Search results
Results from the WOW.Com Content Network
[19] [20] Although new temples to Greek deities still continued to be constructed, e.g. the Tychaion at Selge [21] [22] they tend to follow the canonical forms of the developing Roman imperial style of architecture [23] or to maintain local non-Greek idiosyncrasies, like the temples in Petra [24] or Palmyra. [25]
A smattering of ancient 6 th century B.C. Greek graffiti reveals that a different temple likely existed where the Parthenon now sits.. Clues from drawings made by a shepherd show there was likely ...
Resized page in relation to illustration. 23:36, 26 August 2009: 744 × 1,052 (246 KB) Bjankuloski06en: Alignment of the illustration: 23:30, 26 August 2009: 744 × 1,052 (239 KB) Bjankuloski06en {{Information |Description={{en|1=Plans of various types of Ancient Greek temples.}} |Source=File:GriekseTempels.JPG. Original uploader on nl.wiki ...
The dimensions of the Temple were around 45 x 30 meters. The Temple in Jandial has the general layout of a Greek Temple. However, inside the Temple, between the naos and the opisthodomos, there is a heavy wall with stairs, which has led some authors to consider that it was designed to support a ziggurat as in a Zoroastrian or Magian temple. [5] [6]
The Erechtheion [2] (/ ɪ ˈ r ɛ k θ i ə n /, latinized as Erechtheum / ɪ ˈ r ɛ k θ i ə m, ˌ ɛ r ɪ k ˈ θ iː ə m /; Ancient Greek: Ἐρέχθειον, Greek: Ερέχθειο) or Temple of Athena Polias [3] is an ancient Greek Ionic temple on the north side of the Acropolis, Athens, which was primarily dedicated to the goddess Athena.
The Nekromanteion (Greek: Νεκρομαντεῖον) was an ancient Greek temple of necromancy devoted to Hades and Persephone. According to tradition, it was located on the banks of the Acheron river in Epirus, near the ancient city of Ephyra. This site was believed by devotees to be the door to Hades, the realm of the dead.
The form of the naiskos suggests a religious context, relating especially to Greek funerary culture. Some of the Hellenistic inscriptions found in the Bay of Grama are placed inside a naiskos, and in this case the religious context is an invocation of Castor and Pollux (Dioskouroi) for a safe passage across the Adriatic, rather than funerary. [3]
A new temple was built on a different terrace in between 420 B.C.E and 410 B.C.E. [30] Amandry suggests that the construction of this new temple was not just solely because it was acting as a replacement; there is evidence that adding this temple, commonly called the classical temple, was planned in the 5th century, even before the fire. [25]