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Laura Biagiotti Roma Uomo homme / men, Eau de Toilette, 1-pack (1 x 125 ml)

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Delogu, Paolo (2018). "The post-imperial Romanness of the Romans". In Pohl, Walter; Gantner, Clemens; Grifoni, Cinzia; Pollheimer-Mohaupt, Marianne (eds.). Transformations of Romanness: Early Medieval Regions and Identities. De Gruyter. ISBN 978-3-11-059838-4. Rhōmaîoi survived the fall of the Byzantine Empire as the primary self-designation of the Christian Greek inhabitants of the new Turkish Ottoman Empire. The popular historical memory of these Romans was not occupied with the glorious past of the Roman Empire of old or the Hellenism in the Byzantine Empire, but focused on legends of the fall and the loss of their Christian homeland and Constantinople. One such narrative was the myth that the last emperor, Constantine XI Palaiologos would one day return from the dead to reconquer the city, [139] a myth that endured in Greek folklore up until the time of the Greek War of Independence (1821–1829) and beyond. [140]

Mathisen, Ralph W. (2012). "Clovis, Anastasius, and Political Status in 508 C.E.: The Frankish Aftermath of the Battle of Vouillé". In Mathisen, Ralph W.; Shanzer, Danuta (eds.). The Battle of Vouillé, 507 CE: Where France Began. De Gruyter. pp.79–110. doi: 10.1515/9781614510994.79. ISBN 978-1-61451-099-4. Statue of Antinous (Delphi), polychrome Parian marble depicting Antinous, made during the reign of Hadrian (r. 117–138 AD), his lover From the collapse of the Western Roman Empire in the late 5th century to the wars of Emperor Justinian I in the 6th century, the predominant structure of societies in the west was a near-completely barbarian military but also a near-completely Roman civil administration and aristocracy. [85] The new Barbarian rulers took steps to present themselves as legitimate rulers within the Roman framework, [86] with the pretense of legitimacy being especially strong among the rulers of Italy. [87] The early kings of Italy, first Odoacer and then Theoderic the Great, were legally and ostensibly viceroys of the eastern emperor and thus integrated into the Roman government. Like the western emperors before them, they continued to appoint western consuls, which were accepted in the east and by the other barbarian kings. [88] The imperial court in the east extended various honours to powerful barbarian rulers in the west, which was interpreted by the barbarians as enhancing their legitimacy; something they used to justify territorial expansion. [89] In the early 6th century, Clovis I of the Franks and Theoderic the Great of the Ostrogoths nearly went to war with each other, a conflict that could have resulted in the re-establishment of the western empire under either king. [90] Concerned about such a prospect, the eastern court never again extended similar honours to western rulers, [89] instead beginning to emphasise its own exclusive Roman legitimacy, which it would continue to do for the rest of its history. [90] Roman self-identification among Greeks only began losing ground with the Greek War of Independence, when multiple factors saw the name 'Hellene' rise to replace it. Among these factors were that names such as "Hellene", "Hellas" and "Greece" were already in use for the country and its people by the other nations in Europe, the absence of the old Byzantine government to reinforce Roman identity, and the term Romioi becoming associated with those Greeks still under Ottoman rule rather than those actively fighting for independence. Thus, in the eyes of the independence movement, a Hellene was a brave and rebellious freedom fighter while a Roman was an idle slave under the Ottomans. [152] [153] The new Hellenic national identity was heavily focused on the cultural heritage of ancient Greece rather than medieval Byzantium, though adherence to Orthodox Christianity remained an important aspect of Greek identity. [154] An identity re-oriented towards ancient Greece also worked in Greece's favour internationally. In Western Europe, the Greek War of Independence saw large-scale support owing to philhellenism, a sense of "civilisational debt" to the world of classical antiquity, rather than any actual interest in the modern country. Despite the modern Greeks bearing more resemblance to the medieval Byzantines than the Greeks of the ancient world, public interest in the revolt elsewhere in Europe hinged almost entirely on sentimental and intellectual attachments to a romanticised version of ancient Greece. Comparable uprisings against the Ottomans by other peoples in the Balkans, such as the First Serbian Uprising (1804–1814), had been almost entirely ignored in Western Europe. [155] The Roman Empire affected the personal identities of its subject peoples to a considerable extent and Roman identity lasted throughout the lands of the empire until long after the Roman Empire itself had faded away. The collapse of the Western Roman Empire in the 5th century ended the political domination of the Roman Empire in Western Europe, but Roman identity survived in the west as an important political resource. Through the failures of the surviving Eastern Roman Empire, also called the Byzantine Empire, of reconquering and keeping control of the west and suppression from the new Germanic kingdoms, Roman identity faded away in the west, more or less disappearing in the 8th and 9th centuries. Increasingly, Western Europeans only began applying the designation of Roman to the citizens of the city of Rome itself. In the Greek-speaking east, still under imperial control, Roman identity survived until the fall of the Byzantine Empire in 1453 and beyond, though it increasingly transformed into an ethnic identity, marked by Greek language and adherence to Orthodox Christianity, a precursor to modern Greek ethnic identity. The two major groups still clinging to Roman identity throughout the Middle Ages—the Byzantine Greeks of the eastern empire and the citizens of Rome itself—drifted apart linguistically and religiously and eventually ceased to recognise each other as Roman.The founding of Rome, and the history of the city and its people throughout its first few centuries, is steeped in myth and uncertainty. The traditional date for Rome's foundation, 753 BC, and the traditional date for the foundation of the Roman Republic, 509 BC, though commonly used even in modern historiography, are uncertain and mythical. [35] [c] The myths surrounding Rome's foundation combined, if not confused, several different stories, going from the origins of the Latin people under a king by the name Latinus, to Evander of Pallantium, who was said to have brought Greek culture to Italy, and a myth of Trojan origin through the heroic figure Aeneas. The actual mythical founder of the city itself, Romulus, only appears many generations into the complex web of foundation myths. Interpretations of these myths varied among authors in Antiquity, [d] but most agreed that their civilisation had been founded by a mixture of migrants and fugitives. These origin narratives would favour the later extensive integrations of foreigners into the Roman world. [40] Phrantzes, Ambrosius (1839). Επιτομή της Ιστορίας της Αναγεννηθείσης Ελλάδος[ Abridged history of the Revived Greece] (in Greek). Vol.1. Athens. In some regions, the Germanic word for the Romans (also used for western neighbours in general), walhaz, became an ethnonym, although it is in many cases only attested centuries after the end of Roman rule in said regions. The term walhaz is the origin of the modern term ' Welsh', i.e. the people of Wales, and of the historical exonym ' Vlach', which was used through the Middle Ages and the Modern Period for various Balkan Romance peoples. [13] As endonyms, Roman identification was maintained by several Balkan Romance peoples. Prominently, the Romanians call themselves români and their nation România. [163] How and when the Romanians came to adopt these names is not entirely clear, [ac] but one theory is the idea of Daco-Roman continuity, that the modern Romanians are descended from Daco-Romans that came about as a result of Roman colonisation following the conquest of Dacia by Trajan ( r.98–117). [165] The Aromanians, also of unclear origin, refer to themselves by various names, including arumani, armani, aromani and rumani, all of which are etymologically derived from the Latin Rōmānī. [166] The Istro-Romanians sometimes identify as rumeri or similar terms, though these names have lost strength and Istro-Romanians often identify with their native villages instead. [167] The Megleno-Romanians also identified as rumâni in the past, though this name was mostly replaced in favour of the term vlasi centuries ago. [168] Vlasi is derived from "Vlach", [168] in turn deriving from walhaz. [13] See also [ edit ] Halsall, Guy (2018). "Transformations of Romanness: The northern Gallic case". In Pohl, Walter; Gantner, Clemens; Grifoni, Cinzia; Pollheimer-Mohaupt, Marianne (eds.). Transformations of Romanness: Early Medieval Regions and Identities. De Gruyter. ISBN 978-3-11-059838-4. Sanders, Henry A. (1908). "The Chronology of Early Rome". Classical Philology. 3 (3): 316–329. doi: 10.1086/359186. JSTOR 261793. S2CID 161535192.

Karolina (2018). Invaders of Victims? Roman views of the Barbarians across Late Antiquity (B. A. honours thesis). Aberystwyth University. Dawson, Christopher; Farquharson, Alexander (1923). "The Beginnings of Rome". The Sociological Review. a15 (2): 132–147. doi: 10.1111/j.1467-954X.1923.tb03012.x. S2CID 142995559. Diemen, Daan van (2021). "Becoming Roman? Romanness, Non‐Romanness, and Barbarity in Pacatus' Panegyric on Theodosius". Kleos: Amsterdam Bulletin of Ancient Studies and Archaeology. 4: 43–57. ISSN 2468-1555. See also: Legacy of the Roman Empire Proclamation in 1849 of the Roman Republic in Piazza del Popolo, Rome See also: Byzantine Greeks, Ottoman Greeks, and Rûm Survival of the Roman Empire in the east [ edit ] Coin depicting emperors Constans II ( r.641–668) and Constantine IV ( r.668–685). The coin is inscribed with the Latin phrase Deus adiuta Romanis ("May God help the Romans").Dressing was a very important social factor in ancient Rome since it signified the social status of the person. Thus the clothes worn by men from the common people were made of coarse and dark materials. On the other hand, the men from ancient Rome who belonged to the upper classes used clothes made of fine material such as wool and linen. Senators wore tunics with purple stripes which signified their status too. Civilian men from ancient Rome wore longer tunics compared to the men of the military. The long tunics worn by most men Rome were called togas and there were different types of togas for young boys and men. Most common jobs for Roman men Faniko, Irvin; Karamuço, Ervin (2015). "Constitutional Law: A Fundamental Right at the Threshold of Globalization" (PDF). ICRAE2015 Conference-Proceedings. ISSN 2308-0825. Archived from the original (PDF) on 2022-01-06 . Retrieved 2021-08-10.

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