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Michael Lipka Individuated gods and sacred space in Plutarch¹ Abstract: Despite Plutarch’s ubiquitous references to the names of individuated gods, such gods appear in two capacities only: as mythical figures, that is, as a by-product of the poetic imagination; and as objects of worship in traditional cults. On the other hand, when Plutarchan gods are represented as actively affecting the reality, they are replaced by abstract notions such as God, Tyche or Daimon. Furthermore, as a short excursus on Herodotus shows, individuated gods of traditional religion

The Confucius Temple from Imperial China to Today
The Interlacing of Real Places and Conceptual Spaces in Medieval Art and Architecture

Tobias Frese, Kristina Krüger Sacred Scripture / Sacred Space The Interlacing of Real Places and Conceptual Spaces in Medieval Art and Architecture. An Introduction Thinking about scripture means thinking about space: scripture in its material form occupies space, evolves in space and is virtually bound to the concept of space. There is no imaginable concept of scripture that is not bound to a surface and can get by without interspaces—both are mandatory requirements for the disjunction of char­ acters and therefore necessary for their general decryption.1 At

Chapter 4 Constructing Sacred Space e use of narration and the invention of a powerful role for their putative pred- ecessors are not the only ways in which the rabbis subtly put forth their own version of the Temple and thus assert authority over post-Temple Jewish ritual law and practice. A third way in which the rabbis lay claim to the Temple and its memory is by constructing, within the Mishnah’s textual world, the sacred space of the Temple. ey do so in two ways: by describing ritualized entry into and exit from the Temple—aspects of the ritual that create

3. The interior of the Harimandir Sahib, the spiritual center of the Sikh faith, in Amritsar, India. The marble Akhal Takht, behind the Golden Temple, was reduced to rubble during Operation Blue Star in 1984. Photo copyright Martin Gray/National Geographic/Getty Images. Chapter Two What Is Sacred Space? Small roadside chapels are sacred, yet so are cathedrals. Synagogues are sacred, yet so is the city of Jerusalem. Shintoists worship the spirits residing in rocks and trees but also worship Mount Fuji. How can we make sense of this variety in sacred places

113 13 sacred space and strife Within weeks of the ABMC’s founding, the secretary of war relinquished chairmanship over the new commission and named General Pershing in his place. The intention may have been at least partially cal- culated to foster public support by separating the agency from the War Department’s direct control. regardless, Pershing and his secretary, Major Xenophon H. (X. H.) Price, were the only military members of the new governing body.1 once it became clear that Pershing’s other duties (he was still the chief of staff, for example

Maria Concetta Parello 4 Introduction to the Study of Sacred Spaces in Ancient Agrigento Abstract: The status quaestionis of the identification of the sacred spaces in Akragas and the definition of their functions within the ancient city is very complex. Akragas’ system of sanctuaries has a large amount of unsolved problems, after more than one a century of researches at the site. In addition, today, it is possible to face the study of the sanctuaries from several perspectives. Another issue we want to talk about in this contribution deals with the perception of

Beatrice Daskas Picture and text: on the “iconography” of sacred spaces in middle-Byzantine ekphraseis With plates I–VIII Abstract: The present contribution engages with two representative examples of middle-Byzantine ekphraseis, Photios’ description of the