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Artykuły w czasopismach na temat "Temple of Aesculapius (Corinth, Greece)"
de Vals, Marilou, Renaldo Gastineau, Amélie Perrier, Romain Rubi i Isabelle Moretti. "The stones of the Sanctuary of Delphi – Northern shore of the Corinth Gulf – Greece". BSGF - Earth Sciences Bulletin 191 (2020): 11. http://dx.doi.org/10.1051/bsgf/2020011.
Pełny tekst źródłaSchmid, Stephan G. "Worshipping the emperor(s): a new temple of the imperial cult at Eretria and the ancient destruction of its statues". Journal of Roman Archaeology 14 (2001): 113–42. http://dx.doi.org/10.1017/s1047759400019851.
Pełny tekst źródłaKsiążki na temat "Temple of Aesculapius (Corinth, Greece)"
Lanci, John R. A new temple for Corinth: Rhetorical and archaelogical approaches to Pauline imagery. New York: P. Lang, 1997.
Znajdź pełny tekst źródłaCaton, Richard. Temples and Ritual of Asklepios at Epidauros and Athens: Two Lectures Delivered at the Royal Institution of Great Britain. University of Cambridge ESOL Examinations, 2014.
Znajdź pełny tekst źródłaCzęści książek na temat "Temple of Aesculapius (Corinth, Greece)"
Fant, Clyde E., i Mitchell G. Reddish. "Corinth". W A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0013.
Pełny tekst źródłaFant, Clyde E., i Mitchell G. Reddish. "Cenchreae". W A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0012.
Pełny tekst źródła"Excerpts from the Travel Writer Pausanias on Greek Women’s Religions". W Women’s Religions in the Greco-Roman World, redaktor Ross Shepard Kraemer, 39–42. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0018.
Pełny tekst źródłaDougherty, Carol. "It’s Murder to Found a Colony". W Cultural Poetics In Archaic Greece, 178–98. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195124156.003.0009.
Pełny tekst źródła"description whether the adyton was part of the temple or a different structure altogether. Near where the temple of Palaimon should have been according to Pausanias, excavators found the foundations of an earlier stadium, as well as the concrete foundation of a Roman building. An earlier cult place for Melikertes was probably located somewhere in this area, but all remains were obliterated during the destruction of Corinth by Mummius (146 BC). Elizabeth Gebhard has tentatively identified an area located immediately to the south of the temple of Poseidon as a temenos for Melikertes, dating from the classical period.3 The earliest remains, however, that can be directly linked with Melikertes are from two sacrificial pits from the 1st century AD filled with animal bones, pottery, and lamps of a unique shape unknown anywhere else in Greece. The Palaimonion was rebuilt in the Roman period, and the temple as it stood in the second century AD has been reconstructed from the few remains found and from representations on coins from the Isthmus and Corinth. The reconstructed temple has eleven columns, with an opening leading to a passageway under the temple. From the foundations, the height of the passage can be estimated at about 1 m 90, high enough to allow a person to stand upright. The passage was completely underground, and a bend in the tunnel would have prevented light to penetrate inside the underground chamber. What about the cult, then, and the lament that is both “initiatory and inspired?” Philostratos is not our only source for this aspect of the ritual. Plutarch also mentions the cult in his life of Theseus:". W Greek Literature in the Roman Period and in Late Antiquity, 396–98. Routledge, 2014. http://dx.doi.org/10.4324/9780203616895-53.
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