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The second volume of the Corpus Inscriptionum Iudaeae/Palaestinae covers the inscriptions of Caesarea Maritima and the coastal region of the Middle Coast from Tel Aviv in the south to Haifa in the north from the time of Alexander to the Muslim conquest. The approx. 1,050 texts comprise all the languages used for inscriptions during this period (Greek, Latin, Hebrew, Aramaic, Samaritan, Syrian, and Persian) and are arranged according to the principal settlements and their territory. The great majority of the texts belongs to Caesarea, the capital of the province of Judaea/Syria Palaestina. No other place in Judaea has produced more Latin inscriptions than this area, reflecting the strong Roman influence on the city.
"Anyone involved in the study of ancient Iudaea/Palaestina and its vicinity has felt the need for a comprehensive work containing all the inscriptions in various languages found in the region. The lack of such a work was all the more regrettable, as the material concerns not only those interested in the region, but also students of a great variety of related subjects, such as the history of the ancient Near East, ancient Jewish history and early Christianity, and, of course, historians of the Hellenistic, Roman and Byzantine periods. ... The inscriptions are presented within their specific context, and complemented by a translation and commentary; where available, the texts are accompanied by a reproduction."--Publisher's website.
The volume focuses on the various representations of the Beyond in later Antiquity, a period of intense interaction and competition between various religious traditions and ideals of education. The concepts and images clustering around the Beyond form a crucial focal point for understanding the dynamics of religion and education in later Antiquity. Although Christianity gradually supersedes the pagan traditions, the literary representations of the Beyond derived from classical literature and transmitted through the texts read at school show a remarkable persistence: they influence Christian late antique writers and are still alive in medieval literature of the East and West. A specifically Christian Beyond develops only gradually, and coexists subsequently with pagan ideas, which in turn vary according to the respective literary and philosophical contexts. Thus, the various conceptualisations of the great existential unknown, serves here as a point of reference for mirroring the changes and continuities in Imperial and Late Antique religion, education, and culture, and opening up further perspectives into the Medieval world.
The ethnic pluralism of the Holy Land is unparalleled elsewhere. Whatever period of history, or even of prehistory, one chooses to consider, the land, due to its geographical position, was always home to diverse ethne and cultures and a capturer of influences from nearby and faraway countries. The same pluralism accounts for an unparalleled coexistence of languages and scripts. Greek and Latin, Hebrew, Jewish, Christian and Samaritan Aramaic, each with its own script, pre-Islamic Arabic in Nabataean and Old Arabic scripts, the occasional Syriac, Palmyrene, Armenian and Georgian inscriptions, Safaitic and Thamudic graffiti in the eastern and southern fringes: all are attested in late antique Holy Land, sometimes influencing one another in vocabulary and formulas. Still, Greek is the prevailing vehicle of written communication from its first appearance in the region in the fourth century BCE to the end of Late Antiquity in the late eighth or early ninth century, and it will draw most of the attention in these pages.
Miniature and fragmentary objects are both eye-catching and yet easily dismissed. Tiny scale entices users with visions of Lilliputian worlds. The ambiguity of fragments intrigues us, offering tactile reminders of reality's transience. Yet, the standard scholarly approach to such objects has been to see them as secondary, incomplete things, whose principal purpose was to refer to a complete and often life-size whole. The Tiny and the Fragmented offers a series of fresh perspectives on the familiar concepts of the tiny and the fragmented. Written by a prestigious group of internationally-acclaimed scholars, the volume presents a remarkable diversity of case studies that range from Neolithic Europe to pre-Colombian Honduras to the classical Mediterranean and ancient Near East. Each scholar takes a different approach to issues of miniaturization and fragmentation but is united in considering the little and broken things of the past as objects in their own right. Whether a life-size or whole thing is made in a scaled-down form, deliberately broken as part of its use, or only considered successful in the eyes of ancient users if it shows some signs of wear, it challenges our expectations of representation and wholeness, of what it means for a work of art to be "finished" and "affective." Overall, The Tiny and the Fragmented demands a reconsideration of the social and contextual nature of miniaturization, fragmentation, and incompleteness, making the case that it was because of, rather than in spite of, their small or partial state that these objects were valued parts of the personal and social worlds they inhabited.
Wishing to ingratiate himself with Rome, Herod the Great built theaters, amphitheaters, and hippodromes to bring pagan entertainments of all sorts to Palestine. Zeev Weiss explores how the indigenous Jewish and Christian populations responded, as both spectators and performers, to these cultural imports, which left a lasting imprint on the region.
Akiva Cohen investigates the general research question: how do the authors of religious texts reconstruct their community identity and ethos in the absence of their central cult? His particular socio-historical focus of this more general question is: how do the respective authors of the Gospel according to Matthew, and the editor(s) of the Mishnah redefine their group identities following the destruction of the Second Temple? Cohen further examines how, after the Destruction, both the Matthean and the Mishnaic communities found and articulated their renewed community bearings and a new sense of vision through each of their respective author/redactor's foundational texts. The context of this study is thus that of an inner-Jewish phenomenon; two Jewish groups seeking to (re-)establish their community identity and ethos without the physical temple that had been the cultic center of their cosmos.
The Jewish-Greek tradition represents an arguably distinctive strand of Judaism characterized by use of the Greek language and interest in Hellenism. This volume traces the Jewish encounter with Greek culture from the earliest points of contact in antiquity to the end of the Byzantine Empire. It honors Nicholas de Lange, whose distinguished work brought recognition to an undeservedly neglected field, in part by dispelling the common belief that Jewish-Greek culture largely disappeared after 100 CE. The authors examine literature, archaeology, and biblical translations, such as the Septuagint, in order to illustrate the substantial exchange of language and ideas. The Jewish-Greek Tradition in Antiquity and the Byzantine Empire demonstrates the enduring significance of the tradition and will be an essential handbook for anyone interested in Jewish studies, biblical studies, ancient and Byzantine history, or the Greek language.
Until recently migration did not occupy a prominent place on the agenda of students of Roman history. Various types of movement in the Roman world were studied, but not under the heading of migration and mobility. Migration and Mobility in the Early Roman Empire starts from the assumption that state-organised, forced and voluntary mobility and migration were intertwined and should be studied together. The papers assembled in the book tap into the remarkably large reservoir of archaeological and textual sources concerning various types of movement during the Roman Principate. The most important themes covered are rural-urban migration, labour mobility, relationships between forced and voluntary mobility, state-organised movements of military units, and familial and female mobility. Contributors are: Colin Adams, Seth G. Bernard, Christer Bruun, Paul Erdkamp, Lien Foubert, Peter Garnsey, Saskia Hin, Claire Holleran, Tatiana Ivleva, Luuk de Ligt, Elio Lo Cascio, Tracy L. Prowse, Saskia T. Roselaar, Laurens E. Tacoma, Rolf A. Tybout, Greg Woolf, and Andrea Zerbini.
The Caucasian Archaeology of the Holy Land investigates the complete corpus of available literary, epigraphic and archaeological evidence of the Armenian, Georgian and Caucasian Albanian Christian communities’ activity in the Holy Land during the Byzantine and the Early Islamic periods. This book presents the first integrated approach to a wide variety of literary sources and archaeological evidence, previously unpublished or revised. The study explores the place of each of these Caucasian communities in ancient Palestine through a synthesis of literary and material evidence and seeks to understand the interrelations between them and the influence they had on the national churches of the Caucasus.