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In the Discourses on Livy , Machiavelli claims that writers who are afraid to condemn Caesar instead criticize Catiline. I argue that Machiavelli follows this advice by inverting it. He openly condemns Caesar and the empire he founded while signaling that he has in mind another inimical example: the Church. He signals his intention by echoing Cicero's fourth Catilinarian oration, imitating Cicero's image of the ruin of Rome if Catiline's conspiracy were to succeed through his own vision of the Italy wrought by wicked Roman emperors who succeeded Caesar. The reader of Machiavelli who recognizes this echo is in a position to see Machiavelli's own Catilinarian oration against another successor of Caesar. In making my argument, I draw on Rex Stem's treatment of the functions of exemplementarity as employed by authors of texts and as received by their readers. [ABSTRACT FROM AUTHOR]

In 1193, King Richard I of England was taken captive by the Holy Roman emperor Henry VI. In several letters, the captive Richard's mother, Eleanor of Aquitaine, exhorted Pope Celestine III to intercede on her son's behalf. The specific topics on which she drew were ancient concepts within the topic of honestas, or virtue, and, more specifically, justice as one of the virtues. Justice occupied a preeminent place among the other virtues in medieval thought, and topics related to justice, as a species of honestas, were traditionally regarded as proper for deliberative argumentation. Eleanor's letters set forth an argumentative schema regarding the nature of justice, asserting that it possesses an anatomy of subordinate parts that include friendship, pity, and the body politic of the kingdom. Her appeals illustrate the significance of ancient virtue theory in medieval political persuasion as an inheritance of Ciceronian thought, the place of virtue in geopolitical civic persuasion in her day, and how women implemented and conceived of social justice from classical rhetorical sources and employed them for civic ends. [ABSTRACT FROM AUTHOR]

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The present study explores a little-studied and reinterpreted early Roman Imperial cameo depicting Antonia Minor (36 bc–ad 37), which came into the possession of the Holy Roman emperor, Charles IV of Luxembourg (1316–78), a collector of ancient gems. It was presumably by his order that the ancient cameo was set in a splendid gold reliquary cross which he commissioned after his imperial coronation to house relics of the True Cross. Thus, in the new setting, the cameo could be perceived as the divine Antonia Minor; Helena, the mother of Constantine the Great, who allegedly discovered the True Cross; or Saint Catherine, Charles' heavenly protectress. The cross is today preserved in the Treasury of Saint Vitus Cathedral, Prague. [ABSTRACT FROM AUTHOR]

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Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of EurAmerica is the property of EurAmerica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Prohistoria is the property of Prohistoria Ediciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ámbitos: Revista de Estudios de Ciencias Sociales y Humanidades is the property of Asociacion de Estudios de Ciencias Sociales y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1903 the German art historian Karl Giehlow argued that a 1514 treatise on Greek numismatics, written by the Augsburg humanist Conrad Peutinger and addressed to the Holy Roman Emperor Maximilian I, shed new light on Albrecht Dürer's mysterious engraving Melencolia I. Since the treatise has never been published, the question has never been investigated. This article presents a transcription, commentary and translation of the treatise for the first time in any language. It also situates Peutinger's work within the history of scholarship on Greek antiquity and the history of German Renaissance art. The central concern of Peutinger's treatise turns out to be a precocious and unexpected one: neither the exploits of the ancient hero whom the coin in question depicts, nor the possible lineage of the Habsburg emperor back to Hercules, but the material history of religion on an island in the Hellenistic Aegean. The article describes the leaps and misunderstandings that led Peutinger to endow his object, an everyday piece of ancient currency, with artistic significance and a sacred aura. Pace Giehlow, it is not the Melencolia I that is illuminated by the text, but artworks produced locally: the Prayer Book of Maximilian and the classical and sacred craftsmanship of an Augsburg goldsmith. The interpretation of Greek artworks did not just influence the art of a Christian city: Christian art, on the evening of the Reformation, coloured the interpretation of Greece. [ABSTRACT FROM AUTHOR]

ACORN is an authenticated encryption algorithm proposed as a candidate in the currently ongoing CAESAR competition. ACORN has a good performance on security and efficiency which has been a third-round candidate. This paper mainly concentrates on the security of ACORN under the forgery attack and the non-repudiation of ACORN. Firstly, we analyze the differential properties of the feedback function in ACRON are analyzed. By taking advantage of these properties, the forgery attacks on round-reduced ACORN are proposed with a success probability higher than 2-128 when the number of finalization rounds is less than 87. Moreover, the non-repudiation of ACRON in the nonce-reuse setting is analyzed. The known collision can be used to deny the authenticated message with probability 2-120. This paper demonstrates that ACORN cannot generate the non-repudiation completely. We believe it is an undesirable property indeed. [ABSTRACT FROM AUTHOR]

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In the year 508, a Byzantine embassy reached Clovis as he was staying in Tours. They handed him a letter from the Emperor Anastasius, proclaiming him consul. Clovis thereon put on a purple tunic and placed a diadem on his head before riding through the city, showering gold and silver coins among those present. From that day on he was called consul aut mtgustus, as we are told by Gregory of Tours. His terse report has been a source of irritation and debates among historians for decades. While some of them believed that Clovis had become Roman Emperor, others did not want to acknowledge anything more than an honorary consulship, to name only the most extreme interpretations. Considering political reasons, manuscript tradition, and philological evidence, this paper argues that Anastasius acknowledged Clovis's dominant position in Gaul by making him ordinary consul and patricius. [ABSTRACT FROM AUTHOR]

Copyright of WeltTrends is the property of WeltTrends e.V. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 398 CE the western Roman emperor Honorius issued a law condemning attempts by Jewish town councillors in southern Italy to seek exemptions from compulsory public services. While this law is usually read for the light it sheds on the legal situation of Jews in the Christian Roman Empire, it is argued here that the ruling is also concerned with another issue. It was issued three years after the division of the Roman Empire into two halves, East and West, each with its own administrative structures, and with its emperor issuing laws for territories under his jurisdiction. Honorius notes that Italian Jews claimed exemptions in accordance with recent eastern legislation but rejects its validity for the West. This indicates how tensions between East and West caused difficulties for Italian Jews who, because of their pan-Mediterranean connections, did not fit easily into the empire's administrative frameworks. [ABSTRACT FROM AUTHOR]

Under the Roman Empire, the Greek elites expressed the greatest respect for the emperors and celebrated the advantages of Roman domination. But behind the brilliant façade, certain factors of complexity were at work. This article uses the notion of "figured speech" to detect covert advice or reservation in the works of Dio of Prusa, known as Dio Chrysostom, and Aelius Aristides, two important representatives of Greek literature and the so-called Second Sophistic (first to second century CE). By "figured speech" ancient rhetoricians meant the cases in which orators resorted to ruses to disguise their intentions, by using indirect language to get to the points they wanted to make. Our method consists of linking certain texts by Aristides and Dio and passages from theoretical treatises together to make clear the precise procedure of figured speech that is used in each case: eloquent silence, "the hidden key," blame behind praise, generalization, and speaking through a mask. Figured speech is an avenue of research that is opening up to interpret Greek rhetoric and literature better. The Greek case is particularly rich, and it could help analyze the return of the same phenomenon in other epochs and other cultures. [ABSTRACT FROM AUTHOR]

This study is a review and in several cases it sheds light upon the history of Jerusalem City during the Roman and Byzantine epochs through focusing on a) the demography of the city, b) the names which had been mentioned in historical sources, c) ancient inscriptions and d) its urban design. The review goes through Jewish sources, particularly those which deal with the reign of the Roman leader, Pompey (Pompey the Great) and the Maccabees (Machabees); the reign of the Roman Emperor, Titus, during which the Jews were tortured; the reign of the Roman king of Jews, Herod (or Herod the Great); the reign of the Roman Emperor, Hadrian; and the converting of the City from paganism to Christianity. [ABSTRACT FROM AUTHOR]

The article discusses the use of negative imagery related to the Roman ritual of the triumph in Roman political propaganda concerning previous emperors. Among other topics addressed are specific emperors such as Caligula, Nero, and Heliogabalus who are negatively portrayed via descriptions of triumphs, accounts of Roman rituals in ancient literature, and pragmatic issues related to triumphal processions.

The article discusses religious aspects of the relationship between the Roman emperor and the general population of the Roman empire, and especially Roman soldiers stations on the northern frontiers, during the 3rd century CE. Among other topics addressed are the religious cult of the genius of the emperor, militarisation of the empire, and decentralization of the Roman government. Roman laws are also addressed.

Throughout time, plants have been central to human life; plants have provided humans with food, wood, fuel, cosmetics, medicine, and humans have attributed symbolism to plants, including fertility, power, and purity. The Istanbul Archaeology Museum houses many stone statues and sarcophaguses featuring a variety of figures. Among other things, these figures depict fighting, richness, fertility, peace, gods, and plants. Plants are represented as whole trees, cones, leaves, fruits and flowers. These figures help us to understand both the cultural history of these plants and ancient human relationships with plants. The purpose of this study is to identify the genera and species of the plant figures on the stone statues, reliefs and sarcophaguses from the Hellenistic and Roman periods in the Istanbul Archaeology Museum and to discuss their historical importance. To this end, a list was created to record the inventory number, original location where the remains were found, and the age and historical time period of 47 Roman and Hellenistic statues and sarcophaguses. A total of 24 different types of plants were identified: acanthus leaves, apple, apricot, bay laurel, common grape wine, common fig, a whole eastern plane tree, eggplants, a globe of artichoke, oak leaves and fruits, olive, opium poppy, pear, a cone of umbrella pine, pine leaves and cones, pomegranate, quince, walnut, wheat, strawberry fruit, and date palm leaves, fruit, and stems. [ABSTRACT FROM AUTHOR]

Copyright of Dialogos (14159945) is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study analyses the chapters on the journey of the emperor Charles IV to Paris (1377-1378), which are part of the Grandes Chroniques de France. It follows the critical insights offered by Heinz Thomas, Françoise Autrand and Anne D. Hedeman, putting forward specific objectives of this source. The approach regarding these chapters as a "protocol fiction" and a highly political document emphasizing the grandeur of France against the Holy roman Empire, makes possible to distinguish the perspective of the Emperor from that of the French Court, to reconstruct Charles's attitude to some specific events (i.e. his entry to Paris, festivities of the Epiphany, oaths of allegiance) and to establish a more equilibrated image of the Emperor's visit to France [ABSTRACT FROM AUTHOR]

Dioletian was the ruler of Roman Empire after the Third-Century Crisis. He carried through a new exploration of administrative management mode. He established monarchy, founded tetrachy and improved the bureaucratic system. The political reform had established the basic political frame of the late Roman Empire. The rule of Diocletian indicated that principate had been turned into monarchy, which became the beginning of late Roman Empire. [ABSTRACT FROM AUTHOR]

Copyright of Ilu: Revista de Ciencias de las Religiones is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The treatise of Ioannes Lydos On the Magistracies of the Roman State contains an argument against the legitimacy of the Roman emperors and in favour of the political freedom of the Republic. This argument targets Justinian in particular, whom Lydos compares to tyrants such as the early kings of Rome and the dynasts of the Republic. While most of the essay examines the details of Lydos' text, some consideration is given to its historical context and the range and nature of political dissidence in early Byzantium. [ABSTRACT FROM AUTHOR]

In the Greco-Roman world, members of the elite were very concerned about the public expression of emotions. This, for instance, becomes manifest in the current philosophical discourse to what extent it was proper or even necessary to control them. Especially persons of the highest rank such as kings and emperors were supposed to be governed by rigid etiquette in this respect. This article starts with the description of Tacitus of the refusal of the Roman emperor Tiberius to shed tears in public at a moment of intense general mourning in order to maintain his dignity. According to the customary social conventions he should have been praised for his controlled behaviour, but, on the contrary, he was censured for it. Apparently, in some circumstances and periods, public emotions, if at least appearing sincere, were beneficial to one's reputation. This was apparently the case during the Principate. The biographies of Roman emperors give some evidence for that. This article tries to find answers to the ambiguity in the judgements on the (non-) expression of emotions in public. [ABSTRACT FROM AUTHOR]

Examines the use by Roman philosopher Horace of references to Roman emperor Augustus in his lyric poetry. Ironic perspective of Horace of the emperor's efforts in gaining immortality; Justifications on the emperor's divinity through his conquests; Description of the emperor in Horace's poems.

The article analyzes the vision of Edward I, the King of England, towards the globalization of Caernarfon, a town in Gwynedd, Wales. Caernarfon had always been compared to Builth but their difference did not rely on the issue of ruralism and urbanism. Such difference extended to the vision of globalization and colonization by Edward I, but such vision was never applied to Builth. Edward I's vision could be related to an earlier vision by a Roman emperor of the fourth century. Information on a Welsh tale that associates Welsh culture with Roman culture is also presented.