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a consideration of living idols that required care and maintenance. Again and again, objects that seem to have ex- hausted their store of historical information become not deconstructed but re-constructed under Irene’s gaze, opening up new possibilities for understanding them. Fully engaged in
a ritual there would be an increased resonance. That is, for someone standing in the room with the altar, to have a third, living king join his carved representations in worship could only add to the significance of the event. For an audi- ence not-present for the use of the object (or if these
ancestor cult, Katuwas at least conceptually intensified the power of the living king by portraying him as a future deity. Both his and his father’s strategies brought the tradition of ancestor cult into the political sphere of Carchemish, perhaps in order to present the royal ancestor cult to the
himself to the great Mesopotamian empire of the past. The Bisitun (or Behistun) relief, carved into the living rock of the Zagros mountains, rises approximately 100 meters above a highway leading from central Mesopotamia (Babylon) to the Iranian plateau and the Median capital of Ecbatana (Hamadan
and Early Bronze Age, i.e. at the beginning of the third millennium. Thus there is nothing to suggest that apsidal plans evolved through a sequence from curvilinear to rectilinear construction. Perhaps it is possible to speak of an ever living memory of Rundbau applied where structurally
insights from philosopher and cultural historian Michel De Certeau, 59 who is interested in the idea of the city as a locus of everyday life and the people who are actively engaged in the continuous production of living space. The views of Samuels and De Certeau with respect to ‘landscape authorship’ are
requirement not to represent living things figura- tively, a stronger view of one of the points Appelbaum noted. Before turning to that, I briefly describe three major influences on Herod. (1) Hellenistic architecture was obviously the most vigorous cultural determinant on Herod’s buildings. This exuberant
its present-day form, the pyramid represents the sum total of all its transformations through time. Its early contemporaries witnessed the pyramid in its early life (set in a temporally different landscape), whereas we today witness it at a more advanced age 13 —which does not represent the end of its
very little in the way of grand synthesis. His temper was that of the empiri- cist; his perspective that of the local; his ambition to map the life of a small com- munity of Cairene Jews as minutely as was possible.4 Yet, paradoxically, it is to his approach that the two authors are, perhaps, most
for Pepy”], say the bas of Heliopolis. They provide him with life and dominion ( ꜥnḫ wꜣs ). “May he live [with the living, may] Sokar [live] with the living. May he live with the living, [may this Pepy live with the living”]. (Pyr. 1289a