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Статті в журналах з теми "Funeral Stele"
CLARKE, G. W. "A Funeral Stele in the District of Membij." Ancient Near Eastern Studies 23 (January 1, 1985): 96–101. http://dx.doi.org/10.2143/anes.23.0.2012540.
Повний текст джерелаNigdelis, Pantelis, and Anny Tzelepidou. "Two new gladiatorial monuments from Amphipolis." Tekmeria 13 (March 1, 2017): 71. http://dx.doi.org/10.12681/tekmeria.10788.
Повний текст джерелаKozyr, Iryna, Kyrylo Panchenko, and Oleksandr Chornyi. "Funeral rite in the mound of Scythian time near Vasyne." Sprawozdania Archeologiczne 75, no. 1 (December 12, 2023): 335–56. http://dx.doi.org/10.23858/sa/75.2023.1.3170.
Повний текст джерелаKozyr, I. A., K. I. Panchenko, and O. V. Chornyy. "VASYNSKYI BARROW OF THE MIDDLE SKYTHIAN AGE." Archaeology and Early History of Ukraine 31, no. 2 (June 25, 2019): 300–314. http://dx.doi.org/10.37445/adiu.2019.02.22.
Повний текст джерелаBogdanov, E. S., та A. A. Timoshchenko. "Сultural Palimpsest in the Kurgan No. 5 of the Uytag-3 Burial Ground (Republic of Khakassia)". Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 895–901. http://dx.doi.org/10.17746/2658-6193.2021.27.0895-0901.
Повний текст джерелаTesaev, Zelimkhan Adamovich. "Epigraphic Monuments of Chechnya (on the Example of Tombstones of the Middle of the 19th – the First Third of the 20th Century)." Genesis: исторические исследования, no. 10 (October 2022): 59–70. http://dx.doi.org/10.25136/2409-868x.2022.10.39000.
Повний текст джерелаVybornov, A. V., A. S. Kravtsova, and A. A. Timoshchenko. "Burials of the Tagar and Tesin Cultures in Kurgan 1 of the Skalnaya-4 Kurgan Burial Ground." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 921–27. http://dx.doi.org/10.17746/2658-6193.2021.27.0921-0927.
Повний текст джерелаDe Omena, Luciane Munhoz, and Margarida Maria De Carvalho. "Family, memory and death in the tomb inscriptions of Mediolanum (I-II AD)." Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 3, no. 1 (March 24, 2018): 355–73. http://dx.doi.org/10.31669/herodoto.v3i1.355.
Повний текст джерелаMERABET, Leila. "THE TITLES, FUNCTIONS AND FORMULAS THAT WERE USED IN ALGERIA DURING THE OTTOMAN PERIOD." RIMAK International Journal of Humanities and Social Sciences 04, no. 05 (September 1, 2022): 503–26. http://dx.doi.org/10.47832/2717-8293.19.30.
Повний текст джерелаMontenegro Rúa, Enrique J. "La aplicación del arco de herradura en el Panteón (Roma) y su proyección simbólica en la estela de Valens (León, NW Hispania)." REUDAR. European Journal of Roman Architecture 2 (December 5, 2018): 7–27. http://dx.doi.org/10.21071/reudar.v2i.11476.
Повний текст джерелаДисертації з теми "Funeral Stele"
Swart, Lisa. "A stylistic comparison of selected visual representations on Egyptian funerary papyri of the 21st Dynasty and wooden funerary stelae of the 22nd Dynasty (c. 1069 -715 B. C. E.)." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/19897.
Повний текст джерелаENGLISH ABSTRACT: This dissertation examines illustrated funerary papyri and wooden funerary stelae for information they can provide about the organization of artists in the 21st and 22nd Dynasty. It is an inquiry into the relationship between visual representation on the funerary papyri of the 21st Dynasty and wooden stelae of the 22nd Dynasty. An attempt is made to determine whether it is possible to identify the work of individual artists and workshops involved in producing the illustrated funerary papyri and wooden stelae, and in what way they may be related. This study covers a representative sample of workshops or individuals from around the beginning of the 21st Dynasty to the early 22nd Dynasty. Methodology involved undertaking the research on a descriptive and interpretative/comparative level. Panofsky's (1972: passim) model for describing pictorial works was used to interpret the iconography. The comparisons between the papyri and stelae were based upon a combination of the models developed by Freed (1996: passim) and Niwinski (1989a: passim). These models functioned as a control or corrective in order to formulate an interpretation. It was possible to definitively place 208 manuscripts out of 214 papyri into seven individual workshops. This was based upon their stylistic similarities and corresponding content. Papyri Workshop 1 is comprised of fifty-six manuscripts, and constitutes the largest group. The highest quality manuscripts were produced in this workshop, which was patronized by the high priests of Amun and their families. Papyri Workshop 2 is the smallest group consisting of only seven manuscripts. These two workshops contain the earliest manuscripts, which were generally executed in the Ramesside tradition. Papyri Workshop 3 contains the second largest grouping with fifty-two, and Papyri Workshop 4 consists of eleven. The majority of the members of this workshop belong to a homogenous, almost analogous group, in terms of content and composition. In the twenty-five manuscripts that belong to Papyri Workshop 5, it can be observed that the artists have taken complete liberties with the mass of iconography at their disposal. They have adapted and transformed the existing symbols into new compositions, so that no two manuscripts are alike. Papyri Workshop 6 is comprised of thirty manuscripts, and Papyri Workshop 7 has twenty. As opposed to Workshop 5, these two workshops display an economy of style and execution. They are also generally outlined in black. Furthermore, several subgroups are evident in the workshops, especially those that span many decades, such as Papyri Workshop 1 and 3.From a comprehensive examination of 103 stelae, it was possible to group 100 stelae into nine workshops. It is important to note that Stelae Workshop 1 is, in fact, linked to Papyri Workshop 1, to which thirteen stelae can be attributed. The stelae contain the same attributes and style of execution as the papyri. Stelae Workshop 2 consists of fifteen stelae, these are skilfully executed, and appear to be custom-made for the deceased. Workshop 3 comprises of fourteen stelae. Stelae Workshop 4 contains five, and Workshop 5 has nine. In contrast to Stelae Workshop 1, the principal representations within the stelae from Stelae Workshops 2 to 5 are generally standardized in form and format. Stelae Workshop 6 has six, while 7 and 8 are the two largest workshops with sixteen members each. These three workshops represent a general degradation of proficiency, culminating in a provincial folk-art quality of Stelae Workshop 7 and 8. Stelae Workshop 8 represents the final transition in style and format to the stelae of the Late Period. Stelae Workshop 9 is comprised of five stelae. The style of execution corresponds to the first phase of the Late Period stelae style. It is possible to observe the hand/s of individual artists or a master and student in the study selection, even within one workshop.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek ge"illustreerde begrafnispapiri en hout stelae met die oog op die inligting wat hulle oor die kunstenaarsorganisasie in die 21ste en 22ste dinastie kan verskaf. Die navorsing ondersoek die verband tussen visuele afbeeldings op die begrafnispapiri van die 21ste dinastie en hout stelae van die 22ste dinastie. Daar word gepoog om vas te stel of dit moontlik is om die werk van individuele kunstenaars en "werkswinkels" wat by die totstandkoming van die ge'illustreerde begrafnispapiri en hout stelae betrokke was, asook die wyse waarop hulle moontlik verwant is, te identifiseer. Die navorsing dek 'n verteenwoordigende korpus van die werkswinkels of individue uit die tydperk van die begin van die 21ste dinastie tot die vroee 22ste dinastie. Die metodologie het navorsing op 'n deskriptiewe en interpretatiewe! vergelykende vlak behels. Panofsky (1972: passim) se model vir die beskrywing van kunswerke is gebruik om die ikonografie te interpreteer. Die vergelykings tussen die papiri en die stelae is gebaseer op 'n kombinasie van die modelle wat deur Freed (1996: passim) en Niwinski (1989a: passim) ontwikkel is. Hierdie modelle het as 'n kontrole of korrektief gedien vir die formulering van 'n interpretasie. Dit was moontlik om 208 manuskripte uit 214 papiri met sekerheid in sewe individuele "werkswinkels" in te dee!. Die indeling is gebaseer op die stilistiese ooreenkomste en ooreenstemming in die inhoud. Papiruswerkswinkel 1 bestaan uit 56 manuskripte, en maak die grootste groep uit. Die hoogste gehalte manuskripte het in hierdie werkswinkel ontstaan en kan met die hoepriesters van Amun en hulle gesinne verbind word. Werkswinkel 2 is die kleinste groepie en bestaan uit net sewe manuskripte. Hierdie twee werkswinkels bevat die vroegste manuskripte. Papiruswerkswinkel 3 bevat die tweede grootste groepering met 52 manuskripte, en Papiruswerkswinkel 4 bestaan uit 11. Die meerderheid van die manuskripte van hierdie werkswinkel behoort aan 'n homogene, byna analoe groep, wat betref inhoud en samestelling. Uit die 25 manuskripte wat aan Papiriwerkswinkel 5 behoort, is dit duidelik dat die kunstenaars hulle vryhede veroorloof het met die massa ikonografiee tot hulle beskikking. Hulle het die bestaande simbole aangepas en tot nuwe komposisies verander, sod at nie twee manuskripte dieselfde is nie. Papiruswerkswinkel 6 en 7 is saamgestel uit onderskeidelik 30 en 20. In teenstelling met Werkswinkel 5 vertoon hierdie twee werkswinkels 'n "ekonomie" van styl en uitbeelding. Hulle het ook oor die algemeen 'n swart buitelyn. Daarbenewens is dit duidelik dat daar verskeie subgroepein die werkswinkels is, in die besonder die wat oor baie dekades strek, 5005 Papiruswerkswinkels 1 en 3. Uit 'n omvattende ondersoek van 103 stelae was dit moontlik om 100 stelae in nege werkswinkels te groepeer. Dit is belangrik om daarop te let dat Werkswinkel 1 in werklikheid met Papiruswerkswinkel 1, waaraan 13 stelae toegeskryf kan word, verbind kan word. Die stelae vertoon dieselfde kenmerke en styl as die papiri. Werkswinkel 2 bestaan uit 15 stelae wat kunstig gemaak is en wat Iyk asof hulle op bestelling vir die oorledenes vervaardig is. Werkswinkel 3 bestaan uit 14 stelae. Werkswinkel 4 bevat vyf, en in Werkswinkel 5 is daar nege. In teenstelling met Werkswinkel 1 is die belangrikste afbeeldings by die stelae in Werkswinkels 2 tot 5 meestal gestandaardiseer wat betref vorm en formaat. Werkswinkel 6 het ses, terwyl 7 en 8 die twee grootste werkswinkels is met 16 stelae elk. Hierdie drie werkswinkels verteenwoordig 'n algemene degradering van vakmanskap, wat daartoe lei dat die gehalte van Werkswinkels 7 en 8 die is van 'n "provinsiale volkskuns". Werkswinkel 8 verteenwoordig die finale oorgang in styl en formaat na die stelae van die Laattyd. Werkswinkel 9 bestaan uit vyf items. Die sty I stem ooreen met die eerste fase van die styl van die stelae uit die Laattyd. Die studie toon aan dat dit wei moontlik is om die hand(e) van individuele kunstenaars of 'n meester en sy student te onderskei, selfs binne net een werkswinkel.
Abdalla, Aly. "Graeco-Roman funerary stelae from Upper Egypt /." Liverpool : Liverpool university press, 1992. http://catalogue.bnf.fr/ark:/12148/cb356984767.
Повний текст джерелаCappozzo, Mario. "Aspetti dell’ideologia funeraria nell’Egitto cristiano: le stele copte." Doctoral thesis, Universitat Autònoma de Barcelona, 2017. http://hdl.handle.net/10803/406126.
Повний текст джерелаIl presente lavoro concerne le stele funerarie dell’Egitto copto e prende avvio dalla necessità che spesso si osserva nell’ambito degli studi di arte copta di organizzare e strutturare un ingente materiale di provenienza archeologica, che, essendo quasi del tutto decontestualizzato, appare di difficile inquadramento cronologico, nonché di provenienza non più rintracciabile. Le stele copte sono, infatti, tra i materiali archeologici che sono stati penalizzati dai metodi della moderna ricerca archeologica, che in passato si era prevalentemente concentrata sul materiale di epoca faraonica, tralasciando quasi del tutto le testimonianze di epoca copta. La produzione delle stele si realizza in Egitto con epitaffi sia in greco, sia in copto. Oggetto principale di questa ricerca è lo studio del fenomeno figurativo. In molte stele infatti compaiono raffigurazioni che nel loro insieme non sono mai stati sottoposti a indagine sistematica. I dati provenienti dallo studio delle rappresentazioni sono stati posti in rapporto con le epigrafi in modo da effettuare una valutazione completa dei pezzi. Il tentativo più ambizioso è stato infine quello di collocare una produzione così dispersa e decontestualizzata in un quadro cronologico coerente e di disegnare alcune macroaree di attribuzione. Lo sviluppo degli argomenti è organizzato in tre distinti capitoli. Il primo capitolo si apre con un paragrafo dedicato alla storia degli studi. Il paragrafo successivo tratta dei caratteri generali della produzione: materiali utilizzati, arco temporale di attestazione, diffusione spaziale, natura della documentazione, apparato iconografico, lingue utilizzate e caratteristiche principali degli epitaffi funebri, particolarità delle stele documentate in Egitto. Segue un paragrafo incentrato su dati esclusivamente di natura archeologica. Vengono così trattate le stele funerarie ritrovate in situ e le stele riutilizzate in contesti secondari. La prima parte del capitolo si conclude con una descrizione di alcune delle principali raccolte di stele copte, con particolare attenzione alle raccolte italiane. Il primo capitolo prosegue con l’analisi di quegli insiemi di stele che, datate prima del IV secolo, possiamo considerare come gli antecedenti delle stele copte: le stele dette “dei palmireni” di Coptos, di Alessandria, di Therenouthis/Kom Abu Billou, di Ossirinco/Bahnasa, di Antinoe/Sheikh Abada e di Akoris. Il capitolo si chiude con paragrafo dedicato alle nuove concezioni funerarie introdotte dal Cristianesimo in Egitto, sottolineando però anche quei fattori di continuità con la tradizione che rimarranno visibili anche nella produzione delle stele copte. Anche in questo caso l’analisi si basa con particolare attenzione sulla documentazione archeologica. Il secondo capitolo è rivolto agli aspetti più propriamente archeologici e ripercorre la storia delle attività archeologiche nei diversi siti collegata al rinvenimento di stele. In ordine geografico, dal Delta sino a Assuan, sono descritti i ritrovamenti di stele effettuati nei diversi siti. Nel terzo capitolo viene affrontata l’analisi delle raffigurazioni che compaiono sulle stele. Si tratta di una tematica mai affrontata in dettaglio per tutta la documentazione delle stele copte. Si sono potute qui trattare anche tutte quelle stele, numerosissime, prive del tutto di indicazione geografica di provenienza, e per questo escluse nel capitolo precedente, ma caratterizzate da un apparto iconografico ricco e variegato. Gli elementi figurativi sono stati divisi in diversi paragrafi raggruppandoli per tipologie: elementi architettonici, figure umane, simboli, uccelli, mammiferi, elementi acquatici e marini, elementi vegetali, oggetti diversi. Il terzo capitolo racchiude le conclusioni, che sono raccolte in tre paragrafi principali. Nel primo paragrafo si interpretano le stele all’interno del quadro storico. Nel secondo paragrafo si interpretano le stele sulla base dell’analisi integrata degli epitaffi e delle immagini. Nell’ultimo paragrafo si individuano le principali macroaree in cui è possibile dividere la documentazione copta. Queste aree vengono individuate nel Delta, nel Sinai, nel Fayum, nel Medio e nell’Alto Egitto. Di tutte vengono evidenziati i caratteri principali e vengono proposte anche delle motivazioni storiche.
This work concerns Egyptian Coptic funeral stelae and arose from the frequently observed need in the field of Coptic art studies for the huge amount of material to be organised and structured for archaeological provenance. Almost all of it is now found out of context, making it difficult to frame chronologically, as well as it being impossible to trace the provenance. Coptic stelae are, in fact, among the archaeological material which has been penalised by modern archaeological research methods, which, ever since the end of the 19th century, have been mainly concentrated on material from the Pharaonic age, omitting almost all evidence of the Coptic period, considered to be less valuable artistically, and, therefore, also historically. The production of stelae in Egypt involved epitaphs in both Greek and Coptic. The principal objective of this investigation was a study of the figurative phenomena, until now rather neglected. In fact, on many stelae there are images of humans, animals, plants, symbols, architectural motifs and various objects which, taken together, have never been systematically studied. The data coming from the study of the representations have been painstakingly placed in relation to the epigraphy in such a way as to effect a complete valuation of the pieces. Finally, the most ambitious attempt has been that of bringing together such a dispersed and decontextualized production into a coherent chronological framework and outlining some macro-areas of attribution. The development of the arguments in this study has been organised into three distinct chapters, structured by paragraph. The first chapter opens with a paragraph dedicated to the history of these studies. The following paragraph deals with the general characteristics of production: materials used, time arc for attestation, spatial diffusion, nature of the documentation, iconographic apparatus, languages used and principal characteristics of the funerary epitaphs, particularity of stelae documented in Egypt. There follows a paragraph centred upon data of a purely archaeological nature. In this way, funerary stelae are dealt with by reference to their burial context, that is seen as an element of the funerary apparatus provided for the burial. The next paragraph is also centred on archaeological themes and deals singly with stelae found in situ and with stelae reused in a secondary context. The first part of this chapter concludes with a description of the principal collections of Coptic stelae, paying particular attention to the stelae conserved in the Italian collections, for which an overview has never been provided. The first chapter follows with an analysis of all the stela which, dated before the IVth century, we can consider to be the antecedents of the Coptic stelae: the ‘Palmyrene’ stelae from Coptos, the Alexandrian stelae, and the stelae from Therenouthis/Kom Abu Billou, Oxyrhynchus/el-Bahnasa, Antinoe/Sheikh Abada and Akoris. The chapter closes with a paragraph dedicated to the new funerary ideas introduced into Egypt by Christianity, but underlining those factors of continuity with tradition which will also remain visible in the production of Coptic stelae. In this case the analysis pays particular attention to the archaeological documentation. The second chapter is devoted to the more properly archaeological aspects and recounts the history of archaeological activity at the different sites where stelae have been found and these findings of stelae at the different sites have been organised in geographical order, from the Delta as far as Aswan. The third chapter deals with an analysis of the representations which appear on the stelae. This is a subject which has never before been dealt with in detail for all the documentation of Coptic stelae. The numerous stelae without any geographic indication of provenance, but characterised by a rich and variegated iconography, have also been dealt with here – and hence their exclusion in the preceding chapter. The figurative elements have been divided into different paragraphs grouped together by typology: architectural elements, human figures, symbols, birds, mammals, aquatic and marine elements, plant elements, other subjects. The third chapter contains the conclusions, which are collected together in three main paragraphs. In the first paragraph, the stelae are interpreted within the historic frame. In the second paragraph the stelae are interpreted on the basis an integrated analysis of epitaphs and images. In the last paragraph the principal macro-areas into which it is possible to divide Coptic documentation are identified. These areas are in the Delta, in Sinai, in Fayum, and in Middle and Upper Egypt. The principal characteristics of all of them are highlighted and historical motivations are proposed.
Gantley, Mark J. "The reform of stole fees prescribed offerings for sacraments, sacramentals, and funerals in the 1983 Code of canon law /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Повний текст джерелаEdis, Jonathan David. "The Totternhoe School of Masons, c.1567-c.1618 : a Midland stone-carving workshop producing funerary monuments in the Dutch style." Thesis, De Montfort University, 2000. http://hdl.handle.net/2086/5848.
Повний текст джерелаQuertinmont, Arnaud. "Aux abords de la sépulture méroïtique : les approches du monument funéraire à l'époque méroïtique." Thesis, Lille 3, 2012. http://www.theses.fr/2012LIL30044.
Повний текст джерелаAlthough the scientific literature relating to the royal or private meroitic necropolises is rather abundant, we must admit that no general study concerning furniture associated with the meroitic monument has been made. This material was only treated in various publications, such as catalogues of temporary exhibitions, monographs relative to a specific archaeological site... The aim of this work is to join together information available well on archaeological furniture relative to these specific structures. By the means of a methodological approach (archaeological, architectural, chronological, stylistic, typological and religious) and by means of the restitution of the objects in their physical context, we will try to restore the religious act, as to determine an evolution of these practices and to thus specify the symbolic system related to the objects concerned. We will seek to include/understand which were the acts and the steps practised by the actors of the funerary ceremony (family members and priests) aiming at celebrating the memory of the deceased in the collective memory. It will first of all be advisable to be interested in the royal traditions and to then determine when and how these traditions were adopted by the elites of the empire of Méroé, on the level of the capital and in the remainder of the empire. An examination of the archives of excavations, in particular those of G.A. Reisner, enabled us to discover new photographs of certain stages of the excavation thus revealing information of first importance as for the original site of certain objects, or illustrating other objects which did not appear in any publication because judged without real importance at the time. The present study, whose many approaches are new, makes it possible to establish a progress achieved, to consolidate certain ideas previously advanced in the scientific literature and again raises the question of "the egyptianisation" of the elites of Méroé and the perception of Egyptian civilization that the cultures bordering have some and this, in the various social layers
Güven, Evrim. "Quelques aspects de la vie sociale, culturelle et religieuse à Antioche et dans ses environs à travers l'étude des stèles funéraires dans l'Antiquité." Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30027.
Повний текст джерелаThe funerary steles of Antioch and its surrounding areas dating from Antiquity are so numerous that they deserve a thorough study. None of the researches performed throughout 20th century offered either a comprehensive or an illustrated corpus. Furthermore, the materials discovered in the Ottoman imperial period as well as throughout the French mandatory rule —particularly during the excavations conducted by Princeton University— were dispersed among Turkey, France, United States of America, Syria and Lebanon.Observing such deficiencies in the preliminary studies we became conscious of the necessity to cover the missing elements and gaps regarding the various aspects of social, cultural and religious life in Antioch and its surrounding areas in Antiquity through a comprehensive study. We endeavoured to collect largest possible number of steles, to illustrate them, and consequently to elaborate our synthesis based on minute analyses.For this purpose, we conducted researches in Antakya Archaeological Museum and in the Archives of the Department of Art and Archaeology at Princeton University (two main places where the outcome of the aforesaid excavations are preserved) in order to compare the inventory records, to establish a correspondence and to obtain complementary data. Although their collections are relatively small, we also studied the steles of the Archaeological Museum of Istanbul, the Louvre Museum and the Worcester Art Museum. We used the software program File Maker Pro Advanced 11.0v2 for designing an extensive database which rendered the collected material manageable. Although Greek is regularly chosen in engraving epitaphs, we may observe many variations that are dialectal, most likely due to poor command of the language. Notwithstanding that the Latin epigraphic conventions are perceptible through Roman onomastics even though transcribed in Greek, these rules are applied with little rigor in the texts of our corpus. Theophoric names are formed after the names of Greek, Roman as well as the Oriental gods. Based on these observations, we were able to reconstruct parts of a society that somehow managed to reconcile the Hellens, the Romans, the Hellenized and the Romanized Orientals on the level of name, if not on the level of ethnic origins
Draycott, Catherine M. "Images and identities in the funerary art of Western Anatolia, 600-450 BC : Phrygia, Hellespontine Phrygia, Lydia." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:6654d163-aaca-4aca-a695-4ef8bec2d6dd.
Повний текст джерелаPrümers, Heiko. "El Castillo de Huarmey: una plataforma funeraria del Horizonte Medio." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113364.
Повний текст джерелаGracias a unas excelentes condiciones de conservación, se ha podido recuperar un gran número de tejidos del "Castillo" de Huarmey, complejo correspondiente al Horizonte Medio. La mayoría de los tejidos "moche-huari" que se conocen actualmente provienen de este sitio. En este trabajo se discuten tambien los restos arquitectónicos conservados, así como hallazgos de superficie de otros tipos de materiales. Los datos obtenidos revelan aspectos interesantes acerca de la dinámica cultural en esta región durante el Horizonte Medio.
Barreto, Cristiana Nunes Galvao de Barros. "Meios místicos de reprodução social: arte e estilo na cerâmica funerária da Amazônia Antiga." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-30042009-095746/.
Повний текст джерелаThis dissertation proposes a focus on the art and style of archeological funerary vessels from Amazonia to improve understanding of patterns of social organization and pre-colonial change in the human occupation of the region. Drawing from concepts about style and agency in social anthropology and the anthropology of art, we analyze objects in funerary rituals as mediators and transformers of social relations. An exploratory incursion into the ethnology of funerary rituals, especially the implications of Amerindian perspectivist conceptions of humanity, ancestry, death and soul in Amazonia, and a summary comparative panorama of the stylistic variation of anthropomorphic urns from different archaeological ceramic traditions and phases, we propose some comparative parameters for correlations between funerary styles and forms of social reproduction. These parameters are then examined for the particular case of funerary vessels from the Marajoara phase. We conclude that ritual ceramics, especially funerary ceramics, presents an enormous analytical potential for resolving epistemological incongruences that have appeared in Amazonian archaeology and ethnology, notably that of different principles of social organization in the past and present.
Книги з теми "Funeral Stele"
Telehin, D. I͡A. The anthropomorphic stelae of the Ukraine: The early iconography of the Indo-Europeans. Washington, D.C: Institute for the Study of Man, 1994.
Знайти повний текст джерелаNascimento, Márcia, and Nuno Costa, eds. Käräjäkivet 07: Agiña: Memorial Aita Donostia, Navarra. 1959. Barcelos, Portugal: Käräjäkivet, 2021.
Знайти повний текст джерелаJornades d'Estudi sobre les Esteles Discoïdals (1988 Reus, Spain). Les esteles discoïdals dels països catalans: Estat de la qüestió : Reus, 9 i 10 de gener de 1988, actes de les Jornades d'Estudi sobre les Esteles Discoïdals. Reus, Catalunya: Carrutxa, 1993.
Знайти повний текст джерелаBris, Anne Le. La mort et les conceptions de l'au-delà en Grèce ancienne à travers les épigrammes funéraires: Étude d'épigrammes d'Asie mineure de l'époque hellénistique et romaine. Paris: L'Harmattan, 2001.
Знайти повний текст джерелаMurray, Les A. The boys who stole the funeral: A novel sequence. Port Melbourne, Vic: Minerva Australia, 1993.
Знайти повний текст джерелаMurray, Les A. The boys who stole the funeral: A novel sequence. Manchester: Carcanet, 1989.
Знайти повний текст джерелаSpain. Ministerio de Cultura. Secretaría General Técnica, ed. Granite funerary stelae from Augusta Emerita. Mérida: Ministerio de Cultura, 2006.
Знайти повний текст джерелаAbdalla, Aly. Graeco-Roman funerary stelae from Upper Egypt. Liverpool: Liverpool University Press, 1992.
Знайти повний текст джерелаAlexandropoulos, Georgios. The epitaphs of Gregory of Nazianzus: A stylistic approach. Muenchen: Lincom GmbH, 2014.
Знайти повний текст джерелаEgypt), Matḥaf al-Qibṭī (Cairo. Catalogue général des antiquités du Musée copte, nos. 1-253: Coptic funerary stelae. Caire: Organisation égyptienne du livre, 1987.
Знайти повний текст джерелаЧастини книг з теми "Funeral Stele"
Desmond, Adrian. "10. An Appeal to the Revolutionary Enemy." In Reign of the Beast, 247–56. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0393.10.
Повний текст джерелаDesmond, Adrian. "25. Celebrating the Dead." In Reign of the Beast, 489–500. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0393.25.
Повний текст джерелаPrada, Luigi. "The Funerary Stela of Nephersouchis II, an Additional Member of the Family of the High Priests of Memphis (Aegyptiaca Wilkinsoniana I)." In En détail – Philologie und Archäologie im Diskurs, edited by Marc Brose, Peter Dils, Franziska Naether, Lutz Popko, and Dietrich Raue, 869–914. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110629705-041.
Повний текст джерела"APPENDIX B: Notes on the Alleged Reading vālaputra on the Pikatan Funeral Stele." In Esoteric Buddhism in Mediaeval Maritime Asia, 393–94. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695091-020.
Повний текст джерелаGourmont, Remy de. "The Funeral of Style (1902)." In Symbolist Art Theories, 299–300. University of California Press, 1994. http://dx.doi.org/10.1525/9780520912397-067.
Повний текст джерелаWalker, Susan. "Stone Funerary Stelae." In Ancient Faces, 141–44. Routledge, 2020. http://dx.doi.org/10.4324/9781315023175-16.
Повний текст джерелаGabra, Gawdat. "Christian Funerary Stelae from the Fayoum." In Christianity and Monasticism in the Fayoum Oasiss, 257–62. American University in Cairo Press, 2005. http://dx.doi.org/10.5743/cairo/9789774248924.003.0022.
Повний текст джерелаTsakos, Alexandros. "Terracotta funerary stelae from Christian Nubia." In Between the Cataracts. Proceedings of the 11th Conference of Nubian Studies Warsaw University, 27 August-2 September 2006. Part 2, fascicule 2. Session Papers. Warsaw University Press, 2010. http://dx.doi.org/10.31338/uw.9788323533429.pp.683-683.
Повний текст джерелаVallicelli, Maria Cristina. "I recinti funerari della necropoli romana di Oderzo. I dati dai contesti di scavo." In La necropoli di Opitergium Atti della giornata di studi intorno alla mostra L’anima delle cose (Oderzo, martedì 25 maggio 2021). Venice: Fondazione Università Ca’ Foscari, 2023. http://dx.doi.org/10.30687/978-88-6969-714-2/004.
Повний текст джерелаSchott, Gareth. "Death to Disposal: Echoes of American Psycho in “The Rainbow of Her Reasons” ( Six Feet Under )." In ReFocus: The Films of Mary Harron, 125–39. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474494410.003.0008.
Повний текст джерелаТези доповідей конференцій з теми "Funeral Stele"
Rafikova, Yanina. "Stone anthropomorphic steles in the funeral rites of late Bronze age of Southern Trans-Urals." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-40-50.
Повний текст джерелаВорошилова, О. М., and А. Н. Ворошилов. "GOLD IN FUNERAL CLOTHING OF LATE ANTIQUE PHANAGORIA." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.53-68.
Повний текст джерелаM., KUDINOVA, KOMISSAROV S., and SOLOVIEV A. "THE CULTURE OF NORTHERN QI (550-577) IN THE CONTEXT OF CROSS-CULTURAL CONTACTS IN THE EAST PART OF EURASIA (BASED ON THE MATERIALS FROM ELITE FUNERAL COMPLEXES)." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.35.
Повний текст джерелаЗвіти організацій з теми "Funeral Stele"
French, D. H. Funerary stelae from Paphlagonia. British Institute at Ankara, April 2012. http://dx.doi.org/10.18866/biaa/e-00.
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