The Temple of Sapientia and the Temple of Solomon in the Brussels Psychomachia (MS 10066- 77): Illustration and Exegesis in Eleventh-Century Liège (Conférences du Centre International de Codicologie, ASBL (CIC) - Séance du 7 décembre 2009)

Scriptorium ◽  
2012 ◽  
Vol 66 (1) ◽  
pp. 185-188
Author(s):  
Robert Babcock
Keyword(s):  
Eleventh Century ◽  
The Temple

Landed endowment and sacred food The economy of an Indian temple

1983 ◽  
Vol 24 (1) ◽  
pp. 44-59 ◽  
Author(s):  
Jakob Rösel
Keyword(s):  
Bay Of Bengal ◽  
Eleventh Century ◽  
Blue Stone ◽  
The World ◽  
Westerly Direction ◽  
History Of ◽  
Indian Setting ◽  
Service Groups ◽  
The Temple

I shall deal in this paper with the Jagannath temple of Puri which nowadays constitutes one of the biggest remaining North Indian temple and pilgrimage centers. This town of 60,000 inhabitants still draws approximately one million pilgrims annually from all over India. Puri is situated on the seashore of the Bay of Bengal and is the greatest temple town of Orissa, an Indian province lying adjacent in a westerly direction to the province of Bengal. The present temple was constructed in the eleventh century, and the God's name, Jagannath, which translates as ‘ruler of the world’, spells out well the intent of the founders of the temple, the Ganga, the main dynasty of medieval Orissa. The name was appropriate, because the history of the Gangas shows that they dedicated their kingdom to Jagannath and they only ruled as regents or ministers on behalf of their deity. In the context of the overall Indian high tradition, Jagannath is regarded as the ninth incarnation of Vishnu. The sculpture that is actually worshipped in the temple is singular in the Indian setting. It is the only wooden idol which receives veneration, and in addition, this sculpture is, compared to the conventional blue-stone images of Vishnu, of a particularly crude, quasitotemistic style. This strange, iconographic artifact has never deterred the Oriyas from lavishing a splendid ritual in honour of their Overlord. In the course of thirteen daily main rituals, the God receives three meals, the main lunch consisting of fifty-six different dishes (the temple kitchen houses 270 hearths and ovens); he is dressed and undressed four times a day; and some 10,000 priests organized into 108 different service-groups attend to his needs and desires.

Conclusion

2021 ◽  
pp. 183-190
Author(s):  
Hiu Yu Cheung
Keyword(s):  
Song Dynasty ◽  
Eleventh Century ◽  
Common Interest ◽  
New Learning ◽  
Northern Song ◽  
History Of ◽  
New Policies ◽  
The Temple ◽  
Political Groups ◽  
Wang Anshi

This book provides a missing link in the history of the Middle Period of China. It demonstrates how ritual in the Song dynasty intertwined more with scholar-officials’ intellectual endeavors than with their political stances. Based on their own interpretations of imperial ritual traditions and related ritual commentaries, Northern Song ritual officials sought monarchical support to initiate a campaign of reviving ancient temple rituals. In particular, officials and scholars under the influence of Wang Anshi’s ritual scholarship emphasized the necessity of revising the layout of the Imperial Temple, in order to conform to the ancient setting that was recorded in the ritual Classics. Scholar-officials outside the New Learning circle also championed the New Learning advocacy of an idealized ancient Imperial Temple. Some of them were adamant opponents of Wang Anshi’s New Policies. The disjunction between scholar-officials’ political stances and their ritual interests provides a counterexample to the conventional understanding of Song factional politics as polarizing political groups. As I have demonstrated in my discussion of the 1072 debate on the Primal Ancestor of the temple, it was quite understandable for some late eleventh-century ritual officials to share a common interest with Wang Anshi and Emperor Shenzong in promoting ritual reforms—despite the conservative stances of these same ritual officials on the political level. In this light, this book illustrates how Song debates and discussions over the Imperial Temple and temple rituals differentiated scholar-officials’ ritual interests and shaped their identities on the intellectual dimension....

Religious Innovation under Fatimid Rule: Jewish and Muslim Rites in Eleventh-Century Jerusalem

2019 ◽  
Vol 25 (3) ◽  
pp. 203-226
Author(s):  
Daniella Talmon-Heller ◽  
Miriam Frenkel
Keyword(s):  
Middle East ◽  
Eleventh Century ◽  
Sacred Space ◽  
World View ◽  
Historical Context ◽  
Spiritual Leadership ◽  
Comparative Perspective ◽  
The Political ◽  
Temple Mount ◽  
The Temple

Abstract This paper describes religious innovations introduced by Muslims in the (arguably) holy month of Rajab, and by Jews on the High Holidays of the month of Tishrei, in eleventh-century Jerusalem. Using a comparative perspective, and grounding analysis in the particular historical context of Fatimid rule, it demonstrates how the convergence of sacred space and sacred time was conducive to “religious creativity.” The Muslim rites (conducted on al-Ḥaram al-Sharīf / the Temple Mount) and the Jewish rites (on the Mount of Olives) shared a particular concern with the remission of sins and supplication on behalf of others, and a cosmological world view that envisioned Jerusalem as axis mundi. The Jewish rite was initiated “from above” by the political-spiritual leadership of the community, was dependent on Fatimid backing, and was inextricably tied to specific sites. The Muslim rite sprang “from below” and spread far, to be practiced in later periods all over the Middle East.

scholarly journals Art. IV.—On the Miniature Chaityas and Inscriptions of the Buddhist religious dogma, found in the ruins of the Temple of Sárnáth, near Benares

1856 ◽  
Vol 16 ◽  
pp. 37-53 ◽  
Author(s):  
Lieut.-Col. Sykes
Keyword(s):  
Eleventh Century ◽  
Buddhist Temple ◽  
Religious Dogma ◽  
The Temple ◽  
Different Parts

In a letter received on the 1st March last from Major Kittoe, engaged in antiquarian researches under the Bengal Government, he informed me that in excavating the mound constituting the rain of the great Buddhist temple of Sárnáth at Benares, he had turned up some scores of miniature chaityas in baked clay, the base of many of them being impressed with an inscription in the carly Deva Nágarí charecters in a seal form. Some of the chaityas being broken transversely at the base, it was found that an independent seal with an inscription, not in itaglio, but in cameo, was enclosed in the base; and that the seal was first prepared and hardened, and the chaitya then fashioned round it while the clay was plastic, was manifest by the raised letters of the seal having imbedded themselves in the clay, and leaving fac-similes of their forms. Major Kittee readily discovered that the seals or stamps comprised the Buddhist religious dogma, or confession of faith, “Ye dhama,” &e.or “Ye dharma,” &c., as it happened to be in Páli or Sanskrit, and he refers their date from the form of the Deva Nágarí letters to the early part of the eleventh century; but why these chaityas, the first of the kind met with, stamped with the confession of faith or containing a seal with the dogma in relief letters upon it should have been lodged with in the temple, Major Kittoe does not discuss. As the discovery of the chaityas is new in antiquarian research in India, and as there are certain circumstances connected with this confession of faith being met with in different parts of India in mongrel Sanskrit, I have thought that a drawing of a chaitya and of the enclosed seal, together with a few remarks upon the confession of faith, might be acceptable for reference in the Journal of the Society.

Helium and the Age of the Earth

2010 ◽  
Author(s):  
David Fisher
Keyword(s):  
Eleventh Century ◽  
Second Temple ◽  
Usual Method ◽  
Second Century ◽  
The Bible ◽  
The Earth ◽  
The People ◽  
The World ◽  
History Of ◽  
The Temple

Until nearly the end of the Nineteenth century, nobody was particularly interested in the age of the earth except a few theologians. In the second century A.D., the rabbi Yose ben Halafta wrote a tract known today as the Seder Olam (meaning Order of the World) in which he divided the history of the world into four parts: first, from the creation until the death of Moses; second, up to the murder of Zachariah; third, up to the destruction of the temple by Nebuchadnezzar, king of Babylon, in 586 B.C.; and finally, from then to his present day. The Bible gives the ages of the patriarchs at the time of the birth of their offspring: “This is the roll of Adam’s descendants … When Adam was a hundred and thirty years old he became the father of Seth … When Seth was a hundred and five years old he became the father of Enosh …” So by adding the ages of the people listed in the Bible, ben Halafta calculated the passage of years in each period, concluding that the world was created 3,828 years before the destruction of the Second Temple by the Romans in 68 B.C. (an event now assigned to the year 70 B.C.); that is, creation took place in the year 3896 B.C. (3898 if we include the new date for the Second Temple). There was little mention of his calculation until the Jews moved from Babylonia to Europe, and it then gradually came into use, replacing the then usual method of assigning dates as so many years after the beginning of the Seleucid era in 312 B.C. By the eleventh century it had been slightly revised so that the world was created in 3761 B.C., a date which became the basis of the Jewish calendar; as I write this (2009) we are in the year 5770 A.M., or Anno Mundi.

The Temple and the Community in Qumran and the New Testament

1965 ◽  
Author(s):  
Bertil Gärtner
Keyword(s):  
New Testament ◽  
The New Testament ◽  
The Temple

No Country for Old Men: Indiana Jones and the Temple of Youth

2008 ◽  
Author(s):  
Frank Pittman
Keyword(s):  
Old Men ◽  
The Temple

The Temple of Diana at Ephesus

1884 ◽  
Vol 18 (462supp) ◽  
pp. 7373-7373
Keyword(s):  
The Temple

MEMAHAMI RELIEF-RELIEF PADA CANDI-CANDI KERAJAAN-KERAJAAN KEDIRI, SINGASARI DAN MAJAPAHIT DI JAWA TIMUR

Jurnal SCALE ◽  
2019 ◽  
Vol 6 (2) ◽  
pp. 24
Author(s):  
Sri Pare Eni
Keyword(s):  
Life Story ◽  
The Temple ◽  
Culture Technology

Architecture of the ancient kingdoms of Kediri, Singasari and Majapahit, have the same  religion that is Hindu and Buddhist shrines, which requires either a temple. Each temple has a good difference in the environment, culture technology, function, and form of the building.The method of the description will be used here to be able to give you an idea of the temple reliefs in details.Each temple has a different relief and can be found on the head / body / foot which tells about the life story or series, or legend of a moral message containing the story.

The Club at the Temple Coffee House—facts and supposition

1989 ◽  
Vol 16 (3) ◽  
pp. 263-274 ◽  
Author(s):  
L. JESSOP
Keyword(s):  
The Temple
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