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1

VNÚTORNÝ NEPRIATEĽ OČAMI ŽIDOVSKÉHO HISTORIKA JOZEFA FLAVIA

100%
Valachovič P.
Vojenská história
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2018
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vol. 22
|
issue 3
39 - 60
EN
The Jewish historian Jozef Flavius (37/38 – 109 AD) described in his work, The Jewish War, the conflict between Romans and Jews taking place in 66 – 73, but mainly the internal conflict between the individual Jewish groups, culminating in mutual fights and murders of the Jewish population, which disagreed with the politics of aggressive and fanatic political groups controlling Jerusalem. Finally, the conflict with their external enemies (Romans) as well as between the Jewish political groups ended in the conquest of Jerusalem, burning it down and murdering multitude of Jewish population and ultimately also the Jewish diaspora.
2

ANTICKÉ POZNÁVANIE DUNAJA OD 8. STOROČIA PRED N. L. DO 1. STOROČIA N. L.

88%
Habaj M.
Historický časopis (Historical Journal)
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2018
|
vol. 66
|
issue 2
193 - 218
EN
The Danube was one of the most important rivers in ancient geography. Its upper and middle course divided the Romans from the tribes to the north, while its lower course separated the Greek world from the Scythians. In ancient thought it was not only a real natural barrier, but also the boundary of the oikumené, the meeting place between the civilized world and the mythical north. The study considers the phases of the process of discovering the Danube from its first mentions until Augustus, when its whole length was known as a result of Roman expansion. The whole process of exploration is evaluated on the basis of ancient sources, epigraphy and archaeological finds. Relevant events are mentioned, and the sources of various ideas and traditions are analysed.
3
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VON RÖMISCHEN GLOCKEN UND AWARISCHEN SCHELLEN – FRÜHGESCHICHTLICHE IDIOPHONE AUS WIEN

75%
Pomberger B. M., Mühlhans J., Mehofer M.
Študijné zvesti
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2022
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vol. 69
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issue 2
355-406
EN
The article presents Roman bells and Avar bell finds from Vienna. Excavations within the area of ancient Vienna (Vindobona) unearthed 25 bells. They were found in the military camp, the canabae legionis, both in the first district of Vienna, the civil town in the third Viennese district and near ancient roads. They are cast in diverse copper-alloys (Cu-Sn-Pb; Cu-Sn-Zn-Pb; Cu-Pb) and forged from iron sheet. A larger amount originates from metallurgic workshops and probably were produced there. The sizes vary from 7 mm up to 91 mm. The copper-alloy bells are classified into four types and the iron bells only in one type. Whereas none of the larger bells can be associated with a more precise function, the tiny bells served as jewellery and apotropaic pendants on necklaces and bracelets. Bells were signal instruments to regulate the daily life of a settlement, served as apotropaic wind chimes in various buildings, courtyards and gardens, decorated grazing animals and were part of the harness of draught, pack and riding animals. They also played a role in religious life. From the Avar period 21 pellet bells, three tutuli shaped bells and two bells are known in Vienna. Mostly they were found in children’s and a few adults burials. Some horses had pellet bells as parts of the bridle and saddle. One dog wore a pellet bells on its collar. Pellet bells were cast in copper alloys (Cu-Sn-Pb; Cu-Sn-Zn-Pb) and forged in metal sheets (Fe, Bz). Their surfaces are smooth ore decorated. Small pebbles or bronze balls are enclosed in the rattles. They are classified into five basic shapes. Pellet bells probably served as apotropaic amulets and jewellery. They were not very common in the Avar communities, because they appear only in a few graves from the middle of the 7th c. onwards. Well-preserved bells and pellet bells were recorded and analysed acoustically and psychoacoustically. Their frequencies range from 1.2 kHz–20 kHz. Both types are bright and sharp in sound but hardly rough.
4
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ON THE PHENOMENOLOGY OF AN ACTOR'S FACE ((K fenomenologii tvare herca)

75%
Vinar J.
Slovenské divadlo (Slovak Theatre)
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2010
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vol. 58
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issue 1
47-56
EN
The author, reputable Czech theatre theoretician, produced a comprehensive and for theatre important monograph on the role of an actor's work with his/her own face in the rendition of a dramatic figure and, hence, the function of the actor's face in the process (not only strictly limited to facial expressions) of change of an actor to a dramatic figure. The author examines this process from the different angles and traces back the less-known areas of perception and the use of the face in the theatre cultures of the Far East. The paper focuses on the elucidation of the presence of physiognomy in ancient Chinese culture and in ancient theatre. It is concluded by the author's statement that Roman pragmatism, certain indifference to the metaphysical problems of early philosophy, was outweighed by an interest in concrete specificities, in the present or about to begin time of the foreseeable future. The Roman art of divination, which interpreted omens, both seen and heard, and built on the art of 'reading from the face', served the above purpose. Here the Romans availed the classical knowledge of Greek anthropometry and physiognomy and given principles of corporeal beauty.
5
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Apoštol Pavel opěvuje lásku

63%
Tichy L.
Studia theologica
|
2004
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vol. 6
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issue 4
19-30
EN
The article deals with two Pauline texts: 1 Cor 13 and Rom 8.31-39. The former well-known text is traditionally called the hymn to love (or hymn on love or hymn of love). But this appellation has been recently criticized with good reason. Instead, a number of different literary genres have been proposed for this chapter of 1 Corinthians. However, it seems that a consensus on this question can hardly be reached. The pericope Rom 8.31-39 has been called a 'Hymn to the Love of God Made Manifest through Christ Jesus' by J. A. Fitzmyer. Although the apostle Paul possibly sings the praises of love more strongly in this latter text, the classification as 'hymn' is not generally accepted, either. Other definitions of the literary genre as 'diatribe' or 'plea for love' are also not without difficulties. We can see that the problem of genre is common to both our texts. But more important is the common theme, i.e. love, and the message. Even though Paul speaks of love in each pericope in a different manner, we must see these texts as complementary. The apostle Paul exalts and extols the love that comes from God, i.e. as God's gift, but it is also the love we are to have and to accomplish for God and for our neighbors.
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