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Journal articles on the topic 'Phrygian Religions'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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1

Bøgh, Birgitte. "The Phrygian Background of Kybele." Numen 54, no. 3 (2007): 304–39. http://dx.doi.org/10.1163/156852707x211573.

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AbstractThe cult of Kybele is well known from Greek and Roman sources and well-described in most modern literature on antique religions. The cult, however, is primarily known in its Roman version, which differs greatly from the cult in the ancient Phrygian homeland of Kybele. This article presents the latest research on this subject: iconography and roles, attendants relating to the goddess, cult places, rituals and worship, and transference of the cult from Phrygia to Greece. The Phrygian goddess, characterised by features of wild nature, was represented primarily by predatory birds, and she
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2

Schnabel, Eckhard. "DIVINE TYRANNY AND PUBLIC HUMILIATION: A SUGGESTION FOR THE INTERPRETATION OF THE LYDIAN AND PHRYGIAN CONFESSION INSCRIPTIONS." Novum Testamentum 45, no. 2 (2003): 160–88. http://dx.doi.org/10.1163/15685360360623493.

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AbstractThe Lydian and Phrygian confession inscriptions dating mostly to the 2nd and 3rd centuries C.E. have provoked less discussion than one would expect. This paper focuses on what was probably the main reason for the pressure to confess sins publicly. A major cause for public confession seems to have been the perceived necessity to reinforce the control of the local god over his or her devotees. The impetus may have been the spreading of the Christian faith in Lydia and Phrygia. It is suggested that the local religious functionaries may have responded by heightening the people's awe concer
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3

Chiai, Gian Franco. "Le culte de Zeus Brontôn : l’espace et la morphologie du dieu de l’orage dans la Phrygie d’époque romaine." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 245–75. http://dx.doi.org/10.1515/arege-2020-0013.

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AbstractThis study aims at reconstructing the evolution of the character of the Anatolian storm-god in Phrygia from the Hittite period to the Roman imperial era, particularly taking into account the Greek votive dedications to Zeus Brontôn. According to the Hittite and Luwian texts, the power of the storm-god was not only limited to the sky, but encompassed fertility, the order of the seasons and, because of his role as the protector of kingship, the social order. Because they favourited a female deity generically called Matar, the coming of the Phrygians seems to be linked to the degradation
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4

Özkaya, Vecihi. "The Shaft Monuments and thetauroboliumamong the Phrygians." Anatolian Studies 47 (December 1997): 89–103. http://dx.doi.org/10.2307/3642901.

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Since the discovery of the Midas Monument in the nineteenth century, Phrygian civilisation has emerged as an area of great scientific interest, and research has provided important evidence for Phrygian religion by studying the rock monuments, which reflect the artistic discernment of that period by their workmanship and architectural details. Though the connection of these rock monuments with the Great Mother has been made plain, the function of some details has not yet been adequately explained. One of these details is the vertical shafts that are found behind the façades of certain monuments
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Tibor, Grüll. "Intertextuális utalások II-III. századi phrygiai sírfeliratokon." Antik Tanulmányok 65, no. 2 (2021): 197–233. http://dx.doi.org/10.1556/092.2021.00015.

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A Közép-Anatóliában fekvő Phrygia nagy történelmi múlttal, sajátos nyelvvel és kultúrával rendelkező térség volt a Római Birodalomban, ahol az írásbeliséget és az irodalmi műveltséget igen sokra becsülték. A Kr. u. II–IV. század közötti időszakból több száz görög nyelvű epigráfiai emlék maradt ránk, amely mindezt tanúsítja. A síremlékeken feltűnően nagy számban ábrázoltak írótáblákat, tolltartókat és papirusztekercseket, és sehol másutt nem került elő ennyi verses sírfelirat, melyeknek szinte mindegyike zsúfolásig tele van homérosi reminiszcenciákkal és klasszikus mitológiai utalásokkal. Mindez
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6

van der Horst, Pieter. "The Jews of Ancient Phrygia." European Journal of Jewish Studies 2, no. 2 (2008): 283–92. http://dx.doi.org/10.1163/187247109x454459.

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7

Erten, Emre. "Zwei neue Inschriften aus Dorylaion." LIBRI: Epigrafi, Çeviri ve Eleştiri ve Çeviri Dergisi, no. IX (March 7, 2023): 1–12. https://doi.org/10.5281/zenodo.7703686.

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In diesem Artikel werden ein Grab-Votiv für Zeus Bronton im Dorf Cumhuriyet im Bezirk Tepebaşı von Eskişehir und ein Sarkophag, der auf dem Friedhof im Dorf Muttalip ausgegraben wurde, vorgestellt. Beide Werke sind in griechischer Sprache beschriftet und gehören zur römischen Kaiserzeit. Diese Inschriften wurden im Rahmen der Feldforschungen in Eskişehir, Kütahya, Afyonkarahisar aufgenom­men, die unter der Leitung von Prof.  Dr. Taciser Tüfekçi Sivas in früheren Jahren durchgeführt. Später wur­den sie während der von uns dur
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8

Anagnostou Laoutides, Eva. "Miracles of Technology and Art: Ancient Religious Aesthetics and Byzantine Iconoclasm." De Medio Aevo 13, no. 2 (2024): 365–93. http://dx.doi.org/10.5209/dmae.97637.

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This article explores the role of technology in arousing religious awe from classical antiquity to the time of Emperor Theophilos. People’s fascination with technology ensured that this trend, increasingly popular in Greco-Roman religious festivals from the Hellenistic period onwards, gained pace among Christians after an initial period of rejecting pagan religious aesthetics. Technology was highly prised by both pagan and Christian rulers who typically sought to impress their subjects by displaying the technology available at their disposal. However, while the emperors’ reliance on technology
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9

Brearley, Margaret F. "Jewish and Christian Concepts of Time and Modern Anti-Judaism: Ousting the God of Time." Studies in Church History 29 (1992): 481–93. http://dx.doi.org/10.1017/s0424208400011499.

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One of the major factors which distinguish Judaism and Christianity from virtually all non-monotheistic religions is the concept of time. The Jews were alone among ancient peoples in worshipping the God of Time. In most ancient religions the pagan gods of space, embodied in sacred places and things, were worshipped. Nature was perceived pantheistically, as sacred, inhabited by spirits and devas. Gods of space were visualized in images: ‘Where there is no image, there is no god’, their worship necessarily involving idolatry. Generally anthropomorphic and often personifying man’s own instincts,
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10

Bremmer, Jan. "Attis: A Greek God in Anatolian Pessinous and Catullan Rome." Mnemosyne 57, no. 5 (2004): 534–73. http://dx.doi.org/10.1163/1568525043057892.

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AbstractIn my contribution I attempt a new analysis of the myth and ritual of Attis and its reception in Catullan Rome. I argue (1) that the attempts to identify Attis with the Herodotean Atys are unconvincing, as they are based on Hermesianax's poem, which intended to provide an aetiology for a taboo on the pig in Pessinous; (2) that Attis starts to appear in the Greek world in the middle to the third quarter of the fourth century BC; the mention in Demosthenes should be taken as referring to his own time, not to that of Aeschines' mother; (3) that a careful comparison of Timotheus' account w
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11

Kusio, Mateusz. "The origin of Beliar in Sibylline Oracle 3.63: A new proposal." Journal for the Study of the Pseudepigrapha 29, no. 3 (2020): 168–83. http://dx.doi.org/10.1177/0951820720902124.

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This article investigates Sibylline Oracle 3.63 which states that Beliar will come ἐκ Σεβαστηνῶν, “from the Sebastenoi.” Scholars have understood the verse as meaning that Beliar will be either a Roman imperial figure or a Samaritan false prophet. Pointing out the serious shortcomings of these hypotheses, the article argues that the Sibylline Beliar should be seen as originating in Asia, most probably in Phrygia or northern Galatia. The relevant numismatic and epigraphic evidence is explored along with references to those regions across the Sibylline Oracles. New interpretative possibilities g
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12

Lampe, Peter. "Die 2003-Kampagne des archäologischen Phrygien-Surveys der Universität Heidelberg, Ein kurzer Vorausbericht." Zeitschrift für Antikes Christentum 8, no. 2 (2004): 354–57. http://dx.doi.org/10.1515/zach.8.2.354.

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13

Tabbernee, William. "Horrenda Secta: Untersuchungen zum frühchristlichen Montanismus und seinen Verbindungen zur paganen Religion Phrygiens (review)." Journal of Early Christian Studies 14, no. 4 (2006): 537–38. http://dx.doi.org/10.1353/earl.2007.0008.

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14

Ward, Roy Bowen. "Women In Roman Baths." Harvard Theological Review 85, no. 2 (1992): 125–47. http://dx.doi.org/10.1017/s0017816000028820.

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In 177 CE Christians in Lugdunum and Vienna in Gaul were persecuted, and some were martyred. The survivors sent a letter by Irenaeus to the churches in Asia and Phrygia describing what happened. Among other things, they complained that they were excluded from the baths (βαλανεῖα). Later in his Adversus haereses (ca. 190 CE) Irenaeus referred to a story he claimed stemmed from Polycarp of Smyrna, who died ca. 156 CE, about John the disciple going to the public baths (βαλανεῖον) in Ephesus where he saw Cerinthus. Tertullian of Carthage in his Apologeticum (197 CE) claimed that the Christians wer
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15

Bykovskaya, Aleksandra Viktorovna. "The image of goddess on the throne in the Bosporan coroplast of the archaic and classical periods (VI – IV centuries BC): iconography and sacred meaning." Исторический журнал: научные исследования, no. 3 (March 2021): 36–57. http://dx.doi.org/10.7256/2454-0609.2021.3.35727.

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This article explores the peculiarities of application of compositional pattern of the enthroned goddess in the coroplast of the European part of Bosporus. A number of figurines of the East Crimean Historical and Cultural Museum-Reserve of such iconography is published for the first time, including the discarded coroplast products dating back to the IV century BC. The article reviews the emergence of iconography, its origins in the Neolithic cultures of Anatolia, and proliferation. The following sections are dedicated to the analysis of Bosporan terracotta of the enthroned goddess of the archa
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16

Schnabel, Eckhard J. "Aslak Rostad. Human Transgression—Divine Retribution: A Study of Religious Transgressions and Punishments in Greek Cultic Regulation and Lydian-Phrygian Propitiatory Inscriptions (“Confession Inscriptions”)." Bulletin for Biblical Research 32, no. 2 (2022): 233–37. http://dx.doi.org/10.5325/bullbiblrese.32.2.0233.

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17

Erdan, Emre. "İzmir Arkeoloji Müzesi'nden Bir Grup Anadolu-Frig Tipi Fibula." Septem Artes 2, no. 1 (2024): 14–28. https://doi.org/10.5281/zenodo.11213751.

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Fibulae first appeared at the end of the Late Bronze Age. For a long time, the scientific world was puzzled by the question of where and when they first appeared. Today’s research and studies show that the product in question appeared in south-eastern Europe in the last quarter of the 2nd millennium BC, spread to the Mediterranean basin with waves of migration, and suddenly, different types of products appeared in different geographical areas. Fibulae, at first functional, served as a means of fastening clothing; however, their meaning and use changed over time. Fibulae, which Muscarella
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18

Porshnev, Valerij P. "Landscape gardening art of the Hellenistic states of Asia Minor." Vestnik of Saint Petersburg State University of Culture, no. 1 (46) (March 2021): 112–20. http://dx.doi.org/10.30725/2619-0303-2021-1-112-120.

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The article continues a cycle of publications of the author on Hellenustic landscape gardening art. The cultural region, which already in the most ancient times was a contact zone between the Greek world and the East is considered. The historical heritage of the Phrygian and Lydian kingdoms and the Persian Empire, which bequeathed to governors the Hellenistic era sacred groves, hunting reserves paradises and terrace parks with regular planning is traced. Special attention is devoted to parks of the Pontic kingdom of time of Mithridates VI Eupator’s government and parks of Pergamon. The country
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19

Mancini, Alessio, and Tommaso Mari. "FIRE AND ITS ASIAN WORSHIPPERS: A NOTE ON FIRMICUS MATERNUS’DE ERRORE PROFANARVM RELIGIONVM5.1." Classical Quarterly 67, no. 2 (2017): 662–65. http://dx.doi.org/10.1017/s0009838817000647.

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Persae et Magi omnes qui Persicae regionis incolunt fines ignem praeferunt et omnibus elementis ignem putant debere praeponi. (Firm. Mat.Err. prof. rel.5.1)The Persians and all the Magi who dwell in the confines of the Persian land give their preference to fire and think it ought to be ranked above all the other elements.Iulius Firmicus Maternus was a Latin writer who lived in the fourth centurya.d. In the 340s, following his conversion to Christianity, he wrote theDe errore profanarum religionum, which has been preserved only in the tenth-century manuscript Vaticanus Palatinus Latinus 165. In
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20

Шауб, И. Ю. "SOME FEATURES OF THE CULT OF DIONYSUS AMONG THE HELLENES AND BARBARIANS OF THE NORTHERN BLACK SEA REGION." Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, no. 15 (October 31, 2023): 701–35. http://dx.doi.org/10.53737/9236.2023.89.62.027.

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Специфика северопонтийского дионисийства рассматривается как обусловленная фракийскими влияниями: в Ольвии о них прежде всего свидетельствуют орфические таблички, на Боспоре — исключительная популярность в местной нумизматике заимствованных из Фракии изображений сатиров, культ Диониса Арея, а также необычный образ хтонического Диониса на погребальных пеликах. На Боспоре и в Херсонесе к кругу этого бога относился родственный ему фрако-фригийский бог Сабазий. Сочетание на монетах Пантикапея образов сатиров на аверсе с аполлиническим грифоном на реверсе позволяет предполагать синкретизм Диониса и
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21

Jeremy, Swist. "Pagans under the Emperor Julian." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573262.

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Practitioners of traditional, indigenous, and non-Abrahamic religions and mystery cults under the Roman Empire, even during the brief reign of Julian (r. 361-363), were hardly a unified group, except in the mind of the emperor himself and his circle of intellectual elites. Although the term "pagan" originated as a Christian pejorative for non-Christian gentiles, it is more adequate than either "polytheist," which excludes non-Abrahamic monotheists, or "traditionalist," which erases groups that are relatively more recent than the familial and state cults of, for instance, Athens or Rome, i.e. M
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Avi, Kapach. "The Homeric Hymn to Apollo." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573920.

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The Homeric Hymn to Apollo (Homeric Hymn 3) is one of 33 ancient Greek hymns that were traditionally attributed to Homer, the semi-legendary composer of the Iliad and Odyssey. Today, scholars no longer believe that the Homeric Hymns were composed by the composer or composers of the Iliad and Odysseus, though the hymns do have important stylistic, narrative, and thematic affinities with the epics, by which they were probably partly inspired. The Homeric Hymn to Apollo one of the longer Homeric Hymns. Many scholars have argued that this hymn was originally two separate hymns, namely, a hymn to D
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Avi, Kapach. "The Homeric Hymn to Demeter." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573918.

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The Homeric Hymn to Demeter is one of 33 surviving ancient Greek hymns traditionally attributed to Homer (though modern scholars no longer believe that any of the Hymns were composed by the composer or composers of the Iliad and the Odyssey). The Homeric Hymn to Demeter (sequentially the second of the Homeric Hymns) is 495 lines long, making it one of the longest Homeric Hymns. The Hymn to Demeter uses a language and style that is particularly close to that found in the Homeric and Hesiodic epics, so it is usually argued that the Hymn was composed not long after these epics, perhaps between th
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Avi, Kapach. "The Homeric Hymn to Hermes." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573922.

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The Homeric Hymn to Hermes (Homeric Hymn 4) is the longest of the 33 surviving ancient Greek hymns traditionally attributed to Homer, the semi-legendary composer of the Iliad and Odyssey. Though the Hymn to Hermes, like the other Homeric Hymns, has important stylistic, narrative, and thematic similarities to the Iliad and Odyssey, modern scholars do not believe that these poems were composed by the composer or composers of the Iliad and Odyssey. The Homeric Hymn to Hermes narrates the first three days of the life of Hermes, the Greek god associated with messengers, travel, and thieves. In the
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CİNEMRE, İlhami Tekin. "Pre-Christian Polytheism in Ancient Armenia: A Syncretic World of Faith during the Orontids, Artaxiads and Arsacids." Cedrus, June 23, 2025. https://doi.org/10.13113/cedrus.2025.07.

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Pre-Christian Armenia’s religious landscape was a diverse blend of polytheistic beliefs shaped by its position at the crossroads of various civilizations. The Armenian pantheon and religious practices incorporated elements from Ancient Persia, Asia Minor, Phrygia, Greece, Rome, Syria, and Mesopotamia, with a significant Iranian influence due to ruling dynasties like the Orontids, Artaxiads and Arsacids. Early chroniclers such as Agatʿangełos and Movsēs Xorenacʿi describe this syncretism, highlighting key figures like Aramazd, Anahita, Mihr, and Vahagn as representations of both local and Zoroa
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26

Zedda, Flavia. "Le stele votive con dedica a Zeus. Un esempio di interazione culturale in Asia Minore." Otium. Archeologia e Cultura del Mondo Antico 13.2022 (December 8, 2023). https://doi.org/10.5281/zenodo.10304876.

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 The focus of this paper is to analyse a religious phaenomenon related to a specific area in Phrygia, located between Kütahya and Afyonkarahisar, during the 2nd and the 3rd centuries AD. This phaenomenon is marked by votive stelae dedicated to Zeus, who in this territory is linked to an Hittite god, Tarḫunt, a protector of agricultural fields whose symbol was thunder. Zeus was thus referred to by different epithets and represented with a particular iconography, associated with the depiction of animals, phytomorphic elements and work instruments.
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27

Stewart, Alistair C. "τὰ ἅγια εἰς λόγον εὐλογιῶν: Laodicea Canon 14 in its Phrygian Context". Vigiliae Christianae, 5 січня 2024, 1–7. http://dx.doi.org/10.1163/15700720-bja10086.

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Abstract The 14th canon of Laodicea, forbidding the exchange of τὰ ἅγια εἰς λόγον εὐλογιῶν, has never received a satisfactory explanation. This article suggests that it may be legislating against a local paschal custom which has become suspect due to its practice by Montanist communities.
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INDRAWAN, Andre, Salsabil SALSABİL, and Muhammad Fikrul ISLAMİ. "Musicological analysis of the recitation of Surah Al-Fatiha in the musically-performed congregational worship." Rast Müzikoloji Dergisi, April 18, 2023. http://dx.doi.org/10.12975/rastmd.20231121.

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The Qur’anic recitation with melodious vocals and melodies has a significant role in implementing congregational prayers in a mosque. Musical recitation by a competent Imam can increase the worshipers’ comfort during the prayers. However, little is known to the general public about what is behind the beautiful recited voice. Some Muslims believe that the recitation of the Qur’an in prayer could not be included as music, even though some musicological aspects support its aesthetics. Although the artistic significance of the Qur’an’s recitation is not uncommon among Muslims and even contested op
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Laura, Gawlinski. "Metroon (Athens)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572826.

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A shrine of the Mother of the Gods in Athens became connected to the archives of the city-state by the late 5th c. BCE. Based on evidence from written sources, it was incorporated alongside the records in the so-called "Old" Bouleuterion (Council House) after a new building for boule meetings was constructed. In the Hellenistic period (ca. 140 BCE), a new building definitively referred to as the Metroon was built over the remains of the Old Bouleuterion. The famous cult statue of the Mother by Agorakritos is known through many miniature copies.
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Gino, Canlas. "Delphic Hymns 1 and 2." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573967.

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The first and second Delphic Hymns were songs found inscribed on the walls of the Treasury of the Athenians at the Sanctuary of Apollo at Delphi. The first hymn survives in 24 lines and the second in 46. The first was composed by Athenaios son of Athenaios and the second by Limenios. The first hymn could date either to 138 or 128 BCE and the second dates to 128 BC. They were meant to be performed during a Pythaïs (plural Pythaïdes), a festival and procession from Athens to Delphi held at irregular intervals (only when an omen necessitated it). The two hymns are significant because they include
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Camille, Leon Angelo. "The New Prophecy or "Montanism"." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572406.

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The New Prophecy refers to the Christian prophetic movement led by the prophets Montanus, Maximilla, and Priscilla. Later known as "Montanism," the movement began in the second half of the second century CE in Roman Phrygia, which is in the west-central part of Anatolia, present-day Turkey. It quickly spread beyond Phrygia and, by the mid-third century, had reached Rome, Carthage, Thrace, and Gaul. By the early fifth century, no adherents of the New Prophecy movement remained in North Africa (Optatus of Milevis, Against the Donatists 1.9; Augustine Letter 118.12) or Rome (Praedestinatus, 1.86)
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Gino, Canlas. "The Pharsalos Metroon." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12575059.

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33

Dell’Isola, Maria. "CHRISTIANITY AND PAGANISM IN PHRYGIA - (R.) Parker Religion in Roman Phrygia. From Polytheism to Christianity. Pp. x + 254, ills, map. Oakland, CA: University of California Press, 2023. Cased, £80, US$95. ISBN: 978-0-520-39548-0." Classical Review, July 10, 2025, 1–2. https://doi.org/10.1017/s0009840x25100498.

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Ethan, Schmidt. "De Dea Syria." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574159.

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De Dea Syria is a text attributed to Lucian which describes the mythology and worship of the goddess Atargatis in the Syrian city of Hieropolis, as well as the temple dedicated to her and the legends surrounding it. It begins with a discussion of the rites of Astarte practiced in nearby Byblos, before turning its gaze to Hieropolis and the origins of its ancient temple through a retelling of the Atra-Hasis flood myth where the deluge is drained through a cleft in the rock beneath the sanctuary, and going on to state that others aver that it was founded by Semiramis in honor of her mother, the
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ÖZEN, Ersin, and Mehmet ÖZHANLI. "ILKHANID COINS FOUND IN PISIDIA ANTIOKHEIA." Selçuk Üniversitesi Selçuklu Araştırmaları Dergisi, August 12, 2022, 1–18. http://dx.doi.org/10.23897/usad.1161179.

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The ancient city of Pisidia Antiokheia, located in the Lakes Region, had not lost its military and strategic importance from the Early Iron Age to the end of the Anatolian principalities, as it was located at the crossroads of the roads connecting the Mediterranean to Central Anatolia. In addition, the post-Byzantine archaeological and epigraphic data of the city, which served as the cross center of Phrygia, Pisidia and adjacent zones from the early times, are still quite insufficient. In this study, the coins unearthed during the excavations in the Pisidia Antiokheia Men Temple and Sanctuary
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Jonathan, Warner. "Bnay Qyāmā and Bnāt Qyāmā." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572470.

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The Bnay Qyāmā and Bnāt Qyāmā ("Sons of the Covenant" and "Daughters of the Covenant" respectively) were Syriac Christian ascetics first attested in the fourth century CE. These individuals, sworn to an ascetic and celibate life, served public and liturgical functions within Syriac churches and communities. Evidence of their activities survives in remarks in a variety of religious treatises and hagiographical texts as well as rules promulgated by religious leaders. This article summarizes the known origins, social significance, and ecclesiastical functions of the bnay/bnāt qyāmā. The precise s
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Marina, Toumpouri. "Monastery of Mega Spilaion." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574766.

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The Monastery of Mega Spilaion (meaning "great cave" in Greek) was formally known as the Monastery of the Dormition of the Theotokos (in Greek Ιερά Μονή Κοιμήσεως της Θεοτόκου). It is hewn to the west side of mount Chelmos at an altitude of 900 m over the steep Vouraikos gorge, some 11 km from the town of Kalavryta, in Peloponnese, southern Greece. The cave was known in antiquity, since the geographer Pausanias was reporting that the daughters of Proetus found refuge there during their madness. During the first Christian centuries, hermits have occupied the cave. Mega Spilaion is one of the ol
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Marina, Toumpouri. "Monastery of Saint Herakleidios." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574657.

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The Monastery of Saint Herakleidios is located near the ancient/late antique city of Tamasos (Nicosia district), in Cyprus. Saint Herakleidios was initially a pupil of Apostles Paul, Barnabas, who later ordained him as the first Bishop of Tamasos. He had played a significant role in the proliferation and the spread of Christianity in Cyprus, and he is thus considered one of the most important local Saints. The Vita of Saint Herakleidios (end of the 5th century) mentioning cells and vigils at the place where he lived, suggests the establishment and existence of a monastery. Apart from this writ
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Marina, Toumpouri. "Church of Saint Demetrios." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574651.

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The Metropolitan church (Cathedral) of Mystras and seat of the Diocese of Lacedaemonia (up to the first years after the liberation of Greece from the Ottomans) is dedicated to Saint Demetrios. It is situated in the north-east part of the lower city of the settlement, close to the main gate and within the complex of buildings known as the Metropolis. It dates to the second half of the 13th century. It is the earliest among the surviving late-byzantine churches of Mystras, built in the form of a wooden-roofed basilica. It was probably founded by Bishop Eugenios (1262-1272), depicted in the diako
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Marina, Toumpouri. "Basilica of Saint Epiphanios." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574655.

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Built in the late 4th or the early 5th century, the Basilica of Saint Epiphanios is located in ancient Salamis, 8 km north of the city of Famagusta (Ammochostos in Greek), on the east coast of the island of Cyprus. The Basilica is currently in a ruinous state. It was founded by Saint Epiphanios, Bishop of Constantia, precisely during the last years of his episcopacy (367-403), but it was completed by his successor, Savvinos. Although currently the monument it is known under the name of its founder, who was buried therein, there is no evidence regarding its original dedication. The timber-roofe
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Nicolyna, Enriquez. "Church of St. Mamas, Palaiochora, Selino, Crete." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573908.

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Located a short distance inland from where the Pelekaniotikos River meets the sea just west of Palaiochora, the Church of St. Mamas is a barrel-vaulted structure with a saddle roof exterior. Restored in the 1980s, only the northern wall is original. The church is divided into two bays by a transverse arch. A large modern iconostasis divides the sanctuary from the nave however remnants of the original stone iconostasis can still be seen. In the sanctuary the northern half of the image of Christ Pantocrator is preserved in the half dome of the apse with a partially preserved halo below, likely o
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Marina, Toumpouri. "Monastery of Our Lady of Saydnaya." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573971.

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The Monastery dedicated to Virgin Mary, the mother of Jesus Christ, is situated 30 km to the north of the city of Damascus in Syria, in the mountains that overlook the city of Saydnaya. It belongs to the Greek Orthodox Patriarchate of Antioch and it operates as a female monastery. It possessed the famous icon of the Virgin of Saydnaya, also known as the Shaghoura (meaning "the renowned" or "the illustrious" in Syriac), attributed to the hand of Saint Luke the Evangelist. It is believed that the convent was founded by the Byzantine emperor Justinian in 547, following two visions he has had of t
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Marina, Toumpouri. "Church of the Holy Apostles." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574097.

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The Palaeologan church dedicated to the Holy Apostles in the city of Thessaloniki, Greece, dates around the late 13th and early 14th century. It is located in the western part of the historic centre of Thessaloniki, near the west wall and the Litaia Gate, which does not exist any longer. It is likely that the church was the katholikon (the main church) of an unidentified monastery and that it was likely dedicated to the Mother of God, probably that of Theotokos Gorgoepikoos. This hypothesis was based on the depiction of the second founder, Paul, who was a former disciple of Patriarch Niphon I
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Hakobyan, Ani, Karine Hovhannisyan, and Linda Sargsyan. "Armenian Traditional Lullaby." Journal of Art Studies, May 30, 2024, 95–105. http://dx.doi.org/10.54503/2579-2830-2023.2(10)-95.

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Lullabies are a special lyrical genre of folklore and one of the oldest genres in oral folk art. Lullabies were mainly performed by mothers to lull their babies to sleep. Songs of this genre can be considered an essential category in human life regardless of nationality, era, and religious or other affiliation. The necessary “components” of a lullaby are a baby, who needs to be rocked to sleep, a performer (mother, nurse, nanny, etc.), a cradle, and the lullaby proper: spoken words and melody sung under a rocking movement. However, this is only the practical side of the issue, because in many
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Marina, Toumpouri. "Church of Saint Nicholas Orphanos." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574647.

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The Church of Saint Nicholas Orphanos (meaning "orphan" in Greek) is located in the higher part of the city of Thessaloniki (Ano Poli), near the western walls. It is dated to the second decade of the 14th century. The title "Orphanos" or "of the Orphans" attributed to the church appears in sources of the 17th and the 18th centuries. It was associated either with the unknown founder of the church and his family, or, with the status of Saint Nicholas, who is considered the patron of widows and orphans. The construction of the monument is probably dated by its wall paintings, dated between 1310-1
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Marina, Toumpouri. "Leimonos Monastery." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574649.

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The Monastery of Saint Ignatios, also called Moni Leimonos (meaning "Monastery of the meadow" in Greek) on the Greek island of Lesbos, not far from the small town of Kalloni, was founded in 1526 by Saint Ignatios Agallianos. It was presumably erected on the remains of a Byzantine monastery which was abandoned around 1462, when the island was taken by the Ottomans. There is no evidence, however, regarding its history, apart from references by Saint Ignatios in his Testament (Typikon), who mentions that the Monastery was built on an existing foundation and with his own expenses ("εκ παλαιών θεμε
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Lampros, Alexopoulos. "Novatians." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573400.

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One of the oldest schisms in the Early Church is the Novatian schism. After the persecution of Decius (249-250) arose a disagreement within the Church of Rome about the way to accept the Christians who denied their Christian faith, because of the persecutions and the pressure to worship pagan idols. The result of this disagreement was the Novatian schism (251). Novatian (or Novatus) was a scholar (Stoic philosopher before his conversion to Christianity), who became a priest and a noted theologian and prolific writer. He was the first Roman theologian who used the Latin language. After the deat
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Lampros, Alexopoulos. "Irenaeus of Lyons, "Against Heresies"." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573759.

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Irenaeus of Lyons is one of the most important figures of the Christian Church of the 2nd century. He appears at the end of the second century with the aim to express a new type of literature, the so-called Literature of Tradition, which exceeds Apologetics and marks the beginning of a new, more universal expression of the ecclesiastical body. Where and when Irenaeus was born is not known. His birth cannot even be precisely determined. According to him, during his childhood he was associated with the bishop of Smyrna St. Polycarp. He was probably born in or near the city of Smyrna, in a Christ
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Joseph, Scales. "Synagogue at Gamla." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573544.

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Gamla (or Gamala) was a town located in ancient Gaulanitis (modern Golan Heights). The name perhaps derives from shape of the hill the town lies upon, shaped like a camel's hump. The town flourished during the 1st century BCE in part thanks to a thriving olive oil industry. During the First Jewish War against Rome, the town was besieged by Vespasian and ultimately destroyed. The synagogue structure was first identified in the late 1970s. The building consisted over a large main hall, with some additional rooms on the front and rear of the structure. There are two levels in the main hall, separ
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Megan, Remington. "Book(s) of Daniel." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572770.

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The book(s) of Daniel depict a complex set of texts and traditions revolving around the figure Daniel, a Judean youth in the imperial courts following the Babylonian Exile (586 BCE). The earliest texts were composed in different languages (Aramaic, Greek, and Hebrew) and later preserved in distinct versions (Old Greek, Masoretic text, fragments from Qumran, and the Greek Theodotion). The texts also feature different genres, such as narrative court-tales set in the Babylonian, Median, and Persian imperial courts, as well as revelatory or apocalyptic visions. Based on the eight manuscript fragme
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