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Relevant bibliographies by topics / Temple of Artemis (Ephesus)

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Academic literature on the topic 'Temple of Artemis (Ephesus)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Temple of Artemis (Ephesus)"

1

Denker, A. "BRINGING VISIBILITY TO THE ORIGINAL SPLENDOUR OF A LOST WONDER OF THE ANCIENT WORLD: THE TEMPLE OF ARTEMIS AT EPHESUS." ISPRS Annals of the Photogrammetry, Remote Sensing and Spatial Information Sciences X-M-1-2023 (June 23, 2023): 63–70. http://dx.doi.org/10.5194/isprs-annals-x-m-1-2023-63-2023.

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Abstract. The visualization work presented here seeks an answer to one of the most persistant problems of our cultural heritage: to make visible the original splendour of the lost Temple of Artemis, one of the seven wonders of the world whose glory could not be surpassed in the Classical Age by any other building. Unfortunately, neither the discovery of the temple, which was found after many years of searching, nor the excavations carried out in the following 150 years were enough to completely remove the veil of mystery from this enigmatic temple, and a completely factual and academically acc

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2

Bykovskaya, Aleksandra V. "Artemis Cult on Bosporus: General and Local Features." Vestnik NSU. Series: History, Philology 20, no. 8 (2021): 9–22. http://dx.doi.org/10.25205/1818-7919-2021-20-8-9-22.

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The article studies the Artemis worship on the Bosporus, including goddess’ common and local characteristics. Various religious beliefs related to Artemis had been present in Panticapaeum since its foundation in the 7th century BC due to first Milesian colonists, including apparently Artemis Delphinia and Chitone cults. More recently Artemis of Ephesus and Artemis Piphia cults appeared. Generally Artemis cult contains some archaic elements, among them the Great Goddess (especially in Artemis Tauropolos cult) and the Mistress of Animals features. Those elements were popular in the Bosporan reli

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3

Duev, Ratko. "The Family of Zeus in Early Greek Poetry and Myths." Classica Cracoviensia 22 (October 29, 2020): 121–44. http://dx.doi.org/10.12797/cc.20.2019.22.05.

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The Family of Zeus in Early Greek Poetry and Myths In early epic poetry it is evident that certain differences exist in both traditions, mainly due to the fact that Homer’s epic poems were written on the western coast of Asia Minor and the surrounding islands, while Hesiod’s poems were composed on mainland Greece. From the analysis, it becomes clear that the development of the cult of an Indo-European Sky Father differs significantly from the assumed Proto-Indo-European tradition. His family is completely different from that in the Indo-European tradition. His wife is the goddess Hera, w

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4

Rogers, G. M. "Demetrios of Ephesos : Silversmith and Neopoios?" Belleten 50, no. 198 (1986): 877–84. http://dx.doi.org/10.37879/belleten.1986.877.

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5

Hooker, M. D. "Artemis of Ephesus." Journal of Theological Studies 64, no. 1 (2013): 37–46. http://dx.doi.org/10.1093/jts/fls174.

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6

Finch, Annie. "To Artemis at Ephesus." Hudson Review 51, no. 2 (1998): 374. http://dx.doi.org/10.2307/3853064.

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7

Smolcic-Makuljevic, Svetlana. "The sacral topography of the Monastery of Treskavac." Balcanica, no. 35 (2004): 285–322. http://dx.doi.org/10.2298/balc0535285s.

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The stretches of Mt Treskavac with Zlatovrh, a dominant peak in Pelagonija and its distinctive rocky landscape have offered a suitable setting for exercising austere monastic practices ever since medieval times. The sacred area formed around the Monastery of the Dormition of the Virgin in medieval times was founded on the antique sacred place of Kolobaise and the temples of Artemis of Ephesus and Apollo Euthanatos. To medieval renovation of the monastery besides the Byzantine and Bulgarian rulers, also contributed the Serbian rulers of the Nemanjic house, kings Milutin, Stefan of Decani and Du

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8

Ellis, James W. "Apostle Paul in Ephesus: Christianity’s Clash with the Cult of Artemis." European Journal of Theology and Philosophy 3, no. 1 (2023): 22–34. http://dx.doi.org/10.24018/theology.2023.3.1.86.

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This essay contextualizes the apostle Paul’s pivotal missionary residence in Ephesus, giving particular attention to the intriguing confrontation between Paul’s associates and devotees of the cult of Ephesian Artemis. The essay begins by examining aspects of the city of Ephesus and its residents that presented Paul both with unique challenges and unique evangelical opportunities. Specific attention is given to the shift in Paul’s locus of evangelism, from the Ephesian synagogue to residential house churches. This is followed by an exploration of the Ephesians’ distinctive adoration of Artemis.

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9

Sasseville, David. "The Lydian word for ‘prosecutor’." Kadmos 57, no. 1-2 (2018): 129–36. http://dx.doi.org/10.1515/kadmos-2018-0008.

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Abstract The present paper offers a contextual analysis of the Lydian title šiwraλm(i)- of unclear semantics and compares it with the Greek title προήγορος ‘advocate, prosecutor’ found in a Greek inscription from Ephesus. Both titles have in common that they refer to officials related to the cult of Artemis in Ephesus and Sardis. The comparative analysis yields new information on the cult of the goddess and contributes to our understanding of the Lydian lexicon.

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10

Frayer-Griggs, Daniel. "The Beasts at Ephesus and the Cult of Artemis." Harvard Theological Review 106, no. 4 (2013): 459–77. http://dx.doi.org/10.1017/s0017816013000242.

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The wordscrux interpretumare frequently invoked over the question Paul poses to his Corinthian acquaintances in 1 Cor 15:32: εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφεσῳ, τί μοι τὸ ὄφελος; “If with merely human hopes I fought with beasts at Ephesus, what would I have gained by it?” Three principal questions have occupied interpreters of this enigmatic verse. First, does the verb ἐθηριομάχησα imply a literal fight with wild beasts, does it allude figuratively to a hostile conflict with human adversaries, or does it refer hypothetically to a literal event (an unreal conditional)? Second, if the verb i

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Dissertations / Theses on the topic "Temple of Artemis (Ephesus)"

1

Strelan, Rick. "Paul, Artemis, and the Jews in Ephesus /." Berlin : W. de Gruyter, 1996. http://catalogue.bnf.fr/ark:/12148/cb37634799s.

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2

Galvin, Mary Gabrielle. "BIOΣ ~ APTEMIΣ". Thesis, 2007. http://hdl.handle.net/1959.13/807586.

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Research Doctorate - Doctor of Philosophy (PhD)<br>ΒΙΟΣ as written by the classical Greeks an ambiguous word when read alone is it βίός the way of life ? or is it βίός the instrument of death ? unaccentuated it embodies both – a pair of opposites? ΑΡΤΕΜΙΣ a goddess of ambiguous and liminal zones nurturer of life, of birth and the young bringer of death in the hunt and the home - a contradiction ? Yet life has no meaning unless death exists and death is only meaningful if once there was life - co-dependent concepts. ΒΙΟΣ - one word symbolic of two interdependent concepts, ΑΡΤΕΜΙΣ - one goddess

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Books on the topic "Temple of Artemis (Ephesus)"

1

Ohnesorg, A. Der Kroisos-Tempel: Neue Forschungen zum archaischen Dipteros der Artemis von Ephesos. Verlag der Österreichischen Akademie der Wissenschaften, 2007.

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2

Peter, Schneider, Sauer Roman 1954-, and Österreichisches Archäologisches Institut (Vienna, Austria), eds. Ein frühes Tondach aus dem Artemision von Ephesos. Österreichisches Archäologisches Institut, 2004.

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3

1953-, Muss Ulrike, and Österreichisches Archäologisches Institut (Vienna, Austria), eds. Der Kosmos der Artemis von Ephesos. Österreichisches Archäologisches Institut, 2001.

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4

Bammer, Anton. Das Artemision von Ephesos: Das Weltwunder Ioniens in archaischer und klassischer Zeit. P. von Zabern, 1996.

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5

Wien, Kunsthistorisches Museum, İstanbul Arkeoloji Müzeleri, and Efes Müzesi, eds. Das Artemision von Ephesos: Heiliger Platz einer Göttin : eine Ausstellung des Kunsthistorischen Museums Wien in Zusammenarbeit mit dem Archäologischen Museum Istanbul und dem Ephesos-Museum, Selçuk. Kunsthistorisches Museum, 2008.

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6

Rügler, Axel. Die columnae caelatae des jüngeren Artemisions von Ephesos. E. Wasmuth, 1988.

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7

Gasser, Anna. Die korinthische und attische Importkeramik vom Artemision in Ephesos. Schindler, 1989.

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8

Klebinder-Gauss, Gudrun. Bronzefunde aus dem Artemision von Ephesos. Verlag der Österreichischen Akademie der Wissenschaften, 2007.

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9

Muss, Ulrike. Die Bauplastik des archaischen Artemisions von Ephesos. Eigenverlag des Österreichischen Archäologischen Instituts, 1994.

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10

Fieger, Michael. Im Schatten der Artemis: Glaube und Ungehorsam in Ephesus. P. Lang, 1998.

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Book chapters on the topic "Temple of Artemis (Ephesus)"

1

Quatember, Ursula, Barbara Thuswaldner, Robert Kalasek, Bernd Breuckmann, and Christiane Bathow. "The Virtual and Physical Reconstruction of the Octagon and Hadrian’s Temple in Ephesus." In Contributions in Mathematical and Computational Sciences. Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-28021-4_23.

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2

Weissenrieder, Annette. "Of Childbirth and Salvation: 1 Timothy 2:15 in Light of Ancient Medicine and the Artemis Cult in Ephesus." In Gender and Social Norms in Ancient Israel, Early Judaism and Early Christianity: Texts and Material Culture. Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666552670.347.

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3

Al-Hanbali, Nedal, Omar Al Bayari, Bassam Saleh, Husam Almasri, and Emmanuel Baltsavias. "Macro to Micro Archaeological Documentation: Building a 3D GIS Model for Jerash City and the Artemis Temple." In Lecture Notes in Geoinformation and Cartography. Springer Berlin Heidelberg, 2006. http://dx.doi.org/10.1007/978-3-540-36998-1_36.

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4

"Temple of Artemis, Ephesus." In Asylia. University of California Press, 1996. http://dx.doi.org/10.1525/9780520916371-024.

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"Temple of Artemis, Ephesus." In Asylia. University of California Press, 2023. http://dx.doi.org/10.2307/jj.5973089.26.

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6

Higgins, Michael Denis. "The Temple of Artemis at Ephesus." In The Seven Wonders of the Ancient World. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197648148.003.0006.

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Abstract The Temple of Artemis at Ephesus was renowned as one of the largest and most magnificent in antiquity, and many people considered it the most impressive of the Wonders. It stood on the shores of a deep gulf formed by flooding of a glacial-age valley as sea level rose following the last Ice Age. The protected harbour and access to the hinterland up the Cayster (Küçük Menderes) valley made Ephesus an ideal cult centre and contributed to its vast wealth. However, erosion of the hills far to the east filled the river with muddy sediments, building a delta in the bay, and eventually cutting the harbour off from the sea. The enigmatic cult statue of Artemis figures briefly in the Christian Bible: “Fellow Ephesians, doesn’t all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven?” This phrase suggests that a meteorite was connected to the cult, as elsewhere in antiquity.

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7

"THE HIGH PRIESTS OF THE TEMPLE OF ARTEMIS AT EPHESUS." In Cybele, Attis and Related Cults. BRILL, 1996. http://dx.doi.org/10.1163/9789004295889_014.

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8

"THE TEMPLE OF ARTEMIS AT EPHESOS." In The Seven Wonders of the Ancient World. Routledge, 2013. http://dx.doi.org/10.4324/9780203820131-10.

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9

"Anthia and Habrocomes, Reunited, at the Temple of Artemis in Ephesos." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0029.

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Abstract author, translation, and text: See entry 25. And after a few days’ voyage they put in to Ephesus. The news had already reached the whole city that they were safe. And when they disembarked, they immediately went just as they were to the temple of Artemis, offered many prayers, and made their sacrifice, and among their offerings they set up an inscription in honor of the goddess, commemorating all their sufferings and all their adventures. When they had done this, they went up into the city and built large tombs for their parents (for they had already died from old age and despair), and they themselves lived happily ever after; the rest of their life together was one long festival.

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10

"Rituals for Brides and Pregnant Women in the Worship of Artemis." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0005.

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Abstract Work: This Inscription Found At Cyrene Prescribes Rites For Brides And Pregnant Women In The Temple and festivals of the Greek goddess Artemis (the virgin twin sister of Apollo), who was associated with both virginity and fertility. In the Roman period, Artemis was the patron deity of the city of Ephesos, a major metropolis on the western coast of Asia Minor (modern Turkey). For an overview of the use of inscriptions in the study of women’s religions, see the Introduction to section 2. translation: Lefkowitz and Fant, p. 120, no. 125. text: LSCG Suppl. 115 = SEG 9.72.13–16. bibliography: Blessings, 22–29; Susan Guettel Cole, “Domesticating Artemis,” in Sue Blundell and Margaret Williamson, eds., The Sacred and the Feminine in Ancient Greece (New York: Routledge, 1998), 27–43; Helen King, “Bound to Bleed: Artemis and Greek Women,” in Averil Cameron, ed., Images of Women in Antiquity, rev. ed. (Detroit: Wayne State University Press, 1993), 109–27; Jennifer Larson, “Handmaidens of Artemis?” Classical Journal 92, no. 3 (1997): 249–57.

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