[crm-sig] SIG meeting minutes

martin martin at ics.forth.gr
Tue Apr 15 13:34:49 EEST 2003


Dear All,

The Minutes of the last SIG meeting in Washington
March 25-28 are now on our Web-Site.

The larger part of the meeting was devoted to the International
Symposium "Sharing the Knowledge".

Organisation of the event by our local organizers, the Smithsionian
and particularly by Jane Sladge was perfect. We had a great audience,
and particularly the CRM tutorial in the morning of March 26 was
well attended with more than 25 people.

We had representatives from many museum disciplines, archives and
particularly from libraries. Both, the excellent presentations and
the panel discussion showed an unamimous agreement, that there is
no alternative to the CIDOC CRM as a means to knowledge sharing
across cultural disciplines, and that technology is available
to exploit all its potential. The discussion focussed in the end
on ways to make wide knowledge sharing a reality in today's
memory organizations.

We shall publish in a while all presentations and a summary of
the panel discussion on the CRM Website.

We made good progress on finalizing the introductory text to
the CIDOC CRM and reviewing the entity scope notes. Due to the
short meeting time left over this time, we are slightly behind
schedule, but the next SIG meeting in Oxford end of July is
expected to close this editorial work on the CIDOC CRM.


A detail from the discussion:
I proposed to use the burning of the Temple of Artemis in Ephesos
as example for "End of Existence" and "Destruction", but I couldn't
remember the famous guy who did it, even though I learned his
name in my Latin lessons at high school for someone who wanted
to become forever famous by an outrageous act. Obviously, he is not forgotten....

Here what I found on the Web:

=================================================================================
http://omega.cohums.ohio-state.edu:8080/hyper-lists/classics-l/01-11-01/0504.html
==================================================================
From: Kurt Loken (loke0022 at yahoo.com)
Date: Thu Oct 25 2001 - 23:07:17 EDT

     * Next message: David Lupher: "Re: Herostratos"
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     * Reply: David Lupher: "Re: Herostratos"


  Hello Everyone,

Current events have prompted me to want to learn more about the ancient terrorist, Herostratos. Could *Reply*   anyone out there tell me the 
original source for the story of Herostratos burning down the Temple of Artemis at Ephesus in 365 BC, supposably on the night that Alexander was 
born? Unfortunately I cannot read Latin or Greek, so could you also recommend a good English translation of the source?

Thank you,

Kurt Loken




From: David Lupher (dlupher at ups.edu)
Date: Fri Oct 26 2001 - 01:29:48 EDT

     * Next message: Daniel Rian'o: "Re: Electronic Texts, Polybius this time"
     * Previous message: Kurt Loken: "Herostratos"
     * In reply to: Kurt Loken: "Herostratos"
     * Reply: Kurt Loken: "Re: Herostratos"


The synchronicity with Alexander's birth is mentioned by Plutarch at Alex. 3.

I suppose that the "original source" was Theopompus' "Philippica," a 4th cent. B.C. work in 58 books, now lost.

I think the earliest surviving work to discuss this is Strabo's "Geography," from the reign of Augustus. In Bk. 14.1.22 (in H.L. Jones's Loeb 
version) he wrote: "As for the temple of Artemis, its first architect was Chersiphron; and then another man made it larger. But when it was set 
on fire by a certain Herostratus, the citizens erected another and better one, having collected the ornaments of the women and their own 
individual belongings, and having sold also the pillars of the former temple. Testmony is borne to these facts by the decrees that were made at 
that time."

A bit more information is supplied by Valerius Maximus (reign of Tiberius)---here's Shackleton- s recent Loeb version of Bk. 8.14.ext.5: "Here 
is appetite for glory involving sacrilege. A man was found to plan the burning of the temple of Ephesian Diana so that through the destruction 
of this most beautiful building his name might be spread through the whole world. This madness he unveiled when put upon the rack. The Ephesians 
had widely abolished the memory of the villain by decree, but Theopompus' eloquent genius included him in his history."

There's an odd inconsistency here, isn't there? If Herostratos really did this in order to become famous, why did they have to torture him to 
make him confess the deed?

For other refernces to this act, see Plaumann's entry in Pauly-Wissowa, vol. 8, pt. 1, cols. 1145-6.

=====================================================================================

Best,

Martin


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