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This chapter offers a short sketch of poetic output with special reference to the Roman provinces Achaea and Asia, and with an eye on how far we can differentiate ‘professional’ poets from virtuoso amateurs.
In the past, architectural change in Archaic Greece was often explained as a somehow natural, coherent evolution from “primitive” wooden structures to sophisticated stone temples. Following the ancient writer Vitruvius, modern authors have attempted to demonstrate that the architectural orders, in particular the Doric, can be traced back to functional necessities typical of wooden buildings. While this explanation of the Doric order has long been questioned, few attempts have been made to explore alternative explanations. The chapter lays out a methodology to analyze architectural change by asking how the experience of sacred spaces and landscapes changed and who were the social groups interested in promoting such change. The chapter highlights the kinetic and multisensorial dimension of the experience of space and architecture, as stressed also by authors from other fields. Further, a survey of recent contributions to the study of the Doric and Ionic orders suggests that they emerged suddenly in the early sixth century BC, rather than evolving slowly over centuries. The emergence of the Doric order went hand in hand with the emergence of architectural sculpture on pediments and friezes. By looking at a series of case studies the book aims to shed light on the relation between the various transformation processes.
Asia Minor and Achaea were nurseries for Christianity, as the New Testament shows. Asia Minor is important for understanding the development and diversification of the Christians religion. Civic rivalry and civil unrest played their parts in the 'webs of power' which bound the rulers and the ruled. Cities might be melting-pots of Greeks and Anatolians, Romans and Jews. Well-established Jewish communities might be strongly ambivalent in response to Hellenistic culture, or actively finding means to accommodate to it. Asia Minor was long established as home to cults of Zeus, the Phrygian Men, mother goddesses, divinised heroes, and monotheism as well. Early Christian traditions about Ephesus and Athens show the interface between Christians, Jews, pagans, city politics and magic. Christians appreciative of the heritage of Judaism remained influential in the churches. Chiliasm and Christian prophetism had particular associations with Asia Minor, though either might be found elsewhere.
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