The cypriote surrender to Persia

1987 ◽  
Vol 107 ◽  
pp. 154-163 ◽  
Author(s):  
Henry Jay Watkin
Keyword(s):  
Eastern Mediterranean ◽  
Sixth Century ◽  
Asia Minor ◽  
Persian Empire ◽  
History Of

At present there appears to be general agreement that Cyprus entered the Persian Empire some time between c. 545 and 539. It will be argued here that this event did not occur until 526 or 525. The point involves other, much broader issues. Any power wishing to control Cyprus must possess a substantial navy. When, then, did Persia acquire sufficient naval strength to control the eastern Mediterranean? This last problem in turn raises the question of when the Persians annexed the countries of the Levant and Asia Minor from which they drew the whole of their fleet. Finally, because elaborate theories concerning the development of sixth century Cypriote sculpture have been built upon the conclusion that Cyprus submitted to Persia c. 545, a revision of that date will have important repercussions upon the history of Cypriote art.

scholarly journals The Distribution of Attic Vases

1905 ◽  
Vol 11 ◽  
pp. 224-242
Author(s):  
G. M. A. R.
Keyword(s):  
Fifth Century ◽  
Gradual Decrease ◽  
Sixth Century ◽  
Asia Minor ◽  
Aegean Islands ◽  
Ceramic Art ◽  
The World ◽  
The Crimea ◽  
History Of

One of the most interesting phenomena in the history of ceramic art is the absorption of the market of the world by Attic ware. The sixth-century tombs of Italy, Sicily and elsewhere show a gradual decrease in importations from Corinth, Chalcis, Cyrene and Ionia, and by the time of the beginning of the fifth century the Attic black- and red-figured ware has acquired a complete monopoly. The area over which these Attic vases were distributed comprises almost the whole of the world as known at that time—Greece Proper, the Aegean Islands, the Cyrenaica, Egypt, Asia Minor, the Crimea and above all Italy and Sicily. The question suggests itself how far this large and varied export was influenced by the special demand in various localities; how far, in fact, each locality had its own definite needs for special vase forms, which the ceramic trade of Athens was to supply.

Nicopolis ad Istrum: Backward and Balkan?

2007 ◽  
Author(s):  
M. WHITTOW
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Late Antiquity ◽  
Sixth Century ◽  
Third Century ◽  
Asia Minor ◽  
Late Antique ◽  
The Balkans ◽  
The Third ◽  
History Of

The story of Nicopolis ad Istrum and its citizens exemplifies much that is common to the urban history of the whole Roman Empire. This chapter reviews the history of Nicopolis and its transition into the small fortified site of the fifth to seventh centuries and compares it with the evidence from the Near East and Asia Minor. It argues that Nicopolis may not have experienced a cataclysm as has been suggested, and that, as in the fifth and sixth century west, where landowning elites showed a striking ability to adapt and survive, there was an important element of continuity on the lower Danube, which in turn may account for the distinctive ‘Roman’ element in the early medieval Bulgar state. It also suggests that the term ‘transition to Late Antiquity’ should be applied to what happened at Nicopolis in the third century: what happened there in the fifth was the transition to the middle ages. This chapter also describes late antique urbanism in the Balkans by focusing on the Justiniana Prima site.

HERODAS' MIMIAMB 7: DANCING DOGS AND BARKING WOMEN

2015 ◽  
Vol 65 (1) ◽  
pp. 153-166
Author(s):  
Eva Anagnostou-Laoutides
Keyword(s):  
Eastern Mediterranean ◽  
Third Century ◽  
Asia Minor ◽  
Greek Literature ◽  
Near Eastern ◽  
The Third ◽  
Eastern Aegean ◽  
Eastern Cultures ◽  
History Of ◽  
Amount Of Knowledge

Herodas' Mimiamb 7 has often attracted scholarly attention on account of its thematic preoccupation with the sexuality of ordinary people, thus offering a realistic and exciting glimpse of everyday life in the eastern Mediterranean of the third century b.c.e. In addition, his obscure reference in lines 62–3 to the obsession of women and dogs with dildos has been the focus of long-standing scholarly debate: while most scholars agree that the verses employ a metaphor, possibly of obscene nature, their exact meaning is still to be clarified. In response, this article offers an additional paradigm which stresses the cultural osmosis between the Greeks and their eastern neighbours in the Hellenistic period; in my view, Herodas' peculiar choice of expression could be explained more aptly through this hitherto unnoticed perspective. Despite having frustratingly little information about the poet and his life, his familiarity with the Hellenistic East is often implied in his poetic settings: for example, Cos in Mimiamb 2 and probably locations in Asia Minor in Mimiambs 6 and 7 are considered likely to reflect the places where he lived. Hence, it is reasonable to assume that Herodas spent periods of his life in areas of the eastern Aegean where cultural interaction was practically unavoidable. Moreover, his first poem exhibits a certain amount of knowledge and admiration for Ptolemaic Egypt and, although this does not necessarily mean that he lived there, he must have been very familiar with Alexandria and its erudite circles. After all, Herodas, a contemporary of Theocritus who subscribed to his preference for short, elegant poetic forms, shared the latter's interest in the lowly mime, which both of them invested with learned language. Thus, specific motifs, such as the visit of an abandoned mistress to the witches in a desperate attempt to coax back a cruel lover, are treated by both poets and ultimately derive from the literary corpus of mimes by the influential Sophron. Theocritus was also familiar with locations in Cos, an island that appears to have been culturally diverse. One of the foreign communities that increasingly made its presence felt in third-century b.c.e. Asia Minor and the nearby islands of the eastern Aegean was that of the Jews, although the history of particular communities is often difficult to recover. Nevertheless, we do know that as early as the third century b.c.e. ‘various Jewish authors writing in Greek had adopted the prevailing patterns of Greek literature in its many forms, filling them with Jewish content’. The Jews had a prominent and well-documented presence at Alexandria, where their interaction with the Greeks was promoted by the Ptolemies. There, already by the middle of the third century b.c.e., the Pentateuch (the Hebrew Torah) had been translated into Koine Greek by royal request, which probably indicates a sizeable community able to participate dynamically in the cultural interface of Ptolemaic Alexandria. In the following pages, I shall revisit the past interpretations of the aforementioned verses in Mimiamb 7 before arguing that the key to their understanding lies in the interaction of the Greeks with near eastern cultures, particularly the Jews, who seemed to have employed a distinctive metaphor about ‘dogs’ and their perceived sexual habits.

scholarly journals XEROPHILIC ENDEMES OF THE FLORA OF THE RUSSIAN CAUCASUS AND THEIR RELATED RELATIONS

2020 ◽  
Vol 12 (4) ◽  
pp. 532-541
Author(s):  
Musa TAISUMOV ◽  
◽  
Raisa MAGOMADOVA ◽  
Marjan ASTAMIROVA ◽  
Mukhadi UMAROV ◽  
...  
Keyword(s):  
Family System ◽  
Eastern Mediterranean ◽  
Western Mediterranean ◽  
Asia Minor ◽  
The Caucasus ◽  
Greater Caucasus ◽  
Western Asia ◽  
Analysis And Synthesis ◽  
Central Caucasus ◽  
History Of

The article is devoted to the study of endemics of xerophilous flora of various regions of the Russian Caucasus, adjacent and remote territories (Western Mediterranean, Caucasus, Greater Caucasus, Transcaucasia. Asia Minor and Western Asia, Eastern Mediterranean, Pontic region, Palaearctic). The purpose of the study is to identify their species composition, genetic links between them, which are necessary for solving the problems of florogenesis. The article analyzes the results of many years of floristic research in different territories of the Caucasus, publications on the flora of these, adjacent and alienated territories. The study used methods of historical reconstruction, morphological-ecological-geographical analysis, including the method of evolutionary series, as well as the method of phlorogenetic analysis and synthesis. Information on the genetic and geographical relationships of the taxa under discussion was obtained by analyzing the position of the species in the genus system (in the case of monotypic genera, the position in the family system), which made it possible to identify the closest relatives, determine their geographic localization, and suggest the time and directions of migration flows of ancestral species. As a result of the analysis of the distribution of 52 species of endemics of the xerophilic flora of the studied regions of the Russian Caucasus, as well as the flora of adjacent and remote areas, possible genetic links between them were revealed. The closest relationships of endemic euxerophytes were noted within the territory of the Greater Caucasus (26.3%), they are significant with endemic species of the Western Mediterranean, Anterior and Asia Minor (9.6% each) and weaker - with species of the Eastern Mediterranean (5.1%), The Pontic region and the Palaearctic (1.3% each). Based on the analysis of the relationship of paleoand neoendemics, it was concluded that the process of formation of the endemic nucleus of the flora of euxerophytes took place at least in three stages: due to heterochronous waves of migration from distant western and eastern centers of formation of xerophilic flora of the Ancient Mediterranean, through the formation of secondary centers in Asia Minor and Western Asia, and then in the Western Mediterranean; the most recent most intensive speciation, which took place in the territories of Inland Dagestan, the Central Caucasus and Northwestern Transcaucasia, on a Caucasian genetic basis in Tertiary speciation centers, led to the loss of many types of distant family ties. The results obtained expand our understanding of migration processes and the history of the formation of the flora of the Caucasus.

The Casuistic Priestly Law in Ancient Mediterranean Context: The History of the Genre and itsSitz im Leben

2018 ◽  
Vol 111 (1) ◽  
pp. 24-40
Author(s):  
Guy Darshan
Keyword(s):  
Mediterranean Basin ◽  
Eastern Mediterranean ◽  
Sixth Century ◽  
Law And Order ◽  
Near Eastern ◽  
Social Law ◽  
Sitz Im Leben ◽  
History Of ◽  
Eastern Mediterranean Basin ◽  
Sacred Laws

AbstractWhile numerous scholars have compared the Priestly regulations in the Pentateuch to ancient Near Eastern “ritual texts,” the Priestly legal material more generally corresponds in form and style to ancient Near Eastern casuistic law collections than to descriptive or prescriptive “ritual texts.” At the same time, ancient Near Eastern law collections do not contain any ritual or religious ordinances, relating instead primarily to civil and financial affairs or social law and order. This paper examines the formal, substantive, and generic affinities between the Priestly laws and the casuistic Greek “Sacred Laws” inscribed on stone and other materials throughout the eastern Mediterranean basin from the sixth century BCE onwards. Analysis of related Northwest-Semitic and Punic texts, as well as potential precedents from the Hittite world, further contributes to our understanding of theSitz im Lebenof the casuistic Priestly law.

scholarly journals THE HISTORY OF BILINGUAL DICTIONARIES RECONSIDERED: AN ANCIENT FRAGMENT RELATED TO PS.-PHILOXENUS (P.VARS. 6) AND ITS SIGNIFICANCE

2021 ◽  
pp. 1-20
Author(s):  
Eleanor Dickey
Keyword(s):  
Late Antiquity ◽  
Ninth Century ◽  
Sixth Century ◽  
Alphabetical Order ◽  
Bilingual Dictionaries ◽  
History Of ◽  
The Republic

Abstract This article identifies a papyrus in Warsaw, P.Vars. 6, as a fragment of the large Latin–Greek glossary known as Ps.-Philoxenus. That glossary, published in volume II of G. Goetz's Corpus Glossariorum Latinorum on the basis of a ninth-century manuscript, is by far the most important of the bilingual glossaries surviving from antiquity, being derived from lost works of Roman scholarship and preserving valuable information about rare and archaic Latin words. It has long been considered a product of the sixth century a.d., but the papyrus dates to c.200, and internal evidence indicates that the glossary itself must be substantially older than that copy. The Ps.-Philoxenus glossary is therefore not a creation of Late Antiquity but of the Early Empire or perhaps even the Republic. Large bilingual glossaries in alphabetical order must have existed far earlier than has hitherto been believed.

Finding a Home for a Roof in Production within the Building History of Poggio Civitate (Murlo)

2019 ◽  
Vol 22 (1-2) ◽  
pp. 65-94
Author(s):  
Nancy A. Winter
Keyword(s):  
Sixth Century ◽  
History Of ◽  
Under Construction

Abstract The unique workshop excavated at Poggio Civitate (Murlo) contained elements of a terracotta roof in the process of production (Roof 2–22 [Winter 2009]). The conflagration that destroyed the buildings on the plateau at the beginning of the sixth century B. C. E. in effect fired the raw clay elements, which were lying on the workshop floor in the shade of the roof to dry before firing. No building under construction has previously been identified as the planned home for this roof. Possible candidates can now be proposed, buildings which show no evidence of being finished to the point of having a tiled roof or of having objects in the interior that would represent use levels.

Fairuz

2021 ◽  
Author(s):  
Kenneth S. Habib
Keyword(s):  
Eastern Mediterranean ◽  
Great Part ◽  
Radio Station ◽  
Musical Style ◽  
Performance Practices ◽  
Good Friday ◽  
First Child ◽  
Latin Script ◽  
History Of ◽  
The Times

The Lebanese singer Fairuz is one of the most popular and critically acclaimed performers in the history of Arab musical arts. Born Nuhad Haddad in 1935, Fairuz attained extraordinary success, in great part, through her cultivation of an exceptional command of the voice, her development of a deep individual artistry, and her solid rooting in the performance practices of Lebanese and Arab art and popular song. From early in her career, this achievement was in collaboration with the Rahbani family of composer-poets. Assi Rahbani (b. 1923–d. 1986) and Mansour Rahbani (b. 1925–d. 2009) were siblings who worked together as the duo known as the Rahbani Brothers. Fairuz and the Rahbani Brothers met at the Lebanese Radio Station, where she took her professional name, and they began a collaboration there that gave rise to their first international hit in 1952. Occasionally, younger brother Elias Rahbani (b. 1938–d. 2021) joined in the composing as well. Following the marriage of Fairuz and Assi in 1954, Fairuz gave birth to their first child, Ziad Rahbani (b. 1956), who was raised in the presence of some of the most accomplished artists from across Arab society and who similarly showed a remarkable aptitude for musical arts early in life. Following the death of Assi in 1986, Ziad became the primary composer for Fairuz, after which her lyrical and musical style to some extent began increasingly to reflect more of the sensibilities of a younger generation. Since their beginnings, the Fairuz-Rahbani team has changed with the times and given rise to a prodigious artistic output that has included the production of operettas, musical theater sketches, musical films, and over a hundred record albums. Thematically, the wide-ranging repertoire has sometimes addressed universalistic spiritual matters with references to God, eternity, prayer, and other mystical subjects. The artists also have presented material of more expressly religious character that mentions churches, mosques, and houses of worship; that covers esteemed geographical locales, such as Jerusalem and Mecca; and that presents traditional repertoire like Good Friday chanting and Christmas carols. While Fairuz and the Rahbani composers are Christians, their repertoire has appealed across society irrespective of religious and sectarian affiliation. In the process, Fairuz has become a multifaceted icon to listeners from diverse backgrounds in Lebanon, throughout the eastern Mediterranean, across Arab society, and in the diaspora. As for transliteration of the names from Arabic into Latin script, “Rahbani” is fairly consistent, but “Rahbany” also occurs. The plural (i.e., three or more) is “Rahabina” and also is found in the forms “Rahbaniyun” and “Rahbaniyin” while in English it appears as “Rahbanis” as well. While the duo of the Rahbani Brothers has been consistently translated into English in this way, the Arabic form is either “al-Akhawan Rahbani” or “al-Akhawayn Rahbani” (i.e., the two Rahbani Brothers). “Fairuz,” which means “turquoise” in Arabic, has numerous variants in transliteration stemming, in part, from the various possibilities for each syllable of the name (e.g., Fairouz, Fayruz, etc.), but some degree of standardization has come, in part, from the use of this spelling by Voix de l’Orient, the record label that has produced the bulk of her recordings.

The Peach Blossom Spring’s Long History as a Sacred Site in Northern Hunan

T oung Pao ◽  
2021 ◽  
Vol 107 (1-2) ◽  
pp. 1-39
Author(s):  
Mark Meulenbeld
Keyword(s):  
Religious Studies ◽  
Sixth Century ◽  
Hunan Province ◽  
Literary Canon ◽  
Sacred Site ◽  
History Of ◽  
A Site ◽  
Tao Qian

Abstract Though long seen uniquely from the perspective of the Chinese literary canon, Tao Qian’s 陶潛 (365?–427) famous “Record of the Peach Blossom Spring” (“Taohuayuan ji” 桃花源記) may find an even more fruitful disciplinary home in religious studies. The story refers itself to a grotto at Wuling 武陵 (present-day northern Hunan province), a site that has been associated with Daoist transcendents (shenxian 神仙) at least since the middle of the sixth century. A Daoist monastery on that same site, the Peach Spring Abbey (Taoyuan guan 桃源觀) or Peach Blossom Abbey (Taohua guan 桃花觀), became officially recognized in 748 and received imperial support not long after. This article studies the long history of Peach Spring as a sacred site, or, as Tao Qian referred to it in his poem, a “divine realm” (shenjie 神界).

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