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Nikolai Ivanovich Petrov (1840–1921) – Russian and Ukrainian scholar, professor of the Kiev Theological Academy, long-term curator in the Museum of Church Archaeology at the Kiev Theological Academy. A significant place in this collection belonged to the Byzantine icons bequeathed to the museum by A.N. Muravyov and Porfiry Uspensky. N.I. Petrov himself was engaged in the acquisition of these collections. The works of icon painting (unique in themselves), originating mainly from Sinai and Mount Athos gave impetus to the development of the science of Byzantine art in Russia. Unfortunately, most of them were lost during the World War II, but photographs from the archives make it possible to continue studying them. N.I. Petrov managed to appreciate the collection of ancient Sinai and Athonite icons at its true worth, lay the foundation for their systematic scientific study, make many correct dating and iconographic descriptions of the works acquired by the Museum, sometimes even more accurately than Academician N.P. Kondakov.

The aim of this paper is to shed some light on the period of Petra’s passage from paganism to Christianity, which saw the deterioration of pagan beliefs and the struggle for survival between paganism and Christianity. The recognition of Christianity as the official religion of the Byzantine Empire in 313 AD did not mean that paganism had disappeared from Petra. In fact, most of the Nabataean temples in the city remained open until the second half of the 4th century AD, when the city was hit by the earthquake of 363. It was this event that had the greatest impact on the abandoning of the city’s temples, such as the Temple of the Winged Lions, the Temple of Qasr el-Bent and the Great Temple. The historical and archaeological evidence confirms the construction of a numer of churches in Petra, which received considerable attention from the Christian clergy and the administration of the city during the 5th and 6th centuries AD.

From June 24 to October 2, 2016, the Hermitage Museum held the exhibition Byzantium through the Centuries that enjoyed an exceptionally great success among the general public and professionals. The exhibition included unknown or little-known icons presented the variety of iconographic centers of Byzantium, and also Early Byzantine silver specimen found in the 19th century in the Crimea and Moldova. The concept – and this defined the structure of the exhibition – was purely art historical: to show the distinctive characteristics of the artistic language of Byzantium. The exhibition was displayed in the Nicholas Hall where visitors could see the art works from the 1st to the mid-15th century; the final chord was the painting Apostle St Peter of the famous El Greco. The objects of the Late Roman and Early Byzantine periods demonstrated the basis that served as foundation for the new Christian art. Works of the 9th - 12th centuries from the museums of Greece, those themed with the art of the Crusaders in Byzantium, and Palaiologan icons of the 14th - mid-15th century – all reflected culture of local medieval centers and the high art of different schools of icon painting. The design of the exhibition made possible to grasp the whole hall, see the amazing unity and diversity of art works, feel their eternal spiritual value, and feel yourself in a special artistic surrounding. In connection with the exhibition the Hermitage issued two publications, a brochure The Art of Devine Beauty and Spirituality (Пятницкий 2016), and a richly illustrated volume Byzantium through the Centuries (Византия 2017).

Несмотря на многовековое исследование, история византийской Таврики все еще не изучена в полной мере. Так, до сих пор идет спор о значении терминов, обозначающих должности. К примеру, доныне считается, что протополит Зоил из Херсона являлся высокопоставленным членом городского самоуправления. Но мы так не считаем. Нами было проведено исследование с целью доказать, что этот термин использовался почти исключительно в восточном Средиземноморье, откуда, собственно, он и происходит. Основываясь на этом, заключаем, что Зоил не был высокопоставленным членом городского самоуправления. Вернее всего, он был предводителем местной сирийской или еврейской общины. Выносим наши выводы на научное обсуждение. Despite centuries of research, the history of Byzantine Taurica still has not been studied fully. So, there is still debate about the meaning of terms denoting positions. For example, until now it believed that protopolit Zoilus from Сherson was a high-ranking member of the city government. But we do not think so. We conducted a study to prove that this term is used almost exclusively in the eastern Mediterranean, where, in fact, it happens. Based on this, we conclude that Zoilus was not a senior member of the municipal government. Most likely, he was the leader of the local Jewish community or Syrian. We are carrying out our findings to the scientific discussion.

The article examines a kind of community of aesthetic tastes that was connecting Arab and Byzantine courtly culture. This community concerned the secular and luxurious works of art. The silver casket, called a Saracenic-Sicilian, from the Wawel Cathedral Treasury in Cracow will serve as the starting point to gain a true appreciation of the complex artistic relationship between the Byzantine Empire and the Islamic world in the Middle Ages. It appears highly probable that the casket was created in the twelfth century. It was published at once after the discovery (8th March 1881) and since then, researchers argue about the place of origin of the box. Some suggest that the casket could be a product of Arabic or Persian art, while others propose either Byzantine or Sicilian workshops. What is more, even an thorough stylistic and iconographic analysis does not allow for an unambiguous resolution of the problem of provenance of the Wawel box. Lack of a resolution suggests that this piece of art was directed to a member of the cosmopolitan elite of – Arabic or Byzantine – court, which took delight in sophisticated and expensive luxury items. It is worth noting that in this case, matter of religion did not play a crucial role. For this reason, the depicted scenes and decorative details have an universal character. In order to present this specific synthesis of Arabic and Byzantine secular art, the motifs of a griffin and a hare, decorating the casket will be considered.

The present article contains the translation and commentary to a fragment from the text of early Byzantine historian Menander Protector of the 6th century who describes the first Byzantine embassy to the Turks in 568. This source is extremely important for the study of relations between civilizations in the early medieval period. When commenting the original source, the author sought to look through the eyes of the Romans on the relationship between European Byzantine and Asian steppe civilizations. The Turks drew attention to Byzantium in order to achieve with its help the diplomatic blockade of Persia and to derive from this maximum benefit. In 568, the Turkic khagan sent to Constantinople an embassy headed by the military leader Maniah. As a result of the negotiations, both sides agreed on joint military operations, which were to be undertaken, if necessary, against Persia and Avar tribes. But more important was the fact that the Turks obtained from Byzantium the right to control over Silk Road. In August 568, there occurred a reciprocal visit to the khanate. The Byzantine embassy was headed by Zemarh, commander of the eastern cities. The Romans’ journey to Altai was interesting and exciting since they knew nothing about the customs and lifestyle of the Turks before the travel. It was the completely unknown world to the Byzantines with an absolutely different mentality, way of life and mode of thinking. Zemarh’s diplomatic mission was described by Menander Protector who was a contemporary of Zemarh, historian and politician, and who knew the Byzantine court ceremonies and all diplomatic nuances. Obviously, the historian used in his work the protocols and reports of the embassy. Description of the Zemarh’s journey to the southern Altai, preserved in fragments of the Menander’s «History», provides us with a complete picture of how the Romans perceived the Turks.

The article presents annotated translation from ancient Greek into Russian of the book of Menander Protector. In this text Menander Protector describes first the Turkish embassy to the Persians, and then to the Byzantines. The Great Turkic Khanate was the first Steppe empire in history. The relationship between Turkic Khanate and Byzantine Empire began from the middle of 6th century, parallel to the establishment of the Steppe empire. The purpose of the first Turkish embassies to the Byzantines was conclusion of an alliance against the Persians. Since the end of the 4th century Sassanid Empire and Byzantium challenged each other for the territory of Armenia, part of Georgia and the lands of southern Arabia. At the same time the Byzantine Empire’s relationship with the barbarians in the West were problematic. In addition it was going through a difficult economical and political period inside Empire. Another side of antagonism between Persian and Byzantine Empire was silk trade. Persian Empire had a monopoly on it. Byzantine Empire was in dire need of silk and was forced to buy it overpriced. Turks had silk and proposed it to Byzantines at a bargain price. This article contains the view of the problems of relationship between European Byzantine and Asian Nomadic civilizations in terms of Byzantine author. Previously the Russian translation of Menander Protector was done in the middle of the 19th century by Spiridon Destunis. However, his translation was fragmented and unprofessional containing many imprecisions. Our versions have many rectifications and important comments to some elements of Nomadic and Byzantine style of life. This research should help to understand some part of life, customs and diplomacy of ancient Turks.

The article is about the fait of the Byzantine cities during the «dark ages». Two major Russian Byzantine scientists spent years discussing on the continuity of the Byzantine city. M. Syuzyumov was a supporter of the theory of continuity, and his opponent supported the discontinuity theory.

G.L. Kurbatov had the opinion that some of the cities which existed only as the ancient cities with the decline of ancient society, were doomed to extinction. Feudal city was born more under the influence of the new economic conditions. In the existence of the feudal cities, a major role has played its forming and his developing as the center of trade and handicrafts.

The expression of the great Silk Road first came from the famouse Chinese traveler Çjan Syan before the BC and is now known as Kervan Road. Later, this expression gained a new meaning between Asia, the Mediterranean and the European countries.An estimated of 20 000 km of total length of the Great Silk Road passed the Turkish peoples settled lands. The Silk Road that was considered as the Jugularvein major trade route that was connecting China and Byzantium was in Turks hands.

University professor D. Mikuláš Russnák came from a clerical family. His father, Pavol Russnák was a Catholic priest o f the Byzantine rite. His mother Many, originally itemed Brinszky, came from Varhaftovce, and was a daughter of a priest. Mikuláš Russnák was bom on 30 April 1878 in Sopkovce. He received the sacrament o f baptism and confirmation in Sopkovce on 7 May 1878. He had three siblings. His younger brother Pavol was a priest and doctor o f sacred theology. He was a vice-dean at the seminaiy in Prešov, and a canon and a parish priest in Zavadka. He died on 18 March 1943. Of his two sisters, Gizela was older and Etelka was younger than Mikuláš. Gizela married Viktor Leukanič, a Catholic priest o f the Byzantine rite in Klečenov. Etelka married Julius Szinyei-Merse, a lawyer. The children were brought up in file Catholic faith, as would be obvious for the family o f the Catholic priest. The family atmosphere o f devotion and catholicity remained an everlasting value for Mikuláš. His mother Jolana died on 7 June 1898 and his father Pavol died on 27 June 1921.