scholarly journals THE LATE ANTIQUITY VAULT FROM THE KURGAN IN THE SOUTHERN NECROPOLIS IN PHANAGORIA

2021 ◽  
pp. 283-294
Author(s):  
А. Н. Ворошилов ◽  
О. М. Ворошилова
Keyword(s):  
Late Antiquity ◽  
Elderly Male ◽  
The One ◽  
Rare Group

Позднеантичный некрополь столицы Азиатского Боспора преимущественно состоит из погребений второй половиной IV - первой половиной V в. н. э. Что может быть обусловлено раскопками локальных участков кладбища. В этом контексте интересна находка грунтового склепа под курганом Южного некрополя Фанагории, которому и посвящена эта публикация. Однокамерный грунтовый склеп состоял из дромоса и камеры, в которой стоял единственный гроб с погребением пожилого мужчины. С ним найдены: амфора, ремень с железной пряжкой, нож в деревянных ножнах, кремень и статер боспорского царя Фофорса 303/304 гг. н. э. Монета могла быть использована в качестве «обола Харона». Гробница появилась в начале IV в. - после 303 г. н. э. Она относится к редкой группе склепов, построенных для погребения одного мужчины, в то время как подавляющее большинство подобных гробниц являются семейными усыпальницами. Традиция индивидуальных погребений в склепах существовала у жителей Фанагории на протяжении всей позднеантичной эпохи. Не исключено, что так хоронили некоторых заслуженных граждан, возможно воинов. Нельзя исключать связи этой традиции с утверждением новой христианской погребальной обрядности на Боспоре Киммерийском. The late Antiquity necropolis in the capital of the Asian Bosporan Kingdom predominantly consists of graves from the second half of 4th - first half of the 5 centuries AD, which may be explained by the excavations of the cemetery local sections. In this context, of interest is the discovery of an in-ground vault under the kurgan of the Southern Necropolis in Phanagoria which is described in this paper. The one-chamber in-ground vault consisted of a dromos and a burial chamber that contained only one coffin with a buried elderly male. Other finds include an amphora, a belt with an iron buckle, a knife in a wooden scabbard, a firestone and a stater of Fophors, king of the Bosporan Kingdom, dating 303/304. The coin was probably used as the Charon's obol. The tomb was made early in the 4th century, i. e. after 303. It is referred to a rare group of vaults built to bury only one male whereas most similar tombs are family vaults. It is quite possible that some distinguished citizens, maybe, warriors were buried individually like this. We cannot exclude a link between this tradition and development of a new Christian funerary rite in Cimmerian Bosporus.

Liturgical Poetry in the Late Antique Near East

2010 ◽  
Vol 1 (3) ◽  
pp. 336-361 ◽  
Author(s):  
Ophir Münz-Manor
Keyword(s):  
Comparative Study ◽  
Late Antiquity ◽  
Near East ◽  
The Other ◽  
Late Antique ◽  
Biblical Poetry ◽  
Contemporary View ◽  
Cultural Dialogue ◽  
The One

The article presents a contemporary view of the study of piyyut, demonstrating that Jewish poetry of late antiquity (in Hebrew and Aramaic) was closely related to Christian liturgical poetry (both Syriac and Greek) and Samaritan liturgy. These relations were expressed primarily by common poetic and prosodic characteristics, derived on the one hand from ancient Semitic poetry (mainly biblical poetry), and on the other from innovations of the period. The significant connections of content between the different genres of poetry reveal the importance of comparative study. Thus the poetry composed in late antiquity provides additional evidence for the lively cultural dialogue that took place at that time.

Рождениехристианскоговостокакактрансформацияэллинистическойкультуры

2019 ◽  
pp. 14-31
Author(s):  
P.V. Kuzenkov
Keyword(s):  
Roman Empire ◽  
Middle East ◽  
Late Antiquity ◽  
Science Literature ◽  
Ancient Rome ◽  
Greek Mythology ◽  
Pamir Mountains ◽  
The One ◽  
Historical Transition ◽  
Education Science

The article offers a new evaluation of the wellknown phenomenon of cultural renaissance of the peoples of the Middle East and Egypt of the Syrians, the Copts, the Armenians, the Georgians, etc., in the first centuries AD. This period is commonly associated with the spreading of Christianity around the territory of the Roman Empire and the Parthian, later on Sassanid Iran. According to the author there are reasons to regard the genesis of the Christianity in the Middle East as a single yet multifaceted process of transformation of the Late Antiquity culture in its totality of the Eucumene, from the Atlantic Ocean to the Pamir mountains. The essence of this process could roughly be defined as overcoming the Hellenistic culture crisis called forth by the ever deepening disparity between the transcendental intellectual environment it had given rise to, on the one hand, and its ideological nucleus rooted in the archaic Greek mythology, on the other. The only feasible recourse out of this crisis was the appearance of a new cultural nucleus, conventionally described as the canonized sacred text (The Holy Scriptures). This nucleus, together with the Hellenistic cultural and technological achievements (general literacy, school education, science, literature, symbolic culture, etc.) gave rise to religious civilizations with Christianity as the principal example. Thus, the author describes the historical transition from the Late Hellenistic and Post Hellenistic cultures of the Ancient Rome and the Ancient Middle East that resulted in the new nationallytinged in form but supranational in content cultures of the Christianity in the Middle East.В статье предлагается новая оценка известного феномена культурного возрождения народов Ближнего Востока и ЕгиптоСирийцев, Коптов, Армян, Грузин и др. в первые века нашей эры. Этот период обычно связывают с распространением христианства по территории Римской Империи и Парфянского, позднее Сасанидского Ирана. По мнению автора есть основания рассматривать генезис христианства на Ближнем Востоке как единый, но многогранный процесс трансформации культуры поздней Античности в ее тотальности Ойкумены, от Атлантического океана до Памирских гор. Суть этого процесса можно приблизительно определить как преодоление кризиса эллинистической культуры, вызванного все более углубляющимся несоответствием между трансцендентальной интеллектуальной средой, которую она породила, с одной стороны, и ее идеологическим ядром, коренящимся в архаической греческой мифологии, с другой. Единственным возможным выходом из этого кризиса было появление нового культурного ядра, условно описываемого как канонизированный священный текст (Священное Писание). Это ядро, наряду с эллинистическими культурными и технологическими достижениями (общая грамотность, школьное образование, наука, литература, символическая культура и др.) породило религиозные цивилизации с христианством, в качестве основного примера. Таким образом, автор описывает исторический переход от Позднеэллинистической и Постэллинистической культур Древнего Рима и Древнего Ближнего Востока к новым национально окрашенным по форме, но наднациональным по содержанию культурам христианства в Cредние века.

Pensare Dio. Spunti di riflessione in dialogo con Anca Vasiliu

Elenchos ◽  
2020 ◽  
Vol 41 (1) ◽  
pp. 181-194
Author(s):  
Angela Longo
Keyword(s):  
Late Antiquity ◽  
Human Being ◽  
Common Thread ◽  
Critical Issues ◽  
Relevant Topic ◽  
The Common ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Trinity

AbstractThe following work features elements to ponder and an in-depth explanation taken on the Anca Vasiliu’s study about the possibilities and ways of thinking of God by a rational entity, such as the human being. This is an ever relevant topic that, however, takes place in relation to Platonic authors and texts, especially in Late Antiquity. The common thread is that the human being is a God’s creature who resembles him and who is image of. Nevertheless, this also applies within the Christian Trinity according to which, not without problems, the Son is the image of the Father. Lastly, also the relationship of the Spirit with the Father and the Son, always within the Trinity, can be considered as a relationship of similarity, but again not without critical issues between the similarity of attributes, on the one hand, and the identity of nature, on the other.

Martyrs and Life-Writing in Late Antiquity

2020 ◽  
pp. 374-385
Author(s):  
Koen De Temmerman ◽  
Danny Praet
Keyword(s):  
Late Antiquity ◽  
Life Writing ◽  
The Other ◽  
Narrative Texts ◽  
Erotic Love ◽  
Narrative Representations ◽  
Long Time ◽  
Narrative Frame ◽  
Traditional Scholarship ◽  
The One

This chapter explores martyr accounts. Scholars traditionally divide these texts into two types: narrative representations of the suffering and death of martyrs (the so-called passiones) on the one hand, and dramatic representations of the trial preceding this (the so-called acta or praxeis), on the other. The exact semantic range of both labels is debated, but in any case the distinction does not capture the textual reality in its full complexity: even the predominantly narrative texts often contain an interrogation scene, whereas most so-called acta always have a narrative frame, however minimal it may be. In addition, there is no formal unity across the board. This chapter first addresses some of the intellectual premisses that in traditional scholarship on martyr acts were for a long time conducive of historical questions, much to the detriment of the study of these texts as narratives in their own right. The chapter then observes that many martyr acts recount not only the deaths of their protagonists but also cover (parts of) their preceding lives, and it explores how these texts adopt and adapt narrative and rhetorical protocols from traditional life-writing to shape the lives of their protagonists. Finally, attention is paid briefly to the thematic cluster of erotic love, desire, marriage, and the preservation of chastity that drives many such narrative elaborations. It is concluded that whereas research on these texts has long been driven by historical interests, they are also treasure-troves for scholars interested in narrative in general and life-writing in particular.

John Chrysostom on Almsgiving and the Use of Money

1994 ◽  
Vol 87 (1) ◽  
pp. 29-47 ◽  
Author(s):  
Blake Leyerle
Keyword(s):  
Social Status ◽  
Late Antiquity ◽  
The Other ◽  
Rhetorical Strategy ◽  
The Poor ◽  
Other Hand ◽  
John Chrysostom ◽  
The One ◽  
Real Wealth

Few themes so dominate the homilies of John Chrysostom (ca. 347–407 CE) as the plight of the poor and the necessity of almsgiving. His picture of the poor, however, is always set against the prosperous marketplace of late antiquity. It seems therefore scarcely surprising that his sermons on almsgiving resound with the language of investment. With such imagery, Chrysostom tried not only to prod wealthy Christians into acts of charity but also, and perhaps more importantly, to dislodge his rich parishioners from their conviction that an uncrossable social gulf separated them from the poor. The rhetorical strategy he used is typical of all his polemical attacks. On the one hand, he denigrated the pursuit of money and social status as fundamentally unattractive; it is both unchristian and unmasculine. On the other hand, he insisted that real wealth and lasting prestige should indeed be pursued, but more effectively through almsgiving. I shall first examine how Chrysostom effected this recalculation of wealth, and then I shall turn to the question of whether there may have been some advantage for him in pleading so eloquently on behalf the poor.

Plotinus (AD 204/5–70)

2018 ◽  
Author(s):  
EyjÓlfur Kjalar Emilsson
Keyword(s):  
Late Antiquity ◽  
Human Beings ◽  
Human Soul ◽  
Roman World ◽  
Philosophical Movement ◽  
Ultimate Cause ◽  
The One

Plotinus was the founder of Neoplatonism, the dominant philosophical movement of the Graeco-Roman world in late antiquity, and the most significant thinker of the movement. He is sometimes described as the last great pagan philosopher.His writings, the so called Enneads, are preserved as whole. While an earnest follower of Plato, he reveals other philosophical influences as well, in particular those of Aristotle and Stoicism. Plotinus developed a metaphysics of intelligible causes of the sensible world and the human soul. The ultimate cause of everything is ‘the One’ or ‘the Good’. It is absolutely simple and cannot be grasped by thought or given any positive determination. The One has as its external act the universal mind or ‘Intellect’. The Intellect’s thoughts are the Platonic Forms, the eternal and unchanging paradigms of which sensible things are imperfect images. This thinking of the forms is Intellect’s internal activity. Its external act is a level of cosmic soul, which produces the sensible realm and gives life to the embodied organisms in it. Soul is thus the lowest intelligible cause that immediately is immediately in contact with the sensible realm. Plotinus, however, insists that the soul retains its intelligible character such as nonspatiality and unchangeability through its dealings with the sensible. Thus he is an ardent soul-body dualist. Human beings stand on the border between the realms: through their bodily life they belong to the sensible, but the human soul has its roots in the intelligible realm. Plotinus sees philosophy as the vehicle of the soul’s return to its intelligible roots. While standing firmly in the tradition of Greek rationalism and being a philosopher of unusual abilities himself, Plotinus shares some of the spirit of the religious salvation movements characteristic of his epoch.

Late Antiquity: The Age of Crowds?*

2020 ◽  
Vol 249 (1) ◽  
pp. 3-52
Author(s):  
Julio Cesar Magalhães de Oliveira
Keyword(s):  
Late Antiquity ◽  
Local Communities ◽  
The Other ◽  
Main Argument ◽  
Social Scientists ◽  
City Life ◽  
The People ◽  
Urban Protest ◽  
The One ◽  
The Masses

Abstract The objective of this article is to place the study of urban protest and violence in the period from about 300 to about 600 CE in a broader perspective and to subject the investigation of plebeian activism to the basic precepts of analysis of collective action developed by social scientists and historians studying other periods. Its main argument is that, contrary to wide held assumptions in the historiography, what characterized Late Antiquity was not simply the exacerbation of violence or its tighter control, but the crisis of aristocratic hegemony and the expansion of opportunities for popular intervention in city life. What has been perceived as the product fanaticism, irrationality and deprivation of the masses, of the manipulation of bishops and aristocrats or of the failure of the mechanisms of coercion was actually the result of a dramatic social change that, on the one hand, involved a new dynamic of power and, on the other, a shift in the way the people understood their role and power in local communities.

Introduction

2017 ◽  
Author(s):  
Anna Marmodoro ◽  
Irini-Fotini Viltanioti
Keyword(s):  
Late Antiquity ◽  
Mutual Influence ◽  
The Other ◽  
Western Thought ◽  
Early Christian ◽  
History Of ◽  
Christian Thought ◽  
The One

This volume explores how some of the most prominent philosophers and theologians of late antiquity conceptualize the idea that the divine is powerful. The period under consideration spans roughly four centuries (from the first to the fifth CE), which are of particular interest because they ‘witness’ the successive development and mutual influence of two major strands in the history of Western thought: Neoplatonism on the one hand, and early Christian thought on the other. Representatives of Neoplatonism considered in this volume are Plotinus (...

scholarly journals LATE ANTIQUE OR EARLY BYZANTINE? THE SHIFTING BEGINNINGS OF BYZANTINE LITERATURE

2015 ◽  
Author(s):  
Panagiotis A. Agapitos
Keyword(s):  
Late Antiquity ◽  
Methodological Approach ◽  
Structural Break ◽  
Fourth Century ◽  
Historical Period ◽  
Late Antique ◽  
Greek Literature ◽  
Methodological Problems ◽  
The One ◽  
Early Byzantine

The aim of the paper is twofold. On the one hand, it examines the epistemological reasons behind the shifting beginnings of Byzantine literature, a shift that covers a period of four centuries (AD 300-700), as well as the methodological problems for the study of Byzantine literature resulting from the rise of Late Antiquity as a new historical period and a new field of studies. On the other hand, the paper proposes a series of four textually immanent criteria and seven internal operative principles by means of which a different methodological approach to the «beginning» of Byzantine literature can be reached. For this purpose Eusebios of Caesarea and Lactantius will be used as the textual basis for establishing a structural break in literary production in the first two decades of the fourth century. For the purpose of controlling this proposal a comparison with an important but highly debated monument (the Arch of Constantine in Rome) will be made and some final conclusions as to the course of Greek literature in early Byzantine times will be made.

“A Heart of Many Chambers”: The Theological Hermeneutics of Legal Multivocality

2015 ◽  
Vol 108 (1) ◽  
pp. 113-128 ◽  
Author(s):  
Steven D. Fraade
Keyword(s):  
Late Antiquity ◽  
Legal Theory ◽  
The Body ◽  
Second Temple Period ◽  
Theological Hermeneutics ◽  
Rabbinic Judaism ◽  
Early Christian ◽  
Greco Roman ◽  
Textual Practice ◽  
The One

Given the multiplicity of legal interpretations and opinions, the question of the place of legal debate within early rabbinic literature of late antiquity—both as textual practice and as hermeneutical and legal theory—has occupied a particularly busy space within recent scholarship. This question centers on several issues of broad significance for the history of rabbinic Judaism and its literature: Does this phenomenon (if we can speak of it in the singular) represent a defining characteristic of rabbinic culture overall, or rather an aspect better attributed to specific times, places, and rabbinic “schools”? Did it emerge and develop internally within rabbinic Judaism, or is it, on the one hand, the continuation of antecedents in the pre-rabbinic, late Second Temple period, or, on the other hand, the result of external influences or pressures (e.g., Greco-Roman or early Christian) of a later time? Does such legal multivocality reflect the actual nature of either/both rabbinic jurisprudence or/and pedagogy, or the editorial choices of the later anonymous redactors of the composite and anthological texts that have come down to us (or, as I shall demonstrate, both)? Finally, what are its hermeneutical and theological underpinnings (as well as sociopolitical ramifications)? While these four questions will frame what follows, it is the latter two that will particularly demand our attention. They will be addressed, whether explicitly or implicitly, in several comparative textual analyses that will constitute the body of this article.

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