“…But, the combination of fan and feather together may have had an entirely different reading here. An illustration of August from the Chronograph of 354 CE, an early Christian calendrical text, presents a peacock feather fan as a cure for the fevers that came during August's “dog days,” the hottest period of the year marked by the Sirius constellation (Figure 7) (Åkerström‐Hougen, 1974; Fendri, 1965; Parrish, 1979; Salzman, 1990). The illustration, which portrays the personification of August as drinking from a glass vessel, is paired with a short metric commentary,Look how, heated, he drinks fresh water plungingHis lips into the shining glass cup, the month calledBy the eternal name of Augustus' reign; the monthWhen it is said that Latona has given birth to Hecate.…”
Although climate change, pollution, and environmental degradation are contemporary problems, these are also challenges with deep historic roots in antiquity. 2,000 years ago, during the Roman Climate Optimum, a period of unusually warm, wet, and stable temperatures in the Mediterranean from roughly 200 BCE to 150 CE, the Romans altered the natural environment so greatly that they produced a level of pollution that was unparalleled until the Industrial Revolution. It is precisely in this contradictory time of unusually productive growth and destruction that we discover a blossoming of textual and visual ecological calendars illustrating how the Romans experienced the changing Mediterranean seasons. Roman agricultural treatises instruct us on specific agricultural tasks based on celestial movement, the arrival of particular winds, and on corporeal sensations, such as the warmth of the soil. Literary texts from the period portray kinship and shared corporeality between farmers and plants, with parent farmers listening to and assisting plant‐children in achieving their desires. The concept of measuring time by means of the human body and its sensations is most explicit in the agricultural mosaics of the Late Roman period, which depict enslaved workers laboring, sweating, stomping, plowing, and performing seasonal tasks. While much of the conceptualization of indigenous ecological calendars is framed within the context of modern states, juxtaposing ancient predecessors and contemporary practices offers a new perspective on this topic.
“…But, the combination of fan and feather together may have had an entirely different reading here. An illustration of August from the Chronograph of 354 CE, an early Christian calendrical text, presents a peacock feather fan as a cure for the fevers that came during August's “dog days,” the hottest period of the year marked by the Sirius constellation (Figure 7) (Åkerström‐Hougen, 1974; Fendri, 1965; Parrish, 1979; Salzman, 1990). The illustration, which portrays the personification of August as drinking from a glass vessel, is paired with a short metric commentary,Look how, heated, he drinks fresh water plungingHis lips into the shining glass cup, the month calledBy the eternal name of Augustus' reign; the monthWhen it is said that Latona has given birth to Hecate.…”
Although climate change, pollution, and environmental degradation are contemporary problems, these are also challenges with deep historic roots in antiquity. 2,000 years ago, during the Roman Climate Optimum, a period of unusually warm, wet, and stable temperatures in the Mediterranean from roughly 200 BCE to 150 CE, the Romans altered the natural environment so greatly that they produced a level of pollution that was unparalleled until the Industrial Revolution. It is precisely in this contradictory time of unusually productive growth and destruction that we discover a blossoming of textual and visual ecological calendars illustrating how the Romans experienced the changing Mediterranean seasons. Roman agricultural treatises instruct us on specific agricultural tasks based on celestial movement, the arrival of particular winds, and on corporeal sensations, such as the warmth of the soil. Literary texts from the period portray kinship and shared corporeality between farmers and plants, with parent farmers listening to and assisting plant‐children in achieving their desires. The concept of measuring time by means of the human body and its sensations is most explicit in the agricultural mosaics of the Late Roman period, which depict enslaved workers laboring, sweating, stomping, plowing, and performing seasonal tasks. While much of the conceptualization of indigenous ecological calendars is framed within the context of modern states, juxtaposing ancient predecessors and contemporary practices offers a new perspective on this topic.
“…El calendario festivo constantinopolitano era sin duda de origen claramente romano, probablemente desde que Septimio Severo convirtió a Bizancio en Colonia Antonina, y debió ser muy similar al Calendario de Filocalo del 354 d.C., en el que se mezclaban fiestas de deidades romanas como la del Sol Invictus, que se celebraba el 25 de diciembre con 30 carreras en el circo, con fiestas cristianas como la Navidad ese mismo día, y con natalicios de emperadores. El mejor estudio de este calendario es el de Salzman, 1990. Convertir la noche en día Arys, 21, 2023 [343-390]…”
Section: Triunfo Imperial En La Lucha Por El Control Del Espacio Públ...unclassified
Este artículo discute temas importantes en la investigación actual sobre la actividad procesional en la Constantinopla tardoantigua. El artículo comienza analizando el interés de Juan Crisóstomo por arrebatar el dominio de la noche a los démones y lograr que deje de ser el tiempo del pecado para convertirse en tiempo de oración y preludio de la luz. A continuación, el autor analiza la actividad procesional cristiana en diálogo con las prácticas politeístas sobrevivientes y contribuye a comprender hasta qué punto Constantinopla fue una ciudad cristiana en las primeras etapas de su fundación. En segundo lugar, partiendo de las investigaciones recientes más relevantes sobre la lucha de Juan Crisóstomo por obtener para la Iglesia Católica el dominio del espacio urbano frente a otras confesiones cristianas y frente a la propia monarquía imperial, el autor profundiza en torno a los esfuerzos del Imperio por mantener el control sobre Constantinopla.
“…But the clock represents both a technical and social event. Before the new time of the tower clock, the time of Antiquity (Salzmann, 1990) stood firm among religious orders to organise the monastery life (Rezsohazy, 1970, p. 226), and this tension with the civilian and merchant organisation was examined well in the pioneering studies of Jacques Le Goff. He analysed the quarrel between the religious and the merchant conceptions of time in the late Middle Ages, emphasising the role of bell as a fundamental element of both types of organisation.…”
Section: Mechanical Clocks Hourly Wages and Precisionmentioning
This paper attempts to link the social history of the mechanization of time with the history of the psychological notion of time. Historical processes such as the mechanization of tower clocks from the Middle Ages onwards, the reform of the Gregorian calendar and the quarrel of the Christian and Chinese calendars characterized the modern representation of time on three points: isochrony, desacralization and abstraction. While Western societies learned to domesticate the practical aspects of time, the scholars of the Enlightenment naturalized time. They considered it a concept only related to man and used quantified time for scientific purposes. Empiricists saw time as a product of the succession of thought while idealists considered it a form necessary for the human experience to occur. Both trends agreed in removing time from nature and accepted isochrony, desaralization and abstraction as the necessary foundation for the modern notion of time.
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