orthostat

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orthostat

One of many large stone slabs, set as a revetment at the lower part of the cella in a classical temple, or at the base of a wall in the ancient architecture of Anatolia, northern Syria, and Assyria.
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While there appears to be no landform, rock mechanics or sedimentary evidence that this was a Neolithic quarry site devoted to the extraction of bluestone orthostats destined for use at Stonehenge, or for any other purpose, we would accept the possibility that there may have been temporary Mesolithic, Neolithic or later camp sites here over a very long period of time, as in many other sheltered and wooded locations in north Pembrokeshire.
Their orthostats and capping stones are occasionally visible, though not at their original place.
For instance, in analyzing the Humbabahead orthostats (here conflated into one) from Tell al Rimah through the formalist methodology of Alois Riegl, Steymans avoids engaging with the scholarship of David Oates, Marie-Therese Barrelet, Theresa Howard Carter, and others on the original context and function of these reliefs.
34-35: the two Humbaba-head orthostats from Tell al Rimah are conflated into one in the text, although both are illustrated, Humbaba I in a photograph and Humbaba H in a line drawing; s is often replaced with s (as on p.
These tombs are of unique construction (Figure 1): the backstone is a true orthostat, but the three stones to each side of the backstone are not orthostats but each leans on the preceding stone.
16) This verb is used of overturning orthostats (KARKAMIS Ala [section]4) and of disturbing a tomb (KULULU 2 [section]5a).
In his provocative essay, Dentzer compares the sculpture of the Jebel al-'Arab, much of which decorated architecture or altars, to the sculpted orthostats of Hittite buildings.
Guterbock briefly discusses the acrobat scenes on the orthostats at Alaca and the bull-jumping scenes from Anatolia and Syria, before turning to KUB 25.
He then briefly compares these scenes and inscriptions with those from the newly uncovered orthostats at Aleppo and discusses the "theological promiscuity" of Urhi-Tessub, who is depicted elsewhere in the embrace of the god Sarruma and is called the "beloved of the Storm-god and the Sun-goddess of Arinna.
In a third stage, dated to 900-740, a walkway was added around the temple and decorative orthostats were added to the exterior.
Moreover, the gods represented on the well-known orthostats of Alaca Hoyuk (see below) have nothing in common with the local pantheon of Arinna.
Inasmuch as the Alaca orthostats play such a significant part in Popko's attempt to link Zippalanda with Alaca Hoyuk (see below), photographs of the stone carvings would have been useful.