Archaeological Discoveries in Sicily and Magna Graecia

1936 ◽  
Vol 56 (2) ◽  
pp. 216-233 ◽  
Author(s):  
Umberto Zanotti-Bianco
Keyword(s):  
Sixteenth Century ◽  
Seventh Century ◽  
Ancient Greek ◽  
Great Loss ◽  
Magna Graecia ◽  
Italian Regions ◽  
The Temple ◽  
Southern Wall ◽  
Old Roman

Reviewing the recent archaeological discoveries in the areas where the ancient Greek colonies of Italy flourished, I shall divide them, so as to facilitate the finding of the places on the modern map, according to the present Italian regions. These correspond more or less to the old Roman divisions, excepting Lucania, the western part of which (Paestum, Velia) now belongs to Campania.SicilySicily suffered a great loss last year in the death of Paolo Orsi, to whom we owe the revelation of Siculan civilisation and an incalculable number of discoveries in the Greek centres of the island and of Magna Graecia. After his death lack of funds interrupted the work he had so happily initiated of liberating the temple of Apollo in Ortygia. Of this old Sicilian temple (seventh century B.C.) there was brought to light during 1933–34, by the demolition of the sixteenth-century Spanish barracks, the southern wall of the cella, still 6 and 7 m. high, and built with orthostates.

Archaeological Discoveries in Sicily and Magna Graecia

1939 ◽  
Vol 59 (2) ◽  
pp. 213-228
Author(s):  
Umberto Zanotti-Bianco
Keyword(s):  
Eighteenth Century ◽  
Ground Level ◽  
The South ◽  
Total Length ◽  
Magna Graecia ◽  
South West ◽  
Southern Side ◽  
The Temple ◽  
Southern Flank

In my previous report (JHS, 1938, p. 247) I spoke of the work being carried on at Syracuse to bring to light the remains of the temple of Apollo. The east, north, and west sides had been freed by then, whilst the southern side was still hidden under seventeenth- and eighteenth-century houses, so that it had never been possible to dig trial trenches through their foundations to ascertain if any part of the temple was preserved there. The demolition of the houses and the excavation under the modern ground level beginning from the south-west angle have fully satisfied our hopes. Five columns of the southern flank of the peristasis have appeared, preserved to a height of over 2 metres, with the stylobate beneath them (Fig. 1): only the angle column had been destroyed during the building of the walls of the Spanish barracks. The cella is equally well preserved, and a third of its total length has already been liberated, although the work is in temporary suspense owing to unsettled disputes with the owners of the houses. The southern flank of the archaic Syracusan temple appears to be in much better condition than the others.

scholarly journals The Foundation of the Qubbat as-Sakhrah Sanctuary as an expression of Abd-al Malik Ibn Marwan’s piety and/or political premises

1970 ◽  
Vol 24 ◽  
pp. 37-44
Author(s):  
Przemysław Nowogórski
Keyword(s):  
Seventh Century ◽  
Dome Of The Rock ◽  
Temple Mount ◽  
The Temple

At the end of the seventh century, Caliph Abd al-Malik ibn Marwan built the Qubbat as-Sakhrah sanctuary on the Temple Mount in Jerusalem. It is difficult to explain the reasons for the foundation of the sanctuary. The caliph may have wanted to make it an alternative destination for the Hajj, as Mecca was under the occupation of Anti-caliph Ibn al-Zubayr. Another reason may have been tied to the caliph’s desire to commemorate Prophet Muhammad’s Night Journey. The surviving written records fail to provide an unambiguous explanation of either of these hypotheses. The location, architecture, and decoration of the Dome of the Rock suggest that the Caliph built a magnificent monument for the greater power and glory of Islam.  

Feasts of the Virgin in the liturgy of the Anglo-Saxon church

1984 ◽  
Vol 13 ◽  
pp. 209-233 ◽  
Author(s):  
Mary Clayton
Keyword(s):  
Seventh Century ◽  
Anglo Saxon ◽  
The Temple

By the end of the Anglo-Saxon period six feasts of the Virgin were celebrated in England; this large number represents an honour granted to no other saint. The feasts in question – the Purification, Annunciation, Assumption, Nativity, Presentation in the Temple and Conception – did not originate in England, however. Before turning to the English evidence, therefore, it is necessary to consider the background of Marian feasts at Rome and elsewhere in the context of the development of ritual from the seventh century to the eleventh.

By Myself and with Others

Yeshiva Days ◽  
2020 ◽  
pp. 79-121
Author(s):  
Jonathan Boyarin
Keyword(s):  
Sixteenth Century ◽  
Ad Hoc ◽  
Extensive Experience ◽  
Per Se ◽  
The Temple

This chapter presents the author's own routine of studying at Mesivtha Tifereth Jerusalem (MTJ). Almost anyone with extensive experience studying at other yeshivas would find the patterns at MTJ less structured and more ad hoc than most. Thus, the pattern of a day of study depends greatly on the individuals involved. The chapter recounts the author's request in studying the sixteenth-century halachic code known as the Arba turim — his first experience studying legal digests rather than Talmud per se. It also elaborates the volume in Yoreh deʿah, in which the author found the time to review over the course of the week: the Mishnah in Avodah Zarah, the Gemara, the Tur, the Shulchan aruch and Aruch hashulchan. The chapter mentions the author's study partners, Rabbi Karp and Nasanel, and his experience in studying with them. With Rabbi Karp, they chose to go over with a piece of Gemara in the tractate Bechoros, which covers the laws governing the obligation to donate or redeem the firstborn of cattle and humans to the Temple. In Nasanel, they began by studying the Mishnah of Kilaim, which deals with forbidden and permitted combinations of various species planted in the same field.

Goodness, perfect

2018 ◽  
Author(s):  
Linda Zagzebski
Keyword(s):  
Sixteenth Century ◽  
Natural Theology ◽  
Central Place ◽  
Moral Sense ◽  
Philosophical Theology ◽  
Ancient Greek ◽  
Medieval Philosophy ◽  
Divine Attributes ◽  
Moral Concept ◽  
The Difference

The concept of perfect goodness had a central place in ancient Greek and medieval philosophy, and is still frequently discussed in contemporary natural theology. Medieval philosophers adopted the idea from the philosophies of Plato and Aristotle, with the difference that they identified perfect goodness with a personal God. In ancient and medieval philosophy the concept is primarily a metaphysical one, since goodness was thought to be extensionally equivalent to being, but it is secondarily a moral concept referring to the distinctive sort of goodness appropriate to those beings that have wills. Thus it is fundamental to a long tradition on the metaphysical basis of value which lasted from Plato until at least the sixteenth century. In Plato, perfect goodness is the Form of the Good, upon which everything that has being is ontologically and causally dependent. In Aristotle, the good is identified with the end or purpose of a natural being. The good is that towards which all things move for the fulfilment of their natures. By the time of Aquinas, medieval philosophers had identified the good in both the Platonic and Aristotelian senses with the Christian God and had argued that God is both the perfectly good creative source and the perfectly good end of all beings other than himself. The concept of a perfectly good being in Christian philosophical theology faces two major kinds of difficulty. One is the problem that perfect goodness appears to be incompatible with the divine attributes of omnipotence and freedom of the divine will. And if a perfectly good being does not have a will that is free in a morally significant sense, that being seems to lack goodness in the moral sense of goodness. The second kind of problem is that the existence of a being who is both omnipotent and perfectly good seems to be incompatible with the existence of evil. In spite of these problems, there is a strong attraction to the idea of a perfectly good God in contemporary philosophical theology. The category of perfect goodness is therefore one of the most persistent of the concepts in the Platonic legacy.

Descending from demons, ascending to kshatriyas: Genealogical claims and political process in pre-modern Northeast India, The Chutiyas and the Dimasas

2019 ◽  
Vol 57 (1) ◽  
pp. 49-75
Author(s):  
Jae-Eun Shin
Keyword(s):  
Sixteenth Century ◽  
Political Process ◽  
Northeast India ◽  
Seventh Century ◽  
Nuclear Area ◽  
Historical Evidence ◽  
Remote Areas ◽  
Political Tradition ◽  
Brahmaputra Valley ◽  
Political Traditions

One of the most interesting features of political tradition of pre-modern Northeast India was the presence of local powers tracing their descent from demonic beings. Historical evidence suggests that the demonic royal genealogy was proclaimed at a juncture of transition from pre-state to state society, though the time of transition varied according to the area where it occurred. The nuclear area of the early state of the lower Brahmaputra valley witnessed it in the seventh century, and the spread of state formation from the lower valley to other remote areas of the northeast after the thirteenth century facilitated the dissemination of this lineage model through the agency of brahmins. Asymmetry between the cultural authority of migrant brahmins and peripheral rulers was crucial in this process. Focusing on the Chutiyas and the Dimasas, the local powers established in the fourteenth-century Sadiya area and in the sixteenth-century Cachar hills respectively, the present study will discuss how the descendants of demons were finally approved as kshatriyas; what strategies were employed in this unusual form of legitimation, and how deviation from the traditional demonic lineage occurred. It will help us understand the specificity of political traditions in the peripheral regions of South Asia which cannot be subsumed under the overarching theoretical framework of legitimation.

Francis Vernon, the Early Royal Society and the First English Encounter with Ancient Greek Architecture

2013 ◽  
Vol 56 ◽  
pp. 29-61 ◽  
Author(s):  
Matthew Walker
Keyword(s):  
Royal Society ◽  
English Language ◽  
Early Years ◽  
Ancient Greek ◽  
Initial Exposure ◽  
History Of ◽  
British Architecture ◽  
European Publication ◽  
The City ◽  
The Temple

Francis Vernon (c. 1637-77) is not a particularly well-known figure in the history of British architecture, but perhaps he should be. In 1675 he became one of the first English people to have set foot in Athens and, the following year, published what was undisputedly the first account in the English language of the city and its architecture. Vernon was a member of the recently founded Royal Society and one of a group of English and French travellers who journeyed through central Greece and Turkey in the 1670s. He was murdered in Isfahan in early 1677. Vernon's account of the time he spent in Athens was published in the Society's journal, thePhilosophical Transactions, in 1676, and it included brief but illuminating descriptions of the Erechtheion, the Temple of Hephaestus and the Parthenon, the latter written over ten years before the bombing of the temple by a Venetian army in 1687. TheTransactionsoften contained both travel writing and antiquarian material and, in this respect, Vernon's account was typical of the journal's somewhat eclectic content in its early years. Significantly, Vernon's publication predated more famous accounts of Greece from the period, such as those written by his travelling companions Jacob Spon (who released hisVoyage d'ltalie, de Dalamatie, de Grèce et du Levantin France in 1678) and George Wheler, whoseA journey into Greecewas published in 1682. Unlike Vernon, both Spon and Wheler survived their journeys. The only European publication on Athens that preceded Vernon's was a French text of 1675 that would prove to be a fabrication. As this article will demonstrate, Vernon's initial exposure of this fabrication was one of the reasons why his account of the city became so important in English intellectual culture at the time.

Churches

2019 ◽  
pp. 126-146
Author(s):  
Charles Anthony Stewart
Keyword(s):  
Sixteenth Century ◽  
North Africa ◽  
Seventh Century ◽  
Western Asia ◽  
The Subject ◽  
Christian Congregations ◽  
The Church ◽  
Local Body

Churches have been the subject of archaeological examination since the sixteenth century. As the most monumental expression of Christianity, they represent complex religious and societal ideologies, rooted in Jewish concepts of the synagogue and messianic kingship. The institution of the church was initially viewed as both a physical local body and a global spiritual kingdom, and these notions eventually became symbolized by architecture. In Christianity’s first three centuries, a variety of buildings could accommodate Christian congregations. During the emperor Constantine’s reign, the basilica became the most prestigious form of church and, by the end of the seventh century, was commonplace in Europe, North Africa, and western Asia. Churches were not just assemblages of various materials; they also housed burials, shrines, artifacts, and artistic programs. Archaeology examines how and when churches were designed, constructed, and changed, and how they contributed to the wider society.

scholarly journals The Dates of the Vases called ‘Cyrenaic’

1910 ◽  
Vol 30 (1) ◽  
pp. 1-34 ◽  
Author(s):  
J. P. Droop
Keyword(s):  
Seventh Century ◽  
British School ◽  
Chronological Sequence ◽  
The Subject ◽  
The Temple

The literature dealing with the so-called ‘Cyrenaic’ vases is comparatively so huge that some excuse is needed for a fresh approach to the subject. That excuse is to be found in the new light shed on these vases through the recent excavations at Sparta by the British School at Athens, of which one result has been the discovery that Laconia was the home of the school which produced them.At Sparta this distinctive Laconian style is presented in good chronological sequence, and its course can be traced from its rise in the early seventh century, through its development and decline in the sixth and fifth centuries, to its end in the latter part of the fourth.It is true that the finds of pottery at the shrine of Artemis Orthia at Sparta consist of fragments of dedicated vases, the refuse, in fact, thrown out from time to time from the temple, so that what is presented by the stratification of the site is the chronological sequence not of the manufacture of the vases but of their destruction. Yet the development of the style as a whole, even when judged by the stratification, is so regular that it may be assumed that in most cases the order of destruction corresponded with that of manufacture. In any case the destruction of the older temple at the close of the seventh century gives at least one point where such correspondence is certain. Vases thrown out from the new temple must have been dedicated after the destruction of the older building. To divide the style with much certainty into six chronological periods called, and approximately dated

The hidden paintings of Angkor Wat

Antiquity ◽  
2014 ◽  
Vol 88 (340) ◽  
pp. 549-565 ◽  
Author(s):  
Noel Hidalgo Tan ◽  
Im Sokrithy ◽  
Heng Than ◽  
Khieu Chan
Keyword(s):  
Sixteenth Century ◽  
Recent Work ◽  
Rock Art ◽  
Digital Photography ◽  
Great Success ◽  
Naked Eye ◽  
The World ◽  
The Temple ◽  
Specific Phase

The temple of Angkor Wat in Cambodia is one of the most famous monuments in the world and is noted for its spectacular bas-relief friezes depicting ceremonial and religious scenes. Recent work reported here has identified an entirely new series of images consisting of paintings of boats, animals, deities and buildings. Difficult to see with the naked eye, these can be enhanced by digital photography and decorrelation stretch analysis, a technique recently used with great success in rock art studies. The paintings found at Angkor Wat seem to belong to a specific phase of the temple's history in the sixteenth century AD when it was converted from a Vishnavaite Hindu use to Theravada Buddhist.

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