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Journal articles on the topic 'Temple of the Dioscuri'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Rusyaeva, A. S. "Investigations of the Western Temenos of Olbia." Ancient Civilizations from Scythia to Siberia 1, no. 1 (1995): 80–102. http://dx.doi.org/10.1163/157005794x00354.

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AbstractExcavations since the 1920s show the presence in Olbia of two sacred areas (temene), East and West, divided by a main street. The author's excavations of the Western temenos reveal what was probably the earliest sanctuary, of the sixth century, followed at the end of that century by a stone temple dedicated to Apollo Ietros, guardian deity of the city. The sanctuary can be shown to have been considered a sacred area right down to the end of the city's history. The excavation of a sanctuary of Cybele, dated from at least the 2nd half of the 6th c. B.C., refutes earlier views that situat

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2

Rusiaieva, A. S., and H. O. Stanytsina. "SACRAL GRAFFITI FROM EXCAVATIONS AT BORYSTHENES BY V. V. LAPIN." Archaeology and Early History of Ukraine 28, no. 3 (2018): 54–67. http://dx.doi.org/10.37445/adiu.2018.03.05.

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Regular archaeological research at the eastern coast of the modern Berezan Island (excavation area «O» — «Osnovnyi» («the main»)) in the 1960s — 1980s were headed by V. V. Lapin. They resulted in accumulation of numerous and various materials for the further study of history and culture of Borysthenes at all the stages of its life. For instance, 619 graffiti were recorded during the period of excavations. It should be emphasized that none of excavation areas at Berezan have not presented such a large number of graffiti. 203 graffiti were published already after V. V. Lapin died, and half of th

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3

Sautel, Jacques-Hubert. "Un récit de théophanie chez Denys d’Halicarnasse ; l’apparition des Dioscures à la bataille du lac Régille (Antiquités Romaines, VI, 13). Etude rhétorique." Revue des Études Anciennes 112, no. 2 (2010): 375–90. http://dx.doi.org/10.3406/rea.2010.6674.

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L’étude rhétorique d’un récit de théophanie dans le livre VI des Antiquités Romaines (apparitions des Dioscures dans et après la bataille du lac Régille) montre combien Denys d’Halicarnasse sait utiliser avec virtuosité ses qualités de théoricien de la rhétorique pour construire un récit historique. Ce faisant, il prend position dans une controverse qui divisait les auteurs latins sur la crédibilité de ces apparitions en montrant que les monuments qui subsistent à Rome (temple de Castor et source de Juturne) appuient les témoignages transmis par la tradition annalistique.

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4

Bastien, Jean-Luc. "L’apparition de la fabula praetexta à Rome et la célébration des exploits de M. Claudius Marcellus sur un mode héroïque." Revue historique 711, no. 3 (2024): 411–33. http://dx.doi.org/10.3917/rhis.243.0411.

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La fabula Praetexta est un genre théâtral romain qui apparaît à la fin du iii e siècle av. n. ère et qui tire son nom de la toge prétexte, celle des magistrats et des rois dont les exploits étaient mis en scène dans des pièces à sujet « historique ». Des premières pièces nous ne connaissons que les noms : Clastidium et Romulus . Leur auteur, Naevius était proche de Marcus Claudius Marcellus qui s’était illustré en 222 par un exploit mémorable. À Clastidium, il avait vaincu un chef celte en duel et avait obtenu de dédicacer les « dépouilles opimes », sur le modèle de Romulus, le fondateur du ri

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5

Suspène, A. "Tiberius Claudianus contre Agrippa Postumus : autour de la dédicace du temple des Dioscures." Revue de philologie, de littérature et d'histoire anciennes LXXV, no. 1 (2001): 99. http://dx.doi.org/10.3917/phil.751.0099.

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6

SMIRNOV, Svyatoslav. "Notes on Timarchos’ Iconography: Dioscuri Type." Historia i Świat 6 (September 14, 2017): 15–20. http://dx.doi.org/10.34739/his.2017.06.01.

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The paper deals with the iconography of Timarchos’ ‘Dioscuri coinage’. The remarkable feature of these coins is that this coin type is nearly to be identical to that one of Greco-Bactrian king Eukratides I. The analysis of the stylistics shows the peculiar way of Timarchos’ iconography. Additionally, the ‘Dioscuri motif’ could have stressed the partnership between two rulers.

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7

Sala, Pietro Della. "Il crepuscolo dei Dioscuri." Italies 28 (2024): 77–91. https://doi.org/10.4000/139xf.

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Pendant plusieurs décennies Gabriele d’Annunzio et Giulio Aristide Sartorio ont partagé une même conception artistique « de droite » (F. Jesi), s’engageant publiquement sur le plan journalistique et institutionnel, avec un zèle révélateur d’un élan patriotique devenu encore plus manifeste lors de leur participation à la Première Guerre Mondiale. De retour du front, tous les deux choisissent de s’isoler dans leur buen retiro – les Horti Galateae dans le cas de Sartorio, le Vittoriale dans celui de d’Annunzio – en s’adonnant avant tout à une activité artistique d’évasion. Toutefois, au cours de

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8

Poulsen, Birte. "The dioscuri and ruler ideology∗." Symbolae Osloenses 66, no. 1 (1991): 119–46. http://dx.doi.org/10.1080/00397679108590850.

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9

Platt, Verity J. "Double Vision: Epiphanies of the Dioscuri in Classical Antiquity." Archiv für Religionsgeschichte 20, no. 1 (2018): 229–56. http://dx.doi.org/10.1515/arege-2018-0014.

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Abstract:The Dioscuri – Castor and Pollux – are among the most epiphanic of gods, frequently appearing in battle or to sailors struggling at sea. On Chios, a festival called the Theophania was founded in the third century BC to commemorate an epiphany of the twin gods. Indeed, their appearance at the Sicilian battle of the River Sagra c. 540 BC was so well known in Greek – and Roman – culture that it was invoked as a proverbial example of epiphanic manifestation in Cicero’s De natura deorum (2.1.13); as such, it was the model for several Graeco-Roman battle epiphanies featuring the Dioscuri an

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10

Kowerski, Lawrence. "A Competition in Praise: An Allusion to Simon. fr. 11 W2 in Theoc. Id. 22.214-23." Mnemosyne 61, no. 4 (2008): 568–85. http://dx.doi.org/10.1163/156852508x252858.

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AbstractIn the epilogue to Idyll 22, the hymn to the Dioscuri, Theocritus makes poetic claims concerning the reciprocity between poets and their laudandi. In making these claims, he compares himself with Homer, a comparison which has puzzled readers. This paper suggests that we can understand this comparison by recognizing how this epilogue engages with the elegiac poem by Simonides represented by fr. 11 W2, which belongs to the so-called new Simonides. Alexander Sens (1997) has observed that both passages contain a programmatic comparison with Homer. Pushing this observation, I argue that the

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11

LO MUZIO, C. "The Dioscuri at Dilberjin (Northern Afghanistan)." Studia Iranica 28, no. 1 (1999): 41–71. http://dx.doi.org/10.2143/si.28.1.2003916.

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12

Blakely, Sandra. "Starry Twins and Mystery Rites: From Samothrace to Mithras." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 427–63. http://dx.doi.org/10.1556/068.2018.58.1-4.26.

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Summary Iconographic analogies between the Mithraic torchbearers, Cautes and Cautopates, and the Greek Dioscuri encourage a comparative analysis of these figures in context. Previous studies have emphasized the potential for the divine twins to be the origins of the torchbearers: a closer examination of the Dioscuri as they functioned within another mystery cult, the rites of the Great Gods of Samothrace, offers light on both the phenomenology of initiation and the cultural context common to both the Greek and the Roman rituals. Among the numerous visual and conceptual parallels, the strongest

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13

Sens, Alexander. "Theocritus, Homer, and the Dioscuri: Idyll 22.137-223." Transactions of the American Philological Association (1974-) 122 (1992): 335. http://dx.doi.org/10.2307/284378.

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14

McIntyre, Gwynaeth. "Maxentius, the Dioscuri, and the Legitimisation of Imperial Power." Antichthon 52 (2018): 161–80. http://dx.doi.org/10.1017/ann.2018.2.

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AbstractMythological twin brothers played key roles in the establishment and preservation of the city of Rome. This article examines the use of one particular set of brothers, Castor and Pollux, by rival forms of government in the early fourth century ce. In his work on the representations of the Dioscuri on Roman coinage, Gricourt argues that the Dioscuri symbolise the same ideas on Maxentius’ coins as on other such imperial coinage, namely their role in maintaining the eternal order of the universe and their roles as protectors of soldiers.1 More recently, however, Marlowe and Hekster have s

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15

Andújar, Rosa. "UNCLES EX MACHINA: FAMILIAL EPIPHANY IN EURIPIDES’ ELECTRA." Ramus 45, no. 2 (2016): 165–91. http://dx.doi.org/10.1017/rmu.2016.9.

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At the close of Euripides’ Electra, the Dioscuri suddenly appear ‘on high’ to their distraught niece and nephew, who have just killed their mother, the divine twins’ mortal sister. This is in fact the second longest extant deus ex machina (after the final scene in Hippolytus), and the only scene in which a tragedian attempts to resolve directly the aftermath of the matricide. In this article, I argue that Castor's and Polydeuces’ sudden apparition to Orestes and Electra constitutes a specialised point of intersection between the mortal and immortal realms in Greek tragedy: familial epiphany, a

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16

Stangl, Martin. "Der Weimarer Musenhof aus heutiger Sicht." Germanistische Beiträge 45, no. 1 (2019): 28–49. http://dx.doi.org/10.2478/gb-2019-0018.

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Abstract The article deals with the so-called Musenhof of Weimar and highlights the outstanding figures who worked and lived at this artist’s court. The central role of the two «Dioscuri» Goethe and Schiller is highlighted and analyzed their initially tense relationship. The role of Herder as a writer is critically examined. Today, too, largely forgotten names are spoken of, which at that time occupied important functions at the court of Princess Amalia. It opens a wide field of further discussion in this area of research.

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17

Miller, Clarence H. "The Daylily and the Dioscuri in Ben Jonson's Cary-Morison Ode." English Language Notes 37, no. 4 (2000): 21–29. http://dx.doi.org/10.1215/00138282-37.4.21.

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18

D’Angelo, Salvatore. "Sorafenib and entecavir: The dioscuri of treatment for advanced hepatocellular carcinoma?" World Journal of Gastroenterology 19, no. 14 (2013): 2141. http://dx.doi.org/10.3748/wjg.v19.i14.2141.

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19

Backhaus, Knut. "Paulus und die Dioskuren (Apg 28.11): Über zwei denkwürdige Schutzpatrone des Evangeliums." New Testament Studies 61, no. 2 (2015): 165–82. http://dx.doi.org/10.1017/s0028688514000290.

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Surprisingly, the Gospel reaches Rome under the sign of the Dioscuri (Acts 28.11). In the first two centuries CE these saviours represent, at a broad cultural level, salvation and secure justice, deliver the message of victory to Rome, and symbolise the Empire's expansive claim on the world. In the rhetoric of ἐνάϱγεια the nautical detail marks a theological transformation: the Mediterranean becomes the mare nostrum of Christians; this transformation is plausible even according to pagan eusebeia; the gospel reveals itself as good news of victory claiming the world. It is within this illustrati

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20

Visonà, Paolo, and James R. Jansson. "A Greek battleground in southern Italy: new light on the ancient Sagra." Journal of Greek Archaeology 2 (January 1, 2017): 131–54. http://dx.doi.org/10.32028/jga.v2i.576.

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In the Battle of the Sagra River, the earliest known battle fought at a river in southern Italy, the army of Locri Epizephyrii (with the support of Rhegion) defeated superior forces of Kroton. This was one of the most salient events in the history of Magna Graecia before the fall of Sybaris in 510 BC. Its significance was magnified throughout the Greek world as an upset victory achieved through supernatural intervention: the Dioscuri were said to have come from Sparta to aid the Locrians. However, no primary sources about this conflict have survived and nothing is known about the topography of

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21

Kloppenborg, John S. "ΦΙΛΑΔΕΛΦΙΑ, ΘΕοΔΙΔΑΚΤοΣ and the Dioscuri: Rhetorical Engagement in 1 Thessalonians 4.9–12". New Testament Studies 39, № 2 (1993): 265–89. http://dx.doi.org/10.1017/s0028688500022840.

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Recent investigation of the Pauline corpus has brought into focus several important facets of Paul's rhetorical skill. It is now generally recognized that Paul knew and used the forms and techniques of classical rhetoric. Various analyses of 1 and 2 Thessalonians, Corinthians 1–4, Galatians, for example, have reinforced the conviction that Paul consciously constructed his letters using rhetorical patterns and appeals. This type of investigation does not, however, operate in opposition to the epistolary analysis that was pioneered by Robert Funk and others. Indeed, attention to epistolary clich

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22

Je, Jum Suk. "Busan Branch Temple of Dongbonwonsa Temple and Daegaksa Temple." Journal of electronic buddist texts 21 (December 30, 2019): 103–35. http://dx.doi.org/10.32759/jebtc.21.4.

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23

Sherrylyn Branchaw. "Elladan and Elrohir: The Dioscuri in The Lord of the Rings." Tolkien Studies 7, no. 1 (2010): 137–46. http://dx.doi.org/10.1353/tks.0.0081.

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24

Schreurs, Anna. "Lo studio dell’antico a Napoli : il tempio dei dioscuri, disegnato da Pirro Ligorio." Le Journal de la Renaissance 4 (January 2006): 89–110. http://dx.doi.org/10.1484/j.jr.2.301800.

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25

Perry, John Oliver, and Jayanta Mahapatra. "Temple." World Literature Today 64, no. 2 (1990): 362. http://dx.doi.org/10.2307/40146600.

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26

Brown, Mark. "Temple." Dialogue: A Journal of Mormon Thought 49, no. 1 (2016): 65. http://dx.doi.org/10.5406/dialjmormthou.49.1.0065.

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27

Van der Hoeven, Jeffrey, Bram Lohman, and Remco Verdegem. "Emulation for Digital Preservation in Practice: The Results." International Journal of Digital Curation 2, no. 2 (2008): 123–32. http://dx.doi.org/10.2218/ijdc.v2i2.35.

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In recent years a lot of research has been undertaken to ascertain the most suitable preservation approach. For a long time migration was seen as the only viable approach, whereas emulation was looked upon with scepticism due to its technical complexity and initial costs. In 2004, the National Library of the Netherlands (Koninklijke Bibliotheek, [KB]) and the Nationaal Archief of the Netherlands acknowledged the need for emulation, especially for rendering complex digital objects without affecting their authenticity and integrity. A project was started to investigate the feasibility of emulati

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28

Rebeggiani, Stefano. "Reading the Republican Forum: Virgil’s Aeneid, the Dioscuri, and the Battle of Lake Regillus." Classical Philology 108, no. 1 (2013): 53–69. http://dx.doi.org/10.1086/669790.

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29

Benson, Ophelia. "Atheist Temple." Philosophers' Magazine, no. 57 (2012): 17–18. http://dx.doi.org/10.5840/tpm20125739.

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30

Enria, Luisa. "Temple Run." African Diaspora 13, no. 1-2 (2021): 43–65. http://dx.doi.org/10.1163/18725465-bja10017.

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Abstract Amongst young people in Freetown, ‘Temple Run’, a mobile phone game that requires the player to run for their life across treacherous obstacles, is used as code for the perilous journey that an increasing number of young Sierra Leoneans made to Europe via Libya. Through ethnographic accounts, the article discusses the role of dreams of migration in Freetown youths’ articulations of a distinctive political imagination through which they at once critique and re-imagine their relation to the state and assert their identity and expectations as Sierra Leonean citizens. These narratives are

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31

Oliveira, Ana Paula de. "Black Temple." Review: Literature and Arts of the Americas 54, no. 1 (2021): 76–77. http://dx.doi.org/10.1080/08905762.2021.1909254.

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32

Schiffman, Lawrence H. "Qumran Temple?" Journal of Ancient Judaism 7, no. 1 (2016): 71–85. http://dx.doi.org/10.30965/21967954-00701006.

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Study of the textual evidence preserved in the Dead Sea Scrolls makes it exceedingly unlikely that the sectarians would have conducted sacrificial worship at their desert retreat. They disagreed vehemently with the Jerusalem establishment and refused to worship at the Temple because the sacrificial ritual did not accord with their halakhic ideals. However, they still maintained that the Temple was the only proper place to worship: it just had to be renewed under their aegis at the End of Days, when they would control all its functions. In the meantime, the sectarians viewed their community as

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Schiffman, Lawrence H. "Qumran Temple?" Journal of Ancient Judaism 7, no. 1 (2016): 71–85. http://dx.doi.org/10.13109/jaju.2016.7.1.71.

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34

Kalantri, S. P. "Temple healing." BMJ 325, no. 7370 (2002): 968. http://dx.doi.org/10.1136/bmj.325.7370.968.

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35

ALEXANDER, J. J. G. "Elzbieta Temple." Bodleian Library Record 13, no. 3 (1989): 185–86. http://dx.doi.org/10.3828/blr.1989.13.3.185a.

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36

Pincock, Stephen. "Diana Temple." Lancet 368, no. 9544 (2006): 1322. http://dx.doi.org/10.1016/s0140-6736(06)69543-3.

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37

Cain, Chris. "Temple building." Science-Business eXchange 7, no. 18 (2014): 511. http://dx.doi.org/10.1038/scibx.2014.511.

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38

Feltmate, David. "Peoples Temple." Nova Religio 22, no. 2 (2018): 115–36. http://dx.doi.org/10.1525/nr.2018.22.2.115.

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What is the legacy of Peoples Temple? Forty years after the events at Jonestown it seems that “Jonestown” has solidified itself as a landmark moment in American religious history. Jonestown has become synonymous with the problems of charismatic religious leadership and religious violence. Yet, the group who died at Jonestown, Peoples Temple, is largely unknown to people who reference the Jonestown murders/suicides. This article argues that revisiting Peoples Temple’s goals of apostolic socialism and racial reconciliation offer important insights for understanding the group’s legacy that can co

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39

Beek, Walter E. A. Van. "The Temple and the Sacred: Dutch Temple Experiences." Dialogue: A Journal of Mormon Thought 45, no. 4 (2012): 27–52. http://dx.doi.org/10.5406/dialjmormthou.45.4.0027.

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40

Carniri, Gael. "Du Temple de Salomon au Temple de l’Humanité." La chaîne d'union N° 88, no. 2 (2019): 41–51. http://dx.doi.org/10.3917/cdu.088.0041.

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41

Fricke, Rudolf G. A., and Kristian Schlegel. "Julius Elster and Hans Geitel – Dioscuri of physics and pioneer investigators in atmospheric electricity." History of Geo- and Space Sciences 8, no. 1 (2017): 1–7. http://dx.doi.org/10.5194/hgss-8-1-2017.

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Abstract. Julius Elster and Hans Geitel contributed to the physics at the turn of the 19–20th century in many ways. We first summarize the life of these exceptional scientists. Then – owing to the topic of this journal – we focus on their atmospheric electricity research. With their experiments, careful evaluations and ingenious interpretation, Elster and Geitel made important contributions to precipitation electricity, the influence of solar radiation on the electric state of the atmosphere, the nature of charge carriers and the ionization of air by radioactivity. They proved their experiment

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42

Arif Ardy Wibowo, Nunik Hariyanti, and Bambang Kasatriyanto. "Efforts to Increase Mendut Temple Brand Awareness through Mix Marketing Communication Strategy." Proceedings Of International Conference On Communication Science 2, no. 1 (2022): 310–16. http://dx.doi.org/10.29303/iccsproceeding.v2i1.25.

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Mendut Temple is one of the tourist destinations in the Mungkid area, Magelang, Central Java. Mendut Temple is one of the historical relics built by the Syailendra Dynasty. Mendut Temple is the second largest temple after Borobudur Temple in the area. Located in the exact location of Borobudur Temple, Mendut Temple is the second destination after Borobudur Temple. With this significant difference in tourist visits, a strategy is needed to increase the interest of tourists in visiting Mendut Temple. The research method used in this research is descriptive qualitative—the collected data using re

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43

Restiyadi, Andri. "Gambaran Arsitektur dan Teknik Konstruksi Candi Simangambat, Kabupaten Mandailing Natal, Provinsi Sumatera Utara." Berkala Arkeologi Sangkhakala 13, no. 26 (2018): 154–65. http://dx.doi.org/10.24832/bas.v13i26.166.

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AbstractSimangambat temple is an unique temple in Northern Sumatera. The research on the temple has been done throughout 2008 until 2010. It successfully revealed the structure of brick and stone building of the temple. Its result is expected to give an idea of temple architecture and construction technique. It is considering that the architecture and construction of the temple can be associated with the character and relative periodization of the temple building .

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44

Oh, Taek-hyun. "A Study on the Literature of Jeongneungsa Temple Site in Pyongyang." Institute for Historical Studies at Chung-Ang University 57 (December 30, 2022): 39–72. http://dx.doi.org/10.46823/cahs.2022.57.39.

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Jeongneungsa Temple in Pyongyang, North Korea's state-owned No.173, was built during the Goguryeo period. According to an excavation report published by the Democratic People's Republic of Korea, the temple is the tomb of King Dongmyeong, located in front of it. However, the name and nature of the temple (Nungsa Temple) were confirmed through the literature excavated from the temple site, and it is unclear whether Jeongneungsa Temple was the tomb of King Dongmyeong. An excavation report published in North Korea in 1964 focused on the tomb of King Dongmyeong, and the area around the tomb

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45

Smith, Tyler Jo. "Highland gods: rock-cut votive reliefs from the Pisidian Survey." Anatolian Studies 61 (December 2011): 133–50. http://dx.doi.org/10.1017/s0066154600008814.

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AbstractBetween 1982 and 1996 a group of rock-cut votive reliefs was discovered during archaeological survey in Pisidia under the direction of Stephen Mitchell and the sponsorship of the British Institute (of Archaeology) at Ankara. The types represented include a horseman deity, perhaps Kakasbos, the Dioscuri with ‘goddess’ and the moon-god Men. The reliefs are discussed according to their cults and iconography, and their contribution to art and religion both locally and beyond. As a religious phenomenon, they are further considered in relation to both regional traditions and empire-wide prac

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46

BRYAN, STEVEN M. "Consumed by Zeal: John's Use of Psalm 69:9 and the Action in the Temple." Bulletin for Biblical Research 21, no. 4 (2011): 479–94. http://dx.doi.org/10.2307/26424524.

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Abstract John's use of Ps 69:9 in his account of Jesus' action in the temple is regularly understood as a scriptural depiction of Jesus' intense emotional state, which provoked his assault on the temple traders. However, both John's use of Ps 69 elsewhere in the Gospel and his narration of the plot against Jesus suggest that he intends his readers to conclude that the zeal that consumes Jesus is that of his enemies. In John's Gospel, the Jews are portrayed as the zealous protectors of the temple, while Jesus is consistently portrayed as the new temple—the locus of the eschatological presence o

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47

Poirier, John C. "Purity beyond the Temple in the Second Temple Era." Journal of Biblical Literature 122, no. 2 (2003): 247. http://dx.doi.org/10.2307/3268445.

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48

마츠모토 신스케. "A relocation of Shitennouji-temple described in Temple Histories." Journal of Japanese Language and Literature 90, no. 2 (2014): 107–24. http://dx.doi.org/10.17003/jllak.2014.90.2.107.

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49

Sohoni, Ashutosh. "Ganesh Temple at Tasgaon: Apotheosis of Maratha Temple Architecture." South Asian Studies 27, no. 1 (2011): 51–73. http://dx.doi.org/10.1080/02666030.2011.556011.

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50

Kyung-Yi Shin, YoungAh Rha, and Hyo-Woon Jeon. "The Factor Analysis of Satisfaction with Temple Food, Motivation for Temple-stay and Revisit Intention to Temple-stay in Temple-stay Tourism." Culinary Science & Hospitality Research 20, no. 1 (2014): 238–52. http://dx.doi.org/10.20878/cshr.2014.20.1.018.

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