Готові списки джерел за темами / Lebadeia

Добірка наукової літератури з теми "Lebadeia"

Автор: Grafiati
Опубліковано: 12 червня 2021
Оновлено: 5 лютого 2022

Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями

Оберіть тип джерела:

Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Lebadeia".

Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.

Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.

Зміст

  1. Статті в журналах
  2. Дисертації
  3. Частини книг
  4. Тези доповідей конференцій

Статті в журналах з теми "Lebadeia":

1

Bonnechere, Pierre. "Notes trophoniaques, V." Mnemosyne 68, no. 1 (January 20, 2015): 28–39. http://dx.doi.org/10.1163/1568525x-12301466.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Анотація:
In his lost book On the descent to Trophonios (F 81 Mihrady), Dicaearchus alludes to the tomb of Harpalus’ courtesan, Pythionike. The contextualisation of the fragment cited by Athenaeus allows us to explain why the sophist made this allusion, considered trivial up to now : Harpalus, as it was believed, had evoked the soul of Pythionike in the East, thanks to the intervention of the Magoi. The oracle of Trophonius at Lebadeia implied a revelation quite close to nekyomancy, and Trophonius himself was associated with Magoi and their religious personality by Strabo and Lucian. Besides, this paper also comments on Python’s drama, Agên satyrikos (tgf 91 F 1 Snell), on the Greek mindset on the localities called ‘aornon’, and the difficulty of distinguishing facts of representation from real facts.
2

Kosterin, O. E. "Occasional photographic records of butterflies (Lepidoptera, Papilionoidea) in Cambodia. 1. The coastal Cardamom foothills (SW Cambodia), 2010-2018." Acta Biologica Sibirica 5, no. 1 (February 19, 2019): 84–105. http://dx.doi.org/10.14258/abs.v5.i1.5196.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Анотація:
Results are presented of occasional photographic records of butterflies (Lepidoptera, Papilionoidea) made along with studies on the Odonata fauna in 63 localities of four coastal provinces of SW Cambodia (Koh Kong, Preah Sihanouk, Kampot and Kep) in 2010-2018. In total, 151 identified and 15 provisionally identified species are listed; 39 identified species (Troides helena, Graphium agetes, Prioneris philomone, Abisara echerias, Arhopala abseus, A. aedias, A. aida, A. alitaeus, A. atosia, A. avatha, A. bazaloides, A. elopura, Cigaritis lohita, Sinthusa nasaka, Lampides boeticus, Udara selma, Zizeera karsandra, Danaus affinis, Euploea phaenareta, Parantica agleoides, Cyrestis themire, Euthalia malaccana, E. phemius, Discophora timora, Lethe mekara, Badamia exclamationis, Burara harisa, Odina decorata, Tagiades menaka, Ancistroides nigrita, Gangara lebadea, Halpe zola, Hyrtaotis adrastus, Lotongus calathus, Matapa aria, M. sasivarna, Pirdana hyela, Suastus minutus, Thoressa masoni) and 8 provisionally identified species (Poritia cf. erycinoides, Nacaduba cf. pavana, ?Cephrenes acalle, Erionota cf. torus, Halpe cf. hauxvillei, Notocrypta cf. clavata, Potanthus cf. subochraceus, ?Polytremis lubricans) are for the first time reported for Cambodia. These, as well as some other provisionally identified and unidentified species are illustrated. The only not so expected record is a Sondaic species Arhopala athada.
3

BLAND, KEITH P. "Name-bearing types of butterflies (Lepidoptera, Papilionoidea), in the National Museums of Scotland, Edinburgh." Zootaxa 4559, no. 1 (February 18, 2019): 57. http://dx.doi.org/10.11646/zootaxa.4559.1.2.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Анотація:
This article documents 91 species-group names of Butterflies (Lepidoptera: Papilionoidea) for which either primary or secondary type material is present in the collections of the National Museums of Scotland, Edinburgh. The describers and the 76 nominal taxa they descibed are as follows: H. Druce (1846–1913) Euphaedra COOKSONI, Mycalesis HAROLDI; H.H. Druce (1869–1922) Cyclopides COOKSONI, Spindasis KALLIMON; H.J. Elwes (1846–1922) Parnassius delphius ssp. INFERNALIS; J.C. Fabricius (1745–1808) Papilio COCALIA (“neotype”), Papilio MARDANIA (“neotype”); H. Fruhstorfer (1866–1922) Parnassius mnemosyne ssp. MELAINA; D.R. Gifford (1918–1981) Leptomyrina HANDMANI, Alaena LAMBORNI, Deudorix (Virachola) MAGDA, Papilio ophidicephalus ssp. MKUWADZI; J.B. Godart (1775–1825) Idea AGELIA, Danais ALCATHOE, Cethosia ALIPHERA, Danais ALOPIA, Danais BAUDINIANA, Papilio BITIAS, Argynnis BRIAREA, Heliconia CLEOBAEA, Danais CLEOPHILE, Danais CLEOTHERA, Heliconia CYRBIA, Pieris DOXO, Pieris EPICHARIS, Pieris ERIPHIA, Heliconia ETHILLA, Heliconia EUCLEA, Papilio EURYMAS, Pieris GIDICA, Argynnis HEGEMONE, Satyrus HYSIUS, Papilio IMERIUS, Acraea JANISCA, Pieris JOSEPHINA, Vanessa LAODORA, Papilio LEUCASPIS, Papilio LYCORAEUS, Vanessa LYTREA, Heliconia MEGARA, Heliconia MELPHIS, Libythea MYRRHA, Acraea OZOMENE, Pieris PHISADIA, Papilio POLYMETUS, Danais PROTHOE, Argynnis PYGMAEA, Pieris PYRO, Pieris SALACIA, Acraea SERVONA, Papilio TEMENES, Papilio TEREAS, Libythea TERENA, Biblis THADANA, Argynnis THAROSSA, Papilio TRIOPAS, Pieris VENILIA, Vanessa VULCANIA, Acraea ZETHEA, Acraea ZIDORA, Acraea ZOSTERIA; C.W.N. Holmes (1916–2018) Bebearia paludicola ssp. BLANDI, Bebearia cocalioides ssp. HECQI, Bebearia orientis ssp. MALAWIENSIS, Bebearia PALUDICOLA; E.G. Honrath (1837–1893) Parnassius bremeri ssp. GRAESERI, Parnassius nordmanni var. MINIMA; W.J. Kaye (1875–1967) Hesperocharis LAMONTI; F. Moore (1830–1907) Neptis ADARA, Abisara ANGULATA, Lebadea ATTENUATA, Ixias CITRINA, Euploea LIMBORGII, Papilio ONPAPE, Cirrhochroa SURYA; W.F.H. Rosenberg & G. Talbot (1914) Dismorphia orise ssp. DENIGRATA. The secondary type material (number of species in brackets) originates from H. Carcasson (1), M. Cock (1), J. B. Godart (7), W. J. Kaye (1), O. Kudrna (3) and M. B. Usher (2).
4

"LETHE (LEBADEIA) See TROPHONIOS (LEBADEIA)." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 120. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01542.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
5

"[HERMAI (LEBADEIA)]." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 39. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01464.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
6

"HERMES(LEBADEIA)." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 41. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01471.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
7

"HOMONOIA (LEBADEIA)." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 59. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01493.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
8

"HYGIEIA (LEBADEIA)." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 60. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01497.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
9

"[KABIROI (LEBADEIA)]." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 110. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01516.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
10

"KRONOS (LEBADEIA)." Bulletin of the Institute of Classical Studies 33, Supplement_38_Part_2 (January 1, 1986): 118. http://dx.doi.org/10.1111/j.2041-5370.1986.tb01537.x.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Більше джерел
Також вас можуть зацікавити розширені добірки на тему "Lebadeia" для конкретних типів джерел:
Статті в журналах

Дисертації з теми "Lebadeia":

1

Lesgourgues, Manfred. "Construire la parole des dieux : les rites mantiques et leurs agents dans les grands sanctuaires oraculaires du monde grec aux époques hellénistique et romaine." Thesis, Paris 10, 2019. http://www.theses.fr/2019PA100110.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Анотація:
La pratique de la divination en Grèce ancienne est un phénomène bien connu du grand public, qui l’associe au personnage emblématique de la Pythie de Delphes. Inspirée par Apollon, cette prophétesse délivrait ses oracles en répondant aux questions que lui posaient les fidèles et l’on trouve dans de nombreux textes anciens le déroulement des consultations du dieu résumé sous la forme de deux affirmations complémentaires : « le fidèle a demandé » et « le dieu a répondu ». Pourtant, on ne saurait réduire la pratique divinatoire qui prenait place dans les sanctuaires oraculaires à un tête-à-tête entre deux personnes. Loin de se limiter à un agent inspiré, le personnel sacerdotal des sanctuaires oraculaires était nombreux et se trouvait mobilisé dans des rites complexes pour permettre de mettre en communication le monde des hommes avec celui des dieux. C’est à la diversité de ces agents et à la manière dont leurs interactions permettait qu’advienne la parole divine qu’est consacré ce travail. Dans une première partie, sont étudiés les agents qui participaient aux rites mantiques des sept sanctuaires oraculaires les mieux attestés du monde grec aux époques hellénistique et romaine : celui de Zeus à Dodone, d’Apollon à Didymes, Claros et Delphes, celui de Trophonios à Lébadée, d’Amphiaraos à Oropos et de Glykon à Abonoteichos. Chaque sanctuaire est l’objet d’un chapitre dans lequel sont considérés, un à un, tous les agents, humains ou non, qui prenaient part au rituel afin de reconstituer les rites d’interrogation du dieu dans leur spécificité. Dans un second temps, cette pratique est pensée de manière transversale comme une pratique institutionnelle qui mobilisait des acteurs distincts à trois niveaux différents : celui de la cérémonie, du rituel et de l’échange verbal
Divination in ancient Greece is a well-known phenomenon, often associated with the emblematic character of the delphic Pythia. Inspired by Apollo, this prophetess delivered her oracles by answering the questions asked to her, and in many ancient texts the oracular consultations are summarized in the form of two complementary statements: "a man asked" and "The god has answered". However, the practices that took place in the oracular sanctuaries can’t be reduced to a tête-à-tête. Far from being limited to an inspired agent, the priestly staff of the oracular sanctuaries was numerous and took part in complex rites to enable the world of men to be put in communication with the gods. This work studies the diversity of these agents and the way in which their interactions allowed the divine word to come out. In the first part, we study the agents who participated in the rites of the seven oracular sanctuaries best attested in the Greek world in the Hellenistic and Roman times: the shrine of Zeus in Dodona, Apollo in Didyma, Claros and Delphi, Trophonios in Lebadeia, Amphiaraos in Oropos and Glykon in Abonoteichos. Each sanctuary is the subject of a chapter in which all the agents, human or not, who took part in the ritual are taken into consideration, in order to reconstitute the rites of questioning the god in their specificity. In a second part, this practice is thought more broadly as an institutional process who associated distinct actors at three different levels: the ceremony, the rite and the verbal exchange
2

Hay, Anne Persida. "Physical and metaphysical zones of transition : comparative themes in Hittite and Greek Karst landscapes in the Late Bronze and Early Iron ages." Diss., 2021. http://hdl.handle.net/10500/27463.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
Анотація:
English, Afrikaans and Zulu summaries
While there is increasing interest in the effect of landscape on ancient imagination, less attention has been paid to the impact of restless karst hydrology on ancient beliefs. By identifying shared themes, this study compares and contrasts the way Hittites and Aegean people in the Late Bronze and Early Iron Ages reshaped peripheral karst landscapes into physical and imagined transitional zones. Karst geology underpins much of the Aegean and Anatolian landscape, allowing subterranean zones to be visible and accessible above ground via caves, springs, sinking streams, sinkholes and other unusual natural formations. In both cultures, certain dynamic landscapes were considered to be sacred porous points where deities, daemons, heroes and mortals could transit between cosmic realms. Evidence suggests that Hittites and Aegean people interpreted dramatic karst landscapes as liminal thresholds and spaces situated between the world of humans and the world of deities. Part One investigates physical zones of transition via the karst ecosystems of rural sanctuaries. Part Two considers the creative interpretation in myth and iconography of karst phenomena into metaphysical zones of transition. The examples reveal the way in which Hittites and Aegean people built their concept of the sacred on the extraordinary characteristics of karst geology. Numinous karst landscapes provided validity and a familiar reference point for the creation of imagined worlds where mortal and divine could connect.
Vandag is daar toenemende belangstelling in die effek van die landskap op die verbeelding van die mensdom in die oudheid - maar minder aandag word bestee aan die impak van die rustelose karst landskap op die mens se gelowigheid in die oudheid. Deur die identifisering van sekere gemene temas, vergelyk hierdie verhandeling die manier waarop die Hetiete en die Egeïese volkere in die Laat Brons- en vroeë Ystertydperke die omliggende karstlandskap herskep het in fisiese en denkbeeldige oorgangszones. Die Egeïese en Anatoliese landskap bestaan grotendeels uit karst geologie, met tot gevolg dat ondergrondse zones bo die grond sigbaar en toeganklik is in die vorm van grotte, bronne, sinkgate en ander uitsonderlike natuurlike formasies. In beide bogenoemde kulture is sekere landskapstonele beskou as heilige en poreuse punte waar gode, demone, helde en sterwelinge tussen die kosmiese zones kon beweeg. Die getuienis van die tyd suggereer dat die Hetiete en die Egeïese volkere die dramatiese karst landskappe as grense of drempels tussen hulle wêreld en dié van die gode beskou het. Deel Een ondersoek die fisiese oorgangszones deur te kyk na die karst ecostelsels waarin plattelandse heiligdomme hulle bevind het. Deel Twee beskou die kreatiewe gebruik van karst verskynsels as voorstellings van metafisiese oorgangszones in die gekrewe bronne en ikonografie. Die geselekteerde voorbeelde dui aan die manier waarop die Hetiete en Egeïese volke hulle konsepte van heiligdom gebaseer het op die buitengewone verskynsels van karst geologie. Numineuse karst landskappe het hulle idees gestaaf en ‘n bekende verwysingspunt uitgemaak waar die menslike en die goddelike met mekaar in kontak kon kom.
Ngenkathi intshisekelo ekhulayo yethonya lokwakheka komhlaba emcabangweni wasendulo, kunakwe kancane umthelela we-karst hydrology engenazinkolelo ezinkolelweni zasendulo. Ngokukhomba izingqikithi okwabelwana ngazo, lo mqondo uqhathanisa futhi uqhathanise indlela amaHeti nabantu base-Aegean kweLate Bronze kanye ne-Early Iron Ages abuye abuye abumbe kabusha imigwaqo ye-karst yomngcele ibe yizingxenye zesikhashana zomzimba nezicatshangwe. I-Karst geology isekela kakhulu indawo yezwe i-Aegean ne-Anatolian evumela ukuthi izindawo ezingaphansi komhlaba zibonakale futhi zifinyeleleke ngaphezu komhlaba ngemigede, iziphethu, imifudlana ecwilayo, imigodi yokushona nokunye ukwakheka okungokwemvelo okungajwayelekile. Kuwo womabili amasiko izindawo ezithile eziguqukayo zazithathwa njengezindawo ezingcwele zokungena lapho onkulunkulu, amademoni, amaqhawe nabantu abafayo bengadlula phakathi kwezindawo zomhlaba. Ubufakazi bukhombisa ukuthi amaHeti nabantu base-Aegean bahumusha imidwebo emangazayo yekarst njengemikhawulo yemikhawulo nezikhala eziphakathi komhlaba wabantu nezwe lonkulunkulu. Ingxenye yokuqala iphenya izindawo eziguqukayo zomzimba ngokusebenzisa imvelo ye-karst yezindawo ezingcwele zasemakhaya. Ingxenye Yesibili ibheka ukutolikwa kokudala kunganekwane nakwizithonjana zezinto ze-karst kube izingxenye eziguqukayo zenguquko. Izibonelo ziveza indlela abantu abangamaHeti nabantu base- Aegean abawakha ngayo umqondo wabo ongcwele ngezimpawu ezingavamile ze-karst geology. Amathafa amahle we-karst ahlinzeka ngokusebenza kanye nephuzu elijwayelekile lesethenjwa lokwakhiwa kwamazwe acatshangelwe lapho abantu abafayo nabaphezulu bangaxhuma khona.
Biblical and Ancient Studies
M. A. (Ancient Near Eastern Studies)

Частини книг з теми "Lebadeia":

1

"Just as It Has Been Written: Inscribing Building Contracts at Lebadeia." In The Epigraphy and History of Boeotia, 373–94. BRILL, 2014. http://dx.doi.org/10.1163/9789004273856_014.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
2

"16. The Boiotian League settles the borders of Koroneia and Lebadeia (fourth or third century?)." In Interstate Arbitrations in the Greek World, 337–90 B. C., 69–70. University of California Press, 1996. http://dx.doi.org/10.1525/9780520913493-018.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
3

Villanueva, Mario Agudo. "EL ORÁCULO DE TROFONIO EN LEBADEA:." In Morir antes de Morir, 143–62. Dykinson, 2019. http://dx.doi.org/10.2307/j.ctvr7f86b.11.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
4

"the question: does Melikertes ever appear to his worshippers? Pausanias describes another adyton in the context of a hero cult, that of the oracle of the hero Trophonios at Lebadeia, where in order to consult the oracle, the worshipper descends into an underground khasma. There, those who reach the inner sanctum, the adyton, learn the future. According to Pausanias, there is no single way of doing this, but some learn through seeing, others through hearing (9.39.11). What about the himeros evoked by Aristides? The word can express longing or yearning, but also love and desire. This is the word used by Philostratos, for example, when he describes how desire is awakened in Achilles and Helen after they hear descriptions of each other. Yet, in the case of Melikertes, Aristides is not talking about romance, but about a dead, heroized, child. At first glance, it may seem that the himeros described by Aristides is caused by the vision of the boy’s image, but on closer examination, it becomes clear that this himeros is very closely related to what precedes as well; it is the participation in the rites (telete, ) and oath, as well as the description of the picture that follows that awakens the himeros for the hero. Moreover, Aristides emphasizes at the end of the passage that these sights are the sweetest to see and to hear making it very clear that both components are essential. In some way, then, himeros is closely linked with initiation into the mystery of the hero Melikertes. Something similar seems to be at work in the where we see worshippers falling in love with heroes. Indeed, in some cases, loving a hero seems to be a form of initiation. When phantoms first appear, the vinegrower explains to the Phoenician, the identity of each is not immediately obvious. Heroes may appear in different guises—they can change their appearance, their age, or their armor—and they can be difficult to recognize from one time to the next (21.Iff). He gives the example of a Trojan farmer who particularly empathized with the hero Palamedes. After the farmer displays his admiration for Palamedes in various ways, the hero decides to visit and reward his admirer, whom he describes as his Palamedes appears to the farmer as he tends his vine:." In Greek Literature in the Roman Period and in Late Antiquity, 400–401. Routledge, 2014. http://dx.doi.org/10.4324/9780203616895-55.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.

Тези доповідей конференцій з теми "Lebadeia":

1

Anton, Eliza, Ioan Munteanu, Andrei Briceag, Andrei Dragos, and Miahela Melinte-Dobrinescu. "AN UPDATE ON THE STRATIGRAPHIC LIMITS OF UPPER CRETACEOUS FROM LEBADA EAST STRUCTURE, ISTRIA BASIN, WESTERN BLACK SEA." In 20th SGEM International Multidisciplinary Scientific GeoConference Proceedings 2020. STEF92 Technology, 2020. http://dx.doi.org/10.5593/sgem2020/1.1/s01.002.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
2

Deliu, Gabriel, Ion Baleanu, Grigore Vasiliu, Gheorghe Supeala, and Ion Adamache. "Case History of a Low Permeability Cretaceous Offshore Reservoir Developed Using Horizontal Wells-Lebada East, Romania First Part: Geology, Reservoir Description and Performance Prediction." In International Conference on Horizontal Well Technology. Society of Petroleum Engineers, 1996. http://dx.doi.org/10.2118/37134-ms.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
3

Bukovac, Tomislav, Rafik Belhaouas, Daniel Rafael Perez, Alexandru Dragomir, Viorel Ghita, and Carlos Emilio Webel. "Successful Multistage Hydraulic Fracturing Treatments Using a Seawater-Based Polymer-Free Fluid System Executed From a Supply Vessel; Lebada Vest Field, Black Sea Offshore Romania." In EUROPEC/EAGE Conference and Exhibition. Society of Petroleum Engineers, 2009. http://dx.doi.org/10.2118/121204-ms.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.
4

Sofonea, R., S. Spinu, I. Smocot, V. Tabanescu, and I. Adamache. "Horizontal Drilling Makes Possible the Development of Lebada East Oil Field-Upper Cretaceous Formation in the Romanian Continental Shelf of the Black Sea Second Part: Drilling, Completion, and Production Operations." In International Conference on Horizontal Well Technology. Society of Petroleum Engineers, 1996. http://dx.doi.org/10.2118/37135-ms.

Повний текст джерела
Стилі APA, Harvard, Vancouver, ISO та ін.

До бібліографії