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Books on the topic 'Sinagoga de Dura Europos'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Art, McMullen Museum of, and Yale University Art Gallery, eds. Dura-Europos: Crossroads of antiquity. Chesnut Hill, Mass: McMullen Museum of Art, boston College, 2011.

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2

Kaizer, Ted, ed. Religion, Society and Culture at Dura-Europos. Cambridge: Cambridge University Press, 2016. http://dx.doi.org/10.1017/9781316403488.

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3

1922-, Goldman Bernard, and Goldman Norma 1922-, eds. My Dura-Europos: The letters of Susan M. Hopkins, 1927-1935. Detroit [Mich.]: Wayne State University Press, 2011.

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4

Refiguring the post classical city: Dura Europos, Jerash, Jerusalem, and Ravenna. Cambridge: Cambridge University Press, 1995.

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5

New York University. Institute for the Study of the Ancient World, ed. Edge of empires: Pagans, Jews, and Christians at Roman Dura-Europos. New York, NY: Institute for the Study of the Ancient World, New York University, 2011.

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6

Allara, Anny Florence. Problemi di architettura domestica a Dura Europos sull'Eufrate: L'isolato dei vasai: B2. Napoli: Istituto universitario orientale di Napoli, 2002.

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7

Allara, Anny Florence. Problemi di architettura domestica a Dura Europos sull'Eufrate: L'isolato dei vasai (B2). Napoli: Istituto universitario orientale di Napoli, 2002.

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8

Simon, James. Excavations at Dura-Europos, 1928-1937: Arms and armour and other military equipment. Oxford: Oxbow Books, 2010.

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9

The Palmyrenes of Dura-Europos: A study of religious interaction in Roman Syria. Boston: Brill, 1999.

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10

Semitic onomastics from Dura Europos: The names in Greek script and from Latin epigraphs. Padova: Sargon, 2012.

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11

Roms orientalische Steppengrenze: Palmyra, Edessa, Dura-Europos, Hatra : eine Kulturgeschichte von Pompeius bis Diocletian. Stuttgart: Franz Steiner, 2005.

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12

Christliche Hauskirche und Neues Testament: Die Ikonologie des Baptisteriums von Dura Europos und das Diatessaron Tatians. Göttingen: Vandenhoeck & Ruprecht, 2010.

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13

Pagoulatos, Gerasimos P. Tracing the Bridegroom in Dura: The bridal initiation service of the Dura-Europos Christian baptistery as early evidence of the use of images in Christian and Byzantine worship. Piscataway, NJ: Tigris, 2008.

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14

1932-, Neusner Jacob, ed. Jewish symbols in the Greco-Roman period. Princeton, NJ: Princeton University Press, 1988.

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15

Dura-Europos. Bloomsbury Publishing Plc, 2018.

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16

Religion, Society and Culture at Dura-Europos. Cambridge University Press, 2016.

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17

Terracotta Figurines and Plaques from Dura-Europos. University of Michigan Press, 2003.

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18

James, Simon. The Roman Military Base at Dura-Europos, Syria. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198743569.001.0001.

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Dura-Europos, a Parthian-ruled Greco-Syrian city, was captured by Rome c.AD165. It then accommodated a Roman garrison until its destruction by Sasanian siege c.AD256. Excavations of the site between the World Wars made sensational discoveries, and with renewed exploration from 1986 to 2011, Dura remains the best-explored city of the Roman East. A critical revelation was a sprawling Roman military base occupying a quarter of the city's interior. This included swathes of civilian housing converted to soldiers' accommodation and several existing sanctuaries, as well as baths, an amphitheatre, headquarters, and more temples added by the garrison. Base and garrison were clearly fundamental factors in the history of Roman Dura, but what impact did they have on the civil population? Original excavators gloomily portrayed Durenes evicted from their homes and holy places, and subjected to extortion and impoverishment by brutal soldiers, while recent commentators have envisaged military-civilian concordia, with shared prosperity and integration. Detailed examination of the evidence presents a new picture. Through the use of GPS, satellite, geophysical and archival evidence, this volume shows that the Roman military base and resident community were even bigger than previously understood, with both military and civil communities appearing much more internally complex than has been allowed until now. The result is a fascinating social dynamic which we can partly reconstruct, giving us a nuanced picture of life in a city near the eastern frontier of the Roman world.

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19

Joseph, Gutmann, ed. The Dura-Europos Synagogue: A re-evaluation (1932-1992). Atlanta, Ga: Scholars Press, 1992.

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20

Kaizer, Ted. Trajectories of Hellenism at Tadmor-Palmyra and Dura-Europos. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805663.003.0003.

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This chapter studies the diverse and often contradictory trajectories of Hellenism at the great caravan city of Tadmor-Palmyra in the heart of the Syrian steppe and at the small town of Dura-Europos on the Middle Euphrates. Building on the limited evidence for the two local cultures in the pre-Roman period, the chapter explores the way in which the relation between the two sites developed. Focus is not only on the various kinds of Greek culture at stake, but also on the diverse ways in which these different forms of Greek culture interacted with the different indigenous cultural elements.

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21

Roman Military Base at Dura-Europos, Syria: An Archaeological Visualisation. Oxford University Press, 2019.

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22

Inner Lives of Ancient Houses: An Archaeology of Dura-Europos. Oxford University Press, 2014.

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23

Wharton, Annabel Jane. Refiguring the Post-Classical City: Dura Europos, Jerash, Jerusalem and Ravenna. Cambridge University Press, 1996.

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24

Dirven, Lucinda. The Palmyrenes of Dura-Europos: A Study of Religious Interaction in Roman Syria. Brill Academic Publishers, 1999.

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25

Dirven, Lucinda. The Palmyrenes of Dura-Europos: A Study of Religious Interaction in Roman Syria. Brill Academic Publishers, 1999.

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26

Adrych, Philippa, Robert Bracey, Dominic Dalglish, Stefanie Lenk, and Rachel Wood. Reconstructions. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792536.003.0002.

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Chapter 2 discusses two gypsum reliefs from Dura-Europos, a city on the Euphrates in modern Syria, once within the Roman Empire. Not only does Dura provide a rare example of two carved tauroctony reliefs displayed more or less equally in the same mithraeum, but each relief respectively includes a unique depiction of an act of sacrifice. This is particularly visible on the second relief, where the patron, who dedicated it in AD 170/1, chose to include a representation of himself. This invites the viewer to ask questions about the relationship between Mithraic patrons, worshippers, and the god Mithras himself. The chapter extends out from these two images to take in the wider picture of religious life at Dura-Europos, revealing a high level of cultural and artistic exchange between the Mithraic community and the surrounding town.

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27

James, Simon. The Excavations at Dura-Europos conducted by Yale University and the French Academy of Inscriptions and Letters 1928 to 1937: Final Report VII : The Arms and Armour and Other Military Equipment. David Brown Book Company, 2004.

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28

Bogdanović, Jelena. Place-Making. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.003.0004.

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Byzantine architectural design was deeply human-oriented, which resulted in a peculiar version of place-making whereby the canopy, despite its generic design, within the church space articulated singular place identity. Being most closely related to human presence and experience, canopies also effectively promoted spirituality, salvific messages, and a variety of Christian religious beliefs. Several case studies exemplify the contextualized use and experience of canopied installations, all the while highlighting how both individually and culturally constructed meanings were variously related to each other. The analysis highlights the third-century Dura Europos baptismal canopy, canopies preserved in situ on the island of Paros and in Kalabaka, Greece, and an early Christian canopy from the Middle East in the Royal Ontario Museum. The reconstruction of the multiple canopies and their placement in Constantinopolitan Hagia Sophia—which set the standards for Byzantine religious architecture—reveals the heretofore understudied, multifocal topography of the Byzantine church.

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