ◽  
Over Time

Из настоящей статьи читатель узнает непростую историю уникального экспоната из собрания Сергиево-Посадского музея-заповедника. Речь идёт об иконе Богоматери «Одигитрии» Смоленской - едва ли не единственной в стране каменной иконе XV в. Признанная в XVIII веке чудотворной, она стала главной святыней специально построенного на территории Троице-Сергиевой лавры храма в её честь. Эта икона получила со временем несколько ценных и изысканных украшений. Об этих предметах и их вкладчиках впервые приводятся подробные сведения в данной статье. Также впервые освещается история иконы и оклада в советский период (в частности, рассказывается о реконструкции утрат на иконе (головы младенца), передаче оклада в Гохран и его возврате). В настоящее время в исторической экспозиции музея впервые за последние 100 лет икона и отреставрированный оклад показаны единым комплексом. This article tells the reader the complicated story of a unique exhibit from the collection of the Sergiev Posad Museum-Reserve. It is about the icon of the Mother of God "Hodegetria" of Smolensk - perhaps the only stone icon of the XV century in the country. Recognised as miraculous in the XVIII century, it became the main sacred thing of the temple in its honour built on the territory of the Trinity-St. Sergius Lavra. This icon has received several valuable and exquisite decorations over time. These items and their contributors are detailed for the first time in this article. The history of the icon and the case in the Soviet period is also covered for the first time (in particular, the reconstruction of the losses on the icon (the head of the child), the transfer of the case to the Gokhran and its return). Now for the first time in the last 100 years, the icon and the restored case are displayed as a single complex in the museum's historical exposition.

A.YE. BEIDEMAN’S MURALS IN ST. ALEXANDER NEVSKY CATHEDRAL IN PARIS IN CONNECTION WITH THE CRIMEAN PERIOD OF THE ARTIST’S OEUVRE

2021 ◽  
pp. 149-162
Author(s):  
Vitalii V. Zherdiev ◽  
Keyword(s):  
Western Europe ◽  
Field Research ◽  
Research Experience ◽  
Mary Magdalene ◽  
John The Baptist ◽  
John Chrysostom ◽  
The Right ◽  
The 19Th Century ◽  
First Time ◽  
The Temple

The article is about the little-known murals in St. Alexander Nevsky Cathedral in Paris (1859– 1861, architect R.I. Kuzmin), painted by Alexander Yegorovich Beideman (1826–1869). The scientific novelty of the results obtained is in the fact that for the first time A. Beideman’s religious works from the Parisian cycle are introduced and placed into scientific circulation. This cycle is master’s most significant preserved religious work and unique in the Orthodox ecclesiastical art of Western Europe of the second half of the 19th century. Although such brilliant masters as E.S. Sorokin, P.S. Sorokin, M.N. Vasilyev and F.A. Bronnikov worked on the creation of the polychrome ensemble of the Parisian cathedral together with Beideman, his murals in Paris became one of the first in the academic period of Russian ecclesiastical art, in which the transition to the traditions of Byzantine iconography was manifested. Beideman painted eighteen images in the lower part of the temple and on the pillars. Images of Our Lady of Akhtyr with St. Mary Magdalene and St. John are in the niche to the left of the central apse; the Deesis with the Virgin and St. John the Baptist is in the niche to the right of the central apse. Images of Christ the Great Bishop, St. Jacob the Apostle, St. John Chrysostom, St. Basil the Great and St. Gregory the Theologian are in the central apse. Images of St. Mitrofan of Voronezh and St. Joseph the Songwriter are in the sacristy. The image of New Testament Trinity is in the conch. Images of Metropolitans of Moscow Peter, Alexius, Jonah, and Philip are on the pillars below the evangelists. The artist avoided a bright palette, working mainly in the ocher-silver gamma, which, along with the frontality and pronounced statics, gave a sense of “incorporeity” to the figures of the saints. The closeness to the traditional iconography was given by the monumental architectonics of the flowing robes and the almost iconographic austerity of the faces. But, nevertheless, there is a big difference in the style solution of Beideman’s paintings in the Parisian cathedral compare to his easel and monumental works of different years. Especially comparing to Beideman’s watercolor etudes for the murals in the Holy Cross Exaltation Church in Livadiya (architect I.A. Monighetti) and St. Olga church of in Mikhailovka near Strelna (architect D.I. Grimm). The author of the article comes to the conclusion, based on the field research materials, his own restoration and research experience and the comparison of Beideman’s surviving works, in particular, in Livadiya, that the painting in the Parisian cathedral could have been somewhat modified over time. But the artist’s conscious stylistic manner is also possible. The chronology of Beideman’s creative path, the exact period of his work in Paris, has been clarified in comparison with the period of his work in the Livadiya church in Crimea.

Rites of Passage and the LDS Temple

2019 ◽  
pp. 49-68
Author(s):  
Jana Riess
Keyword(s):  
Real Time ◽  
Rites Of Passage ◽  
Latter Day Saints ◽  
The Public ◽  
The World ◽  
First Time ◽  
Rites Of Initiation ◽  
The Temple

This chapter looks at Mormons' experiences in the Latter-day Saints (LDS) temple. Whereas regular Sunday services are open to the public at thousands of LDS chapel meetinghouses around the world, temples are rare—there are just over 150 around the globe—and closed to everyone but the most committed Latter-day Saints. The Next Mormons Survey (NMS) data shows that most Mormons who have been to the temple do have a good first experience. Six in ten current Mormon respondents reported that they had been to the temple for the initiatory followed by the endowment ceremony, which are the two essential rites of initiation for the LDS temple. However, it is possible there is a disconnect between what millennials say about loving their first time in the temple and what some of them actually felt in real time. Overall, the temple emerges as a complex site of contention for many former Mormons.

‫*Ag1 نقش سبئي جديد من نقوش الاهداءات‬ (New Sabaean Inscription)

Abgadiyat ◽  
2009 ◽  
Vol 4 (1) ◽  
pp. 21-27
Author(s):  
‫فهمي علي‬ ‫الأغبري‬
Keyword(s):  
Health Protection ◽  
The West ◽  
The People ◽  
The Subject ◽  
First Time ◽  
The Relationship ◽  
The Temple

The paper throws light on newly discovered Sabaean cult inscriptions, also known as 'gift inscriptions'. Offered to the gods in their temples, gift inscriptions supply us many details about the relationship between the people and their gods. They are written on either the offering itself or the offering table. Very often were the offerings in the form of a written inscription, as is the case with the subject of my paper: a bronze slab bearing inscriptions. These inscriptions are offered to the Sabaean Moon God Ilumquh, to grant the donor peace, health, protection and satisfaction and to keep them away from hateful and jealous ones. The importance of these inscriptions lies in the first-time mention of the tribe of Aser; Aser is now the name of a mountain located in the west of the Yemeni Cap ital, Sana' a. These inscriptions indicate that Aser was the place where the tribe settled or at least is somehow related to it. The inscriptions also mention for the first time the name ofllumquh's temple. However, if this temple is not located in Aser, it would be in some place nearby Sana' a, possibly Arhab. To our knowledge, the temple belonged to the god Taleb. Does this imply that the temple was dedicated to both gods? Maybe, evidence from the Sabaean civilization confirm the existence of temples dedicated to multiple gods. (Please note that this article is in Arabic)

Sign in / Sign up

Export Citation Format

Share Document