Journal articles: 'Fourth and fifth centuries'

1

Adkin, Neil. "LATIN CULTURE IN THE FOURTH AND FIFTH CENTURIES." Classical Review 54, no. 1 (April 2004): 124–25. http://dx.doi.org/10.1093/cr/54.1.124.

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Halaweh, Aziz. "Liturgy of Jerusalem from the Fourth to Fifth Centuries." Liturgy 37, no. 1 (January 2, 2022): 6–14. http://dx.doi.org/10.1080/0458063x.2022.2026174.

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Halaweh, Aziz. "Liturgy of Jerusalem from the Fourth to Fifth Centuries." Liturgy 37, no. 1 (January 2, 2022): 6–14. http://dx.doi.org/10.1080/0458063x.2022.2026174.

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Feldman, L. H. "Proselytism By Jews in the Third, Fourth, and Fifth Centuries." Journal for the Study of Judaism 24, no. 1 (1993): 1–58. http://dx.doi.org/10.1163/157006393x00097.

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Rhodes, P. J. "Tyranny in Greece in the Fifth and Fourth Centuries BC." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 3 (October 14, 2019): 419–41. http://dx.doi.org/10.1163/20512996-12340231.

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Abstract In a world in which it was easy to contrast slavery as being ruled by others with freedom as the power to rule others, it might have been said that subjection to a tyrant was bad but being a tyrant was good if one could get away with it. But in the fourth century Plato and Aristotle created a contrast between kings as good rulers and tyrants as bad rulers, which has been standard ever since. However, recent studies have tried to move away from the polarisation of good kings and bad tyrants, and look more generally at the nature of monarchic rule in Greece. This article explores the topic of tyrants and the use of the notion of tyranny in classical Greece, at the end of the sixth century and in the fifth and fourth.

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Tolmie, D. F. "The reception of Apphia in the fourth and fifth centuries C.E." Acta Theologica 23, no. 1 (October 17, 2016): 283. http://dx.doi.org/10.4314/actat.v23i1s.14.

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Kreider, Alan. "Violence and Mission in the Fourth and Fifth Centuries: Lessons for Today." International Bulletin of Missionary Research 31, no. 3 (July 2007): 125–33. http://dx.doi.org/10.1177/239693930703100303.

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BERGERON, Sylvain. "Arianism and Pelagianism: Two Great Heresies of the Fourth and Fifth Centuries." JOURNAL OF HISTORY AND FUTURE 8, no. 4 (December 22, 2022): 1172–78. http://dx.doi.org/10.21551/jhf.1178210.

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At a time in Western civilization when differing religious theologies were at odds with each another, opposing schools of thought attempted to reformulate and rationalize some of the most fundamental teachings at the heart of early Christianity. As the founders of these schools were branded as radicals and heretics for defying the orthodoxy and authority of the Roman Empire and at the same time, of the Roman Catholic Church, these teachers were soon ostracized and harshly punished for their flawed and erroneous beliefs. Focusing on the fourth and fifth centuries of the Common Era specifically, this paper will introduce two great heresies that belonged to those historical periods namely, Arianism and Pelagianism, and the highly influential, yet controversial thinkers behind them. Formulated by the Cyrenaic (modern-day Libya) presbyter, Arius (256-336 CE) and the British monk and theologian, Pelagius (390-418 CE), these two religious figures whose nonconformist theological positions are still being debated today, dared in their own defiant ways to challenge the firmly established rules and doctrines of Crown and Church.

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Gerrard, James. "Finding the Fifth Century: A Late Fourth- and Early Fifth-Century Pottery Fabric from South-East Dorset." Britannia 41 (June 17, 2010): 293–312. http://dx.doi.org/10.1017/s0068113x10000097.

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ABSTRACTThis paper describes a type of pottery made in the same region as Dorset Black Burnished Ware that can be shown to be current during the late fourth and early fifth centuries. This pottery — here named South-East Dorset Orange Wiped Ware — can be used as a diagnostic artefact to identify sites and features of the very late Roman period in Dorset. It also appears to be associated with a new architectural tradition typified by the ‘sunken featured buildings’ present at the late and post-Roman site of Poundbury.

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Wonder, John W. "The Italiote League: South Italian Alliances of the Fifth and Fourth Centuries BC." Classical Antiquity 31, no. 1 (April 1, 2012): 128–51. http://dx.doi.org/10.1525/ca.2012.31.1.128.

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Polybius and Diodorus each cite a league of Italiote city-states while chronicling events of the fifth and fourth centuries bc respectively. Scholarly opinion holds that the authors describe the same alliance. This article argues that each ancient historian refers to a different alliance with dissimilar goals. Evidence is marshaled to show that Polybius's fifth-century league was not formed to combat an Italic threat, as is commonly stated by modern authors. Three Achaean states established this alliance to counter their aggressive Italiote neighbors, Thurii and Locri, both of whom were supported by major powers. By the first part of the fourth century, however, the situation in southern Italy had changed dramatically, and the growing power of Dionysius I as well as Italic people threatened the Italiotes. Diodorus describes another alliance formed by a larger group of Italiote states to counter a different set of enemies.

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Tsirpanlis, Constantine N. "The Origenistic Controversy in the Historians of the Fourth, Fifth and Sixth Centuries." Augustinianum 26, no. 1 (1986): 177–83. http://dx.doi.org/10.5840/agstm1986261/210.

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Melvani, Nicholas. "Monastic Pathways on the Fourth and Fifth Hills of Constantinople (Eleventh–Fifteenth Centuries)." Eurasian Studies 19, no. 1 (December 7, 2021): 129–54. http://dx.doi.org/10.1163/24685623-12340112.

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Abstract The area between the so-called Fourth and Fifth hills of Constantinople is known for its monasteries, especially those from the Komnenian and Palaiologan periods. In general, this part of the city was less urbanised and was therefore suitable for monastic life, but it was intimately connected with various aspects of social, economic, and scholarly activity. The present article examines monuments and itineraries in this area within the urban context and the ceremonial topography of medieval Constantinople in order to highlight the place of these monastic neighborhoods in the Byzantine capital’s public life.

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Cuchet, Violaine Sebillotte. "Gender Regimes and Classical Greek Antiquity in the Fifth and Fourth Centuries BC." Annales (English ed.) 67, no. 03 (September 2012): 401–30. http://dx.doi.org/10.1017/s2398568200000480.

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Gender studies use gender to characterize behavioral norms, personality traits, and the relative importance given to differences between the sexes in individual relationships. In the field of Classical studies, these three definitions usually converge to isolate a single gender system: the polarity between anēr (male citizen) and gunē (wife and mother), which is strictly articulated as a division between male/female. Nonetheless, a number of studies, particularly those dealing with sexuality, have demonstrated that ancient Greek societies were not systematically organized according to gender differences. These conclusions encourage researchers to examine the various points of view expressed in documents elaborated by the Greeks living on the shores of the ancient Mediterranean. Contrary to what is commonly believed, the male/female division often seems secondary to that opposing members of the community to foreigners, Greeks to Barbarians or mortals to immortals.

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TAMÁS, HAJNALKA. "PRACTICE AND FUNCTION OF ECCLESIASTICAL RECOMMENDATION IN LATE ANTIQUITY (FOURTH – FIFTH CENTURIES AD)." New Europe College Yearbook 2021-2022 (March 31, 2023): 287–316. http://dx.doi.org/10.58367/necy.odo.2022.1.287-316.

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In the ancient world, recommendation was an important expression of patronage, effecting introduction, mediation, problem‑solving. Christianity took over and adapted Roman models to suit new realities of Christian travel and hospitality, pastoral care, recruitment, career advancement (clerical as well as ascetic), the articulation of communion and orthodoxy, among others. This paper explores the functions of late antique Christian recommendation practices, its complex and often ambiguous typology, with particular emphasis on the correspondence – or discrepancy – between evidence collected from extant papyri, canonical prescriptions, and examples from epistolary corpora of known authors.

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Murphy, Stephen A. "The case for proto-Dvāravatī: A review of the art historical and archaeological evidence." Journal of Southeast Asian Studies 47, no. 3 (September 26, 2016): 366–92. http://dx.doi.org/10.1017/s0022463416000242.

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The mid-first millennium CE represents a crucial period in the emergence of early polities in Southeast Asia. However, disagreement remains between archaeologists and art historians as to the precise dating of this shift from prehistory to history. This article focuses on the Dvāravatī period and re-evaluates evidence in Thai and Western language publications. A growing number of sites excavated over the past two decades in particular show occupation from c. the fourth to fifth century onwards while others provide a continual sequence stretching back well into the Iron Age. I argue that evidence from these sites makes a strong case for postulating a proto-Dvāravatī period spanning c. the fourth to fifth centuries. In doing so this article proposes this period as the timeframe within which the nascent traits and characteristics of what becomes Dvāravatī in the seventh to ninth centuries are present and gradually developing.

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Flanderková, Kristýna. "Survival and rebirth : archaistic elements in the Greek art of the Classical period." Studia archaeologica Brunensia, no. 2 (2022): 5–30. http://dx.doi.org/10.5817/sab2022-2-1.

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This paper aims to present an overview of archaistic elements in ancient Greece in the fifth and fourth centuries BC. The first part provides a background for their emergence in the second half of the fifth century and summarises the possible reasons why it might have happened. Its primary focus lies in presenting examples from sculpture, vase painting and toreutics and in connecting the archaistic traits which appear on them. The particular elements are described and placed in time. In the final chapter, we draw a conclusion.

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Ioannidou, Christy Emilio. "Letters Captured or Lost During Military Operations in Classical Greece (Fifth to Fourth Centuries BC)." Arheologija i prirodne nauke 16 (2020): 17–20. http://dx.doi.org/10.18485/arhe_apn.2020.16.2.

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Green, J. R. "THEATRICAL MOTIFS IN NON-THEATRICAL CONTEXTS ON VASES OF THE LATER FIFTH AND FOURTH CENTURIES." Bulletin of the Institute of Classical Studies 40, Supplement_66 (July 1, 1995): 93–121. http://dx.doi.org/10.1111/j.2041-5370.1995.tb02183.x.

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Di Segni, Leah. "Changing borders in the provinces of Palaestina and Arabia in the fourth and fifth centuries." Liber Annuus 68 (January 2018): 247–67. http://dx.doi.org/10.1484/j.la.4.2019042.

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Bartol, Krystyna. "Where was Iambic Poetry Performed? Some Evidence from the Fourth Century B.C." Classical Quarterly 42, no. 1 (May 1992): 65–71. http://dx.doi.org/10.1017/s0009838800042592.

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Aristotle's Politics 1336b20–2 (cited below) proves that in the fourth century b.c. there was more than one type of occasion for the presentation of iambic poetry. No surviving ancient testimony describes directly the circumstances of performance of literary iambus in the archaic period. Heraclitus' text which comes from the turn of the sixth and fifth centuries b.c. suggests that Archilochus' poems, like Homer's, were presented during poetic competitions, but it does not follow that Heraclitus had in mind iambic compositions of the Parian poet.

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Pyzik-Turska, Małgorzata. "Obraz heretyka w Liber apotheosis Aureliusza Prudencjusza Klemensa." Vox Patrum 68 (December 16, 2018): 457–64. http://dx.doi.org/10.31743/vp.3371.

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This article attempts to show the image of heretics in early Christian poetry. There are presented most characteristic speeches Aurelius Prudentius Clemens – Spanish poet from the turn of the fourth and fifth centuries, contained especially in the Liber Apotheosis and concerning the problem of derogation from the orthodox faith. The sources of heresy are widely discussed as well as all specific vocabulary, which is mostly negatively marked.

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Marra, Kim, and Barbara Clayton. "Phallocracy and Phallic Caricature: Re-Viewing the Iconography of Greek Comedy." Theatre Survey 34, no. 1 (May 1993): 5–21. http://dx.doi.org/10.1017/s0040557400009728.

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The characteristic costume of Greek comic actors has been widely represented iconographically in statuettes and vase paintings from the fifth and fourth centuries B.C. Theatre historians instantly recognize the grotesquely distorted expressions on the masks, the rotund shapes formed by ill-concealed padding, and, most distinctively, the comic phallus. A “dangling leather symbol… red at the tip, swollen,” the comic phallus, of course, represents male genitalia.

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Franchi, Roberta. "Dal simbolismo della rosa alle reliquie." Augustinianum 63, no. 2 (2023): 527–44. http://dx.doi.org/10.5840/agstm202363223.

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Christians of the fourth and fifth centuries adopted Late Antique aesthetics, characterized by brilliance, dazzle and colors, to create a new form of imagination, where the corpses of the martyrs and their physical remains became shining bodies. Relics became a spiritual body, whose μετάληψις often produced roses or violets. Therefore there was a strict association in Late Antique Christianity among roses, relics and the colour red.

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Mendez, Hugo. "The Origin of the Post-Nativity Commemorations." Vigiliae Christianae 68, no. 3 (July 2, 2014): 290–309. http://dx.doi.org/10.1163/15700720-12341169.

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On a number of fourth and fifth century calendars, a block of feasts commemorating Stephen, James, John, Peter, and Paul immediately follows 25 December. Contemporary studies have lost sight of the rationale for its position. This paper defends a proposal of Hans Lietzmann and suggests that the community that created the block recognized Christmas as the starting point of the sanctoral cycle. This community elected to place the memorials of Christianity’s earliest confessors at the head of this annual order, symbolizing their historical priority over other martyrs. Stephen occupied the first of these dates precisely so his commemoration could precede that of every other confessor on the calendar, a position that illustrates the intensity of his cult in the late fourth-fifth centuries. The study proceeds to develop this insight into a framework capable of explaining similar commemorations on other early Christian calendars.

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Longacre, Drew. "Reconsidering the Date of the En-Gedi Leviticus Scroll (EGLev): Exploring the Limitations of the Comparative-Typological Paleographic Method." Textus 27, no. 1 (August 28, 2018): 44–84. http://dx.doi.org/10.1163/2589255x-02701004.

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AbstractYardeni dated the charred En-Gedi Leviticus scroll (EGLev) to the second half of the first or early second century CE. Paleographic evidence is often ambiguous and can provide only an imprecise basis for dating EGLev. Nevertheless, a series of important typological developments evident in the hand of EGLev suggests a date somewhat later than the Dead Sea Scrolls of the first–second centuries, but clearly earlier than comparanda from the sixth–eighth centuries. The cumulative supporting evidence from the archeological context, bibliographic/voluminological details (wooden roller and metallic ink), format and layout (tall, narrow columns)—each individually indeterminative—also suggests dating EGLev to the period from the third–sixth centuries CE. I argue that EGLev should be dated to the third–fourth centuries CE, with only a small possibility that it could have been written in the second or fifth centuries, which is possibly supported by radiocarbon dating.

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Ayelet Gilboa, Yiftah Shalev, Gunnar Lehmann, Hans Mommsen, Brice Erickson, Eleni Nodarou, and David Ben-Shlomo. "Cretan Pottery in the Levant in the Fifth and Fourth Centuries B.C.E. and Its Historical Implications." American Journal of Archaeology 121, no. 4 (2017): 559. http://dx.doi.org/10.3764/aja.121.4.0559.

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Stewart, Edmund. "Tragedy Performances outside Athens in the Late Fifth and the Fourth Centuries B.C. by Vesa Vahtikari." Phoenix 69, no. 3-4 (2015): 415–17. http://dx.doi.org/10.1353/phx.2015.0021.

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Christ, Matthew R. "Moreno, Alfonso: Feeding the democracy. The Athenian grain supply in the fifth and fourth centuries BC." Gnomon 82, no. 2 (2010): 127–30. http://dx.doi.org/10.17104/0017-1417_2010_2_127.

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Mango, Marlia Mundell. "Continuity of fourth/fifth century silver plate in the sixth/seventh centuries in the Eastern Empire." Antiquité Tardive 5 (January 1997): 83–92. http://dx.doi.org/10.1484/j.at.2.300963.

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Salzman, Michele Renee. "Competing Claims to "Nobilitas" in the Western Empire of the Fourth and Fifth Centuries." Journal of Early Christian Studies 9, no. 3 (2001): 359–85. http://dx.doi.org/10.1353/earl.2001.0048.

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McEvoy, Meaghan. "Rome and the transformation of the imperial office in the late fourth–mid-fifth centuries AD." Papers of the British School at Rome 78 (November 2010): 151–92. http://dx.doi.org/10.1017/s0068246200000854.

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Sommarii:Questo articolo identifica una ragione finora non riconosciuta circa la crescente presenza imperiale a Roma dall'ascesa di Onorio nel 395 d.C. fino all'assassinio di Valentiniano III nel 455, nella forma della trasformazione dell'ufficio imperiale stesso, che stava prendendo piede in questo periodo, come risultato della ripetuta ascesa degli imperatori-bambini nel Occidente tardo-romano. Questi prolungati governi dei minori, che si verificano a un certo punto nella storia tardo-romana quando la crescita della cerimonializzazione e owiamente della cristianizzazione andarono a costituire un importante parte del ruolo delrimperatore, portarono con loro anche una piu grande necessita che la citta di Roma agisse come stage politico chiave per l'esposizione del cerimoniale imperiale, in particolare tanto il supporto della ricchezza deH'aristocrazia senatoria fondata a Roma, divenne ancora piu cruciale quanta le fonti delle entrate imperiali andarono perdute all'impero d'Occidente per via delle invasioni barbariche. In aggiunta, la fondazione del mausoleo di Onorio, adiacente alia basilica di San Pietro, e l'estesa costruzione delle chiese e gli sforzi decorativi della famiglia imperiale durante il regno di Valentiniano III, illuminarono le credenziali cristiane dell'imperatore d'Occidente, e contestano la vecchia visione che i vescovi di Roma avevano gia preso il soprawento sul ruolo delrimperatore' all'interno della citta a partire dal V secolo d.C.

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Oblomskiy, Andrei. "The Trade Route from the Black Sea to the Oka Area from the Late Fourth to Seventh Centuries." Materials in Archaeology, History and Ethnography of Tauria, XХVII (December 15, 2022): 117–43. http://dx.doi.org/10.29039/2413-189x.2022.27.117-143.

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This article suggests a reconstruction of the late fourth- to seventh-century trade route connecting the Northern Black Sea Area and the Oka River basin. The starting and ending points of the route and the location of the support bases have been determined. These bases were trade and industrial centres where mixed population lived and direct contacts of immigrants from the south of Eastern Europe (Crimea, Caucasus, and Black Sea area) and the north (Oka river area) were documented. In the late fourth and fifth centuries, the route in question started in Tanais in the lower reaches of the Don; its intermediate centers were the settlements in the Upper Don area on the Ostraia bend in the cultural group of the Chertovitskoe – Zamiatino type; the final point was the settlement Upa-Krivoluch’e on the outskirts of the modern city of Tula in the area of the Moshchiny culture. In the late fifth or early sixth century, unclear catastrophe happened to the Upper Don region. In result, the trade and industrial centres on the Ostraia bend of the Don ceased to exist. The late fifth- and sixth-century cemeteries also disappeared. There was an outflow of the population from the Don to the middle and upper Voronezh area. In this region, the Upper Voronezh cultural group developed. The intermediate center base moved from the Ostraia bend of the Don to the Upper Voronezh area (to the complex of settlements near the modern village of Staevo). The trade route continued to exist, but its location changed. In the sixth and seventh centuries, it started on the Bosporos, passed through the Upper Voronezh area, and finished somewhere on the territory of the Riazan’ – Oka cemeteries culture. It is still possible that one of the branches of this route ended at the Samara bend of the Volga.

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PENN, MICHAEL. "Ritual Kissing, Heresy and the Emergence of Early Christian Orthodoxy." Journal of Ecclesiastical History 54, no. 4 (October 2003): 625–40. http://dx.doi.org/10.1017/s0022046903007991.

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Amidst the theological controversies of the fourth and fifth centuries, the ritual kiss often played an important role in trying to distinguish orthodox from heretical Christians. For early Christian leaders such as Rufinus, Jerome, Augustine and Paulinus of Nola, the kiss became a means to malign an opponent while simultaneously reinforcing one's own claims to theological legitimacy. The kiss's connection to a wide range of symbolic systems made it a particularly versatile tool for early Christian polemics.

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Gross, Simcha. "Being Roman in the Sasanian Empire." Studies in Late Antiquity 5, no. 3 (2021): 361–402. http://dx.doi.org/10.1525/sla.2021.5.3.361.

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Over the past several decades, scholars have challenged longstanding assumptions about Christian narratives of persecution. In light of these revisionist trends, a number of scholars have reconsidered the “Great Persecution” of Christians under the fourth-century Sasanian king Shapur II. Where scholars previously argued that the cause of Sasanian imperial violence against Christians was a perceived connection between them and the increasingly Christian Roman Empire, these new accounts reject this explanation and downplay the scope of violence against Christians. This article reexamines Sasanian violence against Christians in the fourth century, navigating between the proverbial Scylla and Charybdis of positivist and revisionist approaches. It argues that the accusations against Christians must be situated within the broader Roman-Sasanian conflict. In this context, fifth-column accusations were a pervasive anxiety, animated—and deployed—by empires and inhabitants alike. Yet, rather than inexorably leading to indiscriminate violence against all Christians, fifth-column accusations operated in a variety of ways, resulting in targeted violence but also, it is argued, in imperial patronage. Seen in this light, concerns for Christian disloyalty were responsible for the drastic vacillations in Christian experience under Sasanian rule during the fourth and early fifth centuries, unparalleled for other non-Iranian Sasanian communities, such as Jews. It was the particular circumstances of Christians, caught between the Sasanian and Roman Empires, that account for their experience under Sasanian rule.

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Chugaev, Andrey, and Irina Saprykina. "Coin Silver Source’s Evolution in Bosporos from the Fifth – Fourth Centuries BC to the Second – Third Centuries AD According to Pb-Isotopic Analysis." Materials in Archaeology, History and Ethnography of Tauria, XХVII (December 15, 2022): 467–90. http://dx.doi.org/10.29039/2413-189x.2022.27.467-490.

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This article generalizes the results of analytical studies of Bosporan coin silver made by Pb isotope analysis and the researches of the evolution of sources of silver supply to Bosporos the fifth – fourth centuries BC to the second – third centuries AD. Pb-isotope characteristics of coin silver originating from the territory of Bosporos (https://www.archaeolog.ru/ru/data/isoarchmet-iaras) have been compared with the latest data obtained for the coin silver of Magna Graecia, Carthage, and Rome, which made it possible to clarify the range of silver mining regions supplying the territory of Bosporos in different chronological periods. This way, at the early stage of the Bosporan coinage, silver was used from the mines of Lavrion, Chalkidiki Peninsula, and the Rhodope Mountains. Unlike Greek coin silver, the share of mines on the Chalkidiki Peninsula and the Rhodope Mountains in Bosporan coinage significantly exceeds the share of silver from the mines of Lavrion. Although from the third to first centuries BC, Bosporan coinage worked on the same “old” silver, the finds also contained raw materials from another source similar to the source for the coin silver of Carthage (Iberian Penionsula); no Roman coin silver have been documented in Bosporos in the period in question. In the second and third centuries AD, the main source of coin silver in Bosporos were the Roman mines located in Dacia (Roșia Montană region); there was also silver from the Roman mines of Iberia and the Massif Central in modern France.

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BAR, DORON. "The Christianisation of Rural Palestine during Late Antiquity." Journal of Ecclesiastical History 54, no. 3 (July 2003): 401–21. http://dx.doi.org/10.1017/s0022046903007309.

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Focusing on the rural zones of Palestine and exploiting extensive archaeological research permits a re-examination of the traditional view that much of Palestine had been Christianised by the late fourth century. This article suggests that the process of adopting Christianity in the countryside was far more gradual than previously believed. While the map of holy sites in Palestine had largely taken shape by the end of the fourth century, the conversion of the population only achieved real momentum during the fifth and sixth centuries. Research on the community churches of Palestine, in particular on their location in the villages, reveals that Christian penetration into the countryside stemmed from internal social developments and was not institutional in inspiration.

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Folmer, Margaretha. "Response to Paul Flesher, 'The Aramaic Dialect of the James Ossuary Inscription'." Aramaic Studies 2, no. 1 (2004): 56–62. http://dx.doi.org/10.1163/000000004781446448.

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Abstract On the basis of the distribution of two linguistic features found within this inscription, Paul Flesher has argued that it is more likely that the James Ossuary inscription comes from the Galilee or southern Judea in later centuries (most likely the fourth or fifth century). The response discusses the methodological shortcomings of Flesher?s treatment of the linguistic evidence. It is argued that the language of the inscription fits into Jewish Palestinian Aramaic of the second century CE onwards, possibly earlier.

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Rover, Thomas O. "The Combat Archaeology of the Fifth-Century BC Kopis: Hoplite Swordsmanship in the Archaic and Classical Periods." International Journal of Military History and Historiography 40, no. 1 (May 7, 2020): 7–49. http://dx.doi.org/10.1163/24683302-20190001.

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‘Traditionalist’ scholars of historical Greek warfare assert that hoplites formed a close-order formation that moved slowly and deliberately to overwhelm its enemies. Opposing them the ‘revisionists’, claim that hoplites fought in an ‘open-order’ formation resembling Homeric combat well into the Archaic and even early Classical periods. Existing studies of the physical remains of Greek arms and armour, iconographic representations of hoplites in combat, and literary descriptions of Greek warfare are not decisive. Combat archaeology, i.e. the reconstruction and testing of arms and armour, remains a largely untapped source of evidence. This article presents the results of an experimental archaeological reconstruction of the kopis, a curved sword used in Greek combat from the mid-sixth to fourth centuries BC. A more complete understanding of the use of the kopis sheds light on the realities of hoplite combat and offers strong support for the traditionalist position.

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Baker-Brian, Nicholas J., and José Anoz. "Las mujeres en los escritos antimaniqueos de Agustín." Augustinus 60, no. 236 (2015): 25–48. http://dx.doi.org/10.5840/augustinus201560236/2393.

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This paper critically re-evaluates a number of Augustine’s anti-Manichaean writings, principally his De moribus Manichæorum, De natura boni y De hæresibus from the perspective of recent developments in the study of gender, and the role of rumour and hearsay in ancient heresiological discourse. As part of a panel considering the role of women in late antique Manichaeism, it discusses the role of women in Augustine’s anti-Manichaean rhetoric, and also salvages historical impressions of Manichaean women from the patristic literature of the late fourth and early fifth centuries.

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Buck, David F. "On Two Lacunae in Zosimus' New History." Classical Quarterly 49, no. 1 (May 1999): 342–44. http://dx.doi.org/10.1093/cq/49.1.342.

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The retired Byzantine bureaucrat, Zosimus, wrote his New History in the early sixth century. This work is not only one of the primary sources for the history of the Later Roman Empire in the fourth and early fifth centuries a.d., but it is also the primary witness to the now fragmentary Histories of Eunapius of Sardis (a.d. 347–c. 414) which it faithfully epitomizes. In the last part of the New History which depends upon Eunapius, two lacunae have been detected which are of interest with respect to the original texts of both authors.

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Mitchell, Lynette. "Greek Political Thought in Ancient History." Polis 33, no. 1 (April 15, 2016): 52–70. http://dx.doi.org/10.1163/20512996-12340073.

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Greek historians of the fifth and fourth centuries bce also intended their works to be political commentaries. This paper concentrates on the work of Thucydides, and his interest in fifth-century ideas of constitutionalism. Honing in on the political ‘opposites’, democracy and oligarchy, this paper argues that Thucydides collapses these categories, to show not only that they are unstable, but that, built upon the same political vocabulary, they naturally lead towards his new idea of the measured blending of the few and the many in a mixed constitution, which creates political stability and a positive political experience for the community. In this sense, Thucydides’ text, which uses historical narrative as a vehicle for political commentary, needs to be understood within the framework of historical contextualism, but also as a ‘possession for all time’.

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Chenault, Robert. "Statues of Senators in the Forum of Trajan and the Roman Forum in Late Antiquity." Journal of Roman Studies 102 (June 7, 2012): 103–32. http://dx.doi.org/10.1017/s0075435812000020.

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AbstractThe epigraphic evidence from the Forum of Trajan shows that this forum was the most important public venue for the honorific statues of senators in the city of Rome in the fourth and fifth centuries a.d. These dedications celebrated the achievements of individual senators, and thereby helped to promote an image of a coherent senatorial order whose members were defined by their civil offices, literary accomplishment, outstanding personal virtues, and the approbation of their peers and the emperor. In contrast, statuary honours in the Roman Forum continued to be largely restricted to emperors and, in the fifth century, to the powerful generals who increasingly controlled imperial policy. This pattern in the distribution of statues suggests a basic differentiation in the use of the two most important representational spaces of late antique Rome.

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CHAE, Seong-Hee. "Development of the Christian Concept of ‘The Holy Land’ in Palestine during the Fourth and Early Fifth Centuries." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 51, no. 5 (December 31, 2019): 197–224. http://dx.doi.org/10.15757/kpjt.2019.51.5.008.

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Filipová, Alžběta Ž. "The Circulation of Вlood, Clay, and Ideas: The Distribution of Milanese Relics in the Fourth and Fifth Centuries." Convivium 1, no. 1 (January 2014): 64–75. http://dx.doi.org/10.1484/j.convi.5.103404.

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Starikova, Irina, and Olga Tyurina. "The modal particularity of 4th mode in Byzantine chant over the centuries (12–19th cс.)." St. Tikhons' University Review. Series V. Christian Art 47 (September 30, 2022): 74–109. http://dx.doi.org/10.15382/sturv202247.74-109.

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The history of Byzantine chant goes back many centuries. The modal system of Octoechos, that regulates most of liturgical compositions, emerged even before the appearance of the musical notation in the chant books, and then continuously developed. Over the centuries, this octomodal system absorbed a lot of divergent influences, so Byzantine and post-Byzantine modes appear as a fusion of archaic, classical and modern features. After a detailed study of the modal content of the fourth authentic mode, the authors reconstruct its melodic image and its evolution from the classical Byzantine period to the samples of the later Greek tradition. The present study is based on different sticheras of the hebdomadal and annual liturgical circles taken from the middle-Byzantine Sticherarion of the 12th to the 14th century, from post-Byzantine versions of the Sticherarion by the 17th-century authors Chrysaphos the Younger and Germanos of New Patras, and from collections of selected chants: the Anastasimatarion of Chrysaphos the Younger (17th century), the Doxastaria of Iakovos the Protopsaltis and Petros Peloponnesios, the Anastasimatarion of Peter Peloponnesios (18th century). The middle Byzantine evidence points to the special place of the fourth authentic mode in the octomodal system, as possessing a peculiar modal content: while other authentic modes have a third-fifth structure of the main cadences, in the fourth authentic mode the main cadences are arranged in a second relation. This trait impacts also the melodic formulas of the chants. Over the centuries, this peculiar feature has been preserved in the mutual relationship of the main cadences of the fourth mode. Accordingly, the melismatic enrichment of older versions of Sticheraria took place, but the main characteristics of the mode remained unchanged, in spite of the addition of supplementary modal cadences. The modal particularity of the fourth authentic mode may be explained by the combination of several modal components: the archaic features, inherited from pre-octomodal forms, merged with later elements and were embedded into the classical modal system.

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Corke-Webster, James. "THE EARLY RECEPTION OF PLINY THE YOUNGER IN TERTULLIAN OF CARTHAGE AND EUSEBIUS OF CAESAREA." Classical Quarterly 67, no. 1 (April 3, 2017): 247–62. http://dx.doi.org/10.1017/s000983881700009x.

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In 1967 Alan Cameron published a landmark article in this journal, ‘The fate of Pliny'sLettersin the late Empire’. Opposing the traditional thesis that the letters of Pliny the Younger were only rediscovered in the mid to late fifth century by Sidonius Apollinaris, Cameron proposed that closer attention be paid to the faint but clear traces of the letters in the third and fourth centuries. On the basis of well-observed intertextual correspondences, Cameron proposed that Pliny's letters were being read by the end of the fourth century at the latest. That article now seems the vanguard of a rise in scholarly interest in Pliny's late-antique reception. But Cameron also noted the explicit attention given to the letters by two earlier commentators—Tertullian of Carthage, in the late second to early third century, and Eusebius of Caesarea, in the early fourth. The use of Pliny in these two earliest commentators, in stark contrast to their later successors, has received almost no subsequent attention.

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Guizardi, Menara Lube. "The Age of Migration Crisis." Tempo 25, no. 3 (December 2019): 577–98. http://dx.doi.org/10.1590/tem-1980-542x2019v250303.

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Abstract: The article analyzes the historical changes in the formulation of migration policies between the 19th and 21st centuries, summarizing the emergency of an “age of migration crisis”. The first section discusses why international migration poses a destabilizing problem for the Nation-state political conceptions. The second section emphasizes the intrinsic articulation of the global changes in human mobility and their political governance between the 19th and 20th centuries, identifying the four prevailing political paradigms on migrant cultural diversity that shaped public policies in the 20th century. The third and fourth sections deal with the emergence of the fifth cycle of international migration policies, which is characterized by the generalization of a global discourse that criminalizes migrants and refugees. The above will be followed by a critical perspective of the way migration has been treated in some Latin American countries.

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Bralewski, Sławomir. "Praktykowanie postu w świetle historiografii kościelnej IV-V wieku." Vox Patrum 59 (January 25, 2013): 359–78. http://dx.doi.org/10.31743/vp.4048.

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The ecclesiastical histories of the fourth and the fifth centuries confirm the fasting as a practice popularly observed by the Christians of that time. From the account of the historians one can conclude that fasting combined with prayer was a distinctive feature of Christian piety. From the fourth century the principal practice of abstention from food included the concept of a forty-day fasting period before Easter, i.e. Lent, and additionally the fast practiced two days every week throughout the year, namely each Wednesday and Friday, while the scheme is considered to have its roots in the regulations promoted by the Church authorities of the period. Nonetheless, by the middle of the fifth century the individual churches of the West and the East had not arrived at an unanimous agreement on the length of Lent neither on its form. Moreover, the practice of fasting was also introduced as obligatory for the catechumens before baptism and for the local church communities they represented. Additionally, fasting was a must for those repenting their sins. First and foremost, however, a very strict practice of food abstention was observed by the monks of the period.

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Franklin, John Curtis. "DIATONIC MUSIC IN GREECE: A REASSESSMENT OF ITS ANTIQUITY." Mnemosyne 55, no. 6 (2002): 669–702. http://dx.doi.org/10.1163/156852502320880186.

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AbstractThis paper argues that diatonic music and the theory of its tunings were an important precursor to the musical developments of the fifth and fourth centuries. The cyclical principles of diatony were imported to Greece in the early Archaic period as a musical aspect of the Orientalizing movement, an event which is encrypted in the tradition that Terpander invented the seven-stringed lyre. The Terpandrian style of music persisted until the time of Phrynis in the mid-fifth century, after whom constant harmonic innovation began to obscure its important diatonic foundation. This phase of Greek musical history has left only oblique traces in the corpus of technical literature, since the earliest (mostly) extant treatise, the Elementa Harmonica of Aristoxenus, presents rather an account of the Perfect System, which was designed to accommodate the innovations of the later Classical period.

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Żurek, Antoni. "Katecheza eucharystyczna św. Augustyna." Vox Patrum 57 (June 15, 2012): 853–62. http://dx.doi.org/10.31743/vp.4178.

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Preparation for participating in the Eucharist took place in the fourth and fifth centuries as part of pre-baptismal catechesis, and to a more degree as part of mystagogical catechesis which took place after baptism. A few of such catecheses have been preserved after saint Augustine. He preached them at Easter. In these catecheses he tried to make neophytes aware of the real presence of Christ in Bread and Wine. He justified it using biblical texts especially Christ’s statements about „the living bread”. The main task and duty of Christians was to wake up in the faith and receive the Eucharist worthily.

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Journal articles on the topic 'Fourth and fifth centuries'

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