Der "Korinthische Tempel" von Knidos

E' SynEllKer (Athen 2000) 189-194, 2000

« Zu den Kalendergöttern des Eudoxos von Knidos », AKAN. Antike Naturwissenschaft und ihre Rezeption 25, 2015, p. 37-54.

2017

Cet article se propose d’examiner les questions de la datation et des lieux des cultes d’Apollon Karneios et d’Apollon Triopios a Cnide. La decouverte d’une nouvelle inscription a Mylasa en Carie mentionnant la migration de Karneios de Sparte a Cnide presente une occasion de reevaluer la documentation litteraire, epigraphique et archeologique de l’histoire de ces deux cultes. Le centre politique et religieux de la cite fut transfere vers le milieu du IVe siecle av. J.-C. a la pointe de la presqu’ile cnidienne. La veneration de Karneios, liee a la colonisation et a l’identite dorienne de la cite, continua dans un nouveau temple, une filiale de celui de l’epoque de la Vieille Cnide. Le culte de Triopios, par contre, qui avait connu une gloire ephemere au Ve siecle av. J.-C. en rapport avec la federation de l’hexapolide dorienne et dont le sanctuaire se trouvait au meme endroit de la future Nouvelle Cnide, disparut.

En détail – Philologie und Archäologie im Diskurs Festschrift für Hans-W. Fischer-Elfert,, 2019

Griechische Grabbezirke klassischer Zeit, 2013

Metallurgica Anatolica. Festschrift für Ünsal Yalçın, 2020

architectura, 2014

Around 430 BC, Phidias created a new colossal cult statue in ivory and gold for the temple of Zeus in Olympia. With the installation of the statue, substantial modifications of the cella’s original design from ca. 472-456 BC were carried out. While the statue of Zeus is today entirely lost, a recent architectural documentation of the temple’s remains provides new insights into the structural changes made to the cella at the time of the statue’s installation. These changes were much more substantial than previously thought: the cella floor was entirely remade including the construction of a shallow basin in front of the cult statue; the interior colonnade was dismantled and re-erected with different axis widths; and the roofing was probably also renewed. These interventions have been at least partially known for over a hundred years, but their design has usually been misinterpreted as mediocre and backward-looking. The new data from fieldwork now paints a completely different picture. The design of the cella cleverly employed different materials and followed advanced design principles comparable to contemporary Attic architecture and sculpture. Perhaps most importantly, the refashioning of the cella also introduced a new spatial hierarchy, which regulated access to the cella, as well as the approach to the cult image and the perception of it. Therefore, the new reconstruction of the temple’s interior also provides a framework for raising novel questions on the ritual practices performed in one of the most important cultic places of Antiquity.

Jahreshefte des Österreichischen Archäologischen Institutes in Wien, 2008