Sarah Lang
PostDoc in the Digital Humanities and Haus- und Hof-Alchemist at Karl-Franzens-Universität Graz / Zentrum für Informationsmodellierung (ZIM-ACDH).
Twitter @SarahALang_
Projects:
2016-17: Student Assistant Spectators / Moralische Wochenschriften
gams.uni-graz.at/mws
2017: Regesten aus dem Falkenstein-Nachlass (DHI Paris)
2017-19: Graz Repository of Ancient Fables gams.uni-graz.at/graf
2018-20: Project Assistant of the Dean's office with a the PhD project on digital humanities approach to Michael Maier
Fellowships at:
HAB Wolfenbüttel (2019), Digital Humanities Fellow @ IEG Mainz (2020).
Ludwig Boltzmann Institute for. Neo-Latin Studies Innsbruck (2021),
Science History Institute Philadelphia (formerly Chemical Heritage Institution; 2021).
BA Archaeology 2016; MA Religious Studies 2017; MA Philosophy 2019.
Mag. Teacher's Education (Latin & French) 2017; Mag. Teacher's Education (History & Ancient Greek) 2020.
Supervisors: Robert Porod, Theresia Heimerl, Siegfried Beer, Manfred Lehner, Klaus-Dieter Ertler, Georg Vogeler, Sonja Rinofner-Kreidl, and Martin Mulsow
Twitter @SarahALang_
Projects:
2016-17: Student Assistant Spectators / Moralische Wochenschriften
gams.uni-graz.at/mws
2017: Regesten aus dem Falkenstein-Nachlass (DHI Paris)
2017-19: Graz Repository of Ancient Fables gams.uni-graz.at/graf
2018-20: Project Assistant of the Dean's office with a the PhD project on digital humanities approach to Michael Maier
Fellowships at:
HAB Wolfenbüttel (2019), Digital Humanities Fellow @ IEG Mainz (2020).
Ludwig Boltzmann Institute for. Neo-Latin Studies Innsbruck (2021),
Science History Institute Philadelphia (formerly Chemical Heritage Institution; 2021).
BA Archaeology 2016; MA Religious Studies 2017; MA Philosophy 2019.
Mag. Teacher's Education (Latin & French) 2017; Mag. Teacher's Education (History & Ancient Greek) 2020.
Supervisors: Robert Porod, Theresia Heimerl, Siegfried Beer, Manfred Lehner, Klaus-Dieter Ertler, Georg Vogeler, Sonja Rinofner-Kreidl, and Martin Mulsow
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Papers by Sarah Lang
außenpolitische Aussage ging neben den anderen Aspekten bislang in der Forschung eher unter. Doch auch der griechische Historiker Dioynsios von Halikarnass nutzte den Mythos des Aeneas, um sich in eine alte, griechisch-basierte, genealogische Forschungstradition um Gründerhelden einzureihen und in der Person des Aeneas Griechen und Römer zu Verwandten verschmelzen zu lassen. Dieser Artikel beschäftigt sich mit der außenpolitischen Funktion der Aeneassage für das Römische Reich, das sich über diese ideologisch in den vormals griechisch dominierten Mittelmeerraum eingliederte, sowie mit der besonderen Eignung des Aeneas als Bild des Proto-Römers.
[Article in English.]
Talks by Sarah Lang
Posters by Sarah Lang
Lexika by Sarah Lang
Monographs by Sarah Lang
Bevor Publius Vergilius Maro die Mythengestalt Aeneas in seiner Aeneis vor Weltpublikum behandelt hat, war der ursprünglich homerische Held immer nur von sekundärer Bedeutung neben den wirklich großen Helden wie etwa Achill, Odysseus oder Hektor. Wie kommt es also, dass die vergilische Darstellung ihn auf einmal berühmt gemacht hat, nicht nur als Vorvater des Augustus und Proto-Römer, sondern sogar als Urbild späterer europäischer Helden bis in unsere Zeit? Die vorliegende Arbeit setzt es sich zur Aufgabe, die Genese des Mythos bis zu Vergil zu verfolgen und dabei besonders die Vermittlerrolle griechischer Gelehrter in den Blick zu nehmen. Damit kann die vergilische Darstellung in ihrer Dimension als Phänomen der translatio imperii verstanden werden, das sich als wesentlich komplexer herausstellt, als es bisher schien. Auch soll gezeigt werden, dass die Nutzung des Aeneas-Mythos in augusteischer Zeit wesentlich mehr als nur die vergilische Aeneis umfasste und man durchaus von einer allgemeinen Instrumentalisierung der Sage sprechen kann, die durch verschiedenste Akteure zu unterschiedlichsten Zwecken verarbeitet wurde.
Teaching Documents by Sarah Lang
Can be found on: https://github.com/sarahalang/History-of-Alchemy-Teaching
Book Reviews by Sarah Lang
Katherine Ellison, Susan Kim (eds.), A Material History of Medieval and Early Modern Ciphers. Cryptography and the History of Literacy, Routledge: Oxford 2018.
&&
Katherine Ellison, A Cultural History of Early Modern English Cryptography Manuals, Routledge: Oxford 2017.
As customary for JIPSS journal book reviews, the style is a digest-like review which focuses primarly on aspects relevant to the audience of JIPSS (Intelligence, Propaganda and Security Studies).
As customary for JIPSS journal book reviews, the style is a digest-like review which focuses primarly on aspects relevant to the audience of JIPSS (Intelligence, Propaganda and Security Studies).
Drafts by Sarah Lang
The quote ubi fana destruxerat, statim ibi aut ecclesias aut monasteriaconstruebat ( Sulp. Sev., Vita
S.Martini ) has shaped the understandingof the Early Christian period in France for a long time. From
thehagiographical account of Sulpicius Severus, it was assumed that templedestructions were a typical
phenomenon in the establishment ofChristianity in the region. This paper discusses the question of apossible
continuity of cult places and buildings from pagan templa toearly Christian churches in France and whether
such continuity can be aseasily assumed as once did art historian Émile Mâle. Mere spolia findings in
churches are not accepted as sufficient proof for saidcontinuity.
The chaos of the Migration Period will have let most temples in theFrench region fall into decay. Many
templa in France had already beenleft in the 3rd century of our era, the anti-pagan laws of the 4thcentury
will therefore generally not have affected the French region.Temple destructions like the ones famously
attributed to Saint Martin deTours ( Sanctus Martinus Turonensis , 316/36-397) could not be proventhrough
archaeology nor can they therefore be accepted as a pattern forthe general practice of the time. The
typology elaborated in the paperdistinguishes three types: the classic templa of Gallia Narbonensiswhich
were usually kept as representative buildings. If they were reusedas churches, this happened after quite
some hiatus but the buildingswere clearly still recognizable as ancient temples and were reusedspecifically
because they symbolized romanitas .
Outside former Gallia Narbonensis, the reuse of a pagan temple as achurch building can be judged as more
or less accidental. In the case ofgallo-roman fana from regions not belonging to former GalliaNarbonensis
where cemeteries developed in the ruins of templa , chapelssubsequently were needed, leading to the reuse
of ancient templebuildings as post Migration Period Christian churches.
Generally it can be said that there aren’t many examples for the reuseof pagan temples as churches in
the region of modern day France, quiteunlike in the German speaking area. Furthermore, there are no
exampleswhere an actual direct continuity of use of the cult building can beobserved and the intermediary
hiatus is so significant, the argument canbe made that – unlike the very monumental representative temples
ofGallia Narbonensis – these buildings will not have been recognizable aspagan temples anymore.
The maison carrée of Nîmes, probably the most famous temple building inFrance, hosted a church during
its history. Saint Césaire of Vernègueswas built into the ruins of an ancient temple just like it happened
withthe Roma, Augustus and Livia temple of Vienne. In these cases of reuseof ancient temples in the region
of former Gallia Narbonensis, thetemple was still recognizable as such and reused in order to makeallusion
to the glory of the Roman past. Roujan-Medilianum is the onlycase where it is probable that the temple was
converted into a churchalready as a part of the Christianization of Gallia Narbonensis. Here,an important
part of the conversion process is the developing cemetery,probably with ad sanctos burials. In the examples
of gallo-roman fana outside the former Narbonensis region, the ruins were sometimesused as cemeteries
which then required a chapel. So it happened that achurch building developed from the ruins of a pagan
fanum , like in thecase of Saint-Georges in Saint-Martin-de-Boscherville, for example.Roujan-Medilianum
is an exception where the conversion process via adeveloping cemetery happened in Gallia Narbonensis at
a time where itmust have still been obvious the building concerned had once been apagan temple.
Keywords: continuity, early Christianity, anti-pagan legislation, Gaul, reuse of temple buildings, archaeology
of christianization
außenpolitische Aussage ging neben den anderen Aspekten bislang in der Forschung eher unter. Doch auch der griechische Historiker Dioynsios von Halikarnass nutzte den Mythos des Aeneas, um sich in eine alte, griechisch-basierte, genealogische Forschungstradition um Gründerhelden einzureihen und in der Person des Aeneas Griechen und Römer zu Verwandten verschmelzen zu lassen. Dieser Artikel beschäftigt sich mit der außenpolitischen Funktion der Aeneassage für das Römische Reich, das sich über diese ideologisch in den vormals griechisch dominierten Mittelmeerraum eingliederte, sowie mit der besonderen Eignung des Aeneas als Bild des Proto-Römers.
[Article in English.]
Bevor Publius Vergilius Maro die Mythengestalt Aeneas in seiner Aeneis vor Weltpublikum behandelt hat, war der ursprünglich homerische Held immer nur von sekundärer Bedeutung neben den wirklich großen Helden wie etwa Achill, Odysseus oder Hektor. Wie kommt es also, dass die vergilische Darstellung ihn auf einmal berühmt gemacht hat, nicht nur als Vorvater des Augustus und Proto-Römer, sondern sogar als Urbild späterer europäischer Helden bis in unsere Zeit? Die vorliegende Arbeit setzt es sich zur Aufgabe, die Genese des Mythos bis zu Vergil zu verfolgen und dabei besonders die Vermittlerrolle griechischer Gelehrter in den Blick zu nehmen. Damit kann die vergilische Darstellung in ihrer Dimension als Phänomen der translatio imperii verstanden werden, das sich als wesentlich komplexer herausstellt, als es bisher schien. Auch soll gezeigt werden, dass die Nutzung des Aeneas-Mythos in augusteischer Zeit wesentlich mehr als nur die vergilische Aeneis umfasste und man durchaus von einer allgemeinen Instrumentalisierung der Sage sprechen kann, die durch verschiedenste Akteure zu unterschiedlichsten Zwecken verarbeitet wurde.
Can be found on: https://github.com/sarahalang/History-of-Alchemy-Teaching
Katherine Ellison, Susan Kim (eds.), A Material History of Medieval and Early Modern Ciphers. Cryptography and the History of Literacy, Routledge: Oxford 2018.
&&
Katherine Ellison, A Cultural History of Early Modern English Cryptography Manuals, Routledge: Oxford 2017.
As customary for JIPSS journal book reviews, the style is a digest-like review which focuses primarly on aspects relevant to the audience of JIPSS (Intelligence, Propaganda and Security Studies).
As customary for JIPSS journal book reviews, the style is a digest-like review which focuses primarly on aspects relevant to the audience of JIPSS (Intelligence, Propaganda and Security Studies).
The quote ubi fana destruxerat, statim ibi aut ecclesias aut monasteriaconstruebat ( Sulp. Sev., Vita
S.Martini ) has shaped the understandingof the Early Christian period in France for a long time. From
thehagiographical account of Sulpicius Severus, it was assumed that templedestructions were a typical
phenomenon in the establishment ofChristianity in the region. This paper discusses the question of apossible
continuity of cult places and buildings from pagan templa toearly Christian churches in France and whether
such continuity can be aseasily assumed as once did art historian Émile Mâle. Mere spolia findings in
churches are not accepted as sufficient proof for saidcontinuity.
The chaos of the Migration Period will have let most temples in theFrench region fall into decay. Many
templa in France had already beenleft in the 3rd century of our era, the anti-pagan laws of the 4thcentury
will therefore generally not have affected the French region.Temple destructions like the ones famously
attributed to Saint Martin deTours ( Sanctus Martinus Turonensis , 316/36-397) could not be proventhrough
archaeology nor can they therefore be accepted as a pattern forthe general practice of the time. The
typology elaborated in the paperdistinguishes three types: the classic templa of Gallia Narbonensiswhich
were usually kept as representative buildings. If they were reusedas churches, this happened after quite
some hiatus but the buildingswere clearly still recognizable as ancient temples and were reusedspecifically
because they symbolized romanitas .
Outside former Gallia Narbonensis, the reuse of a pagan temple as achurch building can be judged as more
or less accidental. In the case ofgallo-roman fana from regions not belonging to former GalliaNarbonensis
where cemeteries developed in the ruins of templa , chapelssubsequently were needed, leading to the reuse
of ancient templebuildings as post Migration Period Christian churches.
Generally it can be said that there aren’t many examples for the reuseof pagan temples as churches in
the region of modern day France, quiteunlike in the German speaking area. Furthermore, there are no
exampleswhere an actual direct continuity of use of the cult building can beobserved and the intermediary
hiatus is so significant, the argument canbe made that – unlike the very monumental representative temples
ofGallia Narbonensis – these buildings will not have been recognizable aspagan temples anymore.
The maison carrée of Nîmes, probably the most famous temple building inFrance, hosted a church during
its history. Saint Césaire of Vernègueswas built into the ruins of an ancient temple just like it happened
withthe Roma, Augustus and Livia temple of Vienne. In these cases of reuseof ancient temples in the region
of former Gallia Narbonensis, thetemple was still recognizable as such and reused in order to makeallusion
to the glory of the Roman past. Roujan-Medilianum is the onlycase where it is probable that the temple was
converted into a churchalready as a part of the Christianization of Gallia Narbonensis. Here,an important
part of the conversion process is the developing cemetery,probably with ad sanctos burials. In the examples
of gallo-roman fana outside the former Narbonensis region, the ruins were sometimesused as cemeteries
which then required a chapel. So it happened that achurch building developed from the ruins of a pagan
fanum , like in thecase of Saint-Georges in Saint-Martin-de-Boscherville, for example.Roujan-Medilianum
is an exception where the conversion process via adeveloping cemetery happened in Gallia Narbonensis at
a time where itmust have still been obvious the building concerned had once been apagan temple.
Keywords: continuity, early Christianity, anti-pagan legislation, Gaul, reuse of temple buildings, archaeology
of christianization