Lion.Kanzen

in the Imperator for Rome a Grand Strategy game. there were pilgrimage events. They always let money allow the worship of travelers.. Another bonus would be having a range of vision and territorial control. in StarCraft 2 there were ruins and artifacts that allowed for greater LoS. We will discuss that in the gameplay.

I agree.

It looks interesting. it would be necessary to see how practical a large structure is. In the case of a large structure, which is wonderful to us, it would be the only one on the map and in the center, for some king of the hill variant mode.

A temenos is often physically marked by a peribolos fence or wall (e.g. Delphi) as a structural boundary. Originally the peribolos was often just a set of marker stones demarcating the boundary, or a light fence, and the earliest sanctuaries appear to have begun as a peribolos around a sacred grove, spring, cave or other feature, with an altar but no temple or cult image. But as Greek sanctuaries became more elaborate large stone walls with gateways or gatehouses were built around important sanctuaries. The most famous sacred groves in mainland Greece was the oak grove at Dodona. Outside the walls of Athens, the site of the Platonic Academy was a sacred grove of olive trees, still recalled in the phrase "the groves of Academe". In central Italy, the town of Nemi recalls the Latin nemus Aricinum, or "grove of Ariccia", a small town a quarter of the way around the lake. In Antiquity, the area had no town, but the grove was the site of one of the most famous of Roman cults and temples: that of Diana Nemorensis, a study of which served as the seed for Sir James Frazer's seminal work on the anthropology of religion, The Golden Bough. A sacred grove behind the House of the Vestal Virgins on the edge of the Roman Forum lingered until its last vestiges were burnt in the Great Fire of Rome in 64 AD.

not all civilizations built temples. in fact cults originated before temples, like animism. I have in mind that, there is not only one way to offer worship. What most closely resembles the ancient Roman cult is Roman Catholicism and its syncretism. Sometimes the places of worship have to do with the descent or sighting of a god or goddess, or simply some natural phenomenon. For example. The most ancient and the most prominent asclepeion (or healing temple) according to the geographer of the 1st century BC, Strabo, was situated in Trikala.[27] The 1st century AD Pool of Bethesda, described in the Gospel of John, chapter 5, was found by archaeologists in 1964 to be part of an asclepeion.[28][29] One of the most famous temples of Asclepius was at Epidaurus in north-eastern Peloponnese, dated to the fourth century BC.[30] Another famous asclepeion was built approximately a century later on the island of Kos,[30] where Hippocrates, the legendary "father of medicine", may have begun his career. Other asclepieia were situated in Gortys (in Arcadia), and Pergamum in Asia. From the fifth century BC onwards,[31] the cult of Asclepius grew very popular and pilgrims flocked to his healing temples (Asclepieia) to be cured of their ills. Ritual purification would be followed by offerings or sacrifices to the god (according to means), and the supplicant would then spend the night in the holiest part of the sanctuary– the abaton (or adyton). Any dreams or visions would be reported to a priest who would prescribe the appropriate therapy by a process of interpretation.[32] Some healing temples also used sacred dogs to lick the wounds of sick petitioners.[33] In honor of Asclepius, a particular type of non-venomous snake was often used in healing rituals, and these snakes— the Aesculapian Snakes— slithered around freely on the floor in dormitories where the sick and injured slept. These snakes were introduced at the founding of each new temple of Asclepius throughout the classical world. The original Hippocratic Oath began with the invocation "I swear by Apollo the Physician and by Asclepius and by Hygieia and Panacea and by all the gods ...".[33] Some later religious movements claimed links to Asclepius. In the 2nd century AD the controversial miracle-worker Alexander claimed that his god Glycon, a snake with a "head of linen"[34] was an incarnation of Asclepius. The Greek language rhetorician and satirist Lucian produced the work Alexander the False Prophet to denounce the swindler for future generations. He described Alexander as having a character "made up of lying, trickery, perjury, and malice; [it was] facile, audacious, venturesome, diligent in the execution of its schemes, plausible, convincing, masking as good, and wearing an appearance absolutely opposite to its purpose."[34] In Rome, the College of Aesculapius and Hygia was an association (collegium) that served as a burial society and dining club that also participated in the Imperial cult. The botanical genus Asclepias (commonly known as milkweed) is named after him and includes the medicinal plant A. tuberosa or "Pleurisy root". Asclepius was depicted on the reverse of the Greek 10,000 drachmas banknote of 1995–2001.[35] At the city of Miletus, archaeologists discovered a cave, under the city's theatre, which was associated with Asclepius cult. The Bethesda Pool cult thing wasn't because there was a temple. The history of the pool began in the 8th century BC, when a dam was built across the short Beth Zeta valley, turning it into a reservoir for rain water;[18][19][20] a sluice-gate in the dam allowed the height to be controlled, and a rock-cut channel brought a steady stream of water from the reservoir into the city.[18] The reservoir became known as the Upper Pool (בריכה העליונה). In the 1st century BC, natural caves to the east of the two pools were turned into small baths, as part of an asclepieion; however, the Mishnah implies that at least one of these new pools was sacred to Fortuna, the goddess of fortune, rather than Asclepius, the god of healing. There are places that are just simple natural places with mystical properties (according to the believers in these cults). Others are the sacreed grooves. A sacred grove or sacred woods are any grove of trees that are of special religious importance to a particular culture. Sacred groves feature in various cultures throughout the world. They were important features of the mythological landscape and cult practice of Celtic, Estonian, Baltic, Germanic, ancient Greek, Near Eastern, Roman, and Slavic polytheism, and continue to occur in locations such as India, Japan, and West Africa. Examples of sacred groves include the Greco-Roman temenos, various Germanic words for sacred groves, and the Celtic nemeton, which was largely but not exclusively associated with Druidic practice. During the Northern Crusades, there was a common practice of building churches on the sites of sacred groves. The Lakota and various other North American tribes consider particular forests or other natural landmarks to be sacred. Singular trees which a community deems to hold religious significance are known as sacred trees. Many small sanctuaries consisted simply of a temenos with an altar and no temple. It was almost always necessary to undergo purification before being able to enter it. The Roman legions could not enter Rome without first purifying themselves of shed blood.

https://altesitte.info/altarformen.html Hörgr: Germanic Pre Christian shrines.

The concept of pilgrimage was already known in pre-Columbian Central America. The most important places of pilgrimage are: Teotihuacan (visited even centuries after its buildings were already a ruin), chosen for being the place where all the gods were together to protect the creation of mankind. Chichen Itza, especially the sacred Cenote, a natural well consecrated to the Mayan god Chaac (god of rain) and place of sacrifices. Izamal, consecrated to the creator god Itzamná. Cozumel, consecrated to Ixchel, goddess of the moon and gestation. --- This is good for our game. there are pilgrimages in Zoroastrianism to temples of fire. https://en.m.wikipedia.org/wiki/Fire_temple from Herodotus it is known that in the mid-5th century BCE the Zoroastrians worshipped to the open sky, ascending mounds to light their fires.[8] Strabo confirms this, noting that in the 6th century, the sanctuary at Zela in Cappadocia was an artificial mound, walled in, but open to the sky, although there is no evidence whatsoever that the Zela-sanctuary was Zoroastrian.[9] Although the "burning of fire" was a key element in Zoroastrian worship, the burning of "eternal" fire, as well as the presence of "light" in worship, was also a key element in many other religions. By the Parthian era (250 BCE–226 CE), there were two places of worship in Zoroastrianism: one, called bagin or ayazan, was a sanctuary dedicated to a specific divinity; it was constructed in honor of the patron saint (or angel) of an individual or family and included an icon or effigy of the honored. The second, the atroshan, were the "places of burning fire" which became more and more prevalent as the iconoclastic movement gained support. Following the rise of the Sassanid dynasty, the shrines to the Yazatas continued to exist, but with the statues – by law – either abandoned or replaced by fire altars. https://en.m.wikipedia.org/wiki/Pir_(Zoroastrianism) Greece. The Eleusinian mysteries included a pilgrimage. The procession to Eleusis began at the Athenian cemetery Kerameikos and from there the participants walked to Eleusis, along the Sacred Way (Ἱερὰ Ὁδός, Hierá Hodós). https://en.m.wikipedia.org/wiki/Kerameikos

Sometimes certain cults as in Hellenism are linked to older religions. https://en.m.wikipedia.org/wiki/Greco-Roman_mysteries In secret cults they mention a Indo- European Iranian origin. I am going to investigate if Catholic Pilgrimages are not another religious syncretism. A pilgrimage or pilgrimage is a journey to a sanctuary or sacred place with important religious connotations. It is also a journey made by a believer (or group of believers) to a place of devotion or a place considered sacred according to one's religion.

Take this from an article I recently read. During the second century, the empire reached its apogee geographically (under the emperor Trajan) and economically (under Hadrian and the Antonines). Behind this success, however, there was cause for concern. Emperor Marcus Aurelius fought mightily against the barbarians on the frontiers. Books on history by Pausanias, Plutarch, Athenaeus and others reflected a general feeling that the old ways were better and that something had been lost in the new Roman era. Movements such as the Neo-Pythagoreans and the Christian Encratists adopted a negative view of the material world. The question of the origin of evil troubled many, especially Jews and Christians who believed in a good Creator. As a consequence, undercurrents began to push society towards another spiritual world. The cult of ancient religions. Neopythagoreanism It originated in the 1st century BC and flourished during the 1st and 2nd centuries AD. The Encyclopædia Britannica Eleventh Edition describes neopythagoreanism as "a link in the chain between the old and the new" within Hellenistic philosophy. Central to neopythagorean thought was the concept of a soul and its inherent desire for a unio mystica with the divine. In ancient times there was a lot of respect for ancestral cultures. Rome recognized the Jews as an ancient people, and while Christians were considered a branch of Judaism, they enjoyed some protection. But this situation was ambiguous, because there was popular animosity against the Jews, especially after the Jewish revolts against Rome (the last in the 130s during Hadrian's reign). But most Christians clung to their Jewish heritage. Partly because this showed that Christianity was not something new (a major pagan criticism against Christians), but had ancient historical roots, an important fact in a culture that valued the oldest as the best and truest. Jewish Christians maintained various aspects of Judaism along with their faith in Jesus as the Messiah. Gentile Christians, while not observing the ceremonial aspects of the Law, continued to regard the Jewish Tanak in its Greek translation as Scripture.

It also reminds me of something I read about Herodotus at one time.

I would change the scale a bit, embassy type, it depends on the map.

We will see how to adapt it as with the relics. How I said this is in the art forum. Over there I will open one for this gameplay in due time.

Me gusta mucho. I like that. I hate that maps in 500 BC are empty it's like the land without humans

By the way this is in the art forum, for now it is conceptual. We are discussing small things. How it looks like , aesthetic, They will be small sanctuaries and more beautiful than the one in AoE IV [Beta].

They might have different bonuses. It is a game mode, like Relic mode.

@Freagarach

Control the ruins - sacred placed [ Capture flag mode] Once all of the ruins are acquired by a certain team or faction, the countdown to victory starts (which is five minutes in the real world or more). If an opposing team or faction does not acquire a ruin within the time frame, the faction or team with all ruins wins the game. There will be a difference between both modes. Sacred mode You only need a priest to capture the sacred places. In Ruins mode, any unit can capture them.

I have a long time not to update my folder DE.

I want something smaller than a temple. something in nature. A small shrine, smaller than a monument.

https://forums.ageofempires.com/t/sacred-sites/173977/4 I think that is the idea that I liked the most about the design of AoE IV. " you capture them and if you keep all of them long enough you win". In AoE IV mechanic clear, the developers have explicitly said that one victory condition they've experimented with is sacred site victory where a player must control all sacred sites to win. At various points in the fan event footage you can see control of the sacred sites listed as a victory condition, and here you can see that controlling all sacred sites starts a ~5 minute timer. Weirdly in that shot there's only one sacred site to control. In this footage from the most recent event you can see that there's 3 sacred sites in the middle of the map shown -- their icon is a circle with a cross in the middle. The minimap isn't fully explored so there could be more. Its plausible that they have some additional purpose beyond being a victory condition but we don't have any hints of that being the case. In 0 A.D. in our game they could be places of natural as well as cultural worship.

You just have to take the main architectural and structural idea and make it small to proportion. Less columns, less galleries.

Yes please.

I'm talking about a decade, I'm not talking about so recent.(Trac) But yes, lately there is much more dynamics with the interface. I am not aware of what Lambart does, but it is full of exciting ideas.

I'm sure not. I made suggestion and searched for tickets related to this. Nobody takes the minimap seriously except for Nani. Btw I would like to have an extended version, called a tactical map with icons.

interesting idea. Historically it is impossible to have so many elephants. At least in proportion.