Palace And Temple

This book is a critical study of the role played by architecture and texts in promoting political and religious ideologies in the ancient world. It explains a palace as an element in royal propaganda seeking to influence social concepts about kingship, and a text about a temple as influencing social concepts about the relationship between God and human beings. Applying the methods of analysis developed in built environment studies, the author interprets the palace and temple building programs of Sennacherib, King of Assyria, and Solomon, King of Israel. The physical evidence for the palace and the verbal evidence for the temple are explained as presenting communicative icons intended to influence contemporary political and religious concepts. The volume concludes with innovative interpretations of the contributions of architectural and verbal icons to religious and political reform.

Solomon's Temple also known as the First Temple and royal palace from the Hebrew Bible have been a riddle for millennia. Biblical descriptions of these structures have proven difficult to interpret. Yet authors Yosef Garfinkel and Madeleine Mumcuoglu believe they have unlocked the meaning of these enigmatic Biblical passages, thanks to the discovery of a small stone Temple model at Khirbet Qeiyafa. In their book, 'Solomon s Temple and Palace: New Archaeological Discoveries', Garfinkel and Mumcuoglu provide a new understanding of the Biblical descriptions, allowing a new representation of Solomon's Temple and palace.

The Author Furnishes Evidences To Prove That Taj Mahal Existed Years Before The Death Of Mumtaz Mahal. According To The Author It Was A Temple Palace And The Records Were Falsified To Show It As A Grave.

Lisbeth S. Fried’s insightful study investigates the impact of Achaemenid rule on the political power of local priesthoods during the 6th–4th centuries B.C.E. Scholars typically assume that, as long as tribute was sent to Susa, the capital of the Achaemenid Empire, subject peoples remained autonomous. Fried’s work challenges this assumption. She examines the inscriptions, coins, temple archives, and literary texts from Babylon, Egypt, Asia Minor, and Judah and concludes that there was no local autonomy. The only people with power in the Empire were Persians and their appointees. This was true for Judah as well. The High Priest had no real power; there was no theocracy. The wars that periodically engulfed the Levant in the fourth century temporarily pulled the ruling governors and satraps away from Judah, and during these times, the Judean priesthood may have capitalized on the brief absence of Persian officials to mint coins, but they achieved their longed-for independence only much later, under the Maccabees. Liz added this explanatory note in an e-mail to the Biblical Studies e-mail list on December 2, 2005: “There’s a confusion in reader’s minds about my methodology, which I’d like to set straight if I may. “The book is a rewrite of my dissertation. My dissertation was entitled The Rise to Power of the Judean Priesthood: The Impact of the Achaemenid Empire. I assumed at the outset that because the Achaemenid Empire was non-directive, and cared only that tribute would be sent regularly, the priesthood was able to fill the resulting power vacuum and achieve secular power. My goal was to chronicle the process. In addition I thought to look at Eisenstadt’s model which predicted the opposite result—that local elites, like priests, could not rise to power in an imperial system. Since there was no real data from Judah, I looked at temple-palace relations in Babylon, Egypt, and Asia Minor as well as Judah. “It was only during my research that I came to the conclusion that local priesthoods did not achieve secular power anywhere in the Achaemenid Empire and certainly not in Judah. In fact their power diminished during those 200 years. I also concluded, not that Eisenstadt was correct, but only that my data were insufficient to reject his model. However, my data were sufficient to reject the model of an Achaemenid Empire that was non-directive as well as the model of Persian authorization of local norms (Frei and Koch).”

The Ugaritic Baal Cycle, Volume II provides a new edition, translation and commentary on the third and fourth tablets of the Baal Cycle, the most important religious text found at Ugarit.

A sweeping yet intimate narrative about the last hundred years of turbulent European history, as seen through one of Mitteleuropa’s greatest houses—and the lives of its occupants When Norman Eisen moved into the US ambassador’s residence in Prague, returning to the land his mother had fled after the Holocaust, he was startled to discover swastikas hidden beneath the furniture in his new home. These symbols of Nazi Germany were remnants of the residence’s forgotten history, and evidence that we never live far from the past. From that discovery unspooled the twisting, captivating tale of four of the remarkable people who had called this palace home. Their story is Europe’s, and The Last Palace chronicles the upheavals that transformed the continent over the past century. There was the optimistic Jewish financial baron, Otto Petschek, who built the palace after World War I as a statement of his faith in democracy, only to have that faith shattered; Rudolf Toussaint, the cultured, compromised German general who occupied the palace during World War II, ultimately putting his life at risk to save the house and Prague itself from destruction; Laurence Steinhardt, the first postwar US ambassador whose quixotic struggle to keep the palace out of Communist hands was paired with his pitched efforts to rescue the country from Soviet domination; and Shirley Temple Black, an eyewitness to the crushing of the 1968 Prague Spring by Soviet tanks, who determined to return to Prague and help end totalitarianism—and did just that as US ambassador in 1989. Weaving in the life of Eisen’s own mother to demonstrate how those without power and privilege moved through history, The Last Palace tells the dramatic and surprisingly cyclical tale of the triumph of liberal democracy.

This detailed study of the early Mohammadan Architecture explores the fortress of Al-Ukhaidir situated in the south of Karbala, Iraq. It is an enormous, rectangular fortress built in 775 A.D. with a remarkable defensive style and represents Abbasid architectural innovation in the designs of its courtyards, residences, and mosque. The writer covers the fascinating topic in simple words, free of any technicalities for the general readers to grasp the information quickly. Contents include: Ukhaiḍir Qṣair, Mudjḍah, And 'Aṭshân Qaṣr-I-shîrîn Genesis Of the Early Mohammadan Palace The Façade The Mosque The Date of Ukhaiḍir