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                  <text>domestic and public sacred spaces and piety of traditional Roman religion, Christians, and Jews</text>
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                  <text>Joel G. Cerimele</text>
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                <text>While the initial creation of the synagogue in Ostia by its Jewish community remains unclear, this plan shows the synagogue in its final phase, after the fourth century. The structure itself probably dates back at the very latest to the early third century. The latest phase included the addition of a courtyard, east of the assembly hall (14), and communal gathering space (18). An inscription found on the site, dating to the third century, and reused in the fourth century floor of the assembly hall, notes the Torah Ark was dedicated by a Mindius Faustus on behalf of the health of the Roman emperor. This shows the degree of civic acculturation by Ostia's Jewish community, similar to its devotees of Mithras.</text>
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                <text>Michael White, UT-Austin/Ostia Synagogue Area Project</text>
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                <text>Boin, Doug.&amp;nbsp;&lt;em&gt;Ostia in Late Antiquity&lt;/em&gt;. New York: Cambridge University Press, 2016.</text>
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                <text>2016</text>
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              <elementText elementTextId="843">
                <text>Doug Boin</text>
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                  <text>Joel G. Cerimele</text>
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                <text>Apotropaic Amulet from Ostia, Second to Fourth Century</text>
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                <text>Boin, Doug. &lt;em&gt;Ostia in Late Antiquity&lt;/em&gt;. New York: Cambridge University Press, 2016.</text>
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                <text>Dated somewhere between the second and fourth centuries, this apotropaic amulet from Ostia exemplifies the eclectic, pragmatic, and individual nature of late antique devotion. The amulet would be worn either as a pendant or around the neck. The amulet was inscribed with an invocation of "Solomon," borrowed Jewish legend and having become known among most in the Mediterranean as a powerful magician. Solomon may or may not be represented in the figure, carrying a wand or staff, placed alongside a healing caduceus. However, the back clearly shows three priestesses of Hecate surrounded by stars. They are either positively associated with serpents as symbols of healing and fertility or apotropaically trampling them. On either side are stylized constellations. &lt;br /&gt;&lt;br /&gt;The wearer might not have been aware of all the cultural origins of the symbols, which had by this time entered a magical&amp;nbsp;&lt;em&gt;koine&lt;/em&gt;. "Solomon" might have been included merely for his magical associations and associations with foreignness par excellence. Mere invocation of an exotic Jewish feel possessed imaginative power. Hence these signs from different cultures could be recombined into a system of magical power. &lt;br /&gt;&lt;br /&gt;For the textual equivalent of such pragmatic eclecticism in late antiquity in spells and invocations, see the collection of so-called Papyri Graecae Magicae (PGM), or "Greek Magical Papyri," which date widely between the second century BCE and fifth century CE. These, like the Ostian amulet, include free associations of gods and concepts from many Mediterranean cultures, all in the Hellenistic milieu, including Mesopotamia, Palestine, Egypt, and Greece.&lt;br /&gt;&lt;br /&gt;For further secondary discussion and translation, given that textual sources are largely beyond the purview of this website, see&amp;nbsp;&lt;a href="https://books.google.com/books?id=K0hCj5u3HNQC&amp;amp;printsec=frontcover&amp;amp;dq=Greek+Magical+Papyri&amp;amp;hl=en&amp;amp;sa=X&amp;amp;ved=0ahUKEwjb3NrkrvTXAhVH7oMKHd4IC_QQ6wEIKTAA#v=onepage&amp;amp;q=Greek%20Magical%20Papyri&amp;amp;f=false" title="Greek Magical Papyri in Translation" target="_blank"&gt;&lt;em&gt;The Greek Magical Papyri in Translation, Including the Demotic Spells&lt;/em&gt;, edited by Hans Dieter Betz. Chicago: University of Chicago Press, 1986&lt;/a&gt;.</text>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Homes</text>
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              <description>An account of the resource</description>
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                  <text>domestic space and daily life</text>
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              <name>Creator</name>
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                  <text>Joel G. Cerimele, Alaric Powell</text>
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                <text>Reuse of Amphitheatres at Sabratha and Lepcis Magna as Domestic Spaces</text>
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                <text>These diagrams depict the subdivision of amphitheatres in the North African cities of Sabratha (top) and Lepcis Magna (bottom) into domiciles for their subsequent reoccupation. In both cases, these changes were probably prompted by local circumstances such as fire or earthquake. Lepcis Magna experienced an earthquake in 365 CE, and these improvised dwellings were constructed afterwards somewhere in the early fifth century. As in the case of the temple of Isis at Baelo Claudia, Hispania, these were local circumstances, part of the evolution of these cities.</text>
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                <text>Anna Leone</text>
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                <text>Anna Leone, "The Vandal Period (429-534): Changing Townscapes," &lt;em&gt;Changing Townscapes in North Africa from Late Antiquity to the Arab Conquest&lt;/em&gt; (Bari: Edipugia, 2007): 139</text>
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