Physical Interaction with Cult Statues in the Roman World
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Persianism in Antiquity
Oriens et Occidens – Band 25 Franz Steiner Verlag Sonderdruck aus: Persianism in Antiquity Edited by Rolf Strootman and Miguel John Versluys Franz Steiner Verlag, Stuttgart 2017 CONTENTS Acknowledgments . 7 Rolf Strootman & Miguel John Versluys From Culture to Concept: The Reception and Appropriation of Persia in Antiquity . 9 Part I: Persianization, Persomania, Perserie . 33 Albert de Jong Being Iranian in Antiquity (at Home and Abroad) . 35 Margaret C. Miller Quoting ‘Persia’ in Athens . 49 Lloyd Llewellyn-Jones ‘Open Sesame!’ Orientalist Fantasy and the Persian Court in Greek Art 430–330 BCE . 69 Omar Coloru Once were Persians: The Perception of Pre-Islamic Monuments in Iran from the 16th to the 19th Century . 87 Judith A. Lerner Ancient Persianisms in Nineteenth-Century Iran: The Revival of Persepolitan Imagery under the Qajars . 107 David Engels Is there a “Persian High Culture”? Critical Reflections on the Place of Ancient Iran in Oswald Spengler’s Philosophy of History . 121 Part II: The Hellenistic World . 145 Damien Agut-Labordère Persianism through Persianization: The Case of Ptolemaic Egypt . 147 Sonja Plischke Persianism under the early Seleukid Kings? The Royal Title ‘Great King’ . 163 Rolf Strootman Imperial Persianism: Seleukids, Arsakids and Fratarakā . 177 6 Contents Matthew Canepa Rival Images of Iranian Kingship and Persian Identity in Post-Achaemenid Western Asia . 201 Charlotte Lerouge-Cohen Persianism in the Kingdom of Pontic Kappadokia . The Genealogical Claims of the Mithridatids . 223 Bruno Jacobs Tradition oder Fiktion? Die „persischen“ Elemente in den Ausstattungs- programmen Antiochos’ I . von Kommagene . 235 Benedikt Eckhardt Memories of Persian Rule: Constructing History and Ideology in Hasmonean Judea . -
The Cult of Glykon of Abonuteichos from Lucian of Samosata to Cognitive Science
Cultural and Religious Studies, June 2020, Vol. 8, No. 6, 357-365 doi: 10.17265/2328-2177/2020.06.004 D D AV I D PUBLISHING Building the Supernatural: The Cult of Glykon of Abonuteichos From Lucian of Samosata to Cognitive Science Guido Migliorati Università Cattolica del Sacro Cuore, Brescia, Italy We can argue that the making and the spread of the cult of Glykon of Abonuteichos can be explained through a cognitivist template. Lucian of Samosata’s Pseudomantis booklet and the material evidence, which testifies to the building and the spread of Glykon’s cult by Alexander of Abonuteichos, belong to a historical context characterized by instability, deadly epidemics and military pressure. It is a historical context, therefore, in which people feel reality with anxiety; one of the reactions is the growing up of the belief in prophylactic and prophetic cults, capable to protecting and forecasting. Since Lucian had pointed out that fear and hope were the forces that dominated the lives of men, just as the same had denounced that Alexander of Abonuteichos was ready to exploit those forces to his advantage, the cult of Glykon could be labeled as a trick. However, cognitive science and specifically the hard-wired brain circuit research may offer an alternative explanation: the interaction between potential risk of low probability, but high impact events (unstoppable irruptions of the Germans, or generalized impotence against the spread of disease) can impact on the hard-wired brain circuit activity capable of keeping social and individual anxiety, implicitly conditioning mentality and behavior of a religious “entrepreneur” and consumers, both concerned about protection and forecasting, fear and hope. -
Papers of Beatrice Mary Blackwood (1889–1975) Pitt Rivers Museum, University of Oxford
PAPERS OF BEATRICE MARY BLACKWOOD (1889–1975) PITT RIVERS MUSEUM, UNIVERSITY OF OXFORD Compiled by B. Asbury and M. Peckett, 2013-15 Box 1 Correspondence A-D Envelope A (Box 1) 1. Letter from TH Ainsworth of the City Museum, Vancouver, Canada, to Beatrice Blackwood, 20 May 1955. Summary: Acknowledging receipt of the Pitt Rivers Report for 1954. “The Museum as an institution seems beset with more difficulties than any other.” Giving details of the developing organisation of the Vancouver Museum and its index card system. Asking for a copy of Mr Bradford’s BBC talk on the “Lost Continent of Atlantis”. Notification that Mr Menzies’ health has meant he cannot return to work at the Museum. 2pp. 2. Letter from TH Ainsworth of the City Museum, Vancouver, Canada, to Beatrice Blackwood, 20 July 1955. Summary: Thanks for the “Lost Continent of Atlantis” information. The two Museums have similar indexing problems. Excavations have been resumed at the Great Fraser Midden at Marpole under Dr Borden, who has dated the site to 50 AD using Carbon-14 samples. 2pp. 3. Letter from TH Ainsworth of the City Museum, Vancouver, Canada, to Beatrice Blackwood, 12 June 1957. Summary: Acknowledging the Pitt Rivers Museum Annual Report. News of Mr Menzies and his health. The Vancouver Museum is expanding into enlarged premises. “Until now, the City Museum has truly been a cultural orphan.” 1pp. 4. Letter from TH Ainsworth of the City Museum, Vancouver, Canada, to Beatrice Blackwood, 16 June 1959. Summary: Acknowledging the Pitt Rivers Museum Annual Report. News of Vancouver Museum developments. -
Pushing the Limit: an Analysis of the Women of the Severan Dynasty
Illinois Wesleyan University Digital Commons @ IWU Honors Projects Greek and Roman Studies 4-24-2015 Pushing the Limit: An Analysis of the Women of the Severan Dynasty Colleen Melone Illinois Wesleyan University, [email protected] Follow this and additional works at: https://digitalcommons.iwu.edu/grs_honproj Part of the Other Languages, Societies, and Cultures Commons Recommended Citation Melone, Colleen, "Pushing the Limit: An Analysis of the Women of the Severan Dynasty" (2015). Honors Projects. 5. https://digitalcommons.iwu.edu/grs_honproj/5 This Article is protected by copyright and/or related rights. It has been brought to you by Digital Commons @ IWU with permission from the rights-holder(s). You are free to use this material in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This material has been accepted for inclusion by faculty at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. Colleen Melone Pushing the Limit: An Analysis of the Women of the Severan Dynasty Abstract By applying Judith Butler’s theories of identity to the imperial women of the Severan dynasty in ancient Rome, this paper proves that while the Severan women had many identities, such as wife, mother, philosopher, or mourner, their imperial identity was most valued due to its ability to give them the freedom to step outside many aspects of their gender and to behave in ways which would customarily be deemed inappropriate. -
Snakes on Ancient Coins by Peter E
Snakes on Ancient Coins by Peter E. Lewis An albino reticulated python (Wikimedia Commons). NAKES have always had an aura of In Judaism and Christianity there was needed healing travelled to Epidaurus Smystery and danger about them, and a tendency to see snakes as evil. This from all over the Greek and Roman world. in ancient times people were fascinated was because in the book of Genesis a In his temple Asclepius was shown with by them. It is therefore not surprising snake represents Satan and tempts Eve his hand on the head of a snake, indi - that snakes feature in Greco-Roman to disobey God. But the ancient Greeks cating that it was his agent. ( Figure 4 ) religion and that they appear commonly and Romans had a positive view of On a coin of Epidaurus he is also shown on ancient coins. snakes. They knew that if someone was with his hand on a snake. ( Figure 5 ) The bitten by a snake they could die, but this ruins of the temple can still be seen. meant that snakes had power over life Near the temple there was a building in and death. Moreover they observed that a which the sick slept with snakes. ( Figure snake could shed its skin and in a way be 6) Presumably the snakes were tame reborn. So they had power over renewal and non-poisonous, but the psychological and resurrection. All this meant that effect of sleeping with them must have snakes were not like ordinary creatures: been enormous. No wonder many people they belonged to the supernatural realm. -
Civic Responses to the Rise and Fall of Sol Elagabal in the Roman Empire
EMPIRE OF THE SUN? CIVIC RESPONSES TO THE RISE AND FALL OF SOL ELAGABAL IN THE ROMAN EMPIRE Martijn Icks During its long and turbulent history, the city of Rome witnessed many changes in its religious institutions and traditions. For many centuries, these came to pass under the benevolent eye of Iupiter Optimus Maximus, the city‟s supreme deity since time immemorial. Not until the fourth century AD would Iupiter finally loose this position to the monotheistic, omnipotent God of Christianity. However, the power of the thunder god had been challenged before. The first deity who temporarily conquered his throne was Sol Invictus Elagabal, a local sun god from the Syrian town of Emesa. This unlikely usurper was the personal god of the emperor Marcus Aurelius Antoninus, whose short-lived reign lasted from 218 to 222 AD, and who has been nicknamed Elagabalus for his affiliation with Elagabal. Even before his rise to power, Elagabalus served as Elagabal‟s high priest. The deity was worshipped in the form of a conical black stone, a so-called baitylos or “house of god”, which resided in a big temple in Emesa. Elagabalus, at that time a fourteen-year-old boy, performed ritual dances in honour of his god. By doing so, he drew the attention of Roman soldiers who were stationed near the town. They proclaimed the boy emperor under the false pretense that he was a bastard son of emperor Caracalla (211-217 AD). Elagabalus won sufficient military support, defeated the reigning emperor and thus gained the throne. He installed himself in Rome and took his god with him. -
Cult Statue of a Goddess
On July 31, 2007, the Italian Ministry of Culture and the Getty Trust reached an agreement to return forty objects from the Museum’s antiq uities collection to Italy. Among these is the Cult Statue of a Goddess. This agreement was formally signed in Rome on September 25, 2007. Under the terms of the agreement, the statue will remain on view at the Getty Villa until the end of 2010. Cult Statue of a Goddess Summary of Proceedings from a Workshop Held at The Getty Villa May 9, 2007 i © 2007 The J. Paul Getty Trust Published on www.getty.edu in 2007 by The J. Paul Getty Museum Getty Publications 1200 Getty Center Drive, Suite 500 Los Angeles, California 900491682 www.getty.edu Mark Greenberg, Editor in Chief Benedicte Gilman, Editor Diane Franco, Typography ISBN 9780892369287 This publication may be downloaded and printed in its entirety. It may be reproduced, and copies distributed, for noncommercial, educational purposes only. Please properly attribute the material to its respective authors. For any other uses, please refer to the J. Paul Getty Trust’s Terms of Use. ii Cult Statue of a Goddess Summary of Proceedings from a Workshop Held at the Getty Villa, May 9, 2007 Schedule of Proceedings iii Introduction, Michael Brand 1 Acrolithic and Pseudoacrolithic Sculpture in Archaic and Classical Greece and the Provenance of the Getty Goddess Clemente Marconi 4 Observations on the Cult Statue Malcolm Bell, III 14 Petrographic and Micropalaeontological Data in Support of a Sicilian Origin for the Statue of Aphrodite Rosario Alaimo, Renato Giarrusso, Giuseppe Montana, and Patrick Quinn 23 Soil Residues Survey for the Getty Acrolithic Cult Statue of a Goddess John Twilley 29 Preliminary Pollen Analysis of a Soil Associated with the Cult Statue of a Goddess Pamela I. -
Mithraism and Gnosticism
Mithraism and Gnosticism The theme of'Mithraism and Gnosticism' is at the same time fascinating and difficult to handle. It evokes a general question of relations between gnos ticism and the mystery cults (and the mysteriosophic doctrines)! of late pagan antiquity, but is at the same time conditioned by the specific char acteristics of the sources of Mithraism, that historical-religious 'quantity' which is so well determined yet so difficult to penetrate. Furthermore, it must be said that, whereas the final form of the initiatory cult of Mithras in the Roman milieu may be clearly caught through the remains of its typical sanctuaries and through direct witnesses (though poor in contents) which its adepts have bequeathed to us, the questions of the historical-cultural back ground of Mithraism are more complex than those of other mystery cults of the Graeco-Roman world. Suffice it to mention the researches of the Swedish school, and in particular those of G. Widengren,2 which examine the prob lem of the relations of Mithraism with Iran and those ~octrines which also play an essential part in the same author's studies of the origins of Gnosticism. We will face the problem starting with Mithraism's occidental connections. We have already hinted at this argument in a previous article on certain aspects of Gnostic and 'Orphic' theologies that imply syncretism or analogies with the Mithraic material.3 In this paper, two topics will be considered: first the cult and the figure of Arimanius in the mysteries, and second the ascensus of the souls-topics that most evidently belong to the question of 'Mithraism and Gnosticism'. -
The Roman Augustae: the Most Powerful Women Who Ever Lived a Collection of Six Silver Coins
The Roman Augustae: The Most Powerful Women Who Ever Lived A Collection of Six Silver Coins Frieze of Severan Dynasty All coins in each set are protected in an archival capsule and beautifully displayed in a mahogany-like box. The box set is accompanied with a story card, certificate of authenticity, and a black gift box. The best-known names of ancient Rome are invariably male, and in the 500 years between the reigns of Caesar Augustus and Justinian I, not a single woman held the Roman throne—not even during the chaotic Crisis of the Third Century, when new emperors claimed the throne every other year. This does not mean that women were not vital to the greatest empire the world has ever known. Indeed, much of the time, the real wielders of imperial might were the wives, sisters, and mothers of the emperors. Never was this more true than during the 193-235, when three women—the sisters Julia Maesa and Julia Domna, and Julia Maesa’s daughter Julia Avita Mamaea—secured the succession of their husbands, sons, and grandsons to the imperial throne, thus guaranteeing that they would remain in control. The dynasty is known in the history books as “the Severan,” for Julia Domna’s husband Septimius Severus, but it was the three Julias—and none of the men—who were really responsible for this relatively transition of power. These remarkable women, working in a patriarchal system that officially excluded them from assuming absolute power, nevertheless managed to have their way. Our story begins in Emesa, capital of the Roman client kingdom of Syria, in the year 187 CE. -
What Happens When You Die? from the Smallest to the Greatest, from the Richest to the Poorest, Everyone Eventually Dies
The Real Truth A MAGAZINE RESTORING PLAIN UNDERSTANDING This article was printed from www.realtruth.org. ARTICLE FROM JULY - AUGUST 2006 ISSUE What Happens When You Die? From the smallest to the greatest, from the richest to the poorest, everyone eventually dies. But what happens after death? Can you know for sure? BY KEVIN D. DENEE enjamin Franklin wrote, “In this world nothing can be said to be certain, except death and taxes.” Every minute on earth, B 108 people die. Ultimately, everyone dies. It is not a matter of if, but when. Sadly, and due to a wide variety of reasons and circumstances, some seek death, considering it the only solution. Others try to delay the inevitable through good health. Still others tragically lose their lives through time and chance. Sometimes disease or other illnesses bring a death sentence, leaving the person with nothing to do but wait for the end. Many view the end of their lives with uneasiness. They ponder, “What’s next?”— “Will I live again?”—“Is this it?”—“Will I ever see my loved ones again?”—“Where am I going after this life?” Photo: KRT In contrast, others view death with fear of the unknown. Some fear the process and the suffering that may accompany death. Others, racked with guilt, have a different type of fear—fear that they will burn forever in “hell fire.” Whatever the viewpoint, feelings or circumstances of one’s life—ultimately, life ends. Because of this unavoidable reality, every person at some point in his or her life thinks about the subject of death. -
University Microfilms, Inc., Ann Arbor, Michigan LINDA JANE PIPER 1967
This dissertation has been microfilmed exactly as received 66-15,122 PIPER, Linda Jane, 1935- A HISTORY OF SPARTA: 323-146 B.C. The Ohio State University, Ph.D., 1966 History, ancient University Microfilms, Inc., Ann Arbor, Michigan LINDA JANE PIPER 1967 All Rights Reserved A HISTORY OF SPARTA: 323-1^6 B.C. DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Linda Jane Piper, A.B., M.A. The Ohio State University 1966 Approved by Adviser Department of History PREFACE The history of Sparta from the death of Alexander in 323 B.C; to the destruction of Corinth in 1^6 B.C. is the history of social revolution and Sparta's second rise to military promi nence in the Peloponnesus; the history of kings and tyrants; the history of Sparta's struggle to remain autonomous in a period of amalgamation. It is also a period in Sparta's history too often neglected by historians both past and present. There is no monograph directly concerned with Hellenistic Sparta. For the most part, this period is briefly and only inci dentally covered in works dealing either with the whole history of ancient Sparta, or simply as a part of Hellenic or Hellenistic 1 2 history in toto. Both Pierre Roussel and Eug&ne Cavaignac, in their respective surveys of Spartan history, have written clear and concise chapters on the Hellenistic period. Because of the scope of their subject, however, they were forced to limit them selves to only the most important events and people of this time, and great gaps are left in between. -
Idolatry Beyond the Second Commandment: Conflicting
4 Idolatry beyond the Second Commandment: Confl icting Figurations and Sensations of the Unseen 1 B i r g i t M e y e r Th e production and use of images in the Abrahamic traditions is usually debated against a backdrop of aniconism and the interdiction of representational images of the divine as the normative default. Although these monotheistic traditions grapple with the legitimacy of images in manifold ways, it is problematic to take this as the backdrop for scholarly research. Focusing on fi gurations and sensations of the unseen, this volume aims to broaden the scope of scholarly inquiry towards a wider set of practices through which humans mediate the unseen. While many contributions explore negotiations of the making, value, use and legitimacy of images within Judaism, Christianity or Islam, this chapter calls attention to the margins of Christianity, where ‘idolatry’ charges arise with regard to the cult objects and images in indigenous religious traditions. Charges of idolatry, of course, do not necessarily indicate a clash between aniconism and the worship of things framed as ‘idols’. Rather, such charges involve confl icting ways to fi gure and sense the unseen. Th roughout the history of Christianity, non-Christian cult objects have been – and still are – dismissed and renamed as idols, and their worship as false. Across the world, Catholic and Protestant missionaries legitimized the iconoclastic acts with regard to indigenous religious traditions by referring to the biblical interdiction to make and worship idols (most prominent being Exod. 20.4-6; Deut. 5.8-10). As a compound of the classical Greek terms e í d ō lon (image, in the sense of phantom) and latre í a (worship), the term idolatry refers to the worship of idols.