Sybils

temas y formas del mundo clásico temes i formes del món clàssic I conventvs classicorvm temas y formas del mundo clásico Los dos volúmenes de Conuentus Classicorum ofrecen la visión más completa que puede obtenerse hoy de la variedad y riqueza de los estudios clásicos en España. Contienen una selección de las ponencias, comunicaciones y carteles presentados en su día en el xiv Congreso de la Sociedad Española de Estudios Clásicos, que tuvo lugar en Barcelona en julio del 2015. Todas las contribuciones, preparadas y revisadas por sus autores, recogen lo fundamental de sus investigaciones y resultados. Els dos volums de Conuentus Classicorum ofereixen la visió més completa possible de la varietat i la riquesa actuals dels estudis clàssics a Espanya. Contenen una selecció de les ponències, les comunicacions i els cartells presentats en el transcurs del xiv Congrés de la Sociedad Española de Estudios Clásicos, que se celebrà el juliol de 2015 a Barcelona. Totes les contribucions, preparades i revisades pels seus autors, recullen els aspectes fonamentals dels resultats de les seves investigacions. CONVENTVS CLASSICORVM

The Middle Ages greatly valued originality and creativity, although these qualities were not only linked in the long chain of imagination (as we usually do today), but they were also framed in the field of memory. Therefore, the usual assumption that memory is an exclusive resource of an oral society does not seem to be entirely satisfactory: in the Middle Ages the memory was equally present in the more cultured and literary social strata. In fact, during the medieval period, the influence of an inherited pedagogy (from Classical rhetorical roots) meant that the cultivated memory (and the affective appropiation of preexistent material) remained fundamental to medieval literary culture because it was understood as essential not only to reading and composition, but also to the formation of character. This paper suggest some thoughts and sacred and profane examples on this issue.

Caves and the Ancient Greek Mind analyses techniques of searching for ultimate wisdom in ancient Greece. The Greeks perceived mental experiences of exceptional intensity as resulting from divine intervention. They believed that to share in the immortals' knowledge, one had to liberate the soul from the burden of the mortal body by attaining an altered state of consciousness, that is, by merging with a superhuman being or through possession by a deity. These states were often attained by inspired mediums, `impresarios of the gods' - prophets, poets, and sages - who descended into caves or underground chambers. Yulia Ustinova juxtaposes ancient testimonies with the results of modern neuropsychological research. This novel approach enables an examination of religious phenomena not only from the outside, but also from the inside: it penetrates the consciousness of people who were engaged in the vision quest, and demonstrates that the darkness of the caves provided conditions vital for their activities.

El siguiente artículo trata de esbozar algunas notas en torno a la figura histórica de las Sibilas de la antigüedad. Los restos encontrados en el el último templo de Atenea Pronaia, en Delfos, sugieren que hubo allí un culto primitivo a la diosa madre minoico-micénica desde tiempos remotos, por lo que el lugar estaría asociado a lo femenino, a la profecía y a la mántica mucho antes de la llegada de Apolo. La figura de la Sibila, entonces, sería un vestigio de esa huella, con raíces telúrico-mistéricas ancestrales. Palabras-clave: Sibila; Delfos; profecía; mántica.
Abstract: The following article tries to outline some notes about the historical figure of the antique Sibyls. The remains found in the last temple of Athena Pronaia, at the site of Delphi, suggest that there was a primitive cult to the Minoan-Mycenaean goddess mother from remote times, which means that the site would be associated to the feminine, prophecy and mantic much before the arrival of Apollo. The figure of the Sybil, then, would be a vestige of this feminine trace, with telluric ancestral roots.

Origin in Palestine, a province of the Roman Empire …
Its creed : “Suffered under Pontius Pilate. Was crucified, dead, and buried.”
Its most important missionary and the writer of its earliest Scripture, Paul of Tarsus, was a Roman citizen and clearly had received important elements of a Greco-Roman education.
It is a Hellenistic religion with a stress on individual salvation in contrast to Israel or the Kingdom of God. Its fundamental doctrine is bodily (individual) resurrection. 1 Corinthians 15.14 “If Christ has not been raised, then our preaching is in vain, and your faith also is in vain.”
It images, and to a considerable degree, understands and preaches, its Saviour and his message through Hellenistic myths and art.
Christ as Philosopher Pelikan, Christianity and Classical Culture, 3: “It remains one of the most momentous linguistic convergences in the entire history of the human mind and spirit that the New Testament happens to have been written in Greek ... the Greek of Socrates and Plato.” It is equally important that the “Old Testament” which was at first the only Scripture of the Christians was primarily the LXX.
Prophets and Sibyls: Christianity represents itself as the fulfillment of both pagan inspiration (Sibyls and poets) and Jewish prophecy, combining the wisdom of Sibyls from East and West, and Virgil  with King David, the psalmist, and Prophets like Isaiah and Ezekiel.h. Temples become churches
i. Ambiguous Attitude to the State: “Let every soul be in subjection to the higher authorities.” (Romans)
“Come out of her, my people, lest you take part in her sins, lest you share in her plagues.” (Revelation).
j. Adoption of the Basilica, the Royal Hall of the Basileus, the Priest King.
k. Domes. The greatest Roman architectural development is also taken over.
l. The organization of the Church shadows that of the Empire. The “diocesan” and urban organization of the Church reproduces the administrative organization of the Empire. When, after Constantine, the bishops become imperial officials, they use coercion to enforce Christianity and Orthodoxy.
m. At the apex of this system in the Latin West the Pope of Rome
n. At the apex of this system in the Greek East, the Christian Emperor unites in himself the sacred and secular. Bishop Eusebius of Caesarea, In Praise of Constantine, III: “invested as he [Constantine] is with a semblance of heavenly sovereignty, he directs his gaze above, and frames his earthly government according to the pattern of that Divine original, feeling strength in its conformity to the monarchy of God.” The pattern for the Christian emperor used here by derives from the Demiurge in Plato’s Timaeus by way of Moses in Philo.o. Theotokos: the Motherhood of God
p. Coping with a plethora of spirits: “Jews and Christians in the biblical period and Late Antiquity believed in a panoply of supernatural beings who partook in divine power and glory. While both groups claimed to be monotheistic, evidence from the Hebrew Bible, early postbiblical Jewish literature, and the New Testament demonstrates that divine qualities  were found not only in the creator of the universe, but in a host of other beings known by various names.”
q. The Christian problem about whether deity is itself multiplied: the Trinity
Council of Nicaea in 325, presided over by the unbaptised Emperor Constantine, as Pontifex Maximus, dealt with the divinity of the Son and the Council Constantinople in 381 dealt with the Spirit but both solutions required a great influx of Hellenic metaphysics. The Nicene Creed, which resulted from the Church Council over which Constantine presided, proclaims that the Son is “God, of God; Light, of Light; Very God, of very God; Begotten, not made; Being of one substance with the Father.” The Son is homoousios NOT homoiousios, the “same,” NOT “like” substance of the Father, so a philosophical concept comes to define the Incarnation, the essential Christian doctrine defining the relation of the divine and the human. Another philosophical concept that of hypostasis, (υποστασεως) spiritual subsistence or person comes to define what the divine beings are. These notions are essential for the Christian doctrine of God as Trinity and as incarnate. Only in this way could the Church solve the problem of the many gods. In consequence, Catholic or Orthodox Christianity cannot exist without philosophy.
r. One possible result of this is that so far as the doctrine of god is concerned, philosophy and scripture can be understood to think the same, at least up to a point. Augustine, Confessions 7.9.13.  …. [T]hou didst procure for me…certain books of the Platonists, translated from Greek into Latin.  And therein I found, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons that "in the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.” A perpetual debate is inaugurated within Christian thought between theologians and philosophers who want to draw the two sides together as much as possible (e.g. Eriugena, Anselm, Hegel, Michel Henry) and those who want to clearly delimit them (e.g. Aquinas, Kant, Jean-Luc Marion).
s. All powerful creative, guiding and converting light. The notion of conversion is assimilated to or derives from the Platonic notion of illumination by a turn toward the light and ultimately to the Sun, the image of the Good. The Church names Jesus with the same title given to the Father in the LXX. This Jesus is the Cosmic Christ, the Eternal Word, the Son begotten by the Father as his equal, and because of this equality “Almighty, O PANTO KRATOR,” the Creator of all things. Christ is “the light of the cosmos” and “the light of life.” Life and knowing belong together as they do in the whole Platonic tradition.
t. Finally, as in Plato and the Neoplatonists, the ultimate is incomprehensible. Republic VI, 509b-c: the beyond, epekeina, the Good is compared to the Sun which is the source of being and knowing but beyond (epekeina) both. In Sicilian churches, and generally through ancient and medieval Christianity, despite the overwhelming multitude of images, there is a very remarkable restraint, an outstanding absence: you will find no representation of God the Father. The Father remains invisible, even when the story of the creation is being told. God the Son, the eternal Word, the Almighty who is also the crucified, performs all the acts of creation. The absence and the presence together enable them to manifest Christianity as a religious system within the Platonic tradition.

Meetings Between Hellenism Judaism Christianity and Islam:Christianity: the Hellenistic Religion par excellence. Part I: Christianity becomes the Religion of the Roman Empire
Origin in Palestine, a province of the Roman Empire …
Its creed : “Suffered under Pontius Pilate. Was crucified, dead, and buried.”
Its most important missionary and the writer of its earliest Scripture, Paul of Tarsus, was a Roman citizen and clearly had received important elements of a Greco-Roman education.
It is a Hellenistic religion with a stress on individual salvation in contrast to Israel or the Kingdom of God. Its fundamental doctrine is bodily (individual) resurrection. 1 Corinthians 15.14 “If Christ has not been raised, then our preaching is in vain, and your faith also is in vain.”
It images, and to a considerable degree, understands and preaches, its Saviour and his message through Hellenistic myths and art.
Christ as Philosopher Pelikan, Christianity and Classical Culture, 3: “It remains one of the most momentous linguistic convergences in the entire history of the human mind and spirit that the New Testament happens to have been written in Greek ... the Greek of Socrates and Plato.” It is equally important that the “Old Testament” which was at first the only Scripture of the Christians was primarily the LXX.
Prophets and Sibyls: Christianity represents itself as the fulfillment of both pagan inspiration (Sibyls and poets) and Jewish prophecy, combining the wisdom of Sibyls from East and West, and Virgil  with King David, the psalmist, and Prophets like Isaiah and Ezekiel.
Etc

The article analyses the reception of the motif of the Sibyls and Sibylline oracles from its origins in classical culture and literature, through the Middle Ages, and into the Renaissance, with some reflections on the treatment of this theme in modern literature (notably, TS Eliot's The Wasteland). It takes the methodology of comparative literature and culture to look at how the motif of the Sibyls as prophetesses became coupled in Christian literature to the evangelical topos of the Divine Word, incarnate in Christ (John 1: 14). This is illustrated on examples from various European cultural areas, especially the British Isles and the Netherlands, but also France and Italy. The ancient literary reception and transformation of this theme is discussed on the example, especially, of Virgil's Fourth Eclogue. Artists and poets from the Low Countries, among whom were: the Master of Delft (late 15th c), Martin Droeshout, J. Stalpart van der Wiele, Richard Verstegan (R. Rowlands) (17th c), whose works are analysed in the article, made an important contribution to the reception and transformation of this theme in medieval and renaissance art and literature.

Keywords: prophecy, Sibylline oracle, literary topoi, reception of classical literary topoi during the renaissance, relations between literature and the graphic arts, circulation of literary motifs, religious culture of medieval and renaissance Europe, Virgil, patristic literature, Master of Delft, Johannes Stalpart van der Wiele, Richard Verstegan, Martin Droeshout

Cultural Histories of the Material World is a series centered on the exploration of the material tum in the study of culture. Volumes in the series examine the ways human beings have shaped and interpreted the material world from a broad range of scholarly perspectives and show how attention to materiality can contribute to a more precise historical understanding of specific times, places, ways, and means.

The analysis I propose here aims at demonstrating that the cliché of the demon in the bottle, very popular in Western culture, does not represent the mere visualization of a standard wizardry tool or of a simple folklore motif, even if, as such, it enjoyed a broad chronological and geographical diffusion. My contention is that the story of the devil entrapped in a container resulted from the encounter of two different and distinct notions: an archaic concern, springing from the desire to control natural forces, particularly winds, and a more recent habit of associating solid vessels and evil spirits, which developed mostly around the end of the first century C.E. onwards, particularly in Jerusalem. Successively, through the pseudo-epigraphic text known as the Testament of Solomon, both traditions were ascribed to King Solomon who, from Late Antiquity onwards, was strongly associated with the domain of demonology, thus becoming a sort of necromancer par excellence.

Puebla monumental 6 Puebla monumental La conocida como Casa del Deán Tomás de la Plaza y Goes (Alburquerque -Badajoz, España-, 1519; Puebla de los Ángeles -Nueva España-, 1587), situada en el centro histórico de la localidad poblana, a escasa distancia de la catedral, constituye un hito monumental de excepcional relevancia, tanto por los singulares elementos históricoartísticos que aún conserva, como por haber sido objeto de una prolongada e intensa atención investigadora que la hacen prevalecer sobre las restantes mansiones urbanas que nos han llegado del quinientos mexicano. Gracias a un testimonio recogido por Alfonso Arellano (1996: 23), sabemos que el edificio, que llegó a ocupar un solar completo de unos 1700 m 2 , ya existía en el año 1563. Sin embargo, según el parecer de algunos estudiosos, sólo será habitado por el mencionado Deán -quien ejerció su cargo en el Cabildo de la catedral poblana entre 1564 y 1587-a partir de 1574-75, momento en el que se estima el remate de la compra de la casa por parte del clérigo (Castro Morales, Efraín, 2013: 24); tal vez la fecha «1580» inscrita en la fachada esté señalando el final de la construcción o reforma definitiva emprendida por su nuevo inquilino (Pascual Buxó, José, 2013: 215). El inmueble mantuvo su configuración general en torno al patio central hasta el año 1954, cuando el entonces propietario José Pérez de Salazar lo vendió a una empresa que, a pesar de la agria polémica desencadenada, procedió a la demolición de la mayor parte del mismo para la construcción de un cinematógrafo (Castro Morales, Efraín, 2013: 33ss). A causa de aquellas profundas transformaciones, es muy poco lo que hoy conocemos de la distribución original de las estancias de la casa. Francisco de la Maza, que pudo contemplarla antes de la reforma, indica: «En su interior conserva intacta su escalera, su corredor alto, sus amplias habitaciones, su limpio patio, ejemplo de los patios del seiscientos novohispano, sin solemnidad, solo un amplio solar para los coches y caballos del señor…» (1953: 139-140). De la edificación original tan solo restan la fachada manierista de cantería gris, el zaguán, la escalinata -hoy trasladada de lugar-, y dos importantes salas de la planta superior: las llamadas de «las Sibilas» y de «los Triunfos». El mencionado frontis del edificio, cuyos posibles modelos estructurales fueron establecidos por Toussaint (1981: 8-10, y 64ss) y Kubler (1984: 196-199 y 515, fig. 64), tal vez obra del arquitecto español Francisco Rodríguez según Castro Morales (2013: 25-26), constituye un elemento reseñable del conjunto: formado por doble cuerpo y coronamiento, el inferior presenta puerta sencilla adintelada con columnas toscanas estriadas sobre plintos cajeados, rematadas con pináculos de doble esfera sobre cubos, y epígrafe en el friso que reza: SEMPER SIT IN NOMINE IHV INGRESSVS ET EGRESSVS «Siempre sea la entrada y la salida en el nombre de Jesús (Unigénito)»; el segundo cuerpo está formado por una amplia ventana cuadrangular de marco almohadillado y balcón metálico, flanqueada por sendas columnas jónicas coronadas con pequeños balaustres, y severo entablamento convexo; a cada lado se abre una ventana con arco conopial, sobre la que se dispone un frontón triangular con venera interior y breves pináculos bulbosos. El remate estaba formado por un escudo nobiliario y frontón de coronamiento, hoy desaparecidos en su mayor parte; bajo sus restos puede leerse la inscripción PLAÇA DECANUS «Deán de la Plaza», así como la citada fecha 1580, que responde a la más antigua conservada en la localidad de Puebla. Pero, sin duda, lo más sobresaliente de lo poco que ha pervivido de la antigua casona son los programas de pinturas murales desplegados en sendos salones de la primera planta, dispuestos uno a continuación del otro trazando un ángulo recto en la esquina SE del edificio. Tales paneles, datados entre 1580 y 1587, permanecieron cubiertos por una capa de yeso y una tapicería que los enmascaró hasta su redescubrimiento a partir de 1922, cuando Francisco Pérez de Salazar, descendiente indirecto del Deán, inició una remodelación de la casa; hasta el año 1950 se difundieron algunas imágenes parciales de las pinturas, siendo la reproducción de una de las sibilas en el capítulo que Diego Angulo les dedicó en la Historia del arte hispanoamericano de la editorial Salvat (1950, II: 370), un hecho decisivo para la preservación de las mismas. Se procedió, pues, a una restauración en 1955 por parte del Instituto Nacional de Antropología e Historia, apresurada y carente de criterios rigurosos, por lo que algunos motivos y detalles sufrieron excesivas alteraciones (Arellano, Alfonso, 1996: 32), de modo que su identificación e interpretación pueden resultar, en ciertos casos, discutibles. A esta circunstancia se une el hecho de que las propias estancias decoradas sufrieron diversas intervenciones, como la clausura de algunos vanos, o la apertura de otros nuevos que interrumpieron las series pintadas (Arellano, Alfonso, 1996: 24-25). Testimonios del momento de la demolición parcial del inmueble en 1954 nos hablan de «otros fragmentos [de murales] en los cuartos destruidos» (Castro Morales, Efraín, 2013: 38). Fue Francisco de la Maza quien, en 1954, describió por vez primera, poco después de su completa recuperación, el estado de las pinturas, constituyendo el punto de partida de una interesante trayectoria crítica. Además de la monografía de Alfonso Arellano (1996), donde encontramos la primera recopilación minuciosa e ilustrada de los datos accesibles en aquel momento sobre la casa, su ilustre ocupante y los murales alegóricos, contamos con penetrantes ensayos interpre-

In the Museum of the Studium Biblicum Franciscanum is preserved the Treasure of Bethlehem. It consists of a series of objects that belonged to the Church of Nativity in the medieval period. Among them it must be highlighted 251 organ pipes of various dimensions and a carillon consisting of 13 bells. This contribution proposes that the background of these pieces is related to the liturgical performance in the basilica during the Crusader’s times, in particular, the Chant of Sibyl on Christmas Eve. For that reason, it is very likely that this  peculiar musical and dramatic context must be connected with the ornamentation of the church with mosaics, between 1167-1169, depicting both the Liber Generationis –in the main aisle- and the Tree of Jesse with the Sibyl, in the counterfaçade.

A wireless sensor network consists of many sensor nodes which are deployed to monitor physical or
environmental conditions and to pass the collected data to a base station. Though wireless sensor network
is subjected to have major applications in all the areas, it also has many security threats and attacks.
Among all threats such as sinkhole, wormhole, selective forwarding, denial of service and node replication,
Sybil attack is a major attack where a single node has multiple identities. When a Sybil node act as a
sender, it can send false data to its neighbors. When it acts as receiver, it can receive the data which is
originally destined for a legitimate node. The existing solutions consume more energy. So an energy
efficient algorithm named Sybilsecure is proposed. Experimental results show that Sybilsecure consumes
less energy than existing defense mechanisms