Ancient Society 28 (2008) Festschrift Hans Hauben

Ancient Society
Festschrift Hans Hauben
Volume 38
2008

1 - 21 -
Hégémonie et autonomie: Les petites poleis dans les Helléniques de Xénophon
DAVERIO ROCCHI, Giovanna
abstract details download pdf

23 - 38 -
Organizzazione degli spazi urbani e politica
Il posto della scholé nella città ideale di Aristotele
MICALELLA, Dina

39 - 82 -
The Power Struggle of the Diadochoi in Babylon, 323 BC
MEEUS, Alexander

83 - 101 -
La 'stèle de Saïs' et l'instauration du culte d'Arsinoé II dans la chôra
COLLOMBERT, Ph.
Abstract :
A new translation of the so-called ‘Saïs stela’ shows that the entire document concerns the institution of the cult of Queen Arsinoe II in the chôra in the 20th year of Ptolemy II. This event can be linked with the assigning of part of the apomoira to the same cult in year 21 and with some economical measures taken in the same period. Since the cult of Arsinoe II had been first established in Alexandria some five years earlier, the initial reason for instituting it must be interpreted as a mere family matter. It would appear that the will to include the Egyptian population in her worship only arose at a later date.

103 - 135 -
The Expulsion of Cleopatra VII: Context, Causes, and Chronology
PEEK, Cecilia M.
Abstract :
This article treats the removal of Cleopatra from her throne and from her country in the early part of her reign. Near the end of Cleopatra’s life, when she had no remaining hope that she could withstand Octavian, we are told that Egypt offered to rise and fight the enemy on her behalf. This offer suggests that Cleopatra had achieved great popularity as the ruler of Egypt. But she had not always been so secure in her position—early in her career she had, in fact, been deposed and driven out of Egypt. This article attempts to answer several disputed questions about the details of this deposition. Who were Cleopatra’s enemies? Why did they oppose her? When and how did they succeed in excluding a sitting queen from power? Existing analyses attempt to explicate some of these mysteries, but they fail, I believe, to account fully for the ancient evidence, and to describe the conclusions that must be drawn from that evidence. Taking documentary and literary evidence into consideration, I attempt to reconsider the matter. The ancient sources point to a more limited number of enemies than is sometimes believed, a much later date than is always asserted, and motives and methods that have largely been ignored.

137 - 152 -
Polybius II 24
Roman Manpower and Greek Propaganda
ERDKAMP, Paul

153 - 181 -
Staging Power and Authority at Roman Auctions
GARCIA MORCILLO, Marta

183 - 196 -
The Foundation Year of Samaria-Sebaste and its Chronological Implications
MAHIEU, Bieke

197 - 219 -
Roman Economic Policies during the Third Century AD: The Evidence of the tituli picti on Oil Amphorae
BROEKAERT, Wim

221 - 234 -
The pedites nudati again: Two Matters Pertaining to Late-Roman Infantry Equipment
CHARLES, Michael B.

235 - 283 -
Child Slaves at Work in Roman Antiquity
LAES, Christian

285 - 316 -
Lists of Gods on Papyri and in the Hermeneumata Pseudo-Dositheana
A Comparative Study
HUYS, Marc, PITTOMVILS, Ann
Abstract :
Lists of divinities are a standard part of the thematic glossaries of the bilingual schoolbook Hermeneumata Pseudo-Dositheana, of which different versions have been preserved mainly in Western manuscripts of the 9th and 10th centuries. On the other hand, several monolingual as well as bilingual god-lists are extant in papyri from the 3rd cent. BC to the 3rd-4th cent. AD. This article offers a detailed comparison of these ancient and medieval lists (including those of the Hermeneumata Celtis) in order to determine whether there is some kind of continuity from the ancient god-lists found in papyri and ostraca to the lists in the medieval manuscripts of the Hermeneumata. We are able to show that there was at least an undeniable general correspondence between the two groups of texts, and to reveal their connection with ancient lexicographical literature. At the same time, the dissimilarities within and between the two groups seem to confirm the opinion of Dionisotti that we cannot speak of a traditional stemma or of an ‘archetype’ for the Hermeneumata schoolbooks in general nor for each of its sections.