Art, background, and the Historiography of Judaism in Roman Antiquity explores the complicated interaction among visible tradition, texts, and their interpretations, arguing for an open-ended and self-aware method of knowing Jewish tradition from the 1st century CE throughout the upward thrust of Islam. The essays assembled the following variety from the "thick description" of Josephus's portrayal of Bezalel son of Uri as a Roman architect in the course of the inscriptions of the Dura Europos synagogue, Jewish reflections on Caligula in colour, the polychromy of the Jerusalem temple, new-old techniques to the zodiac, and to the Christian destruction of old synagogues. Taken jointly, those essays recommend a humane method of the historical past of the Jews in an age of deep and long-lasting transitions--both in antiquity, and in our personal time.
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A. R. , 1989), 93–100; see now Werlin, “The past due old Synagogues of Southern Palestine,” 197–216. 43 Yoram Tsafrir, “The Byzantine surroundings and its impact on historical Synagogues,” within the Synagogue in past due Antiquity, ed. L. I. Levine (Philadelphia: American colleges for Oriental study, 1987), 151. See additionally Asher Ovadiah, “Reciprocal dating among church buildings and Synagogues within the Land of Israel in the course of past due Antiquity” [Hebrew], in among Herman and Sinai: Memorial to Amnon, ed. M. Broshi (Jerusalem: Yedidim, 1977), 163–164.
Urbach, “The Rabbinical legislation of Idolatry within the moment and 3rd Centuries in mild of Archaeological and ancient Facts,” Israel Exploration magazine nine, nos. 3–4 (1959): 149–165, 229–145. fifty eight bankruptcy 3 been the one Greek moved to put in idolatry within the temple. Mishnah Ta’anit 4:6, a textual content redacted round two hundred CE, vaguely remembers an another way unknown episode whilst a definite Apostomos “burned the Torah and organize a statue ( )צלםin the shrine” of the temple in an undisclosed 12 months, at the 17th day of the Hebrew month of Tammuz, throughout the summer season.
In Ant. 19. 10 Josephus writes of plural arkhitéktonas in a basic Roman context. Josephus describes what he considers to be Gaius Caligula’s egregious order statue of Jupiter Olympus, the paintings of well known sculptor Phidias of Athens,45 can be taken from the temple of Zeus in Olympia and taken to Rome. Josephus implicitly means that this impiety, which parallels for him Gaius’s later try and set up his personal statue within the Jerusalem temple, was once foiled via the “architects” in command of the temple.
46 Edith Porada, The artwork of historic Iran: Pre-Islamic Cultures (New York: Crown Publishers, 1965), 205; on-line: “The paintings of Sassanians,” Iran Chamber Society, http://www. iran chamber. com/art/articles/art_of_sassanians. personal home page. See Michael Greenhalgh, Marble previous, enormous current: development with Antiquities within the Mediaeval Mediterranean (Boston: Brill, 2008), 261. 47 Michael Morony, “Population Transfers among Sasanian Iran and the Byzantine Empire,” in l. a. Persia e Bisanzio. Atti dei convegn i lincei 201 (2004): 161–179; Karin MosigWalburg, “Deportationen römischer Christen in das Sasanidenreich durch Shapur I.
B. Ward-Perkins, “Constantine and the Origins of the Christian Basilica,” Papers and Monographs of the British tuition at Rome 22 (1954): 69–90. 38 Pliny, usual heritage 36. 102, trans. D. E. Eichholz, Loeb Classical Library (Cambridge, MA: Harvard collage Press, 1962). seventy eight bankruptcy 4 δι᾽ ὧν τὴν θέαν ἄνθρωποι πρότερον περὶ πᾶσαν ἐπλανῶντο τὴν οἰκουμένην, ἕως ἄλλο παρ᾽ ἄλλοις ἦν κείμενον ἰδεῖν ποθοῦντες. ἀνέθηκε δὲ ἐνταῦθα καὶ τὰ ἐκ τοῦ ἱεροῦ τῶν Ἰουδαίων χρυσᾶ κατασκευάσματα σεμνυνόμενος ἐπ᾽ αὐτοῖς.