Search

This study examines the diplomatic and political efforts made by Florence to establish a significant institutional presence in Constantinople. It explores Florence's diplomatic relations with the Byzantine Empire, which are analysed in three distinct phases: the first, from the aftermath of the Fourth Crusade in 1204; the second, from 1421 to 1434, following the arrival of the Medici; and the third, from 1434, including the Ecumenical Council, to the fall of Constantinople in 1453. The research aims to provide an historical narrative and a comprehensive study of the origins and development of political contacts between Florence and the Byzantine Empire, an enquiry into the Florentine privileges granted in 1439, and a critical discussion of the genuine presence of a Florentine colony in the Byzantine capital. [ABSTRACT FROM AUTHOR]

The relevance of this study is explained by the necessity of reviewing the historical framework of the Ukrainian Orthodox Church as an important component of the socio-cultural life of Ukraine, as well as by considering further prospects of its development on the way to full canonical reunification of all existing Orthodox churches of Ukraine, namely the Orthodox Church of Ukraine and the Ukrainian Orthodox Church of the Moscow Patriarchate. The purpose of this study is to study the prospects of further development of the Ukrainian Orthodox Church in the context of homogenization of its cultural and spiritual space. This article presents the main historical moments of the development and strengthening of the Ukrainian Orthodox Church in the socio-cultural space. The importance of the existence of the autocephalous cathedral of the Ukrainian Orthodox Church as a guarantee of the preservation of the state and awakening of the national consciousness of Ukrainians, as well as the elimination of Russian political narratives, which are broadcast through the UOC-MP, is outlined. [ABSTRACT FROM AUTHOR]

Patristic theology has approached the issues of peace and war primarily from an anthropological perspective. Yet, positions emerged in the Church’s attitude towards war that revised the rejection of killing from the perspective of the inevitability of war. Although Byzantine theology did not fundamentally distance itself from the thesis that war is evil, the union of Church and State influenced the application of the relevant ecclesiastical teaching. Taking this as a starting point, this article illustrates the patristic arguments on the subject, highlighting their theological, pastoral and socio-political context. [ABSTRACT FROM AUTHOR]

Byzantium, throughout its thousand-year reign, left a significant legacy that continues to be rediscovered within the framework of modern academic studies. The Byzantine Empire embodied the heritage of Hellenic culture and tradition alongside the continuity of the Roman Empire. However, its most distinct characteristic, besides the two aforementioned, was Christianity in its specific form known as the Eastern Orthodox tradition. A pivotal moment for the modern study of philosophy within Byzantium arrived in the mid-20th century. This specifically refers to the publication of Byzantine Philosophy by Vasilios Tatakis in Emil Bréhier's History of Philosophy series (1949). In the introductory remarks of this work, Tatakis emphasizes that while increased interest in Byzantium emerged in the 18th century, philosophy often seemed to be an afterthought within this growing focus. John of Damascus (8th century) did not live within the borders of the Byzantine Empire, but rather in Damascus, which was then part of the Umayyad Caliphate. Nevertheless, his significant influence can be traced primarily within Byzantine philosophy and literature, particularly through his work Dialectica. Additionally, his contribution to culture is evident in the preservation of visual art and the veneration of icons within Byzantium, thanks to his theoretical considerations and persistent rhetorical and polemical writings. Furthermore, his rich literary output encompasses both poetry and prose works. [ABSTRACT FROM AUTHOR]

Antik Dönem’de Mysia Bölgesi sınırları içerisinde yer alan Kyzikos günümüzde Balıkesir ili Erdek ilçesinin Düzler Mahallesi’nde yer almaktadır. Kent, Miletoslular tarafından ilk MÖ 756’da ikinci kez de MÖ 679 yılında kurulmuştur. Kyzikos kazılarının 2022 yılı sezonu Nekropolis ve Hadrianus Tapınağı’nda gerçekleştirilmiştir. Kazılarda seramikler, sikkeler, terracotta figürünler ve çeşitli arkeolojik küçük buluntular ele geçmiştir. Nekropolis’de ele geçen eserler arasında sikkeler sayıca diğer eserlerden fazladır. Sikkeler mezarların yanı sıra her iki açmada dağınık olarak ele geçmiştir. Nekropolis’de toplamda 54 sikke ile bulunmuştur. Bu sikkelerin 43’ü teşhis edilmiş geri kalan 11 sikke yoğun korozyonlu hallerinden dolayı teşhis edilememiştir. Tanımlanan 43 sikkeden 1’i Roma eyalet sikkesi, 23 Roma İmparatorluk ve 19’u Bizans sikkesidir. İmparatoru ve darphanesi tespit edilemeyen sikkeler arka yüz tiplerinden yola çıkarak dönemsel olarak tarihlendirilmiştir. Roma eyalet sikkesi çalışmada incelenen sikkelerin en erken tarihlisidir. Roma İmparatorluk sikkeleri 8 farklı imparatora aittir. Bizans sikkelerinin geneli Erken Bizans Dönemi’ne ait olup imparatoru tespit edilen sikkeler 3 imparatoru temsil etmektedir. Darphanesi tespit edilen sikkeler 7 farklı darphanede darp edilmiştir. Aynı zaman incelediğimiz sikkeler alanda ele geçen diğer buluntularında yayınlanmasıyla nekropolis’in kullanım dönemlerinin belirlenmesinde önemli rol oynayacaktır.

In the XIV–XV centuries decorative art is being revived in Rus, based on pre-Mongol samples. The main support remained Byzantine samples, where lush floral patterns and Arabic calligraphy continued to be used. The masters observed new oriental ornaments from the rich arsenal collected in the Golden Horde. Despite the analogies with oriental ones, Russian ornaments retain their originality and find the closest analogies with each other. Own ornamentation system with new compositions of wicker and spiral ornaments was created. Similarity with the Eastern arabesque arises from the logic of ornamental development, striving for mobility. Russian art independently reacts to phenomena topical to the period. XIV–XV centuries – a period of experiments with various ornaments, some of them were rejected during the consolidation of Russian ornamentalism in the XVI century.

In seventh-century Byzantium, a prolonged and ardent debate arose concerning the sphere of operation and will in Christ, which became a major theological issue of the period. The problem and the theological debate evolved. The present article attempts to present the specificity of Monotheletism in terms of content and terminology, as well as examine its key thesis. The article discusses the relationship between the view on the unity of Christ's person and the belief in the unity of His will. The article also presents the reasons for maintaining a specific terminology by the Monotheletes and explains the essence of Monotheletism. [ABSTRACT FROM AUTHOR]

This paper is an overview of two archeological finds of spearheads from Ani (in the form of a trident with a central straight prong and two side curved hooks) and Dvin (long and heavy spearhead, oval in form, flat in section with round socket). Well-known Byzantine, Georgian, Kyivan Rus', and Muslim Near East archeological, pictorial, and figurative sources will be compared to elucidate the purpose, dating, and origin of the above-mentioned spearheads. [ABSTRACT FROM AUTHOR]

Copyright of Tarih İncelemeleri Dergisi is the property of Tarih Incelemeleri Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of the article is to study Prudentius’ Psychomachia in the context of the religious and socio-political atmosphere of the Roman Empire at the end of the 4th and beginning of the 5th centuries A.D. After the adoption of laws against pagans by Emperor Theodosius I in the early 390s, Christianity supposedly finally defeated the old cults. But in reality, Christians felt the need to continue the struggle for the consciousness of pagans and their superficial co-religionists. Another problem was the heresies - the teachings of Arius, Photinus, and Priscillian, which undermined the unity of the Christian community from within. Psychomachia is the first Latin allegorical poem about the battle of virtues and vices in the human soul. Seven duels take place between them in an unspecified place outside of space and time. The description of their appearance and the speeches they constantly make help to give a better understanding of the characters. The purpose of the writing was the glorification of Christian morality and worldview, and the polemical struggle against paganism and heresies. Although the form of the poem is innovative, the style of Psychomachia is largely based on the second half of Virgil’s Aeneid, which is full of battle scenes. Prudentius does not ignore Roman literature and history but tries to fit it into the Christian tradition. At the same time, the aesthetics of the work are absolutely Christian. There are many allusions to the biblical tradition in Psychomachia. Like any good literary work, poem has several layers. The first one presents a description of the struggle of virtues and vices in the human soul. The second one gives a picture of the establishment of Christianity in the fight against paganism and heresies. The third layer shows the eschatological struggle between good and evil. The combination of a unique genre, classical tradition and Christian content makes Psychomachia a unique monument of the age of transition from Antiquity to the Middle Ages, which helps to better understand the essence of this age and this transition. [ABSTRACT FROM AUTHOR]

The Prophet Muhammad, of Arab origin, spent his life in the Arabian Peninsula. It is widely believed that his initial followers were predominantly of Arab descent. However, it is crucial to note that Muhammad is regarded as the final prophet, sent as a messenger to invite all of humanity to follow Allah. Consequently, it is not uncommon for individuals of non-Arab backgrounds to embrace Islam and believe in his message. In this study, the personalities of "Byzantine origin" or "Rûmî/Rûmî origin" as the Arabs call them, who met the Prophet and became Muslims and gained the qualification of being a Companion, were investigated, their identities were determined and information about their lives was given, with special emphasis on whether they narrated hadith or not. The primary objective is to identify these individuals, provide information about their lives, and emphasize whether they were involved in narrating hadiths. It is noteworthy that there has been no independent study conducted on the subject of "Roman/Byzantine Companions" to date. To facilitate a comprehensive examination and establish a robust foundation for evaluation, it is imperative to offer brief insights into both Arab and Roman/Byzantine contexts. This includes exploring relations between the Arabian Peninsula and the Roman/Byzantine Empire. The research commences by providing information on "Arabian Peninsula - Roman/Byzantine Empire Relations," with a primary emphasis on the relations during the Prophet's era. The study aims to elucidate how individuals of Roman/Byzantine descent came to the Arabian Peninsula, laying the groundwork for a more nuanced understanding of this historical context. Individuals of Roman/Byzantine origin residing in the Arabian Peninsula arrived through diverse means. Many were brought in as slaves and established a permanent presence in the region. Additionally, there were those who chose to settle here, driven by motivations such as practicing their professions, spreading Christianity, and engaging in commercial endeavors. Notably, certain Romans/Byzantines who encountered the Prophet in Mecca were blacksmiths, while those in Medina included carpenters and merchants. To address the question of whether individuals of Roman/Byzantine origin who embraced the Prophet would be classified as Companions, it became imperative to establish a clear definition of the term "Companion". A dedicated section was created for this purpose, where in individuals meeting this defined criterion were assessed and recognized as Companions. Those identified as companions were then listed alphabetically, accompanied by biographical information extracted from various sources, including hadith, tafsir, sira, tabaqât, and Islamic history. It is worth noting a specific aspect during this review. While examining Islamic sources that provide insights into the lives of the Companions, numerous names were discovered that deviated from customary Arabic nomenclature and were identified as of Roman/Byzantine origin. Examples include Nestas (Anastas), Mina (Minas), and Yuhannes (Yoanis). Despite the likelihood that bearers of such names were slaves and potentially of Roman/Byzantine heritage, the absence of explicit evidence precludes their inclusion among the Companions of Roman/Byzantine origin. There were also people of Roman/Byzantine origin who lived during the Prophet's time and converted to Islam but were unable to meet him. It is seen that these people, who are called Mukhadrams, are mistakenly considered as Companions in some sources. In order to prevent this confusion and to distinguish between those who were Companions and those who were not, the Mukhadrams are analyzed under a separate heading, and those whose names are identified are introduced here with brief biographical information. The article introduces an individual who, despite not being a Companion of Roman/Byzantine origin, has made such a claim, leading to significant revelations. A key finding dispels the notion held by some, particularly in the West, that the Prophet was exclusively "the prophet of the Arabs". The research substantiates this by establishing that seven individuals of Roman/Byzantine origin encountered the Prophet, embraced Islam, and became Companions, disproving the misconception. Among these seven, six were men and one was a woman. The study further discerns that Roman/Byzantine descendants who migrated to the Arabian Peninsula, adopted Islam, and became Companions were predominantly skilled artisans, including blacksmiths, carpenters, and construction masters. It appears that many of them arrived or were brought to the region for the purpose of practicing their respective professions. Additionally, the research notes that due to factors such as their status as slaves and language barriers, individuals of Roman/Byzantine origin did not actively transmit hadiths from the Prophet. Consequently, it is established that they did not significantly contribute to the dissemination of scientific knowledge during that historical period. [ABSTRACT FROM AUTHOR]

This paper explores the rituals enacted in or connected with two medieval churches, one walrus ivory cross and a central topic of medieval devotion, Christ's passion. During Easter Week these memorialised the site in Jerusalem dedicated to the burial of Christ, the holiest place in Christendom. It focuses on the physical elements, the spaces, the paintings and sculpture, the ceremonial objects and relics and the performative nature of rituals associated with them. The Regularis Concordia, composed in Winchester at the end of the 10th century for the use of Benedictine monasteries included sung liturgical enactments based on the gospel accounts of Christ's burial and resurrection. At the same time, in Saxony, the Abbey at Gernrode was founded for the use of women, secular canonesses, with a space in the south aisle that seems to have represented Christ's place of burial and was later incorporated into two chambers evoking the Holy Sepulchre Chapel in Jerusalem. In the 12th century in Winchester Cathedral, a Holy Sepulchre Chapel was decorated with wall paintings depicting Christ's death and resurrection. Around this time, the walrus ivory cross known as the Cloisters Cross was created and appears to have been designed for use in the increasingly elaborate liturgical enactments. The paintings at Winchester Cathedral, the sculpture at Gernrode and the Cloisters Cross each evidence the significance of evoking Christ's passion and how liturgical space and objects served to bring it to life. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Selçuk University Journal of Faculty of Letters is the property of Selcuk Universitesi Edebiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Marmara University Journal of Turkology / Marmara Türkiyat Araştırmaları Dergisi is the property of Marmara University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It was not easy to analyze how women and the perception of women in society, whether they are strong or not, were positioned within the system in Byzantium. The main reason of this situation has been that there are very few sources providing information about the perception of women in the medieval world and how the lives of women in this period has been progressed. It has been seen that sources provide little information about the lives of women, who were defined as marginalized characters due to their physical weakness and uncontrollable emotions in Byzantium, which was the formation of a male-dominated world. The sources are also insufficient about the determining the how dancing women were perceived and in which position of these women were placed in social life in the same society. The subject, except for information that is provided by written sources, can only be evaluated in the light of depictions of two heroines whose names and the content of their dances we can obtain a little information about, and a few heroines whose names are unknown but whose depictions on the works virtually declare their immortality. In this study, we will make a brief mention on the women and their position in social life in the Byzantine imperial system, and it will be explained through the examples that are reflected in the art of depiction: how women whose lives are shaped by strict norms, are brought together with dance, who the dancing heroines are, where these heroes stand in the social perception, within what definition or image the artists who use the representations of dancing women in their works use these women in their works. [ABSTRACT FROM AUTHOR]

Constantine VII Porphyrogennetos (945-959 AD) implements a peculiar institutional maintenance, based on the collection of books and materials from the past. A closer scrutiny of the sources shows some deeper meanings and reveals that the recurring metaphors of the body and the family shape his grand project, shedding light onto the institutional and social agenda which underpinned his embodied maintenance.

The present paper aims to bring light to the issue about the speech in Herodian's work, analyzing the causes behind the anthology of battle exhortations of Herodian's History preserved in Ambrosianus Graecus B 119 sup. To this end, I will study both the argumentation and the narrative setting of each of these five pre-battle speeches, focused on the exhortation to courage. [ABSTRACT FROM AUTHOR]

This paper presents the results from analysis of thirty 12th to 13th century glass bangles from Czermno, eastern Poland. Study of the primary glass composition was carried out by laser ablation ICP‐MS and electron probe microanalysis. Lead isotope analyses were conducted to determine the origin of the glass's main raw material. Two types of lead glass were distinguished, high‐lead glass and Slavic lead ash glass, both of which were common in Central and Eastern Europe in the early Middle Ages. Isotopic investigations show that the lead flux for the Slavic glass likely came from the Cracow–Upper Silesia region in southern Poland. [ABSTRACT FROM AUTHOR]

This paper focuses on the historical development and dynamics of political and administrative structures in regions of a fragmented empire that cannot be simply described as marginal 'mouseholes'. Rather, it should be acknowledged that these spaces were part and parcel of a wider area (the Byzantine insular and coastal koine) , which encompassed coastal areas as well as insular communities promoting socio-economic contact and cultural interchange. More importantly, they also boasted a peculiar set of material indicators suggesting a certain common cultural unity and identity. The koine coincided with liminal territories and the seas on which the Byzantine Empire retained political and naval rulership. Such liminal territories showed varied – yet coherent– administrative infrastructures and political practices on the part of local elites. [ABSTRACT FROM AUTHOR]

The transfer of sericulture into Byzantium is a critical episode in the global dissemination of silk production technology. However, it is now widely accepted that the explanatory model portraying the transfer as a one-off event is at odds with the historical facts. This article seeks to reassess the transfer of this technology through the lens of appropriation, interpreted as a process. Based on a detailed analysis of the limited evidence available, it attempts to reconstruct the process from transregional and diachronic perspectives, embracing, on the one hand, the transmission of sericulture from China to Byzantium and, on the other, its development in Byzantium over time. This reconstruction offers an explanation for unresolved historical problems. It also constitutes a template for modelling the global transfer of technology in the premodern world, potentially of great value for an in-depth understanding of the transfer. [ABSTRACT FROM AUTHOR]

The ruler’s title serves as a crucial element in the argumentative strategy for legitimizing power. It is directed towards a complex system of heterogeneous audiences and is a valuable source for the changes in the socio-political self-identification of the ruling authority. Medieval Serbia experienced a brief period of prominence in southeastern Europe, particularly under the reign of Stefan Dušan (1331–1355), who expanded his realm to include territories inhabited by Greek-speaking populations. The political landscape of the new empire was multifaceted, requiring the Serbian ruler to navigate complex dynamics by balancing the interests of longstanding subjects, newer constituents, and the Byzantine hierarchy of rulers alongside Western European traditions. This article aims to analyze and elucidate these ideological processes as evidenced in royal charters written in Greek, while also challenging M. Popovich’s thesis regarding the existence of a Serbian “ecumene” and Stefan Dušan’s claims to the Byzantine throne. [ABSTRACT FROM AUTHOR]

The prevailing consensus among scholars regarding the history of the Eastern Roman Empire asserts that the term “Byzantium” did not function as the name of the state until the mid-16th century. It is widely acknowledged that this designation, along with “Byzantine Empire”, was first introduced by the German historian and humanist Hieronymus Wolf in his “Corpus Historiae Byzantinae” in 1557. Some scholars go further to suggest that these terms were entirely coined in the 16th century. In recent years, the same information, perceived as an axiom, has been reproduced by professional historians and amateurs alike on television, in newspapers, or through social networks. However, the author of this study challenges this established view, contending that historical sources from both the Early and High Middle Ages, centuries prior to the Modern Age, contain references to “Byzantium”, sometimes even as name for the Eastern Roman Empire. This thesis contradicts the commonly held belief and invites a reexamination of the terminology used to describe this influential historical entity. [ABSTRACT FROM AUTHOR]

Copyright of Cahiers Victoriens & Edouardiens is the property of Presses Universitaires de la Mediterranee and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article deals with the study of stamps on the most numerous imported Byzantine amphoras of the "Trebizond" group in the Golden Horde pottery assemblage. Amphoras of this group make 99% of all finds of imported container ceramics on the territory of the Golden Horde and came throughout the entire period of the existence of sedentary life in the state. More than half of all stamps on amphoras of this group are an emblem in the form of a straight grid of various variants. Less often there are epigraphic stamps with monograms or full forms of names or complicated ligatures of anagrams. Byzantine amphoras of the "Trebizond" group with stamps came to the Golden Horde in the first half of the XIV century.

In the history of the Holy Land, the Byzantine time undoubtedly appears as a time of intense flourishing of sacral constructions, especially dedicated to Mary, the Holy Mother of God. Only a few churches under her patronage from this period survived until today. Many were destroyed and never rebuilt. In this article, three of these Marian churches (Theotokos) which were never reconstructed are taken into consideration: the Kathisma, the church on Mount Gerizim and the Nea. The reason for this particular attention towards them is on account of their outstanding construction and the fact that these churches were mentioned abundantly by Procopius and other ancient authors. This article presents the latest archaeological evidence along with a description of ancient literature, in order to better understand the religious and historical contexts of these churches. When all this information is considered, it is clear that these churches were never rebuilt due to three factors: no direct connection to the events described in the four canonical Gospels, an unfavorable geopolitical situation and lack of financial resources. [ABSTRACT FROM AUTHOR]

The Avars were a nomadic people who dominated a large region in Europe between the 6th and 8th centuries. With their dominance in Central Europe, they controlled a large region and thus played a major role in shaping the political map of Europe. So much so that they not only played an active role in shaping the political map of Europe, but also influenced their contemporaneous states with their own weapon technology and unique army organization. Although the Avars were a nomadic society, they were able to conquer and control the regions they were in. By positioning themselves in strategically important regions, they were able to hold resources in case of war and defeat their enemies in the battle arena by manipulating them. It is inevitable that the main factor that makes states successful in wars is provided by the army. It is not possible to ignore the success of the state's army, the strategies put forward in the realization of the success of the state's army and the technologically advanced weapons used by the soldiers in wars compared to the enemy forces. In our study, we will try to get to the bottom of this issue, which is important for the Avars, and try to explain the army organization of the Avars and the war strategies they put forward in case of war. [ABSTRACT FROM AUTHOR]

The article examines the peculiarities of the formation of family law in the Rus state through the prism of the reception of the relevant provisions of the Byzantine legislation. To achieve the validity of theoretical propositions and conclusions, the author used a set of philosophical, general scientific and special scientific methods, namely: historical-legal, comparative-legal, historical-functional, formallegal, hermeneutic-legal, etc. The article emphasizes that the reception of Roman-Byzantine law took place through the translation into Church Slavonic of Byzantine legal texts (Eclogue, Prochiron, etc.), their thoughtful processing, subsequent rewriting and distribution. It is proven that during this process the provisions of Roman-Byzantine law are not blindly copied, but creatively reinterpreted, changed, adapted to Rus legal, political and socio-economic realities. It was determined that during the creation of local written sources of law (Russkaya Pravda, Church Statute of Prince Yaroslav), Byzantine legal acts were a kind of standard. It has been proven that the norms of Byzantine marriage and family law were most actively adopted in Rus. It was established that for most branches of Rus law, except for marriage and family, the reception of norms of Roman-Byzantine law had a limited character, and the provisions of Byzantine law often acted as «subsidiary» law. The author came to the conclusion that thanks to the Christian Church, provisions establishing the age of marriage, conditions for the validity of marriage, grounds for divorce of each spouse, etc., were adopted into Rus law. It was established that provisions borrowed from the Eclogue and Prochiron gave a woman in Rus the right to divorce, and the reasons for it were fixed by law. The thesis that the Byzantine institutions of family law adopted in the Rus era have become an integral part of the Ukrainian legal tra dition is substantiated. [ABSTRACT FROM AUTHOR]

Copyright of Vínculos de Historia is the property of Vinculos de Historia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Oral and Maxillofacial Surgery was among the Interests of many physicians and surgeons having practiced in Ancient Greece and the Ancient Greek world in general, from antiquity to the fall of Byzantium. The scope of their experience regarding Oral and Maxillofacial Surgery included dentoalveolar surgery, oral and cervicofacial Infections, cranio- maxillofacial injuries, head and neck oncologic and reconstructive surgery, surgical pathology of salivary glands, temporomandibular joint disorders, preprosthetic surgery, craniofacial surgery, but also more broadly oral and maxillofacial pathology. Their surgical work and writings exerted great impact on the development of Surgery in general and particularly of Oral and Maxillofacial Surgery, which is shown from their introduction as textbooks in the curriculum of many Medical Faculties in Europe, such as the Medical School of the University of Paris, even in the 17th century A.D.. Especially regarding Byzantium, Oral and Maxillofacial Surgery was practiced in the Surgical Departments of the Byzantine "Xenons" (Hospitals), at least from the 6th century A.D. and afterwards, whereas the role of the Orthodox Christian Church in taking care and treating patients suffering from diseases and traumatic injuries of the oral and maxillofacial region was decisive, since the famous "Xenons were attached mainly to Monasteries, where there was a possibility of providing systematic and organized medical care. [ABSTRACT FROM AUTHOR]

Copyright of Kırıkkale University Journal of Social Sciences is the property of Kirikkale University Journal of Social Science (KUJSS) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The topic of the paper is tax and the tax system of the Byzantine Empire. The tax system analysed in this paper was created and applied from the 3rd to the 9th century. In this research, the author tried to point out the changes that took place in the property relations in the agriculture of the Empire, which in many ways affected the organization and method of tax collection. The paper provides an analysis from which it can be noted that the organization of tax collection followed the changes that took place in Byzantine society. Agricultural production in the first centuries was based on the relationship between the colonists and the landowners. That relationship began to change from the beginning of the 7th century, when an increasing number of free peasants began to appear in agricultural production. The Roman and then the Byzantine system of tax collection was based on the registration of the land in the cadastre. Every land owner had to be registered in the cadastre, and thus was obliged to pay taxes. The financial administration of the Empire gave estimates every year of how much tax should be collected. The tax system in these times is going through changes in the way it is collected. The old relationship in which head tax and land tax are collected is abandoned and a system of special assessments, household tax and land tax is introduced. The changes that occurred in the method of tax collection influenced the further development of relations in Byzantine agriculture. Throughout this period, taxes were collected in money, mostly gold. [ABSTRACT FROM AUTHOR]

This article explores how the visual culture of Eastern Europe has been studied and often excluded from the grander narratives of art history and more specialized conversations due to political and cultural limitations, as well as bias in the field. The history and visual culture of Eastern Europe have been shaped by contacts with Byzantium, transforming, in local contexts, aspects of the rich legacy of the empire before and after the fall of Constantinople in 1453. This study expands and theorizes the eclectic visual cultures of Eastern Europe during the late medieval period by focusing on two ecclesiastical buildings of the 14th century built under princely and noble patronage in regions of North Macedonia and Wallachia, respectively: the Church of St George at Staro Nagoričane, near Skopje, modern-day North Macedonia (1315–17) and Cozia Monastery in Călimănești, Wallachia, modern-day Romania (founded 1388). The 14th century was a transformative period for the regions to the north and south of the Danube River, establishing the contacts that were to develop further during the 15th century and especially after 1453. [ABSTRACT FROM AUTHOR]

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

В поле нашего зрения оказались две вислые печати, общепринятая атрибуция которых до настоящего времени не выработана. На аверсе и реверсе первой из них, явно античной, римской, причём анэпиграфной, оттиснуты высокохудожественные, рельефные и реалистично исполненные бюсты императоров с короткой и с длинной бородами, увенчанных лавровыми венками. Полагаем, что речь должна идти о Каракалле и о Септимии Севере. На обеих сторонах второй печати также размещены портреты римских государей (судим по тому, что они облачены в кирасы и в военные плащи, а их головы увенчаны диадемами). Изображения исполнены в стиле иконообразно-репрезентативного официального портрета, популярного в Римской империи со времён Константина I. Атрибуцию второго артефакта облегчает то обстоятельство, что на его аверсе и реверсе сохранились остатки легенд, в которых можно восстановить имена «Юлиан» и «Прокопий». Полагаем, что первая печать была оттиснута при Каракалле, а вторая — при Прокопии. Мы наблюдаем явные свидетельства апеллирования правящих императоров к авторитету предков.

This article describes the events of the 560s, when the queen-nun Radegund acquired the relic of the True Cross for her convent in Poitiers. Her request for the major Christian shrine to the Byzantine Emperor Justin II and his wife Sophia was untimely: the foreign policy situation at that moment was very difficult – the Kingdom of the Franks was divided among the sons of King Chlothar I. Sigebert, the ruler of Austrasia, sought to strengthen his power and influence among the Franks and in the international scene. The conquests of the Lombards forced the Byzantines and the Franks to seek peace with each other. The obtained results show that both states took advantage of the situation with the relic to conclude a peace treaty without openly declaring their intentions. The roles of each participant in the organization of the embassy to the court of Justin II in 568 are considered. The ulterior motives of the poetic messages sent by Radegund to her relatives in Constantinople are analyzed. These events are a good example of how Sigebert, one of the Frankish kings, solved the foreign and domestic political tasks of that time. The casus with the relic of the True Cross reveals the “inside” of the political and diplomatic mechanics in Byzantium and the Frankish kingdoms.

Bizans İmparatorluğu, asırlar boyu devam eden büyük gücünü, askerî yapısının mükemmelliğine borçlu olmuştur. Oldukça geniş bir alana yayılan Bizans arazisi, bu askerler ile korunmaya çalışılmıştır. Bizans ordusunda görev yapan ücretli askerler ise Avrupa’dan, Rusya steplerinden, İskandinavya’nın soğuk iklimlerinden ve Balkanların kuzey-doğusundaki Peçenek ile Kuman Türklerinden elde edilmiştir. Bu topluluk içerisine XI. yüzyılın son çeyreğinden itibaren Norman paralı askerler dâhil olmaya başlamıştır. Viking kökenli olan Normanlar, Kuzey Fransa’dan Endülüs topraklarına ve Güney İtalya’ya kadar yayılarak burada paralı askerlik yapmışlardır. Onların Güney İtalya’yı ve ardından Sicilya’yı ele geçirmeleri ise devletleşme süreçlerini beraberinde getirmiştir. Bizans hizmetinde görev yapan Norman paralı askerler ise başlarındaki liderlere olan itaatleri yanında üstün savaş yetenekleri ile de göz doldurmuşlardır. Üstlendikleri görevleri başarmalarına rağmen güvenilmez ve asî yapıları, onları Bizans makamları ile karşı karşıya getirmiştir. Bizans, isyan eden Norman liderlerden genellikle Artuk, Tutak gibi Selçuklu beyleri vasıtası ile kurtulmuştur. Ayrıca Bizans aynı politikası ile baş edemediği bir başka güç olan Selçuklulara karşı benzer bir siyaset izlemiştir. Kendisine karşı isyan eden Normanlara yönelik mücadelesinde Türkmen beylerinden aldığı desteğin faydalarını gören Bizans, daha sonraki Güney İtalya’daki Normanlara karşı mücadelesinde de Selçukluların askeri birliklerine müracaat etmiştir. Bu süreç de 1107 yılında seçme askerlerini Bizans hizmetine veren I. Kılıçarslan’ın o dönem Meyyâfârikîn olarak bilinen bugünkü Silvan’da hayatını kaybetmesi ile neticelenmiştir. Bu makale, bu sürecin nasıl başladığını Norman paralı askerlerinin Anadolu’daki faaliyetleri üzerinden ele almaya çalışacaktır.

The article is dedicated to a common theme in Byzantine literature, with a particular focus on descriptions of battles between warriors and monsters. According to the authors, the reworking of stories about hunting large predators from ancient mythology is characteristic of the Byzantine and partially Western European military traditions from the 10th to 14th centuries. The authors argue that the ideas of rational warfare permeated not only strict military manuals but also hagiographical literature, historical chronicles, heroic epics, and other narratives. Therefore, the incorporation of the archetypal plot of ‘fighting monsters’ into military settings is at the center of this study. The authors demonstrate that ancient battle stories had no place in the strict orders of real actions by regular armies. The article introduces materials from M. Y. Suzyumov’s personal archive into scientific circulation and draws on sigillography data. The article shows that in medieval texts, such short but intense clashes between two opponents are interpreted not only as entertainment or instruction but also in a philosophical sense as an embodiment of the eternal struggle between good and evil.

Copyright of Mağallaẗ Al-Dirāsāt Al-Tārīẖiyyaẗ wa Al-Ḥaḍāriyyaẗ Al-Miṣriyyaẗ is the property of Beni Suef University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Tetkik is the property of Oku Okut Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study focuses on the Silk Road domination struggle between Istemi Yabghu and Khosrow Anoushirvan. The first political and commercial contacts between the Sassanids and the Göktürks started with eliminating the White Huns, who held some important commercial cities on the Silk Road route in Central Asia. Consequentially, after the agreement reached between the two states, war was declared against the Akhun state, and as a result of this war, the White Huns were dealt a heavy blow, and their lands were divided among the aforementioned states. However, this friendship between the two states was soon destroyed by the Silk Road's dominance. The historical Silk Road, the gates from China, formed a global trade network that followed more than one route in the Central Asian region, stretching from Iran, Iraq, Syria, Anatolia, and from there to Europe in the region. Göktürk and Sassanid states, who wanted to seize this trade network, entered into fierce struggle with each other. This struggle covered a wide area, from Ötüken to Ctesiphon and even Constantinople. Even though Byzantium, which was involved in the conflicts between the Göktürks and the Sassanids, had the opportunity to put their arch-rival Sassanids in a difficult situation thanks to a temporary alliance with the Göktürks, they could not follow a successful policy in this regard. [ABSTRACT FROM AUTHOR]

It is edited, translated, annotated and commentated a text that is included in the manuscript Ambrosianus Graecus 855. It is proposed that this text is a short mime, that it can be performed in limited premises, with satirical intention; and that its authorship may be awarded to Theodorus Prodromos. [ABSTRACT FROM AUTHOR]