Temple and Empire explores the theme of temple piety in Luke-Acts and 1 Clement in historical context. Mina Monier argues that situating both works in Trajanic Rome, and reading them through the lens of Roman imperial ideology explains their peculiarly positive presentation of the Temple as a form of reverence toward ancient worship and ancestral customs that would not offend, but would appeal to traditional Roman sensibilities.
"This publication is made possible by the generous support of the American people through the United States Agency for International Development (USAID)"--Page v.
In The Danielic Discourse on Empire in Second Temple Literature, Alexandria Frisch asks: how did Jews in the Second Temple period understand the phenomenon of foreign empire? In answering this question, a remarkable trend reveals itself—the book of Daniel, which situates its narrative in an imperial context and apocalyptically envisions empires, was overwhelmingly used by Jewish writers when they wanted to say something about empires. This study examines Daniel, as well as antecedents to and interpretations of Daniel, in order to identify the diachronic changes in perceptions of empire during this period. Oftentimes, this Danielic discourse directly reacted to imperial ideologies, either copying, subverting, or adapting those ideologies. Throughout this study, postcolonial criticism, therefore, provides a hermeneutical lens through which to ask a second question: in an imperial context, is the Jewish conception of empire actually Jewish?
This book examines the development of Roman temple architecture from its earliest history in the sixth century BC to the reigns of Hadrian and the Antonines in the second century AD. John Stamper analyzes the temples' formal qualities, the public spaces in which they were located and, most importantly, the authority of precedent in their designs. He also traces Rome's temple architecture as it evolved over time and how it accommodated changing political and religious contexts, as well as the affects of new stylistic influences.
In his sixth satire, Juvenal speculates about how Roman wives busy themselves while their husbands are away, namely, by entertaining a revolving door of exotic visitors who include a eunuch of the eastern goddess Bellona, an impersonator of Egyptian Anubis, a Judean priestess, and Chaldean astrologers. From these self-proclaimed religious specialists women solicit services ranging from dream interpretation to the coercion of lovers. Juvenal's catalogue suggests the popularity of such "freelance" experts at the turn of the second century and their familiarity to his audience, whom he could expect to get the joke. Heidi Wendt investigates the backdrop of this enthusiasm for the religion of freelance experts by examining their rise during the first two centuries of the Roman Empire. Unlike civic priests and temple personnel, freelance experts had to generate their own authority and legitimacy, often through demonstrations of skill and learning in the streets, in marketplaces, and at the temple gates, among other locations in the Roman world. Wendt argues that these professionals participated in a highly competitive form of religious activity that intersected with multiple areas of specialty, particularly philosophy and medicine. Over the course of the imperial period freelance experts grew increasingly influential, more diverse with respect to their skills and methods, and more assorted in the ethnic coding of their practices. Wendt argues that this context engendered many of the innovative forms of religion that flourished in the second and third centuries, including phenomena linked with Persian Mithras, the Egyptian gods, and the Judean Christ. The evidence for freelance experts in religion is abundant, but scholars of ancient Mediterranean religion have only recently begun to appreciate their impact on the empire's changing religious landscape. At the Temple Gates integrates studies of Judaism, Christianity, mystery cults, astrology, magic, and philosophy to paint a colorful portrait of religious expertise in early Rome.
***DELAYED PUBLICATION - NEW COVER*** Banteay Chhmar is the second monument of ancient Cambodia's greatest king, Jayavarman VII. This temple, built in the late 12th-Century by one of Cambodia's most original stone carving and architectural workshops, lay in ruins for almost a thousand years under a remote forest halfway between Angkor, the declining capital of the once mighty Khmers and Ayutthaya, the burgeoning new hub of the rising Thai kingdom. At first the remoteness of Banteay Chhmar made it the distant jewel in the magnificent monumental landscape of the Khmers, but after the Khmer Empire declined in the 14th century, the temple's art was left exposed to generations of looters. To uncover the secrets of this large, beautiful and still forest-draped complex, Peter Sharrock has brought together a team of international experts, including Claudes Jacques, Olivier Cunin and Thiery Zephir, to decipher the reliefs of the master carvers, identify the esoteric Buddhist deities and open a new vista on Jayavarman's reign. Lavishly illustrated with 300 specially-commissioned photographs this is the first book devoted to this beautiful, remarkable and important temple. AUTHOR: Dr Peter D. Sharrock is Senior Teaching Fellow in the History of Art and Archaeology at London University's School of Oriental and African Studies (SOAS). He experienced the American war in Indochina for four years as the Reuters correspondent and discovered how, as the French said, Indochina 'attaches to the skin'. His doctorate and subsequent publications are on a new interpretation of the esoteric Buddhism and imperial politics of the greatest king of ancient Cambodia, Jayavarman VII, as expressed through the art and architecture of the 'Bayon style' named after the Bayon temple in Angkor. His current research explores Jayavarman's empire beyond Angkor - including his second greatest temple complex of Banteay Chhmar. SELLING POINTS: * First title to be devoted to this important and beautiful temple * Contains contributions from the world's leading Khmer scholars * Features over 300 specially commissioned photographs * Banteay Chhmar is likely to see ever-increasing tourist visits in the next few years and is seeking UNESCO World Heritage Site status * The temple has seen perhaps the worst looting of any temple: as recently as 1999 over 100 sandstone pieces of the Western Gallery were recovered by Thai police following looting 300 colour illustrations
A temple cat in ancient Egypt grows tired of being worshiped and cared for in a reverent fashion and travels to the seaside, where she finds genuine affection with a fisherman and his children.
Lisbeth S. Fried’s insightful study investigates the impact of Achaemenid rule on the political power of local priesthoods during the 6th–4th centuries B.C.E. Scholars typically assume that, as long as tribute was sent to Susa, the capital of the Achaemenid Empire, subject peoples remained autonomous. Fried’s work challenges this assumption. She examines the inscriptions, coins, temple archives, and literary texts from Babylon, Egypt, Asia Minor, and Judah and concludes that there was no local autonomy. The only people with power in the Empire were Persians and their appointees. This was true for Judah as well. The High Priest had no real power; there was no theocracy. The wars that periodically engulfed the Levant in the fourth century temporarily pulled the ruling governors and satraps away from Judah, and during these times, the Judean priesthood may have capitalized on the brief absence of Persian officials to mint coins, but they achieved their longed-for independence only much later, under the Maccabees. Liz added this explanatory note in an e-mail to the Biblical Studies e-mail list on December 2, 2005: “There’s a confusion in reader’s minds about my methodology, which I’d like to set straight if I may. “The book is a rewrite of my dissertation. My dissertation was entitled The Rise to Power of the Judean Priesthood: The Impact of the Achaemenid Empire. I assumed at the outset that because the Achaemenid Empire was non-directive, and cared only that tribute would be sent regularly, the priesthood was able to fill the resulting power vacuum and achieve secular power. My goal was to chronicle the process. In addition I thought to look at Eisenstadt’s model which predicted the opposite result—that local elites, like priests, could not rise to power in an imperial system. Since there was no real data from Judah, I looked at temple-palace relations in Babylon, Egypt, and Asia Minor as well as Judah. “It was only during my research that I came to the conclusion that local priesthoods did not achieve secular power anywhere in the Achaemenid Empire and certainly not in Judah. In fact their power diminished during those 200 years. I also concluded, not that Eisenstadt was correct, but only that my data were insufficient to reject his model. However, my data were sufficient to reject the model of an Achaemenid Empire that was non-directive as well as the model of Persian authorization of local norms (Frei and Koch).”
Spells and prophecies sew havoc in the fight for humankind in the 4th novel of the #1 New York Times bestselling author’s epic fantasy series. Having taken his rightful place as Lord Rahl, ruler of D’Hara, Richard must once again postpone his wedding to Kahlan Amnell in order to face the fearsome Imperial Order in a fight for the New World and the freedom of humankind. But while Richard has the brave people of D’Hara at his command, Emperor Jagang of the Imperial Order has a significant advantage: he doesn’t fight fair. Jagang invokes a prophecy that binds Richard and Kahlan to a fate of pain, betrayal, and a path to the Underworld. At Jagang’s behest, a Sister of the Dark gains access into the fabled Temple of the Winds and unleashes a plague that sweeps across the lands like a firestorm. To stop the plague, Richard and Kahlan must risk everything they have—and everything they’ve hoped for.
For generations, New Yorkers have joked about "The City's" interminable tearing down and building up. The city that the whole world watches seems to be endlessly remaking itself. When the locals and the rest of the world say "New York," they mean Manhattan, a crowded island of commercial districts and residential neighborhoods, skyscrapers and tenements, fabulously rich and abjectly poor cheek by jowl. Of course, it was not always so; New York's metamorphosis from compact port to modern metropolis occurred during the mid-nineteenth century. Empire City tells the story of the dreams that inspired the changes in the landscape and the problems that eluded solution.Author David Scobey paints a remarkable panorama of New York's uneven development, a city-building process careening between obsessive calculation and speculative excess. Envisioning a new kind of national civilization, "bourgeois urbanists" attempted to make New York the nation's pre-eminent city. Ultimately, they created a mosaic of grand improvements, dynamic change, and environmental disorder. Empire City sets the stories of the city's most celebrated landmarks--Central Park, the Brooklyn Bridge, the downtown commercial center--within the context of this new ideal of landscape design and a politics of planned city building. Perhaps such an ambitious project for guiding growth, overcoming spatial problems, and uplifting the public was bound to fail; still, it grips the imagination.
