Suchergebnisse

Questo studio indaga la tradizione storiografica sulle regine seleucidi di III secolo a.C. - da Laodice I fino all'ascesa al trono di Laodice III - alla luce delle testimonianze documentarie. L'intento è stabilire l'orizzonte politico dell'azione delle regine nel momento meno conosciuto e più buio della storia del regno di Siria. Il III secolo seleucidico è infatti un periodo caratterizzato da incertezza nella ricostruzione evenemenziale e nell'analisi delle dinamiche sociopolitiche, soprattutto a causa dell'interesse relativo e limitato delle fonti storiografiche antiche a noi giunte relativamente alle vicende della monarchia seleucidica precedenti l'avvento di Antioco III il Grande. In questo panorama rappresenta un'eccezione il caso di Laodice I, che è al centro di un rilevante numero di testimonianze. Tenendo conto della differente natura delle fonti e della complessità del contesto evenemenziale, non sempre ricostruibile, è stata studiata la figura di Laodice I nell'intento di comprendere il paradigma di regalità femminile stabilito dalle azioni della regina, e quindi l'influenza di tale paradigma sulla generazione seleucide successiva. La ricerca si articola in tre sezioni, legate agli eventi principali del III secolo seleucide che vedono coinvolta la regina. La prima parte è dedicata all'attività di Laodice I dopo il secondo matrimonio di Antioco II con la tolemaica Berenice. La seconda parte riguarda il ruolo di Laodice nei complessi eventi che seguirono la morte del marito Antioco II nel 246 e nella Terza Guerra Siriaca, che vide la regina a fianco del figlio Seleuco II contrapporsi a Tolemeo III e Berenice Sira. La terza sezione si occupa dell'azione di Laodice I nella Guerra Fraterna al fianco di Antioco Ierace contro Seleuco II e Laodice II. Nella conclusione si riflette sull'influenza delle azioni politiche di Laodice I sulla scelta di Antioco III di sposare la cugina Laodice III, prima principessa del Ponto entrata nella dinastia regnante. ; This research investigates the historiographical tradition on Seleucid queens of III century BCE - from Laodice III to the rise to the throne of Laodice III- according to the documentary evidences. The aim is to define the political horizon of the queen's action in the darkest period of the kingdom of Syria. The III century of Seleucid history is actually characterized by uncertainty in the event reconstruction and in the analysis of the socio-political features. This is mainly due to the poor interest of the ancient historiographical sources into the history of the Seleucid kingdom prior to Antiochus III the Great. A clear exception to this situation is represented by the case of Laodice I, who is the focus of a relevant number of ancient testimonies. Therefore, according to the different nature of the ancient sources and to the complexity of the historical context, Laodice I has been studied in order to define the paradigm of queenship she built through her actions, and to understand how this paradigm affected the next Seleucid generation.

The clothing of the gods, widely treated from different points of view in the ancient studies, can be analyzed in terms of its ideological, social or political connotations. Such connotations are often propagandistic and have been consciously reflected in the real attire itself or in garments represented on artistic works and elaborate narratives. In this paper I am proposing to approach the issue from a "political" and ideological perspective, discussing two cases of dresses of arkadian goddesses: the garment of the goddess Despoina, as it can be seen in a fragment of the acrolithic cultic group of her sanctuary at Lycosoura, on the one hand, and the peplos offered to Athena Alea at Tegea by Laodice, a woman resident in Cyprus, on the other. Bearing in mind the extraordinary religious background of Arkadia, together with its ability to bring together innovative elements of worship, but also its religious versatility in changing political and social contexts, as well as the leading role of this region in the Peloponnese during the Hellenistic period (especially as part of the Achaean League), the two cases chosen serve to the present study as a platform to deepen what is the message that garments, by their characteristics, intend to convey. The analysis leads us to glimpse the possible triumphalist and propagandistic exaltation of some reality not strictly religious, perhaps a military victory of the Achaean League, in the case of Lycosoura and an act possibly to place in an international diplomacy context, aimed at creating networks of kinship between Cyprus and Tegea, in an attempt to enhance relations between the parties for mutual benefit. ; La indumentaria divina, ampliamente tratada desde múltiples puntos de vista en los estudios de la Antigüedad, también se presta a análisis que ponen de manifiesto connotaciones ideológicas, de tipo social o político, a menudo propagandístico, conscientemente reflejadas bien en las propias prendas reales, bien en las obras artísticas que las representan o en elaboradas narrativas. En la presente contribución me propongo llevar a cabo una aproximación a la cuestión desde esta perspectiva "política" e ideológica, discutiendo dos casos de vestidos destinados a sendas diosas arcadias: el vestido de la diosa Despoina, parcialmente conocido por un fragmento marmóreo del grupo escultórico de culto del santuario de Licosura, por un lado, y el peplos enviado a Atenea Alea de Tegea por parte de una mujer residente en Chipre, llamada Laodice, por otro. Teniendo en cuenta el extraordinario bagaje religioso de la región, junto con su capacidad de aglutinar elementos de culto innovadores, pero también su versatilidad religiosa ante los imperativos políticos y sociales, así como su papel protagonista en el Peloponeso durante la época helenística (especialmente en el marco de la Liga aquea), estos dos casos sirven para profundizar en lo que se percibe detrás de las telas, es decir el mensaje que las prendas, por sus características, pretenden transmitir. El análisis nos conduce a vislumbrar la posible exaltación triunfalista y propagandística de alguna realidad no estrictamente religiosa, quizás una victoria militar de la Liga aquea, en el caso de Licosura y un acto posiblemente adscribible a un contexto de diplomacia internacional, orientada a crear redes de parentesco entre Chipre y Tegea, en un intento de potenciar las relaciones entre las partes para beneficio mutuo.

Intro -- Table of Contents -- Droß-Krüpe / Fink: Preface and Acknowledgements -- Zgoll: Innana and En-ḫedu-ana: Mutual Empowerment and the Myth INNANA CONQUERS UR -- Konstantopoulos: The Many Lives of Enheduana: Identity, Authorship, and the "World's First Poet" -- Brisch: Šamḫat: Deconstructing Temple Prostitution One Woman at a Time -- Warburton: Hatshepsut: The Feminine Horus and Daughter of Amun on the Throne of Atum -- Llewellyn-Jones: Bathsheba and Beyond: Harem Politics in the Ancient Near East -- Nissinen: The Agency of Female Prophets in the Bible: Independent or Instrumental? Prophetic or Political? -- Anthonioz: Women at the Heart of the Tribal System in the Book of Genesis -- Corò: Between a Queen and an Ordinary Woman: On Laodice and the Representation of Women in Cuneiform Sources in the Hellenistic Period -- Horst: Antigone: Political Power and Resonance -- Krüpe: Mighty, but quiet? Elpinice between Conflicting Priorities in Interpretations and Sources -- Müller: On a Dynastic Mission: Olympias and Kleopatra, Agents of their House -- Howe: (Re)Taking Halikarnassos: Ada, Alexander the Great and Karian Queenship -- Kuckertz: Amanishakheto: A Meroitic Ruling Queen of the Late 1st Cent. BC / Early 1st Cent. AD -- Schnegg: Cornelia: A Powerful Woman -- Rohr Vio: Domum servavit, lanam fecit: Livia and the Rewriting of the Female Model in the Augustan Age -- Kunst: Iulia maior on the Move: exemplum licentiae and euergetis -- Schneider: Der Tod Messalinas: Folge sexueller Libertinage oder Machtkalkül? -- Truschnegg: Feminine, influential and different? The Presentation of Julia Domna -- Hartmann: Zenobia of Palmyra: A Female Roman Ruler in Times of Crisis -- Milewski: "Earthly yoke"? The Estate of Valeria Melania -- Short / MacDonald: Shirin in Context: Female Agency and the Wives of the Sasanian King Khosrow Parviz.

The aim of this work was to study butterflies and moths (Macrolepidoptera) and their diversity in the Puščia peat bog and to compare it with natural Kernavas peat bog. The abundance of butterflies and day-active moths' species was evaluated using transect method. A total of 302 Lepidoptera specimens belonging to 31 species and five families (one moth family and four butterflies' families) were registered. Twelve species (six tyrphobiontic (Aricia eumedon, Plebeius optilete, Callophrys rubi, Boloria euphrosyne, Jodis putata, and Ematurga atomaria) and six tyrphophilous (Plebeius idas, Lycaena dispar, Argynome laodice, Boloria dia, Brenthis ino, and Boloria selene) were obligatory associated with peat bogs. Other species showed no preference to bogs. Three different habitats of Puščia peat bog were studied: renewable peat bog's site, renewable peat bog and natural peat bog outskirt. Variety and abundance of different lepidopterans species were recorded in the studied habitats. The sparse abundance and variety of butterflies species was noted in the renewable peat bog habitat due to sparse vegetation, upset hydrological regime and exploitation of peat. The diversity of butterflies in Puščia peat bog seems to be typical to the raised bog ecosystem, though relict species (e.g. Oeneis jutta, Proclossiana eunomia and Colias palaeno) were not found there. The absence of these species shows degradation of the Puščia peat bog. The Puščia bog is a valuable site for some rare butterrfly species, e.g. Papilio machaon, Aricia eumedon and Lycaena dispar. These butterfly species are protected in Lihuania and the whole European Union. So the Puščia peat bog needs comprehensive protection and further reconstruction.

The aim of this work was to study butterflies and moths (Macrolepidoptera) and their diversity in the Puščia peat bog and to compare it with natural Kernavas peat bog. The abundance of butterflies and day-active moths' species was evaluated using transect method. A total of 302 Lepidoptera specimens belonging to 31 species and five families (one moth family and four butterflies' families) were registered. Twelve species (six tyrphobiontic (Aricia eumedon, Plebeius optilete, Callophrys rubi, Boloria euphrosyne, Jodis putata, and Ematurga atomaria) and six tyrphophilous (Plebeius idas, Lycaena dispar, Argynome laodice, Boloria dia, Brenthis ino, and Boloria selene) were obligatory associated with peat bogs. Other species showed no preference to bogs. Three different habitats of Puščia peat bog were studied: renewable peat bog's site, renewable peat bog and natural peat bog outskirt. Variety and abundance of different lepidopterans species were recorded in the studied habitats. The sparse abundance and variety of butterflies species was noted in the renewable peat bog habitat due to sparse vegetation, upset hydrological regime and exploitation of peat. The diversity of butterflies in Puščia peat bog seems to be typical to the raised bog ecosystem, though relict species (e.g. Oeneis jutta, Proclossiana eunomia and Colias palaeno) were not found there. The absence of these species shows degradation of the Puščia peat bog. The Puščia bog is a valuable site for some rare butterrfly species, e.g. Papilio machaon, Aricia eumedon and Lycaena dispar. These butterfly species are protected in Lihuania and the whole European Union. So the Puščia peat bog needs comprehensive protection and further reconstruction.

The meeting between Marius and Mithri-dates Eupator prevented a Pontic annexation of Cappdocia. The Roman leader warned the Pontic king and threatened him with war. Mithridates belonged to the Ariarathid house of Cappadocia because Laodice, the king's mother, was a member of this royal family. Accordingly, Eupator tried to intervene in Cappado-cian affairs, as shown in the coincidence between his accession to the throne and the murder of Ariarathes VI ca .110 B.C. After the death of both Ariarathes VII and his brother Ariarathes VIII, Mithridates was the eldest male member in the Ariarathid line of succes-sion, and an annexation of Cappadocia would have been well justified. The setting of the young Pontic prince Ariarathes IX on the throne was a temporary solution, but both Rome and a sector of the Cappado-cian nobility did not agree, and Ariobarzanes I Philor-homaios was appointed king ; Marius ile Mithridates Eupator arasındaki kar-şılaşma, Kappadokia'nın Roma tarafından ilhak edil-mesini önledi. Romalı lider, Pontos kralını ikaz ederek onu savaşla tehdit etti. Kralın annesi Laodike, Ariara-thes kraliyet ailesinin bir mensubu olduğu için Mithridates de Kappadokia Ariarathes Hanedanı'na mensuptu. Bundan dolayı Eupator, kendisinin tahta geçmesi ile VI. Ariarathes'in MÖ. yak. 110 yılında katledilmesi arasındaki rastlantıda görüleceği üzere Kapadokia'daki olaylara müdahil olmaya çalıştı. Gerek VII. Ariarathes, gerekse kardeşi VIII. Ariarathes'in ölümlerinden sonra Mithridates, tahta geçme husu-sunda Ariarathes sülalesinin en büyük erkek üyesiydi, Kapadokia'nın ilhakı da pekâlâ meşrulaşmış olacaktı. Genç Pontos prensi IX. Ariarathes'in tahta çıkması geçici bir çözümdü, fakat hem Roma, hem de Kappa-dokia soylular kesimi buna razı gelmediler, I. Ariobar-zanes Philorhomaios da kral tayin edildi.

В работе приводится обзор ключевых проблем царского женского портрета у Селевкидов. Несмотря на то, что женщины царских династий играли важную политическую роль в системе международных отношений эллинистических государств, их изображения немногочисленны. Исключение составляет династия Птолемеев, где женский портрет был устойчивой практикой, зародившейся еще в начале III в. до н.э. Напротив, у Селевкидов женские портреты появляются гораздо позже. Вопреки устоявшемуся в историографии мнению, самым ранним женским царским портретом у Селевкидов стоит считать изображение царицы Лаодики, жены царя Антиоха III, известное по оттиску печати из Селевкии на Тигре. Анализ иконографического материала показывает, что птолемеевский женский портрет представляет собой скорее особый случай, связанный с устойчивой догреческой иконографической традицией. В системе царской идеологии Селевкидов женский портрет как элемент парного портрета царя и царицы выступал инструментом легитимации власти нового правителя. В середине II в. до н.э., ввиду усиления политического влияния Египта, в державе Селевкидов появляется новый вариант царского женского портрета, выстроенного по египетским иконографическим канонам.
The survey provides an overview of the main problems of the royal Seleukid female portraiture. Despite the fact that the women of the Hellenistic royal dynasties played an important political role in the system of international relations of the Hellenistic kingdoms, their images are rare. The exception is the Ptolemaic dynasty, where the female portrait was a long-live practice that originated at the beginning of the III century BC. On the other hand, Seleukid female portraits appear much later. Contrary to the well-established opinion in historiography, the earliest Seleukid female royal portrait should be considered the image of queen Laodice, the wife of king Antiochus III, known from the seal impression from Seleucia on the Tigris. The analysis of the iconography shows that the Ptolemaic female portrait is rather an extraordinary case associated with a stable pre-Greek iconographic tradition. In the system of the Seleukid royal ideology, a female portrait as an element of a jugate portrait of a king and a queen used as an instrument of legitimizing the power of the new ruler. In the middle of the II BC, while political influence of Egypt increases, a new version of the royal female portrait, based on Egyptian iconographic canons, appears in the Seleukid empire.