Choma in Lycia

1967 ◽  
Vol 57 (1-2) ◽  
pp. 40-44 ◽  
Author(s):  
G. E. Bean ◽  
R. M. Harrison

The site of Choma has been a long-standing puzzle. Its approximate location in the north of Lycia, in the general neighbourhood of Elmalı, has long been known; the ancient notices leave no doubt on this score. But for the exact position no real clue had hitherto been found. The following inscriptions were discovered, copied and photographed by Harrison in 1963, and were collated, and squeezes taken, by Bean in 1965. They resolve the problem definitively and satisfactorily, including as they do not only tombstones and other monuments erected by persons expressly designated as Chomatitae, but also an honorific decree of the Council and People of Choma.The inscriptions are in and around the villages of Hacımusalar and Sarılar, which lie close together about 13 km. south-west of Elmalı, on the way to Gömbe, the ancient Comba (Fig. 3). About 1 km. south-east of Hacımusalar and east of Sarılar is a large prehistoric mound (hüyük), conspicuous in the dead-flat plain (Pl. I, 1).

1881 ◽  
Vol 13 (2) ◽  
pp. 183-207
Author(s):  
William Simpson

On leaving for India to accompany the army into Afghanistan in 1878, Colonel Yule, among other hints of places of interest of an archæological character to be looked out for, mentioned Nagarahara, the capital of the Jelalabad Valley in the Buddhist period. In the time of Hiouen-Thsang the district bore the same name as the capital, and it had no king of its own, but belonged to Kapisa, a city situated somewhere in the direction of Kabul. The district of Nagarahara extended to about 600 Chinese Li, from east to west, which would be over 100 miles. This might reach from about Jugduluck to the Khyber, so that in this last direction it would thus border on Gandara, and on the other extremity would touch Kapisa, which was also the name of the district as well as the capital of that name. The Valley of Jelalabad is small in comparison to that of the province which formerly belonged to it. From Darunta on the west to Ali-Boghan on the east is fifteen miles, but, on the left bank of the Kabul River, the flat land of Kamah extends the valley on that side, about five or six miles further to the east. The termination of the Valley at this place is called Mirza Kheyl, a white rocky ridge comes down close to the river, and there are remains of Buddhist masonry on it, with caves in the cliff below. On the right bank opposite Mirza Kheyl is Girdi Kas, which lies in a small valley at the northern end of a mass of hills which terminates the Jelalabad Valley on that side at Ali-Boghan, separating it from the Chardeh Plain, which again extends as far as Basawul. I got a kind of bird's-eye view of this one day from a spur of the Sufaid Koh, 8,000 feet high, near to Gundumuck, and the Jelalabad Valley and the Chardeh Plain seemed to be all one, the hills at Girdi Kas appearing at this distance to be only a few slight mounds lying in the middle of this space, which would be altogether about 40 miles in extent. When in the Jelalabad Valley, the Girdi Kas hills are undoubtedly the eastern barrier, while the Siah Koh Range is the western. The Siah Koh Range trends to the south-west, and then turns due west, forming a distinct barrier on the north till it is lost at Jugduluck; there are only some low-lying ridges between Futteeabad and Gundumuck, but they are so small that it might be said to be a continuous valley all the way from Ali-Boghan to the plain of Ishpan. The eastern end of the Siah Koh Range terminates at Darunta, which is the north-west corner of the Jelalabad Valley. The Kabul River, instead of going round the extreme end of this range, has, by some curious freak, found a way through the rocky ridge so close to the extremity, that it leaves only what might be called one vertebra of this stony spine beyond. The river here has formed for itself a narrow gorge through perpendicular cliffs, in which it flows, from the district of Lughman, into the level plain of the Jelalabad Valley. The Surkhab pours down from the Sufaid Koh, starting close to Sikaram, the highest point of the range, which our surveyors found to be 15,600 feet above the sea. It passes over the western end of the Ishpan plain, towards the Siah Koh Range, and it then keeps to the contour of its base all the way to the Jelalabad Valley, and joins the Kabul River about two miles below Darunta.


Author(s):  
Aleksander Kołos

Betula humilis Schrank (shrubby birch) is among the most endangered shrub species in Poland. All localities are in the eastern and northern parts of the country, where the species reaches the western border of its geographical range in Europe. Betula humilis is disappearing in Poland due to wetland melioration and shrub succession. Over 80% of the localities described in Poland have not been confirmed in the last 20 years. Five new localities of B. humilis in the North Podlasie Lowland were recorded from 2008 to 2019 in the Upper Nurzec Valley (Fig. 1): 1–1.5 km south-west of Pawlinowo village (in the ATPOL GC7146 plot) and 1.5–2 km north-west of Żuki village (ATPOL GC7155, GC156 and GC166). The population near Pawlinowo (locality 1) is currently composed of ~80 individuals (101 individuals were noted in 2010) and is one of the largest populations in north-eastern Poland. Betula humilis grows there within patches dominated by Salix rosmarinifolia and megaforbs. The population at locality 5 is composed of 18 individuals. At the remaining localities, only 1–4 individuals were found, scattered along drainage ditches surrounded by hay meadows. At some of these localities the species is threatened with extinction. It is suggested to remove competitive trees and shrubs (mainly Populus tremula, Betula pubescens and Salix cinerea) in order to maintain the local populations.


Author(s):  
Robert Wiśniewski

Christians always admired and venerated martyrs who died for their faith, but for a long time thought that the bodies of martyrs should remain undisturbed in their graves. Initially, the Christian attitude toward the bones of the dead, whether a saint’s or not, was that of respectful distance. This book tells how, in the mid-fourth century, this attitude started to change, swiftly and dramatically. The first chapters show the rise of new beliefs. They study how, when, and why Christians began to believe in the power of relics, first, over demons, then over physical diseases and enemies; how they sought to reveal hidden knowledge at the tombs of saints and why they buried the dead close to them. An essential element of this new belief was a strong conviction that the power of relics was transferred in a physical way and so subsequent chapters study relics as material objects. The book seeks to show what the contact with relics looked like and how close it was. Did people touch, kiss, or look at the very bones, or just at reliquaries which contained them? When did the custom of dividing relics appear? Finally, the book deals with discussions and polemics concerning relics and tries to find out how strong was the opposition which this new phenomenon had to face, both within and outside Christianity on the way to relics becoming an essential element of medieval religiosity.


1972 ◽  
Vol 32 (1) ◽  
pp. 36-53 ◽  
Author(s):  
John C. McManus

This study of Indian behavior in the fur trade is offered more as a report of a study in progress than a completed piece of historical research. In fact, the research has barely begun. But in spite of its unfinished state, the tentative results of the work I have done to this point may be of some interest as an illustration of the way in which the recent revival of analytical interest in institutions may be used to develop an approach to the economic history of the fur trade.


1984 ◽  
Vol 121 (6) ◽  
pp. 577-587 ◽  
Author(s):  
P. E. R. Lovelock

AbstractThe structure of the northern part of the Arabian platform is reviewed in the light of hitherto unpublished exploration data and the presently accepted kinematic model of plate motion in the region. The Palmyra and Sinjar zones share a common history of development involving two stages of rifting, one in the Triassic–Jurassic and the other during late Cretaceous to early Tertiary times. Deformation of the Palmyra zone during the Mio-Pliocene is attributed to north–south compression on the eastern block of the Dead Sea transcurrent system which occurred after continental collision in the north in southeast Turkey. The asymmetry of the Palmyra zone is believed to result from northward underthrusting along the southern boundary facilitated by the presence of shallow Triassic evaporites. An important NW-SE cross-plate shear zone has been identified, which can be traced for 600 km and which controls the course of the River Euphrates over long distances in Syria and Iraq. Transcurrent motion along this zone resulted in the formation of narrow grabens during the late Cretaceous which were compressed during the Mio-Pliocene. To a large extent, present day structures in the region result from compressional reactivation of old lineaments within the Arabian plate by the transcurrent motion of the Dead Sea fault zone and subsequent continental collision.


1932 ◽  
Vol 69 (5) ◽  
pp. 209-233 ◽  
Author(s):  
G. D. Osborne

THE Carlingford-Barnave district falls within the boundaries of Sheet 71 of the Ordnance Survey of Ireland, and forms part of a broad promontory lying between Carlingford Lough on the north-east and Dundalk Bay on the south-west. The greater part of this promontory is made up of an igneous complex of Tertiary age which has invaded the Silurian slates and quartzites and the Carboniferous Limestone Series. This complex has not yet been investigated in detail, but for the purposes of the present paper certain references to it are necessary, and these are made below. The prevalence of hybrid-relations and contamination-effects between the basic and acid igneous rocks of the region is a very marked feature, and because of this it has been difficult at times to decide which types have been responsible for the various stages of the metamorphism.


2013 ◽  
Vol 2013 (1) ◽  
Author(s):  
George Pattison

AbstractNoting Heidegger’s critique of Kierkegaard’s way of relating time and eternity, the paper offers an alternative reading of Kierkegaard that suggests Heidegger has overlooked crucial elements in the Kierkegaardian account. Gabriel Marcel and Sharon Krishek are used to counter Heidegger’s minimizing of the deaths of others and to show how the deaths of others may become integral to our sense of self. This prepares the way for revisiting Kierkegaard’s discourse on the work of love in remembering the dead. Against the criticism that this reveals the absence of the other in Kierkegaardian love, the paper argues that, on the contrary, it shows how Kierkegaard conceives the self as inseparable from the core relationships of love that, despite of death, constitute it as the self that it is.


2004 ◽  
Vol 48 (1) ◽  
pp. 49-68 ◽  
Author(s):  
Ian Mortimer

The licensing of provincial surgeons and physicians in the post-Restoration period has proved an awkward subject for medical historians. It has divided writers between those who regard the possession of a local licence as a mark of professionalism or proficiency, those who see the existence of diocesan licences as a mark of an essentially unregulated and decentralized trade, and those who discount the distinction of licensing in assessing medical expertise availability in a given region. Such a diversity of interpretations has meant that the very descriptors by which practitioners were known to their contemporaries (and are referred to by historians) have become fragmented and difficult to use without a specific context. As David Harley has pointed out in his study of licensed physicians in the north-west of England, “historians often define eighteenth-century physicians as men with medical degrees, thus ignoring … the many licensed physicians throughout the country”. One could similarly draw attention to the inadequacy of the word “surgeon” to cover licensed and unlicensed practitioners, barber-surgeons, Company members in towns, self-taught practitioners using surgical manuals, and procedural specialists whose work came under the umbrella of surgery, such as bonesetters, midwives and phlebotomists. Although such fragmentation of meaning reflects a diversity of practices carried on under the same occupational descriptors in early modern England, the result is an imprecise historical literature in which the importance of licensing, and especially local licensing, is either ignored as a delimiter or viewed as an inaccurate gauge of medical proficiency.


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