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Journal articles on the topic 'Chariots'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Turfa, Jean Macintosh, and Alwin G. Steinmayer. "In Defence of Patroklos: A Plea to Common Sense." Antichthon 27 (November 1993): 1–12. http://dx.doi.org/10.1017/s0066477400000745.

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Chariots were important weapons in ancient warfare for almost two millennia in Mesopotamia and Egypt. Chariotry in the Bronze Age Aegean was obviously of great significance, but discrepancies between epic descriptions and archaeological evidence have often led to controversy. The Etruscans, Latins and Picene tribes took rapidly to chariotry after its introduction into Italy in the 8th century B.C.—probably by Levantine interests which also persuaded Cyprus and Tartessian Spain to adopt chariots as part of an extensive aristocratic prestige system.

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2

Enszer, J. R. "Chariots." Literary Imagination 13, no. 1 (February 1, 2011): 31. http://dx.doi.org/10.1093/litimag/imr026.

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3

Young, James B. "Grief Chariots." Methodist DeBakey Cardiovascular Journal 16, no. 1 (January 1, 2020): 69. http://dx.doi.org/10.14797/mdcj-16-1-69.

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4

Kim, Dongil. "Exchange between Jin-han and Qin and Han Dynasties in the Perspective of Adornments: Centering on the Adornments Excavated in Eoeun-Ri." Korean Ancient Historical Society 124 (May 30, 2024): 241–74. http://dx.doi.org/10.18040/sgs.2024.124.241.

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The purpose of this paper is to grasp the exchange patterns between Golbeol state of Jin-han and Qin and Han Dynasties through the adornments excavated from Yeongcheon Eoeun-Ri. Analysis methods are ‘Cognitive archaeology’ and ‘restoring the object to its original shape’. Even if it is the same object, its description may vary depending on how it is perceived, and the shape of relics may also be determined by descriptions expressed differently. Collective descriptions that are being repeated can be considered as group perceptions being expressed and can also be understood as the representation of the group. If not just currently discovered relics but if the whole relics are also restored, the entire shape can be recognized even with some parts of the relics. This is ‘the restoration of the object to its original shape’. Among the adornments excavated in Eoeun-Ri, chariot adornments are parts of chariots that are excavated only from royal tombs of Ancient China, and through this fact, it can be assumed that the presence of specific chariot adornments indicates that such chariots could only be used by royalties. Although belt hooks were originated from nomad culture, as Kingdom Zhongshan became feudal lords of Ancient China, belt hooks were developed in Kingdom Zhongshan and then were introduced into the Korean Peninsula after the collapse of Kingdom Zhongshan; in this process, belt hooks were also introduced to Nakrang, affected by the establishment of a new distribution network through the collapse of Ancient Joseon and the expansion of Han’s influence at the time. Through this distribution network, not only belt hooks but also chariots that royalties of Ancient China used were introduced into the area of Eoeun-Ri (Golbeol state). As for the type of exchange, the perspective of ‘supply and demand’ can be considered. Although the royal class of Ancient China existed as the closest consumers, the fact that chariots were distributed all the way to Yeongcheon Eoeun-Ri area which is far in distance shows that there was a demand for high-end chariots from the chieftains of Golbeol state in Eoeun-Ri area, and at the same time it shows that although the chieftains of Golbeol state might be different in hierarchy, it had a similar position and sufficient purchasing power from those of Ancient China. In addition, it proves that Golbeol state was considerably a powerful force that chariots which only royalties could use for Nakrang and Ancient China were supplied. Since Eoeun-Ri area was located among other countries of Qin and Han Dynasties and Nakrang as well as Byeon-han, it is judged that Golbeol state played an important role as a traffic route.

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5

Vinogradov, N. B. "The myth of the journey of the soul and Bronze Age funerary sites of the Sintashta and Petrovka type in the Southern Trans-Urals." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2 (49) (June 5, 2020): 20–28. http://dx.doi.org/10.20874/2071-0437-2020-49-2-2.

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The article presents an attempt to interpret the semantics of one of the brightest examples of the burial rite among the pastoral population with high level of metal production, which left the sites of the Sintashta and Pet-rovka type, localized in the Southern Trans-Urals (Trans-Ural peneplain). They are presently dated to the period between the 21st and 18th c. BC (transitional time from the Middle to Late Bronze Age). Materials from the burial sites (cemeteries of Sintashta and Krivoye Ozero) have been analysed, with direct involvement of the author. The problem appears as follows. The vast majority of researchers believe that within the burial chamber of some Sin-thashta and later Petrovka socially significant persons, the chariots were placed, in an assembled or disassem-bled form, yet chariots. The main purpose of the chariots, in their opinion, was participation in military activities, with a caveat about the possibility of their use in rituals, and that the buried themselves should be recognised as chariot drivers-warriors who ruled the life of communities (clans). The article substantiates the hypothesis of the apparent existence of a tradition in the Sintashta, Petrovka and other synchronous Eastern European steppe cul-tural formations, of placing in the burial chamber the very parts of a chariot, especially the wheels, and not the whole chariots. The author suggests considering the funeral rite of the chosen members of the Bronze Age Sin-tashta and Petrovka communities (clans) of the Southern Trans-Urals, which involved the use of chariot parts (wheels), as a kind of symbolic text, as a modelled realization of the funeral myth, which tells the story of the jour-ney of the soul to the afterlife on the burial chariot of the Vedic twin gods — Ashwins. The detailed parameters of such models should not be literally correlated with the real transportation means. According to the author, the individuals buried in such tombs were not necessarily chariot drivers-warriors. The paper discusses another im-portant aspect — the localization of the other world for the Bronze Age Sintashta and Petrovka population of the Southern Trans-Urals. According to our observations, the ideas about the localization of the world of the dead were not permanent and could change over several centuries, from the Sintashta period to the time of the classi-cal stage of the history of the Alakul Culture (pottery with a ledge shoulder, with ornamentation spread across two or three zones). The majority of adults in the Sintashta burials with wheel hollows, were orientated with their heads to the northwest sector. Similar was the orientation of symbolic wagons and equally symbolic horses. For alike Petrovka burial sites, the latitudinal orientation already prevailed. These changes, as it appears to the author, reflect modifications of the funeral myth.

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6

Reenstjerna, Fred R. "Time's Winged Chariots." OLA Quarterly 8, no. 2 (2002): 20. http://dx.doi.org/10.7710/1093-7374.1617.

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7

Randsborg, Klavs. "Bronze Age Chariots." Acta Archaeologica 81, no. 1 (April 19, 2010): 251–69. http://dx.doi.org/10.1163/16000390-08101011.

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8

WADESON, Lucy. "Chariots of Fire." ARAM Periodical 20 (December 31, 2008): 1–41. http://dx.doi.org/10.2143/aram.20.0.2033118.

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9

The Lancet. "Chariots of fries." Lancet 380, no. 9838 (July 2012): 188. http://dx.doi.org/10.1016/s0140-6736(12)61198-2.

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10

Hsieh, Long-Chang, Jen-Yu Liu, and Meng-Hui Hsu. "SYSTEMATIC METHOD FOR THE SYNTHESIS OF SOUTH POINTING CHARIOT WITH PLANETARY GEAR TRAINS." Transactions of the Canadian Society for Mechanical Engineering 20, no. 4 (December 1996): 421–35. http://dx.doi.org/10.1139/tcsme-1996-0024.

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South pointing chariots have been the fascinating mechanical devices for designers for a long time. Up to date, the gear trains used in the south pointing chariots are the planetary gear trains with two degrees of freedom and with train value -1. The purpose of this work is to present a systematic approach for the kinematic design of south pointing chariots with planetary gear trains. According to train circuit equation, we propose equation of motion of PGTs. Then, based on the equation of motion of PGTs, we derive two constrained equations for the kinematic design of south pointing chariots. Finally, based on these two equations, we synthesize the corresponding south point chariots for arbitrary planetary gear trains with two degrees of freedom. Some design examples are illustrated to demonstrate the design process.

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11

Sansone, David. "Virgil, Aeneid 5.835–6." Classical Quarterly 46, no. 2 (December 1996): 429–33. http://dx.doi.org/10.1093/cq/46.2.429.

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This has all the appearance of being a straightforward, even conventional, transition. Indeed, the conceit of Night′s chariot is common and has a history stretching back at least as far as the beginning of the fifth century B.C. Night is elsewhere described by Virgil as umida, the epithet reflecting the traditional view that Night, like Dawn (cf. Theocr. 2.148), arises from and sinks back into the stream of Ocean. In fact, the chariot of Night had been referred to as recently as lines 721 and 738 of this book, in the latter instance with the epithet umida applied to Night. What is new and interesting in our passage is the ‘meta caeli’ round which Night′s chariot turns. The effect of this novelty is to make of Night′s vehicle a racing chariot, as it is the chariots in the Circus that must negotiate a meta. The programmatic reasons for Virgil′s having done this in Book 5 are obvious. Earlier in the book Virgil had described the games held in honour of the anniversary of Anchises′ death. The first and most elaborately portrayed event in these games had been the boat-race, which is plainly modelled on the chariot-race in Iliad 23, the first and most elaborately portrayed event in the funeral games for Patroclus. Just as Achilles had required the competing chariots to race once around a distant turning-post, so Aeneas requires the competing ships to race once around a rock out at sea, which rock is three times called a meta (5.129, 159, 171). A simile comparing the sailors and their ships to charioteers and their teams (5.144–7) makes the connection explicit.

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12

Loscalzo, Craig A. "Book Review: Chariots Aflame." Review & Expositor 89, no. 4 (December 1992): 583. http://dx.doi.org/10.1177/003463739208900433.

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13

Sensenig, Peter M. "Chariots on Fire: Military Dominance in the Old Testament." Horizons in Biblical Theology 34, no. 1 (2012): 73–80. http://dx.doi.org/10.1163/187122012x627812.

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Abstract The Hebrew Bible from Exodus to Zechariah communicates Yahweh’s deep displeasure with military self-reliance, of which the symbol is the chariot. The primary criterion of justified war in the Old Testament is trust in Yahweh’s miracle rather than in the strength of chariots and horses, for which Joshua 11 serves as a paradigm. The exodus, conquest of Canaan, failed monarchic experiment, Psalms, and prophets all emphasize God’s opposition to military technology. Not simply a matter of pride or idolatry, weapons of domination are incompatible with the radical social experiment God intends Israel to be.

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14

Zhao, Wucheng. "The restoration of the chariots of the Warring-States Period in Majiayuan, Gansu (continued) – the designing and making skills of chariots and modifying and designing ideas of oxcarts." Chinese Archaeology 19, no. 1 (November 26, 2019): 169–81. http://dx.doi.org/10.1515/char-2019-0013.

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Abstract Based on previous studies and detailed excavations, this paper makes restorations for some parts of horse chariots unearthed at Majiayuan Cemetery of the Warring-States Period in Zhangjiachuan County, Gansu Province, and explores the manufacturing skills and assembling methods of these chariots and their parts and fittings. Moreover, this paper also analyzes oxcarts unearthed at the same cemetery and discusses their adaptation and modification to the horse chariots and their influences on the development of ox-drawn vehicles in later periods.

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15

Шульга, П. И. "CHARIOTRY AND HORSE RIDING AMONG THE SCYTHIAN-LIKE POPULATION OF NOTHERN CHINA (THE YANGLANG CULTURE)." Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, no. 15 (October 31, 2023): 635–51. http://dx.doi.org/10.53737/1468.2023.57.53.023.

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В последнее десятилетие всё чаще поднимаются вопросы возникновения и развития колесничества и верховой езды в Евразии. Этому способствует активизация археозоологических исследований, позволяющих по следам на зубах, изменениям и деформации костей лошадей определить степень и формы их использования. В статье анализируются особенности захоронения лошадей в могильниках Вандаху (V—III вв. до н. э.) и Мацзяюань (III—II вв. до н. э.) скифоидной культуры янлан с привлечением результатов детального археозоологического изучения конских черепов из Вандаху. Все имеющиеся данные однозначно указывают, что некоторые умершие в Вандаху погребались как воины-колесничие с оружием и черепами четвёрок лошадей со следами воздействия удил на зубах, колесничными псалиями и деталями колесниц. Материалы элитных захоронений в Мацзяюань с реальными колесницами и костяками лошадей подтвердили заключение о принадлежности черепов из Вандаху колесничным лошадям и показали чрезвычайное конструктивное и функциональное разнообразие колесниц, представленных образцами от боевых и парадных квадриг до больших одноосных повозок, влекомых четвёркой быков. Полученные данные из оставленных западными жунами могильников Вандаху и Мацзяюань демонстрируют только использование колесниц. Свидетельств верховой езды нет. Однако, согласно имеющимся письменным древнекитайским источникам, западные жуны были хорошими всадниками, которых привлекали в кавалерию армии Цинь. Косвенным подтверждением тому является наличие в терракотовой армии Цинь того же времени (вторая половина III в. до н. э.) верховых лошадей с сёдлами степного типа. In the last decade, the issues of the emergence and further development of chariot racing have been increasingly raised. It is due to the activation of archeozoological research that the determining the degree and forms of horse exploitation by traces on teeth as well as by changes and deformations of horse bones became possible. The article analyzes the features of horse burials in Wangdahu (5th — 3rd century BCE) and Majiayuan (3rd — 2nd century BCE) burial grounds of the Yanglang Scythoid Culture with the involvment of the results of the detailed archeozoological study of horse skulls from Wangdahu. All available data clearly indicate that some of the deceased in Wangdahu were buried as warriors-charioteers with weapons and chariot horse cheek-pieces and parts of chariots; the skulls of four horses displayed traces of the bits on their teeth. Materials from elite burials in Majiayuan with real chariots and horse skeletons confirmed the conclusion that horse sculls in Wangdahu belong to chariot horses. These discoveries have demonstrated an extraordinary constructive and functional diversity of chariots, represented by various objects, from combat and parade quadrigas to large single-axle wagons drawn by four bulls. The data obtained from Wangdahu and Majiayuan burial grounds, left by the Western Rong, only demonstrate the use of chariots. Evidence of horse riding hasn’t yet been found. However, in some ancient Chinese narratives, the Western Rongpopulation is noted to be excellent horsemen who were engaged to serve in the cavalry corps of the Qin army. An indirect confirmation of this is the presence of riding horses with the steppe-type saddles in the Qin Terracotta Army of the same period (the 2nd half of 3rd century BCE).

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16

Sandor, Bela I. "Tire choices in Roman chariot racing." Journal of Roman Archaeology 29 (2016): 438–42. http://dx.doi.org/10.1017/s1047759400072226.

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Formal chariot racing was a sophisticated and popular sport for over 1800 years, from Etruria in the 6th c. B.C. down to the fall of Constantinople, and the races held in a large number of circuses and hippodromes imply that huge numbers of racing chariots were made over the course of those centuries. It may therefore be thought surprising that no racing machine has been found, but the dearth of such hardware is plausible given the perishable wood and leather components of the lightweight vehicles and the desirability of recycling the metal parts. In this situation a particular artifact must be accorded special significance. It is a hand-sized bronze model of a Roman racing biga, known as the Tiber model because found in the river. Dated to the 1st-2nd c. A.D., it is now on display in the British Museum (GR 1894.10-30.1, Bronze 2694). With this model as our guide, all the major dimensions of Roman racing chariots have been reasonably well determined; further, several technical aspects (some obvious, others quite subtle) of actual racing chariots can be established from it. Among the subtle details of the model, one feature is especially intriguing in view of the remarkably realistic work of its maker, who was clearly knowledgeable in matters large and small of vehicular racing. As first mentioned to me by J. Swaddling of the British Museum during our latest study of the model (November 2014), an unusual tire configuration is apparently represented on this all-bronze model: the right wheel has a slightly raised rim, as if to indicate a thin iron tire, but the left wheel lacks this feature (fig. 1). This asymmetrical arrangement is not only curious, it also implies extra work and expense. What, then, could be the reason for it?One possibility for having apparently only one tire on the Tiber model — which was probably a toy for a rich individual; the emperor Nero, an avid racer, was said to play with toy chariots — is that two different castings were used in the toy's production, and either one could have been used in the assembly, in random selection from a box.

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17

Stone, Elizabeth C. "Chariots of the Gods in Old Babylonian Mesopotamia (c. 2000–1600 BC)." Cambridge Archaeological Journal 3, no. 1 (April 1993): 83–107. http://dx.doi.org/10.1017/s0959774300000731.

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The distribution of designs on Mesopotamian terracottas can provide clues to the relationship between symbols and meaning at different localities. Unlike other Mesopotamian terracottas whose iconography reflects pan-Mesopotamian beliefs, the designs on model chariots are site-specific. While Mesopotamian religious symbols should probably be interpreted as representing aspects of divine power rather than individual deities, combinations of symbols serve to identify particular gods. When these are found on model chariots, they can be related to the titular deities of the specific city in which they were found. Examination of the findspots of these objects, especially those from Mashkanshapir, suggests a possible link between model chariots and the centralizing institutions of the city.

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18

Liancheng, Lu. "Chariot and horse burials in ancient China." Antiquity 67, no. 257 (December 1993): 824–38. http://dx.doi.org/10.1017/s0003598x0006381x.

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Later in this number of ANTIQUITY is a review, page 930, of our knowledge, direct and often indirect, about chariots and wagons in the Europe of 2000 years ago. How much greater is our knowledge in China, where sacrificial burials of vehicles with their horses and drivers may give evidence of chariots by the fleet!

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19

Peng, Wang. "The Origin of Yinxu Chariots." Vestnik NSU. Series: History and Philology 18, no. 4 (2019): 9–18. http://dx.doi.org/10.25205/1818-7919-2019-18-4-9-18.

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20

Blanc, Pascale, and Christine Schuhl. "Des chariots qui se croisent." Métiers de la Petite Enfance 23, no. 252 (December 2017): 35–36. http://dx.doi.org/10.1016/j.melaen.2017.10.012.

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21

Govedarica, Blagoje. "Cult chariot from Glasinac (circumstances of discovery, scientific and historical importance, cultural and historical context)." Godišnjak Centra za balkanološka ispitivanja, no. 49 (January 6, 2022): 45–66. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-49.136.

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The bronze chariot from Glasinac, discovered by chance in 1880, present the extraordinary find thatinitiated the development of archaeological science in Bosnia and Herzegovina. However, after initial fascinationthis valuable object remained outside of the research interest due to the uncertain circumstances of its discovery.In this article, for the first time after 80 years of silence, all scientific aspects of this finding are consideredin detail. The conclusion is that this bird chariot is one of the last products of the Bronze Age funeral tradition,which extends into the early Iron Age. It is cult custom associated with the broader Urnfield Circle, in which birdchariots served as companions of the souls of the dead on an imaginary way to the eternity. Representatives ofthis final stage of this tradition are chariots from Este, Bujoru and Glasinac (9th-8th BC). The Glasinac chariot, asthe last authentic representative of the ancient rite, already belongs to the classical Hallstatt period (Ha C1 - mid8th century BC).

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22

Habberstad, Luke. "TEXTS, PERFORMANCE, AND SPECTACLE: THE FUNERAL PROCESSION OF MARQUIS YI OF ZENG, 433 B.C.E." Early China 37 (October 7, 2014): 181–219. http://dx.doi.org/10.1017/eac.2014.11.

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AbstractThis article analyzes the bamboo strips recovered from the northern chamber of the tomb of Marquis Yi of Zeng (d. 433 b.c.e.). It argues that the strips comprised at least two separate texts that were integral to the organization and performance of the Marquis's funerary cortège. One text lists on individual strips the chariots and horse teams used in the procession, as well as their donors, categorizing them under bureaucratic offices. A second text describes these same chariots one after another, along with their drivers, decorations, and armor. Counting marks next to each of the chariot names appear to have verified the written totals found in the text. This evidence demonstrates that the director of the cortège combined together donated materials from a vast geographic area in order to create a distinctive funerary spectacle that displayed the wealth, status, and power of the Marquis and the state of Zeng. The article further argues that characterizing the Zeng texts as “inventories” (qian'ce 遣策)—so often analyzed for evidence of ideas about the afterlife—hardly does justice to the complex role that the texts played in the funeral procession and Zeng royal display. It concludes that this political display function drove the production of the texts and the organization of the funeral, not least because Marquis Yi's heir and Zeng state officials would have wanted to ensure a smooth transfer of power.

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McArdle, Duncan, and Catriona McArdle. "A drive around Pictland." Proceedings of the Society of Antiquaries of Scotland 152 (November 30, 2023): 111–33. http://dx.doi.org/10.9750/psas.152.1368.

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A damaged carving of a two-wheeled horse-drawn vehicle appears on the Pictish cross-slab from Skinnet Chapel, Halkirk, Caithness (Skinnet 1). In this paper the vehicle’s original design is partly re-created, with details of the pair of horses yoked to it. The slab, now in Thurso Museum, was surveyed in 2015 and 2017 by the use of RTI (Reflectance Transformation Imaging), a computer-based enhancement process. Resulting augmentation of surface relief in the processed images allows multiple overlays to be drawn/traced from various light vectors to create a composite final image. The restored components of the vehicle – cart or chariot – are discussed, with relevance to its possible role. Atypical physical features carved on the facing horse of the horse pair may hint at some ceremonial motive for their presence. After a short survey of known evidence for Pictish vehicles, direct derivation of design from antecedent archaeological finds of Iron Age chariots are assessed as unlikely due to the wide time gap. Possible construction influence (in both cultural directions) from wheels found in Scottish Roman sites is noted. The common format of wheels and vehicles on the Skinnet 1 stone and Irish High Cross illustrations of ‘chariots’ are described and mapped, with the appearance of the latter in early medieval times attributed to Pictish traditions of cartwrighting.

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24

Boyce, Mary. "Priests, cattle and men." Bulletin of the School of Oriental and African Studies 50, no. 3 (October 1987): 508–26. http://dx.doi.org/10.1017/s0041977x00039483.

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It is about three-quarters of a century since themaryannu(maryanni) of Mitanni and its dependencies, appearing in Hittite and Egyptian records of the second millennium B.C., were first discussed in connexion with the IndoIranians. In 1910 H. Winckler interpreted the word as a title belonging to Aryan infiltrators from the north, who had come to form an aristocracy among the Hurrians; and he recorded the suggestion by F. C. Andreas connecting it with Vedicmárya‘ young man, man, hero ’. Subsequently W. F. Albright presented a carefully documented case for considering themaryannuto be primarily ‘chariot-warriors’, arguing that from about 1700 to 1200 B.C. ‘chariots played the same role in warfare that cavalry did later, and the chariot-warriors occupied the same social position that was held by the⃛ feudal knights of the Middle Ages’. He further pointed out, with regard to Vedicmárya, that a semantic development from ‘young man’ to ‘warrior’ is widely attested. Thereafter R. T. O'Callaghan adduced yet more evidence from Egyptian and cuneiform sources to confirm that ‘from the mid-fifteenth century to the midtwelfth century B.C., and from the Mitanni kingdom down through Palestine beyond Ascalon, the termmaryannuis to be understood primarily as a noble who is a chariot-warrior’. The area was one where Indo-Aryan names occur at about the same period; and in the fourteenth-century Kikkuli treatise from Boghaz-köy, on the training of chariot-horses, Indo-Aryan technical terms appear. There were solid grounds therefore for thinking that Indo-Aryans, bringing with them horses from the Asian steppes, had played a leading part in developing chariotry in the Near East at that time, and that it was this which enabled a group of them to become locally dominant there.

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25

Yekutieli, Yuval. "The Chariots Engraving of Timnaʿ (Israel) Revisited." Bulletin of the American Schools of Oriental Research 375 (May 2016): 171–84. http://dx.doi.org/10.5615/bullamerschoorie.375.0171.

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26

Mazzù, Angelo, Stefano Uberti, Ileana Bodini, Diego Paderno, and Andrea Danesi. "Dynamical behaviour of Bronze Age war chariots." Journal of Archaeological Science: Reports 36 (April 2021): 102896. http://dx.doi.org/10.1016/j.jasrep.2021.102896.

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27

SANDOR, B. I. "Tutankhamun's chariots: secret treasures of engineering mechanics." Fatigue Fracture of Engineering Materials and Structures 27, no. 7 (July 2004): 637–46. http://dx.doi.org/10.1111/j.1460-2695.2004.00779.x.

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28

Newby, Zahra. "Greek Athletics as Roman Spectacle: the mosaics from Ostia and Rome." Papers of the British School at Rome 70 (November 2002): 177–203. http://dx.doi.org/10.1017/s0068246200002142.

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With the release in the year 2000 of the filmGladiator, and the exhibition ‘Gladiators and Caesars’ in Hamburg and London, Roman spectacular entertainments, never out of the public eye for long, have returned once again to the limelight. Chief among these entertainments are gladiatorial games and chariot races, exerting a pull on the modern imagination through the famous re-enactments of them in popular films — such asSpartacusor the famous chariot race inBen-Hur— as much as through our knowledge of their popularity in antiquity, often summed up in Juvenal's comment that the Romanplebswanted only ‘panem et circenses’. Yet there was more to Roman spectacle than gladiators and chariots, popular as these were. The aim of this paper is to use the visual evidence from mosaics in Ostia and Rome to investigate the Roman reactions to another type of public spectacle, Greek athletic contests. These were held in Rome periodically from 186 BC, and gained a new momentum in AD 86 with Emperor Domitian's institution of a permanent four-yearly festival on Greek lines in honour of the Capitoline triad (Suetonius,Domitian4).

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Hacker, Barton C. "Horse, Wheel, and Saddle." International Bibliography of Military History 32, no. 2 (2012): 175–91. http://dx.doi.org/10.1163/22115757-03202004.

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Military revolutions are a normal consequence of the central role of military institutions in complex societies. They have everywhere occurred regularly, if infrequently; they are scarcely limited to Western Europe, or even to the modern world. This essay discusses recent writings on two military revolutions in the ancient world, both centered on the military horse: first, its domestication and its role in pulling war chariots; second, the transition from horse driving to horse riding in battle. The chariot revolution of the second millennium BC profoundly reshaped warfare and transformed polities all across Eurasia. The cavalry revolution of the first millennium BC proved equally transformative and far longer lasting. Despite the controversy that has come to surround the concept of military revolution, it may still be fruitfully applied to important aspects of the large-scale historical interactions between societies and their armed forces.

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A, Geetha. "The Doctrine of Charity in the Books of Aatruppatai." International Research Journal of Tamil 4, S-13 (November 28, 2022): 334–43. http://dx.doi.org/10.34256/irjt224s1349.

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In the Aatruppatai texts, under the title of Eegai (Charity), it is examined how it has been developed from the position of the character to duty, with the change of meaning over time. It has been highlighted that hospitality is the foundation of Tamil culture. Out of the patthuppaattu, the information about the charity is discussed through the five Aatruppatai books: Thirumurukaatrupadai, Porunaratrupadai, Sirupanatrupadai, Perumbaanatrupadai, and Kootharaatrupadai, which is also known as Malaipadukadam, whereby poverty, on one hand, and prosperity, on the other, the unequal compromise that exists in society between the giver and the receiver, has been examined. It has been pointed out that the gift to the Panars differs from the gift given to the poets. It is summed up that the emperors, chieftains, and chieftains gifted them rich dresses, ornaments, their ruled kingdoms, towns, mountains, lotus made of gold, chariots, horses, elephants, and oxen, and food items to the people who came to them, and the ordinary people supplied food items and toddy in their possession in return. The Tamils who excelled in charity have been explained in detail.

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31

Kupfer, Joseph. "Self-Knowledge and Humility in Chariots of Fire." Film and Philosophy 8 (2004): 17–29. http://dx.doi.org/10.5840/filmphil200483.

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32

Kramer, Fred. "Electronic Media: Chariots of Fire: King Arthur Revisited." English Journal 76, no. 2 (February 1987): 110. http://dx.doi.org/10.2307/818187.

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33

Graniço, Frederico. "The Chariots Of Plato. Was Plato a pragmatist?" Revista Vértices 15, no. 3 (2013): 75–82. http://dx.doi.org/10.5935/1809-2667.20130030.

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34

Drews, Robert. "The 'Chariots of Iron' of Joshua and Judges." Journal for the Study of the Old Testament 14, no. 45 (October 1989): 15–23. http://dx.doi.org/10.1177/030908928901404502.

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35

OGATA, Masanori, Yorikazu SHIMOTSUMA, and Nobuko SHIOTSU. "204 Field Survey on Tut-ankh-Amen's Chariots." Proceedings of the Tecnology and Society Conference 2006 (2006): 51–54. http://dx.doi.org/10.1299/jsmetsd.2006.51.

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36

Sandor, Bela I. "The genesis and performance characteristics of Roman chariots." Journal of Roman Archaeology 25 (2012): 475–85. http://dx.doi.org/10.1017/s1047759400001318.

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37

I., Kukushkin. "Sintashta as a Cultural and Historical Phenomenon of the Bronze Age." Teoriya i praktika arkheologicheskikh issledovaniy 33, no. 3 (2021): 43–67. http://dx.doi.org/10.14258/tpai(2021)33(3).-03.

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The Sintashta culture is the most controversial ethno-cultural formation of the Bronze Age, formed in the Ural-Kazakhstan steppes. It appears suddenly and is located on the territory of the Southern Trans-Urals. Fortified settlements and burial grounds of this culture spread in a wide strip along the eastern slopes of the Ural Range. The specificity of fortified urban-type settlements, uncharacteristic for the steppe zone of Eurasia, allowed researchers to conclude that they were imported from other regions where they had been originally developed and canonized. In this regard, the most probable is the gradual migration of the population from the territory of Asia Minor, the architectural and planning standards of which demonstrate features of detailed similarity. The alleged migration took place through the Trans-Asian corridor connecting the Middle East and Central Asia to South Kazakhstan, from where paramilitary groups appear in the South Trans-Urals and create the Sintashta culture. Fortified settlements are accompanied by the appearance of burials with chariot attributes, presented in the form of an already established complex of objects and technologies. In archaeological sources, the chariot complex is represented by the remains of chariots, skeletons of draft horses, cheekpieces, as well as weapons of distance and close combat. In the steppes of Eurasia, the war chariot becomes the most formidable and powerful weapon of the Bronze Age. Keywords: Sintashta, migration, chariot, Southern Trans-Urals, Middle East

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38

Pilafidis-Williams, Korinna. "No Mycenaean Centaurs Yet." Journal of Hellenic Studies 124 (November 2004): 165. http://dx.doi.org/10.2307/3246156.

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IONE Mylonas Shear claims in her article in JHS 2002 that two Mycenaean animal figurines from Ugarit, only one of which has been previously published, represent Mycenaean centaurs and are thus predecessors of centaurs of the historical period. It is quite clear, however, that both belong to the so-called ‘abbreviated group’ figurines, which consist of driven oxen – ‘plough’ (PLATE 8a) – or single chariots, as identified by E.B. French and further defined by me in my work on the terracottas from the Sanctuary of Aphaia on Aigina. In an abbreviated group there is only one animal instead of two, with one human, sometimes two, standing at the rear of the animal, in or behind a small or almost non-existent box or balustrade. According to what animal head is at the front of the figurine, either horse or bovine, it is an abbreviated chariot or, much more commonly, a driven ox. In the fully preserved pieces the head of the driver always faces towards the animal head.

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Reeves, C. N., M. A. Littauer, and J. H. Crouwel. "Chariots and Related Equipment from the Tomb of Tut'ankhamun." Journal of Egyptian Archaeology 76 (1990): 232. http://dx.doi.org/10.2307/3822046.

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40

Ziglar, William L., Charles R. Pellegrino, and Joshua Stoff. "Chariots for Apollo: The Making of the Lunar Module." Technology and Culture 29, no. 3 (July 1988): 708. http://dx.doi.org/10.2307/3105314.

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41

Pingali, Keshav, and Gianfranco Bilardi. "Optimal control dependence computation and the Roman chariots problem." ACM Transactions on Programming Languages and Systems 19, no. 3 (May 1997): 462–91. http://dx.doi.org/10.1145/256167.256217.

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42

SHIMOTSUMA, Yorikazu, and Masanori OGATA. "F-1619 Technical Studies on Chariots of Ancient China." Proceedings of the JSME annual meeting IV.01.1 (2001): 413–14. http://dx.doi.org/10.1299/jsmemecjo.iv.01.1.0_413.

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43

Kuznetsov, P. F. "The emergence of Bronze Age chariots in eastern Europe." Antiquity 80, no. 309 (September 1, 2006): 638–45. http://dx.doi.org/10.1017/s0003598x00094096.

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The author presents new radiocarbon dates for chariot burials found in the region between Europe and the Urals, showing them to belong to the twentieth-eighteenth centuries BCE. These early dates, which pre-empt the appearance of the war chariot in the Near East, are transforming the ancient history of Eurasia and the early Mediterranean civilisations, pointing to the Volga-Ural area as an important centre of innovation for early Europe.

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44

Shulga, Petr, and Daniil Shulga. "About the Chariot in the Zhongshan Kingdom and Other Semi-barbaric Early States." Stratum plus. Archaeology and Cultural Anthropology, no. 3 (June 20, 2023): 243–53. http://dx.doi.org/10.55086/sp233243253.

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According to a number of researchers, the peoples of the eastern part of the Steppe Eurasia from the 9th—8th centuries BC moved on to the nomadic way of life, resulting in a cultural change and militarization of society. It was believed that these nomads already at an early stage formed units of mounted archers attacking land farmers of Western Asia and China in the 9th and 7th cent. BC. However, no presence of the ‘northern nomads’ was identified in this territory in the 9th—8th cent. BC. The exception is the Scythian-like Yuhuangmiao culture, formed in the second half of the 7th cent. BC. based on the culture of the ‘upper layer of Xiajiadian’ and foreign nomads from the north. Sedentarism of the local ‘nomads’ was quite high, which largely explains the wide use of two-wheeled carts and military chariots by the cattle herders of Northern China at least from the 9th to 3rd—2nd cent. BC. Moreover, the first chariots with horses and early harness elements were introduced to the Shang Kingdom in the 13th and 12th cent. BC by some groups of people living north of Shang. The western rongs traditionally used combat chariots, and even created their own variants of single-axle wagons for the transport of goods. At the same time, the western rongs and the small Zhongshan Kingdom still used mounted archers who fought effectively against their enemies, as well as serving in neighboring kingdoms. Respectively, Sinification of such associations of ‘barbarians’ was not a one-way assimilation of the population. In some cases, the local elite may even rise to the level of the Chinese aristocracy in the course of mutually beneficial interaction.

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Dunham, Sally S., Mary Aiken Littauer, Joost H. Crouwel, and Peter Raulwing. "Selected Writings on Chariots, Other Early Vehicles, Riding and Harness." Journal of the American Oriental Society 123, no. 4 (October 2003): 865. http://dx.doi.org/10.2307/3589978.

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46

Anderson, Helen. "Chariots in Saharan rock art: An aesthetic and cognitive review." Journal of Social Archaeology 16, no. 3 (July 31, 2016): 286–306. http://dx.doi.org/10.1177/1469605316661388.

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47

COLDSTREAM, J. N. "WARRIORS, CHARIOTS, DOGS AND LIONS: A NEW ATTIC GEOMETRIC AMPHORA." Bulletin of the Institute of Classical Studies 39, no. 1 (December 1, 1994): 85–94. http://dx.doi.org/10.1111/j.2041-5370.1994.tb00453.x.

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48

Chechushkov, Igor V., and Andrei V. Epimakhov. "Eurasian Steppe Chariots and Social Complexity During the Bronze Age." Journal of World Prehistory 31, no. 4 (October 16, 2018): 435–83. http://dx.doi.org/10.1007/s10963-018-9124-0.

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49

Coles, John. "Chariots of the Gods? Landscape and Imagery at Frännarp, Sweden." Proceedings of the Prehistoric Society 68 (2002): 215–46. http://dx.doi.org/10.1017/s0079497x00001511.

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The rock carving at Frännarp has been known for a century and has been the subject of many reports, always concentrating upon the detailed representation of Bronze Age carts. A new recording of the site has revealed the existence of many faint carvings, including small carts, many discs, and also a number of paired animals for the well-known cart designs. Field surveys around the site show a dense concentration of burial and other monuments in the immediate area. The Frännarp site must have served as a special focus here and also for a wider cultural landscape, and a land-based route is identified which may have aided access from further afield.

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Pogrebova, Maria. "The Emergence of Chariots and Riding in the South Caucasus." Oxford Journal of Archaeology 22, no. 4 (November 2003): 397–409. http://dx.doi.org/10.1046/j.1468-0092.2003.00195.x.

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