Relevant bibliographies by topics / Byzantine Empire civilization

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Byzantine Empire civilization'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Byzantine Empire civilization"

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Madona Mikeladze. "TEACHING THE HISTORY OF BYZANTIUM AT GEORGIAN SCHOOLS ACCORDING TO THE ANALYSIS OF CURRICULA AND TEXTBOOKS." World Science 1, no. 7(35) (July 12, 2018): 4–8. http://dx.doi.org/10.31435/rsglobal_ws/12072018/5997.

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The Byzantine Empire, which existed for more than 1000 years, holds a special place in the history of civilization. It was the largest medieval Christian state on the crossroad of Europe and Asia. The Byzantine culture belongs to the medieval Christian culture, but it has specific peculiarities in comparison to the Western Christian culture.The phenomenon of Byzantium, as the successor of the Roman state tradition and as the source of Christian culture, is of particular importance in the development of Georgia's historical processes.Understanding the historical processes of the V-XV centuries in Georgia is quite difficult without knowing the history of Byzantium. We cannot analyze even the later period without knowing Byzantium, because this country has left an indelible mark on Georgia, especially on its culture. The purpose of the present article is to show what the position of the Byzantine history is in the national curriculum and school books.
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Eldin, Mikhail A. "PARADIGM OF POST-BYZANTINE TRADITION OF REGIONAL ETHNO-COMMUNITY OF EURASIA: Historical and Philosophical Aspect." Humanitarian: actual problems of the humanities and education, no. 3 (September 30, 2018): 352–62. http://dx.doi.org/10.15507/2078-9823.043.018.201803.352-362.

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Introduction. A study of national cultures of consciousness and output of productive algorithm to forming of dialogue of ethnos is the major trend of modern humanitarian researches. The aim of the article is integration in theoretical approach of analytical concepts of regional development of moral traditions of society on the basis of the use of experience of preceding civilizations. Materials and methods. Methodological basis consists of conceptions about cooperation of spiritual values, about system character of mechanisms of succession, historical and culturological approaches reflected in works of domestic and foreign scientists by value forming of traditions of regions. The decision of the put tasks is attainable at an address to theoretical-methodological heritage of Byzantine and Russian paradigms of philosophy. Results. Тhe table of contents of the Post-Byzantine paradigm of traditions differs from western. The Byzantine cultural paradigm continued tradition of ancient Greek heritage: epochs of harmony at the dominant of spiritual order. In basis of the Orient-Christian thinking societies were traditional the postulates of correct mindset and canonical human existence ща the two dominants: economies and akribeia (compromise and inviolability in the canons of life, depending on the circumstances of life). When this order is devalued (degradation of empire and religious morality) principles of folk-cultural life are transformed, and at times are fragmented in society, and foremost moral components of cultures. Discussion and conclusions. Heritage of Byzantine civilization and its inalienable regional component of the Slavic natural habitat of distribution of ethnos present particular interest. For maintenance of the socio-cultural originality of civilization and state force to call to the adequate answers main basis of that are historical experience and socio-cultural values. Every great civilization becomes stronger and develops by the set of the local traditions in continuity of dialogue of civilizations, societies and cultures.
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Mainardi, Adalberto. "Conflicting Authorities. The Byzantine Symphony and the Idea of Christian Empire in Russian Orthodox Thought at the Turn of the Nineteenth and Twentieth Centuries." Review of Ecumenical Studies Sibiu 10, no. 2 (August 1, 2018): 170–85. http://dx.doi.org/10.2478/ress-2018-0014.

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Abstract The ideal of Byzantine symphony is still present in contemporary debate on church-state relations. A worldly notion of power interferes with a theological assessment of authority in the Church: hence the identification of the Christian empire with the kingdom of God, in a kind of a realized eschatology. This paper undertakes the deconstruction of the notion of “byzantine symphony” through its interpretations by some Russian religious thinkers at the turn of the nineteenth and twentieth centuries, when the whole of Russian society faced dramatic changes. The idea of Christian empire, represented by Constantine the Great, emerges as the foundation of the new orthodox Russian Empire (Tjutčev), contrasted to European civilization (Danilevskij, Leont’ev); but Constantine is also an apocalyptic figure (Bukharev), a political leader (Bolotov), a tyrant (Solov’ev) and the symbol of an entire epoch in Christian history that definitely came to an end (Bulgakov, Berdyaev).
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Abdalrazak, Iman Talaat, and Nishtiman Bashir. "Description of the city of Constantinople and its importance througConstantinople, Byzantine, civilization, New Rome, Christianity." Journal of University of Raparin 11, no. 2 (July 9, 2024): 34–48. http://dx.doi.org/10.26750/vol(11).no(2).paper2.

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Constantinople is the city that the Noble Messenger may God’s prayers and peace is upon him, announced his conquest by saying: “To conquer Constantinople, let us be the emir, its ruler, and the best army, that army. And the poets pay attention to it and write about it, as if this city was created to be a great empire that lasted for more than a thousand years. What helped it to survive is its huge building built by Emperor Constantine the Great in 324 AD to be the capital of the Eastern Byzantine Empire. This huge building is represented in its high fortified walls and its huge and remnant churches Now like the Hagia Sophia Church, and making it one of the most important cultural centers and a symbol of ancient civilization in addition to choosing this important geographical location, which gave it a very important economic and commercial importance, helped it to survive and continue and most of the attempts directed against it. Constantine's great goal was to build it, to continue the survival of the European Empire (New Rome), but this time in the East with a new look and a new religion, which is Christianity by adopting the official religion of the new empire.
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Semikopov, D. V., A. A. Zakhriapin, and I. A. Lebedev. "The image of the empire in the Russian historiosophical consciousness: from Slavophiles to Eurasians." Vestnik of Minin University 11, no. 4 (December 27, 2023): 12. http://dx.doi.org/10.26795/2307-1281-2023-11-4-12.

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Introduction. The article examines the peculiarities of the transformation of the historical image of the empire in the national intellectual tradition. The views of such thinkers as M.N. Katkov, F.I. Tyutchev, I.V. Kireevsky, A.S. Khomyakov, Yu.F. Samarin, K.N. Leontiev, P.B. Struve, M.O. Menshikov, P.N. Savitsky, N.S. Trubetskoy and others are analyzed. The typologization and analysis of the key images of the empire in the Russian historiosophical consciousness, namely: European, Byzantine and Eurasian, is presented.Materials and Methods. The main material of this article is the research of the following authors: L.E. Shaposhnikov, O.V. Parilov, S.N. Pushkin, V.M. Lurie, A.K. Tolstenko, R.R. Vakhitov. The following methods were used in the presented study: system analysis, philosophical analysis, interpretation, comparison and synthesis.Results. The article examines the evolution of the image of the empire in the Russian historiosophical consciousness, starting from the triad of Count S.S. Uvarov, the ideas of M.N. Katkov and Slavophiles, ending with the Eurasian concepts of P.N. Savitsky and N.S. Trubetskoy. During the development of the idea of empire, three main images of it were formed. The first is the European one, in which the Russian Empire is perceived as one of the European powers claiming their piece of the world pie. This image quite logically changes from the absolutist-autocratic to the liberal-national. The second image is Slavophile. Being absolutely monarchical, he regards Russia, headed by an Orthodox emperor, as the heiress of Byzantium, endowed with a special messianic status. The third image is Eurasian (P.N. Savitsky, N.S. Trubetskoy). It represents the image of a "reassembled" empire that underwent profound changes as a result of the revolution. The Eurasians are moving away from the image of the universal empire to the image of a self-sufficient "mainland state" preserving its original civilization based on Orthodoxy. At the same time, they actively use the Slavophile category of conciliarity, transferring it from the sphere of theology to national and cultural policy. The Eurasians proclaim the fundamental equality of national cultures and their unity in cathedral Russia.Discussion and Conclusions. The authors of the study managed to conduct a systematic and full-fledged historical and philosophical analysis of the evolution of the image of the empire in the Russian historiosophical consciousness, from Slavophiles to Eurasians. The authors managed to carry out a comprehensive and systematic historical and philosophical analysis of the three main images of the empire of the European, Byzantine and Eurasian.
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Vаrаbyou, Pavel Anatolievich. "The image of Byzantium in the narratives of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth (15th – first half of the 17th century)." Studia Slavica et Balcanica Petropolitana 31, no. 1 (2022): 117–32. http://dx.doi.org/10.21638/spbu19.2022.107.

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The article is devoted to the perception of the heritage of Byzantium in the socio-political thought of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth in the period from 1453 to the middle of the 17th century. Already in the second half of the 17th century, the Left-Bank Ukraine left the Polish-Lithuanian Commonwealth, and the Metropolitanate of Kyiv withdrew from the jurisdiction of the Patriarchate of Constantinople. The process of influence of the Byzantine civilization on the East Slavic culture after the fall of the Byzantine Empire is investigated. According to the findings, in the process of discussing the Union of Brest in the written tradition of the GDL and the Polish-Lithuanian Commonwealth, Orthodox, Uniate, Catholic and Reformation narratives developed, in which the image of Byzantium had different shades: from positive to extremely negative, respectively. However, these narratives, which well complement the rather meager information about Byzantium in local letopis sources, are similar in one thing: they tend to see in it not the imperial past, but the current church heritage of the Greek people, which had a significant impact on the historical fate of the lands of Rus’. For the Polish-Lithuanian szlachta as an estate, the heritage of Byzantium was not a source of their own identity. Attempts to update the political idea of the liberation of Constantinople from the rule of the Turks came from the environment of the Greek diaspora of the Polish-Lithuanian Commonwealth. However, such projects were not approved here and were cut off from life. And even a major Orthodox magnate, Prince Wasyl-Konstanty Ostrogski, did not support, albeit difficult to implement, but a more realistic project to transfer the residence of the Patriarch of Constantinople to the city of Ostrog. He also did not claim political succession from the Byzantine emperors, but did not interfere with the idea of his spiritual succession. The article pays more attention to the writings of Orthodox polemicists, because the heritage of Byzantium is very important and deserves special attention.
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Darenskiy, Vitaliy Yu. "O. Spengler on the “Dual Image of Russia”: From Culture-Mythology to Historiosophic Insight." Almanac “Essays on Conservatism” 65 (March 1, 2020): 167–90. http://dx.doi.org/10.24030/24092517-2020-0-4-167-190.

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The article is devoted to the study of the historiosophic concept of the phenomena of Russia and Russian culture in the “late” works of O. Spengler. The author shows the heuristic character of the concept of the “Dual Image of Russia”: in spite of the presence of obvious myths in it, not conforming with the empiric reality, it includes powerful historiosophic insight at the level of the historic phenomena eidos understanding. Spengler’s main idea is that in Russia the symbolic Dostoevsky (traditionalist) will win the victory over symbolic Tolstoy (nihilist and sectarian). The author of the article disputes Spengler’s thesis that Russia is supposedly the “pseudomorphosis” of the West. The author substantiates the thesis that the West represents the great pseudomorphosis of Christian civilization, and Russia is the authentic civilization broken-down by the external force, the same way as Byzantine Empire.
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Kusenkov, P. "Christian mission in Northern Black Sea region and its geopolitical significance." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 30–34. http://dx.doi.org/10.33920/nik-01-2003-05.

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The spread of Christianity in the Northern Black Sea Region was a continuation of the vector of cultural expansion into this region, outlined in Antiquity and opposing the region’s stable geopolitical ties in the latitudinal direction, with the steppe world of the nomads of Eurasia. The stages of this process were: the Great Greek colonization on Pontus Euxinus; the spread of Pax Romana to the territory of Crimea; the Christianization of the region and the strengthening of Byzantium in the Northern Black Sea Region through an alliance with the Khazaria and the creation of the Klimata-Cherson thema; finally, the emergence of Italian trading posts and the emergence of Genoese Gazaria. The success of the Christian mission of Byzantium would not have been possible without the oncoming movement from the north, which determined the reception of the Byzantine civilization by Rus’-Russia and predefined the geopolitical contours of the modern world. In the opposite direction there was an advance to the south of Rus’ and the formation of the path “from the Varangians to the Greeks”, sea voyages of the Rus’ princes to Constantinople, the capture of Korsun’Cherson by Vladimir the Saint and the baptism of Rus’, the inclusion of Russia in the system of the Byzantine church administration. At the new historical stage, after the fall of Byzantium, the role of the Christian Orthodox empire passed to Russia, and the processes of intercivilizational interaction in the region changed their vector. But even in the new conditions, the meridional dimension remains incomparably more important than the latitudinal dimension: a fact that determines the future geopolitical perspective.
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Khairedinova, Elzara. "Byzantine Healing Amulets from Southwestern Crimea." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 82–99. http://dx.doi.org/10.15688/jvolsu4.2020.6.6.

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Introduction. The article presents two unique items from the Southwestern Crimea – a bronze finger ring with an image of a lion-headed serpent Chnoubis, originating from a female burial of the first quarter of the 7 th century of the Gothic-Alanian burial ground near the village of Luchistoye, and a bronze medallion, which was found in the area of the village of Goncharnoye, with magic signs, formulas and an image of Chnoubis, which is tied to an altar, fighting a snake. Methods. According to some similar findings from the territory of the Eastern Roman Empire, the ring and the medallion are attributed to the group of Byzantine medical amulets. The amulets of the Early Byzantine time demonstrate continuity with pre-Christian magical practices, therefore, late ancient magical gems and texts were involved to decipher the plots and inscriptions engraved on those amulets. Analysis. The finger ring was intended to improve digestion and to treat diseases of a digestive tract. The woman who owned the item was wearing it in a chest necklace, at the level of her stomach – just as it was recommended in medical treatises to wear amulets for abdominal pain. The medallion was a complex amulet intended for women. Chnoubis in the scene of fighting the snake and the spell ÐÉÍÏ are depicted on both sides of the medallion. In one case, Chnoubis is a guardian of a stomach and a fighter against diseases of the digestive tract, whose actions are enhanced by the three times repeated spell ÐÉÍÏ, which contributes to better digestion. In the second case, Chnoubis is a defender of women’s health, and the disappearing word ÐÉÍÏ should help stop pathological uterine bleeding. The action of the amulet is enhanced by a formula against demons that cause disease, and its healing properties are confirmed by the inscription ÕÃÉÁ (health). Such an amulet should be worn suspended from the neck by a long cord, or fastened to the belt. Results. Both items belong to the group of medical magic amulets. They were brought from the Eastern Mediterranean provinces of the Empire, where in the 6th – 7th centuries there were magic amulets similar in form and repertoire of protective means. The appearance of such items among the Gothic-Alanian population of the Southwestern Crimea is not surprising. The influence of the Byzantine civilization on all aspects of the life of the local population in the Early Middle Ages can be traced both from written sources and from numerous archaeological findings.
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Snežana, Filipova. "Notes About the Commemoration of the Powerful Menin the Medieval Art in Macedonia." European Journal of Interdisciplinary Studies 2, no. 1 (April 30, 2016): 68. http://dx.doi.org/10.26417/ejis.v2i1.p68-73.

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Rulers’ portraits as symbols of the institution of monarchy were used on coins, legal acts and seals, as a guarantee of authenticity and legal effectiveness. They are usually the highest category of propaganda images. Each civilization has the praxis of representing to a certain extent real or “beatified” image or portrait of the emperor. By adding various symbols of power, like crowns, caps, beard, throne, supendium, chariot, and number of the animals driving it, we are directly observing the image of the most powerful representatives of people, nations, states, empires, era, usually blessed by or alike god(s). Roman emperors preferred to be represented in sculpture, and the copy of the ruling emperor was placed in every city of the Empire. It was roman art and sculpture where actually the portrait was invented in the 2nd century B.C. Sometimes Emperor’s portrait in Byzantium had the status of replacing the real presence of the sovereign. The early portraits of byzantine emperors in monumental art are preserved in St. Vitale in Ravena, where the emperor Justinian I and his wife with ecclesiastical and court dignitaries attend the liturgy.[2], from 1034–1042; the portrait of John II Komnenos and the empress Irene from the beginning of the 12th C.[4] Negr?u says in churches, the images of the rulers expressed the relation of monarchs with God, who gave them the power of monarchy in exchange to undertake the defense of Christian law. The images are addressed to the masses with the purpose to present monarchs as generous donors, as well as ubiquitous authorities.”[6]
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Dissertations / Theses on the topic "Byzantine Empire civilization"

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Della, Rocca de Candal Geri. "Bibliographia Historica Byzantina : a historical and bibliographical description of the early editions of the Corpus Historiæ Byzantinæ (1556-1645)." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:110af123-aec5-4518-984e-f92a2acfd3c6.

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This thesis is concerned with the editorial, printing and marketing history of four Byzantine historical narratives, published between 1556 and 1645, and soon collectively identified under the name Corpus Historiæ Byzantinæ (hereinafter, 'Byzantine Corpus'). The four Byzantine historians - Ioannes Zonaras, Niketas Choniates, Nikephoros Gregoras and Laonikos Chalkokondyles - enjoyed considerable popularity in early modern Europe, with a peak of interest in the second half of the sixteenth century. This thesis aims at highlighting how these four texts, despite being so popular in a number of early modern European countries (particularly in the German-speaking area, in Italy and in France), did not do so for the same reasons: in fact, depending on the country in which these books were printed, they were marketed, perceived and read in very different ways. This element is particularly relevant in light of the fact that the Byzantine Corpus represents the earliest predecessor of the Corpus Fontium Historiæ Byzantinæ, the modern resource for the study of Byzantine historical sources. Chapter 1 analyses the early formation of the Byzantine Corpus and, in particular, the figure of Hieronymus Wolf, first editor of the Byzantine Corpus, often considered the 'father' of Byzantine studies; his relation with his patrons, the Fuggers of Augsburg; finally, his relation with his publisher, the Basel printer Johannes Oporinus. It then provides contextualised bibliographical and paratextual descriptions of the editiones principes of the Byzantine Corpus, all printed in Basel. Chapters 2-5 reflect the same comparative approach, used to investigate how the later editions of the Byzantine Corpus were prepared and marketed in different European countries: each chapter provides a bibliographical and paratextual analysis of the subsequent German, Italian, French and Genevan editions respectively. The Conclusions draw together all the information collected in the previous chapters and investigate three pivotal aspects of the Byzantine Corpus: i) the formation of the Byzantine Corpus and the individual popularity of each of the four Byzantine historians based on the frequency and popularity of both individual and collective editions; ii) the distinctive reasons of their popularity, analysed through a comparison of the different approaches with which editors and publishers have presented these texts to their respective audiences in Germany, Italy and France; iii) the reasons for the rise and decline in popularity of the Byzantine Corpus in the early seventeenth century.
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Dirodi, Morgan. "Space, monuments, and religion : the Christianisation of urban space in the Late Antique Levant." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:67edfa1b-532b-4926-b010-6fd878c235c6.

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This thesis investigates the relationship between Christianity and urban monumental space in the late antique Levant. Through the analysis of both textual and archaeological evidence it seeks to clarify both the motives and the stages of the process of Christian takeover of the urban space of Levantine cities from the 4th to the 7th century AD. In doing so Christians were in essence both projecting their growth as the predominant religion and, at the same time, creating an entirely new monumental landscape. The case studies are presented in three separate groups, selected on the basis of the principal strategy that was chosen in the process of Christianisation of urban space. The first section analyses the cases of Gerasa, Jerusalem, Heliopolis, and Petra to illustrate the first of these strategies: the main method for occupying the symbolic space of the city was the construction of a contrast between the surviving ruins of the earlier, Hellenic, temples and the new Christian churches. The second group of case studies includes Scythopolis, Caesarea Maritima, Gaza, and to a certain extent Heliopolis. This section deals with those cities where the main strategy was the physical demolition of all or at least the most pre-eminent Hellenic buildings and their direct replacement with a new, and often grand, church. The third group, and the last, consists of the cities of Bostra, Gadara, Apamea, where rather than having to engage with a major Hellenic monument the main competitor was the secular state whether local or imperial. This is found to have resulted in a search for integration into the landscape rather than active competition.
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Moulet, Benjamin J. A. "Evêques, pouvoir et société à Byzance, début du VIIIe siècle - milieu du XIe siècle: territoires, communautés et individus dans la société privinciale de l'Empire byzantin." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210419.

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Co-tutelle de thèse Université Paris I Panthéon-Sorbonne / Université Libre de Bruxelles, sous la direction conjointe de Michel KAPLAN (Université Paris I Panthéon-Sorbonne) et de Jean-Marie SANSTERRE (Université Libre de Bruxelles)

L’épiscopat constitue un fondement essentiel mais méconnu de l’Église mésobyzantine. Malgré la relative rareté des sources, il est possible d’en retracer l’histoire et les grandes évolutions :une part importante de l’hagiographie de l’iconoclasme et post-iconoclaste concerne en effet métropolites et évêques, témoignant du lien fort existant entre ceux-ci et le peuple des cités dont ils ont la charge, particulièrement quand ils sont considérés saints par la population. De nombreuses sources épistolaires, ecclésiastiques et sigillographiques, émanant des évêques eux-mêmes, permettent d’approcher les réalités du corps épiscopal et celles de la société provinciale qu’il représente auprès des autorités centrales. L’évêque apparaît également comme le relais des volontés impériale et patriarcale dans les provinces de l’Empire. Dans un contexte de compétition de pouvoir avec les autorités locales, l’évêque tente ainsi d’imposer le sien propre, dans ses aspects spatiaux, sociaux, religieux et symboliques.

L’approche collective et les approches individuelles de l’épiscopat doivent permettre de comprendre les réalités sociales d’un Empire de plus en plus centré sur sa capitale et dont sont progressivement détachées, du moins dans les sources, les périphéries. Une histoire décentrée de l’Empire byzantin passe dès lors par des études régionales mais aussi par des études consacrées à des groupes sociaux enracinés dans tout l’Empire, surtout lorsque, comme les évêques, ils revendiquent la spécificité de leur région et leur attachement à une société provinciale qui constitue le socle de l’Empire.

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The episcopate is an essential structure of the middle-Byzantine Church ;however, it remains little known. Although sources are limited, its history and evolution can still be reconstructed, as a large portion of the iconoclastic and post-iconoclastic hagiography deals with metropolitans and bishops. The sources reveal the strong connection between bishops and the inhabitants of the cities under their responsibility, especially when the population considers them as saints. Numerous epistolary, ecclesiastic and sigillographic documents issued by bishops themselves partially unveil the realities of the episcopal group and the provincial society that bishops represent to the central authorities. The bishop also serves as relay of both imperial and patriarchal wills to the provinces of the Empire. Competing with local authorities, the bishop thus tries to impose his own influence in its spatial, social, religious and symbolic dimensions.

Both collective and individual approaches of the episcopate make the social realities of the Empire more understandable, as it becomes more and more focused on its capital city while its peripheries gradually move away, which documentation seems to imply. Regional studies, but also studies focused on social groups established across the whole Empire, are the fundamentals of a decentred history of the Byzantine Empire. This is especially true since social groups such as bishops claim the specificity of their regions and their link to a provincial society that represents the cornerstone of the Empire.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished

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Milson, David. "Aspects of the impact of Christian art and architecture on synagogues in Byzantine Palestine." Thesis, University of Oxford, 2002. http://ora.ox.ac.uk/objects/uuid:17261fb5-fbfb-4417-90a3-f0d01673f262.

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This thesis examines the relationship between Jews and Christians in the Holy Land from the age of Constantine the Great to the conquest of the eastern provinces by the Arabs from an archaeological viewpoint. At stake is a better understanding of how Jews adapted to changing times, particularly during the rise of Christianity in Palestine. Whereas earlier scholars have viewed the growth of the Byzantine empire as time of persecution toward the Jews, a re-evaluation of the archaeological evidence indicates that Jews prospered along with their Christian neighbors. In scope, this dissertation aims first to re-evaluate how many ancient building remains can be classified as synagogues, and how many of those can be accurately dated. For only after a solid body of archaeological research is firmly established can further progress be made toward our better understanding of the ancient world. Diversity in contemporaneous synagogue layouts, rather than a linear development throughout this period is the norm. Yet, in the sixth-century, one-third of all known synagogues in Palestine bear similar features to early Byzantine churches: basilical layouts, mosaic floors, apses, and chancel screens. Since no single fourth-century synagogue had an apse or chancel screen in its repertoire of furnishings, a reform must have taken place, which ultimately enhanced the synagogue. It has long been held that this change had originated under the influence of the growing Christian population in the Holy Land. Examining the nature of early Christian liturgical practice throws light on these changes to synagogues. For the focal point of the early Christian basilica, the altar in the sanctuary, separated from the hall by a chancel screen, was adapted by these Jewish communities. By placing the Torah Shrine in the apse of synagogues, the sacred nature of the Five Books of Moses was glorified. In focusing on the apse and niche it is suggested that rather than a positive influence toward the Jews, the deeply-rooted rivalry between Christianity and Judaism was the main implement for change. Jewish leaders built synagogues with apses and chancel screens to amplify and venerate the most important object in the hall - the Torah Scrolls - kept in the Torah Ark. Unlike earlier buildings, the Torah Shrine was set in the same position as the altar in churches, in the apse. Renovating interiors, changes to entrances, and new types of furnishings in synagogues were the physical changes to this institution which reflect the impact of Christian art on synagogues.
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Zacharopoulou, Effrosyni. "Nubia and Byzantium (6th Century – ca. 1500) : Christianity and Nubian culture and its evolution in the light of the development of the Byzantine Empire." Thesis, 2012. http://hdl.handle.net/10210/4946.

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D.Litt. et Phil.
The aim of the present thesis has been to examine the course of Christianity and civilization in the medieval kingdoms of Nubia, in relation to the developments in the Byzantine Empire during the same period; that is, to look into the direct and indirect influences exerted by Byzantium on Nubia, at both political and cultural level. The study departs from the observation that there is a significantly close parallelism between the Nubian and the Byzantine history. More specifically, following the 7th century Arabic expansion, the Christian statal entities of Nubia and the Byzantium seem to run a parallel course, with rather similar fluctuations. Thus, there is a time when, initially, both Byzantium and Nubia – to a varying degree and in different ways – rally their forces against the Arabic threat. This is followed by a period of prosperity and growth, leading up to the 11th century and, finally, from the 12th century onwards, starts a gradual decadence that reaches its breaking point with the overthrow of both the Byzantine Empire and the remaining Christian statal formations of Nubia by the Ottomans. By way of conclusion then, we will summarise the most important observations and assumptions the present research has led to. Firstly, throughout the course of this study, the main goal has been to examine in juxtaposition and to correlate the developments in Nubia and Byzantium, through their relations with the Islamic world and its activity in the Mediterranean, and to ascertain whether there are substantial and considerable interrelations. At what time, to what extent and in what way did the Byzantine-Islamic relations affect the course of the Medieval Christian Kingdoms of Nubia? While various hypotheses have been formulated regarding the interrelation between Byzantium and Nubia, the issue has not as yet been subjected to a thorough and long-term study. The present dissertation intends to fill in this gap in research, thus contributing to a better understanding of the Nubian history.
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6

Deligatos, Virginia A. "The worldview of women in demotic historic, akritic and epic poetry of the late Byzantine period (9th century to 1453)." Thesis, 2010. http://hdl.handle.net/10210/3113.

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M.A.
A study is conducted into the roles of women living in the late Byzantine period between the 6th Century to 1453, using demotic or ‘popular’ poetry which can be quite significant in shedding some light into Byzantine history and society. An in depth analysis of these songs is carried out and compared to valid historical texts in order to create a proper account on history. Some questions that will be examined are as follows: How did women fit into society? What was their expected role? Did they ever go beyond their conventional role? Were they treated differently at different stages or circumstances in their life? Do the clues that are found in these songs correspond to the previously written historical texts that were predominantly written by men? It is no secret that, women portrayed in historical texts which refer to that period, were subjugated to the men in their lives and had very different roles to their partners, fathers, or brothers. Using demotic poetry, one is able to understand the voice of common folk and their worldview, thereby collecting accounts of the society’s ideas and ideals at grassroots level. A collection of about 20 songs has been gathered for this study and each song has been analysed in detail alone and in its contexts. It is tremendously interesting to discover how important women were in their society and how they often seem to have influenced men’s behaviour indirectly.
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Sansaridou-Hendrickx, Thekla. "The world view of the anonymous author of the Greek Chronicle of the Tocco, 14th-15th centuries." Thesis, 2012. http://hdl.handle.net/10210/6312.

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Ph.D.
This is the study of an unknown man's view of his contemporary Byzantine world how it was structured and functioned both socially and culturally. In other words, this is an attempt to reconstruct the world view of an unknown individual, through expression of his emotions, impressions, principles and norms in connection with various aspects of his environment. By this approach, I trust, the anonymous author's value system can be "re-created" and examined in association with the collective cultural norms, set and shared by his contemporary society. Thus, besides theauthor's aesthetic perception of the external, physical aspects of his environment, collective and individual stereotypes found in ideologies (such as ethnocentrism, provincialism, patriotism, and class differentiation), as well as religious and social moral values (such as piety, faith, sin, generosity, divine intervention) will be identified and analysed. Our author's perception of his world order may be seen "from the inside" through his concepts, opinions, impressions, criticisms and praises. These are expressed either directly or indirectly throughout his narrative, and refer to certain situations, events, characters and the human condition in general (such as the eternal question of life and death). Certain values, which are expressed by the author through his concepts and opinions, may appear as contradicting one another. These cases will be analysed according to the author's perception of a certain event and measured against related collective ideology, i.e. generally-held conceptions and values, as well as factual information. Thus, in order to realise the purpose of our study, we shall: • examine the relationship and interaction between individual and collective concepts in the Chronicle; • establish the Chronicle's value as a source of information g on the political, economic, social and cultural life in Western Greece during a significant section of the later Byzantine era (1375-1422); • try to reach a better understanding of the mentality of multi-ethnic Byzantine society, especially in Western Greece during the 14 th and 15th centuries.
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Papakonstantinou, Maria-Nektaria. "The court of the Byzantine imperial dynasty of the Komnenoi : its ideology, ceremonies, rituals and titles." Thesis, 2015. http://hdl.handle.net/10210/15098.

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Theron, Jacques. "Rethinking the Crusades." Diss., 2014. http://hdl.handle.net/10500/13767.

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The study focuses on the unique phenomenon of society’s changing attitudes towards the Crusades. Right from its inception the Crusades made a lasting impact on history, an impact which is still evident in the present day. Several aspects contributed to the start of the Crusades, among them the world and ideology of the eleventh century, the era in which the Crusades began. In current times there have been calls demanding an apology for the Crusades, while at the same time some within Christianity have felt the need to apologise for the atrocities of the Crusades. The Crusades are often blamed for the animosity between Christians and Muslims, a situation worsened by the fact that leaders on both sides misuse the word ‘crusade’ for their own agendas. The thesis is written within a historiographical framework making use of both critical enquiry and historical criticism.
Christian Spirituality, Church History & Missiology
M. Th. (Church history)
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Books on the topic "Byzantine Empire civilization"

1

Robert, Browning. The Byzantine Empire. Washington, D.C: Catholic University of America Press, 1992.

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2

E, Laiou Angeliki, and Maguire Henry 1943-, eds. Byzantium, a world civilization. Washington, D.C: Dumbarton Oaks Research Library and Collection, 1992.

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3

Maas, Michael. John Lydus and the Roman past: Antiquarianism and politics in the age ofJustinian. London: Routledge, 1992.

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Anuscha, Monchizadeh, and Hoffmann Lars M, eds. Zwischen Polis, Provinz und Peripherie: Beiträge zur byzantinischen Geschichte und Kultur. Wiesbaden: Harrassowitz, 2005.

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5

Angold, Michael. The Byzantine Empire, 1025-1204: A political history. 2nd ed. New York: Longman, 1997.

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6

Gi͡uzelev, Vasil. Medieval Bulgaria, Byzantine Empire, Black Sea, Venice, Genoa. Villach: Verlag Baier, 1988.

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7

Littlewood, Antony R. Under the presidency of Saint Paul: The case of Byzantine originality. Toronto: Hellenic Canadian Association of Constantinople, 1995.

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8

Kazhdan, A. P. Vizantiĭskai͡a︡ kulʹtura: X-XII vv. 2nd ed. Sankt-Peterburg: Aleteĭi͡a︡, 1997.

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1943-, Maguire Henry, and Dumbarton Oaks, eds. Byzantine court culture from 829 to 1204. Washington, D.C: Dumbarton Oaks Research Library and Collection, 2004.

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Greece), Vyzantino Mouseio (Athens, ed. Byzantium: An oecumenical empire : Byzantine and Christian Museum, October 2001 - January 2001. Athens: Hellenic Ministry of Culture, 2002.

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Book chapters on the topic "Byzantine Empire civilization"

1

Haldon, John F. "The Byzantine Empire." In The Dynamics of Ancient Empires, 205–54. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195371581.003.0006.

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Abstract In the context of the other “empires” being discussed in this volume, the Byzantine example is something of an anomaly. First, it was for most of its existence— from the seventh to the fifteenth century C.E.—territorially rather small (restricted largely to the southern Balkans and Asia Minor); second, although historians from the seventeenth century have called it an empire, its “emperor” increasingly came to be described by the Greek word basileus, king. Third, it was an “empire” the history of which is largely one of contraction, with occasional efforts to recover lost territories followed by further contractions, so that imperialist exploitation of foreign conquests is the exception rather than the rule. Exploitation is thus meaningful only in terms of the ways in which the state and society of Byzantium functioned—who exploited whom and how, in economic and political terms—and with respect to the cultural impact of Byzantine civilization on the outside world. In this chapter I shall be concerned for the most part with the former.
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Cohn, Samuel. "All Societies Die." In All Societies Die, 1–4. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755903.003.0001.

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This chapter provides an overview of societal growth and decline. How long will our current civilization live? By historical comparative standards, European–American civilization is middle aged. One can get a sense of the lifespans of civilizations by seeing how long other civilizations survived. If one looks at the Roman Empire, the Byzantine Empire, the various dynasties of China, and the Old, Middle, and New kingdoms of Egypt, these empires lasted an average of a little over 550 years. Where do we stand in all of this? The modern world system dates from 1350, making us 650–700 years old. That would give us the average length of age of an empire when it falls — although many empires last much longer. The chapter then outlines things which have occurred during feudal chaotic periods: standards of living collapse; technology disappears; and crime, warfare, and violence increase.
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Davis-Secord, Sarah. "Introduction." In Where Three Worlds Met. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501704642.003.0001.

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This book examines Sicily's place within the religious, diplomatic, military, commercial, and intellectual networks of the Mediterranean world. It traces the history of Sicily, from the sixth-century incorporation of the island into the Byzantine empire, through the period of Muslim rule (827–1061), until the end of Norman rule there in the late twelfth century. In particular, it investigates how Sicily moved from the Latin Christian world into the Greek Christian one, then into the Islamicate civilization, and then back into Latin Christendom. In order to understand Sicily's role(s) within the broader Mediterranean system of the sixth through twelfth centuries, the book explores patterns of travel and communication between Sicily and elsewhere—between Constantinople and Rome, between Byzantium and the Islamic world. Finally, it describes Sicily in the dār al-Islām.
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Beckwith, Christopher I. "India, Tibet, China, Byzantium, and Other Control Cases." In Warriors of the Cloisters. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691155319.003.0007.

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This chapter examines the essential elements that produced a full scientific culture in Western Europe by comparing the constituent elements in the one culture in which it developed with other cultures that had the same constitutive elements but did not develop science. These are the control cases, which include India, Tibet, China, and the Byzantine Empire. The first civilization in the world to develop a full scientific culture was medieval Western Europe. It led directly to the scientific revolution—during which some changes to the details of the constituent elements took place—and continued on down to modern science. The essential elements of medieval science were introduced to Western Europe via Classical Arabic civilization. The chapter describes the appearance of science in Medieval Latin Europe and the decline of science in the medieval Islamic world.
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Kokkonen, Andrej, Jørgen Møller, and Anders Sundell. "The Politics of Succession in Comparative Perspective." In The Politics of Succession, 183–204. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192897510.003.0009.

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Abstract How has the problem of succession played out in other parts of the world? This chapter combines a narrative historical analysis of succession arrangements and conflicts in Europe before the introduction of primogeniture and in the other old civilization areas of Eurasia with quantitative data on succession orders and ruler tenure in Imperial China and the Muslim Middle East. The comparative analysis returns the same findings as in the analyses of European monarchies—deaths of rulers repeatedly sparked conflicts, but father-to-son successions calmed the stormy waters of monarchical succession. The chapter also shows that monarchical systems where hereditary elements were very weak—such as the Byzantine Empire and Mamluk Egypt—were pestered by a staggering rate of usurpations and civil wars.
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Diaz-Andreu, Margarita. "Classical versus Islamic Antiquities in Colonial Archaeology: The Russian Empire and French North Africa." In A World History of Nineteenth-Century Archaeology. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199217175.003.0017.

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This chapter revisits the connection between nationalism and religion in a very different setting to that seen in the biblical lands (Chapter 6) and, to a certain extent, in Central, South, and Southeast Asia (Chapters 7 and 8). It analyses how religion is able to induce the creation of alternative historical discourses to those formed on the basis of the remains of the classical civilizations. On the one hand, the historical account about the Greeks, the Romans and other contemporary peoples influenced by them such as the Scythes still maintained their powerful allure as symbols of civilization and of one’s own empire. On the other, however, the weight religion had in the nineteenth century allowed for the search of the national origin in other periods with special significance for particular churches. Thus, the Byzantine period became appropriated as a Golden Age in the Russian Empire. In contrast, the Islamic past never acquired a similar status in the French colonies of North Africa. The religious undertones of particular archaeological periods were also used to undertake a racial reading of modern populations, and therefore had a direct impact on the colonization of the area. Yet, during the nineteenth century the effect of all this in archaeology was only limited, for the search for ancient remains stubbornly maintained a focus on the classical past. A comparison between the archaeology of the Russian colonies and of French North Africa reveals several similarities and differences which shed light on the processes guiding the development of archaeology in each of these areas. In both of them the historical narrative produced by the colonizers was one in which the classical periods were better regarded and valued more positively than others, following a hierarchy from classical to Byzantine, and then to the prehistoric and Islamic periods. Also, in both colonial areas archaeology was practised by many different actors: individuals from a breadth of occupations, and professionals belonging to many institutions, colonizers settled in the colonies as well as others coming from the metropolis. Nevertheless, this diversity was much more marked in North Africa than in the Russian colonies.
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Angelakis, Andreas N. "Urban hydro-technologies in Crete, Greece through the centuries." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 35–50. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0037.

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Abstract The history of water supply and wastewater engineering in Crete, Greece dates back more than ca. 5,000 years, to the early Bronze Age. One of most advanced achievements in Minoan palaces and other settlements was the architectural and hydraulic functions of water supply and sewerage systems. Minoan hydro-technologies were diffused to Greek mainland, where more advanced sophisticated hydro-technologies were invented, with a peak during the Classical and Hellenistic periods, when they spread over from Greece to India in east and Egypt in the south. The Roman Empire, which replaced Greek rule in most of this area, inherited the hydro-technologies and further developed them, thereby changing their scale of application. Urban water and waste- and storm-water management in Crete were very little improved in both in principle and in scale, during the Byzantine and Venetian periods; however, those constitute the underpinning of modern achievements in water engineering and management practices. The scope of this chapter is to present the most characteristic examples of ancient hydraulic works and related hydro-technologies and their uses through Cretan civilizations.
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Ruthven, Malise. "Muhammad the Model." In Islam in the World, 26–79. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195138412.003.0002.

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Abstract Muhammad ibn ‘Abdullah of the Banu Hashim of Quraish was born in Mecca in about 570, at a time when the ruling tribe of Quraish were increasing in wealth, power and prosperity. The caravan-city of Makka, probably the ‘Makorba’ mentioned in the writings of the second century geographer Ptolemy, had long been a centre of pilgrimage. The shrine from which its name derived, and the surrounding haram or sacred area, was a place where the beduin tribes who controlled the traffic in spices and other goods between South Arabia and the Mediterranean could exchange goods without fear of attack. The pilgrimage to the Ka’ba, in addition to its religious functions, encouraged trade, especially during the four sacred months when fighting was forbidden. Other harams in the Peninsula similarly combined religious with commercial functions, but Makka seems to have been the most important of these sanctuaries, lying as it did on the strategic road between Yemen, seat of an ancient if declining civilization, and the Mediterranean. In the decades before Muhammad, the volume of trade had increased, partly as a result of the continuing warfare between the Persian and Byzantine empires which disrupted the northern land routes. The tribes who controlled the Hejaz trade were becoming not only more powerful but increasingly civilized as they came into closer contact with the regions of high culture.
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9

Fedinec, Csilla. "Great Theorists of Central European Integration in Ukraine." In Great Theorists of Central European Integration, 393–442. Central European Academic Publishing, 2023. http://dx.doi.org/10.54171/2023.mg.gtocei_11.

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‘Central Europe’ is a concept that varies in time and space. Ukraine is the second-largest country on the European continent, and is geographically located south-west of the Eastern European plain. The peculiarity of historical development and geographical location leads to the portrayal of Ukraine as a civilizational frontier area between the countries of the West and East. The nineteenth century was the period of birth of national histories, equally among non-historical (stateless) and historical (state) nations, while at the same time, at any historical moment, one can find the predecessor of the modern nation. The coherence of the Ukrainian narrative is ensured by proto-state and state forms: Kyivan Rus, the Principality of Galicia-Volhynia, Polish-Lithuanian Commonwealth, Cossack era, Ukrainian statehood in 1917–1921, Soviet era, Carpatho-Ukraine’s autonomous existence in 1938–1939, and independent Ukraine since 1991. The Kyivan Rus was oriented towards Byzantium, and the Principality towards Western Europe. The Hetmanate’s political structure recognised as a historical Cossack statehood. In the mid-17th century, the Cossack uprising led by Bohdan Khmelnytsky brought to the fore the dilemma of pro-Moscow or pro-Polish (in fact, pro-European) orientation. Since the late 18th century, Ukrainian territories have become the periphery of the empires, and ties with Europe have weakened. Europe almost forgot about Ukraine’s existence. The central powers of the First World War attempted to tear Ukraine away from Russia and push it politically and civilizationally towards the West, albeit without any international interest in the question of Ukrainian statehood aspirations. Later, the Soviet Union created Ukrainian borders, but deprived the Ukrainians of any political activity. Pro-European Union tendencies were always present in independent Ukraine, but only took definite shape following the Revolution of Dignity in 2014. In 2014 Ukraine and the European Union signed the Association Agreement, came into effect in 2017. Russia’s disastrous full-scale invasion against Ukraine accelerated Ukraine–EU rapprochement, and as a result Ukraine was granted EU candidate status in 2022. Europeanisation is not only a process of identity construction, but also a value-based supranational ‘ways of doing things’. In this context, Ukraine’s place in the buffer zone between Eastern and Western Europe has changed over the centuries. The study analyses the development of opinions on this topic, based on the works of some selected Ukrainian and Ukrainian-descent thinkers from the 19th century to the present day.
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