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Copyright of Route Educational & Social Science Journal (Ress Journal) is the property of Ress Academy Publishing 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.)

In 988, under the leadership of Kinyaz Viladimer, Russians accepted Christianity through the Patriarchate of Constantinople and entered a new phase in their history. With Christianity, the Russians were introduced to writing and, most importantly, to religious texts. At the same time, this religious conversion also led to the acceptance of the belief of chosenness, which had spread to Christianity from Judaism. Nestor, a Russian priest who lived in the 12th century, wrote in his work that although Russians were the last community to accept Christianity, they would undertake important missions in the future. He also attributed a mission to the Russian society by referring to the biblical passage that the feet will be the head and the head will be the feet. However, in the mentioned centuries, the Eastern Roman Empire was still the center of Orthodoxy. For this reason, the Russian Orthodox Church would remain for many years as a Metropolitanate under the Patriarchate of Constantinople. However, the increasing Ottoman pressure on Constantinople from the 1400s onwards created several historical opportunities for the Russians. In particular, the Byzantine agreement with the Pope of Rome in Florence in 1439 mobilized the Russian Church. Using this agreement as a pretext, Moscow severed its relations with Constantinople. In 1453, the Ottoman conquest of Constantinople, the center of the Orthodox world, opened a new page in Russian Theo-politics. Russian priests believed that Nestor's prophecy had been fulfilled and Moscow developed the concept of the Third Rome. Appearing in the 16th century, the Moscow-Third Rome concept soon became the ideological basis for the formation of the Moscow kingdom. In this article, the concept of Moscow Third Rome, which is one of the important turning points in Russian history, is analyzed through an analytical method. The background of the concept, the conditions that led to its emergence, its historical development and its reflections on the present day are emphasized. [ABSTRACT FROM AUTHOR]

One of the aspects that caracterizes the period of the so-called Dominate (Dominatus) or Absolute Monarchy is the fact that the imperial power makes use of religion to legitimize itself. From another perspective, changes in the organization of the Imperial Chancery took place that reflect the reality of an absolute monarchy of divine right supported by a complex bureaucracy and a strong army, with important impact on the tax system. An exponential price increase characterizes the crisis of the 3rd century AD from Aurelian onwards and justifies Diocletian's despotism on economic issues. Characteristic of this epoch is an Imperial Government formed by several Emperors at the same time. A system of Imperial Tetrarchy was thus established. The radical change in the imperial policy concerning Christianity took place under Emperor Constantine. After the Milan Agreement (313 AD), Constantine assumed himself more and more as the protector of the Church, collaborating with the Bishops in their fight against heresy and legislating favourably towards Christianity. The definitive division of the Empire into two took place after the death of Emperor Theodosius I, Augustus in the East between 379 and 394 AD, only Emperor in 394/395 AD, with two Emperors, one in the Eastern Roman Empire, the other in the Western Roman Empire. The so-called Barbarian Invasions, that is, the assault of several Germanic tribes and tribal groups on Roman territory in the 5th century has caused the fall of the Western Roman Empire. Yet the Eastern Half of the Empire continued to exist. In the 5th century the Western Roman State underwent a gradual disintegration. The conclusion of foedera, that is, treaties with Non-Roman Barbarian Groups which contained a right to settle on the territory of the Roman Empire, were instruments of power, to which the weakened Roman Emperors resorted in order to be able to continue to assert their claim to sovereignty over the territory of the Roman Empire. For other reasons, too, the authority of the Roman emperors came under scrutiny. The spread of the so-called patronage in both the Eastern and Western Roman Empires means, for example, that prominent personalities such as imperial officials and large landowners maintain private armies (e.g.: buccellarii) that act in their own interest and are not in the service of the common good. Especially after the reign of Majorian (457-461 AD), the disintegration of the Western Roman State could no longer be stopped. [ABSTRACT FROM AUTHOR]

In recent years, there has been a growing interest in analyzing the manufacturing techniques of Byzantine church doors in laboratory settings. However, the connection between the iconography and significance of the décor of church doors and their liturgical performativity, as well as their parallels with iconostases in Byzantium, remained a relatively underexplored area of study. This article seeks to delve deeper into these intersections. By focusing on the relationship between the iconography of church doors in Middle to Late Byzantium and their connection to the sacred space and liturgical practices, I aim to shed light on how these artworks played a crucial role in the sacred experience of the Byzantines. This exploration will not highlight only the aesthetic evolution of church door artwork but also emphasize the communal and embodied nature of the religious experience during the Byzantine era. Their intricate designs were not merely decorative elements but served as portals to the divine, enriching the salvation journey of worshippers as they crossed the threshold into the liturgical spaces. By conducting an examination of the development of door iconography and their symbolism throughout the empire's history, the transformation of narrative depictions from the Middle Byzantine era to the Palaiologan period, culminating in a convergence of symbolic meanings within the sacred space of the church, is delineated. This transformation is further exemplified by a sculpted church door from the Principality of Wallachia. By bridging the gap between art history and religious studies, this article aims to rekindle interest in the profound symbolism and significance of Byzantine church doors and their relation to sacred liturgical space, offering a broader perspective on an important aspect of Byzantine heritage. [ABSTRACT FROM AUTHOR]

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.)

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal 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 article discusses the study of late antique cities and challenges the traditional views of decline and decay during this period. It emphasizes the importance of considering the agency of individuals and communities in shaping the urban environment. The authors argue for the use of agency-focused methodologies and materialist approaches to gain a more nuanced understanding of late antique cities. The text also highlights the significance of examining the relationships between humans and materials, as well as the role of craftspeople and laborers in urban development. Overall, the article presents a more complex and diverse perspective on late antique urban environments. [Extracted from the article]

The lower chamber of tower J17 from the Aurelian Walls in Rome is covered by a singular brick vault by slices that is almost completely preserved. This kind of vault is unusual in a Roman context and specifically in Aurelian Walls. Brick vaults by slices were extensively studied by the French engineer Auguste Choisy, who mainly scrutinized their ease of construction that doesn't require formwork and can adapt to different plans to achieve lowered vaults. The best-known examples are in Byzantium and generally in the Eastern Roman Empire, while we don't know many cases dating from late Roman antiquity on the Italian peninsula. Based on a rigorous photogrammetric survey and thorough data management, a detailed analysis of this vault allows us to establish a hypothesis about its construction process and to deepen the knowledge of this type of structure. [ABSTRACT FROM AUTHOR]

An international research on Croatian and Hungarian architectural relations started with the cooperation of the HMA MPDC and the Zagreb IPU. Eszter Baldavári and Boris Dundović are examining Ernő Foerk’s architecture, they gave a presentation about the results in Split. Foerk designed buildings in Croatia such as the Palace of the Post Office in Zagreb or the Tüköry Mansion in Daruvar. The 6000-item heritage of Foerk is preserved at the HMA in Budapest, which contributes to the specification of the present-day Balkan research. This paper presents the circumstances and results of the expeditions of Ernő Foerk architect – a member of the National Commission of Historic Monuments and professor of the Hungarian Royal Public Higher Architectural School – achieved in 1917 and 1918.

NEW AND DISTINCT CERAMIC TYPES emerged from the cultural centres of the Islamic Caliphate in Western Asia beginning in the eighth century AD. Islamic potters carefully added colour, glaze, and finishes to their vessels, which became luxury items throughout the Caliphate. People within the sphere of influence of the Islamic Caliphate slowly adopted objects, such as unique styles of glazed pottery, which symbolised status and power. The Byzantine Empire and Islamic Caliphate both influenced the material culture of the Southern Caucasus, which ebbed and flowed between them both. In particular, the emerging Caucasian polities in medieval Georgia, Armenia, and Azerbaijan began to produce splashed sgraffito ceramics in the 9th and 10th centuries AD that were very similar to those created by Islamic potters in centres such as Baghdad, Samarra, and Nishapur. Scholars have explained such changes in Caucasian consumption patterns as the result of influence and trade between the Islamic Empire and the Caucasus; however, they have not considered the cultural implications of such a change. My paper discusses how Caucasian elites and eventually even the peasantry used splashed sgraffito to construct their individual and group identities. I examine three sites from the Caucasus where local potters produced and used splashed sgraffito ceramics. I assess Ani in Armenia, Shamkir in Azerbaijan, and Tbilisi in Georgia. My analysis suggests that ceramics played a larger role in the construction of political and individual identity at a time when independent kingdoms were emerging in the Caucasus. [ABSTRACT FROM AUTHOR]

Unlike the pre-industrial practice of winter navigation in the Mediterranean Sea, which has been the subject of numerous studies, winter seafaring on the medieval Black Sea has not previously been the subject of thorough scholarly investigation, not least because the available sources are relatively few and fairly circumstantial. Being aware of the limitations of the present survey, the author attempts to gather together and reinterpret several instances dating from the period of the Byzantine and Italian domination over the Black Sea, which can shed some light on the seamen's often complicated relation with the winter season. The majority of the extant sources date from the last two centuries of the Middle Ages, an era that witnessed substantial technological developments which contributed to the amelioration of winter navigation. This study chiefly aims to highlight the unresolved issues and address the challenges that such a topic of inquiry presents. [ABSTRACT FROM AUTHOR]

This article concerns issues connected with references to wild animals in a variety of sources, reflecting Byzantine social practices primarily connected with hunting. Hunting here is understood in the broadest possible sense. It should be remembered that the function of providing food through hunting was marginal in the Byzantine context; propaedeutic and prestigious functions of hunting were dominant. The activities discussed therefore include: game keeping, gifting exotic animals in the course of diplomacy and keeping them in captivity, hunting during military training, fishing (regarded in Byzantine culture as a form of hunting), and pigeon breeding. This requires a rich and diverse bibliographical basis. It should be emphasised that information concerning wild animals in legislation is scant and scattered. Byzantine law did not specify in detail either how hunting should take place or people's attitude towards wild animals, except concerning issues connected with ownership. [ABSTRACT FROM AUTHOR]

Articles and studies on medieval subjects featured prominently in the pages of Études balkaniques between 2014 and 2023. Conventionally they are divided into two larger groups, according to their focus on issues related to Byzantine and Bulgarian history. This overview begins with an outline of the studies relevant to the development of medieval Bulgaria. This category comprises the works of medievalists such as Vassilka Tâpkova-Zaïmova, Penka Danova, Sashka Georgieva, etc. Elena Kostova's article on the possessions of the Athonite monasteries in the present-day Bulgarian town of Melnik also belongs to this set of themes as it throws a natural bridge to the extensive thematic range of Byzantine studies. Among the examined studies in this field are papers dedicated to the graffiti in the Constantinople Cathedral of Hagia Sophia, Byzantium's ties to Southern Italy and Egypt, silk production, the empire's political relations with its neighbours such as the community of the Cumans and other themes from the history of what came to be known as the "Byzantine cultural circle", whose geographical reach extended up to the Caucasus and Russia. The overview ends with a discussion of two articles by Theodor Dimitrov, which examine the plague epidemics in Byzantium. [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]

This essay employs the anthropological notion of female social agency to analyse a selection of case studies in the art history of the late Byzantine Empire. They concern three women – Nicoletta Grioni, Isabelle de Lusignan, and Maria d'Enghien-Brienne – who lived between the mid- to late fourteenth century and the first half of the fifteenth. All three were part of a Greek-Latin Mediterranean socio-cultural context. While their stories are not fully represented in textual primary sources, the present essay examines a selection of heterogeneous visual and cultural materials that help to reinstate their role in history and overcome the male-logocentric nature of the written evidence related to them. [ABSTRACT FROM AUTHOR]

Far from being a natural, prelapsarian state, cisness is a hegemonic ideal of gender performance demanded of all people. This article explores the construction of cisness in the field of Byzantine studies, and the historiographical tropes through which it is maintained, naturalised and made invisible. It uses analysis of hegemonic cisness in Byzantine studies to suggest new avenues of investigation for Byzantine gender history. It proposes 'cisness' as method; a focal point for historical and historiographical investigation. It asks, was there cisness in Byzantium? If so, did it resemble ours? [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]

This article explores precious fragments of silk, manufactured in the Byzantine Empire and Central Asia, discovered in archaeological excavations in Dublin. [ABSTRACT FROM AUTHOR]

The subject of the Herat War and the Ctesiphon Peace Treaty of 591 is relevant since it reveals important aspects of the political, economic and military history. These events had a significant impact on the fates of the Byzantine Empire, the Persian Empire, and the Chinese Khaganate. The study of these events provides a more comprehensive understanding of the complex interrelationships and dynamics of Eastern politics. The academic paper also attempts to summarize the facts on the history of the “Herat War” of 589 from the standpoint of geopolitical analysis. This study involves analyzing historical sources including chronicles and archaeological data to reconstruct events and assess their consequences. The interpretation and analysis of documents and written sources of the time is also an important aspect in order to understand the motives and strategies of the parties involved in the events. [ABSTRACT FROM AUTHOR]

Archaeological plant remains are key data in the identification of the material consequences of imperial interventions in past local lifeways. In this paper, the spatial and stratigraphic analysis of plant remains preserved in a hypothesized kitchen context from the archaeological site of Dhiban, Jordan, is presented in detail. This context is dated to ca. a.d. 570–640 based on 16 AMS dates, a time when the Dhiban community was part of and located at the eastern edge of the Byzantine empire. Analysis of over 130 point-provenienced flotation samples reveals a local emphasis on the agricultural production of wheat, peas, and grape, in spite of the challenges of water management in a semi-arid landscape. Comparison with other nearby and contemporaneous sites indicates that while all grew a similar suite of crops, their frequencies vary, possibly indicating a community of agricultural practice specializing in different foodstuffs or crops. [ABSTRACT FROM AUTHOR]

"The Greek Revolution: 1821 and the Making of Modern Europe" by Mark Mazower explores the Greek War of Independence against the Ottoman Empire and its broader implications for Europe. Mazower argues that the revolution was the first manifestation of the theory of nationalities and set in motion the decline of the Ottoman Empire. The book examines the domestic and international phases of the war, highlighting the clash between old and new, pre-modern and modern, and the role of religion in shaping the conflict. Mazower also discusses the use of disinformation and irregular warfare tactics during the revolution. Overall, the book offers a complex and captivating account of the Greek Revolution and its relevance to understanding historical and contemporary conflicts. [Extracted from the article]

The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator [Παντοκράτωρ – the Lord of all] endowed with infinite power and authority over the Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus [Βασιλεύς]. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike [Friend of God – Θεóς, divinely favoured] – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire. [ABSTRACT FROM AUTHOR]

The defeat of the Türkiye Saldjūḳ State (The State of Rūm/Anatolian Saldjūḳs) by the Mongols at Köse Dagh mobilised some elements such as Türkmens and Armenians, who were under the Saldjūḳs, and led to independence activities. After the death of Ghiyāth al-Dīn Kaykh̲usraw II, three inexperienced maliks and statesmen who used them for their own political ambitions remained. The period of Sultan Rukn al-Dīn Ḳilidj Arslan IV's joint and independent rule, which is the subject of this article, covers the period when many political events took place and the Türkiye Saldjūḳ State entered the process of collapse. As a matter of fact, various Türkmen uprisings occurred during this period. One of the reasons for the political, military, economic and social uprisings of the Türkmens, who came to the Saldjūḳ lands in large masses and played an important role in the formation of the state, was the relations of the aforementioned sultan with the statesmen, Mongols and Ilkhāns. Furthermore, the influence of Iranian statesmen in the administration, the struggle for dominance among the sultans and the polarisation forced Türkmens to take sides. The Türkmens, who mostly sided against Rukn al-Dīn Ḳilidj Arslan IV in the fight for the throne, caused bloody clashes and large-scale casualties during the decline of the Türkiye Saldjūḳ State. It was not possible to suppress these uprisings without the support of various nationalities and Mongol troops. The administrative weakness of the state naturally spread to its army as well. This article will analyse and evaluate the Türkmen revolts during the independent and joint reign of the Sultan Rukn al-Dīn Ḳilidj Arslan IV. [ABSTRACT FROM AUTHOR]

Research on the Mongol conquest of Iran and the Transcaucasus has focused most heavily on the campaigns of Chinggis Khan and his nephew Hülegü, in 1219–1224 and 1256–1260 respectively. Significantly less attention has been given to the nearly four decades that separate these two invasions, during which Mongol control was consolidated by a tamma (garrison) army numbering roughly 30,000 soldiers. This garrison occupied a liminal position on the frontier of the Mongol empire, linking the great khan to regional vassals in Iran, Greater Armenia, Georgia, and eastern Anatolia. This paper will use the history of the tamma to illuminate the web of personal relationships that allowed the Mongol empire to project its authority into the Middle East. It will demonstrate that this network was extremely brittle during the first three decades after Chinggis Khan's death, during which time the Mongol empire was still taking shape. Founded by Chinggis Khan, the tamma owed its loyalty to the great khan in Mongolia, yet long interregnums and political instability at the heart of empire forced the Mongol garrison to identify regional princes and princesses as suitable substitutes for political authority. This collaborative approach embroiled the tamma in the factional politics at the heart of the Mongol empire and ultimately brought about its destruction in 1261. [ABSTRACT FROM AUTHOR]

The purpose of the research paper is to examines the historical significance of Dyrrhachium (modern-day Durrës), as a pivotal economic, commercial, and political center in the Adriatic region from antiquity to the medieval period. The scientific novelty resides in its meticulous exploration of Dyrrhachium's economic, commercial, and political significance in during Antiquity and the early Middle Ages. The research elucidates the city's remarkable ability to navigate and thrive amidst various external challenges, offering invaluable insights into the dynamics of the Adriatic region during both ancient and medieval periods. This study contributes to a nuanced understanding of regional interactions and socio-economic dynamics, shedding light on the intricate interplay of factors that shaped Dyrrhachium's enduring prominence. Conclusion. Dating back to its establishment by Hellenic settlers around 625 BCE, Dyrrhachium witnessed a remarkable trajectory of development under various rulers, including the Romans and Byzantines, despite enduring significant external threats such as Ostrogoth and Slavic invasions. Notably, the construction of the Egnatia road served as a catalyst, amplifying Dyrrhachium's economic importance by facilitating trade between the Eastern and Western regions. Through tumultuous times, Dyrrhachium showcased remarkable economic resilience, ultimately emerging as the preeminent city in the Byzantine Empire's Balkan region. The despite facing numerous political upheavals and external invasions over the centuries, Dyrrhachium emerged as an exemplar of resilience, establishing itself as a stalwart economic and political nucleus in the Adriatic region. Its strategic location, complemented by robust commercial activities and administrative autonomy, fortified Dyrrhachium's position as a formidable player in regional affairs, ensuring its enduring prominence across antiquity and the medieval era. [ABSTRACT FROM AUTHOR]

Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat 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 provides an overview of historical archaeology in the Mediterranean region, focusing on the last five centuries. It discusses the slow development of the field compared to other regions and introduces a collection of essays that offer diverse perspectives on Mediterranean historical archaeology. The article explores the challenges of defining the Mediterranean and its chronological periods, emphasizing the region's significance in history as a battleground, trade route, and place of cultural exchange. It also discusses the influence of political boundaries and national histories on the development of historical archaeology and highlights the need for engagement with local communities and a global perspective in research. [Extracted from the article]

It is known that the artists of the Venetian Renaissance were heavily influenced by the developing relations between the Venetian Republic and the Ottoman-Eastern Empire, and that they sometimes reflected these influences in their works. In the paintings of the Venetian School period, it is seen that the artists visualised the nature, architecture and cultural figures of the distant Ottoman Empire from a certain perspective. As a matter of fact, it is possible to see the manifestations of these images in a wide range, starting from more realistic depictions based on the impression of Ottoman-Eastern merchants or ambassadors strolling in Venetian squares to the "fantastic oriental" image presented by sacred texts. In this respect, this study analyses the impact of the humanitarian relations between the Ottoman Empire and the Republic of Venice on the arts; evaluates the presence of this interaction in the works of the prominent Venetian School artist Vittore Carpaccio and tries to explain with examples how the arts of the two societies affected the works of art depending on the growing relationship. [ABSTRACT FROM AUTHOR]

In the first part of my article, I described how Theophanes the Confessor refused to legitimize the Abbasids, recognizing the legitimacy of Umayyad rule (according to the chronicler, the Umayyad power came directly from the Prophet Muhammad, which is obviously not entirely true). The chronograph emphasized that the Abbasids used the lower classes to seize power, which allowed them to lead to a state of anarchy. At the same time, he noticed how bad a ruler Marwan the Second was. From this difficult situation, as can be understood, there was no good way out, because both sides of the dispute were tainted with sins that led to injustice or unrighteousness. This was confirmed by supernatural phenomena mentioned by historian in the context of the change of power in the Muslim state. In the second part of my paper, I described how Theophanes tried to suggest that the Abbasid rule had led to religious and class divisions in the country. As a chronicler described the manifestations of anarchy that led to the persecution of Christians in Muslim countries. According to my interpretation, the description of the civil war in the caliphate after the death of Harun ar-Rashid in the work of Theophanes the Confessor is almost a harbinger of the end of the Muslim empire. [ABSTRACT FROM AUTHOR]

"Journeys of the Mind: A Life in History" by Peter Brown is a book that explores the career and contributions of Peter Brown, a prominent figure in the field of late antiquity. While scholars before him had examined the transition from the Roman Empire to medieval Europe, Brown played a crucial role in establishing late antiquity as a distinct historical period. The book details Brown's early life, his research questions, and his encounters with anthropological approaches that influenced his work. It also highlights his friendships with Michel Foucault and Paul Veyne, which shaped his understanding of sexuality and monastic renunciation. Overall, "Journeys of the Mind" offers a personal and comprehensive account of Brown's career and the development of late antiquity as a field of study. [Extracted from the article]

In 451, after the Ecumenical Council of Chalcedon, Chalcedonism spread in Armenia, especially in Tayk. With its spread, Georgian penetrated there having an impact on the historic and cultural life and the ethnic image of the region. A part of the Armenians, breaking away from the Armenian Church, became Georgian-speaking. The study aims to analyze the process and the ethno-religious environment resulted from the impact of the new confession. In Tayk, a bishop’s seat was founded as early as the 4th century by Gregory the Illuminator, and it continued to be a diocese of the Armenian Apostolic Church, which is testified by the fact that the names of the bishops of Tayk have been remembered at church meetings etc. until the 9th — 10thcenturies. Chalcedonism and Georgian writing and literature rooted in the region as late as the 9th — 10th centuries, when the Bagratunis, the local ruling elite, accepted the Chalcedonian confession. As a result, the population of Tayk and their rulers were called ‘Georgians’ or ‘Iberians’ in both Armenian and foreign records. In Tayk, even church ceremonies were performed in Georgian, though Armenian was also used.

The rulers of Byzantium and England are well known for their centralized nature and their active approach to diplomacy. Both powers often utilized treaties to bolster their military forces, and to undermine those of their foes. Of course, allegiance was not always clear-cut, with many powers having complex relations with their neighbours and the treaties catering to the conflicting obligations of those involved. This article focuses on the treaties of two of the most bureaucratic powers of the medieval world who have comparable treaty corpuses, utilizing the theme of military service to show that treaties were primarily pragmatic documents. [ABSTRACT FROM AUTHOR]

The paper publishes a Greek graffito on a Zeest 80 amphora, found in Negrilești, in the settlement of Sântana de Mureș-Chernyakhov culture. The words ΝΑΥΚΛΕΡ(...) ΕΛΛΗΝΙΚΟΝ inscribed on the upper part of the amphora can be associated withprimary contentthetransport process -loading the container on the ship at the place of origin of the content. The characteristics of the amphora and the inscription are connected with the oil supply in the province of Scythia. The information highlights the trade connections of the settlements fromthe Lower Danube with the eastern provinces of Roman Empire at the end of the 3rd century, the beginning of the 4th century AD. [ABSTRACT FROM AUTHOR]

This paper considers archaeological evidence for various aspects of early Christian church building and comes to the conclusion that diversity was an essential quality of late antique Christianity. The diversity in question is ill-attested in written sources, but becomes apparent when the material record and everyday life are taken into consideration (cultural/material/pictorial/iconic turn). Church buildings looked and functioned differently in various regions and provinces of the late Roman empire. The diversity does not appear to have been accidental, but was cultivated throughout late antiquity. It was sometimes related to, but did not depend on, differences in liturgical practice, nor was it a matter of knowledge, ability, and workshop tradition alone. Provincial diversity was maintained even when and where the metropolitan alternative was manifestly known and available and although secular art and architecture continued to uniformly emulate the capital cities. A combination of written and material evidence suggests that the diverse formal repertoire of early Christian art and architecture was chosen and decided individually, but tended to form local/provincial/regional clusters. The decision makers seem to have been guided by religious conventions as well as by personal or political allegiances, many of which appear to have been determined locally, each province or region onto itself. [ABSTRACT FROM AUTHOR]

Two splendid Oxford Handbooks deserve the opening slot of my review. The Handbook of Greek and Roman Mythography contains forty chapters, each of which closes with a helpful section on recommended further reading. The editors have organized the material in five very well-conceived parts. The first section, 'Mythography from Archaic Greece to the Empire', naturally wrestles with the question: When does mythography start? Two initial chapters provide their answers, and the rest of the contributions in this section offer an overview of mythography in Greek (Hellenistic and Imperial period) and Latin. The second section aims to provide an overview of individual mythographers: the stars of this section are Apollodorus, Antoninus Liberalis, Parthenius, Conon, and Hyginus. The eighteen chapters provide informative and concise introductions to authors who specialized in mythography, but also to the mythographic tendencies in authors such as Pausanias or Ovid, as well as in the scholia and even mythographical papyri. The third section is on the typical genres or interpretative models with which mythography tends to intersect: rationalizing historical approaches, philosophical allegoresis, etymologizing, catasterism, local historiography, paradoxography, creative approaches to mythography in ancient education, the role of mythography in political discourse, geography, and, finally, an investigation of the ancient terms used to designate the activity and the writings of a mythographer. The fourth section, 'Mythography and the visual arts', is a provocative and highly interesting experiment in viewing visual representations of myth as a mythography of sorts: can vases, frescoes, and sarcophagi be seen as visual pendants to literary mythography? These three contributions are all highly rewarding and thought-provoking. The closing, fifth, section offers richly rewarding discussions of the role of mythography in the age of Christianity, starting with the way early Christian writers draw on Greek and Latin mythographers, followed by chapters on mythography in the Byzantine Empire, the Latin West, and in the Renaissance. [ABSTRACT FROM AUTHOR]

However, it must be pointed out that because Manichaeism is a "source-rich" area of research and as such qualifies for international research funding, scholars active in Manichaean research, including the present reviewer, have pushed for Manichaean Studies to become a discipline in its own right independent of patristic studies. A major question for Manichaean scholars is how much access Mani had to Greek Christian writings or Syriac Christian writings of Greek origin. Given the importance of Manichaeism to the intellectual evolution of Augustine, the continuing interest of patristic scholars in Manichaeism is unabated. [Extracted from the article]