Evaluation of Three-Dimensional Tomography of Interorbital, Biorbital and Bizigomatic Distances in Zeytinli Island (2nd century AD 12th century BC) Individuals

In 1942, following readjustment works of the road connecting the Saveni and Avrameni communes, a barrow was destroyed, resulting the find of a bronze cauldron. A. Nițu deemed the vessel of Avrameni as part of the series of cauldrons coinciding with the civilisation and expansion of the Sarmatians by the Don and Lower and Mid Danube in the 1st – 4th century AD and dated it to this chronological span. Gh. Bichir argued that the Avrameni cauldron is somewhat later than that of Piatra Șoimului (Calu), which the scholar dated to the 1st century BC. The vessel’s shape resembles that of a “bell” cast together with its handles, while the biconical foot was made separately, the two parts being attached by a bronze cast-made plug. On the body, the vessel displays several repair traces. According to its features and specificities, the Avrameni cauldron belongs to type Demidenko II.1.B, being the single of the type in the area between the Don and the Carpathians. The remaining resembling specimens come from 2nd – 1st century BC complexes from territories left of the Lower Don and the Kuban region. The author believes that according to its shape, the curved vertical handles decorated each with a knob as well as its making manner and foot attachment, the Avrameni vessel is an artefact joining elements specific to the Sauromatian cauldrons used in the Volga and Lower Don area, but also in the Kuban region also in the 2nd – 1st century BC. Within the context of its analysis are also discussed the cauldrons of Bubueci and Velikoploskoe, both from “ritual hoards/deposits” part of a larger group of such features of the 3rd – 1st century BC from territories comprised between the Volga – the pre-mountain area from North Caucasus in the east and the Lower Danube - Prut to the west. The cauldron of Bubueci belongs to type Demidenko I.3.A. It has a body cast together with the handles, while the iconical foot, surviving fragmentarily, was cast separately. Similarly to the Avrameni vessel, that of Bubueci is the most western find of a cauldron of the type. The body shape, curved vertical handles decorated each with three knobs, the lip shape and its making manner, how the handles start from the cauldron rim as well as how they were made, indicate that the vessel combines elements specific to the Sauromatian and early Sarmatian cauldrons. In the case of the Avrameni and Bubueci cauldrons, as well as those similar, the author concludes they are either a continuation of ancient casting traditions or were produced sometime earlier, yet continued to be used for a good period of time after their production cease. The exhibited repair traces and presence far from their territories of origin, where they were made and used, as well as their find together with 2nd – 1st century BC artefacts confirm, according to the author, their use for a longer time span. In the case of the Avrameni vessel, its deposition might have occurred sometime during the 2nd century BC as well as between the end of the 2nd – first decades of the 1st century BC. With respect to the dating of the “ritual hoard/deposit” of Bubueci, the author believes it dates no earlier than the 2nd century BC, and that its framing sometime between mid 2nd century BC and early 1st century BC is very likely. In the case of the Velikoploskoe cauldron, its body shape and sizes resemble those of the Demidenko VI type cauldrons emerging in the 2nd century BC, yet the remaining elements specific to this vessel type are missing. The rudimentary attachment procedure of the foot to the body, rim shape, its making manner, as well as how the handles start from the vessel rim, are according to the author, specific to the Sauromatae and early Sarmatian cauldrons (types Demidenko I-III, V) used in the first centuries BC, which hinders its ascribing to a certain type. Therefore, it was concluded that the Velikoploskoe vessel seems to be intermediary between the 5th - 3rd century BC cauldrons, mainly Sauromatae, and those of the early and mid armatian periods between the 2nd century BC and mid 2nd century AD. Its elements and making manner allow, according to the author, for its dating to the 2nd – 1st century BC, likely only sometime during the 2nd century BC, which is not contradicted by the remaining artefacts in the find.

Paleoecology of the ancient city of Tanais (3RD century BC–5TH century AD) on the north-eastern coast of the sea of Azov (Russia)

Ships and boats form the foundations of the maritime connectivity that is a central part of our understanding of the ancient Mediterranean. While the general chronological sequence of sail and sailing-rig development is well established, the implications are less-well discussed. This article sets out how sails and sailing rigs developed in antiquity, with emphasis on the Greco-Roman world. Subsequently, instances of innovation are defined. Why specific pieces of maritime technology were, or were not, widely adopted is considered. Long-term technological continuity can be comprehended, and a shared maritime culture of sailing in the ancient Mediterranean is suggested.

Sturgeon remains have been identified in several French archaeological sites. Accurate observation has led to a new finding: the presence of another sturgeon species by side of Acipenser sturio. This investigation, mostly a reevaluation, was conducted by using the morphological characteristics of dermal bones (bony plates and scutes) that allow discriminating between the two sturgeon species A. sturio from A. oxyrinchus. A. oxyrinchus was found present in several archaeological sites on the French Atlantic coast, dating from the end of the Neolithic Age until the 2nd century AD (C.R. Palevol., 8, 2009, 717); in the Loire River in Roman Times and in the 11th century AD; in the Seine River drainage between the 2nd century BC and first half of 17th century AD, as well as in the Scarpe River flowing into the Scheldt River (France, Belgium and the Netherlands) between the 10th and 11th century AD. In one site, up to 65 sturgeon remains were identified and are attributable to one or the other species. In two out of the four South Atlantic sites, both species were recorded, as well as in one site (Paris-Grand Louvre) of the Seine River. The two species were in sympatry for a long time in several French drainages and sometimes up until recent times. The sympatry of the two species in France gives additional support for this characteristic as a quasi-general rule concerning sturgeons world-wide. The present findings suggest A. oxyrinchus as a native French sturgeon species and new key-issues should be addressed.

Dance is a human cultural activity aimed at non-verbal emotional communication, mentioned for the first time in the circle of European culture by Homer in the Iliad (8th/7th century BC). In Indian culture — the most extensive one of four contemporary civilizations of antiquity (next to Egyptian, Mesopotamian, and Chinese), whose cradle is the Indus Valley Civilization — the first material evidence of the presence of dance is dated between 2300–1750 BC. It is a bronze statuette of a dancing girl, making us aware of the fact that this type of activity has accompanied people since the dawn of time, regardless of their origin and cultural affiliation. India and its oldest religion, Hinduism, have made this art highly prized because of its original, pure spiritual character.
 The first treatise entirely devoted to dance, entitled Natyashastra (Treatise on Performing Arts), was written according to tradition between the 2nd century BC and the 2nd century AD, although many premises indicate that its beginnings date back to the 5th century BC, and the final version — to around 5th century AD. Its author was Bharata Muni, an ancient sage, theatrologist and musicologist who allegedly received knowledge of arts from the god Brahma himself to create a symbolic representation of the world which, by showing good and evil, would persuade both the viewers and the performers to act ethically. From Natyashastra it appears that dance was created by the gods for their worship. In its most original form, dance grew out of the sacrificial ritual, hence the knowledge of it was secret, highly codified and communicated in strict confidentiality. The patron of the dance and its divine performer par excellence is the god Shiva in the aspect of Nataraja (Lord of the Dance), who in one image combines god as the creator, protector and destroyer of the universe, while simultaneously containing the Indian concept of an endless time cycle. Accurate recreation of the mythical dance initiated by Shiva guarantees that the faithful achieve salvation by overcoming sin, ignorance, and laziness represented by the demon Apasmara, on whom the god treads in a dancing trance.
 For the Indian Hindu culture dance has a highly important ritualistic and mystical meaning, hence it is also present along with music and singing, which is a melodic recitation of sacred verses, in all literature, from the Vedas (sacred books of Hinduism), through encyclopedic Puranas, to epics such as Mahabharata and Ramayana. Dance is indispensable to the theater as well as visual and audiovisual arts, brings relief to those in mourning and sorrow, leads to liberation from samsara (the wheel of incarnations), and is a reflection of divinity in its purest, most dynamic manifestation: movement. Thanks to dance being a rejection of oneself, entering a mystical trance, one can connect with the Absolute here on Earth and experience divinity.

Публикуются материалы изучения уздечных блях из памятников Алтая хуннуско-сяньбийско- жужанского времени (II в. до н.э. — V в. н.э.). Анализируемая коллекция насчитывает 357 экземпляров от 13 уздечных наборов из могильни- ков Берель, Булан-Кобы-IV, Верх-Уймон, Кок-Паш, Степушка-I, Сары-Бел, Яломан-II. В ходе классификации выделены 16 типов. Типологический анализ позволил определить датировку и генезис данных изделий. Ранние модификации (I в. до н.э. — начало I в. н.э.) представлены типами 3, 5, 11. Данные предметы разрабатывались на основе образцов от конского снаряжения хунну. Новый этап развития уздечных блях у населения булан-кобинской культуры приходится на 2‑ю половину IV–V в. н.э. и также отражает влияние центральноазиатской моды при формировании ременных гарнитур. Данные новации демонстрируют типы 1, 2, 4, 6, 7, 12, 15. Бляхи типов 8–10 и 13 могли быть заимствованы из конструкции местных наборных поясов II–IV вв. н.э. Результаты исследования не позволяют говорить о единой линии эволюции уздечных блях на протяжении II в. до н.э. — V в. н.э.DOI 10.14258/izvasu(2016)2-40

В статье публикуется коллекция железных наконечников стрел из некрополя булан-кобинской культуры Чобурак-I (Чемальский район Республики Алтай), исследования которого проводились экспедицией Алтайского государственного университета в 2017–2019 гг. В результате классификации 48 изделий, представленных полными и частично разрушенными образцами, выделены 14 типов наконечников, дополненных 24 вариантами. Типологическое исследование позволило определить относительную хронологию разных модификаций проникателей и их возможный генезис. Среди ярусных наконечников присутствуют образцы хуннуской (сюннуской) традиции II–V вв. н.э. (типы 1а, 2а, 4а–б) и южно-сибирской традиции III–V вв. н.э. (типы 1б, 2б, 3а, 4в). Трехлопастные наконечники стрел датируются разным временем: шестиугольные без упора (тип 8а) – II в. до н.э. – V в. н.э.; асимметрично-ромбические и ромбические без упора (типы 6а, 7а) – II–V вв. н.э.; асимметрично-ромбические, ромбические, шестиугольные с кольцевым упором (типы 6б, 7б, 8б) – III–V вв. н.э. Трехгранно-трехлопастные наконечники типа 10а являются результатом сочетания местной и среднеазиатской (кенкольской) традиций военного дела. Бронебойные наконечники (типы 11а–б, 12а–б, 13а, 14а) демонстрируют знакомство населения Северного Алтая с передовыми средствами поражения защитного доспеха, получившего широкое применение в Центральной Азии со 2-й половины IV в. н.э. под влиянием оружейного комплекса поздних сяньби. Публикуемые материалы расширяют источниковую базу для сравнительного изучения оружия дальнего боя народов восточной Евразии середины I тыс. н.э.

The article addresses the main results of the activities of the South Kazakhstan State Pedagogical University’s Archaeological team in 2020 field season under the regional research program “Monuments of writing and archeology of the state of Kangyuy (Kangju) in the 2nd century BC — 4th century AD”. The team conducted systematic excavations on the Kultobe Arys settlement (rabad territory) and the Kylyshzhar burial ground (southwestern group of burial mounds, mounds 11 and 12). In the course of work on the Kultobe settlement, an assemblage of archaeological finds was obtained, including ceramics of various functional purposes, tools made of stone, bone, and an epigraphic artifact — a full text in Proto-Sogdian (Kangju) writing on a ceramic brick-table. The uncovered catacomb burials of the Kylyshzhar burial ground made it possible to obtain archaeological complexes of the 1st—3rd century BC, possibly the beginning of the 4th century AD (ceramics, jewelry, household items), which by their historical and cultural parameters are associated with the Sarmatian-Xiongnu world of Central Eurasia and the state of Kangju.

Historically, Chinas Xinjiang Region has been important in Chinese-Western cultural exchange. This investigation into the diet of human populations in the Xinjiang region provides substantial information on the interactions between China and the West. We report here on stable carbon and nitrogen isotope analysis of human bone collagen from the 12th century BC to the 2nd century AD at the Yanghai Tombs, Xinjiang. The results of this study indicate the consumption of significant amounts of C3-based animal protein throughout these periods. We argue that animal husbandry dominated the lifestyle of ancient Yanghai populations, while agricultural cultivation was less important. The diet of ancient Yanghai human populations clearly changed with time and is closely related to the fluctuation of human populations. More specifically, there were significant differences in food resources available to the Yanghai ancestors in the middle to late Bronze Age (12th Century BC - 8th Century BC), which may reflect the diversity of these populations. Subsequently, during the early Iron Age (7th Century BC - 3rd Century BC), after an extended period of adjustment and development, the diet of all individuals became more similar. However, during the Han Dynasty (2nd Century BC - 2nd Century AD), the human diet consisted of a larger proportion of animal protein than in earlier periods. This suggests that stockbreeding played a more important role in Yanghai during this time. Based on careful consideration of historical records and archaeological features we suggest that this was due to the arrival of the Huns.

The article deals with the Ayurvedic treatises about the importance of regular physical exercises for keeping good health. It offers translation from Sanskrit into Russian of some excerpts from the medical works of the classical period. Among them are the «Astanga-hrdayam» (about the 7th century AD), «Caraka-samhita» (2nd century BC - about the 1-2nd century AD), «Susruta-samhita» (3rd century BC -about 5th century AD) accompanied by the translations from the relevant traditional Sanskrit commentaries, such as «Sarvanga-sundara» by Arunadatta, «Ayurveda-rasayana» by Hemadri, «Sasilekha» by Indu, «Ayurveda-dipika» by Cakrapani, «Jalpa-kalpataru» by Gangadhara, «Nibandha-sangraha» by Dalhana.

The new data that have become available in the last two decades show that the Scythian Kingdom with its capital in Neapolis Scythica, which existed in the Crimea in the 2nd century BC, was much closer to Hellenistic states ruled by barbarian dynasties than to nomadic kingdom of the Scythians of the 4th century BC. At the same time, these data allow us to return in part to the old view formulated by Rostovtzeff about continuity between the Scythia of the 4th century BC and the Late Scythian Kingdom, which most researchers have rejected during the last thirty years. It turned out that this continuity existed at least at the ideological level, and the excavations at Ak-Kaya (Vishennoe) filled the chronological gap between the Scythian Kingdoms of the 4th and 2nd century BC. Apparently, Ak-Kaya became one of the political centres of the Scythians as early as the late 4th century BC, before the fall of “Great Scythia”, and the capital of the Crimean Scythians was located there before it was moved to Neapolis Scythica. In the formation of Late Scythian culture and the Late Scythian Kingdom with its capital first in Ak-Kaya and then in Neapolis Scythica, apart from the Scythian elements, sedentary Tauri took part, as well as probably the Greeks and the Hellenized population of the chorai of the Greek cities in north-western Crimea. A key role in changing the character of Scythian culture was apparently played by a change in its economic-cultural type and the transition from nomadic pastoralism to settled agriculture. This article proposes a new interpretation of the inscription on the mausoleum of Argotas, discovered in Neapolis Scythica in 1999. Argotas was probably not a Scythian, but a Greek, despite his Scythian name. This Bosporan aristocrat with Scythian family ties married the widowed Bosporan queen Kamasarya in the second quarter of the 2nd century BC and is mentioned as her husband in the inscription CIRB 75. He played an important role in governing the Bosporan Kingdom and in protecting it against attacks from the East. Then, most likely after the death of Kamasarya, he moved to the neighbouring kingdom of the Scythians, where he became one of the leading generals, the right-hand man of the king and the tutor to his children. After his death in ca. 130-125 BC, he received from King Skiluros unprecedented honours – a heroon in front of the facade of the royal palace was erected for him and, moreover, this was the only truly Greek building in Neapolis Scythica: it was built in accordance with the rules of the architectural order and decorated with Greek statues and reliefs, as well as a metric epitaph with numerous Homeric forms and expressions.

Relevance. The relevance of this study is determined by its examination of the dramatic poem «Orgy» through a historical-receptive lens. This approach allows for the identification of the mechanisms behind the author’s interpretation of the historical period and the tracing of the specifics of the reception of Antiquity within the text. Aim. The aim of the article is to conduct a comprehensive analysis of the dramatic poem «Orgy» by the Ukrainian writer and poet Lesia Ukrainka, utilizing the methodological framework of classical reception studies. It also seeks to identify the mechanisms and reveal the role of these historical borrowings in the context of the author’s vision of Antiquity as a whole, and specifically the Greco-Roman relations from the military conquest of Hellas to the era of the Second Sophistic (2nd century BC – 2nd century AD). Methodology. The research methodology is based on the principles of historicism and objectivity, characterized by an interdisciplinary approach. The theoretical and methodological framework relies on the principles of receptive aesthetics and the concepts of classical reception studies. The study also employs analytical, hermeneutic, and comparative-historical methods. Results. The study establishes that the specificity of the author’s interpretation of historical events, against which the main plot unfolds, lies in chronological hybridization – combining two temporal spaces to provide a deeper elucidation of Greco-Roman relations. It was found that the historical narrative in the work functions as a «safe distance» for constructing analogies between the past and the present. The history and specifics of the perception of Greek culture in the ancient world (from the 2nd century BC to the Second Sophistic period in the 2nd century AD) are examined. It is revealed that the reception of Greek culture by ancient Rome, as described in the text, is based on the principles of selectivity and pragmatism, utilized for cultural appropriation to achieve the political self-determination of the Roman elite and the legitimization of power by the Antonine dynasty emperors. The evolution of the concept of «orgy» in a historical context is analyzed: from a sacred ritual associated with the cult of Dionysus to its interpretation by the recipient – ancient Rome. It is established that throughout the plotline, there is a shift in semantic accents regarding the primary definition of the concept of «orgy», which indicates the conflict of Greek and Roman identities depicted in the work. Conclusions. The obtained results indicate that applying the methodology of classical reception allowed for a holistic disclosure of the mechanisms of assimilation and interpretation of ancient history in Lesia Ukrainka’s dramatic poem «Orgy». The study emphasizes that the author appeals to universal problems, actualizing the issue of Greco-Roman relations during Antiquity (2nd century BC – 2nd century AD) as a model of interaction between dominant and subjugated nations. The semantic transformation of the concept of «orgy» serves as a key marker demonstrating the specifics of the Roman reception of Greek culture. The proposed approach opens prospects for further studies of Antiquity in the context of classical reception within the writer’s creative heritage.

Plaster making was reported in the seventh book of Vitruvius’ On Architecture describing two mortar coats: harenatum with sand for the bottom (render coat) and marmoratum with crushed marble for the top (finish coat). Petrographic analyses, with optical microscopy and X-ray diffraction, were made on plasters (2nd century BC - 4th century AD) coming from different roman sites of Lombardy: Milan, Brescia, Camonica valley, lake Garda, river Po plain. The analyses identified the plaster aggregates on the basis of composition, grain size and morphology. The render coats generally show river sand and/or crushed brick with some mineralogical differences due to the different supply areas. The finish coats show different types of aggregate: i) carbonate rocks (limestone, dolomite); ii) quartz crystals; iii) calcite crystals; iv) sand (quartz and silicates crystals and/or limestone clasts); v) sand and crushed brick. These differences can be useful to discriminate the changes among the time periods and among the sites.

Crimean jewellery from the Sarmatian period (2nd century BC – 4th century AD) includes a small but interesting group of adornments with traces of damage and repair. These artefacts were elements of grave inventories of the people of the Late Scythian and Sarmatian cultures – deposited exclusively in female and child graves. Most of the repaired personal ornaments are earrings and bracelets. Their quality is usually very low. The existence of repairs made jewellery look less attractive and they were limited to modifications allowing their owners to use such adornments again. The general quality of the repairs seems to indicate that they were performed by peoplelacking expert knowledge of jewellery making.

Food plants in pollen records from ancient Southern Arabia: The evidences from Sumhuram (Southern Oman)