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<p class="MsoNormal"><span lang="EN-GB">Dear Colleagues, the first issue of the journal HISTORIA (72, 2024) has been published online (on
<a href="https://biblioscout.net/journal/historia/73/1">https://biblioscout.net/journal/historia/73/1</a>) and in print. Best wishes, Kai<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Thomas, David<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Intransigence and Compromise in Atheno-Theban Diplomacy in the early 360s<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Historia 73, 2024, 2 - 37<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">The parties to the Common Peace of 366/5 BC, its terms and even its existence, have been much disputed among scholars. The paper explains how Thebes, Persia and Athens
were all under strong pressure to make this Peace. It argues that Thebes and Persia made an initial concession in 367 regarding the Thracian Chersonese which then had to be extended to cover Amphipolis to achieve tripartite consensus. It advances a new timetable
for the year 366, showing how the powers adjusted their positions in a flexible and creative way, even though, once made, the Peace immediately ran into difficulties.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Beattie, Connor<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">The Nadir of Historiography?<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Valerius Antias, Senatus Consulta and the Second Macedonian War<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Historia 73, 2024, 38 - 73<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Valerius Antias, a 1st century BCE Roman annalist, has often been accused of extensive fabrications. John Rich has recently tried to restore Antias’ reputation, suggesting
that he used senatus consulta, but has faced a serious roadblock: Antias’ account of the senatus consultum freeing the Greeks in 196, preserved in Livy, contained clauses absent from Polybius’ version and which, therefore, have been rejected by scholarship.
In contrast, this paper systematically evaluates these Valerian clauses and argues for their veracity. This has serious implications for the idea that annalists like Antias, and ultimately Livy, accurately conveyed senatorial decrees from the Middle Republic.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Woodman, Anthony J.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Cicero and the End of Lentulus (cos. 71 BC)<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Historia 73, 2024, 74 - 81<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Contrary to current scholarly belief, Cicero was right to say that Lentulus (cos. 71 BC) had resigned his praetorship before being executed in December 63.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Houston, Jordon<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Spectacular Species: A Discussion Concerning Venationes at Pompeii<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Historia 73, 2024, 82 - 102<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">A significant part of Roman lifestyle was hosting public spectacles either as part of political duties or as self-promotion for the upcoming elections. This is preserved
in the numerous edicta munerum preserved throughout the city which advertised upcoming games in the amphitheatre. Included in many of these advertisements are the beast spectacles known as venationes. Very little detail is included about what animals would
have been presented at these games. This article will address several forms of evidence regarding the presence of arena animals in Pompeii and which of them could have possibly been presented for the people’s enjoyment.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Gassman, Mattias<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">The Downfall of Caelestis<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Salvian of Marseille and the End of Public Cult in Roman Carthage<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">Historia 73, 2024, 103 - 125<o:p></o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt"><o:p> </o:p></span></p>
<p class="MsoNormal" style="text-autospace:none"><span lang="EN-GB" style="font-size:10.0pt">In De gubernatione dei 8, Salvian claims that Carthaginian Christian noblemen worshipped Caelestis until the Vandalic conquest in 439. This article argues that Salvian’s
account is fundamentally unreliable. Augustine and the anonymous Liber promissionum allow one to reconstruct the restrictions on Caelestis’ cult across 399-421. Salvian is ignorant of these developments, and his picture of Carthaginian society does not cohere
with Augustine or post-Augustinian sermons. Salvian may not be engaging in outright fiction, but he is distorting cultural patterns attested in Augustine’s works, and so cannot be used as a source for Romano-African cult during its demise.<o:p></o:p></span></p>
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