The Chronological Development of Roman Provincial Coin Iconography

2005 ◽  
Author(s):  
Volker Heuchert
Keyword(s):  
Roman Empire ◽  
Third Century ◽  
Main Theme ◽  
Gold Silver ◽  
The Subject ◽  
The Rich ◽  
Rich Material ◽  
The One ◽  
Roman Province ◽  
Gold Coins

The Aims of this Chapter are to Provide a brief introduction to Roman provincial coinage as background to the book as a whole, and to outline the key developments in Roman provincial coin iconography from a chronological perspective. Geographical diversity will only be touched on here, but emerges strongly from the regional studies within this volume. It is also the main theme of Burnett’s paper which compares the Roman East with the Roman West. This chapter is based mainly on the material contained in the first two volumes of the Roman Provincial Coinage (RPC) series, which cover the Julio- Claudian and Flavian periods from 44 BC to AD 96, and the database of the RPC IV project. The latter embraces the Antonine period, the time from the accession of Antoninus Pius in ad 138 to the death of Commodus in AD 192. Provincial coins from the reigns of Nerva to Hadrian (ad 96–138) and the third century AD have not yet been catalogued systematically. Consequently, their treatment within this chapter can only be impressionistic, and will require refinement and revision once the RPC series has been completed. Readers in search of a more extended, but still impressionistic, treatment of key themes in the iconography of the period from ad 180 onwards are referred to Harl 1987. Finally, many of the examples given in this chapter are deliberately drawn from the rich material from the Roman province of Asia, as this region is not the subject of a dedicated chapter in this book. Types of Roman Provincial Coins and their Characteristics During the three and a half centuries from 44 BC the Roman empire embraced different categories of coinage. Scholars have divided the material into two main groups: ‘Roman imperial coins’ on the one hand and ‘Roman provincial coins’—also known as ‘Greek imperial coins’—on the other. Roman imperial mints produced coins in gold, silver, and ‘bronze’. Roman imperial gold coins (aurei) circulated throughout the empire, with the possible exception of Egypt. Imperial silver coins (denarii) and—from the reign of Caracalla onwards—also radiates or antoniniani increasingly circulated alongside provincial silver in the east.

scholarly journals Early-Christian monuments on the eastern slopes of the Kopaonik mountain

2007 ◽  
pp. 27-45 ◽  
Author(s):  
Gordana Tosic ◽  
Dusan Raskovic
Keyword(s):  
Roman Empire ◽  
Point Of View ◽  
Early Christian ◽  
Northern Border ◽  
The Rich ◽  
Strategic Support ◽  
The Times ◽  
The One ◽  
Roman Province ◽  
Administrative Center

Significant Early-Christian localities referring to the rich mining activities of this region were found on the Kopaonik Mountain or in the Silver Mountain, as it was named by Roman, Venetian, and Turkish sources. From broader point of view, even from the times of Roman provinces settlement on the Balkan, the area of Serbia with very thick settlements? net was used as a logistic and strategic support of the Roman Empire. The territory being the subject of our research is the zone where provinces Moesia Prima Mediterranean Dacia (Dacia Mediterranea) and Dardania meet. The sites that offer new data for the process of settlement and Christianization of these regions are CELESTIAL CHAIRS on the top of Kopaonik at the altitude of 1,800 m, DUB in Mala Vrbnica in the bottom of the Mountain and Gradac in Gornje Levice at 1,089 m altitude. They are in the northern part of Dardania, in the Province where silver with lead were dug as well as golden silver together with exploitation of iron, copper and mercury ores. The zone of these findings gravitates to Roman administrative center Municipium Dardanorum near to Socanica at Kosovo. Thus, it may be assumed that still non-referred northern border of Dardania could have covered eastern slopes of Kopaonik up to the bottom and border with Aleksandrovac Zupa. On the eastern slopes of Kopaonik three early-Christian basilicas were found; one in Celestial Chairs with floor mosaic; another in Gradac site in Gornje Levi}e within the fortress and the third one in the Dub site in a village Mala Vrbnica, with stone decorative plastic. All these buildings date from the period of 5-6th century based on archeological material. Sites in Celestial Chairs and the one in Gornje Levice have, as many castles in broader vicinity, continuity of 4-6th century proved by founding of secular objects like fibula with bent legs, cross-like fibulas, money, ceramic fragments with rake ornaments. Porkpie stated that Dardania had reconditioned 68 fortresses out of 70 original ones, and only 8 were new-built. Celestial Chairs visually dominate the whole area. From this place, one can see as on his palm Early-Byzantine fortresses on Vojetin, Cucaica and in Gornje Levice, as well as the mines in Zaplanina and Belo Brdo. Having in mind natural features of the terrain historical surrounding, and, first of all, archeological finding, we think that Celestial Chairs and Gornje Levice could be the spot to look for spiritual and administrative center of the northern part of Roman province Dardania.

The Vine and the Elm Tree: the Patristic Interpretation of Jesus’ Teachings on Wealth

1987 ◽  
Vol 24 ◽  
pp. 1-14 ◽  
Author(s):  
J. A. McGuckin
Keyword(s):  
New Testament ◽  
Biblical Criticism ◽  
Property Owner ◽  
Clement Of Alexandria ◽  
The Poor ◽  
The New Testament ◽  
The Subject ◽  
Original Message ◽  
The Rich ◽  
The One

If patristic tradition on the subject of wealth and possessions often appears ambivalent in its attitudes, then perhaps one of the reasons for this is that this tradition grows from an exegesis of Gospel teachings on the subject that themselves are far from being straightforward, even though they are immensely forthright. Clement of Alexandria, for example, has frequently been accused of twisting the simple and immediately obvious demand of Jesus: ‘Sell all you have and give to the poor’ (Mark 10.21) and subverting a radical vision of Jesus into a comfortable exhortation that any pious property-owner, bourgeois or aristocratic, could be happy to live with. If the rich young man had understood Christ’s real message, as Clement would have it (not so much to renounce his ownership of goods as to free his heart from attachment to them), then he might not have had such a crisis about following Jesus. Whether or not Clement’s case is, in the end, convincing as an exegesis, it none the less successfully raises all the implicit problems of interpreting the New Testament teachings on wealth in any kind of universalist sense—as teachings that are meant to apply to all, and for all time. And there are, consequently, many dangers in being too ready to dismiss Clement’s allegorism as an anachronistic exegesis, not least the danger of reverting to a different kind of biblical fundamentalism than the one Clement thought he was attacking; for contemporary biblical criticism, as it attempts to separate out the original message of Jesus and the insights of his later disciples, and to locate the original words in their correct historical and sociological milieu, has rightly warned us against over-confidence in our historical interpretations of Gospel material.

scholarly journals THE LANGUAGE OF IMAGES IN THE SHORT STORY «THE LIGHTINING OF ILLUMANING WORDS» BY V. A. NIKIFOROV-VOLGIN

2021 ◽  
pp. 185-195
Author(s):  
E. L. Suzryukova ◽  
Keyword(s):  
Short Story ◽  
Main Theme ◽  
Liturgical Language ◽  
Slavonic Language ◽  
Gold Silver ◽  
Literary Images ◽  
Basic Purpose ◽  
The Subject ◽  
The Church

This paper studies literary images connected with the main theme of V. A. Nikiforov- Volgin’s story «Lightning of illumaning words» - dedicated to the subject of Church Slavonic language. The author’s text is filled with metaphors and similes related to the liturgical language of the Church. Imagery used as a means of expression can be found in both Church Slavonic chants cited by the characters and the narrator’s speech. Their basic purpose is to emphasize the esthetic aspect of Church Slavonic words. The literary images used for this purpose include lightning, light, jewels, gold, silver, water, weave, or a flower.

Local Cultures in the Roman Empire: Libyan, Punic and Latin in Roman Africa

1968 ◽  
Vol 58 (1-2) ◽  
pp. 126-134 ◽  
Author(s):  
Fergus Millar
Keyword(s):  
Roman Empire ◽  
Local Culture ◽  
Political Movements ◽  
Native Culture ◽  
Roman Culture ◽  
History Of ◽  
The Subject ◽  
The One ◽  
New Evidence ◽  
Local Cultures

No subject in the history of the Roman Empire has more significance or more pitfalls than that of the local cultures of the provinces. The evidence is in each case, with the exception of Judaea and Egypt, relatively slight, disparate and ambiguous. But, on the one hand, the subject has very real attractions, which may lead to the building of vast but fragile historical theories, attempting to bring the distinctive culture of an area into a schematic relationship with events such as political movements or the spread of Christianity. On the other, we can never escape the possibility that the denial of the survival of a significant local culture may be falsified by new evidence; even worse, a local culture may have existed in a form which left no written records or datable artefacts.Yet the problem must be faced, not only for the intrinsic interest which such cultures present, but for the light the enquiry sheds on Graeco-Roman civilization itself. We might conclude for one area that Graeco-Roman culture remained the merest façade, for another that it completely obliterated a native culture. More commonly, we will find a mixture or co-existence of cultures. In such a situation, again, the local element might have been culturally and socially insignificant, or, as it was in Egypt and in Judaea, embodied in a coherent traditional civilization with its own language, literature, customs, religion and (in Egypt) art-forms.

Beware of Bandits!

Journeys ◽  
2007 ◽  
Vol 8 (1) ◽  
pp. 1-20
Author(s):  
Lincoln H. Blumell
Keyword(s):  
Roman Empire ◽  
Rural Highways ◽  
Roman Society ◽  
The Rich ◽  
The Government ◽  
The One ◽  
Real Danger

This paper considers the perils of travel by focusing on banditry, a conspicuous, yet oft-neglected, feature of the Roman Empire. Appearing at different times and at various locations it was thoroughly entrenched in Roman society and affected both the rich and poor alike. But the primary victim of banditry and the one to whom it posed the greatest threat was the ancient traveller since brigands tended to operate mostly along roads and rural highways in search of prey. The very real danger brigands posed to the ancient traveller can be detected from a number of diverse sources including tombstones on which was inscribed 'killed by bandits'. While the government took some measures to curb and even stamp out banditry, given the administrative and policing handicaps inherent in the Empire it remained fairly widespread.

scholarly journals (Re)conceptualizing Difference in the Context of the Acting Subject’s Identity

2021 ◽  
Vol 13 (2) ◽  
pp. 88-108
Author(s):  
Anna Walczak
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
Social Discourse ◽  
Main Theme ◽  
Other Hand ◽  
The Subject ◽  
The Difference ◽  
The One

What is the source and the effect of the acting subject’s identity? This question refers to difference, but not in its usual conceptualization, synonymous with a border and the need to maintain or transcend it. By reconceptualizing difference, which I see as “re-creating” the meaning and linking it with “added” meanings, this article restores its original load (importance) in being an acting subject, mediated in otherness. For this purpose, the différance of Jacques Derrida is invoked and his statements about it combined with those of other philosophers, in whom I found what is related and/or complementary and extends not only Derrida's thought, but that which constitutes the main theme of this article. On the one hand, otherness is an impulse to the “work” of the difference, and on the other hand, it is its effect. What is the role of the “work” of the difference in creating the identity of the acting subject? In connection with the “shift” of the effect of its work – otherness, into the area of the identity of the acting subject, can this subject say about itself: this is still me? In this context, what is responsive ethics, which, I believe, should be included in the contemporary humanistic and social discourse about the subject?

scholarly journals Particularities of the Cultural Tourism in Zalău in the Context of the European Heritage: The Roman Festival Zalău Porolissum

2020 ◽  
Vol 64 (2) ◽  
pp. 117-129
Author(s):  
Călin Cornel Pop
Keyword(s):  
Roman Empire ◽  
Cultural Tourism ◽  
Central Place ◽  
Cultural Dimension ◽  
Greek Culture ◽  
The North ◽  
Eastern Carpathians ◽  
European Heritage ◽  
The Subject ◽  
Roman Province

"Particularities of the Cultural Tourism in Zalău in the Context of the European Heritage: the Roman Festival Zalău Porolissum. Covering an area of 3,850 square kms, the county of Sălaj lies in the north-western part of Romania, as a passage between the Western and Eastern Carpathians. The main settlement of Sălaj is the city of Zalău, lying at the heart of the county, along Zalău valley, near the Northern Meseş Mountains. Evidence of the Dacian culture and civilization can be found all over the county. The stronghold was well known in antiquity as Dacidava, a central place for the gatherings of Dacian tribes living in the region, known today as Sălaj. Here 14 treasures of Dacian silver coins and jewels were found, which may explain the fact that Sălaj was one of the towns that laid on the ancient road of salt whereon salt used to be traded from Transylvania to Central Europe. Another important Dacian settlement would be Moigrad (Porolissum), on the heights of Măgura Moigradului, mentioned by Ptolemeu in his „Geographia”. After the Roman conquest and the colonization of Dacia as a Roman province, Roman experts in military strategy transfomed the Meseş Mountains into the north-eastern border of the Roman Empire. This „limes” separated the territories of the Roman province Dacia from the unoccupied area which belonged to the free Dacians. The military structure of Porolissum, the capital of the province „Dacia Porolissensis”, acquired the rank of „municipium”, by an order of the Emperor Septimius Severus. Ruins of the Porolissum town, together with Roman fortifications near the passage Poarta Meseşului stretch to an area of about 200 hectares. In Porolissum, archaeological discoveries brought to light two large stone-built Roman „castrum”, one amphitheatre, several temples, civilian constructions and Roman roads. Within the study there were both open-response questionnaires, when the subject was free to answer as he saw fit, and closed-response questionnaires, in which the subject had several possible answers from which he could choose the response considered convenient. The Roman Festival Zalău Porolissum recovers a part of the shared historical past within a geographical space where the European community now functions. Through impeccable organization and administration, this part made possibile the development of the greatest empire in ancient times. Through The Roman Festival Zalău Porolissum, the Zalău City Hall proposes to its inhabitants and tourists a vast event with an educative-cultural dimension. We believe that this sort of manifestation may counteract the promotion tendencies of the underground culture. We wish for The Roman Festival Zalău Porolissum to pleasantly provide to the public history moments, traditions, culture and specific costumes. The Roman Festival Zalău Porolissum is an event of our identity that reconfirms our values and space in Europe. At the European Union’s construction a few fundamental facts contributed: shared geography and history, the Greek culture, the Christianity and the Roman legacy. The Roman culture and civilization are marks of the European identity, which define the present European citizen’s consciousness. Keywords: The Roman Festival Zalău Porolissum, Cultural tourism, Global values, European Heritage."

Decorated Ware from Lavoye

1945 ◽  
Vol 35 (1-2) ◽  
pp. 49-57
Author(s):  
Felix Oswald
Keyword(s):  
The Subject ◽  
The Rich ◽  
Rich Material ◽  
Ras Shamra ◽  
Important Site

Twenty years ago my friend, Monsieur Georges Chenet, who had excavated several sites of Lavoye potteries in the Argonne, sent me a representative collection of fragments of moulds and bowls from these potteries. He had already published several articles on the rich material he had excavated, but he informed me that he intended to write a large and comprehensive monograph on the subject. However, he went with Professor C. F. A. Schaeffer to Syria to excavate the important site of Ras Shamra, and his Lavoye work fell into abeyance. It is, therefore, an opportune moment to publish this collection, which he so kindly sent me; for the account given by Fölzer was incomplete and not systematic enough in differentiating the work of the various potters, although the description was founded on material discovered by Dr. Meunier and M. Chenet. Unfortunately nearly all their material was looted or destroyed by the Germans in the last war and possibly M. Chenet's later collections may have suffered the same fate in this war.

scholarly journals „Жили-были старик со старухой…”: архетипическая основа и семантическая трансформация модели в русской волшебной сказке

2017 ◽  
Vol 163 ◽  
pp. 35-45
Author(s):  
Nina Osipova
Keyword(s):  
Old Age ◽  
Fairy Tales ◽  
World View ◽  
Dual Model ◽  
The Rich ◽  
Rich Material ◽  
The One ◽  
Old Men ◽  
Universal Scheme ◽  
Cultural Hero

„Once upon a time there lived an old man and an old woman…”: Archetypical base and its transformationThe article discusses the archetype Wise Old man in the folk world view. It appears in the universal scheme of „Once upon a time there lived an old man and an old woman…” Semantics motif is included in the context of binary field of culture, its archaic system. The representation of the „basic myth” generally reflects the cultural specifics of this model. Drawing on the theory of archetypes Jung, the author analyzes mythopoethic frame „old age”, which includes the main archetype. The rich material of Russian fairy tales shows the transformation of the archetype in the dual model „old men and old woman”, its relationship with the cultural hero Child, its transition to the art space „trickster”, comic old men dell ‘Arte on the one hand, and the wise elders — with another.„Жили-були стаий зi старою…”: архетипная основа i семантична трансформация моделi У статті розглянуті деякі аспекти трансформації архетипу Мудрого Старця уфольклорній картині світу, де він постає в універсальній схемі „Жили-були старий зі старою…”. Семантика мотиву вписується в бінарне поле архаїчної культури з її системою опозицій, репрезентацією „основного міфу” і в цілому відображає таку специфіку представленої моделі, яка породжує певні культурні смисли. З опорою на теорію архетипів К. Юнга аналізується міфопоетична основа культурного фрейма „старість”, що включає основне ядро архетипу. На матеріалі пере­важно російських казок показана трансформація архетипу в дуальні моделі старого і старої, їх зв’язок з культурним героєм „божественним немовлям” і перехід у художній простір „трикстери”, комічні старі dell’Arte, з одного боку, і мудрі старці — з іншого.

“Appear gorgeous, quiet Osuga…”: originality of country “estate topos” in Dmitry Merezhkovsky’s play “Romantics”

2020 ◽  
pp. 228-238
Author(s):  
Elena A. Andrushchenko ◽  
Keyword(s):  
Family History ◽  
Point Of View ◽  
The Other ◽  
Other Hand ◽  
The Family ◽  
History Of ◽  
The Creation ◽  
The Rich ◽  
Rich Material ◽  
The One

D.S. Merezhkovsky’s play “Romantics” (1917) rarely attracts a researcher’s interest, although it is a notable attempt to revisit the rich material on the family history of the Bakunins contained in A.A. Kornilov’s work “Mikhail Bakunin’s young years. From the history of Russian romanticism” (1915). Merezhkovsky’s “bookishness” in the play is apparent in the creation of the idyllic image of Pryamukhino, where he relied on Kornilov’s book and composed a stylization, in which he handled “someone else’s” text and “point of view”. The stylization is reflected in the “estate topos”, which acts as a decoration for the characters’ intellectual aspirations. Coupled with intertext and mythopoetics, it establishes a myth of the intelligentsia’s religious communality, which Merezhkovsky had been developing in his fiction and public writings of those years. These have common motives of paradise, sacrifice, celibacy, unconscious Christianity, duality, detachment. The properties of the “estate topos” in “Romantics” are such that, on the one hand, it is related to the source, while on the other hand each of its elements is integrated into a particular sequence identifiable by its purpose in “estate” literature. This purports to reflect the reality, but is actually the reflection of its reflection; it binds the events to a concrete time and space, yet also affirms the idea of a timeless, universal realization, which is in line with Merezhkovsky’s mythopoetic creative consciousness.

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