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Numismatic sources in the work of Vasile Pârvan
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The Scythian problem in the work of Vasile Pârvan
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A few years ago, my article, „The Capitoline Magnifying Glass and Technology” was accepted for publication, entitled only to account for the technological evolution of the deficiencies manifested in the study of this symbol. Historians, visual artists or art critics were expected to say something, FOR or AGAINST, about my attempt, but it was not, although the symbol is well known. Specialists from abroad did not prove to be too inspired in the analyzes made, although the statue was subjected to a restoration process. As far as we are concerned, the socio-historical context that determined the creation of this statue, unveiled after the first thirty years of the Romanian Republic, when any project had to be approved by vote within the republican institutions, has a special importance. As it bears the endorsement of the republican decision-making bodies, the Capitoline Magnifying Glass becomes concretely the bronze act by which the Carpatho-Danubian origin of Roman spirituality was publicly ratified. It is confused with the origin of European spirituality given the wide spread of the sacred wolf-headed symbol in space and time, as shown in his treatise the late Whitney Smith, former director of the American Center for Vexillology. As a result, please receive this version under the title „Capitoline Magnifying Glass as an act of ratification on the Carpatho-Danubian origin of European spirituality”.
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A few years ago, my article, „The Capitoline Magnifying Glass and Technology” was accepted for publication, entitled only to account for the technological evolution of the deficiencies manifested in the study of this symbol. Historians, visual artists or art critics were expected to say something, FOR or AGAINST, about my attempt, but it was not, although the symbol is well known. Specialists from abroad did not prove to be too inspired in the analyzes made, although the statue was subjected to a restoration process. As far as we are concerned, the socio-historical context that determined the creation of this statue, unveiled after the first thirty years of the Romanian Republic, when any project had to be approved by vote within the republican institutions, has a special importance. As it bears the endorsement of the republican decision-making bodies, the Capitoline Magnifying Glass becomes concretely the bronze act by which the Carpatho-Danubian origin of Roman spirituality was publicly ratified. It is confused with the origin of European spirituality given the wide spread of the sacred wolf-headed symbol in space and time, as shown in his treatise the late Whitney Smith, former director of the American Center for Vexillology. As a result, please receive this version under the title „Capitoline Magnifying Glass as an act of ratification on the Carpatho-Danubian origin of European spirituality”.
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The paper examines the presence of slaves from the Adriatic regions in the Classical Greece, as a contribution to the ongoing debate about the prevalence and general importance of Illyrian piracy in the pre-Hellenistic times. Traditional historiography maintains that there was widespread, indeed “endemic” Illyrian piracy centuries prior to the recorded activities of Illyrian pirates under king Agron in the second half of the 3rd century BC. If this was really the case, we would expect that it had a significant impact on the supply of slaves in Classical times. However, the examination of available sources (Old Attic comedy, prose literature, slave records from the Laurion mines, the Attic stelai, the slave lists from Chios, Athenian naval catalogues etc.) shows their presence to be minimal. Some slaves from Illyria are mentioned in the Attic stelai but hardly anywhere else, their numbers being dwarfed by the multitudes of Anatolian and Thracian slaves. Extant sources imply that there was no large scale export of slaves from Illyria in the Classical times and, likewise, that the scale of Illyrian piracy was fairly modest.
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The text entitled Prayer to the emanations was found in situ in the village Kellis in Egypt and subsequently recognized as the Manichaean daily prayer. It is a Greek translation of an Aramaic original, most probably composed by Mani himself. The paper consists of an introduction and commented translation. It focuses on the elements of the Manichaean theology present in the prayer.
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UN 2030 Agenda is reputing into the light of the XXIst century society the need of gender studies and the necessity of identifying the shapes, the structures, the mentalities excluding women and girls from their natural role to fully participate to the life of their communities, to the general development of the human society, structures and patterns denying them the plenary specific contribution to the creation and enrichment of world civilizations, in the last 4000 years. Within this study, we’ll realize a brief approach of some cultural interferences aspects, or expansions of Great Goddess civilizations, from the Rumanian Paleolithic and Neolithic towards other continents of the world. The Paleolithic and Neolithic world is a stage for the first globalization, in our opinion, where communities are inter-connected through trans-continental routes, allowing diffusion of elements and cults of Great Goddess from the oldest times and from the first religious cults (cult of goddess-bird, cult of goddess-bear), from some civilizations centers towards other regions; there are archaic times, generating extremely old lexical layers and words particles, from Rumanian language, as the language-source for the entire Neolithic Europe (Rumanian Neolithic being estimated to begin about 10.000 BC). The Great Goddess civilization was destroyed at global level, about 4000 years ago, by the first waves of metal civilizations, of warriors worshiping supreme men-gods that put the basis of an order hostile to the old civilizations worshiping feminine perspective and divine feminine. In our opinion, also in our days, human society did not abandoned the patriarchal paradigm of living, continuing to apply structures, patterns, habits, practices profoundly hostile or marginalizing the woman, the feminine perspective, the feminine culture, as typical shapes of a patriarchal order. Such order imposed a real monopoly over key-concepts as history, writing, civilizations, excluding the feminine contribution from the content of such concepts and from their origin; feminine types of civilizations were also, the Paleolithic and Neolithic civilizations from today Romania zone, that gave the first writing of the mankind and other special cultural elements, neglected or marginalized in present under the implementation of the patriarchalist paradigm of interpreting history and civilization, as well as the role of two sexes in creating history and civilization. Civilization of Great Goddess, as it was created and developed within the Romanian zone and within its vicinity, had many waves of expansion towards other continents; we shall try to explore in this study only some aspects of civilizational interferences between Rumanian space and northern Africa space (Kemi country).
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Asya C. Sigelman: Pindar’s Poetics of Immortality. Cambridge, Cambridge University Press, 2016.
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Világok között. Tanulmányok Ovidius életművéről. Szerkesztette: Krupp József. A szerkesztésben közreműködött: Kárpáti Bernadett. Budapest, Reciti, 2020.
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Pacatus dicsőítő beszéde Theodosius császárhoz. Fordította, jegyzetekkel ellátta, a bevezetést és a kísérő tanulmányt írta Székely Melinda. Szeged – Budapest, Martin Opitz, é. n. (2019).
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This paper deals with the well-known Mesopotamian female demon called Lamaštu. The study focuses on the written and iconographic sources related to her, and describes various magical rites and medical prescriptions applied against her. Although, Lamaštu is a typical Mesopotamian theriomorphic demon, there are cuneiform tablets containing incantations against her, and also magical amulets are applied to prevent her attack originated from the Levant area and, so it can be supposed, that Lamaštu was probably known not only in Mesopotamia. The essay does not simply summarize the arguments of the previous literature, but it discusses further sources and points out the correlations among the different types of sources.
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An oriental festival, called Maiuma or Maiumas is attested from several sources from the 4–6th centuries. The spectacles of this festival, that lasted at least a week long, often took place in theaters, where the stage was filled with water. This article raises the possibility that the Maiuma of the city Rome, as it is described by John Lydus, may be identical with the festival Zinza of the Philocalus calendar. The late antique Maiuma is not independent from the syro-phoenician Marzeach, this older holiday developed into the Maiuma in the east, but in the Western Mediterraneum its successor was another aquatic festival, in July: bathing on St. John’s Eve is attested from Late Antiquity only from areas that had been under Punic influence. The eastern theatrical festival disappeared in the Middle Ages, but the ritual bathing at summer solstice survived till the 20th century in the Balkan
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The article provides a concise summary of the history of Syria between the middle of the tenth and the middle of the thirteenth century. Focusing on the area of the modern Middle Eastern country, it describes a period of political, dynastic, religious and ethnic diversity. In a short introductory part, the article deals with the most important features of the first Islamic centuries, when most of present-day Syria was part of the Caliphate. This was followed by ca. 300 years without unity, which was only restored when Syria was conquered by the Egyptian Mamluk Sultanate. The period saw the emergence, flourishing and decline of a series of Islamic states and dynasties, including the Fatimids, the Hamdanids, a local branch of the Seljuks, the Zangids and the Ayyubids. Christian powers, such as the Byzantine Empire and the Latin crusader states also played an important part in the history the region. The relations between the different states were varied and often changed over time. The author endeavours to summarize the most significant events and changes in chronological order, while pointing out their lasting influence on ethnic and religious dimensions of Syrian society.
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Fertility is one, if not the most prominent part in every ancient religion, so much that it can almost be called universal in the collective culture of mankind. Besides being universal, myths and believes around fertility are often very similar, especially in areas in close proximity to each other, either due to simple observation of nature, or perhaps to organic development. The proximity of locations opens the possibility of material and cultural exchange between nations and cultures, and I believe possible evidences can be found in their religious sources. This study analyses the notions about fertility in three territories of the Near East: Mesopotamia, Ugarit and Canaan. Given the fact these are both part of the same milieu, and quite possibly more or less related, several similarities can be pointed out not just in their ideas of fertility, but in their religious beliefs in general. Mesopotamia has always been a prominent and influential super power of the area, and Ugarit, being a port town, was an ideal crucible of mixing different cultures. After a brief presentation of these fertility myths and their research history, the paper attempts to demonstrate a possible example of how different nations affected each other’s beliefs and a cultural transfer process that occurred between these territories in the ancient Near East.
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Agustine was a bishop in Hippo Regius who had a great influence and a significant social role in late antiquity. Using details which illuminate the information recording of the time, we analyse Augustine’s habits of information handling and his writing, reading, dictating and letter-writing practice to construct a picture about the information flow of the Roman society in the 4th and 5th centuries AD. From Agustine’s correspondence, references of his other works, and from Possidius’ reports who wrote a relevant biography about Augustine we can reconstruct how could the office administration of the bishop of Hippo has been operated. In the studied sources we found references to the material and production of the documents (e.g. charter, parchment, tablet), information is provided about the following items: the secretaries’ and letter-bearers’ work, shorthand recorded texts, Augustine’s works copied in scriptoriums, or copied and forwarded letters. We have references to other document types, registers, synodic official reports which are essential for the operation of the episcopal administration. The “information handling habits” of the bishop of Hippo are outlined from the analysed texts and the part that a bishop could fill in the information flow of the society in the 5th century AD.
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This article discusses the usurper Leontius, who opposed the Emperor Zeno in 484. He was most likely born in a family belonging to the circles of provincial aristocracy, which enabled him to receive a good education. As for his ethnicity, contrary to a rather popular scholarly opinion that he was from Isauria, he might just as well have come from Syria (as Theophanes points out directly). Regarding his position as magister militum per Thracias, it seems that he could have held it in the years 478–482 (there is no certainty that he exercised this function in 484). He probably had known Illus before 481/482 and together, they set off to the East, when Illus was assuming the post of magister militum. Leontius remained at his side until 484, when an open conflict with Zeno broke out. Leontius was proclaimed the emperor because Illus did not want to become one. It seems that the latter valued Leontius and trusted him.After a moment of triumph on the day of imperial coronation (July 19, 484), only two months later, after the defeat of the forces commanded by Illus in the battle with the imperial forces, Leontius had to take refuge in the fortress of Papyrion, in which he spent about four years, awaiting his demise. He was killed at the hands of imperial soldiers in 488.
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The XXIst century world is still a world searching for its archaic, real cultural and identity roots; the old civilization of the Great Goddess (as built during the beginnings of Paleolithic, in fact once with the evolution of human being from hominids, with the proto-language, with the role of the female in perpetuation of species, in preserving the fire, as basic civilization element) expects to be rediscovered and to be respected in its specific profile; the civilization and the history, the writing and the spiritual dimension of the human evolution cannot exclude the feminine experience and perspective. Far from being considerate as ”primitive”, ”outside history or preceding the history and civilization”, such civilizations are claiming to be re-discovered and interpreted again, within a vision of putting the woman, the feminine civilizations in their true light, within the first mechanisms and forms of human organization that can be defined as specific feminine: her-story, her civilizations, the Great Goddess civilization. Before”the his-story”, it was”the her-story”, her times and her civilization, that of the woman. UN 2030 Agenda invites people of XXIst century to rediscover the creative and active role within communities, the respected and honored role of the woman at all levels of decision, from local ones to the global level, an invitation to rediscover the feminine specificity, the feminine her-story, as a way to remove the patriarchal, obsolete, mental, social and organizational pattern still dominating the world from 4300 BC until now. Our paper proposes an approach on Rumanian feminine civilizations also referring to the beginning of the Rumanian patriarchate (that interconnected about one millennium with feminine civilizations as Cucuteni, and that continued to honor the woman, the divine feminine, within the Geto–Dacian kingdoms, inclusively under Burebista or Decebal). In the Rumanian zone, the divine feminine civilizations were removed by halogen, young and patriarchal types of civilizations, as the Roman or Greek ones, then by various migratory waves, organized around the cult of the supreme masculine deity (Zeus, Jupiter etc.), as justifying the destruction of the Great Goddess civilizations, their extraction from history of mankind, and their re-interpretation as ”primitive” (according to the standards of the new world, the patriarchal world, from 4300 BC until present).
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Epigraphic evidence from the territory of Montenegro pertaining to the Roman army testifies to the history of the province of Dalmatia and its garrison. Inscriptions imply the existence of stations of beneficiarii consularis in Doclea and Municipium Splonistarum respectively. From the reign of Marcus Aurelius onwards, the latter town might have been garrisoned by a detachment of the cohort II milliaria Delmatarum, which was stationed on the border between Dalmatia and Moesia Superior. Epigraphic evidence from Risinium and Municipium Splonistarum shows that the units of the Roman army were replenished with recruits from these towns and their territories. Onomastic evidence implies that some of the conscripts belonged to the indigenous population of Dalmatia.
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