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In this elegantly written study, Alfante explores the work of select nineteenth-century writers, intellectuals, journalists, politicians, and clergy who responded to cultural and spiritual shifts caused by the movement toward secularization in Spain. Focusing on the social experience, this book probes the tensions between traditionalism and liberalism that influenced public opinion of the clergy, sacred buildings, and religious orders. The writings of Cecilia Böhl de Faber (Fernán Caballero), Gustavo Adolfo Bécquer, Benito Pérez Galdós, and José María de Pereda addressed conflicts between modernizing forces and the Catholic Church about the place of religion and its signifiers in Spanish society. Foregrounding expropriation (government confiscation of civil and ecclesiastical property) and exclaustration (the expulsion of religious communities), and drawing on archival research, the history of disentailment, cultural theory, memory studies, and sociology, Alfante demonstrates how Spain’s liberalizing movement profoundly influenced class mobility and faith among the populace.

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Résumé – Cet article présente les vestiges d’un édifice romain situé dans le sanctuaire de Jupiter à Damas. Mis au jour en 2009, il peut être restitué comme le portique précédant une chapelle, dédiée à Zeus Théandrios d’après une dédicace du iie siècle de n. è. découverte là.

The portico standing west of Apollo’s shrine at Delphi was attributed to the Etolians by P. Amandry in 1978. Is that monument, one of the largest in the site, actually part of the IIIrd century Etolian buildings? Must it rather be seen as the IVth century hoplotheque of the accounts? The dating, allocation and function of the portico are issues far from being closed. On the threshold of the architectural study begun in 2010, we here present an estimation of the previous investigations opening on to fresh perspectives.

Le portique situé à l’Ouest du temple d’Apollon à Delphes fut attribué aux Étoliens par P. Amandry en 1978. Ce monument, qui est l’un des plus grands du site, fait-il effectivement partie des constructions étoliennes du iiie siècle ? Faut-il plutôt y voir l’hoplothèque des comptes du ive siècle ? La datation, l’attribution et la fonction du portique sont des questions loin d’être closes. Au seuil de l’étude architecturale commencée en 2010, nous présentons ici un bilan des recherches antérieures ouvrant sur de nouvelles perspectives.

Building palaces was the major but not the only way in which empresses shouldered the burden of urban renewal. They also commissioned porticoes and baths. Precedents existed in the Augustan period for porticoes built by women, but Helena pioneered female imperial bath building.¹ Both building types showcased the imperial women as exemplary city founders. Porticoes and baths were critical to everyday life in any ancient Mediterranean city, and commissioning either for one’s city was an act of extraordinary largesse. This was especially so in the imperial cities of Rome and Constantinople, where expectations were higher and where emperors competed vigorously

This chapter contains sections titled: The Maccabeans Pompey Herod Herod Demolishes the Second Temple The Third Temple The Royal Portico

Partant du constat que la seule vocation religieuse ne peut expliquer la prospérité de Glanum et les particularités de son architecture à l'époque hellénistique et impériale, l'auteur reprend l'examen des voies de transhumance jalonnées de sanctuaires héracléens entre l'Espagne et l'Italie. En un point fort qui contrôle la voie conduisant vers la Crau, laquelle est aussi une route du sel, sur un site de transition entre collines arides et prairies humides, correspondant de surcroit à une limite interne à la confédération des Salyens, Glanum apparaît comme une halte obligée où sont perçues les taxes d'entrée sur les pacages. Le temple d'Hercule, la source et le « rempart » qui barre le vallon composent un ensemble caractéristique des sanctuaires-marchés liés à la transhumance. L'étude s'achève par un essai réinterprétation de plusieurs édifices dans cette nouvelle perspective. Starting from the evidence that the religious function cannot explain alone the wealth of Glanum and the peculiarities of its architecture during the hellenistic and roman period, the author studies on new ground the transhumance ways on which Heraclean sanctuaries are settled, from Spain to Italy. In a strong place, controlling the road leading to the Crau, on which salt also is conveyed, in a transitional pass between dry hitts and wet plains, corresponding to an internal limit in the confederation of the Salii, Glanum appears be an obliged stage where taxes for coming into pastures are paid. The temple of Hercules, the spring and the wall closing the valley form typical group constituting both a sanctuary and a market place in association with transhumance. At the end of the study, the author proposes a new interpretation of some buildings according to that new point of view.