Olympichus of Alinda and the Carian Expedition of Antigonus Doson

1942 ◽  
Vol 62 ◽  
pp. 8-13 ◽  
Author(s):  
F. W. Walbank
Keyword(s):  
Third Century ◽  
The Third ◽  
The Town ◽  
The Way

An inscription found at Demirdjidéré in Caria, and published by A. Laumonier in 1934, deals with the granting of the citizenship of some unnamed city (probably Alinda) to Dionytas and Apollas, officials in the chancery (ἐπιοτωλαγραφῖον (sic)) of Olympichus, the στρατηγὀς of a Hellenistic king, whom Laumonier very reasonably identifies with Philip V of Macedon: Olympichus he assumes to be the Carian dynast of that name, whose machinations against the town of Iasus in about 202 B.C. are recorded in three well-known inscriptions, which Holleaux published in 1899. Unfortunately, in dating his inscription to the year 202, Laumonier paved the way for certain unjustifiable conclusions about the relations of Macedonia and Caria during the last quarter of the third century B.C.; and as these conclusions have since been drawn by Lenschau, it is important, I think, to point out their tenuous basis before there is any risk of their becoming widely accepted.

Longinus, on Sublimity

2000 ◽  
Vol 45 ◽  
pp. 43-74 ◽  
Author(s):  
Malcolm Heath
Keyword(s):  
Nineteenth Century ◽  
Turning Point ◽  
First Century ◽  
Third Century ◽  
The Third ◽  
Do So ◽  
The Way

Until the beginning of the nineteenth century the treatise On sublimity was universally attributed to the third-century critic, rhetorician and philosopher Cassius Longinus. Weiske's edition, first issued in 1809, marked a turning-point in the trend of scholarly opinion, and Longinus' claim to authorship is now generally rejected, often summarily. A variety of alternative attributions have been canvassed; most commonly the work is assigned to an anonymous author of the first century A.D. But a minority of scholars have resisted the consensus and defended Longinus' claim to authorship. This paper will argue that they were right to do so.To avoid ambiguity, I shall follow Russell in using the symbol ‘L’ as a non-committal way of designating the author of On sublimity; by ‘Longinus’ I shall always mean Cassius Longinus. So the question before us is whether L is Longinus. I begin by explaining why manuscript evidence (§2) and stylistic comparison with the fragments of Longinus (§3) fail to resolve the question. I then try to find a place for the composition of the treatise within Longinus' career (§4). This leads to a consideration of the final chapter, widely regarded as inconsistent with a third-century date; I shall argue that there is no inconsistency (§5). If so, the way lies open to a reassessment of the case in favour of Longinus' claim.

PRE-COLONIAL LATIN COLONIES AND THE TRANSITION TO THE MID-REPUBLICAN PERIOD IN THE FALISCAN AREA AND SOUTH ETRURIA: ORIENTALIZING, ARCHAIC AND LATE ARCHAIC SETTLEMENT AND FUNERARY EVIDENCE FROM THE NEPI SURVEY

2016 ◽  
Vol 84 ◽  
pp. 1-72 ◽  
Author(s):  
Ulla Rajala
Keyword(s):  
Rural Settlement ◽  
Second Century ◽  
Third Century ◽  
Late Archaic ◽  
Local Effects ◽  
Republican Period ◽  
The Third ◽  
Set Up ◽  
City State ◽  
The Town

This paper discusses the survey evidence from the Orientalizing and Archaic settlement and funerary sites at Nepi (ancient Nepet), one of the first Latin colonies outside Latium adiectum. The comparison of its pre-Roman, pre-colonial developments to the Roman patterns from the Nepi Survey Project and the trends from other Latin colonies in southern Etruria allows the examination of the local effects of Roman colonialism. The evidence shows that Nepi seemed to develop as an independent city state in the Orientalizing period, peaked in the Archaic period and weakened before the capture of Veii in 396bc, making it easier to defeat. Rural settlement all but disappeared afterwards with similar hiatus apparent at the sister colony at Sutri as well. In the third centurybcthe first few villas near the town appeared as a sign of the establishment of a Roman settlement pattern. The extensive ‘rural colonization’ at Nepi, similarly to Sutri and Cosa, started only in the second centurybcwhen all southern Etruria had entered a colonial phase and could develop alongside Rome. Thus, Latin colonization disrupted earlier patterns and the colonies appear to have been originally outposts set up to secure new territory.

Textualization and Archive in Callimachus’ Hymn to Delos

2021 ◽  
Vol 40 (2) ◽  
pp. 283-315
Author(s):  
Monica Park
Keyword(s):  
Cultural Memory ◽  
Cultural Discourse ◽  
Third Century ◽  
The Third ◽  
The Way

This article argues for a new way of reading Hellenistic “literary” hymns, one that situates them in contemporary religious and cultural discourse through the notions of “textualization” and the “cultural archive.” I apply this framework to Callimachus’ Hymn to Delos and show how this hymn became an important part of the articulation of Ptolemaic religion in the context of ritual politics in the third-century Aegean, as well as how it had a lasting impact on the way that the ritual geography of the Cyclades was imagined. Specifically, the analysis spotlights how the hymn successfully links historical and contemporary theoric choral activity with the etymologization of the Cyclades; how it textualizes the island of Kos within the ritual nexus of Delos; and, finally, how it becomes an important part of Greek cultural memory about Delos.

Early Christian Reception of the Prophets

2016 ◽  
Author(s):  
Ronald E. Heine
Keyword(s):  
Second Century ◽  
Third Century ◽  
Reading Practices ◽  
Early Christian ◽  
The Third ◽  
Christian Understanding ◽  
Vision Of God ◽  
Hebrew Prophets ◽  
The Way

The Hebrew prophets were essential to the early Christian understanding of the identity of Jesus. This chapter first examines the use of the Hebrew prophets in the reading practices in the second-century worship assemblies of the Christians in relation to those of the early synagogue. This provides an understanding of an early Christian appropriation of the prophets that was not apologetic. It then turns to the third century to show the concern for unity between the Hebrew prophets and the Christian Gospel. Finally, it compares the way four major Christian exegetes of the third and fourth centuries, traditionally separated into the opposing hermeneutical camps of Alexandria and Antioch, interpreted Isaiah’s vision of God, to argue that differing theological positions had come to influence the interpretation of Scripture more than differing hermeneutical procedures.

The First Monasteries

Antiquity ◽  
1930 ◽  
Vol 4 (15) ◽  
pp. 316-326
Author(s):  
E. H. Sawyer
Keyword(s):  
Sea Level ◽  
Sodium Carbonate ◽  
Third Century ◽  
Small Lakes ◽  
Subsoil Water ◽  
The Third ◽  
Ancient Egyptian ◽  
Libyan Desert ◽  
A Company ◽  
The Town

In the ‘Era of Martyrs’ at the end of the third century the persecuted Copts, the Christians of Egypt, suffered death or fled into the desert; but they found life possible only where there was water. The most favourable of these few oases was Nitria, today called ‘Wadi Natrun’ or Valley of Soda, a shallow depression of twenty-two miles by five in the Libyan desert surface. It is situated a camel journey of a day and a half along the ancient track which leaves the Delta near Terenthus, the modern El Tarrana. In it there are eight small lakes, some of whose waters contain soda, others salt. They lie about seventyfive feet below sea-level and are fed not by the Nile, but, as Dr Ball has recently shown, by desert subsoil water flowing from the southwest. Wells dug in their vicinity yield water, brackish but drinkable, and on the shore of one was the town of Nitriotis, the habitation of the sodaworkers and glass-blowers, existing since ancient Egyptian times, Now the desert is crossed by a light railway, run by a company that exploits the salt and sodium carbonate.

Country Bishops in Byzantine Africa (Presidential Address)

1979 ◽  
Vol 16 ◽  
pp. 1-15 ◽  
Author(s):  
R. A. Markus
Keyword(s):  
Max Weber ◽  
Presidential Address ◽  
Historical Analysis ◽  
Third Century ◽  
Ecclesiastical History ◽  
The Third ◽  
Set Up ◽  
European Thought ◽  
The Town ◽  
The Church

Town and countryside are contrasting, even opposed ideas: one of those doublets which have dominated European thought since antiquity. Our vocabulary of ‘politics’ and ‘civilization’ bears ample testimony to the deep hold that the prejudices of the townsmen of antiquity have established over our language and our thinking. Sometimes, even in antiquity, those prejudices would be turned on their head: the town, the exclusive milieu of culture, refinement and rational human behaviour, could become, as for instance in the eyes of a Jewish rabbi of the third century the seat of iniquity, set up to extort and to oppress. Whatever the attitude one took to the town, the dichotomy of town and countryside became almost a category in the Kantian sense in terms of which modern Europeans have come to perceive the world around them. With Max Weber it became a fundamental category of sociological understanding, with Rostovtzeff of historical analysis, especially of the ancient world in its decline; and in the hands of William Frend—the Rostovtzeff of ecclesiastical history—it showed its power to illuminate, even to transform, the study of ancient heresy and schism. ‘The church in town and countryside’ might be thought to extend the franchise of a notion which has already had too wide and at times, as some would have it, perhaps even a baleful, influence. But both the value of the notion of town and country as an interpretative tool for the ecclesiastical historian, and its limitations, its liability to obscure and to distort, will, I hope, become clearer in the course of discussion.

scholarly journals Boat-races at Athens

1881 ◽  
Vol 2 ◽  
pp. 315-317 ◽  
Author(s):  
Percy Gardner
Keyword(s):  
University Education ◽  
Regular Part ◽  
Third Century ◽  
The Third ◽  
The Subject ◽  
A Site ◽  
The Temple ◽  
The Town ◽  
Boat Racing

In my paper on ‘Boat-races among the Greeks’ (above, pp. 90—8) I brought together a considerable number of testimonies to prove that boat-racing was a Hellenic sport. As I was to a great extent breaking new ground, it can scarcely arouse surprise if I failed to make my collection of authorities complete. Since the paper appeared friends have been good enough to point out to me two or three fresh passages of writers bearing on the subject of boat-races. Of these the most important is quoted by Mr. Ridgeway from Pausanias. That writer speaking of the town of Hermione, says, ‘Near by is the temple of Dionysus Melanaegis. In his honour is yearly held a musical festival, with swimming races, and boat-races (καὶ πλοίων τιθέασιν ἆθλα).’ Hermione is situate on a very sheltered bay at the extremity of Argolis, and so admirably adapted as a site for swimming races and for races of small boats.A far more interesting reference than that I have mentioned I owe to the courtesy of Dr. Hirschfeld. He points out to me that in the valuable series of Ephebic inscriptions recently discovered, mention is more than once made of boat-races engaged in by the Attic Ephebi, as a regular part of their training. I could scarcely have missed these mentions had not Dumont misled me by calling the races joutes nautiques. To us they are specially interesting because the system of training of Ephebi at Athens, which we can trace upwards to the third century B.C., corresponds more closely to a modern English University education than anything else in antiquity.

Vota Pro Salvte Imperatoris in an Inscription at Ulpia Traiana Sarmizegetusa

1976 ◽  
Vol 66 ◽  
pp. 84-86
Author(s):  
Liviu Mǎrghitan ◽  
Constantin C. Petolescu
Keyword(s):  
Roman Period ◽  
Third Century ◽  
The Political ◽  
The Third ◽  
The Town ◽  
Simplified Form

The evidence for the first town founded in Dacia after the Roman conquest is recorded in an important epigraphic document: ‘[Ex] au[ctoritate Imp(eratoris) Cae]saris divi Nerv[ae f(ilii) Nervae] Traiani Augusti condita Colonia Dacica per [D(ecimum) Terenti]um Scaurianum [leg(atum) eius] pr(o) pr(aetore)’. From the reign of Hadrian onwards, the town bears in inscriptions the name of Colonia Ulpia Traiana Augusta Dacica Sarmizegetusa, sometimes given in a simplified form; in the third century A.D., during the reign of Severus Alexander, the title of ‘metropolis’ is added. Sarmizegetusa was the seat of the governor of the province of Dacia, and then of Dacia Superior, and finally became that of the general governor of the three Dacias (legatus Augusti pro praetore trium Daciarum, consularis Daciarum III). Throughout the Roman period, Ulpia Traiana was the political, cultural and religious metropolis of Dacia.

V. Republican Veii

1961 ◽  
Vol 29 ◽  
pp. 52-57 ◽  
Author(s):  
J. B. Ward-Perkins
Keyword(s):  
First Century ◽  
The Other ◽  
Third Century ◽  
Roman Poet ◽  
The Third ◽  
History Of ◽  
The One ◽  
Short Time ◽  
The Temple ◽  
The Town

‘O Veii veteres, et vos tum regna fuistisEt vestro posita est aurea sella foro:Nunc intra muros pastoris bucina lentiCantat, et in vestris ossibus arva metunt.’(Propertius IV, 10, 27–30.)So the Roman poet Propertius, writing in the closing years of the first century B.C., only a very short time before the establishment of the Augustan municipality on the site of the ancient town; and it is the conventional reading of the history of Veii that the four hundred odd years intervening between the sack of the town in 396 B.C. and the foundation of the Municipium Augustum Veiens were years of abandonment and desolation. This view has been challenged recently by Dr. Maria Santangelo in her publication of two small jugs of the third century B.C. with archaic latin dedicatory inscriptions, the one from the Portonaccio cemetery, inscribed L(ucius) Tolonio(s) ded(et) Menerva(e), the other from the Campetti votive deposit Caere (or Crere) L(ucius) Tolonio(s) d(edet). These two dedications are evidence not only of the survival of at least two of the sanctuaries, but also of the continuing residence at or near Veii of a descendent of the Velthur Tulumne who dedicated a bucchero cup in the same Portonaccio sanctuary three centuries earlier (Not. Scav., 1930, pp. 341–343), and of the Lars Tolumnius who was killed in battle and whose armour hung, for all to see, in the temple of Jupiter Feretrius (Prop. loc. cit.).

scholarly journals From the Mystical Unity to the Pantheism (Oneness of Existence)

2016 ◽  
Vol 9 (2) ◽  
pp. 64
Author(s):  
Fatemeh Hakima ◽  
Naser Moheseni Nia ◽  
Mohammad Shafi Saffari ◽  
Syed Esmail Ghafelehbashi
Keyword(s):  
Research Work ◽  
Seventh Century ◽  
Third Century ◽  
The Real ◽  
The Third ◽  
The Subject ◽  
Ibn Arabi ◽  
Definition Of ◽  
The Individual ◽  
The Way

<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>

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