The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi

Berlin, Andrea M.

doi:10.2307/1357531

Cited by 29 publications

(9 citation statements)

References 11 publications

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“…At any given archaeological site, for example, not all clay lamps indicate use: a number of complete and nearly complete lamps show no signs of burning, typically identified as black soot around the wick‐hole of the lamp nozzle, nozzle‐bridge and/or shoulder. For example, A. Berlin reports that a high percentage of lamps deposited at the shrine of Pan at Banias/Caesarea Philippi were unused (Berlin 1999, 37 and 40). At Roussa Ekklesia in Crete, only one lamp out of 61 preserves definite traces of burning (Erickson 2010, 221, 242, cat.…”

Section: Methodsmentioning

confidence: 99%

A WATER ABSORPTION ANALYSIS OF NABATEAN, NORTH AFRICAN AND OTHER CLAY LAMP FABRICS UNEARTHED AT THE RED SEA PORT OF ROMANAILA(AQABA, JORDAN)*

Lapp¹

2011

Archaeometry

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A water absorption analysis was conducted on 103 clay lamp samples to determine whether the fabrics of this pottery type are porous. If so, this would lend further support to the long-standing assumption that lamp makers coated their lighting vessels with slip-not just for decorative purposes, but as a means of preventing oil seepage of the fuel chamber. The samples were excavated at the Red Sea port of Roman Aila (modern Aqaba, Jordan) and belong to 10 different types originating from Arabia, Palestine, Egypt, Tunisia and Gaul. The results of the experiment reveal that clay lamp fabrics are porous, and comparatively more so than a reference group of non-lamp pottery from Pella (Jordan). Petrographic thin-section analysis of select fabrics confirms the presence of pores, cracks and propagating veins indicative of thermal stress resulting from repeated lamp use. Meandering veins identified in a nozzle fragment were created by the diffusion of vapours, probably originating from the burning lamp oil itself. Ancient lamp makers understood that, given its direct exposure to the extreme temperature of the flame, the nozzle was particularly vulnerable to breakage as a result of thermal shock. A porous lamp fabric, however, helped limit crack propagation, allowing the nozzle and the lamp body to expand and contract to avoid breakage.

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Section: Methodsmentioning

confidence: 99%

A WATER ABSORPTION ANALYSIS OF NABATEAN, NORTH AFRICAN AND OTHER CLAY LAMP FABRICS UNEARTHED AT THE RED SEA PORT OF ROMANAILA(AQABA, JORDAN)*

Lapp¹

2011

Archaeometry

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“…Archaeological evidence established its existence by 200 B.C. 65 By Julian's time, it had been integrated into the city of Caesarea Phillippi. Here at this busy cult site known as the 'Panion', 66 the emperor was praised for restoring the temples.…”

Section: Restoring Romanmentioning

confidence: 99%

Five Latin Inscriptions From Julian's Pagan Restoration

Greenwood¹

2014

Bulletin of the Institute of Classical Studies

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Scholars have often assumed that Julian's efforts to restore paganism were met with indifference at best. However, a study of Latin inscriptions praising the emperor and his religious actions can shed light on support for his revival of paganism. Although supplemented by other examples, five inscriptions from Casae, Thibilis, Panaeas, Mursa, and Cherchel are examined in detail and placed into proper context. This article argues that epigraphic evidence shows broader support for Julian's revival, both geographically and socially.

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“…The claim that as early as the fourth and fifth centuries, the majority of the population of Palestine was already Christian, enjoying the fruits of the economic prosperity which was based on Christian donations, should also be re-examined. The conversion process in the towns appears to have been quick, and most inhabitants had already adopted Christianity during the fourth century (Ashkenazi, 1991;idem, 1995;Tsafrir, 1998;Berlin, 1999). Yet positive evidence can be found to indicate that pagan practices continued to prevail in some cities and areas in Palestine-the Pan temple near the city of Caesarea Philippi (Berlin, 1999), or the small shrines of the Hermon mountain ridge (Dar, 1993: 27-92), for example-as late as the fifth century and even the sixth century (Bowersock, 1997;Ashkenazi, 1995: 55-6;Geiger, 1998;Rubin, 1998).…”

Section: Settlement Economy and The Christianization Of The Countrysidementioning

confidence: 99%

Population, settlement and economy in Late Roman and Byzantine Palestine (70–641 AD)

Bar

2004

Bull. Sch. Orient. Afr. stud.

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This paper outlines the centrality of the Late Roman period in the settlement history of Palestine, and the marginal contribution of the Christian establishment to the development of the land. Settlement momentum during these periods resulted from the fact that Palestine was part of the Roman Empire. The historical trends in Palestine should be regarded as part of a broader political settlement drive that characterized the eastern parts of the Roman realm during the period under discussion. The argument that the process of expansion was unique and stemmed from Palestine's holiness in the eyes of the Christian world is unfounded.

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The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi

Cited by 29 publications

References 11 publications

A WATER ABSORPTION ANALYSIS OF NABATEAN, NORTH AFRICAN AND OTHER CLAY LAMP FABRICS UNEARTHED AT THE RED SEA PORT OF ROMANAILA(AQABA, JORDAN)*

A WATER ABSORPTION ANALYSIS OF NABATEAN, NORTH AFRICAN AND OTHER CLAY LAMP FABRICS UNEARTHED AT THE RED SEA PORT OF ROMANAILA(AQABA, JORDAN)*

Five Latin Inscriptions From Julian's Pagan Restoration

Population, settlement and economy in Late Roman and Byzantine Palestine (70–641 AD)

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