The Gymnasium at Alexandria Troas: Evidence for an Outline Reconstruction

1979 ◽  
Vol 29 ◽  
pp. 23-50
Author(s):  
A. C. G. Smith
Keyword(s):  
The City ◽  
The Temple

The principal ruin at the site of the city of Alexandria Troas entered the consciousness of European travellers anonymously, and was referred to simply as a castle or palace; when Thomas Coryate saw it in 1613 he was overcome by its magnificence and concluded, since he thought he was at Troy, that it must have been the main castle or palace of the city, but already in Lithgow's time it was known simply as “The Palace of Priam”. The name was to persist for well over a century, but by 1675 Spon had recognised it as Roman work and Wheler, basing his conclusions (as later did Pococke) on a comparison with the Harbour Gymnasium at Ephesus – at that time commonly regarded as the Temple of Diana – thought it might be a temple. Chandler, in 1764, called it a gymnasium; Lechevalier and Clarke, and after them Choiseul-Gouffier, were confident that it was a bath-building, and although Prokesch-Osten eccentrically disagreed and Texier and Napier pointed out that the two functions were not incompatible, Koldewey in his study called it a bath, and that designation is still with us.

Death in the City

2017 ◽  
Author(s):  
Kathryn A. Sloan
Keyword(s):  
Scientific Inquiry ◽  
The United States ◽  
Violent Death ◽  
Special Relationship ◽  
Intimate Friend ◽  
Counter Narrative ◽  
Wide Range ◽  
European Heritage ◽  
The City ◽  
The Temple

Popular culture has long conflated Mexico with the macabre. Some persuasive intellectuals argue that Mexicans have a special relationship with death, formed in the crucible of their hybrid Aztec-European heritage. Death is their intimate friend; death is mocked and accepted with irony and fatalistic abandon. The commonplace nature of death desensitizes Mexicans to suffering. Death, simply put, defines Mexico. There must have been historical actors who looked away from human misery, but to essentialize a diverse group of people as possessing a unique death cult delights those who want to see the exotic in Mexico or distinguish that society from its peers. Examining tragic and untimely death—namely self-annihilation—reveals a counter narrative. What could be more chilling than suicide, especially the violent death of the young? What desperation or madness pushed the victim to raise the gun to the temple or slip the noose around the neck? A close examination of a wide range of twentieth-century historical documents proves that Mexicans did not accept death with a cavalier chuckle nor develop a unique death cult, for that matter. Quite the reverse, Mexicans behaved just as their contemporaries did in Austria, France, England, and the United States. They devoted scientific inquiry to the malady and mourned the loss of each life to suicide.

Temple Destruction, Mourning and Curse in Elephantine, with a View to Lamentations

2020 ◽  
Vol 132 (1) ◽  
pp. 84-107
Author(s):  
Gard Granerød
Keyword(s):  
The World ◽  
The City ◽  
The Temple

AbstractThe article discusses the lament over the Temple of YHW in Elephantine from three angles: from the perspective of the internal rhetoric or composition of the letter, from the perspective of the world of the Judaeans who wrote the petition, and from the perspective of the world of the intended recipient of the letter. In addition, the article explores how the mention of collective mourning and curse in the petition letter from Elephantine may provide a text of comparison – and context – for the laments over the destruction of the city of Zion and her temple found in the Book of Lamentations.

Jewish Identity and the Intercommunal Links between Diaspora Jewish Communities in the Second Temple Period

2021 ◽  
pp. 1-23
Author(s):  
Jonathan R. Trotter
Keyword(s):  
Jewish Identity ◽  
Second Temple ◽  
Asia Minor ◽  
Jewish Communities ◽  
Second Temple Period ◽  
Jerusalem Temple ◽  
Shared Identity ◽  
The City ◽  
The Temple

Abstract Many diaspora communities identify not only with a distant homeland but also with others distant from the homeland. How exactly do these intercommunal connections take place and contribute toward a shared identity? What specific aspects of diasporan identity are created or strengthened? What practices are involved? This study will begin to answer these questions through investigating two practices which were widespread among diaspora Jewish communities during the last two centuries of the Second Temple period (1st cent. B.C.E.–1st cent. C.E.). First, we will show how sending offerings and making pilgrimages to the Jerusalem temple from these communities enabled regular intercommunal contact. Then, we will suggest some ways in which these voluntary practices reinforced a cohesive Jewish identity and the importance of the homeland, especially the city of Jerusalem and the temple, for many diaspora Jews, whether they lived in Alexandria, Rome, Asia Minor, or Babylonia.

scholarly journals Petra Revisited: An Astronomical Approach to the Nabataean Cultic Calendar

2017 ◽  
Vol 21 (1 and 2) ◽  
pp. 131-150 ◽  
Author(s):  
Juan Antonio Belmonte ◽  
A. César González García
Keyword(s):  
Source Analysis ◽  
Sacred Sites ◽  
Winter Solstice ◽  
Field Campaign ◽  
Main Research ◽  
The City ◽  
The Temple

Petra, the ancient Nabataean capital, has been one of our main research objectives since the first field campaign on site in 1996. 1 In December 2015 a new visit to the city was made to coincide with the winter solstice. Historical, ethnographic, epigraphic and archaeological records are compared in order to gain an insight on the Nabataean calendar. From this multi-source analysis two main points arise: the importance of both equinoxes and winter solstice within the lunisolar calendar and the relevance of some processions and pilgrimages. These combined with illumination effects observed and broadcasted at the principal monuments of Petra, and new important hierophanies, predicted in previous campaigns,2 indicate the relevance of these dates at the time of the Nabataeans. Winter solstice was an important event in the Nabataean cultic calendar when a festival of the main deities of the city, the God Dushara and his partner the goddess Al-Uzza, was commemorated. This probably took the form of a pilgrimage, and related cultic activities, such as ascending from the temples at the centre of the city (presumably from Qsar el Bint and the Temple of the Winged Lions), to the Monastery (Ad-Deir) through an elaborated stone-carved processional way. The relevance of the spring and autumn equinox within the cultic calendar will also be emphasized in relationship to other sacred sites in Petra, such as the Zibb Atuff obelisks, and additional Nabataean sites.

In the Shadow of Memphis

Abusir ◽  
2017 ◽  
Author(s):  
Miroslav Verner
Keyword(s):  
Ancient Egypt ◽  
Third Millennium ◽  
Third Millennium Bc ◽  
History Of ◽  
First Dynasty ◽  
The City ◽  
The Temple

This chapter focuses on Memphis, a metropolis of ancient Egypt, and the possibility that it was the site of the remains of monumental temples, royal residences, palaces, and many other urban features. Meni, the legendary unifier of Egypt and founder of the First Dynasty at the turn of the fourth to third millennium BC, is credited with the founding of Memphis. It is believed that, in addition to the stronghold, Meni also founded the Temple of Ptah, the chief god of the new royal seat. The chapter traces the history of Memphis and describes the district of the Temple of Ptah, along with the pyramids, royal tombs, and other structures located in the city. It also considers some of the deities who had their cult in Memphis, including Hathor. Finally, it looks at the pharaohs who built their tombs in Memphis.

Reading the Ark in Beth-shemesh and Perez-uzzah Politically

2021 ◽  
pp. 186-190
Author(s):  
Rachelle Gilmour
Keyword(s):  
Political Context ◽  
Divine Presence ◽  
The City ◽  
The Temple

A monarchic date for the ark narratives suggests a political context where the temple in Jerusalem is endowed with an ark volatile with divine presence to rival the northern golden calves. The promise of a temple in 2 Sam 7, juxtaposed with the ark’s violence in 2 Sam 6:19, suggests that the volatile ark is safely ensconced in the temple in the city of the Davidic kings, endorsing the cultic centre. Reading the ark narratives in a later period of exile, Jer 3:14–18 suggests an interesting continuation of this logic, where there is no longer misalignment of God’s holy presence in a box, and all Jerusalem will become God’s throne.

The Wadi Zone Campus, Citadel, and C3 Bath

2019 ◽  
Author(s):  
Simon James
Keyword(s):  
Roman Period ◽  
Major Area ◽  
Military Base ◽  
Open Ground ◽  
Formed Part ◽  
Military Control ◽  
The Military ◽  
The City ◽  
The Temple ◽  
And Training

From the junction of H and 8th Sts, which gave access to the twin main axes of the military base zone on the plateau, H St led S to the bulk of the civil town and ultimately to the Palmyrene Gate, the steppe plateau W of the city, and the roads W to Palmyra and NW up the Euphrates to Syria. The fourth side of the crossroads followed a curving course SE, down into the inner wadi, then snaking through the irregularly laid-out old lower town to the now-lost River Gate, portal to the Euphrates and its plain. Of most immediate significance is that the Wadi Ascent Road also linked the plateau military zone with what can now be seen as another major area of military control, in the old Citadel, and on the adjacent wadi floor. The N part of the wadi floor is now known to have accommodated two military-built temples, the larger of which, the A1 ‘Temple of the Roman Archers’, was axial to the long wadi floor, which in the Roman period appears to have comprised one of the largest areas of open ground inside the city walls. This is interpreted as the campus, or military assembly and training ground, extension of which was commemorated in an inscription found in the temple. In 2011, what is virtually certainly a second military temple was found in the wadi close by the first, built against the foundation of the Citadel. This is here referred to as the Military Zeus Temple. Behind the Temple of the Roman Archers was a lane leading from the Wadi Ascent Road to the N gate of the Citadel. It helped define a further de facto enclosure, effectively surrounded by other military-controlled areas and so also presumed to have been in military hands. The Citadel itself, while in Roman times already ruinous on the river side due to cliff falls, still formed part of the defences. Moreover the massive shell of its Hellenistic walls now also appears to have been adapted to yet more military accommodation, some of it two storeys or higher.

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 REPRESENTATION OF KEBAYA FASHION IN JAGATNATHA TEMPLE DENPASAR

2018 ◽  
pp. 25
Author(s):  
I Dewa Ayu Sri Suasmini ◽  
I Wayan Ardika ◽  
Sulistyawati Sulistyawati ◽  
Ni Made Wiasti
Keyword(s):  
Representation Theory ◽  
Qualitative Method ◽  
Rapid Development ◽  
Representation Of Women ◽  
The City ◽  
The Temple ◽  
As If ◽  
Descriptive Qualitative

Kebaya is a traditional Balinese outfit worn during religious ceremonies. Kebaya as a fashion boss today is experiencing rapid development. Women in the city of Denpasar tend to follow the trend of fesyenkebaya when offering worship to the temple. Modern kebaya is a choice as a representation when going to the Great Jagatnatha Temple. Women always want to appear fasionabeldan want to be the center of attention. As if the Great Jagatnatha Temple was used as a fashion show stage by women in Denpasar City. This phenomenon is interesting to study in the formulation of the problem, which is the fashion style to Agung Jagatnatha Temple as a representation of women in Denpasar City. This study used descriptive qualitative method. The theory used is representation theory and consumerism. The results of this study indicate that the reason women represent kebaya to temple is because the development of kebaya today is very rapid. This development is due to the advancement of technology and information so that materials and models of kebaya can be quickly produced. This causes women to wear trendy kebaya so that it is not considered outdated. Pura Agung Jagatnatha is a public temple and the largest temple in the city of Denpasar is always crowded with visitors on Hindu religious holidays. Agung Jagatnatha Temple is used as a place to represent the performance during prayer. For contemporary women in the city of Denpasar, not only when attending a reception, when praying to the temple must also be fashionable. Keywords: representation, fashion kebaya to temple, fashionable.

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