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• Neue Beobachtungen zum Geschichtswerk des Iulius Florus als eines spätaugusteischen Autors

  101–137

  Holger Koch

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  57

  Baldwin (1988) summarized the main problems of Florus 25 years ago. These are still unsolved. They deal with the identification of the Flori, the date of Florus’ history and the correct title of the work. The most vexing of all the questions associated with the history is its date: Trajan (98-117 A.D.), Hadrian (117-138 A.D.) or Antoninus Pius (138-161 A.D.). An Augustan date has been plausibly proposed by Neuhausen (1992 and 1994) against the „communis opinio”. Following his studies I can explain and solve all the „anachronisms”, which were caused by the false dating of Florus to the second century A.D. According to Neuhausen’s and my own studies Florus’ history must therefore be dated after the consecration of Augustus (17th of September, 14 A.D.) [~ first edition]; the second edition came from the time of Trajan, because the preface contains two short interpolations with the name of this emperor at its end. The writer of the history has to be identified with Iulius Florus, the famous addressee of Horace’s two epistles. The original work probably has only one volume. The title Epitoma de Tito Livio bellorum libri duo is wrong and has to be changed into Rerum gestarum populi Romani breviarium or tabella.

• Eine magische Gemme mit Inschriften im Akademischen Kunstmuseum der Universität Bonn

  205–216

  Erika Zwierlein-Diehl

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  55

  The magical gem published here belongs to the Akademisches Kunstmuseum der Universität Bonn (Abb. 1–2.; measurements: 33 x 24 x 6 mm). It stems from the collection of Klaus Müller, who acquired it in the 1960th or 1970th. Obverse and reverse of the gem are filled with inscriptions, most of them consisting of unknown voces magicae, and possibly some meaningless letters to fill the space. On the obverse a prominent inscription invokes Eloe, that is Elohim, the Jewish God, who entered the magic pantheon like Greek and Egyptian ones and under the name of Iaō, even got an image in the figure of the cock-headed, snake-legged warrior. Eloe here means the great magic Sun god, as becomes apparent by Semese(ilam) in col. d 6. The reverse names Thoth, the Moon god. Thus the gem was an amulet for day and night, that is for ever. The bevel of the gem is left plain, so it could have been personalizied by an inscription, which was not the case; thus in its present form the gem was an amulet for every owner.