Ókortörténeti és Segédtudományi Tanszék

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    A civitas antik és ókeresztény fogalmai Augustinusnál
    (Debreceni Egyetemi Kiadó, 2014) Óbis Hajnalka
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    A posztszászánida ötven árnyalata
    (Bölcsészettudományi Kutatóközpont Magyar Őstörténeti Kutatócsoport, 2022) Sárközy Miklós
    Jelen tanulmány a posztszászánida terminus vizsgálatát és kontextusának tisztázását tűzte ki célul. A mintegy száz éve német régészeti tanulmányokban feltűnt kifejezés mára szélesen elterjedt az iranisztikai szakirodalomban. A kifejezésnek azonban fontos ismerni az árnyalatait is. A posztszászánida kifejezést jól lehet használni a 628 utáni évtizedekre, a 750 előtti szászánida területekre valamint Észak-Irán (Ṭabaristān, Daylamān, Gīlān) szászánida utódállamaira, de nem használható Közép-Ázsiára. Emellett a posztszászánida kifejezés nem zárja ki a kora iszlám jelző használatát sem, éppenséggel pontosítja a kalifátus iráni területeinek ismeretét.
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    Attempts of Reconstruction of an Eighteenth Dynasty Mud Brick Mortuary Chapel in the Theban Necropolis
    (Office of the Hungarian Cultural Counsellor in Cairo, 2015) Fábián Zoltán Imre
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    Augustinus, a tanítvány, a tanár és a tanító
    (Debreceni Egyetem Bölcsészettudományi Kar, Klasszika-filológiai és Ókortörténeti Tanszék, 2022) Óbis Hajnalka
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    Egy varázskönyv reneszánsz kori recepciója. A Picatrix olvasói (II): Francesco Cattani da Diacceto, Ludovico Lazzarelli, Johannes Trithemius, Cornelius Agrippa, Paracelsus, Giordano Bruno és Tommaso Campanella
    (SZTE Antikvitás és Reneszánsz: Források és Recepció Kutatóközpont, 2022) Frazer-Imregh Mónika
    A tanulmány első része az Antikvitás & Reneszánsz kilencedik számában jelent meg, és Marsilio Ficino valamint Giovanni Pico della Mirandola műveiben vizsgálta a Picatrix olvasatát. A második részében előbb Francesco Cattani da Diaccetóval, majd Ludovico Lazzarellivel foglalkozom, akinek Vade mecumját formahű fordításban közlöm. Majd a német Johannes Trithemius tárgyalása után röviden az utóbbi követőit tárgyalom, Cornelius Agrippát és Paracelsust, valamint kitekintek Giordano Bruno, a római Campo de’ Fiori terén megégetett filozófus és Tommaso Campanella, a 17. század legjelentősebb „mágusa” azon munkáira, amelyeket legalább részben a Picatrix ihletett. Végül dióhéjban ismertetem Láng Benedek és Veszprémy Márton kutatási eredményeit a közép-európai másolatokról és Mátyás király udvari asztrológusa, a lengyel Marcin Bylica z Olkusza Picatrix-idézésével kapcsolatban.
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    Ismaili Tradition in Iran
    (2015) Sárközy Miklós
    The present article aims at summarizing the history and cultural legacy of Ismāʿīlīsm, an important medieval and contemporary branch of Shīʿī Islam in Iran or, more precisely, in the Persian lands. Ismāʿīlīsm, developing gradually after 760 CE (after the death of Imam Jaʿfar al-Ṣādiq, the sixth Imam of Ismāʿīlīs and Twelver Shīʿīs), maintained close cultural and religious ties with Iranian lands, appearing as early as the 9th century CE in present-day Iran and Central Asia. Since then, Ismāʿīlīsm has been present in Iranian culture, creating an interesting amalgam where Persianate cultural elements enriched the religious, philosophical, and cultural heritage of Ismāʿīlīsm. One must also note that Ismāʿīlīsm had different subgroups present in the Iranian lands such as pre-Fatimid Ismāʿīlīsm, Fatimid Ismāʿīlīsm, Qarmaṭī Ismāʿīlīsm and, last but not least, the most significant of them, Nizārī Ismāʿīlīsm (with its various offshoots in present-day Iran and Central Asia); followers of the latter are still living in some provinces of Iran. The heyday of Ismāʿīlīsm during the so-called Alamūt period of the Nizārī Ismāʿīlīs was undoubtedly the 11th–13th centuries CE, but Badakhshānī Ismāʿīlīs in Central Asia as well as later post-Alamūt Nizārī Ismāʿīlīsm in Iran are also of great importance.
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    Két késő antik publikációs lista – Az Augustinus-bibliográfia kialakulásának kezdeteiről a Retractationes és az Indiculum alapján
    (2022) Óbis Hajnalka
    Aurelius Augustine, bishop of Hippo wrote several works during his life, the registration and the reading of which meant a real challenge for his contemporaries. When he was old between 427 and 430 AD, he spent a great part of his time on re-reading his works created so far, recording them into a list and correcting them. In this big project his friars helped him in the monastery of Hippo and a body of secretaries supported him as well as, consisting of notaries and church scribes, which was operated as „an information environment„ and it provided a background for performing this task, and also for the copying and distribution of Augustine’s works. While this project was progressing, he was writing and more precisely dictating a work entitled Retractationes (Reconsiderations in English) that he created a new genre with in the same way as his work, Confessions. In this work the bishop of Hippo brought together his earlier works which were written and published since his conversion with the exception of Sermons and Letters. In the case of each work he began the chapter with its title and named the person whom he dedicated his work to, then he briefly described the conditions under which his work was written and its objective. This listis not only interesting for the researchers of his life-work because it revealed which works of the bishop of Hippo were not been left for us, but here Augustine criticized himself severely to preserve and present the coherence of his views and writings. This register was not prepared only for self-examination, but also for later church use, since using it, the works created by Augustine could be well distinguished from those ones which were distributed under his name and referring to his prestige. The other source of the list of his works was his biographer, Possidius’ Indiculum (i.e. an indiculus means list or catalogue of works) that he placed at the end of Augustine of Hippo’s biography. This catalogue categorized the works according to the aspect whose heresies they were written against, involving works against pagans, Pelagians and Donatists, etc. This categorization had a great impact on the way how the succeeding generations approach and interprete Augustine’s activity.
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    Marsilio Ficino: Három könyv az életről Harmadik könyv: Miként nyerhetünk életet az égtől? (4–8. fejezet)
    (2022) Frazer-Imregh Mónika
    This is a Hungarian translation of the third book of Ficino’s On Life, chapters 4–8. This excerpt is the explanation an astrological method for enhancing vitality. Compared to previous medical astrological descriptions, its novelty is that it introduces a Neoplatonic concept: the world spirit among the available means of healing, which was not mentioned in the Hippocratic writings or the works of Galen. This concept is not found in medieval Latin or Arabic medical literature either. The capturing of the world spirit by human spirits with the help of the “grace-sharing” planets is what can bring a doctor to success through the timely preparation and application of her or his medicines.
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    Re-use and Modification of a Saff-tomb on the South Slope of el-Khokha, Thebes
    (Szépművészeti Múzeum, 2017) Fábián Zoltán Imre
    On the el-Khokha hillock, in the central part of the Theban necropoleis, where the most ancient decorated tombs of the area are known, recent excavations have also pointed out saff-tombs with pillared façades. In one of these that can be dated to the First Intermediate Period or the early Middle Kingdom, not only a rich material of the original burial was found but later architectural modifications could also be identified. More than a millennium later than the saff-tomb was constructed, new burial places were formed, among others a shaft tomb, and a part of the saff seems to have served as its superstructure. The intercolumnia of some of the pillars were blocked with mud brick walls and a new chamber was shaped, probably a cult chamber. After an earthquake, however this was also used as a burial chamber. These architectural modifications can be regarded as a special type of secondary burial places. The analysis of the mostly fragmentary and rather mixed material of the shaft tomb, which contained gilded faience amulets, Grecian amphorae and in situ finds as well, shows that the shaft tomb was used in several phases both during the Third Intermediate Period and the Late Period. This can also contribute to a more precise dating of the finds and the better understanding of the secondary architectural structures.
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    Tévedett-e az Idősebb Plinius? Angelo Poliziano és Niccolo Leoniceno vitája a Naturalis historia egy helyéről
    (Debreceni Egyetem Klasszika-Filológiai és Ókortörténeti Tanszék, 2022) Frazer-Imregh Mónika
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    The Mortuary Monument of Djehutymes (TT 32). 1–2.
    (Archaeolingua, 2004) Kákosy László; Bács Tamás A.; Bartos Zoltán; Fábián Zoltán Imre; Gaál Ernő
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    Vallás és orvostudomány határán – Marsilio Ficino a „kegyosztó” bolygókról
    (2022) Frazer-Imregh Mónika
    Marsilio Ficino: Three Books on Life, Book Three: How Can We Get Life From Heaven? (Chapters 4 to 8). Introductory study The following excerpt extends from the end of the fourth to the eighth chapter of the third book of Ficino’s Three Books on Life. It describes astrological principles and methods for enhancing one’s life force. However, this theme is embedded in the neo-Platonic and Stoic teaching of human spirits, explained in detail by Galen, Marcus Aurelius’s doctor, who organised and commented Hippocrates’ legacy. Since understanding the medical interpretation of human spirits is essential to understanding the excerpt, this study provides some introduction into this topic, and describes the three kinds of human spirits: natural, vital, and animal spirits, clarifying their roles as well. Also, it outlines Ficino’s quite original interpretation of the world spirit. Then the paper briefly points to the intertwining of medieval and Renaissance medical practice with astrology. Finally, it briefly describes the emergence of astrological thinking in university teaching, poetry, and even in everyday life. Astrology appeared even in decorations of buildings and manifested itself in processions held on certain holidays in Ficino-era Italy, illustrating that Ficino’s astrological considerations do not stem from his eccentricity, but from the general view of the Renaissance. That fashion came from the desire to imitate antiquity, insofar as planetary principles were not seen as merely abstract principles but as beings who acted and were active forces like the ancient gods. At the end of the study, a summary of Ficino’s dissertation follows on the use of the blessings of the “divine” planets.