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Relevant bibliographies by topics / Romano-Celtic temples

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Academic literature on the topic 'Romano-Celtic temples'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Romano-Celtic temples"

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King, Anthony. "Animal Remains from Temples in Roman Britain." Britannia 36 (November 2005): 329–69. http://dx.doi.org/10.3815/000000005784016964.

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ABSTRACTApproximately twenty temple excavations have yielded significant assemblages of animal bones. All come from Romano-Celtic temples in southern Britain, with the exception of four shrines for eastern cults. This paper picks out major characteristics of the assemblages and draws some general conclusions about the nature of the ritual activity that led to their deposition. At temples such as Uley or Hayling, sacrifices were probably an important part of the rituals, and the animals carefully selected. At other temples, animals had a lesser role, with little evidence of selection. At healing shrines, such as Bath and Lydney, animal sacrifices are not clearly attested, and would probably have taken place away from the areas used for healing humans. In contrast to the Romano-Celtic temples, animal remains at the shrines of eastern cults have very different characteristics: individual deposits can be linked to specific rituals within the cult buildings, and have many similarities to the continental evidence

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Forcey, Colin. "Whatever Happened to the Heroes? Ancestral Cults and the Enigma of Romano-Celtic Temples." Theoretical Roman Archaeology Journal, no. 1997 (April 16, 1998): 87. http://dx.doi.org/10.16995/trac1997_87_98.

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Grimes, W. F., Joanna Close-Brooks, J. Cotton, J. May, and D. F. Williams. "The Excavation of Caesar's Camp, Heathrow, Harmondsworth, Middlesex, 1944." Proceedings of the Prehistoric Society 59 (1993): 303–60. http://dx.doi.org/10.1017/s0079497x00003832.

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W. F. Grimes excavated a rectangular earthwork in advance of airport construction in 1944, at Heathrow, Middlesex, and found a timber building of unique ‘concentric-rectangle’ plan, together with penannular house gullies; all these features were thought to be part of the same settlement except for two Neolithic pits. Now it can be seen that a Late Bronze Age occupation attested by scattered pottery and small finds but next to no identifiable structures, was followed by 11 Middle Iron Age round houses, and one or two features that may be Late Iron Age. The rampart of the earthwork overlay at least some of the houses. The rectangular building may be Middle or Late Iron Age: though other Iron Age rectangular buildings are now known, its concentric plan remains unique in Britain and resembles that of some Romano–Celtic temples. The precise chronological relationship of the strong earthwork, the round houses and the rectangular building remains uncertain.

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REVELL, LOUISE. "RELIGION AND RITUAL IN THE WESTERN PROVINCES." Greece and Rome 54, no. 2 (September 3, 2007): 210–28. http://dx.doi.org/10.1017/s0017383507000162.

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IntroductionThe search for a more powerful entity to provide some form of order to the chaotic nature of human existence is a phenomenon that can be seen throughout much of human history. For a Roman, the gods were everywhere, as powerful forces with an interest in all aspects of daily life. Religion formed part of the broad-based homogeneity of the western provinces following the process of cultural transformation after conquest. Inscriptions, sculpture, and temple architecture all point to a similar material culture, and, although there is an apparent continuity in the names of the deities being worshipped from the pre-Roman to the Roman periods, their association with the traditional gods of Rome through syncretism negates the idea of direct continuity. However, religious changes are often overlooked in accounts of the Romanization of the western provinces, and we are left with the rather uncritical concept of ‘Romano-Celtic’ religion as a hybrid phenomenon. There is a danger of using the archaeological evidence of temples and inscriptions as diagnostic of change, rather than undertaking a more rigorous analysis in order to understand how religion and ritual formed part of this broad-based homogeneity, and the way in which the people of the provinces made sense of how to act and behave within a new social and political world.

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Turner, Robin, and J. J. Wymer. "An Assemblage of Palaeolithic Hand-Axes from the Roman Religious Complex at Ivy Chimneys, Witham, Essex." Antiquaries Journal 67, no. 1 (March 1987): 43–60. http://dx.doi.org/10.1017/s0003581500026275.

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This paper describes the context and nature of an assemblage of forty-four Palaeolithic hand-axes from a Roman religious site at Witham, Essex. The hand-axes are considered to have been derived from several sources, and it is suggested that the Romano-British occupants of the site deliberately selected them for their shape and placed them in the bottom of two large man-made depressions. In the light of stone axe finds on continental temple sites, and of classical Roman texts and traditions, the possibility arises that the Witham finds may have represented ‘thunderbolts’ in the worship of Jupiter or a local Celtic equivalent.

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Cousins, Eleri H. "An Imperial Image: The Bath Gorgon in Context." Britannia 47 (June 2, 2016): 99–118. http://dx.doi.org/10.1017/s0068113x16000131.

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ABSTRACTThis paper attempts to put the Gorgon from the pediment of the Temple of Sulis Minerva at Bath into a wider provincial context, by arguing for links between the Gorgon and first- and early second-century imitations in Gaul and Spain of the iconography of the Forum of Augustus in Rome. These imitations, part of what might be called a ‘visual language of empire’, served to connect the urban spaces of the provinces to Rome; by linking the Gorgon to this trend and setting aside interpretations of the Gorgon which have focused on his perceived status as a ‘Romano-Celtic’ masterpiece, we can justify more satisfactorily his position as the centrepiece of a pediment dominated by imperial imagery.

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Leech, Roger, Martin Henig, Frank Jenkins, Margaret Guido, Dorothy Charlesworth, E. M. Besly, S. A. Butcher, R. H. Leech, and R. F. Everton. "The Excavation of a Romano-Celtic Temple and a Later Cemetery on Lamyatt Beacon, Somerset." Britannia 17 (1986): 259. http://dx.doi.org/10.2307/526548.

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Fulford, M. G., S. J. Rippon, Denise Allen, J. R. L. Allen, S. J. Allen, Janet Firth, C. Gaffney, et al. "Lowbury Hill, Oxon: a Re-Assessment of the Probable Romano-Celtic Temple and the Anglo-Saxon Barrow." Archaeological Journal 151, no. 1 (January 1994): 158–211. http://dx.doi.org/10.1080/00665983.1994.11078122.

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Dissertations / Theses on the topic "Romano-Celtic temples"

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Petrášová, Lucia. "Chrámy římsko-keltského typu v Británii." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-336507.

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This work deals with the Romano-Celtic temples in the Roman province of Britannia in the period from first to fourth century AD. The first chapter describes temple architecture and possible reconstruction of this type of buildings, used materials and the decorative elements of the temples. Attention is also paid to various temples with atypical elements or ground plans, as well as to a separate group of simple temples without surrounding ambulatory. In the following chapters, the work focuses on temple precincts and buildings accompanying this type of temples, and also on the origin and evolution of the temple type, their distribution in the province of Britannia and finally, also to the deities that were worshipped in these Roman-Celtic shrines.

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Books on the topic "Romano-Celtic temples"

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Kamash, Zena. Memories of the Past in Roman Britain. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.037.

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After setting out the history of memory studies and the role of archaeology in these studies, this chapter examines three realms of memory in Roman Britain: the burial of memories; the reorganization of landscapes and memories; and the building of religious memory. First, I explore how burying people and objects can be part of the memory process, focusing on embodied actions and the use of legendary topographies in the landscape. I then examine how different memory communities responded to major periods of landscape reorganization, linking this to wider discussions about the creation and maintenance of identity in Roman Britain. Finally, I explore the Romano-Celtic temple phenomenon. I argue that the construction of temples was linked to the kinds of memory-making that are particularly prevalent in times of social instability, a phenomenon seen as part of a broader set of processes that began in the late Iron Age.

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Book chapters on the topic "Romano-Celtic temples"

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Kotansky, Roy. "Latin Fragment from a Romano-Celtic Temple." In Greek Magical Amulets, 13–15. Wiesbaden: VS Verlag für Sozialwissenschaften, 1994. http://dx.doi.org/10.1007/978-3-663-20312-4_3.

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"R v Hancock [1990] 2 WLR 640 (CA) Facts: The appellant was charged with theft from the Crown of 16 ancient coins found in an area which appeared to have been the site of a Romano-Celtic temple. If the coins were a treasure trove, they belonged to the Crown." In Sourcebook Criminal Law, 1025–28. Routledge-Cavendish, 1996. http://dx.doi.org/10.4324/9781843143093-187.

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Conference papers on the topic "Romano-Celtic temples"

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Dabas, M., and A. Favard. "Fast Imaging of a Romano-Celtic Temple with a Decimetric Resolution – 1 Ha in 2 Hours?" In Near Surface 2004 - 10th EAGE European Meeting of Environmental and Engineering Geophysics. European Association of Geoscientists & Engineers, 2004. http://dx.doi.org/10.3997/2214-4609-pdb.10.a030.

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