Каллиграфия. "Ames" Guide to Self-Instruction in Practical by Ames, Daniel T.

By Ames, Daniel T.

Книга Каллиграфия. "Ames" advisor to Self-Instruction in useful and Artistic... Каллиграфия. "Ames" consultant to Self-Instruction in sensible and creative Penmanship Книги Искусство. Живопись Автор: Ames, Daniel T. Год издания: 1884 Формат: pdf Страниц: sixty three Размер: 48.7 Мб Язык: Английский0 (голосов: zero) Оценка:Коллекциястаринных книгпо каллиграфии:Книга 1."Ames" consultant to Self-Instruction in sensible and creative Penmanship.

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60 Trebellianus: SHA: TT 26; Victoria and the Treviri: ib. 31. g. R. Syme The Historia Augusta: A call of clarity (Bonn, 1971). 5 below. 59 32 chapter one Jerome writes iuxta quem fons ad radices montis ebulliens ab eadem, in qua gignitur, sorbetur humo. I noted above that Jerome’s contemporaries cast doubt on the existence of his hero Paul. 62 It may be that the insertion of a description of Paul’s spring into the Onomasticon served a similar function—a sort of retroactive alibi for its existence.

De Vogüé (op. cit. n. 8 above) 157f. gives a long list of other possible precedents to this martyrdom, but does not mention Romanus. 25 John Chrysostom: in S. Roman. , PG 50, 605–618 and see H. Delehaye ‘S. Romain, martyr d’Antioche’ AB 50 (1932) 241f. g. SHA: Avidius Cassius v, 5; Severus Alexander liv, 7, and comments in B. Isaac ‘Orientals and Jews in the Historia Augusta: Fourth-Century Prejudice and Stereotypes’ The Jews in the Hellenistic-Roman World: Studies in Memory of Menahem Stern (ed.

There is a mosaic of Orpheus found in Jerusalem which shows both a centaur and a satyr. The mosaic was in a building where there was another, unconnected mosaic with a cross: H. Vincent ‘Une mosaïque byzantine à Jérusalem’ Revue Biblique 10 (1901) 436–444; id. ‘La mosaïque d’Orphée’ 11 (1902) 100–103. H. Vincent and M. Avi-Yonah, ‘Mosaic pavements in Palestine’ QDAP 2 (1933) no. 133 pp. , think this is a Christian mosaic, but A. Ovadiah, S. ’ Jerusalem Cathedra I (ed. I. Levine, Jerusalem, 1981) 152–166 have argued that it was originally pagan and only later appropriated by Christians.

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