Ugarit and the Southern Levantine Sea-Ports
The texts studied in this paper show that the extent of the commercial and political relationships between Ugarit and the Phoenician cities, particularly Tyre, was far superior to that of the ties with the Southern Levantine sea-ports. However, the importance of the commercial ties between Ugarit and Ashdod may be defined using the written sources. In fact, if our interpretation of RS 19.96 is correct, the intensity of the contacts between both cities even led to the establishment of an Ashdodite merchant station in Ugarit, from which their commercial affairs were structured.
The Roman Lighthouse at Akko, Israel
During Roman rule Akko, in Israel, was a major Levantine seaport. Historical, numismatic and archaeological evidence shows that often Roman maritime‐associated activities, in the Levant and elsewhere, included the building or maintenance of lighthouses. No clear indications of a Roman lighthouse in Akko are known. Re‐examination of navigational considerations, coastal archaeological surveys, underwater investigations and numismatic evidence supports the proposition that a Roman lighthouse existed there. It is suggested that the lighthouse was situated on an islet near the harbour entrance. © 2011 The Authors
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of