Zenon papyri; business papers of the third century B.C. dealing with Palestine and Egypt,

Vol. 2 cite as: P.Col. IV

The Valerian persecution; a study of the relations between church and state in the third century A. D.,

Bibliography: p. [273]-281.

Aurelian: or, Rome in the third century. In letters of Lucius M. Piso [pseud.] from Rome, to Fausta the daughter of Gracchus, at Palmyra.

Sequel to "Letters of Lucius M. Piso, from Palmyra".

Early history of the Christian Church from its foundation to the end of the third century. Rendered into English from the 4th ed.

Mode of access: Internet.

Probus : or, Rome in the third century /

Mode of access: Internet.

Callista; a tale of the third century,

Mode of access: Internet.

Aurelian; or, Rome in the third century.

Mode of access: Internet.

Probus: or, Rome in the third century. In letters of Lucius M. Piso [pseud.] from Rome to Fausta, the daughter of Gracchus, at Palmyra ...

"Errata" slip inserted (v.1 between p. [4] and [5])

The Formation and Circulation of Early Yanzi Lore, Fourth Century B.C. - Third Century A.D.

Thesis (Ph.D.)--University of Washington, 2016-06

Instalaciones oleícolas y vinícolas estudiadas en el marco del Proyecto Ager Tarraconensis (PAT)

Dentro del Proyecto Ager Tarraconensis, se han estudiado en el Camp de Tarragona 19 yacimientos con indicios de instalaciones de producción de aceite o vino, que se centran especialmente entre los siglos I a.C. y II d.C. También se han estudiado 22 yacimientos con indicios de alfarería, en siete de los cuales se conoce la producción de ánforas vinarias. El hallazgo de diversas marcas de alfarero dónde identificamos el nombre de M. Clodius Martialis apunta hacia una rica familia de la elite de Tarraco, con la que se han relacionado cuatro yacimientos y quizás un quinto. Entre la época de Augusto y el siglo III, el vino se confirma como el producto principal de una agricultura desarrollada dentro del sistema de la villa, enfocada al mercado de ultramar. El aceite se debió producir para el consumo local. Esta región no volvió a potenciar la producción de vino a nivel de gran negocio de ámbito internacional hasta el siglo XVIII, con el cual se establece una comparación.

Revisión crono-tipológica de un grupo de cerámicas africanas de cocina: la forma Ostia I, 272 - Atlante CVII, 11-12

El hallazgo de diversos ejemplares completos en la villa romana de Els Antigons (Reus, Tarragona) de las formas Ostia I, 272 y Atlante CVII, 11-12 de la cerámica africana de cocina nos permite plantearnos la unificación tipológica de las mismas, así como la revisión de su cronología (segunda mitad del siglo II a mediados del III dC) y su relación con la forma Raqqada 1973, LIII, D1. Asimismo, se documenta su difusión en la costa mediterránea de la Hispania Citerior.

Continuatio et renovatio : l'idéologie impériale de Septimius Severus

Le règne de Septimius Severus (193-211 apr. J.-C.) se situa entre la période de béatitude des Antonins et la crise de l’Empire romain du IIIe siècle. Cet empereur fut acclamé Auguste par ses légions de la Pannonie Supérieure et il fut contraint de se battre pendant quatre ans afin de demeurer au pouvoir. En y incorporant son origine africaine, ces constats pourraient nous porter à voir dans le règne de Severus les prémices de l’évolution entre le Principat et le Dominat, qui se seraient manifestées entre autres à travers son idéologie impériale. Ce mémoire de maîtrise illustre comment cet empereur adhéra à la tradition iconographique établie depuis le règne d’Auguste, et détermine également l’ampleur de ses innovations sur le plan idéologique. Ainsi, avec l’appui des sources iconographiques, épigraphiques et littéraires, nous nous efforçons à démontrer que l’idéologie de Severus. s’intègre dans une continuité évolutive de la perception du pouvoir impérial.

Le problème goth au IIIe siècle ap. J.-C. : perceptions et réalités, solutions et échecs militaires.

Au coeur de la crise du IIIe siècle, l’Empire subit de toutes parts les assauts de Barbares soudainement plus nombreux et plus virulents. Parmi ces peuples se trouvaient les Goths, nouvellement arrivés, qui tinrent les Romains et leurs armées en échecs pendant vingt longues années. Face aux multiples défaites, parfois catastrophiques, et aux très nombreuses villes capturées et saccagées par les envahisseurs, ce mémoire se propose d’apporter une nouvelle approche à la compréhension des échecs dont les Romains firent l’expérience, mais aussi des solutions militaires qu’ils mirent en oeuvre face aux Goths au IIIe siècle. Les défaites majeures subies durant la décennie 250 sur le bas-Danube puis dans la région de la Mer Noire semblent pouvoir s’expliquer en partie par l’absence de connaissance qu’avaient Romains des Goths. Les premières victoires romaines significatives contre les Goths sous les règnes de Gallien puis Claude II ont été rendues possibles grâce à une évolution de la stratégie romaine face à cet ennemi, privilégiant l’emploi de la cavalerie et anticipant les schémas d’attaques des envahisseurs. Les décisions politiques et militaires d’Aurélien dans la région montrent que les Romains se sont enfin adaptés à la menace en modifiant leur perception des Goths, désormais mieux connus.

Eram realmente pitagórico(a)s os homens e mulheres catalogado(a)s por Jâmblico em sua obra Vida de Pitágoras?

Pythagoras was one of the most important pre-Socratic thinkers, and the movement he founded, Pythagoreanism, influenced a whole thought later in religion and science. Iamblichus, an important Neoplatonic and Neopythagorean philosopher of the third century AD, produced one of the most important biographies of Pythagoras in his work Life of Pythagoras. In it he portrays the life of Pythagoras and provides information on Pythagoreanism, such as the Pythagorean religious community which resembled the cult of mysteries; the Pythagorean involvement in political affairs and in the government in southern Italy, the use of music by the Pythagoreans (means of purification of healing, use of theoretical study), the Pythagorean ethic (Pythagorean friendship and loyalty, temperance, self-control, inner balance); justice; and the attack on the Pythagoreans. Also in this biography, Iamblichus, almost seven hundred years after the termination of the Pythagorean School, established a catalog list with the names of two hundred and eighteen men and sixteen women, supposedly Pythagoreans of different nationalities. Based on this biography, a question was raised: to what extent and in what ways, can the Pythagoreans quoted by Iamblichus really be classified as Pythagoreans? We will take as guiding elements to search for answers to our central problem the following general objectives: to identify, whenever possible, which of the men and women listed in the Iamblichus catalog may be deemed Pythagorean and specific; (a) to describe the mystery religions; (b) to reflect on the similarities between the cult of mysteries and the Pythagorean School; (c) to develop criteria to define what is being a Pythagorean; (d) to define a Pythagorean; (e) to identify, if possible, through names, places of birth, life, thoughts, work, lifestyle, generation, etc.., each of the men and women listed by Iamblichus; (f) to highlight who, in the catalog, could really be considered Pythagorean, or adjusting to one or more criteria established in c, or also to the provisions of item d. To realize these goals, we conducted a literature review based on ancient sources that discuss the Pythagoreanism, especially Iamblichus (1986), Plato (2000), Aristotle (2009), as well as modern scholars of the Pythagorean movement, Cameron (1938), Burnet (1955), Burkert (1972), Barnes (1997), Gorman (n.d.), Guthrie (1988), Khan (1999), Mattéi (2000), Kirk, Raven and Shofield (2005), Fossa and Gorman (n.d.) (2010). The results of our survey show that, despite little or no availability of information on the names of alleged Pythagoreans listed by Iamblichus, if we apply the criteria and the definition set by us of what comes to be a Pythagorean to some names for which we have evidence, it is possible to assume that Iamblichus produced a list which included some Pythagoreans

São Paulo 2012: Um sonho, um projeto, uma visão

Millennia ago, through the myths of greeks gods and demi-gods, comes a series of celebrations called Pan-Hellenic Games. Among these festivals, the most famous was certainly the Olympic Games - the Olympics. Forbidden by Rome in the third century AD, they are considered to worship the pagan gods, were rescued in 1894 by Pierre de Coubertin. Over 113 years and 29 Olympiads, the event took gigantic proportions and the right to host the Games has become one of the closest racing of the modern world. Catalyst for urban development, the Olympic Games were the subject of dream for the city of Sao Paulo in the 2000’s, and an internal dispute was fought with Rio de Janeiro to get the right to host the 2012 Games. A team of Paulo Mendes da Rocha and associates was responsible for designing the plan. Eliminated from contention, Sao Paulo forgot the Olympic dream, and in October 2009 the city of Rio was finally chosen to host the Olympics in 2016. This project aims to rescue the look of architectural and urban plan Sao Paulo 2012 and with a critical and poetic eye create a visual identity for a fictitious victory in the election of São Paulo in 2003. Not aiming to create a corporate identity program - because this is not the mission of the architect - but look at Sao Paulo and the Olympics with poetry and criticism in the true Olympic spirit of peace and hope.