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This chapter is concerned with surveying the works of various sixth-century Latin historians (the anonymous Italian writer of the Excerpta Valesiana , Cassiodorus, Jordanes, Gildas and Gregory of Tours) with a focus on how they conceptualised and executed their historiographical task, as well as how their audience and purpose influenced their historical narratives. As investigations of sixth century culture and society have begun to displace explanatory paradigms of decline and fall with those of change and continuity, the focus has now shifted to understanding the development of Christian literary culture and to delineating its distinctive and novel features. By the sixth century, however, the sharp distinctions between church and state, between sacred and profane, and between 'Roman' and 'barbarian', with which Eusebius and Augustine had grappled, had given way to a more integrated view of public and private life in a Christian world. Keywords: Augustine; barbarian kingdoms; Christian literary culture; church; Eusebius; Latin historiography; Roman

This thesis examines how Romans in sixth-century Constantinople debated politics. It begins by observing that Justinian I ruled in a political culture far more open to conflicts of views and criticism of the régime than is often appreciated. It conducts intertextual, contextualist close readings of the texts of thirteen contemporary authors to explain how this culture of debate operated. This literary evidence is marked by highly creative, tactical uses of discourse. The care and ingenuity with which these tactics were formulated confirms the importance that contemporaries placed on mobilising the opinions and expectations of imperial subjects to exert (or defuse) political pressure on the emperor. Chapter One introduces the two defining ideological conflicts of the period, a political debate about Roman tradition and a culture war about classical and Christian culture, and the régime’s strategic need to navigate them. Chapter Two remodels the operation of Justinian’s propaganda as an ecosystem in which a devolved network of propagandists amplified and tailored imperial messages but simultaneously inflected them to suit their own agendas. Chapter Three explores the debate about this propaganda culture that developed within Constantinople’s civil bureaucracy, as traditionalists became concerned with the disjunction between imperial representations and reality. Chapter Four turns to the period’s central debate, tracing how the régime and its opponents dialectically developed new tactics for advancing unchanging conceptions of the extent of imperial authority to intervene in the Roman legal tradition. The whole thesis demonstrates the value of a synchronically intertextual methodology for reading sixth-century political literature.

Vaiśesikas are realist philosophers of classical India. They admit time (kāla) as a ubiquitous real substance. In this paper, our aim is to discuss such a determination of time following sixth century Vaiśesika scholar Praśastapāda and a few of his interpreters, Vyomaśivācārya and Udayanācārya. This paper is an effort to state realist philosophers’ understanding of time and also to highlight how in classical Indian tradition, interpretations paved the way for proving the reality of time. The application of logical methods by the Vaiśesika interpreters is also worth studying. These methods show the internal development occurring in the system of Vaiśesika. Praśastapāda stated different notions like priority etc. (paratvādi) as the linga or hetu of kāla. Vyomaśiva and Udayana have established this statement of Praśastapāda as the laksaņa of kāla by virtue of different forms of inference.

Pulp writing materials made from wood-based origin and incorporating other fibers such as hemp waste, rags, and fishnets has been in existence since 105 CE when Cai Lun, a Chinese political official and inventor in the court of Emperor Hedi of Han, created the machinery and effective process of papermaking in China using the inner bark of the mulberry plant, hemp, rags from used clothing, and used fishnets. The mulberry bark was boiled down to create strands of fibers and macerated with hemp, rags, and fishnets to create the pulp used in processing the paper. Lun was assisted by his apprentice, Zuo Bo, who helped improve the overall process in 150 CE. Lun’s paper products superseded bamboo tablets and cloth made of pure silk as the primary writing material in China at that time [2] . The secret of papermaking was closely held by the Chinese until the sixth century, when the Japanese acquired the knowledge to produce their own paper. Then, by the eighth century, the Arab world began utilizing fine grades of hemp and linen with water to create pulp that they processed into a high grade of paper that was coated with rice starch when dried so it would be more receptive to inks. Unfortunately, the rice starch coating served also as a source of food for insects that destroyed many of the finished goods.

This thesis sheds new light on two relatively unknown and understudied patriarchs of Constantinople in the second half of the sixth century. It analyses the challenges faced by the patriarchs Eutychios (552-565; 577-582) and John Scholastikos (565-577) and examines how these challenges influenced the religious policy of the emperors Justin II (565-578) and Tiberios (578-582). A coherent scholarly analysis of the religious history of the Eastern Roman Empire in that period has hitherto been missing, but my thesis closes this gap by proposing a novel explanation of how most ecclesiastical disputes developed during the patriarchates of Eutychios and John. It argues that incidents such as John’s persecution of Christian sects who were perceived as heretics after 571 and the attacks on Eutychios for allegedly providing shelter to people accused of paganism in 580 can only be understood in the larger context of the rivalry between the two patriarchs and their attempts to mobilise rival bodies of potential support. Eutychios became the victim of intrigue in 565 because he did not support the imperial ambitions of Justin II, who succeeded the elderly emperor Justinian in that year. He was sent into exile and replaced with John Scholastikos, yet he never acknowledged John as patriarch. The church of Constantinople was thus effectively divided, and when Eutychios returned as patriarch after John’s death in 577, he declared all of John’s actions invalid and behaved as if he himself had never been legally deposed. Consequently, reconciliation between the two factions became impossible; Eutychios’ legitimacy as patriarch remained hotly contested until his own death in 582. The fierce competition over the patriarchate between these two bishops weakened the standing of each in the Constantinopolitan church. Their desire to bolster their legitimacy and present themselves as defenders of orthodoxy proved a major stimulus for their initiatives. Previous scholarly contributions have not discussed the crucial importance of the rivalry between Eutychios and John. So far, the persecutions and denunciations that took place in their patriarchates have only been analysed independently. I, however, show that these incidents are better understood as inter-connected because they all arose from a struggle for power at the top of the imperial church.

This study addresses the post-occupational history of Arsuf (Apollonia-Arsuf) on the Mediterranean coast of Israel. Archaeological excavations at the site have revealed its continuous occupation from the late sixth century BCE through to the mid-thirteenth century CE, when it was destroyed by the Mamluks and never properly resettled since. Although the site of Arsuf (Crusader Arsur) was razed to the ground and has remained a permanent ruin, human activity there is attested to in intermittent undertakings, such as scavenging for building materials and the encampment and training of British troops in WWI. The site’s post-occupational biography forms a test case of archaeological investigation of sites whose history does not come to an end after they are no longer occupied.

Located 20 km west of the Bosporus, the Bathonea ancient port settlement on the Avcılar / Firuzköy Peninsula northwest of Küçükçekmece Lagoon Lake has been the subject of archeological excavations with a multidisciplinary team since 2010. Excavations determined two separate structures with intense and destructive damage and studies were performed about whether or not this damage was caused by destructive earthquakes in the region. A church structure with an apse had most pronounced intense damage and skeletons belonging to two hugging individuals were identified under the stones of a collapsed dome. Additionally, coins dated to 550 and other archeological materials reveal the destructive earthquake occurred after 550 in the period of the Emperor Justinian (527-565). If it had occurred during the reign of a different emperor, the coins would have been out of circulation. Strong destructive traces were identified in other structures spread over a large area in the excavation site, apart from the apse structure. In the north of the peninsula nearly 600 m from the church structure, visible offsets and collapsed walls were revealed in the walls of a great water cistern. Deformation offsets and fractures observed in this cistern and in tunnels bringing water to the cistern provide evidence of earthquakes in the 6th century. After the structure became unusable, bricks and stones used for construction of other structures in the 7-8th centuries provide important data to date the earthquake. Excavations supporting geophysical studies continue. The results from the excavation confirm some historical earthquakes occurring in Istanbul and mentioned by ancient and medieval writers with archeological evidence for the first time.

La historia antigua de Israel ha sufrido un cambio profundo en los últimos 30 años del siglo pasado. Como la religión de Israel es histórica, ésta también tuvo que ser repensada radicalmente. No puede afirmarse desde luego el monoteísmo antiguo. La religión fue muy semejante a las de los pueblos vecinos. La crítica de las fuentes y los textos extrabíblicos, algunos muy interesantes, no permiten separar la religión de Israel de la de los otros pueblos. El politeísmo debió ser normal y corriente. Tampoco es creíble el aniconismo o ausencia de las imágenes de los dioses. Los descubrimientos arqueológicos confirman la existencia de diosas hasta bien entrado el siglo VI. A partir de este tiempo la reforma religiosa y social penetró con decisión en la sociedad israelita. El movimiento de Yahve sólo que arranca con el profeta Oseas fue el promotor de esta reforma. La limpieza fue profunda e impulsada por varias corrientes del judaísmo posexílico.

Across Europe early medieval archaeologists have long recognised significant numbers of graves displaying evidence for the intentional post-burial disturbance of skeletons and artefacts. The practice of reopening and manipulating graves soon after burial, traditionally described—and dismissed—as ‘robbing’, is documented at cemeteries from Transylvania to southern England. This article presents a synthesis of five recent regional studies to investigate the evidence of and the motivations for the reopening of early medieval graves. From the later sixth century AD, the reopening of individual graves and removal of selected artefact types rapidly became part of the shared treatment of the dead across this wide area.

Grids are possibly the highest expression of engineering serving society. From the aqueducts created in the sixth century BCE to the modern era birth of gas utilities in the 1820s, followed by electricity generation and distribution grids in the 1880s and the computer information-sharing age kicking off in the 1960s, we have been creating distribution infrastructure. Grids are possibly the highest expression of engineering serving society. We have lots of infrastructure, spanning generations of engineering and technology, still in service. This presents a problem as there are many who see these grids as vulnerable and high-value targets. Dale Geach of Siemens UK examines where the weaknesses lie and how they have already been exploited. As grid operators seek the huge benefits of modernising grid operations, it's important that they adopt a secure-by-design network with continuous threat detection and watertight response plans.

هذا بحث متواضع ينفض الغبار بالتحقيق والدراسة عن مخطوطة قديمة قيمة نفيسة لم تر النور بعد تسمى " شرح القصيدة الظائية في الفرق بين الظاء "، لعالم لغوي مفسر من علماء القرن السادس الهجري؛ ألا وهو " علي بن عبد الله بن ناشر الوهراني المتوفى615هـ "، هي منظومة قيمة مبين فيها ما جاء على لفظ واحد وله معنيان، يکتب على أحد المعنيين بالظاء وعلى الآخر بالضاد، وفيها ذکر عدد من الکلمات الظائية التي لا تناظر بينها وبين الضادية کل ذلک مع الشرح. وقد اقتضت خطة هذا البحث أن يقسم قسمين تسبقهما مقدمة وتعقبهما خاتمة وفهارس، أما المقدمة ففيها عرض موجز للإطار المنهجي للبحث. وأما القسم الأول فهو القسم الدراسي وفيه ثلاثة مباحث: الأول التعريف بمؤلف القصيدة، والثاني التعريف بمخطوطته، والثالث مدخل إلى تحقيق النص. وأما القسم الثاني فهو للنص المحقق، وکان من أهم نتائج هذا البحث ما يلي: کشف البحث عن عبقرية عالم لغوي واسع الثقافة، کثير الاطلاع، کما اتضح من خلال البحث إلى أي مدى شغلت قضية الضاد والظاء علماءنا الأفذاذ، وما ذلک إلا لغيرتهم على لغة القرآن أولا، والالتباس بين الصوتين وعسر التمييز بينهما ثانيا، کما يعتبر صوتا الضاد والظاء من الأصوات القوية المفخمة دائما، کما أن حرف الضاد هو الحرف الوحيد الذي تميزت به لغتنا من أمها السامية، وقد ألمح الوهراني في هذه القصيدة إلى نظرية من أبرز قضايا علم اللغة في العصر الحديث، ألا وهي نظرية (الفونيم)، وتأثر المعنى بتناوب الأصوات، کما أشار فيها إلى المعاني المشترکة للفظ الواحد، وفي هذا النوع من التأليف ما يؤکد المنزلة العالية التي وصل إليها علماء الأمة في تتبع المعاني للمفردات والأصوات. This is a humble research; dusting off the investigation and study of an invaluable ancient manuscript She has not seen the light yet. It is called “The explanation of the poem al-Dha’d in the difference between al-Tha’a,” by a linguist Interpreted by scholars of the sixth century AH; It is “Ali bin Abdullah bin Nasher al-Wahrani, who died in 615 AH,” in which there is an explanation of the difference between the words that were written in al-Tha’a but with al-Dha’d has another meaning The plan of this research was to be divided into two preceding parts An introduction, followed by a conclusion and indexes, while the introduction contains a brief presentation of the methodological framework Search. As for the first section, it is the academic section, and it contains three sections: the first is the definition The author of the poem, the second definition of his manuscript, and the third an introduction to the text of verification. As for the second section, it is the verified text, and one of the most important results of this research was the following The research revealed the following: The research revealed the genius of a widely-educated, well-educated linguist, as it was evident through the research to what extent the issue of dhad and deafness occupied our exceptional scholars, and that is only for others On the language of the Qur’an first, and the ambiguity between the two voices and the difficulty of distinguishing between them secondly, just as the dād and dāa sounds are always strong and exaggerated sounds, just as the letter dād is the only letter that distinguishes our language from its sublime mother. A theory of the most prominent issues of linguistics in the modern era, which is the theory of (phoneme), and the effect of meaning by the alternation of sounds, as he indicated in it the common meanings of a single word, and in this type of composition confirms the high position that the nation’s scholars have reached in tracing the meanings of vocabulary and Sounds.

Between 2013 and 2019, collaborative survey and excavation were carried out on the sixth-century CE shipwreck at Marzamemi, in southeast Sicily, originally explored by Gerhard Kapitan in the 1960s....

موقف الإمام الشهرستاني من فلسفة ابن سينا الإلهية (تحليل ونقد) هاني علي سليم طيلون قسم أصول الدين (عقيدة وفلسفة)، کلية الدراسات الإسلامية والعربية بنين القاهرة، القاهرة، مصر. البريد الالکتروني: hanytayloun.4@azhar.edu.eg ملخص: يعد ابن سينا علامة بارزة في تاريخ الفکر الفلسفي الإسلامي، ولا يخفى على المشتغلين في مجال البحث الفلسفي أن جانب النقد - والذي امتاز به ابن سينا- يعد من الجوانب المهمة التي تخرج الفيلسوف أو العالم من دائرة التقليد إلى الأصالة، وقد أسهم هذا النقد في خلق نزعات نقدية واضحة، لعل من أهمها ما قام به الإمام الشهرستاني - والذي تابع مشروع الإمام الغزالي - في الرد على الفلاسفة في القرن السادس الهجري. ومن أهم نتائج البحث: أن الإمام الشهرستاني استطاع أن ينتقد جل أفکار ابن سينا، موظفا في ذلک أساليب حجاجية ترمي إلى دحض وخلخلة أفکاره ضمن إطار شمولي ممنهج، وأنه وإن کان متأثرا - إلى حد کبير في منهجه النقدي - بالإمام الغزالي، إلا أنه لم يتجاوز حد النقد إلى حيث تکفيرهم کما فعل الإمام الغزالي، وأن ابن سينا يعد صاحب عقلية فلسفية فذة تتسم بالدقة في الشرح والتحليل والنقد، ولم يکن مقلدا لأحد - کما يظن البعض. الکلمات المفتاحية: - الشهرستاني - ابن سينا- الفلسفة - الإلهية - الوجود- واجب الوجود - التوحيد - علم واجب الوجود - حدوث – العالم . Imam al-Shahrastani Position on Avicenna’s Divine philosophy Hani Ali Salim Tayloun Department of Fundamentals of Religion (Creed and Philosophy), Faculty of Islamic and Arabic Studies, Boys’ branch, Al-Azhar University in Cairo Email: hanytayloun.4@azhar.edu.eg Abstract: Avicenna is considered a milestone in the history of Islamic philosophical thought, and it is no secret to those working in the field of philosophical research that the aspect of criticism - which was distinguished by Ibn Sina - is one of the important aspects that takes the philosopher or scientist out of the circle of tradition to originality. Clear critical tendencies, perhaps the most important of which is what Imam al-Shahristani - who followed Imam al-Ghazali’s project - did in response to the philosophers in the sixth century AH. Among the most important results of the research: that Imam al-Shahristani was able to criticize most of Ibn Sina’s ideas, employing in this Hajj methods aimed at refuting and dissolving his ideas within a comprehensive and systematic framework, and that he was influenced - to a large extent in his critical approach - by Imam al-Ghazali, but he did not go beyond Limit criticism to the extent of their atonement, as Imam Al-Ghazali did, and that Ibn Sina was considered the owner of an exceptional philosophical mentality characterized by accuracy in explanation, analysis and criticism, and was not imitating anyone - as some think. Keywords: - Al-Shahristani - Ibn Sina - Philosophy - The Divine - Being - The Duty of Being - Monotheism - the science of the duty of existence - occurrence - the world

Although the political and economic decline that occurred to Arabic Islamic world and the division that hit these countries in the sixth century of Hijra /Eleventh A D and appearance of fighting states with spread of conflicts and battles s among them as well as the increasing crusade danger , bur this age and on the contrary witnessed great thinking production in various knowledge fields .Study the works of historians and thinkers expose the existence of insights , visions and rules that they dedicated from through their living with these events .Each historian has his works in his specialization which its reflections on his books .It seems that the scholars see that history is their first resource and their support which cannot get ride off .This is very i9mportant .Reading books in literature , geography and language helps the scholar to obtain very important information in his scientific study .study the history of Armenia impose on the historian to read these books specially that that the history of these nation that related with Arabs by important historical relations was not studied widely like histories of neighboring people .Thus this research ( Armenia in the Resources of Sixth century of Hijra /Eleventh A D ) as complementary for hat we begins to study the resources of Armenia history

احتلت الأسرة مکانة مميزة وخاصة في الدين الإسلامي باعتبارها تمثل الرکن الأساسي في تکوين المجتمع الإسلامي الواعي، يلتزم کل فرد فيه بمهام مطلوبة للوصول إلى المستوى الذي أراده الإسلام لبناء الأسرة المتضامنة والمتکافلة والمتعاونة فيما بينها لحياة ملئية بالسعادة والتفاهم والاحترام المتبادل للارتقاء بالمجتمع الصالح والملتزم والمتعاون والهادف وفق نظم الدين الإسلامي، ومن أسباب اختيارنا لموضوع المستوى المعاشي للأسرة الأندلسية؛ لأنها تشکل جانبا مهما في حياة المجتمع، لنتعرف على عاداتها وتقاليدها وطبيعية العلاقات الاجتماعية من حيث أمور وشروط الزواج والطلاق وغيرها، ومن ثم أخذنا الحديث عن الأم ومکانتها الکبيرة عند المشارقة والأندلسيين، وأيضا العلاقات الأسرية بين الأب والإخوان والزوجين ومکانة المرأة في المجتمع الأندلسي مستندين في بحثنا إلى الأبيات الشعرية التي تعد موردا أساسيا ومنهلا خصبا للتعرف بکل ما يخص الأسرة الأندلسية ومستوى معيشتها اقتصاديا، وهل اختلفت هذه الأسرة عن الأسرة في المشرق؟ متخذين أمثلة للأسر الغنية کالحکام والأغنياء والفقيرة والمتوسطة وکيفية معيشتها وما هي الموارد الأساسية لعيشها. Abstract: The family has a special status especially in the Islamic religion as it represents the cornerstone in the formation of the conscious Islamic society, where everyone is committed to the tasks required to reach the level that Islam wants to build a cohesive, cooperative and cooperative family for a life full of happiness, understanding and mutual respect to promote a good, committed and cooperative society. Islamic religion systems, and the reasons for choosing the subject of the standard of living for the family of Andalusia because it is an important aspect of the life of society, to recognize the customs and traditions and the nature of social relations in terms of conditions and conditions Divorce and others, and then we took the talk about the mother and its great status in the East and the Andalusians, and also the family relations between the father and brothers and the couple and the status of women in the Andalusian society based on our research to the poetic verses, which is a fundamental resource and fertile to know all about the Andalusian family and its standard of living economically, Did this family differ from the family in the East, taking examples of rich families such as rulers, rich and poor and medium and how to live and what are the basic resources for living.

Between the sixth and the eighth centuries AD, the practice of depositing grave goods with the dead was almost entirely abandoned across western Europe. By bringing together data from 237 cemeteries across Europe, and analyzing them through geostatistical methods, this paper demonstrates the near contemporaneity of the change across almost all of the area studied, beginning in the mid-sixth century, and accelerating towards the end of the seventh century. It interprets this change in light of the evidence for trade and connectivity, which allowed the rapid diffusion of cultural practices across wide areas., AHRC Cambridge School of Humanities and Social Sciences

This article analyzes the use of scientific theories in the exegesis of the Book of Genesis and in Christological dispute between Diophysites and Monophysites in the first half of the sixth century, focusing on the conditions under which traditional methods of rhetorical argumentation could be applied and on using scientific models for explaining the phenomena of the created nature in order to clarify the aporias from the Book of Genesis and Incarnation. The argument using παράδειγμα (example) and ἀναλογία (analogy), which belonged to the repertory of methods from the Neoplatonic scholarly tradition, made it possible to discuss such heterogeneous phenomena as created and non-created as well as divine and human in theological texts by providing the rules for correct descriptions and for verifying their theological and philosophical accuracy. These two methods are analyzed against the background of Neoplatonic commentaries of Aristotle, while their application to theology is viewed through polemical argument in John Philoponus and Leontius of Byzantium. The Monophysite Philoponus used the argument from ἀναλογία to defend the Christological formula of one composite nature of Christ, while the Chalcedonian Leontius of Byzantium employed the method of argumentation from παράδειγμα for defending the presence of two natures in Christ.

Archaeological evidence and the text of the Strategikon show that it was only in the late sixth century AD that the Roman-Byzantine military adopted the stirrup. It is now widely argued that the Avars, who settled in the Carpathian basin in the sixth century, played a key role in introducing iron stirrups to the Roman-Byzantine world. However, the evidence to support this assertion is limited. Although hundreds of stirrups have been found in Avar graves in the Carpathian basin, very few stirrups of sixth- or seventh-century date are known from the Roman-Byzantine empire - no more than seven - and only two of these are of definitively Avar type. The text of the Strategikon, sometimes argued to support this Avar source, can be interpreted differently, as indeed can the archaeological evidence. While the debate about the Roman-Byzantine adoption of the stirrup has focused mostly on finds from the Balkans, two early stirrups are known from Asia Minor, from Pergamon and Sardis. This paper presents a third, previously unpublished stirrup, from a seventh-century deposit at Aphrodisias in Caria; this is the first stirrup found in Asia Minor from a datable context. Here we present this find and its context, and use it to reconsider the model of solely Avar stirrup transmission that has dominated scholarship to date. So varied are the early stirrups that multiple sources of influence, Avar and other, and even a degree of experimentation, seem more likely to underpin the Roman-Byzantine adoption of this technology.

Analyzes philologically and historically all testimony in the works of Gregory of Tours about various epidemics that struck Gaul, Iberia, and Italy in the sixth century; in particular, thos...

This article employs network thinking in the study of cross-craft relations in order to evaluate the interconnected nature of local economic activities. In analysing the evidence for sixth-century ...

It seems that the homilies of Caesarius, Bishop of Arles, about the faithful having access to canonical penance, were characterized by a sensitivity to the faithful and what was possible for them to practically obtain. The systematic tightening of the standards of public penance, undertaken by subsequent Gallic synods and their legalistic treatment of it, led to a crisis of this practice in the Church of Gaul in the first half of the sixth century. Caesarius, observing the norms of official canonical penance in his teaching, accepted the custom of the vast majority of the faithful, who postponed public penance until the last moments of their lives. So with that in mind, he urged them to make an effort in faith and to be constantly converted. Repentance become the way to practise this Christian conversion. Making it possible for the faithful to prepare themselves throughout their lives through acts of repentance, to be ready for canonical penance at the end of life. Caesarius’s encouragement, however, remained ineffective, since Columba and his brothers, when they appeared in Gaul in the early seventh century, did not continue to follow this practice of canonical penance within the Church.

В статье на материале трактата «О сотворении мира» («De opificio mundi») (557-560 гг.) рассматривается ангелология богослова и философа VI в. Иоанна Филопона. Проводится сравнение его учения об ангелах и учения Феодора Мопсуестийского; делается вывод о том, что ключевым расхождением между ними было понимание функции ангельского мира: если для антиохийцев ангел обращён к творению и человеку как его венцу, то для Иоанна Филопона - к Богу. Подвергается сомнению традиционное представление о том, что основным объектом критики Иоанна Филопона был трактат Космы Индикоплова «Христианская топография». Приводятся аргументы в пользу того, что трактат «О сотворении мира» следует рассматривать в русле полемики вокруг богословия Трёх глав 530-550-х гг. The paper uses the material of the treatise «On the creation of the world» («De opificio mundi») (AD 557-560) to examine the angelology of the sixth-century theologian and philosopher John Philoponus. A comparison is made between his teaching on angels and the teaching of Theodore of Mopsuestia; it is concluded that the key difference between them was the understanding of the function of the angelic world: whereas for the Antiochians the angel is addressed to creation and man as its crown, then for John Philoponus the angel is addressed to God. The traditional idea that the main object of criticism of John Philoponus was the treatise of Cosmas Indicopleustes «Christian Topography» is questioned. It is argued that the treatise «On the creation of the world» should be considered in the context of the Three-Chapter controversy which took place in the 530s-550s.

The second thematic dossier in Meclis, edited by Brigitte Pitarakis, marks Hagia Sophia’s recent reconversion to a mosque, probably the most consequential event in 2020 concerning Istanbul’s historical heritage. It deals with experiencing Hagia Sophia in the past, and the diverse encounters with it. This piece by Arietta Papaconstantinou discusses visitors to Constantinople and Hagia Sophia from Byzantium's eastern provinces in the sixth century, and their contributions to the monument's soundscape.

Paper money was first used in China as early as the sixth century AD. Since that time, counterfeits have circulated in parallel with authentic paper money. After WWII the interest of art collectors in historical emergency paper money surged and counterfeiting became a complex phenomenon. In fact, the use of scientific investigation for determining the authenticity of historical paper money is still limited to few cases. In this work nine pieces of Chinese paper money (from the fourteenth to nineteenth century) were investigated by combining non-invasive MA-XRF imaging and Raman spectroscopy. Analytical results on the paper money demonstrated how the complementary use of both non-invasive techniques can provide an excellent tool for discriminating modern materials from historical ones, allowing us to identify seven counterfeits in the set of nine investigated paper moneys.

This study aims to reveal the various patterns of belief in the internal of the Shafi'i school and also to explain the history of the emergence of these various forms of understanding after the early development of the Shafi'i school which is oriented towards pure salafi Sunni understanding. This research used the deductive inductive method. The results of this study show that the Shafi'i school as it develops in the aspect of fiqh through the hands of its figures, it also develops in the aspects of aqidah with quite rapid development. The Shafi'i school is no longer pure as it was in the days of its founder, Imam Al-Shafi'i, and his early figures. In the internal of the Shafi'i School, various forms of belief emerged which later became many different madrasas. Each madrasah produces a variety of views that are similar and are bound by the same ushul (principle) and their figures are connected with similar thoughts. The Shafi'i school was originally a pure Sunni school and could be called the Madrasah Syafi'iyyah Ahlussnnah. Then within the school, there appeared various types of understanding of the people of Kalam and Sufi. Then it became several madrasas with different styles of understanding. Within the schools, the concept of Kullabiyah Asy'ariyah emerged in the third century of hijriyyah where in the same century the people of Kalam and Sufi also emerged. Then in the fifth century, the concept of Asy'ariyah Muktazilah emerged. Then the concept of understanding of the Asy'ariyah Falsafi emerged and became grounded in the Shafi'i School in the sixth century of hijriyyah during the emergence of the concept of Kuburiyah which has survived to this day. However, the pure Sunni Salafi style remains in the internal Shafi'i school.

Many researchers believe that the philosophical Sufism tradition in Islam only emerged in the sixth century Hijriah. Is that right? If it is explored in more depth, it will soon be found that this is not quite right because long before that, in the Islamic tradition there were already some thoughts of Sufism that tended to lead to philosophical Sufism. Among the philosophical ideas of Sufism that were born in this early period were mahabbah, Ilahiyyah, fana', ittihad, and Hulul. Therefore, in this paper the author tries to describe the initial philosophical Sufism thought contained in the thoughts of three Sufi figures, namely Rabi'ah al-'Adawiyyah, alBustami, and al-Hallaj. By presenting the philosophical Sufism thought that exists in their works, this article shows that the philosophical Sufism tradition in Islam has emerged long before the sixth century Hijriah, as is often believed by many circles.

The asàrotos òikos or “unswept floor” is a decorative theme found in Roman mosaics. The theme depicts scraps of food along other items, as if scattered across the room’s floor. According to Pliny the theme was first created by Sosus in Pergamon. The mosaic Pliny is referring to was never discovered; however, later Roman variations on this theme were discovered in both Italy and Tunisia. This article seeks to examine the changes made to the asàrotos òikos motif when it transitions from centre to periphery and from the first to the sixth century CE. This article explores the functions and meanings the theme has held in Roman thought during the first and second century CE, the change in perception and use of the theme during the third century in the provincial Roman towns of North Africa, the influence of the theme on Early Christian art – both in style and iconography, and the new meanings possibly assigned to the theme upon its later use in a Byzantine basilica.

This article considers ancient Jewish and Christian engagement with Apollo traditions in texts and material objects from the second century BCE to the sixth century CE. I track a shared strategy in...

Our research expands earlier studies on elite human capital by widening the geographic scope and tracing the early roots of the European divergence. We present new evidence of elite numeracy in Europe since the sixth century CE. During the early medieval period, Western Europe had no advantage over the east, but the development of relative violence levels changed this. After implementing an instrumental variable strategy and a battery of robustness tests, we find a substantial relationship between elite numeracy and elite violence, and conclude that violence had a detrimental impact on human capital formation. For example, the disparities in violence between Eastern and Western Europe helped to shape the famous divergence movement via this elite numeracy mechanism and had substantial implications for the economic fortunes of each region over the following centuries.

Amphiaraos was an important and popular healing hero/god in Athens from the end of the fifth century BC, however, not much has been studied. This paper investigates the figure in various ways by examining different sources. In the sixth century BC and in to the fifth, Amphiaraos was an Argive warrior hero that came into war against Thebes. He then seems to have acquired a sanctuary in the Theban territory being a mantic hero. In the end of the fifth century BC, however, he is said to have swallowed up by the earth and sprang up again in a spring at Oropos. Between 420-414 BC, his sanctuary was set up by the Athenians at Oropos. But this time, he was venerated as a healing hero. In 420 BC, Asklepios was introduced to Athens in order to cure plague that went around from 430s BC. It seems that the Athenians benchmarked Asklepios to promote one more healing hero/god at their north eastern border. When Oropos was taken by their enemies, a substitute Amphiareion was established in Rhamnous, a deme close to Oropos. The Athenians also promoted a patriotic hero through the words of Euripides. Illustrated as having gone through the same process of sacrifice - death - commemoration, Amphiaraos was put in parallel with the Athenian mythical king Erechtheus. Through this parallel, Amphiaraos became a political figure that protected Athens from outside threats. Healing was, by the ancient Athenians, understood in a wide spectrum and was considered as a way to protect the polis.

加羅同盟은 지역 문화권의 정체성에 기반하여 479년 이후 加羅國을 중심으로 결성되었는데 연맹과는 달리 동맹을 구성하는 分權政治體는 높은 정치적 자율성이 보장되었다. 가라동맹은 교역을 통한 부의 축적, 적대국에 대한 군사적 방어를 위해 형성되었지만 분권정치체가 가지고 있는 높은 정치적 자율성에 의해 放棄와 連累에 빠질 수 있었으며 항시 호혜적인 관계를 형성하지는 않았다. 가라동맹은 동맹의 성격에 따라 형성기, 결성기, 해체기로 나눠진다. 최초 가라동맹은 수평적 관계로 형성되었으나 점차 수직적 관계(종속적 성격)으로 전환되었다. 즉 가라동맹은 의식의 공유, 회의체의 성립, 재분배를 통하여 동맹의 유지 및 수직적 관계를 형성하게 된 것이다. 한편 가라동맹을 구성하는 분권정치체는 가라국과 수직적 관계를 형성하였을지라도 독자적 외교 수행과 같은 정치적 자율성을 유지하였다. 다만 가라국이 요청하는 역의 부담과 군대의 파견 등은 받아들여야 했다. 한편 541년과 544년 임나부흥회의에서는 가라동맹은 가라국을 비롯하여 나머지 분권정치체의 칭호가 변경되는 등 한층 가라에 대한 종속적 성격이 강화되었고 내부 통합을 지향하면서 강력한 왕권을 형성하고자 하였다. 그러나 관산성 전투에서 백제를 지원하였으나 신라에게 패배하게 되면서 그 충격으로 가라동맹은 와해되었고 562년 각각의 정치체로 분립되어 신라에 병합되었다.

According to Galen, cosmetics is a part of medicine and for this reason, his medical works deal with many cosmetic recipes. In this paper, I discuss some cosmetic recipes of Late Antiquity in the Libri medicinales of Aetius Amidenus, a doctor lived during the sixth century. I give for the first time a translation of a long passage discussing treatments for the face; I then discuss some interesting points, especially concerning ingredients and sources. Según Galeno, los cosméticos son parte de la medicina y, por esta razón, su trabajo médico se ocupa de muchas recetas cosméticas. En este artículo, discuto algunas recetas cosméticas de la Antigüedad tardía en los Libri medicinales de Aecio de Amida, un médico que vivió durante el siglo VI. Doy por primera vez una traducción de un largo pasaje sobre tratamientos para la cara; después discuto algunos puntos interesantes, especialmente sobre los ingredientes y las fuentes.

If there was an ‘aristocracy’ in the archaic and classicalpolis, how was it differentiated from the rest of thepolis? There are various possible criteria for differentiating a socio-political elite, notably birth, legal status, education, virtue, power, access to deity, wealth, and performance (or display). European history has left us with a strong association between ‘aristocracy’ and the criterion of birth, which produces a relatively closed elite. As for the ancient Greekpolis, however, an excellent recent collection of essays entitled‘Aristocracy’ in Antiquityedited by Nick Fisher and Hans van Wees generally rejects earlier assumptions that a hereditary aristocracy is clearly identifiable, and gives some prominence instead to the criterion of display or performance (such as competing in Panhellenic games or erecting an image of an ancestor). My concern is not directly with this interesting controversy, but rather with a historical process that is almost entirely omitted by‘Aristocracy’ in Antiquity(and by most other discussions of Greek aristocracy), namely themonetizationof thepolisthat was made pervasive by the invention of coinage and its rapid spread in Greek culture from the early sixth centurybce.

Babylonian methods for predicting planetary phenomena using the so-called goal-year periods are well known. Texts known as Goal-Year Texts contain collections of the observational data needed to make predictions for a given year. The predictions were then recorded in Normal Star Almanacs and Almanacs. Large numbers of Goal-Year Texts, Normal Star Almanacs and Almanacs are attested from the early third century BC onward. A small number of texts dating from before the third century present procedures for using the goal-year periods to predict planetary phenomena. In addition, two texts, one dating to the late sixth century BC and the other to the late fifth century BC, contain planetary data which was probably predicted using these methods. In this article, I discuss a further example of a tablet dating from before the third century BC which contains planetary data predicted using the goal-year periods. I show that the planetary phenomena contained in this tablet can be dated to the twelfth year of the reign of Artaxerxes III (347/6 BC) and that they were predicted using goal-year periods without the application of the kind of corrections which were used in the third century BC texts in order to produce more accurate predictions.

This paper examines direct speech introduced by two or more verbs of speech in selected works by Gregory of Tours (sixth century). It describes combinations of verbs in the reporting clause and sho...

الملخص : قام الأباطرة الرومان في القرن السادس الميلادي بتحصين مدينة دارا ، التي تقع على الحدود الشرقية بين الرومان والفرس ، وتمت التحصينات على مرحلتين ، الأولى في عهد الامبراطور أناستاسيوس الأول (491 – 518 م)، والثانية في عهد الامبراطور جستنيان (527 – 565م ) ، وقد مرت عملية التحصين بعدة خطوات بداية من تخطيط المدينة بيد المهندسين الرومان حتي اکتمال العمل ، وتمدنا المصادر التاريخية المعاصرة بمادة علمية عن تحصينات مدينة دارا ، تلک التي تؤيدها الاکتشافات الأثرية الحديثة ، التي تمت على البقايا الأثرية للمدينة ، ومن خلال هذه الدراسة سيتضح أن مدينة دارا اشتملت على کل المقومات اللازمة للحصون والمدن العسکرية ، من أسوار وأبراج وقلاع وخنادق وصهاريج وحمامات وکنائس ، بالإضافة إلى المباني العامة ، حتى أصبحت نموذجا لتخطيط المدن العسکرية ، وتمثل الهندسة المعمارية العسکرية لذلک العصر . Abstract : Roman Emperors fortified The City of Dara in The Sixth Century AD., which located on the Eastern border between the Roman and the Persians,the Fortifications have been made in two Stages,First in the reign of the Emperor Anastasius1(491-518),The Second in the reign of the Emperor Justinian (527-565). The Fortifications process has gone through several steps,beginning of City planning by Roman Engineers Until completion of the work,The Historical Sources provide us information about the Fortifications of the City of Dara,that supported by recent archaeological discoveries, which conducted on the archaeological remains of the City,will be illustrated by this study that the City of Dara included all the necessary ingredients for fortresses and military cities,walls,towers, castles,trenches,cisterns ,bathrooms,churches ,as well as Puplic buildings,until it became a model for planning militaty cities,and represent the military architecture of that era .

Gregory of Tours, the sixth-century Merovingian bishop, composed extensive historiographical and hagiographical corpora during the twenty years of his episcopacy in Tours. These works serve as important sources for the cultural, social, political and religious history of Merovingian Gaul. This book focuses on Gregory's hagiographical collections, especially the Glory of the Martyrs, Glory of the Confessors, and Life of the Fathers, which contain accounts of saints and their miracles from across the Mediterranean world. It analyses these accounts from literary and historical perspectives, examining them through the lens of relations between the Merovingians and their Mediterranean counterparts, and contextualizing them within the identity crisis that followed the disintegration of the Roman world. This approach leads to groundbreaking conclusions about Gregory's hagiographies, which this study argues were designed as an 'ecclesiastical history' (of the Merovingian Church) that enabled him to craft a specific Gallo-Christian identity for his audience.

Abstract While Etruscan sites have received considerable attention over the years, scholarly focus has rarely been directed on the faunal remains from the various celebrated archaeological localities. The present is a zooarchaeological analysis of archaeofaunal material from Gonfienti, a renowned Etruscan locality near Prato, in north-central Tuscany. The vast, complex archaeological site includes a large building, called Edifice 1, that was constructed starting from the sixth century BC. Predominant taphonomic signatures, human-induced damage, archaeobiological evidence and mortality patterns obtained from the study of the faunal remains from the building’s main phase of occupation revealed that the householders depended principally on cattle and subordinately on domestic suids for much of their subsistence, although game also formed part of the diet. The zooarchaeological interpretations match up very well with the interpretations of the excavators and archaeologists concerning the function of Edifice 1 and the use of some of its rooms. In addition, the low incidence of in situ weathering, extensive corrosion of cortical bone surfaces possibly by exposure to alkaline solutions and the relatively high frequency of waterfowls in the studied samples suggest that the area hosting Edifice 1 experienced very humid conditions and was surrounded by large wetland expanses at the time of its main Etruscan occupation.

The tumulus at Olympia, later a cult site of Pelops, dates to the mid-third millennium bce, but cult activity and the altar of Zeus are evidenced only from the late eleventh century. Votive tripod ornamentation from the tenth to the eighth century reflects myth and warfare, not athletics. Weapons and armour from all over Greece were dedicated in abundance in the late eighth to early seventh centuries. The sacred precinct was extended and the stadium built at about 700 bce. The tumulus became a Pelops Heroön about 600 bce. Texts like Pindar O.10 that portray Pelops as the Olympics founder reflect the biased view of the Eleans. The site was much earlier a sanctuary for Zeus and other deities to promote agriculture and cattle, then prominent at the site of the oracle of Zeus Olympios, and finally as the festival site. The oracle functioned importantly in matters of warfare and colonization, especially in the Greek west.

Many metals occur in their native state or in readily accessible ores. Thus, the extraction and working of metals dates much further back in time than does the mining industry. Some of the earliest known mines were those developed by the Greeks in the sixth century B.C. As were mines for many centuries thereafter, the workers in these mines were slaves and prisoners of war. By the time, the Roman Empire reached its peak; it had established mines throughout the European continent, in the British Isles, and in parts of North Africa.

Archaeological investigations in late antique Marea, modern northern Hawwariya, Egypt, have revealed that a significant part of the site was a well-planned urban undertaking on a large scale, founded in the second half of the sixth century AD. Such newly planned urban sites are extremely rare in late antiquity.