Hasil untuk "History of the Greco-Roman World"

Musallam Al-rawahneh

This study delves into the archaeological site of Tharais, which is referenced in the famous Madaba mosaic map. and dates back to the Byzantine era. Our goal is to determine the exact location of this ancient settlement by carefully examining the available literature. It includes archaeological reports, maps, and historical records. Fieldwork was conducted in the western extension of Karak Governorate in Jordan between 2021 to 2024. Our investigations successfully identified Tharais in the northwestern region of the town of El-ʿIrāq, located on Karak plateau, historically known as the land of Moab. Archaeological remnants characteristic of the Byzantine period has been excavated in this area, including pottery shards, stone implements, and architectural remains. This discovery of Tharais significantly enhances our understanding of the history and cultural structure of the region during the Byzantine period. The site’s strategic position on the trade corridor linking Moabite plateau to the south-eastern Dead Sea region hints at its prominence as a commercial and religious hub. To fully grasp the specific roles and historical context of Tharais within the Byzantine period, further archaeological exploration is imperative. In conclusion, this research not only illuminates a specific archaeological site but also aligns with the broader endeavor to safeguard and protect Jordan’s cultural legacy.

Françoise Ruzé

Suat Ateşlier

Ilıcatepe, located right on the edge of the Kuşadası-Davutlar modern highway, covers an area of 540x315 meters and consists of limestone bedrock with a height of about 50 meters, and is surrounded by a wall built with Cyclopic stonework, which is understood to have been cut from its own bedrock. This masonry, which is not very common to see in Western Anatolia, attracted the attention of researchers who came to the hill, and some researchers suggested that the wall may belong to the 2nd millennium BC. The strategic importance of this hill, which is located on the slope of Mykale, which is considered by many researchers as Arinnanda, and 4 km away from Kadıkalesi, cannot be ignored. Although the walls built with monumental stones in Western Anatolia are generally approached with suspicion, considering the findings in the researches made in Caria in recent years, similar masonry known to exist in mainland Greece, Crete, Aegean Islands and Central Anatolia can be found in Western Anatolia. It is very natural to come across. Although the walls built with monumental stones in the Archaic Period are known in Western Anatolia, the juxtaposition of the stones, the filling of the gaps between the stones, and the differences in the type and material of the masonry tools used help in the dating of the walls. Historical events in the immediate vicinity of Ilıcatepe increase the strategic importance of the hill. The expedition organised by the Hittite king Murshili II (1322-1298 BC) against the Arzawa Country in Western Anatolia is very important in terms of our knowledge of the geography of the region. In the third year of his reign after becoming the Hittite king, Murshili II marched on Arzawa on the pretext of the non-return of the Hattian refugees who fled from the Hittite lands to the Arzawa Kingdom. At that time, Uhhaziti was at the head of the Arzawa Kingdom. The route of Murshili II during the said campaign started from the land of Hatti and ended in the country of Arzawa and the Aegean coast. The Hittite army under the command of Murshili II followed certain routes and arrived at its final destination, Mount Arinnanda. Based on the king's account of this campaign, it is understood that some of the Arzawans fled to the Aegean islands before the Hittite army arrived. The records indicate that those who did not flee to the Aegean islands ascended Mount Arinnanda, took refuge in Puranda, which is understood to be a fortified centre, and prepared for war there. The passages in which Murshili II describes his struggle with those who fled to Mount Arinnanda are quite remarkable.

Battezzato, Luigi, Monico, Andrea

The paper offers textual notes, including new conjectures, on the scholia on the Alcestis of Euripides (Hyp. Alc. (a), schol. Alc. 1, 54, 55, 56, 59, 65‑7, 70‑1, 75‑6) and presents the first edition of an unpublished note on Eur. Alc. 65.

Sconza, Federica

The paper investigates the Fascist exploitation of Horatian poetry by analysing the speech held by Ettore Romagnoli in 1935 on the bimillenary of the poet’s birth. Romagnoli’s oration must sacrifice to the demands of the oriented reading of Horace’s work promoted by the regime themes and attitudes characteristic of the poet (the reflections on time and the precariousness of human life, the search for self-sufficiency and aurea mediocritas, the rejection of dogmatism). Instead, the intellectual who moves from a secluded position to full adherence to the new Augustan establishment is exalted, at the cost of historical and literary distortions.

Victor Bernardo Chabu

Neste artigo, apresentamos o Diálogo dos Oradores, de Tácito, bem como a fortuna crítica da obra e o equipamento conceitual por ela mobilizado. Sua interpretação beneficia-se enormemente de uma abordagem que leve em conta aspectos sociológicos e psicológicos do contexto em que o Diálogo foi publicado, o qual explicamos, e passamos em revista alguns dos trabalhos de recepção crítica mais recentes. Por fim, introduziremos a noção de fatiche, devida a Latour, e ilustraremos como ela se adequa às possibilidades interpretativas do Diálogo.

Emeri Farinetti, Andreas Kapetanios

In this contribution, we present an attempt to approach the past landscape of the Lavrion area, considering inscriptions dated to the 4th cent. BCE, recording the leases of the mines by the Athenian polity to individuals (the poletae record), as mental maps. The research aim is threefold: first, to reconstruct a flexible set of abstract mental maps, beyond a defined geometric space, in order to explore the network of spatial relationships defined in the epigraphical record and the social and economic meanings involved; second, to develop a methodology for the production of an “intermediate” map, spatially and geometrically correct, which transforms the mental map into an intra-referential map; third, final goal is to proceed to a reconstruction (insofar it is possible) of the landscape and the topographical layout of the area as in the 4th cent. BCE.

Rahşan TAMSÜ POLAT, Yusuf POLAT, Alexander LUBOTSKY

During the archaeological surveys conducted in Seyitgazi and Han Districts of Eskişehir Province in 2019, we have visited Eski Cami Höyük (formerly known as Hüsnüabad) which is located 1 km southeast of Gümüşbel Village, 15 km east of Seyitgazi District in Eskişehir Province. The mound is under a cemetery from the Islamic Period and has a preserved diameter of 180 m with a 3.5 m height. During this visit, Iron Age ceramics were identified on the mound and its skirts, dating to the Late Chalcolithic Age, the Early Bronze Age 2-3, the Classical Period, and the 8th Century BC. On the south-eastern skirt of the mound, an idol-shaped stele with an Old Phrygian inscription was found. In this article, we describe the newly found stele and the inscription and discuss its importance for the Phrygian iconography and linguistics. Three heads and a long body (?) engraved on the idol-shaped tufa block may signify the Mother Goddess together with the gods that accompany her. Two of the heads were made right next to each other and are bordered by a double engraved line. The third head was placed between the other two, made at the point where the double engraved lines that border the two heads meet in the middle. On the stele, there is one line of an Old Phrygian inscription above the heads and three lines just under them. It follows from the inscription that the idol was probably used as a boundary stone. The clear part of the inscription can be translated as follows: “Atas. My monument is a boundary stone.”

Bernardo Brandão

Em seu Contra a teoria dos dois mundos em Platão, Marcelo Pimenta Marques apresenta um Platão para quem não há duas realidades paralelas, sensível e inteligível, mas um todo complexo, em suas diferenciações e relações. Sua visão da ontologia platônica, desenvolvida nesse artigo, pode ajudar na formulação de uma interpretação não-dualística da ética e metafísica de Plotino, o que tento apresentar aqui.

Maude Lajeunesse

The clauses about inheritance contained in the Law Code of Gortyn show that one of the lawgiver's most important aims was to provide a fair division of the inheritance between the deceased's children, according to their sex. The rules were less precise about the next heirs, the collateral relatives. When someone died, his heirs had the right to refuse the inheritance. If they did so, they did not have to pay the debts of the deceased person. In a similar way, the adoptive son could reject the inheritance and not fulfill all the human and religious obligations towards the deceased father. In sum, the heirs could refuse an inheritance and, thus, had no negative consequences regarding their relative's death. But the question remains about the legitimate son: was he under the obligation to accept the paternal inheritance and to take care of the funerary rituals and, thus, to pay back his deceased father's debts?

Katarzyna Głogowska

In text below the author would like to take this opportunity to raise the issue of the possibility of presenting during Latin lessons wide range of information relating to the myths and legends of Ancient Greece and Rome. A lesson dedicated to the Olympian gods will serve as an example of such practice. This lesson will provide a starting point for students and it will enable them to meet the fascinating world of history and culture of the classical antiquity. This article will start with presentation of the most important information about the polish school ‘gimnazjum’ and the curriculum of the Latin language in this school. Then some formal issues connected with conducting the discussed lesson will be highlighted. Afterwards the original lesson plan will be discussed. During the lesson the selected canon of Greek and Roman myths will be presented and then enriched by multimedia presentation and additional exercises. In addition to this both the lesson objectives and teaching methods and forms of work will be shown. Nowadays, very important matter is that all of this should be achieved in a friendly manner and at the same time it should be clear and understandable for pupils, who take Latin classes. This is a real challenge, it is a really difficult task to gain interest of those young people, who are accustomed or even addicted to the use of the Internet, in the language such as Latin. In addition, the author would like to show the pupils the timeless value of myths and legends of the classical antiquity and draw their attention to rediscover the power of classical myths, symbols and concepts in the 21st century.

Emilia Di Rocco

The Western cultural tradition has always been fascinated by the myth of Tiresias ever since the prophet’s first appearance in the Odyssey, an event  that marks the beginning of his career in both literature and the arts. Among the many versions handed over by Antiquity to modernity, the one recorded by Callimachus in the Fifth Hymn. For the Bath of Pallas touches upon one of the most enigmatic questions in human life, the relationship between man and the gods. The encounter between Tiresias and Athena, as a matter of fact, hides that obscure sense which is at the root of the genesis of secrecy in literature and results in the most tragic and, at the same time, the most sublime of events. Lord Tennyson’s rewriting is one of the many shadows that the myth of Tiresias casts on the western cultural tradition. In his Tiresias the English poet conflates Callimachus’ version with the myth of Moeneceus in the Phoenician Women and establishes significant links with Scripture. Tennyson’s Tiresias, however, is not a victim of a tragic error, he is willing to see and to know, whereas Callimachus’ hero acts unwittingly. This marks the distance of this prophet, who in the end acquires a useless knowledge, from the Greek one, and changes completely our point of view with regard to man’s relationship with the godhead. Such is the difference between the ancient and the modern prophet that instead of asking ourselves “What did Tiresias really see?” – which is the very question at the heart of Callimachus’ version – we might ask a more fundamental question: “Why prophets in a desolate time?”.

Fabio Tutrone

ENGLISH Since several decades the use of an ethno-anthropological approach has met with considerable success among classical scholars. The comparative analysis of ancient and ‘primitive’ cultures and the application of anthropological models to the interpretation of classical texts have stood out as a powerful alternative to traditional philology. This paper reassesses the complex relationship between cultural anthropology and classical studies, highlighting the relevance of historicity and diachronic factors as basic dimensions of both fields. Indeed, classicists referring to ethno-anthropology and its methods have sometimes inclined to see Graeco-Roman antiquity as a stereotypically homogeneous and isochronic world. They have created the illusory and uniform image of an ancient culture ranging from Homer and Cicero to Boethius and Nonnus of Panopolis – an image which ultimately confirmed the clichés of the nineteenth century Altertumswissenschaft. After pointing out the origins and enduring influence of traditional classicistic approaches (from Renaissance Humanism to Positivist idealism), the present paper recalls some of the most significant steps in the history of the dialogue between classics and anthropology. It argues that the intellectually stimulating contribution of social sciences to the renewal of classical scholarship should always be supported by the use of a comprehensive historical perspective, including a self-critical consideration of one’s own situated standpoint and aims.   ITALIAN Da diversi decenni a questa parte, l’uso di un approccio improntato all’orizzonte disciplinare dell’etno-antropologia riscuote notevole successo fra gli studiosi di antichità classica. L’analisi comparativa di culture antiche e ‘primitive’, e l’applicazione di modelli antropologici all’interpretazione dei testi antichi, hanno finito per configurarsi come una potente alter nativa alla filologia tradizionale. Questo articolo intende riprendere in esame il complesso rapporto fra studi classici e antropologia culturale con l’obiettivo di mettere in luce la rilevanza della dimensione storica e dei fattori diacronici nella prospettiva di entrambi gli ambiti disciplinari. In alcuni casi, infatti, gli antichisti più vicini ai metodi dell’etno-antropologia hanno teso a proiettare un’immagine stereotipicamente omogenea ed isocronica del mondo grecoromano. E’ stata fornita la rappresentazione illusoria e uniforme di una cultura antica in grado di abbracciare tanto Omero e Cicerone quanto Boezio e Nonno di Panopoli – una rappresentazione, questa, che ha in definitiva corroborato i clichés dell’Altertumswissenschaft ottocentesca. Dopo aver evidenziato le origini e la perdurante influenza degli approcci classicistici tradizionali (dall’umanesimo rinascimentale all’idealismo positivista), il presente contributo riporta l’attenzione su alcuni dei passaggi più significativi del dialogo fra studi classici ed antropologia. Si sostiene così l’idea che il contributo intellettualmente stimolante delle scienze sociali al rinnovamento dell'antichistica debba essere costantemente supportato da una coscienza storica ad ampio spettro, tale da includere anche una considerazione critica del proprio punto di vista e dei propri obiettivi d’indagine.

Alexandre Blaineau

Jale Dedeoğlu

The Sanctuary at Zindan Mağarası in the Light of the New Archaeological EvidenceThe excavation at Zindan Mağarası (cave) began in 2002, under the direction of the Isparta Museum directorate. During the 2002 campaign a mosaic floor was unearthened upon which the head of the God Eurymedon is depicted. During excavations in front of the cave a wall from the second century A.D. and a wall dating from the third century A.D. were discovered. The authors suggest that the former could be a temenos wall while the latter wall could have been a platform, while the apse wall of a chapel, built from spolien was found in the same locality. These excavations supplied considerable architectural material that will help to identify the architectural character of this sanctuary. The excavations in front of the cave exposed a long period of occupation, extending from the Early Hellenistic to the Seljuk Period. In 2003 two important inscriptions were found showing that the temple in front of the cave was dedicated to Meter Theon Veginos. Nevertheless, the evidence obtained both from the excavations and the survey in the vicinity show that the cult centre in front of the cave was dedicated to at least three gods: Zeus, Cybele and Eurymedon. From the finds of coins from Sagalassos, Perge, Selge and Antiocheia from within the excavated area and the fact that this sanctuary was located by an important road connection, it can be suggested that the cult centre had local, but was also of regional importance. The monastery church built upon the hill facing the cave shows that the religious character of the site was maintained for centuries.

Ana Claudia Torralvo

O Linear B é a escrita micênica e comprovadamante a forma mais antiga conhecida de registro da língua grega. Contudo, é representada apenas por arquivos palacias, registros burocráticos de transações comerciais. Muito pouco é conhecido da sociedade que construiu as poderosas muralhas de Micenas e Tirinto (Argólida) e o grande palácio de Pilos (Messênia). Este artigo trata do período de formação dessa sociedade já que os Círculos Tumulares de Micenas são praticamente os únicos vestígios desse período. Analisando as estruturas fimerárias e seu mobiliário nos é possível detectar pistas que nos ajudam a formular novas hipóteses. Estas novas hipóteses, por sua vez são vistas através de um prisma arqueológico e antropológico que nos revelam aspectos muito mais concretos de uma civilização conhecida somente através de seus restos materiais.

Gwyn Davies

None

Jose Antonio Dabdab Trabulsi

Os estudos sobre religião grega do grupo de Paris e a visão da política antiga oferecida por Finley têm dominado a cena dos estudos antigos nos últimos vinte anos. No Brasil, depois de longa demora, as traduções de Vernant e Detienne se multiplicam atualmente, o que é, evidentemente, excelente. Entretanto, o leitor brasileiro e sobretudo os estudantes universitários merecem saber que a visão desses autores não é a única e que, além disso, como toda visão, é passível de crítica. Em especial, os estudos ditos estruturalistas têm grande dificuldade em dar conta do movimento da religião grega enquanto história. Ora, uma outra visão não é apenas possível, como já existe. No prosseguimento da obra de Georges Dumézil, Pierre Lévêque e outros desenvolveram uma visão da religião grega antiga substancialmente diferente do modelo estruturalista. O meu objetivo aqui é portanto apresentar ao público brasileiro um pouco desta outra visão, mas de forma concreta, de conteúdo, e não sob uma forma de crítica metodológica (o que fiz em outro trabalho) ou de apresentação historiográfica.

Melania Cazzulo

None

Melania Cazzulo

None