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The study examines the relations between different aspects (Ancient Greek main text, miniatures, Old French translation on the margins, Old French headlines) of the manuscript Iviron № 463, which is a bilingual (Ancient Greek-Old French) Byzantine manuscript kept on Mount Athos, from a new perspective by including formerly not investigated viewpoints: by exploring the relationship between the miniatures and the headlines that are highlighted by red ink in the Old French text. The study also mentions the explanatory inscriptions in codices that preserved the Greek versions of the Barlaam-romance and are relevant in connection with the Iviron manuscript, furthermore, it investigates the common features of the manuscripts. The analysis reveals new important relations regarding the circumstances of the creation of codex Iviron.
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The passage of Eccl. XI, 1–2 has traditionally been understood as a call for charity or international trade. However, in the light of the procedure by which beer was made in the ancient Near East, which involved placing bread into water, a more likely interpretation is that Ecclesiastes is recommending beer production and consumption in perilous times.
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The author deals with the contextualisation of the work „On Illustrious Men“ in the overall St. Jerome’s literary- theological work. By following the structure and the tendency of St. Jerome’s work and by setting this pioneering achievement (as the first written history of christian literature) in relation to the general currents of that era and certain moments from St. Jerome’s biography, the assessment of the mentioned work for the theologians and historians of the Early Church becomes the center of this article. Moreover, in addition to the review of possible ubications of ancient Stridon, the article also deals with the history of veneration of St. Jerome in both Eastern and Western christian traditions.
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In the village of Peqan, between the villages of Semetisht and Sllapuzhan near Suhareka, during July 2019 a monument from the Roman period was found. This monument, so called “dardanian tipe stela” is made of limestone, with dimensions: 177 x 64 x 28.5 cm. and has three main parts: the aedicula, the inscription field and the part below the inscription field where there is a pot -cantaros with a lion-shaped handle and out of the vessel come two vines with ivy leaves surrounding the inscription field on all sides and separates it from the aedicula, which is decorated with two acroteria on the side and probably there was a pinecone in the middle which is missing. In the aedicula are two human busts: a woman and a young girl, dressed in the traditional dress of the Dardanian women but with their heads uncovered (otherwise, on most of these "Dardaniantype" of stelas, women's heads are covered with large scarves), while in the inscription field with dimensions; 58 x 34.5 cm the text is stored in 8 lines: DM / VLP MATA /QVE VIXIT /ANN XV / 5 AEL ANDIA/ FILIE MEAE/ PIISIME POSVI /. It is understood from the text of the inscription that the monument in question was erected by the mother Aelia Andia to his daughter Ulpia Mata who had died at the age of fifteen. The type of monument, ethno-cultural and onomastic elements prove that Ulpia Mata and Elia Andia belonged to the social class of the rich Dardanian population in the process of Romanization after several centuries of armed and peaceful resistance of the Dardanians against Roman occupation and Romanization, while in chronological terms the stela found in Peqan belongs to the golden period after the time of rule, reforms and consolidation of the Roman Empire by the emperors Trajan and Hadian, therefore they belong to the end of the IIo or the beginning of the IIIo century during which period the Roman Empire and the provinces, and in this context Dardania and the Theranda region had experienced the peak of development and prosperity. These monument as well as other findings from different historical epochs in the region of Suhareka prove the importance of this region, thanks to its geographical and strategic position, during different during various prehistoric and historical periods (Neolithic, Eneolithic, Iron Age, Antiquity, early Christianity of the Middle Ages).
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This article discusses historical sources more than archaeological sources, related to the cultural interactions between Dardanians and Celtic communities as newcomers in the north of Dardania. The Bërnica culture (Urnfield culture) and after that from VIth century B.C. the exchanges of amber objects of Baltic origin, is considered as evidence of the contacts of the Dardanians with the Celtic peoples. Celtic communities are considered the Scordisces, a new community in the Balkans, characterised in the ancient sources as newcomers, installed among the Illyrians and Thracians, which led to the construction of new collective identities. In the political history of Dardania, Celtic people are present as opponents in wars or as ally, from IVth century B.C. until the conquest of Dardania by Roman Empire. In one case they may have been invited in the region in order to fight Dardians, which will initiate attention of Roman Senate. Otherwise archaeological data are not yet ready to complete the puzzle of the Celtic peoples and their role in Dardania, as it seems they never penetrated the inland territory of Dardanians.
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Religious-based cultural practices important to the history of human spiritual identity are the cult of sacrifice and that of burial. Obedience to sacrifice as a way to achieve a higher goal has been trusted and manifested in various ways. In European culture, since ancient Greece, the symbolic destination of the altar is known in order to perform pagan cultural and social rites with themes for human deeds and goals, placing the human personality at the center of history and culture, which through heroism became it passed from the anthropomorphism of divine qualities to the deification of human characters, that is, from one form of idolatry to another. In a proverb, it is said: "Appearance is a door or a path that leads to hypocrisy." Sacrifice is a special form of liberation of the human soul. The true altar is connected with the heart, the place of obedience to the Worshiper, inevitably connected with the sincerity that appears, and confession fades to the point of loss this virtue, the shield of morality, the barrier to the corruption of the soul. Burial under the surface of the earth, the position of placing the body as in the form of a child in the womb of the mother before birth and with cutlery near the body, in addition to having a symbolic meaning, also presents aspects of outlook. Common characteristics of mother and earth are habitat, source of fruit, birth. Although, with death, body and soul are separated, the feeling of closeness and remembrance remains. Such a thing is evidenced by burial near houses, placing the body in the prenatal position, accompanying the body with funeral equipment; all of these are features of a procession, organization, meaning, and thought formed, of an original identity, which in essence give the meaning of continuity, connection, preservation, presence, return…
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Vitin 2019 e kujtojmë edhe për gjëra të mira edhe për të këqija, por këtë vit në fushën e arkeologjisë e ka veçuar një numër i konsiderueshëm i gjetjeve të reja, madje disa nga këto sensacionale, prej të cilave disa më të rëndësishme po i prezantojmë këtu sipas periudhave historike e që u përkasin nga koha 42000 vite para erës sonë e deri në shekullin XVIII të erës sonë.
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Review of: L'Illyrie Méridionale et l'Épire dans l'Antiquité VI, Actes du VIe colloque international de Tirana (20‐23 mai 2015) réunis par J.‐L. LAMBOLEY, L. PËRZHITA, A. SKENDERAJ, Volume I‐III, De Boccard Paris, 2018. Review by: Arianit Buqinca
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The aim of this study is to present a historical narrative about the god figure, which has a great place in analyzing and interpreting the history of humanity, and the boss figure, which is thought to have a follower mass and behavior pattern similar to those of gods in modern and post-modern periods. In this direction, firstly, a frame based on mythological narratives of Greek, Norse and Sumerian gods was drawn and then the position of patronage based on the beginning of the labor and production process was mentioned. Both figures have been evaluated in terms of the concept of authority, and interpreted in a systemic flow with various literature findings on gods, bosses and authority. As a result, it has been tried to produce an answer to the question of the emergence of the study "Are the bosses getting divine?".
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The first truly urban human culture appeared in Southwest Asia within the region of Mesopotamia, i.e. in Sumer. Although the Sumerians as an ethnic group disappeared from the historical scene just about the beginning of the second millennium BC, their civilization continued its life and development through people who had adopted it as their own – the Semitic Acadians and Amorites, followed by other inhabitants of Mesopotamia and the Middle East. By its transmission through a singular symbiosis of Judeo- Christian and Hellenic thought which had found its most authentic expression within the Christian culture of the Romioi (Byzantines) on one side, and the original traditions of Judaism and Islam on the other, the Sumerian civilization is embedded into the very foundations of the contemporary world civilization.
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