Skip to Content

Instrukcja korzystania z Biblioteki


Ukryty Internet | Wyszukiwarki specjalistyczne tekstów i źródeł naukowych | Translatory online | Encyklopedie i słowniki online


Astronomia Astrofizyka

Sztuka dawna i współczesna, muzea i kolekcje

Metodologia nauk, Matematyka, Filozofia, Miary i wagi, Pomiary

Substancje, reakcje, energia
Fizyka, chemia i inżynieria materiałowa

Antropologia kulturowa Socjologia Psychologia Zdrowie i medycyna

Przewidywania Kosmologia Religie Ideologia Polityka

Geologia, geofizyka, geochemia, środowisko przyrodnicze

Biologia, biologia molekularna i genetyka

Technologia cyberprzestrzeni, cyberkultura, media i komunikacja

Wiadomości | Gospodarka, biznes, zarządzanie, ekonomia

Budownictwo, energetyka, transport, wytwarzanie, technologie informacyjne


This article contains corrections, restorations and comments concerning various inscriptions of Thessaloniki and its territory that appeared in dispersed publica­tions following Ch. Edson’s edition of IG X 2.1 (Inscriptiones Thessalonicae et viciniae) in 1972. 2013/12/06 - 17:53

Pausanias attests to the Messenian Derai as the place in which the first conflict of the Second Messenian War took place, between the Spartan army and the Messenian guerillas of Aristomenes. The site may be located at northern Messenia, in the area of the modern Messenian – Arcadian borderline, near Mount Tetrazi and the sources of the river Neda, to the south of Mount Lykaion. Fragmentary inscrip­tions from Messene and Olympia record the borderline marking between the regions of Megalopolis and Messene, attesting to one or more than one sites called dera, obviously remote and inaccessible; the same texts record an unknown Artemis sanctuary. Moreover, Strabo attests to an Arcadian sanctuary of Artemis Eleia to the south of Lykaion, while Pausanias refers to a remote Messenian site called Elaios as well as to the Arcadian mountain of Elaion, which both may be identified to the modern Mount Tetrazi. Recent excavations near the modern village of Anο Melpeia at a remote site called Petroula/ Pisailias, on the southern foothills of Mount Tetrazi brought to light a Doric temple dated to the Archaic – Classical times, which may be identified as the aforementioned sanctuary of Artemis Dereatis/Eleia. 2013/09/10 - 14:57

A bronze coin of Plotinopolis has been recently acquired by the Archaeological Museum of Komotini. The octassarion of Caracalla discussed in this paper and dated between 212 and 215 BC, represents on the reverse Hades abducting Persephone, a new iconographic type not only of the city but also of the entire Province of Roman Thrace. Parallels of this rare iconography occur mainly in Asia Minor, in cities where the textual and archaeological evidence of the cult of Pluton indicate the presence of a sanctuary dedicated to the god in the surrounding area. Further­more, since numismatic types related to Pluton were often issued during the Severans, this particular coin issue could be connected to the imperial propaganda and to the arrival of Caracalla in Thrace. 2013/09/10 - 14:57

A cult for Drusus the Elder was instituted in Athens following Drusus’ death in 9 BC. In inscriptions the priest of this cult is referred to as “hiereus of Drusus hypatos”. This priestly office was associated with the charge of eponymous archon, as shown by the fact that all preserved Athenian laterculi archontum dated after 9/8 BC mention the priesthood of the consul Drusus next to the office of archon. Based on the analysis of the epigraphic references (around twenty) to the priesthood of the consul Drusus one can argue that the latter disappeared sometime between ca. AD 105 and 140. At the end of the 19th century Dittenberger had stated that the proliferation of honours for the emperor Hadrian following his first official visit to the city (AD 124/5) would have finally provoked the end of Drusus’ priesthood. Indeed, the cult of Drusus must not have survived beyond Hadrian’s reign, yet I hypothetically suggest that Hadrian’s visit as a privatus in 111/2 AD, when the fu­ture emperor was offered the eponymous archonship without apparently holding the office of priest of Drusus, may have been the first act of its disappearance. I suggest that for reasons of convenience in that year the office of hiereus of Drusus hypatos may have not been held, and this event could have brought about the end of this priesthood, either immediately or gradually over the following years. 2013/09/10 - 14:57

The Carthaginians in the Library of Diodorus Siculus are often depicted as hostile barbarians. The author selects, combines and recycles ancient stereotypes about barbarians, like Phoenicians and Persians, in order to create new repulsive clichés of Carthaginians as enemies of all the Greeks, but the historical facts given by Diodorus enable the modern reader to use the Library as a quite reliable historical source even when he sets about the task of contradicting this anti-Carthaginian propaganda. The aim of Diodorus is to give a coherent view of the whole history of Sicily united by Greeks and then by Romans against the Barbarians embodied in the historical times by the Carthaginians. The posterity of these repulsive clichés of Carthaginians is very important until nowadays perceptions of this people even if the traditional pejorative judgement on Diodorus as being a mere compiler may have underestimated it. 2013/09/10 - 14:57

This article attempts to show that the free designation of the successor to the throne by Ptolemy I and Seleukos I, and the association in power of the successor during the last years of the king’s reign, was not an innovation of the age of the Diadochi but an old Macedonian practice. Using IG II/III2 102, the treaty between Athens, Amyntas II and his son Alexander as a starting point, this work collects all the evidence for the designation of the succesor to the throne in the Temenid Kingdom, discusses previous theories about succession, and argues that the successor was designated by the king himself, who appears to have had full jurisdiction to decide on the matter freely, unimpeded by custom or law. 2013/09/10 - 14:57

In this study we attempt to elucidate the central place of the notion parrhesia in the political thought of Isocrates. We offer the suggestion that Isocrates’ discussion of parrhesia revealed the antidemocratic character of his thought. Mainly in his speeches Areopagiticus and De Paces where he calls into question the rationality of the debate between the demos and it’s leaders, the Athenian author regards freedom of speech, the principle form of democratic equality, as the main reason for the degradation of civic institutions and the adoption by the Athenian demos of a corrupted political language. He defends the principle that true parrhesia can flourish only amongst his very distinguished lectorat, able to seize the basic principles of his ambitious political and philosophical project. This audience emerges through his texts as a political and cultural elite which should be given full control of the city as well as the exclusive privilege to freedom of speech. In that context parrhesia becomes the trait of an aristocratic politeia where an enlightened elite imposes its own political discourses. Isocrates, who remained hostile to the horizontal diffusion of the political discourse and the active participation of the majority in the exercise of power, considers that freedom of speech can be conceived as a positive civic value only if it is exercised by the most illustrious and educated part of athenien society. 2013/09/10 - 14:57

Two new inscribed tombstones, dating from the Roman and Early Christian periods, were found in the Agios Nikolaos area in the lower town of ancient Edessa and were added to the already substantial local collection. Inscription no. 1 introduces a new Roman family, while inscription no. 2 acquaints us with the soldier Ioannis from the unit of Secundani, who was also an actuarius.Another Roman family, this time from the southern Almopia, is presented in inscription no. 3. The inscription was subsequently broken in two parts which formed the west and east wall of a Late Roman tomb. Three additional marble pieces originating from the same pedestal were also used to cover the tomb. Apart from the family members, the inscription also introduces Kointos Neikonois, a citizen of Edessa, who was responsible for the construction of the pedestal.Finally, inscription no. 4, which is the oldest one, comes from an important settlement north of the modern village of Neromyloi in northeastern Almopia; it dates to the Hellenistic Age and refers to the erection of an altar. 2013/09/10 - 14:57

No Abstracts 2011/01/24 - 02:16