Mary Beard
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780197265413
- eISBN:
- 9780191760464
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265413.003.0003
- Subject:
- History, World Modern History
Starting from a famous address by Francis Haverfield, this chapter reflects on the relationship between Romano-British archaeology and the politics of the British empire, challenging any simple ...
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Starting from a famous address by Francis Haverfield, this chapter reflects on the relationship between Romano-British archaeology and the politics of the British empire, challenging any simple equation between the Roman empire and the modern. It also considers the nineteenth-century history of Hadrian's Wall, and its restoration.Less
Starting from a famous address by Francis Haverfield, this chapter reflects on the relationship between Romano-British archaeology and the politics of the British empire, challenging any simple equation between the Roman empire and the modern. It also considers the nineteenth-century history of Hadrian's Wall, and its restoration.
Stephen Miller
- Published in print:
- 2009
- Published Online:
- March 2012
- ISBN:
- 9780520258334
- eISBN:
- 9780520943599
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520258334.001.0001
- Subject:
- Classical Studies, Ancient Greek, Roman, and Early Christian Philosophy
This book explores the provenance of the so-called Berkeley Herm of Plato, a sculptural portrait that the author first encountered over thirty years ago in a university storage basement. The head, ...
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This book explores the provenance of the so-called Berkeley Herm of Plato, a sculptural portrait that the author first encountered over thirty years ago in a university storage basement. The head, languishing since its arrival in 1902, had become detached from the body, or herm, and had been labeled a fake. In 2002, while preparing another book, the author—now an experienced archaeologist—needed an illustration of Plato, remembered this piece, and took another look. The marble, he recognized immediately, was from the Greek islands, the inscription appeared ancient, and the ribbons visible on the head were typical of those in Greek athletic scenes. This book tells the story of how the author was able to authenticate this long-dismissed treasure. His conclusion, that it is an ancient Roman copy possibly dating from the time of Hadrian, is further supported by art conservation scientist John Twilley, whose essay appears as an appendix in this book. The author's discovery makes a significant contribution to the worlds of art history, philosophy, archaeology, and sports history and will serve as a starting point for new research in the back rooms of museums.Less
This book explores the provenance of the so-called Berkeley Herm of Plato, a sculptural portrait that the author first encountered over thirty years ago in a university storage basement. The head, languishing since its arrival in 1902, had become detached from the body, or herm, and had been labeled a fake. In 2002, while preparing another book, the author—now an experienced archaeologist—needed an illustration of Plato, remembered this piece, and took another look. The marble, he recognized immediately, was from the Greek islands, the inscription appeared ancient, and the ribbons visible on the head were typical of those in Greek athletic scenes. This book tells the story of how the author was able to authenticate this long-dismissed treasure. His conclusion, that it is an ancient Roman copy possibly dating from the time of Hadrian, is further supported by art conservation scientist John Twilley, whose essay appears as an appendix in this book. The author's discovery makes a significant contribution to the worlds of art history, philosophy, archaeology, and sports history and will serve as a starting point for new research in the back rooms of museums.
Colin Morris
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198269250
- eISBN:
- 9780191600708
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269250.003.0009
- Subject:
- Religion, Church History
Worms made possible a period of relative harmony, but the design of the Hohenstaufen, Frederick Barbarossa to restore the dignity of the so‐called Roman Empire (sacrum imperium) led to renewed ...
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Worms made possible a period of relative harmony, but the design of the Hohenstaufen, Frederick Barbarossa to restore the dignity of the so‐called Roman Empire (sacrum imperium) led to renewed conflict and schism, in which the question of imperial rights in Italy was of fundamental importance. From 1194 onwards, the union of Sicily and the emperor under the Henry VI created intense political pressure on the papacy.Less
Worms made possible a period of relative harmony, but the design of the Hohenstaufen, Frederick Barbarossa to restore the dignity of the so‐called Roman Empire (sacrum imperium) led to renewed conflict and schism, in which the question of imperial rights in Italy was of fundamental importance. From 1194 onwards, the union of Sicily and the emperor under the Henry VI created intense political pressure on the papacy.
Anthony Goodman
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198203612
- eISBN:
- 9780191675898
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198203612.003.0011
- Subject:
- History, European Medieval History
Much of the medieval frontier line between Scotland and England, as constituted by treaty in 1237, corresponds to the modern line. The medieval frontier lacked the defensive qualities of what may be ...
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Much of the medieval frontier line between Scotland and England, as constituted by treaty in 1237, corresponds to the modern line. The medieval frontier lacked the defensive qualities of what may be loosely described as its predecessor, Hadrian's Wall: much of the medieval line was, indeed, an obstacle for armies, but no insuperable barrier to small-scale communications. However, most of the frontier line bisects the central highland masses and lateral communications were in many places difficult. Consequently, when in the 14th century the Borders were divided in both England and Scotland into military commands, these were constituted as separate East and West Marches under their own Wardens. Frontier defences were hampered too by the frequent separation of the national frontier from the divisions between areas where tillage played an important part in mixed farming and areas where pastoralism predominated.Less
Much of the medieval frontier line between Scotland and England, as constituted by treaty in 1237, corresponds to the modern line. The medieval frontier lacked the defensive qualities of what may be loosely described as its predecessor, Hadrian's Wall: much of the medieval line was, indeed, an obstacle for armies, but no insuperable barrier to small-scale communications. However, most of the frontier line bisects the central highland masses and lateral communications were in many places difficult. Consequently, when in the 14th century the Borders were divided in both England and Scotland into military commands, these were constituted as separate East and West Marches under their own Wardens. Frontier defences were hampered too by the frequent separation of the national frontier from the divisions between areas where tillage played an important part in mixed farming and areas where pastoralism predominated.
William Fitzgerald
- Published in print:
- 2013
- Published Online:
- May 2013
- ISBN:
- 9780199657865
- eISBN:
- 9780191745690
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199657865.003.0008
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval, Poetry and Poets: Classical, Early, and Medieval
This chapter focuses on a little poem reputed to have been written by the emperor Hadrian (ad 117–38) on his deathbed. It shows that Hadrian's little poem has a very particular tone of voice, and its ...
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This chapter focuses on a little poem reputed to have been written by the emperor Hadrian (ad 117–38) on his deathbed. It shows that Hadrian's little poem has a very particular tone of voice, and its quiet intimacy in the face of death's separation is an appropriate place to bring the book's exploration of the Latin poets to an end.Less
This chapter focuses on a little poem reputed to have been written by the emperor Hadrian (ad 117–38) on his deathbed. It shows that Hadrian's little poem has a very particular tone of voice, and its quiet intimacy in the face of death's separation is an appropriate place to bring the book's exploration of the Latin poets to an end.
Henry Chadwick
- Published in print:
- 2003
- Published Online:
- October 2011
- ISBN:
- 9780199264575
- eISBN:
- 9780191698958
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199264575.003.0027
- Subject:
- Religion, Church History, Early Christian Studies
The insolence of Photius' synod in 867 was bound to produce reaction and a Roman demand for recognition of papal jurisdiction in relation to Constantinople and all the eastern patriarchates. A ...
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The insolence of Photius' synod in 867 was bound to produce reaction and a Roman demand for recognition of papal jurisdiction in relation to Constantinople and all the eastern patriarchates. A faction among powerful figures at Rome had opposed Nicolas' successor, Hadrian II, also wanting an abandonment of Nicolas' policies. This chapter describes the papacy of Hadrian II and his programme of remaining in line with Nicolas, the synod of 869 held in Rome reaffirming a negative judgment on Photius declaring all his ordinations invalid whilst reinstating Ignatius', and the erosion of Roman authority on the Balkan region.Less
The insolence of Photius' synod in 867 was bound to produce reaction and a Roman demand for recognition of papal jurisdiction in relation to Constantinople and all the eastern patriarchates. A faction among powerful figures at Rome had opposed Nicolas' successor, Hadrian II, also wanting an abandonment of Nicolas' policies. This chapter describes the papacy of Hadrian II and his programme of remaining in line with Nicolas, the synod of 869 held in Rome reaffirming a negative judgment on Photius declaring all his ordinations invalid whilst reinstating Ignatius', and the erosion of Roman authority on the Balkan region.
James Uden
- Published in print:
- 2014
- Published Online:
- October 2014
- ISBN:
- 9780199387274
- eISBN:
- 9780199387298
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199387274.001.0001
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
This book offers a new reading of the Satires of Juvenal, rediscovering the poet as a smart and scathing commentator on the cultural and political world of second-century Rome. The study is unified ...
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This book offers a new reading of the Satires of Juvenal, rediscovering the poet as a smart and scathing commentator on the cultural and political world of second-century Rome. The study is unified by the idea of Juvenal as an “invisible satirist.” Previous studies have focused on the nature of his poetic persona, but this study argues that Juvenal creates no coherent character in his Satires. Rather, the satirist flaunts his ability to disguise his identity, to shift voices and provoke his audience with contradictory perspectives and ideas. The Invisible Satirist links these techniques to comparable phenomena in contemporary rhetoric and philosophy, particularly the shape-shifting performances of the sophists and the acerbic sermons of the Cynic philosophers. Individual chapters use close readings of the Satires to demonstrate Juvenal’s engagement with key issues of his period: the problem of critical speech at Rome; the changing nature of Roman identity amid the fluid multiculturalism of the second-century Empire; and the relationship that Greeks and Romans had with their past. The Juvenal who emerges is both more elusive in his poetics, and far more engaged with the culture and politics of Trajanic and Hadrianic Rome, than has previously been realized.Less
This book offers a new reading of the Satires of Juvenal, rediscovering the poet as a smart and scathing commentator on the cultural and political world of second-century Rome. The study is unified by the idea of Juvenal as an “invisible satirist.” Previous studies have focused on the nature of his poetic persona, but this study argues that Juvenal creates no coherent character in his Satires. Rather, the satirist flaunts his ability to disguise his identity, to shift voices and provoke his audience with contradictory perspectives and ideas. The Invisible Satirist links these techniques to comparable phenomena in contemporary rhetoric and philosophy, particularly the shape-shifting performances of the sophists and the acerbic sermons of the Cynic philosophers. Individual chapters use close readings of the Satires to demonstrate Juvenal’s engagement with key issues of his period: the problem of critical speech at Rome; the changing nature of Roman identity amid the fluid multiculturalism of the second-century Empire; and the relationship that Greeks and Romans had with their past. The Juvenal who emerges is both more elusive in his poetics, and far more engaged with the culture and politics of Trajanic and Hadrianic Rome, than has previously been realized.
Dayna S. Kalleres
- Published in print:
- 2014
- Published Online:
- May 2016
- ISBN:
- 9780520276475
- eISBN:
- 9780520956841
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520276475.003.0004
- Subject:
- Classical Studies, European History: BCE to 500CE
I describe a revolving dynamic of monumental destruction and construction, which existed in Jerusalem prior to the Jewish Temple’s destruction in 70 CE. I argue that the continual exchange of ...
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I describe a revolving dynamic of monumental destruction and construction, which existed in Jerusalem prior to the Jewish Temple’s destruction in 70 CE. I argue that the continual exchange of demolition and building ascribed an animated sense to monumental remains and invested cosmological and soteriological significance and animistic relevance to construction. In the tensions between local and imperial powers from the first through the fourth centuries, opposed enchanted environments emerged to support notions of spiritual warfare, potentially driven to violence by the urgency of an overriding apocalyptic, eschatological framework. I focus closely on intertwining the material and literary aspects of the Hadrianic period and the Constantinian building project. I argue that in addition to understanding the tradition of imperial building in Jerusalem, we must also grasp a vibrant ritual tradition of resistance shaped by apocalyptic and eschatological literary forms. To make my point, I intersperse readings of the physical city with Ezra 4 and Baruch 2. We can see these texts echo again in the fourth century in the Bordeaux Pilgrim and fourth-century Christians in Jerusalem.Less
I describe a revolving dynamic of monumental destruction and construction, which existed in Jerusalem prior to the Jewish Temple’s destruction in 70 CE. I argue that the continual exchange of demolition and building ascribed an animated sense to monumental remains and invested cosmological and soteriological significance and animistic relevance to construction. In the tensions between local and imperial powers from the first through the fourth centuries, opposed enchanted environments emerged to support notions of spiritual warfare, potentially driven to violence by the urgency of an overriding apocalyptic, eschatological framework. I focus closely on intertwining the material and literary aspects of the Hadrianic period and the Constantinian building project. I argue that in addition to understanding the tradition of imperial building in Jerusalem, we must also grasp a vibrant ritual tradition of resistance shaped by apocalyptic and eschatological literary forms. To make my point, I intersperse readings of the physical city with Ezra 4 and Baruch 2. We can see these texts echo again in the fourth century in the Bordeaux Pilgrim and fourth-century Christians in Jerusalem.
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0029
- Subject:
- Archaeology, Biblical Archaeology
Antalya, the modern name for ancient Attalia, is a delightful city perched on the Mediterranean coast of southern Turkey. The eleventh largest city in ...
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Antalya, the modern name for ancient Attalia, is a delightful city perched on the Mediterranean coast of southern Turkey. The eleventh largest city in modern Turkey, Antalya is a thriving tourist center. Although many visitors to the city use it as a base for visiting beaches along Turkey’s Mediterranean coast or archaeological sites in nearby locations, Antalya has plenty of charm and interest of its own. Attalia was a city in the region known as Pamphylia, an area bounded by the Taurus Mountains on the north and the Mediterranean Sea on the south. Situated on what is now called the Gulf of Antalya, the city served as the major port in Pamphylia during Hellenistic, Roman, and Byzantine times. Attalus II, who was king of Pergamum from 159 to 138 B.C.E., founded the city and named it after himself. When Attalus III (r. 138–133 B.C.E.) bequeathed the Pergamum kingdom to Rome in his will, Attalia was one of the areas excluded and thus became a free city for a while. In 77 B.C.E. Attalia was annexed by the Romans. During the 2nd century C.E. Emperor Hadrian conferred the status of colony on the city and visited Attalia in 130 C.E. The Hadrian Gate was built to commemorate this visit. Dedicated to the emperor, the triple-arched gate was made of marble and contained a dedicatory inscription in bronze letters. During the Byzantine era the city was known as Adalia and continued to serve as an important port city. Used by the Crusaders as a harbor on their way to the Holy Land, the city was conquered by the Seljuk Turks in 1207. The Seljuks left their mark upon the city by means of several buildings, some of which still decorate the city’s landscape. Around the end of the 14th century, the Ottomans gained control of the city. During this period Antalya continued to flourish and serve as an important harbor on the Mediterranean. When the Allies dismantled the Ottoman Empire at the end of World War I, Antalya was given to Italy, only to be retaken by the Turkish army in 1921.
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Antalya, the modern name for ancient Attalia, is a delightful city perched on the Mediterranean coast of southern Turkey. The eleventh largest city in modern Turkey, Antalya is a thriving tourist center. Although many visitors to the city use it as a base for visiting beaches along Turkey’s Mediterranean coast or archaeological sites in nearby locations, Antalya has plenty of charm and interest of its own. Attalia was a city in the region known as Pamphylia, an area bounded by the Taurus Mountains on the north and the Mediterranean Sea on the south. Situated on what is now called the Gulf of Antalya, the city served as the major port in Pamphylia during Hellenistic, Roman, and Byzantine times. Attalus II, who was king of Pergamum from 159 to 138 B.C.E., founded the city and named it after himself. When Attalus III (r. 138–133 B.C.E.) bequeathed the Pergamum kingdom to Rome in his will, Attalia was one of the areas excluded and thus became a free city for a while. In 77 B.C.E. Attalia was annexed by the Romans. During the 2nd century C.E. Emperor Hadrian conferred the status of colony on the city and visited Attalia in 130 C.E. The Hadrian Gate was built to commemorate this visit. Dedicated to the emperor, the triple-arched gate was made of marble and contained a dedicatory inscription in bronze letters. During the Byzantine era the city was known as Adalia and continued to serve as an important port city. Used by the Crusaders as a harbor on their way to the Holy Land, the city was conquered by the Seljuk Turks in 1207. The Seljuks left their mark upon the city by means of several buildings, some of which still decorate the city’s landscape. Around the end of the 14th century, the Ottomans gained control of the city. During this period Antalya continued to flourish and serve as an important harbor on the Mediterranean. When the Allies dismantled the Ottoman Empire at the end of World War I, Antalya was given to Italy, only to be retaken by the Turkish army in 1921.
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0032
- Subject:
- Archaeology, Biblical Archaeology
Often crowded with tourists, Ephesus is a must-see stop on any itinerary through western Turkey. Few archaeological sites in Turkey are as impressive as ...
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Often crowded with tourists, Ephesus is a must-see stop on any itinerary through western Turkey. Few archaeological sites in Turkey are as impressive as Ephesus. The excavated and reconstructed buildings bear eloquent testimony to this important and grand city of ancient Asia Minor. Strolling the streets of Ephesus, past fountains, statues, monuments, temples, a great library, residences, the agora, and the theater, the modern visitor can easily imagine the ancient city thronged with crowds engaged in the various activities of their society. Ephesus is situated near the Aegean coast, east and slightly north of the island of Samos and approximately 40 miles south of Izmir. The modern city of Selçuk is located in the general area of ancient Ephesus. In antiquity Ephesus was a major port city situated on the Aegean coast. Over the years alluvial deposits from the Cayster River, which ran near the city, filled in the harbor, and as a result, the site of the city today lies approximately 5 miles inland from the coast. In addition, Ephesus was the beginning point for the main highway that ran from the Aegean coast to the eastern part of Anatolia, which along with its harbor allowed the city to flourish as a commercial and transportation center. According to the geographer Strabo, the earliest inhabitants of Ephesus were a group of peoples called Leleges and Carians. Sometime around 1100–1000 B.C.E., a group of Ionian Greek colonists, supposedly led by the legendary Athenian prince Androclus, established a Greek settlement at the base of the northern slope of Panayïr Daǧï (Mt. Pion), one of three hills in the vicinity of ancient Ephesus. An ancient legend claims that Androclus chose this site on the basis of an oracle that said the city should be established at the site indicated by a fish and a wild boar. When Androclus and his companions landed on the coast of Asia Minor, Androclus joined some locals who were grilling fish. One of the fish, along with a hot coal, flipped off the grill.
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Often crowded with tourists, Ephesus is a must-see stop on any itinerary through western Turkey. Few archaeological sites in Turkey are as impressive as Ephesus. The excavated and reconstructed buildings bear eloquent testimony to this important and grand city of ancient Asia Minor. Strolling the streets of Ephesus, past fountains, statues, monuments, temples, a great library, residences, the agora, and the theater, the modern visitor can easily imagine the ancient city thronged with crowds engaged in the various activities of their society. Ephesus is situated near the Aegean coast, east and slightly north of the island of Samos and approximately 40 miles south of Izmir. The modern city of Selçuk is located in the general area of ancient Ephesus. In antiquity Ephesus was a major port city situated on the Aegean coast. Over the years alluvial deposits from the Cayster River, which ran near the city, filled in the harbor, and as a result, the site of the city today lies approximately 5 miles inland from the coast. In addition, Ephesus was the beginning point for the main highway that ran from the Aegean coast to the eastern part of Anatolia, which along with its harbor allowed the city to flourish as a commercial and transportation center. According to the geographer Strabo, the earliest inhabitants of Ephesus were a group of peoples called Leleges and Carians. Sometime around 1100–1000 B.C.E., a group of Ionian Greek colonists, supposedly led by the legendary Athenian prince Androclus, established a Greek settlement at the base of the northern slope of Panayïr Daǧï (Mt. Pion), one of three hills in the vicinity of ancient Ephesus. An ancient legend claims that Androclus chose this site on the basis of an oracle that said the city should be established at the site indicated by a fish and a wild boar. When Androclus and his companions landed on the coast of Asia Minor, Androclus joined some locals who were grilling fish. One of the fish, along with a hot coal, flipped off the grill.
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0039
- Subject:
- Archaeology, Biblical Archaeology
At one time one of the most important cities in Lycia, Myra almost has passed into obscurity. In addition to some interesting tombs and a theater, the most ...
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At one time one of the most important cities in Lycia, Myra almost has passed into obscurity. In addition to some interesting tombs and a theater, the most enduring legacy of ancient Myra is the tradition that developed around its most famous resident and bishop, St. Nicholas, who was the historical person behind the legend of Santa Claus. Popular etymology explained the name of the city as being derived from the Greek word for myrrh, an aromatic spice, but this is unlikely. Myra was a city in the Lycian region of Anatolia, along the Mediterranean coast approximately 85 miles southeast of modern Antalya. The ruins of ancient Myra lie about a mile north of Demre (or Kale), a small town along highway 400, the coastal road. Signs in the town point the way to Myra. The ancient city was considered a port city, even though it was about 3.5 miles from the coast. Its port was actually Andriace, but the name Myra often included the city proper and its port at Andriace. Thus, for example, when Acts 27:5 states that the ship carrying Paul landed at Myra, the actual port would likely have been Andriace. Whether Paul and the others with him went to Myra after disembarking from the ship is not known. The Myrus, or Andracus, River (Demre Çayï) flowed past the city on its way to the Mediterranean. Settled probably as early as the 5th century B.C.E., Myra became one of the leading cities of the Lycian League by the 2nd century B.C.E. Myra was one of the six most important members of the league, which consisted of twenty-three cities. As such, it was entitled to three votes in the league (the maximum allowed). In spite of its importance, the city does not seem to have played a major role in ancient history. During Roman times the city apparently enjoyed good relations with Rome. Augustus (and after him, Tiberius as well) was honored by the people of Myra by their bestowing on him the title of “imperator of land and sea, benefactor and savior of the whole universe.”
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At one time one of the most important cities in Lycia, Myra almost has passed into obscurity. In addition to some interesting tombs and a theater, the most enduring legacy of ancient Myra is the tradition that developed around its most famous resident and bishop, St. Nicholas, who was the historical person behind the legend of Santa Claus. Popular etymology explained the name of the city as being derived from the Greek word for myrrh, an aromatic spice, but this is unlikely. Myra was a city in the Lycian region of Anatolia, along the Mediterranean coast approximately 85 miles southeast of modern Antalya. The ruins of ancient Myra lie about a mile north of Demre (or Kale), a small town along highway 400, the coastal road. Signs in the town point the way to Myra. The ancient city was considered a port city, even though it was about 3.5 miles from the coast. Its port was actually Andriace, but the name Myra often included the city proper and its port at Andriace. Thus, for example, when Acts 27:5 states that the ship carrying Paul landed at Myra, the actual port would likely have been Andriace. Whether Paul and the others with him went to Myra after disembarking from the ship is not known. The Myrus, or Andracus, River (Demre Çayï) flowed past the city on its way to the Mediterranean. Settled probably as early as the 5th century B.C.E., Myra became one of the leading cities of the Lycian League by the 2nd century B.C.E. Myra was one of the six most important members of the league, which consisted of twenty-three cities. As such, it was entitled to three votes in the league (the maximum allowed). In spite of its importance, the city does not seem to have played a major role in ancient history. During Roman times the city apparently enjoyed good relations with Rome. Augustus (and after him, Tiberius as well) was honored by the people of Myra by their bestowing on him the title of “imperator of land and sea, benefactor and savior of the whole universe.”
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0040
- Subject:
- Archaeology, Biblical Archaeology
In ancient times Patara possessed one of the best harbors on the Lycian coast. Modern visitors will be forced to use their imaginations to visualize the ...
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In ancient times Patara possessed one of the best harbors on the Lycian coast. Modern visitors will be forced to use their imaginations to visualize the port of Patara, since the harbor eventually fell victim to the effects of silting from the Xanthos River. Today a beach and sand dunes cover the mouth of the ancient harbor, while the inner part of the harbor is now a marsh. Patara served as the port city for Xanthos, the leading city of the region of Lycia, which was located about 6 miles up the Xanthos River. Patara is located on the southwestern shore of Turkey, due east from the island of Rhodes. It is situated about halfway between Fethiye and Kale, near the present-day village of Gelemiş, about 3.5 miles south of the modern road (highway 400) that runs along Turkey’s Mediterranean shore. Patara is approximately 6 miles east of the mouth of the Xanthos River. A stream from the Xanthos flowed into the sea at Patara and deposited the river’s silt there. Important in the past because of its harbor, the area around Patara is known today for its 11 miles of excellent, sandy beaches. Supposedly named after Patarus, a son of Apollo, the city was famous in antiquity for its Temple of Apollo (no archaeological evidence of the temple has yet been found) and the oracle of Apollo. According to ancient tradition, Apollo liked to spend the winter at Patara and thus the oracle of Apollo was operative only during the winter months. Pottery finds at Patara provide evidence for a settlement here as early as the 6th century B.C.E. In 334–333 B.C.E. Patara, along with several other Lycian cities, surrendered to Alexander the Great. During the subsequent Hellenistic period, the city came first under the control of the Ptolemies and then the Seleucids. Ptolemy II Philadelphus (r. 282–246 B.C.E.) expanded the city and renamed it Arsinoe in honor of his wife, but the new name never took hold. In 196 B.C.E., the Seleucid ruler Antiochus III of Syria captured several Lycian cities, including Patara.
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In ancient times Patara possessed one of the best harbors on the Lycian coast. Modern visitors will be forced to use their imaginations to visualize the port of Patara, since the harbor eventually fell victim to the effects of silting from the Xanthos River. Today a beach and sand dunes cover the mouth of the ancient harbor, while the inner part of the harbor is now a marsh. Patara served as the port city for Xanthos, the leading city of the region of Lycia, which was located about 6 miles up the Xanthos River. Patara is located on the southwestern shore of Turkey, due east from the island of Rhodes. It is situated about halfway between Fethiye and Kale, near the present-day village of Gelemiş, about 3.5 miles south of the modern road (highway 400) that runs along Turkey’s Mediterranean shore. Patara is approximately 6 miles east of the mouth of the Xanthos River. A stream from the Xanthos flowed into the sea at Patara and deposited the river’s silt there. Important in the past because of its harbor, the area around Patara is known today for its 11 miles of excellent, sandy beaches. Supposedly named after Patarus, a son of Apollo, the city was famous in antiquity for its Temple of Apollo (no archaeological evidence of the temple has yet been found) and the oracle of Apollo. According to ancient tradition, Apollo liked to spend the winter at Patara and thus the oracle of Apollo was operative only during the winter months. Pottery finds at Patara provide evidence for a settlement here as early as the 6th century B.C.E. In 334–333 B.C.E. Patara, along with several other Lycian cities, surrendered to Alexander the Great. During the subsequent Hellenistic period, the city came first under the control of the Ptolemies and then the Seleucids. Ptolemy II Philadelphus (r. 282–246 B.C.E.) expanded the city and renamed it Arsinoe in honor of his wife, but the new name never took hold. In 196 B.C.E., the Seleucid ruler Antiochus III of Syria captured several Lycian cities, including Patara.
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0041
- Subject:
- Archaeology, Biblical Archaeology
Certainly a striking city in its day, Perga (also spelled Perge) today still is an impressive place to visit. Its theater, stadium, agora, towers, baths, ...
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Certainly a striking city in its day, Perga (also spelled Perge) today still is an impressive place to visit. Its theater, stadium, agora, towers, baths, and colonnaded streets give the visitor a good sense of what an ancient city was like. Perga is located in the ancient region of Pamphylia, approximately 9 miles east of Antalya. To visit the site, take highway 400 east from Antalya to the town of Aksu, in which there is a yellow sign on the left that points to Perga, which is a little more than a mile north of Aksu. The Aksu Çayï (the ancient Cestrus River) comes within 3 miles of the site on its way to the Mediterranean, approximately 7 miles away. In ancient times Perga apparently had a port on the river, which was navigable, thus allowing the city to benefit commercially from the river. Ancient tradition claims that Perga was founded after the Trojan War by Greek settlers under the leadership of Calchas (a seer whose prophecies helped the Greeks in the war) and Mopsus (another ancient seer). The acropolis at Perga, however, was inhabited much earlier than this, even during the Bronze Age. When Alexander the Great came through the area in 333 B.C.E., the city of Perga offered no resistance to him. Some of the people from Perga even served as guides to lead a part of Alexander’s army from Phaselis into Pamphylia. After Alexander’s death, the city was controlled by the Ptolemies and then by the Seleucid rulers. One of the most famous natives of Perga during the Hellenistic period was Apollonius, a 3rd-century-B.C.E. mathematician who wrote a ninevolume work on conics. His works were important contributions to astronomy and geometry. He studied in Alexandria and later lived in Pergamum. After the defeat of the Seleucids by the Romans in 189 B.C.E. at the battle of Magnesia, Perga became a part of the Pergamene kingdom. Bequeathed to Rome in 133 B.C.E. by the last Pergamene king, Attalus III, the city came under Roman control four years later, as a part of the Roman province of Asia Minor.
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Certainly a striking city in its day, Perga (also spelled Perge) today still is an impressive place to visit. Its theater, stadium, agora, towers, baths, and colonnaded streets give the visitor a good sense of what an ancient city was like. Perga is located in the ancient region of Pamphylia, approximately 9 miles east of Antalya. To visit the site, take highway 400 east from Antalya to the town of Aksu, in which there is a yellow sign on the left that points to Perga, which is a little more than a mile north of Aksu. The Aksu Çayï (the ancient Cestrus River) comes within 3 miles of the site on its way to the Mediterranean, approximately 7 miles away. In ancient times Perga apparently had a port on the river, which was navigable, thus allowing the city to benefit commercially from the river. Ancient tradition claims that Perga was founded after the Trojan War by Greek settlers under the leadership of Calchas (a seer whose prophecies helped the Greeks in the war) and Mopsus (another ancient seer). The acropolis at Perga, however, was inhabited much earlier than this, even during the Bronze Age. When Alexander the Great came through the area in 333 B.C.E., the city of Perga offered no resistance to him. Some of the people from Perga even served as guides to lead a part of Alexander’s army from Phaselis into Pamphylia. After Alexander’s death, the city was controlled by the Ptolemies and then by the Seleucid rulers. One of the most famous natives of Perga during the Hellenistic period was Apollonius, a 3rd-century-B.C.E. mathematician who wrote a ninevolume work on conics. His works were important contributions to astronomy and geometry. He studied in Alexandria and later lived in Pergamum. After the defeat of the Seleucids by the Romans in 189 B.C.E. at the battle of Magnesia, Perga became a part of the Pergamene kingdom. Bequeathed to Rome in 133 B.C.E. by the last Pergamene king, Attalus III, the city came under Roman control four years later, as a part of the Roman province of Asia Minor.
Clyde E. Fant and Mitchell G. Reddish
- Published in print:
- 2003
- Published Online:
- November 2020
- ISBN:
- 9780195139174
- eISBN:
- 9780197561706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780195139174.003.0042
- Subject:
- Archaeology, Biblical Archaeology
Pergamum is unquestionably one of the most impressive archaeological sites in all of Turkey. Pergamum’s attractions are hard to surpass—the breathtaking ...
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Pergamum is unquestionably one of the most impressive archaeological sites in all of Turkey. Pergamum’s attractions are hard to surpass—the breathtaking view from its theater carved out of the side of the acropolis, the magnificent restored Temple of Trajan, the foundations of the Great Altar of Zeus, the ancient healing center of Asclepius, the Temple of Serapis (the Red Hall), and the archaeological museum. A visit to Pergamum should not be rushed. There is much here to reward the patient visitor who will explore the riches of this ancient city. The site of ancient Pergamum is scattered in and around the modern town of Bergama, located in the western part of Turkey, approximately 65 miles north of Izmir. According to ancient mythology, Pergamum was founded by Telephus, king of Asia Minor and the son of Hercules (and thus the grandson of Zeus). Archaeological evidence indicates that Pergamum was settled as early as the 8th century B.C.E. Xenophon, the Greek historian who was involved in a mercenary expedition against the Persians, mentions that in 399 B.C.E. he and his soldiers spent some time at Pergamum. Little is known about Pergamum until the Hellenistic period, when Pergamum and all of Asia Minor came under the control of Alexander the Great. After the death of Alexander in 323 B.C.E., Lysimachus, one of Alexander’s generals (the Diadochoi) involved in the struggle for Alexander’s kingdom, eventually gained control of all of Asia Minor. He deposited a considerable amount of wealth in the treasury of Pergamum and placed one of his officers, Philetaerus, in charge. Philetaerus eventually turned against Lysimachus. After Lysimachus’ death, Philetaerus (r. 281–263 B.C.E.) used the money to establish a principality, with Pergamum as its capital. Unmarried (and supposedly a eunuch due to an accident), Philetaerus adopted his nephew Eumenes I as his successor. Eumenes I (r. 263–241 B.C.E.) was successful in defeating the Seleucid king Antiochus I at Sardis and expanding the rule of Pergamum throughout the Caicus River valley and all the way to the Aegean Sea. Upon his death, he was succeeded by his adopted son Attalus I Soter (r. 241–197 B.C.E.).
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Pergamum is unquestionably one of the most impressive archaeological sites in all of Turkey. Pergamum’s attractions are hard to surpass—the breathtaking view from its theater carved out of the side of the acropolis, the magnificent restored Temple of Trajan, the foundations of the Great Altar of Zeus, the ancient healing center of Asclepius, the Temple of Serapis (the Red Hall), and the archaeological museum. A visit to Pergamum should not be rushed. There is much here to reward the patient visitor who will explore the riches of this ancient city. The site of ancient Pergamum is scattered in and around the modern town of Bergama, located in the western part of Turkey, approximately 65 miles north of Izmir. According to ancient mythology, Pergamum was founded by Telephus, king of Asia Minor and the son of Hercules (and thus the grandson of Zeus). Archaeological evidence indicates that Pergamum was settled as early as the 8th century B.C.E. Xenophon, the Greek historian who was involved in a mercenary expedition against the Persians, mentions that in 399 B.C.E. he and his soldiers spent some time at Pergamum. Little is known about Pergamum until the Hellenistic period, when Pergamum and all of Asia Minor came under the control of Alexander the Great. After the death of Alexander in 323 B.C.E., Lysimachus, one of Alexander’s generals (the Diadochoi) involved in the struggle for Alexander’s kingdom, eventually gained control of all of Asia Minor. He deposited a considerable amount of wealth in the treasury of Pergamum and placed one of his officers, Philetaerus, in charge. Philetaerus eventually turned against Lysimachus. After Lysimachus’ death, Philetaerus (r. 281–263 B.C.E.) used the money to establish a principality, with Pergamum as its capital. Unmarried (and supposedly a eunuch due to an accident), Philetaerus adopted his nephew Eumenes I as his successor. Eumenes I (r. 263–241 B.C.E.) was successful in defeating the Seleucid king Antiochus I at Sardis and expanding the rule of Pergamum throughout the Caicus River valley and all the way to the Aegean Sea. Upon his death, he was succeeded by his adopted son Attalus I Soter (r. 241–197 B.C.E.).
Richard Hingley
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199641413
- eISBN:
- 9780191745720
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199641413.001.0001
- Subject:
- Classical Studies, Archaeology: Classical
This book addresses the post-Roman history of this world-famous ancient monument. Constructed on the orders of the emperor Hadrian during the 120s AD, the Wall was maintained for almost three ...
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This book addresses the post-Roman history of this world-famous ancient monument. Constructed on the orders of the emperor Hadrian during the 120s AD, the Wall was maintained for almost three centuries before ceasing to operate as a Roman frontier during the fifth century. The scale and complexity of Hadrian's Wall makes it one of the most important ancient monuments in the British Isles. It is the most well-preserved of the frontier works that once defined the Roman Empire. While the Wall is famous as a Roman construct, its monumental physical structure did not suddenly cease to exist in the fifth century. This volume explores the after-life of Hadrian's Wall and considers the ways it has been imagined, represented, and researched from the sixth century to the era of the internet. The sixteen chapters, illustrated with over 100 images, show the changing manner in which the Wall has been conceived and the significant role it has played in imagining the identity of the English, including its appropriation as symbolic boundary between England and Scotland. This book discusses the transforming political, cultural, and religious significance of the Wall during this entire period and addresses the ways in which scholars and artists have been inspired by the monument over the years.Less
This book addresses the post-Roman history of this world-famous ancient monument. Constructed on the orders of the emperor Hadrian during the 120s AD, the Wall was maintained for almost three centuries before ceasing to operate as a Roman frontier during the fifth century. The scale and complexity of Hadrian's Wall makes it one of the most important ancient monuments in the British Isles. It is the most well-preserved of the frontier works that once defined the Roman Empire. While the Wall is famous as a Roman construct, its monumental physical structure did not suddenly cease to exist in the fifth century. This volume explores the after-life of Hadrian's Wall and considers the ways it has been imagined, represented, and researched from the sixth century to the era of the internet. The sixteen chapters, illustrated with over 100 images, show the changing manner in which the Wall has been conceived and the significant role it has played in imagining the identity of the English, including its appropriation as symbolic boundary between England and Scotland. This book discusses the transforming political, cultural, and religious significance of the Wall during this entire period and addresses the ways in which scholars and artists have been inspired by the monument over the years.
Leofranc Holford-Strevens
- Published in print:
- 2003
- Published Online:
- February 2010
- ISBN:
- 9780199263196
- eISBN:
- 9780191718878
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199263196.003.0017
- Subject:
- Classical Studies, Prose and Writers: Classical, Early, and Medieval
Gellius is tolerant in matters of sexual conduct, not being disturbed even by pederasty with ingenui, but his attitude to women reflects the rigorous sexism of Cato the Elder. He seems to show more ...
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Gellius is tolerant in matters of sexual conduct, not being disturbed even by pederasty with ingenui, but his attitude to women reflects the rigorous sexism of Cato the Elder. He seems to show more sympathy for Hadrian than for his successors, has a taste (at a safe distance) for the severity of ancient punishments and the office of censor, and takes an unexplained interest in embassies. He is sometimes inaccurate in his recollection of names; Egyptians apart, he takes little notice of barbarians save as enemies or foils; he has only a restricted interest in the visual arts, mathematics, music, and natural sciences.Less
Gellius is tolerant in matters of sexual conduct, not being disturbed even by pederasty with ingenui, but his attitude to women reflects the rigorous sexism of Cato the Elder. He seems to show more sympathy for Hadrian than for his successors, has a taste (at a safe distance) for the severity of ancient punishments and the office of censor, and takes an unexplained interest in embassies. He is sometimes inaccurate in his recollection of names; Egyptians apart, he takes little notice of barbarians save as enemies or foils; he has only a restricted interest in the visual arts, mathematics, music, and natural sciences.
Leofranc Holford-Strevens
- Published in print:
- 2003
- Published Online:
- February 2010
- ISBN:
- 9780199263196
- eISBN:
- 9780191718878
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199263196.003.0001
- Subject:
- Classical Studies, Prose and Writers: Classical, Early, and Medieval
This introductory chapter sketches the cultural background against which Gellius wrote. The character of the second century is considered, and in particular that of its literature, both Greek and ...
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This introductory chapter sketches the cultural background against which Gellius wrote. The character of the second century is considered, and in particular that of its literature, both Greek and Latin. Whereas in Greek the return to the glorious Athenian past had encouraged declaimers of the Second Sophistic to attempt composition in classical Attic, in Latin, rejection of Julio-Claudian modernism and Flavian neoclassicism brought about not the wholesale imitation of Republican Latin implied by the term ‘archaism’, but a mannerism of style that concentrated on finding the most striking individual words, often indeed taken from writers of the Republican period. These writers were coming back into fashion to replace the Silver Latin authors who had fallen from favour, a development that was fostered but not created by the personal tastes of the Emperor Hadrian.Less
This introductory chapter sketches the cultural background against which Gellius wrote. The character of the second century is considered, and in particular that of its literature, both Greek and Latin. Whereas in Greek the return to the glorious Athenian past had encouraged declaimers of the Second Sophistic to attempt composition in classical Attic, in Latin, rejection of Julio-Claudian modernism and Flavian neoclassicism brought about not the wholesale imitation of Republican Latin implied by the term ‘archaism’, but a mannerism of style that concentrated on finding the most striking individual words, often indeed taken from writers of the Republican period. These writers were coming back into fashion to replace the Silver Latin authors who had fallen from favour, a development that was fostered but not created by the personal tastes of the Emperor Hadrian.
Reuven Firestone
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199860302
- eISBN:
- 9780199950621
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199860302.003.0004
- Subject:
- Religion, Judaism
With subsequent Roman domination and exploitation of Judea, Jewish leaders were divided over whether resistance should be through military means or otherwise. As is often the case in history, ...
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With subsequent Roman domination and exploitation of Judea, Jewish leaders were divided over whether resistance should be through military means or otherwise. As is often the case in history, militant factions dominated and imposed their approach. Two great Jewish revolts in Late Antiquity were waged against Roman domination in a pattern not unlike the previously successful Maccabean wars against the Greeks. But not only did the uprising against the Romans fail to achieve their aim of independence, they resulted in the destruction of the beloved Jerusalem Temple, the deaths of tens of thousands of Jews, and the end of biblical Judaism. The result was catastrophic destruction which convinced the emerging rabbinic leadership that military valour should be discouraged and military action proscribed.Less
With subsequent Roman domination and exploitation of Judea, Jewish leaders were divided over whether resistance should be through military means or otherwise. As is often the case in history, militant factions dominated and imposed their approach. Two great Jewish revolts in Late Antiquity were waged against Roman domination in a pattern not unlike the previously successful Maccabean wars against the Greeks. But not only did the uprising against the Romans fail to achieve their aim of independence, they resulted in the destruction of the beloved Jerusalem Temple, the deaths of tens of thousands of Jews, and the end of biblical Judaism. The result was catastrophic destruction which convinced the emerging rabbinic leadership that military valour should be discouraged and military action proscribed.
Richard Hingley
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199641413
- eISBN:
- 9780191745720
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199641413.003.0001
- Subject:
- Classical Studies, Archaeology: Classical
Hadrian's Wall was constructed in the AD 120s and maintained for almost three centuries before ceasing to operate as a Roman frontier during the fifth century. Its scale and complexity means that it ...
More
Hadrian's Wall was constructed in the AD 120s and maintained for almost three centuries before ceasing to operate as a Roman frontier during the fifth century. Its scale and complexity means that it is one of the most important ancient monuments in the British Isles and one the most complex and well-preserved frontier works that once defined the boundaries of the Roman empire. In order to address the continuing life of the Wall, this chapter considers the significance of certain places along its line through an approach to its chorography. The aim of this book is to demonstrate that the Wall's Roman identity has been fundamental to its continuing vitality throughout the centuries, including its role and significance in the region, nation, and world today. At the same time, the monument has acquired a range of broader associations as a result of its long and complex sequence of use. It is a composite Wall, but with a Roman identity at the core of its living spirit.Less
Hadrian's Wall was constructed in the AD 120s and maintained for almost three centuries before ceasing to operate as a Roman frontier during the fifth century. Its scale and complexity means that it is one of the most important ancient monuments in the British Isles and one the most complex and well-preserved frontier works that once defined the boundaries of the Roman empire. In order to address the continuing life of the Wall, this chapter considers the significance of certain places along its line through an approach to its chorography. The aim of this book is to demonstrate that the Wall's Roman identity has been fundamental to its continuing vitality throughout the centuries, including its role and significance in the region, nation, and world today. At the same time, the monument has acquired a range of broader associations as a result of its long and complex sequence of use. It is a composite Wall, but with a Roman identity at the core of its living spirit.
Richard Hingley
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199641413
- eISBN:
- 9780191745720
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199641413.003.0003
- Subject:
- Classical Studies, Archaeology: Classical
Travelling west along the line of Hadrian's Wall, just before reaching the River Tyne at Chollerford, the visitor arrives at Heavenfield. A large modern wooden cross marks this site of Christian ...
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Travelling west along the line of Hadrian's Wall, just before reaching the River Tyne at Chollerford, the visitor arrives at Heavenfield. A large modern wooden cross marks this site of Christian pilgrimage by the side of the road running just to the south of the Wall. Heavenfield remains a significant place today, visited on the first Saturday in August by the Annual Pilgrimage travelling from Hexham Abbey to celebrate the cult of St Oswald. This chapter draws on the writings of Gildas and Bede to argue that the Wall had a particularly Christian association, since these authors viewed it as the final work of a lost empire that had introduced Christianity to Britain. The writings of Gildas and Bede indicate that during the centuries following the ending of Roman rule, at least some educated people in Lowland Britain retained an impression of the origin and history of the Wall. Bede's and Gildas' accounts are important in themselves, since they provide significant interpretations of the Wall, but they also had a sustained impact on later work.Less
Travelling west along the line of Hadrian's Wall, just before reaching the River Tyne at Chollerford, the visitor arrives at Heavenfield. A large modern wooden cross marks this site of Christian pilgrimage by the side of the road running just to the south of the Wall. Heavenfield remains a significant place today, visited on the first Saturday in August by the Annual Pilgrimage travelling from Hexham Abbey to celebrate the cult of St Oswald. This chapter draws on the writings of Gildas and Bede to argue that the Wall had a particularly Christian association, since these authors viewed it as the final work of a lost empire that had introduced Christianity to Britain. The writings of Gildas and Bede indicate that during the centuries following the ending of Roman rule, at least some educated people in Lowland Britain retained an impression of the origin and history of the Wall. Bede's and Gildas' accounts are important in themselves, since they provide significant interpretations of the Wall, but they also had a sustained impact on later work.