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In this article the author examines the ancient fort of Borovets as historical archaeological object. She is explaining what changes have been made to the buildings and the fortification for the time it was populated from the Late Antiquity to the Early Medieval period.
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Umjetnost (lat. ars) je vještina estetskog izražavanja ili uobličavanja misli i osjećanja, pomoću govorne ili pisane riječi, instrumenta ili ljudskog glasa, boje, linije, plastičnog oblika, konstrukcije, pokreta itd. Umjetničko djelo, shvaćeno kao slobodna tvorevina ljudskog duha, ili kao ugledanje na prirodu, odnosno kao smjenjivanje imaginarnog i realističkog, ima veliku ulogu u svim vremenima i društvenim sistemima, zajednicama, religijama, u privatnom i javnom životu, uopće u čovjekovom odnosu prema ljudima i svijetu. U tom smislu, umjetnost nije samo lična, već i društvena pojava. Ako znamo da se s velikim ideološkim, ekonomskim i drugim promjenama mijenjaju i umjetnička shvatanja i pravci, tako vidimo da je i feminizam dao i daje svoj uticaj na umjetnička dostignuća. Historija umjetnosti daje pregled prikaza ženske figure, kao i statusa žena koje su se bavile i koje se bave umjetnošću.
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Abortus ili pobačaj je naziv za prekid trudnoće koji može biti spontani, npr. uzrokovan povredom, bolešću ili nekim drugim prirodnim razlozima, i „veštački“ izazvan, odnosno abortus koji nastaje kao posledica hirurškog postupka. Veštački abortus se od prastarih vremena koristi kao primitivna metoda kontrole rađanja.
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U tekstu „Feminističke kritike dihotomije javno/privatno“, Kerol Pejtmen (Carole Pateman) tvrdi da je razlikovanje i razdvajanje javne i privatne sfere središnja tema feminističkog pokreta. Možemo se složiti da, ako uopšte postoji jedna osnovna tema i problem za sve ono što čini feminizam, Pejtmen jeste u pravu: subordinacija žena u najtešnjoj je vezi s konstrukcijom podele na privatnu i javnu sferu, starom skoro koliko i antički polis. Preuzimamo ovaj njen stav kao polaznu tačku za raspravu o problemu odnosa javnog i privatnog u feminističkoj teoriji kako bismo pokušali da pokažemo u čemu je važnost i koje su posledice pomenute dihotomije. Iako problem odnosa javno/privatno, kako je koncipiran i artikulisan u mainstream političkoj filozofiji od Platona i Aristotela do savremenog doba, svakako prevazilazi okvire feminizma, ovaj tekst je primarno fokusiran na feminističke interpretacije problema i moguće strategije dekonstruisanja i rekonstruisanja pomenute dihotomije.
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Je všeobecne známe, že o mestách v politicko-hospodárskom zmysle na Slovensku možno hovoriť už v staroveku. Práve nedávno sa našli nové archeologické dôkazy, ktoré potvrdili už vyše sto rokov staré zistenia historikov, že na území dnešnej Bratislavy (nielen jej starého mesta, ako to niekedy nesprávne predstavovala denná tlač) bolo pred začiatkom a po začiatku nášho kresťanského letopočtu veľké keltské opidum – mesto. Tuná sa však nebude hovoriť o týchto tzv. starovekých mestách, ale len o takých mestách, u ktorých možno predpokladať kontinuitu s neskoršími časmi, teda so stredovekými mestami. Hoc aj nemožno nespomenúť, že nikto sa – pravda azda čisto z teoretického hľadiska – nezaoberal možnosťou či nemožnosťou kontinuovania spomenutých starovekých miest s neskoršími stredovekými mestami u nás, alebo aspoň s pokusom o chronologické určenie hiátu medzi nimi a možnosťou či nemožnosťou kontinuovania zvyškov či pozostatkov.
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This article presents chosen passages from Roman literature, in which color epithets are collocated with nouns such as e.g.: gladius, flagellum, arcus or hasta. The aim of the text is to outline variety of the mentioned collocations as well as to describe their functions and explain interpretative problems with reference to historical and traditional context. The main emphasis is put on a conviction that color in literature let a reader construe (through senses) world and visions created by authors. It is possible to highlight personal characteristic thanks to vivid depictions and metaphors. Furthermore, color itself can lead into space of surprising solutions, noteworthy ideas and unusual descriptions, which have an impact of readers’ imagination.
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In the context of steady growth of the archaeological material, the systematization and classification of the array of images of the Scythian-Siberian animal style becomes very important in order to create the uniform language for its description. The article presents an algorithm for classifying this source and substantiates the taxonomy and hierarchy of classification levels. The article presents main results of the classification of 2207 full-figured and reduced images of the Eastern European Scythian animal style (within the Scythian archaeological culture), identifying 345 morphological types. It is demonstrated by what way a set of images of the Scythian animal style can be formalized with the help of alphanumeric code. It is proposed to apply these principles of classification and coding to other local variants of the Scythian-Siberian animal style, which will provide a consolidated basis enabling their comparison.
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The author addresses the problem of decline of the Great Scythia and the Sarmatian conquest of the Northern Black Sea region. The archaeological data suggest that there is no link between these events, because there is more than one hundred years between them. This idea, advanced twenty-five years ago, has been supported by new arguments over the past years. Nevertheless, new publications appear from time to time with different speculations on this issue based on obsolete arguments. These publications disregard modern condition of sources in the Northern Black Sea region. And they are relentless: the disintegration and disappearance of the Great Scythia and appearance of the Sarmatians in the Northern Black Sea region are not related and are separated by time.
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(Proceedings of the archaeological seminarium founded by M. B. Shchukin)
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Göç olgusunun dinsel ve mezhepsel kimlikler üzerindeki etkileri ve bu etkilerin tarihsel örnekleri nelerdir? Buna ilaveten tarihsel bir realite olan göç olgusunun iyi tahlil edilebilmesi için ne gibi hususlar göz önünde bulundurulmalıdır? Bu olgunun insan üzerindeki etkisi din ve mezhep anlayışına yansımaları nasıl olmaktadır? şeklindeki sorular, cevaplarını arayacağımız hususlardandır.
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This chapter examines the manifold ways late antique Christian practitioners (ca. third-seventh centuries) negotiated the boundaries between Christian prayers and traditional amuletic practices. I supplement recent research, which has usefully demonstrated the overlapping characteristics of prayers and incantations, by focusing on the semantic range and principal traits of the term euchê (and its cognates) when it is present on Greek and Coptic amulets and ritual handbooks. The analysis is further augmented by a discussion of how some practitioners diminished or highlighted the material properties of prayers in their apotropaic and curative rituals.
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The present paper deals with the current state of scientific research concerning the religious transformation from the cult of the pagan heroes to the cult of the Christian saints in the Balkan lands south of the Danube. The geographic frame of this study covers the area, which was inhabited in the age of Antiquity by the Thracians. A comparative review has been made of the research works of some western authors like P. Saintyves, H. Delehaye, P. Brown, J. Fredouille and others, who represent various research trends and paradigms. It seems that the more Christian viewpoint the author shares, the more is he inclined to reject the idea of dependency between the cult of the saints and the cult of the heroes; and vice versa – the more emancipated is he from the authority of the church, the more tending is he to affirm the idea of religious continuity. At this background, there is a number of major Bulgarian researchers, as well as foreign researchers, dealing with the Balkan lands, who have been presented in the paper – like I. Gueorguieva, G. Kazarow, Chr. Walter, E. Theodorov, I. Dujčev and some other. They have treated certain aspects of the transition. The study of the traditional popular culture, containing ancient pagan vestiges, is of primary importance in analyzing the subject matter. There are many other authors, who have treated the religious transition, but, in genera, the researchers, presented in this study, seem to form the overall notion concerning the scientific discourse on the problem. Of course, there remain numerous issues, which may be subject of further fruitful research.
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This study covers the Hecate figurine, which is located in the region called Phrygia Paroreia in the Ancient Period and is exhibited in the Nasreddin Hodja Archeology and Ethnography Museum, which is affiliated to the Konya Akşehir Museum Directorate, in the Akşehir district of Konya province today. Although there are deficiencies in certain parts of the work, the fact that it is found as a single piece and especially the protection of the head allows us to evaluate the work. The Hecate statuette indicates the existence of local sanctuaries in the area. When evaluated together with the typological and iconographic features determined for the figurine, it is important to determine the belief structure and votive cultures in the region or settlement. The figurine most likely indicates its use either as a domestic cult or as a votive offering. The iconographic and stylistic evaluation of the Hecate figurine has been made, and it is considered suitable for dating to the first half of the 2nd century AD.
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The study of burial practices in Rome is both a religious and a legal issue, as there is a special regulation for organizing and conducting the funeral ceremony that was strictly observed. In Rome, as in Greece, caring for the dead was a sacred duty. To leave the dead unburied means to condemn his soul to perpetual wandering, and therefore to create a real threat to the living as the “tortured soul” was filled with malice. Two features distinguish Roman burials: the first is the importance that the Romans give to the deceased being buried and the solemnity with which the funeral ceremony is held, and the second – the lack of representatives of the public cult. Both the one and the other feature relate to the Romans’ beliefs about death. The funeral ceremony in ancient Rome is commonly referred to as the 𝑓𝑢𝑛𝑢𝑠. In a broader sense, this term encompasses the set of rituals observed from the onset of death to the funeral. From the moment of death, the home and family of the deceased become 𝑓𝑢𝑛𝑒𝑠𝑡𝑎𝑒 and stop being such after the funeral. The rituals that preceded the funeral were different from those accompanying the funeral itself. In this report we will try to trace funeral rituals carried out before and after the funeral, based on the testimonies left by ancient authors, archaeological data, and plastic art.
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The aim of the report is to present an analysis of the information from the early Byzantine authors on the cult of Emperor Constantine I the Great, which precedes the chronologically and typologically Christian cult of St. Constantine and Helena, but not without connection with it. Historical sources can be grouped into at least two groups organized around the events related to the consecration of Constantinople in May 330, in which two remarkable ritual and cult centers stand out: 1) The Constantine Forum: the consecration of the solar statue of Emperor Constantine at the newly constructed Constantine Forum on the famous porphyry column brought from Egyptian Thebes, the day before or on the first day of the 40-day celebrations, accompanied by numerous additional ceremonies and rituals; 2) Hippodrome: The ceremony of the Hippodrome on the first day of the 40-day celebrations in which the gilded xoanon of Constantine, holding a small sculpture of Tyche on the city in his right hand, was carried in the “Helios Chariot”. In the worship of the Emperor Constantine I the Great two important religious ideas were intertwined as central: – Preserving and resurrecting the solar cult context in the architectural and artistic design of the new political centers of the Constantine’s city, inherited from the ancient Byzantion; – Reviving and incorporating the ancient mythological tradition of the founding Byzantion in the new context and traditions of Constantinople.
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The present text discusses the penetration of Christianity in Philippopolis. For the purpose of the study the author presents and analyzes the historical events, the epigraphic sources and the archaeological evidences of the temple architecture within the city. The chronological boundary of the paper is until the middle of V century. The author summarizes the information of the topic, discusses some problems, asks new questions and submit new visions. The discussion is very important, because Philippopolis is one of the biggest cities in the Roman province of Thracia and also it is its capital. The ancient city is definitely rich in a variety of Christian buildings. Some of the temples differ from one another, but they have similarities in the architectural and mosaic decoration. It is important to be noted, that we can suggest, that there was a continuity in the cases of two of the temples with earlier non-Christian cultic structures (the temples in Komatevo and Djendem tepe).
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In 306 after the death of Constantius Clorus, his troops in York proclaimed his son Constantine for Roman emperor in violation of the established by Diocletian political system, called tetrarchy. After two decades of wars Constantine established himself as the sole ruler of the Empire. After his death his three sons divided the Roman empire and between 306 and 363 the state was ruled by his nephew Julianus Apostates. The name of the province of Second Moesia was mentioned many times in written sources during this period as well as its towns’ and archaeological data show the serious construction activity undertaken in them.
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Wood was indisputably one of the most valuable natural resources of the Roman province of Pannonia. The southern part of the province, delimited by the Sava, Drava and Danube rivers, was no different. Though sporadically and briefly, several authors of the Principate period testify to the fact that this was a densely wooded area. Short notes from the literary accounts of Pliny the Elder and Appian of Alexandria are particularly instructive in this regard. No less valuable are the scattered archaeological remains which provide further evidence of the types of trees and their uses. Likewise, both stone inscriptions and figurative monuments shed some light on the complex human-nature relationship. This paper examines literary, archaeological and epigraphic records pertinent to the southern part of the Roman province of Pannonia, in an effort to offer a more coherent picture of forests and timber in the antiquity. Pliny’s mention of the acorn-bearing Pannonia suggests that the oak was the most prevalent species in the province. Referring to this area during the Roman conquests, Appian also pointed out that Pannonia was a wooded region. Others drew attention to the problem of human interventions in the environment. Forests and marshlands covered a considerable area in southern Pannonia, and soil amelioration measures were carried out on several occasions up to the modern times. Literary and epigraphic data implies that Pannonian forests were popular hunting areas for the local élite. Although direct proof of forest managment and ownership is yet to be found, two stone inscriptions unearthed in the north of the province indicate that the forests were either the emperor’s personal property, or were leased to local tenants. Archaeological excavations conducted in the urban centres of southern Pannonia showed that the first construction phase, dated to the early 1st c. AD, was predominantly marked by the use of timber. Classical authors refer to a whole range of different species used: oak, beech, fir, hazel, ash, alder, as well as different types of willow. Based on these reports, we can get a sense of how Romans used timber in the everyday life of the province. Votive monuments were used to examine the spiritual connection between the local population and the forests. It is worth noting that Silvanus was the second most popular deity in ancient Pannonia. The inscriptions and reliefs dedicated to him are regularly found not only in ancient spa centres, but also along the boundaries of private properties. It thus seems probable that the locals worshipped the deity as the protector of private estates on the edges of uncultivated wooded areas.
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The paper briefly deals with the process of transformation of the monarchy into a republic in ancient Rome, the key event of which was the expulsion of the last king from Rome. The authors of the article show that this act was not an illegitimate coup or an anti-state crime (high treason), but the removal of a tyrannical king by an aristocracy that was – in her view – legitimate. At the same time, the authors show that the transition from the monarchical to the republican form of government was relatively smooth, while the royal office in the form of two important offices (rex sacrorum, interrex) persisted in the republic.
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