Discover the Seven Wonders

Total Page：16

File Type：pdf, Size：1020Kb

REPRODUCIBLE ACTIVITY ALIGNS WITH COMMON CORE STATE STANDARDS FOR LANGUAGE ARTS AND HISTORY Who Are the Select? Discover the Seven Wonders Activity As you read each book in the Use your school library or go online to research the 2 Seven Wonders series, you’ll share Seven Wonders of the Ancient World. You may even in the adventures of Jack and his want to stop by www.sevenwondersbooks.com to friends and visit each of the amazing learn more. Then, using the lists below, match each Seven Wonders of the Ancient World. All seven sites are wonder with the correct description and write one believed to have been chosen by a Greek writer named more interesting fact about each one in the space Antipater of Sidon. They are all located in the eastern provided. Mediterranean part of the world. 1.______ Colossus of Rhodes _______________________ a. Archaeologists found some of these ruins at the bottom of the Cayster River in the 1860s. ________________________________________ b. This massive tomb was built entirely of white marble. 2.______ Statue of Zeus at Olympia _________________ c. Most modern scholars don’t think this ever ________________________________________ existed. d. This is the only wonder that still survives 3.______ Temple of Artemis at Ephesus ______________ today. ________________________________________ e. It was located at the site of the ancient Olympics. f. This was an enormous sculpture of the sun 4.______ Hanging Gardens of Babylon _______________ god, Helios. ________________________________________ g. Ships relied on this to navigate in and out of the city’s busy harbor. 5.______ Mausoleum at Halicarnassus _______________ Using what you learned, create a map on the back of this sheet to ________________________________________ show the countries in which all the Seven Wonders 6.______ Lighthouse of Alexandria __________________ would be located ________________________________________ today. 7.______ Great Pyramid of Giza ____________________ ________________________________________ Did You Know? Although it only lasted for 56 years, The Colossus of Rhodes has been the inspiration for many modern artists, including the French sculptor Auguste Bartholdi, who is best known for creating the Statue of Liberty. Download the free ebook novella, watch videos, explore Download the free ebook novella, watch videos, explore an interactive map, and more at www.sevenwondersbooks.com an interactive map, and more at www.sevenwondersbooks.com © 2013 YMI, Inc..

Copy Link

Recommended publications

18. a DIFFERENT WONDER to Build His Burial Chamber Within A
18. A DIFFERENT WONDER To build his burial chamber within a pyramid, King Cheops of Egypt (26th c. B.C.) ordered people to work in gangs of one-hundred thousand, for peri- ods of three months. “Th e pyramid itself took twenty years in the building. It is a square, each side is eight-hundred feet long and the same in height. .” wrote Herodotus, in his History, early in the fi ft h century B.C.[1] So began the recorded history of the oldest and only surviving example of what came to be known as the Seven Wonders of the Ancient World. Whatever was to be classed among them was decided in the second century B.C. by the Antipater of Sidon, a Macedonian regent. Each of the Wonders, in its time, was viewed as the greatest structure on earth. Each combines great skills of architecture and engineering, with religious convictions appropriate to place and time. Each expresses the collective pride of its makers and hence each may serve as an icon of the people who built it. Here they are, listed in the sequence they were built.[2] – Th e Great Pyramid of Giza is made of almost two and a half million blocks of stone, each weighing about two and a half tons. Built some time between 2575 and 2467 B.C., it served as the traditional tomb for the Pharaohs of Egypt, – Th e Hanging Gardens of Babylon were terraced gardens. Th eir outer walls were said to have been 56 miles long. Th ey were built early the 6th century B.C.
[Show full text]
Pharos: the Lighthouse at Alexandria
Return to Library Pharos: The Lighthouse at Alexandria "The voyage along the coast of this sea [the Mediterranean] is exceedingly long, and any landing is especially difficult; for from Paraetonium in Libya as far as Iopê in Coele-Syria, a voyage along the coast of some five thousand stades, there is not to be found a safe harbour except Pharos. And, apart from these considerations, a sandbank extends along practically the whole length of Egypt, not discernible to any who approach without previous experience of these waters. Consequently those who think that they have escaped the peril of the sea, and in their ignorance turn with gladness towards the shore, suffer unexpected shipwreck when their vessels suddenly run aground; and now and then mariners who cannot see land in time because the country lies so low are cast ashore before they realize it, some of them on marshy and swampy places and others on a desert region." Diodorus Siculus, Library of History (I.31.2-5) The low and featureless coastline of Egypt, with its broad delta and endless desert, offered no prominent landmarks by which a mariner could plot a course. For Homer, the only harbor in the "long and painful way" to Egypt (Odyssey, IV.542) was at Pharos, where Menelaus was said to have been stranded on his return from Troy. "Now, there's an island out in the ocean's heavy surge, well off the Egyptian coast—they call it Pharos....There's a snug harbor there, good landing beach where crews pull in, draw water from the dark wells then push their vessels off for passage out" (IV.395ff).
[Show full text]
Poets and Poetics in Greek Literary Epigram
Poets and Poetics in Greek Literary Epigram A dissertation submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics by Charles S. Campbell B.A. Grinnell College M.A. University of Cincinnati November, 2013 Committee Chair: Dr. Kathryn J. Gutzwiller, Ph.D. 1 Abstract This dissertation offers a new analysis of the treatment of poets and poetics in Greek literary epigram from the early Hellenistic Period (3rd century BCE) down to the early Roman Imperial Period (1st century CE). In their authorial self-representations (the poetic ego or literary persona), their representation of other poets, and their thematization of poetry more generally, literary epigrammatists define, and successively redefine, the genre of epigram itself against the background of the literary tradition. This process of generic self-definition begins with the earliest literary epigrammatists’ fusion of inscriptional epigram with elements drawn from other genres, sympotic and erotic poetry and heroic epic, and their exploitation of the formal and conceptual repertoire of epigram to thematize poetic discourse. With the consolidation of the epigrammatic tradition in the 2nd and 1st centuries BCE, the distinctively epigrammatic poetic discourse that had evolved in the 3rd century BCE was subsumed into the persona of the poet himself, who is now figured as the very embodiment of the epigrammatic tradition and genre. In the first century BCE, as epigram was transplanted from Greece to the new cultural context of Roman Italy, the figure of the epigrammatist served to articulate the place of both poetry and the poet in this new world.
[Show full text]
THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus”
“THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus” Carla Ionescu A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN HUMANITIES YORK UNIVERSITY TORONTO, ONTARIO May 2016 © Carla Ionescu, 2016 ii Abstract: Tradition states that the most popular Olympian deities are Apollo, Athena, Zeus and Dionysius. These divinities played key roles in the communal, political and ritual development of the Greco-Roman world. This work suggests that this deeply entrenched scholarly tradition is fissured with misunderstandings of Greek and Ephesian popular culture, and provides evidence that clearly suggests Artemis is the most prevalent and influential goddess of the Mediterranean, with roots embedded in the community and culture of this area that can be traced further back in time than even the arrival of the Greeks. In fact, Artemis’ reign is so fundamental to the cultural identity of her worshippers that even when facing the onslaught of early Christianity, she could not be deposed. Instead, she survived the conquering of this new religion under the guise of Mary, Mother of Jesus. Using methods of narrative analysis, as well as review of archeological findings, this work demonstrates that the customs devoted to the worship of Artemis were fundamental to the civic identity of her followers, particularly in the city of Ephesus in which Artemis reigned not only as Queen of Heaven, but also as Mother, Healer and Saviour. Reverence for her was as so deeply entrenched in the community of this city, that after her temple was destroyed, and Christian churches were built on top of her sacred places, her citizens brought forward the only female character in the new ruling religion of Christianity, the Virgin Mary, and re-named her Theotokos, Mother of God, within its city walls.
[Show full text]
St. Paul's Ephesus
ST. PAUL’S EPHESUS Figure 1 The Roman Province of Asia at the time of Saint Paul ST. PAUL’S EPHESUS Texts and Archaeology JEROME MURPHY -O’CONNOR , O.P. A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Photo © Mark Tenniswood and iStockphoto .com. Ruins of the ancient cit of Ephesus in Turkey. The Scripture quotations contained herein are from the Revised Standard Version Bible, Catholic edition, © 1971 by the Division of Christian Education of the National Council of Churches of Christ in the USA. Used by permission. All rights reserved. © 2008 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, P.O. Box 7500, Collegeville, Minnesota 563217500. Printed in the United States of America. 12345678 Library of Congress Cataloging-in-Publication Data MurphyO’Connor, J. (Jerome), 1935– St. Paul’s Ephesus : texts and archaeology / Jerome MurphyO’Connor. p. cm. “A Michael Glazier book.” Includes bibliographical references and index. ISBN 9780814652596 1. Ephesus (Extinct city)—Church history. 2. Ephesus (Extinct city)— Antiquities. 3. Artemis (Greek deity)—Cult—Turkey—Ephesus (Extinct city) 4. Ephesus (Extinct city)—Religion. 5. Bible. N.T. Epistles of Paul—History. I. Title.
[Show full text]
The Greek Anthology
Iprescntct) to of tbc iJlntverait^ of Toronto bB Bertram 1R. 2)avi6 from tbc books of tbe late Xionel 2)avi6, Ik.C. THE LOEB CLASSICAL LIBRARY EDITED BY E. CAPPS, Ph.D., LL.D. T. E. PAGE, Litt.D. W, H. D. ROUSa, Lirr.D, THE GREEK ANTHOLOGY II THE GREEK ANTHOLOGY. Volume I. CHRISTIAN EPIGRAMS. CHRISTODORUS OF THEBES IN EGYPT. THE CYZICENB EPIGRAMS. THE PROEMS OF THE DIFFERENT AN- THOLOGIES. THE AMATORY EPIGRAMS. THE DJiDICATORY EPIGRAMS. Volume III. THE DECLAMATORY EPIGRAMS. Volume IV. THE HORTATORY AND ADMONITORY EPIGRAMS. THE CONVIVIAL AND SATIRICAL EPI- GRAMS. STRATO'S MU:<A P DERI LIS. Volume V. EPIGRAMS IN VARIOUS METRES. ARITHMETICAL PROBLEMS, RIDDLES ORACLES. ' MISCELLANEA. EPIGRAMS OF THE PLANUDEAN ANTHO- LOGY NOT IN THE PALATINE MANU- SCRIPT. THE GREEK ANTHOLOGY WITH AN ENGLISH TRANSLATION BY W. R. PATON IN FIVE VOLUMES II LONDON : WILLIAM HEINEMANN NEW YORK : G. P. PUTNAM'S SONS MOMXIX First printed 1917. Reprinted 1919. CONTENTS PAGE BOOK VII. —SEPULCHRAL EPIGRAMS 1 BOOK VIII. —THE EPIGRAMS OF SAINT GREGORY THE THEOLOGIAN 399 GENERAL INDEX . , 509 INDEX OF AUTHORS INCLUDED IN THIS VOLUME . 515 GREEK ANTHOLOGY BOOK VII SEPULCHRAL EPIGRAMS The genuine epitaphs (tliose actually engraved on tomb- stones) in this collection are comparatively few in number. It would be easy to draw up a list of them, but I refrain from this, as there are too many doubtful cases. Those on celebrities are of course all poetical exercises in the form of on epitaphs, but a considerable number of those unknown the persons are doubtless the same. In order to appreciate (ireek sepulchral epigram as it was, we should have a selection of those actually preserved on stones.
[Show full text]
Hidden in Plain Sight: Martial and the Greek Epigrammatic Tradition
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2015 Hidden in Plain Sight: Martial and the Greek Epigrammatic Tradition Joseph M. Lucci University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Classical Literature and Philology Commons Recommended Citation Lucci, Joseph M., "Hidden in Plain Sight: Martial and the Greek Epigrammatic Tradition" (2015). Publicly Accessible Penn Dissertations. 1864. https://repository.upenn.edu/edissertations/1864 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/1864 For more information, please contact [email protected]. Hidden in Plain Sight: Martial and the Greek Epigrammatic Tradition Abstract Martial, perhaps the best-known author of Latin epigram, has enjoyed a resurgence of scholarly attention over the past two decades, and much has been made of his self-professed debt to earlier Latin epigrammatists, especially Catullus. Less prevalent, however, has been discussion of how he relates to authors of Greek epigram, which may not be surprising given that Martial passes over the Greek epigrammatic tradition in nearly total silence. This dissertation seeks to explain the silence. Through close readings of specific poems yb Martial, both in themselves and alongside epigrams by his Greek predecessors, I argue that he has fashioned an intentionally ambivalent attitude toward the Greek tradition. Martial contends with a fundamentally Roman literary condundrum – he must negotiate the inevitable and irreconcilable tension between acknowledging the importance of his Greek predecessors and asserting his own claim to superiority over them. But Martial, I suggest, relishes such tensions, depicting Greece and Greek epigram as inconsistent and even bipolar entities which he can then exploit as sources of humor or self-aggrandizement.
[Show full text]
Wonders of the Ancient World - Arson at the Temple of Artemis
Wonders of the Ancient World - Arson at the Temple of Artemis Have you ever considered how the “Seven Wonders of the Ancient World” came to be? In other words, who came up with the idea? Was it someone who lived in ancient times or someone who made the call during a diﬀerent era? And ... who decided which—of all the possible “wonders”—would make it into the list of seven (that "magical" number which cannot be further divided)? Scholars disagree who gets the credit for the idea. One thing we know for sure is the ancient Greeks had a name for these wonders: Theamata. In English, that means: “Things to be seen.” And ... “things to be seen” they were, indeed! All are gone now, except for the Great Pyramid of Giza, in Egypt. But ... back to the original question ... where did the list get its start? Some scholars think the originator was Callimachus of Cyrene (a Greek scholar at the Great Library of Alexandria who drafted the list in the 3rd Century B.C.) while others think it might have been Herodotus (who lived between 484 to 425 B.C., or thereabouts). One thing is for sure: Antipater of Sidon created a list in the 2nd Century, B.C., and we can quote from that. He has particularly wonderful things to say about the Temple at Ephesus, which was dedicated to Artemis (known as “Diana” to the Romans): I have set eyes on the wall of lofty Babylon on which is a road for chariots, and the statue of Zeus by the Alpheus, and the hanging gardens, and the colossus of the Sun, and the huge labour of the high pyramids, and the vast tomb of Mausolus; but when I saw the house of Artemis that mounted to the clouds, those other marvels lost their brilliancy, and I said, “Lo, apart from Olympus, the Sun never looked on aught so grand.” Antipater references the locations for six of the seven ancient wonders in that short statement.
[Show full text]
Thesis Research Document
WONDER/WONDER Stephanie M. Lewis MA Exhibition Design Candidate May 2013 In partial fulfillment of the requirements for the Degree of Master of Arts in Exhibition Design Corcoran College of Art + Design Washington, D.C. STEPHANIE LEWIS CCA+D MASTER OF ARTS IN EXHIBITION DESIGN THESIS EX7900 STUDIO B INSTRUCTOR, SELMA THOMAS MAY 2013 Table of Contents Mission Statement 3 Audience 4 Educational Objectives 5 Visitor Takeaways 6 Venue 7-8 Exhibit Outline 9-11 Exhibit Content Introduction 12-14 Memorial and Tomb 15-16 For Love 17-18 Liberty and Victory 19-20 Civic Symbol 21 Religion and Reverence 22-25 Contemporary Wonders and Interactive Zone 26 Exhibit Resources 27 Visitor Experience Narrative 28-29 Endnotes 30 Appendix A: Research Plan 31-32 Appendix B: Bibliography 33-34 Appendix C: Illustrations 35 iii STEPHANIE LEWIS CCA+D MASTER OF ARTS IN EXHIBITION DESIGN THESIS EX7900 STUDIO B INSTRUCTOR, SELMA THOMAS MAY 2013 abstract Wonder/Wonder, exhibited at the Field Museum on the Museum Campus of Chicago, examines world wonders from ancient civilization to the present. The exhibit presents a unique fusion of art and architecture, stories of invention and innovation, and reveals commonality among a variety of cultural histories. To reflect the awe of the world wonders, Wonder/Wonder is strong in con- temporary visual elements, large immersive environments, and multimedia. A variety of historical and archaeological artifacts, models, and drawings also con- tribute to the narrative. This exhibit encourages knowledge, understanding, and curiosity, allowing visi- tors to reflect on the world and wonders around them. The research document presented here is meant to accompany a full design package and exhibit artifact database.
[Show full text]
Temple of Artimis
Background: Temple of Artimis Some background information: The Temple of Artemis at Ephesus was built to honour Artemis, one of three maiden goddesses of Olympus. This temple is considered one of the Seven Wonders of the Ancient World. It was built in Ephesus (an ancient city), which today would be near Selcuk, Turkey. It had to be rebuilt at least three times due to fire, flood and a mob that was determined to destroy it. Each time it was rebuilt it became larger and even more beautiful and impressive. The Temple of Artemis is also known as the Temple of Diana. Artemis was an Olympian God, the daughter of Zeus and Leto. She was the goddess of the moon, and the goddess of the hunt. She was also the twin sister of Apollo. The first temple was built in approximately 800 BC. The first temple was destroyed in the 7th century. Reconstruction began in 550 BC. It took about 10 years to rebuild it. Some historians say it was destroyed due to a flood. Others believe it was due to war. The second temple was approximately four times larger in area than the previous one. Each time the temple was rebuilt it was on the same site. The Antipater of Sidon, who originally made the list of the Seven Wonders of the World, described the Temple of Artemis at Ephesus as being more marvellous than any of the other six wonders. The second time the temple was destroyed it was burned to the ground by Herostratus. He set the fire to make himself famous.
[Show full text]