References of "Palamidis, Alaya"
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See detailLa fonction des niches dans les bibliothèques romaines
Palamidis, Alaya ULg

in Amoroso, Nicolas; Cavalieri, Marco; Meunier, Nicolas (Eds.) Locum Armarium Libros: Livres et bibliothèques dans l'Antiquité (in press)

In Celsus' and Rogatianus' libraries – respectively at Ephesus and Timgad and the function of which is attested by inscriptions — bookcases are usually reconstructed in the niches. These examples have ... [more ▼]

In Celsus' and Rogatianus' libraries – respectively at Ephesus and Timgad and the function of which is attested by inscriptions — bookcases are usually reconstructed in the niches. These examples have been used to identify other buildings which contained niches as libraries. However, Lora Johnson, in her 1984 Ph.D. thesis, rightfully questioned such an interpretation of the niches. The reconstruction of bookcases seems implausible, since the access to them would have been either impossible, or at least very difficult. The niches were more likely used for the display of statues. Similar arrangements can be found in various buildings, such as nymphaea or the scaenae frontes of theatres. Thus, the mere presence of niches inside a building does not allow to speculate about its function. This article aims at drawing attention to Lora Johnson’s work, the conclusions of which seem to be confirmed by new archaeological studies. [less ▲]

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See detailQuelques réflexions méthodologiques sur les abandons de sanctuaires en Grèce antique
Palamidis, Alaya ULg

Conference (2016, October 07)

The archeological identification of the abandonment of cults faces two main difficulties. First, the absence of material posterior to a certain date in an excavated sanctuary does not necessarily mean ... [more ▼]

The archeological identification of the abandonment of cults faces two main difficulties. First, the absence of material posterior to a certain date in an excavated sanctuary does not necessarily mean that the sanctuary was abandoned. Secondly, the abandonment of a sanctuary does not necessarily mean the abandonment of the cult, since the cult may have been transferred to another sanctuary. [less ▲]

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See detailSources pour l’étude des transferts de cultes en Grèce antique
Palamidis, Alaya ULg

Conference (2016, April 20)

A couple of Greek inscriptions show that it was possible to transfer a cult, that is to no longer honour a deity in their original sanctuary, but in a new one founded on this occasion at a different ... [more ▼]

A couple of Greek inscriptions show that it was possible to transfer a cult, that is to no longer honour a deity in their original sanctuary, but in a new one founded on this occasion at a different location. However, they provide few elements to study this phenomenon. The contribution of literary sources is also very limited. Thus, the 1st century A.D. author Strabo mentions four cases of cult transfers, which, however, prove not to correspond to historical events. We should therefore turn to archaeological sources, and especially to the negative evidence: the absence of archaeological material testifying to the frequentation of a sanctuary while the cult of the deity is still attested by other sources provides the best clue to such transfers. On the contrary, there is positive evidence for the relocation of temples, which were entirely taken down and reconstructed elsewhere — the so-called «Wandering temples» — but the reuse of building materials does not imply the transfer of the cult. Further indications that a cult was transferred include coins or even the orientation of temples. [less ▲]

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See detailThe sanctuary of Despoina at Lykosoura: a Megalopolitan creation?
Palamidis, Alaya ULg

Conference (2016, February 11)

Pausanias states that the most important Parrhasian sanctuaries were duplicated in Megalopolis in the aftermath of its creation in the 4th century B.C. A noteworthy exception is the sanctuary of Despoina ... [more ▼]

Pausanias states that the most important Parrhasian sanctuaries were duplicated in Megalopolis in the aftermath of its creation in the 4th century B.C. A noteworthy exception is the sanctuary of Despoina at Lykosoura, which was very ancient according to the author. However, the absence of epigraphical or literary evidence concerning Lykosoura and predating the synoecism and the very limited archaeological material dating to the Archaic and Classical periods suggest that it was the site of a minor cult before the synoecism. The presence of Despoina is not attested before, and it is possible that the cult of the goddess was only developed by Megalopolis, which associated to it several other Arcadian deities and gave it an ancient and local flavour, in order to assert its position as the new cult-centre of Arcadia. Similarly, the sanctuary of Demeter Eleusinia at Basilis may have only been created or developed by Megalopolis, despite its alleged antiquity. This phenomenon finds its closest parallel in the sanctuary of Andania, controlled by the city of Messene. The presence of Demeter and deities associated with her in these sanctuaries, as well as the existence of mysteries, may reflect the growing influence of the sanctuary of Eleusis during the Hellenistic period. [less ▲]

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See detailSynécismes et transformations du paysage religieux en Grèce antique
Palamidis, Alaya ULg

Conference (2015, July 03)

Detailed reference viewed: 35 (7 ULg)
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See detailCompte rendu de l'ouvrage de Ph. Borgeaud et D. Fabiano (ed.), Perception et construction du divin dans l'Antiquité
Palamidis, Alaya ULg

in Antiquité Classique : Revue Interuniversitaire d'Etudes Classiques (2015), 84

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See detailCompte rendu de l'ouvrage de G. Ekroth et J. Wallensten (éd.), Bones, behaviour and belief
Palamidis, Alaya ULg

in Antiquité Classique : Revue Interuniversitaire d'Etudes Classiques (2015), 84

Detailed reference viewed: 25 (5 ULg)