Vol 13, No 3 (2021): Ancient Greece and Rome: Politics and Economics

The sources know two versions of the establishing of Panathenaia, the main public holiday of the Athenian polis. The earliest version of aition of Panathenaia is associated with the history of the Athenian indigenous king Erichthonius. The son of Gaia and Hephaestus, Erichthonius was raised by the goddess Athena on the Acropolis, and after becoming king of Athens, he dedicated the feast of Panathenaia to the goddess. In the source, he is the first founder of the holiday. However, two types of Panathenaia were known in Athens: the Lesser Panathenaia, which were held annually, and the Greater Panathenaia, which, like the Olympic Games, were held every four years. Gradually, there appear pieces of new information about the history of the establishing of the Panathenaia in the mythological tradition. Now the authors distinguish two stages in the history of the feast, wherein the earlier one was called Athenaia. Gradually Erichthonius was relegated to the background, as founder Athenaeus, whereas the holiday got a new name - Panathenaia. This process was often associated with the synoekismus of Theseus, when he had united all the Athenians into one urban community. The cult of Theseus became especially popular in Athens after the reforms of Cleisthenes. Theseus' exploits are becoming a popular theme in Attic vase painting, especially scenes depicting the struggle, which Theseus was believed to be the founder of in Athens. At the same time, the program of the Panathenaic Games was expanding, the Panathenaia gradually acquired a supra-regional character.

This article deals with the issue of carrying out agricultural work on the sacred lands of ancient Attica (Athens region) in the IV century B.C. The author relies on epigraphic sources, which are inscriptions on stone steles containing texts of lease agreements on sacred lands of the IV century B.C, and also uses information from ancient authors. The author also attracts scientific works of domestic and foreign authors devoted to the problem of agrarian relations in the ancient Greek polis. According to the author, the analysis and study of agricultural work on the territory of the sacred lands of Attica deserves a separate article, since the study of this issue makes it possible to more thoroughly consider agricultural relations in the Athenian polis of the IV century B.C, to present the meaning of sacred land ownership. In the first part of the article, the author analyzes the types and nature of agricultural work on sacred lands (temenos). The second part is devoted to the problem of responsibility of tenants and landlords for the performance of work on the territory of temenos. As a result, the author comes to certain conclusions. In the fourth century B.C, the sacred lands of Attica required special care after the end of the devastating actions of the Peloponnesian War. The temenos were at the disposal of the polis, with demes and religious unions as their landlords. The leasing of land made it possible to ensure the stable preservation of the land fund, to ensure the agricultural development of the temenos. Tenants (private individuals) were required to provide careful care for the leased land. At the same time, the author draws attention to the fact that in some cases the tenants were very well-known, wealthy citizens of the polis, for whom participation in the lease of sacred lands was a kind of liturgy. In such cases, it is difficult to determine who performed agricultural work on the leased land, most likely, it was special employees, whose work was paid by the tenant. At the same time, according to the epigraphica, there was no sublease.

The article is devoted to the study of the Second Chapter “Agriculture” of Cato the Elder. The author pays the main attention to the advice of Cato not to give full rations to sick slaves, which became widely known thanks to the biographical work of Plutarch. Not denying the possibility the existence of such a practice, the author attempts to identify its roots, originating in the traditions of traditional medicine, which is reflected in the 126-157 chapters of Cato’s “Agriculture”. In particular, attention is drawn to the author's repeated mention that medication should be taken on an empty stomach, for which Cato consistently uses the Latin term “ieiunus”. In particular, the author draws attention to the fact that Cato often mentions that the intake of medicines should be made on a empty stomach, for which the Roman author often uses the Latin term “ieiunus”. In general, the text of Cato’s work reflects work reflects as archaic beliefs and norms, as well as new concepts and values.

The article examines the practice of entering into dynastic marriages as part of the policy that was held in relation to vassal kings during the reign of the emperor Augustus (30 BC - AD 14). The author introduces the term “Augustus’ project”, bearing in mind the package of measures, aimed at creating a system of vassal kingdoms on the outskirts of the Roman Empire. According to the author, dynastic marriages as an effective instrument of real policy should have cemented the building blocks of the system. In the main part of the article the author analyses ten well-known dynastic marriages, related to the reign of Augustus. As a result of the research undertaken, the author concludes that Augustus, of course, sought to control the behavior of the kings-collaborators. Sometimes things got out of hand, and then the emperor should have intervened to resolve the resulting “conflict of interests”. The author asks: what did Augustus demand of vassal rulers? The answer is: loyalty and efficiency in the administration of the territories entrusted to them, which meant not only the timely dispatch to Rome of established monetary sums (tributes, taxes and other payments), but also to protect the local population from external enemies, as well as political stability and the rule of law. If it was all there and there was no danger, real or potential, for the peace and stability of the empire, Augustus overlooked extravagant matrimonial combinations, polygamy, conflicts with children and other “excesses” in the family life of dependent kings. But when it came to questioning loyalty and efficiency, Augustus was unmerciful and merciless in punishing the guilty. Immediate successors to Augustus rejected the “Augustus’ project” and gradually eliminated most vassal kingdoms, turning them into provinces under the control of the governors.

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