Svođenje računa – tranziciona pravda u istorijskoj perspektivi
This book offers an analysis of transitional justice - retribution and reparation after a change of political regime - from Athens in the fifth century BC to the present
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This book offers an analysis of transitional justice - retribution and reparation after a change of political regime - from Athens in the fifth century BC to the present
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Obwohl die Dardaner der römischen Herrschaft erst in dem Jahre 200 vor Chr. unterlagen, dank derer geographischen Position, die eine Brücke zwischen verschiedener Völker und Kulturen, besonders derjenigen in der Welt des Altertums, in der ersten Reihe des Ägäischen Raums, darstellte, begann die Zeit der Antike dort, unterschiedlich von anderen Stämmen Illyriens, schon im V. Jahrhundert vor Chr. Es ist nun verständlich, dass dies vom wesentlichen Einfluss auf die Bereicherung, Änderung und sogar Synkretisierung verschiedenartiger Kulturen sowie des materiellen und geistigen Lebens war. Diese Erscheinung wurde gerade in der Sphäre des geistigen Lebens, der Religion und der Kulte sichtbar. Es ist klar, dass dort, wo der Durchbruch der kulturellen und geistigen Güter leichter war, wie es in Dardanien der Fall war, und zwar in den Bereichen die Flusstäler (Vardar, Morava, der Weiße und Schwarze Drim, Ibar) entlang, sowie in den Kontaktzonen, bzw. in den Grenzgebieten - dort war auch der geistige Reichtum verschiedenartiger Kulte, sowie die verschiedenen Formen des religiösen Ausdrucks vielartiger. In diesem Sinne verstehen wir die Tatsache, dass, wenigstens wenn wir von dem zentralen, südöstlichen und südwestlichen Gebiete des Territoriums der Dardaner sprechen, dieses Gebiet, sozusagen, unter dem unmittelbaren Einfluss des Hellenismus stand. Der Ziel des ersten Teils dieser Studie wäre, auf Grund des epigraphischen und archäologischen Materials einen Überblick aus dem religiösen Leben verschiedener Kulte während verschiedener Zeiträume im Leben der Dardaner und auf dem dardanischen Territorium zu geben, und zwar seit der Urgeschichte, konkreter, vom Neolithikum biz zur Spätantike. Es ist klar, dass ein so großer Zeitraum sowie die Größe des Territoriums, das geographisch betrachtet groß und räumig ist, nicht nur die Unterschiedlichkeit der verschiedenartigen Ausdrucksformen des religiösen Lebens mit sich bringt, sondern auch die Erscheinung des Synkretismus verschiedenartiger Kulte und Glauben. Andererseits aber ermöglicht die geographische Unterschiedlichkeit dieses Gebietes auch die Bewahrung und Resistenz der epichorischen Kulte und einheimischen religiösen Phenomäne.
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The book contains the Old Bulgarian translation of Athanasius of Alexandria's The Second Oratio against the Arians composed by Konstantin of Preslav in 906. The copy prepared in Novgorod in 1489 is found in MS 968 of the Pogodin collection, St. Petersburg. The parallel Slavonic and Greek texts are provided with Slavonic and Greek readings, comments and index. The index of Oratio II is prepared by prof. Ivan Hristov, Sofia University.Some Glagolitic graphemes in the Cyrillic copy and the translations language confirms the Preslav origin of the protograph of MS 968. The script MS 968 contents short Life of Athanasius, the three authentic Orationes against the Arians, The Encyclical Letter to the Bishops of Egypt an Libya (as The Fourth Oratio) and The Epistle on Easter (as The Fifth Oratio). The Greek protograph of the Slavonic version queries a Greek manuscript, belonging to the so-called tradition x. The researcher claims, that Konstantins version of Oratio II is a subject of a sequentially Greek redaction towards a strict verbatim translation with expressions foreign to the Slavic grammar. A comparison between Oratio II and Oratio III in MS 968 proves, that the Oratio III has not been edited and preserved the feachers of a free translation from a Greek protograph, which had belonged to a mixed x and RSP-tradition. Closest to the Slavonic protograph is the Greek Manuscript Atheniensis gr. 428, X c., some readings are registred only in the manuscripts Patmiacus 4, X-XI c. and Patmiacus A3, XI c.The linguistic exegesis, developed by Athanasius in his comments to the Holy Scripture, was adopted and expanded by Constantine of Preslav to express the antonyms of 'constant, eternal divine substance' versus 'non-divine existence, limited in time and space'. Constantine of Preslav created a theological register and coined a special Slavonic doublets for each of the to dimensions - divine and not divine. He implemented the linguistic exegesis on morphological, syntactical and graphical level, too.A review of the unexplored works, attributed to Athanasius in the South Slavonic tradition, is included; it opens the perspective for further investigation.
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The principal research question pursued by this work is as follows: How do the Republic of Moldova, Romania, and Ukraine present one another in their history curricula and textbooks? How do the history textbooks of each of these three countries present the relationship between majorities and minorities?This book is thus focused on two main objectives: first, to generate improved understanding of the state of the discipline of history in these countries via discussion of reforms to and debates around history curricula in each country, and second, to shed light on the ways in which history textbooks in each of the three countries represent the other two and their peoples.Curriculum development and textbook production in all three countries still remain centralised. Textbooks are produced by state and private publishing houses. Most textbooks are curriculum-based and developed according to the guidelines issued by the Ministries of Education. Through their textbook publishing policy, these ministries control the content and quality of textbooks. History curricula and textbooks in all three countries have progressed, but we still encounter many problems. Among them are the following:• the content of curricula and history textbooks continues to place too much emphasis on national aspects to the detriment of the world, regional, and local dimensions of history;• it reflects the history of wars and violence instead of giving more space to periods of peaceful coexistence, cooperation and cultural communication, or of mutual enrichment between various social groups as well as between nations;• it neglects regional history and cultural and historical links with neighbouring countries;• as it stands, it causes problems in history education and the development of ethnic identity, as well as the relationship between “Us” and “Others”;• it leads to or accepts poor textbook design.The relationship between national and European history remains a closely debated topic in all three societies. Their shared reality, as evidenced by this study, is that all three countries are currently not presenting one another in any meaningful way in their history textbooks at all educational levels. In all three countries, history education and textbooks are dominated by political history and narratives of victimisation. National histories do not pay attention to their neighbours.History textbooks play an important part in the process of collective identity formation, building a relationship with the past and creating an image of the “other”. The content of textbooks determines, in many cases, students' attitudes to their neighbours. Therefore, in order to improve the situation in history education and to develop a tolerant approach to “others” in history textbooks, there is a great need for joint efforts by politicians, professionals and members of civil society in Moldova, Romania and Ukraine.
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This book presents the everyday life in the 19th century, in Europe. The author goes back to ancient times, to medieval age to present the changes of the everyday life. In the first chapter he deals with the food situation in Europe and the food revolution in the second part of the 19th century. The author presents the epidemics from the ancient time to the end of the 19th century and he deals with the healing and the drugs too. The book presents the situation and the changes in the life of the women. The last chapter presents the leisure time situation in Europe.
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U organizaciji Franjevačke teologije u Sarajevu održan je 14. i 15. listopada 2005. godine Međunarodni znanstveni skup posvećen uglednom arheologu i povjesničaru dr. Pavlu Anđeliću (1920-1985). Gotovo cijeli svoj radni vijek Anđelić je posvetio istraživanju bosanskoga srednjovjekovlja. Prvotno je studirao pravo, a po završetku studija radio kao kotarski sudac u zavičajnom Konjicu. Već za vrijeme sudačke službe počeo se zanimati za povijesno-kulturno nasljeđe. Po prelasku u Sarajevo (1956), ubrzo je, kao uposlenik Zemaljskoga muzeja, upisao studij povijesti i sasvim se okrenuo proučavanju prošlosti Bosne i Hercegovine. Bavio se pitanjima arheologije od prethistorije do srednjega vijeka. U svojim se istraživanjima s posebnim interesom okrenuo srednjovjekovnim gradovima bosanskih vladara, te pitanjima arheološko-historijske topografije, sfragistike, heraldike, epigrafike i diplomatike. Sam je vodio iskopavanja na više arheoloških lokaliteta: grad Bobovac, vladarski dvori u Kraljevoj Sutjesci, crkva Sv. Marije u Jajcu, grad Blagaj kod Mostara, krunidbena i grobna crkva u Milima (Arnautovićima) kod Visokog. Zapaženi doprinosi rasvjetljavanju povijesti bosanskoga srednjovjekovlja, akribija u znanstvenom radu, utemeljenost i visoka pouzdanost rezultata istraživačkoga rada Pavla Anđelića, razlozi su koji su nas potaknuli da znanstvenim skupom obilježimo dvije njegove obljetnice: osamdeset pet godina od rođenja i dvadeset godina od smrti. Pritom smo se vodili i činjenicom da je on, kao franjevački đak, osam godina pohađao Franjevačku klasičnu gimnaziju u Visokom gdje je stekao klasičnu izobrazbu. Skup je inicirao Dubravko Lovrenović s ciljem da se njime oda ne samo počast uglednom znanstveniku, nego također svrati i pozornost na njegove znanstvene doprinose na polju arheologije i historiografije Bosne i Hercegovine. U Zborniku je sabrano i objavljeno ukupno devetnaest referata. Jedan dio njih bavi se Anđelićevim doprinosima na polju arheoloških istraživanja, a drugi dio zahvaća tematiku koja prostorno i vremenski ulazi u okvir njegova istraživačkoga područja.
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The cultural approach is based on the belief that - despite even the most dramatic contradictions between strict and disciplined theory and the hardly perceived detachment and disparity of human habitation - philosophy is nothing but the life itself in the logos. To reconstruct the past philosophical system means not only to correctly restore the logical scheme of the respective doctrine, but above all, to manifest its living flesh, its beyond logical element.
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I started writing this book with only one purpose – to define all civilizational concepts. What is the meaning of civilization, art, religion or language? These concepts have been discussed in thousands of books, hundreds of different definitions, but till today there has been no accepted general definition of any of them. Not even for the concept of civilization! There was only one way to set about defining these concepts – to trace their origins, to understand how and why each of them, separately, arose. Why has art become a necessity for humanity? Why were people forced to speak? Why, why and why? At the beginning I was thinking with my brain, an ordinary, Homo sapiens brain, about what I would do if I were living in the conditions of prehistoric people. Why would I speak, why would I draw, why would I cook? And all this led me to the same dead end that I had read about in the books. It was then I understood there had been a mistake. I realized that my way of thinking was the wrong way round. None of the primitive people decided to tame animals, because nobody knew what a tame animal was. None of the primitive people decided to talk, because nobody knew what a language was. None of the primitive people decided to cook, to draw, to get dressed, to formulate religions, because nobody knew what food preparation, art, clothes or religion were. So, how has man created these conditions? The answer is very simple: unconsciously!
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Geographical position of Prokuplje varied, depending on the importance of the region in a particular historic period. At the time of the Roman Empire Prokuplje was situated on the road connecting Lješ and Niš. A fortress (castellum) manned with soldiers securing peace and order, and protecting transportation of commodities and armies in the area was arected on the nearby hill Hisar. During the Turkish reign Prokuplje was again located on the important communication way between Dubrovnik and Istanbul, and this is the reason why between Dubrovnik and Istanbul, and this is the reason why some of the most significant Dubrovnik colonies were concentrated in Prokuplje and in Novi Pazar. Once the railways Doljevac-Prokuplje in 1925 and Prokuplje-Kuršumlija-Priština in 1948 were constructed its position continued to gain in importance. It should be added that a motor road connecting Niš and Pristina passes through Prokuplje and that Prokuplje and the adjacent towns are all connected ba a network of modem roads. Its favorable geographical position has had a definite impact on its demographic development. Archeological investigations in the region confirm that it was populated already in the prehistoric times. Its first inhabitants were members of the Illyrian tribe Dardanians followed by the Celtic tribe Scordisci. At the time of the Roman conquest severe battles were fought with the Celtic inhabitants and those who remained were resettled in Pannonia. Slavic settling in the area was completed by the seventh century. Serbs remained to live there in peace and in war with Byzantium all the way up to the Ottoman conquest in 1454. The region played an active and important part at the time of Stefan Nemanja as well, which may be deduced from the fact that his palace was located in Kuršumlija. The oppressed Serbian population, taking advantage of each and every opportunity, frequently rose up against Turkish slavery. Massive Serbian uprisings against the Turkish rulers took place at the time of Austrian-Turkish wars in 1690 and 1737. After these wars, fearing Turkish revenge, the Serbs, emigrated to the lands north of the Sava and the Danube, leaving behind their centuries-lond homeland. A powerful and successful uprising took place in 1876-1878 when the Toplica region was finally liberated and joined to the state of Serbia. After the liberation from the Turkish reign Prokuplje, finally free, became a strong immigrant point of attraction once again. Prokuplje and its environs were this time populated by immigrants from Montenegro, Herzegovina, Kossovo, Metohia, Kopaonik, environs of Užice, the Vojvodina, Crna Trava and other regions. The result of these migrations was the extremely heterogeneous population structure of Prokuplje, namely its members originated from many different regions. Demographic and socioeconomic development of Prokuplje was disrupted by the 1912-1918, and 1941-1945 wars. These wars had extremely negative effects on population and household growths in Prokuplje. After the Second World War an accelerated development of urban settlements continued in general and this was also true for Prokuplje. These processes invoked the rural-urban migrations because peasants could rather easily find employment in towns. This process was so pronounced in Prokuplje that 60% of its population are the rural immigrants. Prokuplje became the center of daily commuters: workers and pupils. The existence of so many commuters is conditioned by various factors: traffic development in Toplica, underdeveloped economy so that workers have to engage themselves in agricultural production as well, housing shortages in the town and so on. After the Second World War immigration of Serbian inhabitants from Kossovo and Metohia became more intensive. These migrations were provoked by the actions of Albanian separatists and nationalists, further by the bad policy of the Yugoslav League of Communists leadership, and by the failures of the state agencies and institutions. Population and household increase in Prokuplje after the liberation from the Turkish reign was the result of the influx of Serbian population from various directions, while after 1960 rural-urban migrations were the chief factor in population growth. Population increase due to birth rates is extremely modest, the average rate being 9% for the period of the last ten years. Population structure (gender, age, education, nationality, confession, economy) of Prokuplje is influenced by the complex socioeconomic factors effective in the past. Gender structure was disturbed by the intensive immigration of male migrants up to the Second World War and their emigration later on, by the economic structure of the town, by wars and other factors. Age structure is on the other hand effected by decrease of birth rates which is seen from the following aging index: in 1948 0.19.1953 0.18.1961 0.21. 1971 0.22, and in 1981 0.28. Literacy is on the low level (in 1948 15.22%, 1961 12.48%. 1971 11.07%, and in 1981 7.02%) for an urban settlement with more than 25000 inhabitants. Percentage of inhabitants with collage and university degrees is increasing (1948 1.41%. 1953 2.71%. 1971 4.91% and in 1981 7.35%). This increase is in accord with the economic, cultural, medical-care and communication development of Prokuplje, the center of Toplica. National structure in the periods after the liberation from the Turks was quite homogeneous. From 1948 (89.5%) until 1981 (86.47%) the percentage of Serbs decreased. The second largest group are the Gypsies amounting to 5.34% in 1981. More than 99% of the total population in Prokuplje are of the Serbian Orthodox creed. The economic structure of the population in Prokuplje changed in correlation with the development of economic life in the town and its environs. The general activity rate in the after-war period is quite stable: in 1953 31.1%, 196132.29%, 197134.95%, and in 1981 36.44%. Increase of the general rate of activity is the consequence of the aging of the population, decrease of natality rate and the number of pupils and students as supported persons. The number and percentage of self-supporting people is increasing because of the increasing number of retired persons who return to their home town after retirement. The absolute and relative number of people employed in primary sector is in decrease, while those in the secondary and tertiary ones is in increase. The rate and type of change that has occurred in the population economic structure in Prokuplje may be seen from the following data: the number of employees in economic activities increased in the period 1953-1961 for 84.74%, from 1961 to 1971 for 72%. and from 1971 to 1981 for 30.5%, and in other activities: from 1953 to 1961 for 19.5%, from 1961 to 1971 for 25.95%, and from 1971 to 1981 for 56.08%. In the following period both the population growth and the changes in population structure will be moderate for it is not expected that the town would experience abrupt changes in its development.
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Gorski kotar i Ogulinsko-plaščanska zavala nalaze se na području zapadne Hrvatske. Na sjeveru je međa Gorskog kotara istovjetna s linijom državne granice između Hrvatske i Slovenije. U najvećem svojem dijelu ta se granica podudara s tokom rijeke Kupe i rječice Čabranke. Radi se o povijesnoj granici koja postoji od 17. stoljeća i koja je u vrijeme Habsburške Monarhije dijelila pokrajinu Kranjsku od Hrvatske, kasnije, ujedno i austrijski dio od ugarskog dijela Monarhije.
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The book describes the history of two civilization spheres in the territory of present-day Vietnam: The Viet culture in the north, developing under a direct influence of China, and the Champa culture in the south, formed by small independent indianised communities. By the 15th century, the growth of the Viet statehood reached its peak in the creation of a centralized realm. On the other hand, Champa was driven back by the expanding Viets, a far-reaching defeat resulting in their gradual regress in the following centuries. The authors offer a chronological explanation based on Vietnamese and Chinese chronicles. They present two main trends: The transition from a thousand-year-old Chinese domination to independence, and the power shift from the Buddhist sangha to military rulers and neo-Confucian civil administration.
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One of the most researched and discussed problems of the Bronze Age in the Aegean is the question of the absolute date of “the Santorini eruption”, i.e. the explosion of the Santorini volcano, a disaster that affected the lives of people in the vast region from Egypt to the Middle East to Central Europe. Opinions of natural sciences and traditional archaeology do not match as they determine that the event could have happened in a broad period from the mid-17th to the end of the 16th century BC. The work analyses individual arguments and methodological approaches and tries to address the question of the disagreement between them.
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The books presents the results of research on negative images of women in different historical periods. The authors deliberate whether the attitudes associated with “evil” women change throughout history and if the same actions taken by men and women are judged in the same way. The research is based on the variety of sources: from ancient philosophy to contemporary press.
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Civilizations of the Supernatural: Witchcraft, Ritual, and Religious Experience in Late Antique, Medieval, and Renaissance Traditions brings together thirteen scholars of late-antique, medieval, and renaissance traditions who discuss magic, religious experience, ritual, and witch-beliefs with the aim of reflecting on the relationship between man and the supernatural. The content of the volume is intriguingly diverse and includes late antique traditions covering erotic love magic, Hellenistic-Egyptian astrology, apotropaic rituals, early Christian amulets, and astrological amulets; medieval traditions focusing on the relationships between magic and disbelief, pagan magic and Christian culture, as well as witchcraft and magic in Britain, Scandinavian sympathetic graphophagy, superstition in sermon literature; and finally Renaissance traditions revolving around Agrippan magic, witchcraft in Shakespeare’s Macbeth, and a Biblical toponym related to the Friulan Benandanti’s visionary experiences. These varied topics reflect the multifaceted ways through which men aimed to establish relationships with the supernatural in diverse cultural traditions, and for different purposes, between Late Antiquity and the Renaissance. These ways eventually contributed to shaping the civilizations of the supernatural or those peculiar patterns which helped men look at themselves through the mirror of their own amazement of being in this world.
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The study of burial practices in Rome is both a religious and a legal issue, as there is a special regulation for organizing and conducting the funeral ceremony that was strictly observed. In Rome, as in Greece, caring for the dead was a sacred duty. To leave the dead unburied means to condemn his soul to perpetual wandering, and therefore to create a real threat to the living as the “tortured soul” was filled with malice. Two features distinguish Roman burials: the first is the importance that the Romans give to the deceased being buried and the solemnity with which the funeral ceremony is held, and the second – the lack of representatives of the public cult. Both the one and the other feature relate to the Romans’ beliefs about death. The funeral ceremony in ancient Rome is commonly referred to as the 𝑓𝑢𝑛𝑢𝑠. In a broader sense, this term encompasses the set of rituals observed from the onset of death to the funeral. From the moment of death, the home and family of the deceased become 𝑓𝑢𝑛𝑒𝑠𝑡𝑎𝑒 and stop being such after the funeral. The rituals that preceded the funeral were different from those accompanying the funeral itself. In this report we will try to trace funeral rituals carried out before and after the funeral, based on the testimonies left by ancient authors, archaeological data, and plastic art.
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The aim of the report is to present an analysis of the information from the early Byzantine authors on the cult of Emperor Constantine I the Great, which precedes the chronologically and typologically Christian cult of St. Constantine and Helena, but not without connection with it. Historical sources can be grouped into at least two groups organized around the events related to the consecration of Constantinople in May 330, in which two remarkable ritual and cult centers stand out: 1) The Constantine Forum: the consecration of the solar statue of Emperor Constantine at the newly constructed Constantine Forum on the famous porphyry column brought from Egyptian Thebes, the day before or on the first day of the 40-day celebrations, accompanied by numerous additional ceremonies and rituals; 2) Hippodrome: The ceremony of the Hippodrome on the first day of the 40-day celebrations in which the gilded xoanon of Constantine, holding a small sculpture of Tyche on the city in his right hand, was carried in the “Helios Chariot”. In the worship of the Emperor Constantine I the Great two important religious ideas were intertwined as central: – Preserving and resurrecting the solar cult context in the architectural and artistic design of the new political centers of the Constantine’s city, inherited from the ancient Byzantion; – Reviving and incorporating the ancient mythological tradition of the founding Byzantion in the new context and traditions of Constantinople.
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The present text discusses the penetration of Christianity in Philippopolis. For the purpose of the study the author presents and analyzes the historical events, the epigraphic sources and the archaeological evidences of the temple architecture within the city. The chronological boundary of the paper is until the middle of V century. The author summarizes the information of the topic, discusses some problems, asks new questions and submit new visions. The discussion is very important, because Philippopolis is one of the biggest cities in the Roman province of Thracia and also it is its capital. The ancient city is definitely rich in a variety of Christian buildings. Some of the temples differ from one another, but they have similarities in the architectural and mosaic decoration. It is important to be noted, that we can suggest, that there was a continuity in the cases of two of the temples with earlier non-Christian cultic structures (the temples in Komatevo and Djendem tepe).
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In 306 after the death of Constantius Clorus, his troops in York proclaimed his son Constantine for Roman emperor in violation of the established by Diocletian political system, called tetrarchy. After two decades of wars Constantine established himself as the sole ruler of the Empire. After his death his three sons divided the Roman empire and between 306 and 363 the state was ruled by his nephew Julianus Apostates. The name of the province of Second Moesia was mentioned many times in written sources during this period as well as its towns’ and archaeological data show the serious construction activity undertaken in them.
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Wood was indisputably one of the most valuable natural resources of the Roman province of Pannonia. The southern part of the province, delimited by the Sava, Drava and Danube rivers, was no different. Though sporadically and briefly, several authors of the Principate period testify to the fact that this was a densely wooded area. Short notes from the literary accounts of Pliny the Elder and Appian of Alexandria are particularly instructive in this regard. No less valuable are the scattered archaeological remains which provide further evidence of the types of trees and their uses. Likewise, both stone inscriptions and figurative monuments shed some light on the complex human-nature relationship. This paper examines literary, archaeological and epigraphic records pertinent to the southern part of the Roman province of Pannonia, in an effort to offer a more coherent picture of forests and timber in the antiquity. Pliny’s mention of the acorn-bearing Pannonia suggests that the oak was the most prevalent species in the province. Referring to this area during the Roman conquests, Appian also pointed out that Pannonia was a wooded region. Others drew attention to the problem of human interventions in the environment. Forests and marshlands covered a considerable area in southern Pannonia, and soil amelioration measures were carried out on several occasions up to the modern times. Literary and epigraphic data implies that Pannonian forests were popular hunting areas for the local élite. Although direct proof of forest managment and ownership is yet to be found, two stone inscriptions unearthed in the north of the province indicate that the forests were either the emperor’s personal property, or were leased to local tenants. Archaeological excavations conducted in the urban centres of southern Pannonia showed that the first construction phase, dated to the early 1st c. AD, was predominantly marked by the use of timber. Classical authors refer to a whole range of different species used: oak, beech, fir, hazel, ash, alder, as well as different types of willow. Based on these reports, we can get a sense of how Romans used timber in the everyday life of the province. Votive monuments were used to examine the spiritual connection between the local population and the forests. It is worth noting that Silvanus was the second most popular deity in ancient Pannonia. The inscriptions and reliefs dedicated to him are regularly found not only in ancient spa centres, but also along the boundaries of private properties. It thus seems probable that the locals worshipped the deity as the protector of private estates on the edges of uncultivated wooded areas.
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The paper briefly deals with the process of transformation of the monarchy into a republic in ancient Rome, the key event of which was the expulsion of the last king from Rome. The authors of the article show that this act was not an illegitimate coup or an anti-state crime (high treason), but the removal of a tyrannical king by an aristocracy that was – in her view – legitimate. At the same time, the authors show that the transition from the monarchical to the republican form of government was relatively smooth, while the royal office in the form of two important offices (rex sacrorum, interrex) persisted in the republic.
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