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1
Maksimović, Ljubomir. "Karl Krumbachers serbische Schüler / Karl Krumbacher’s Serbian Students." Südost-Forschungen 73, no. 1 (August 8, 2014): 429–43. http://dx.doi.org/10.1515/sofo-2014-0119.
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Abstract At the time after Karl Krumbacher had founded the first modern center for Byzantine studies in Munich, the base for development of up-to-date medieval studies in Belgrade was already under construction. In the years before and after the Seminar for Byzantine studies was founded (1906) at the Belgrade University, some young scholars from Serbia were sent in different occasions to Krumacher’s Institute in order to deepen their abilities in byzantine and medieval studies. Among them, six names should be mentioned for their extraordinary contribution to the research progress: Božidar Prokić, Dragutin Anastasijević, Filaret Granić in byzantine studies and Stanoje Stanojević, Vladimir Ćorović, Nikola Radojčić in medieval studies. All of them habe been learning Krumbacher’s sophisticated methodological approach, introducing it in Belgrade either in pure byzantine studies or in medieval studies in a broader sense. Through their publications and teaching work Krumbacher’s influation brought a great support to development of the research in the above mentioned fields.
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Bibikov, Mikhail Vadimovich. "To the Source Studies of the Byzantine Accounts of the Spiritual Centers in Palestine." Античная древность и средние века 51 (2023): 90–104. http://dx.doi.org/10.15826/adsv.2023.51.005.
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The review of the sources includes the characteristics of such literary monuments as the texts of the Holy Scripture of the Septuagint, sermons, spiritual hymns, and hagiography. The main documental evidences are represented by the Notitia episcopatuum, Synodal acts, canons and decisions, Typika of monasteries, account of the churches, abbeys and nunneries in Christian East. In Christian Byzantium, Jerusalem became the main destination of pilgrims. Many monasteries were built by the monks from Georgia who lived in Palestine. In the countries neighbouring to Palestine there was active monastic building in Byzantine Syria, as well as in the area of ancient monastic formations, Egypt. Therefore, there appeared the picture of energetic monastic building in the Holy Land, which is accounted to by documents, such as various Notitia, as well as the statutes and the journals of pilgrims and travellers. Although not all the monasteries existed for long due to devastating raids of Bedouins, Muslims, and crusaders, many of them were renovated from the ashes to continue servicing to these days. From that time on, Byzantine geographical literature went outside purely literary borrowings from the classical heritage and the environment of theoretical-mathematical and astronomical treatises to the practice of actual travels and pilgrimages. Although the latter kept their importance in all the periods of Byzantine literature, from the Christian topography of Kosmas In- dikopleustes to the ethno-geographical excursions in the History of Nikephoros Grigoras.
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Bentaher, Fuaad. "General Account of Recent Discoveries at Tocra." Libyan Studies 25 (January 1994): 231–43. http://dx.doi.org/10.1017/s0263718900006373.
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Short seasons of excavation between 1985 and 1992 were conducted under the supervision of the writer in an open and almost featureless area near the center of the walled city of Tocra. The excavations were part of the Garyunis (Benghazi) University training program, arranged by the Department of Archaeology for undergraduate students.The excavation uncovered the remains of seven buildings and produced a vast quantity of stratified material. Four periods of occupation, Hellenistic, Roman (early and late), Byzantine and Islamic, were encountered within the excavated area.The uppermost levels of all buildings excavated are to be dated mainly in the Byzantine period, but show some structural additions and minor modifications probably undertaken during the Islamic period. The floor level of each building produced a large quantity of material which is confidently referred to the 6th and 7th centuries AD. The vast majority of the dateable finds consisted of coarse pottery, including flat-based jugs, some of which were nearly complete, a very distinctive type of cooking ware with a row of finger indentations on the top of the lug, pieces of broken amphorae, mostly necks, bases and handles; one of these handles is stamped with a bust of a Byzantine emperor in a style exactly similar to that of busts on the obverse of Byzantine coins. The legend, however, is not legible (Fig. 13a). Among the finds were also a large quantity of Byzantine lamps, of which more than thirty are either complete or nearly complete, and many Byzantine coins, of which a high proportion belongs to the reign of Heraclius (AD 610–641).
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Chkhaidz, Viktor. "Ecclesiastical Connections of Medieval Мatarcha: New Finds of Byzantine Lead Seals." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 112–18. http://dx.doi.org/10.15688/jvolsu4.2021.6.9.
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Introduction. Matarcha was the cathedral city of the Diocese of Zichia of the Patriarchate of Constantinople. It was a major religious and missionary center in the Northwestern Pre-Caucasus. The priests of this autocephalous archdiocese took an active part in the church life of the Byzantine Empire. In this context, among the most important sources on the history of the Byzantine Matarcha, a special place is occupied by the monuments of Byzantine sphragistics. Methods. The paper examines three Byzantine church seals of the 11th–12th centuries, discovered during the research of the Taman settlement (medieval Matarcha was the center of the diocese of Zichia of the Patriarchate of Constantinople). The owners of the seals were: deacon Michael, monk Ignatius and nun Euphemia. Analysis. The article provides information about the previously known 19 seals belonging to the church hierarchs of Zichia and other representatives of the clergy. Similar finds of seals in the Crimean urban centers (Cherson and Sughdea) are indicated. Results. The few details that relate to the ecclesiastical history of the diocese of Zichia emphasize the exceptional value of each new find of seals, and the evidence of direct contacts and established correspondence between the Orthodox clergy once again shows that, in addition to the cleric – deacon, the monastic brotherhood also played a significant role in the development of relations between the church and society. To a certain extent, this could also be facilitated by the trips of the city’s residents to pilgrimage sites, as evidenced by the brought relics, the finds of which are known.
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Kochanek, Piotr. "Statystyczno-porównawcza analiza XXIII Międzynarodowego Kongresu Bizantynologicznego (Belgrad, 22-27 VIII 2016)." Vox Patrum 67 (December 16, 2018): 241–57. http://dx.doi.org/10.31743/vp.3399.
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The 23rd International Congress of Byzantine Studies took place in the hospitable capital of Serbia from Monday (22 August) to Saturday (27 August 2016). According to official data in the congress took part 1,260 byzantine scholars from 48 countries of the world. The largest number of scientist represented Greece (212), Serbia (122), France (103), Russia (87), the United Kingdom (79) and Italy (78). Numerous scholars came to Belgrade also from Germany (72), the USA (64), Bulgaria (57), Turkey (40) and Austria (39). Poland was represented officially by 26 byzantine scholars. To this number must be added two Poles affiliated to foreign universities. Most Polish researchers, as many as 11, represented the University of Lodz – today the most important Polish center for research on the history and culture of Byzantium. During the congress 1148 scholars presented 1329 papers and communications. According the official data 1057 papers (= 79,533%) were in English, 165 in French (= 12,415%), 30 in Greek (= 2,257%), 28 in German (= 2,106%), 28 in Russian (= 2,106%) and 21 (= 1,580%) in Italian. Twenty-six Poles representing the Polish research centers presented a total of 29 communications (26 in English, 1 in French, 1 in German and 1 in Russian). Furthermore, one Pole affiliated to the Johannes Gutenberg University of Mainz, delivered his communication in French. According the official data, the congress was divided into several program blocks. The first block was the solemn opening session. Part of this session was the inaugural lecture of professor John F. Haldon from Princeton University. On the other hand, during the six plenary sessions were delivered 20 papers. The third block of the congress were the round table sessions. These sessions were a total 49 (= 382 communications). There have also been 116 sessions of free communications, during which 843 papers were read. Furthermore, during the six special sessions the participants delivered 64 presentations. Finally, a separate block were two poster sessions. In these sessions attended 19 authors. The sessions of the congress were held either at the Faculty of Philology (3 Studentski trg) or at the building of the Serbian Academy of Sciences and Arts (35 Knez Mihailova St.). It was agreed that the 24rd International Congress of Byzantine Studies will be held in 2021 in Istanbul.
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Mokhov, A. S., and K. R. Kapsalykova. "«Мы стараемся иметь полный комплект работ по советскому византиноведению»: переписка профессора М. Я. Сюзюмова с библиотекой Центра византийских исследований в Думбартон Окс." Вестник гуманитарного образования, no. 2(30) (September 7, 2023): 95–104. http://dx.doi.org/10.25730/vsu.2070.23.026.
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The study of Soviet-American scientific relations during the Cold War is an urgent scientific task. The historiography considered the contacts of the two world powers at the highest scientific level (space exploration, Antarctic exploration, etc.). However, connections between individual scientists or universities, as a rule, did not attract special attention. The article for the first time publishes letters from the personal fund of Professor M. Ya. Syuzyumov (Ural University, Sverdlovsk), which he received from Professor of Byzantine History and Literature at Harvard University I. I. Shevchenko, as well as from librarians of the Center for Byzantine Studies at Harvard University in Dumbarton Oaks Lois Hassler-Smith and Merlin Packard. These archival materials allow us to trace the ways of international book exchange, an important driving force in the development of world Byzantine studies in the 1960s and 1970s. At this time, informal contacts were established between Soviet and American scientists, which allowed, avoiding bureaucratic formalities, to receive the latest scientific literature. The letters published in the article indicate that the correspondence of M. Ya. Syuzyumov with the staff of the Dumbarton Oaks library lasted more than 10 years. The American side received scientific periodicals published in Sverdlovsk, materials of confessions and textbooks, and M. Ya. Syuzyumov received novelties of the American Byzantine literature. The authors of the article managed to identify an error made by the compilers of the index Who Was Who at Dumbarton Oaks, 1940–2015. In this edition, it is indicated that Lois Smith and Lois Hassler worked in the library. Meanwhile, the analysis of correspondence of M. Ya. Syuzyumov and his colleagues from the USA and data from the American periodical press prove that we are talking about one person – Lois Hassler-Smith. The results obtained by the authors of the article will be used to create a scientific biography of M. Ya. Syuzyumov, as well as to implement projects for the preservation of cultural heritage and the popularization of scientific knowledge. Изучение советско-американских научных связей в годы холодной войны является актуальной научной задачей. В историографии рассматривались контакты двух мировых держав на высшем научном уровне (исследование космоса, изучение Антарктики и прочее). Однако связи между отдельными учеными или университетами, как правило, специального внимания не привлекали. В статье впервые публикуются письма из личного фонда профессора М. Я. Сюзюмова (Уральский университет, Свердловск), которые он получал от профессора византийской истории и литературы Гарвардского университета И. И. Шевченко, а также от библиотекарей центра византийских исследований при Гарвардском университете в Думбартон Окс Лоис Хасслер-Смит и Мерлина Пакарда. Эти архивные материалы позволяют проследить пути международного книгообмена, важной движущей силы развития мировой византинистики 1960–1970-х гг. В данное время между советскими и американскими учеными завязались неофициальные контакты, которые позволяли, избегая бюрократических формальностей, получать новейшую научную литературу. Публикуемые в статье письма свидетельствуют, что переписка М. Я. Сюзюмова с сотрудниками библиотеки Думбартон Окс продолжалась более 10 лет. Американская сторона получала изданную в Свердловске научную периодику, материалы конфкренций и учебные пособия, а М. Я. Сюзюмов – новинки американской византиноведческой литературы. Авторам статьи удалось выявить ошибку, допущенную составителями указателя Who Was Who at Dumbarton Oaks, 1940–2015. В этом издании указано, что в библиотеке работали сотрудницы Лоис Смит и Лоис Хасслер. Между тем, анализ переписки М. Я. Сюзюмова с коллегами из США и данные американской периодической печати доказывают, что речь идет об одном человеке – Лоис Хасслер-Смит. Полученные авторами статьи результаты будут использованы для создания научной биографии М. Я. Сюзюмова, а также для реализации проектов по сохранению культурного наследия и популяризации научных знаний.
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Kocabaş, Ufuk, and Işıl Özsait-Kocabaş. "Conservation of Waterlogged Wood of the Yenikapı Shipwrecks, Istanbul-Türkiye." Археология Евразийских степей, no. 4 (August 31, 2023): 8–19. http://dx.doi.org/10.24852/2587-6112.2023.4.8.19.
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Theodosian Harbour was one of the principal harbors of Byzantine Constantinople, actively serving trading ships from the 4th to the early 11th centuries AD at the Sea of Marmara shore of the imperial center. Almost ten years of rescue excavations by Istanbul Archaeology Museums in the silted harbor site revealed considerable archaeological evidence dating from the Ottoman and Byzantine periods to the Neolithic age. The artifacts uncovered within the Byzantine harbor context constitute the majority of archaeological finds yielding much information on the trading network of the imperial center. Upon the invitation of the Istanbul Archaeological Museums, Istanbul University undertook the removal, documentation, and construction technology studies of twenty-seven shipwrecks and the conservation work of 31 shipwrecks. For conserving the waterlogged timbers, mainly PEG (polyethylene glycol), preimpregnation+vacume freeze drying, or melamine-formaldehyde (Kauramin®) resin for the highly-degraded timbers is used. The present paper discusses the conservation processes of the shipwrecks excavated under the responsibility of the Istanbul University’s Department of Conservation of Marine Archaeological Objects.
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Cheynet, Jean-Claude. "Rosemary Morris éd., Church and People in Byzantium, Society for the Promotion of Byzantines Studies. Twentieth Spring Symposium of Byzantine Studies, Manchester, 1986, Centre for Byzantine, Ottoman and Modem Greek Studies, Birmingham, University of Birmingham, 1990,286 p." Annales. Histoire, Sciences Sociales 47, no. 1 (February 1992): 136–37. http://dx.doi.org/10.1017/s0395264900059515.
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ΛAΜΠΑΚΗΣ, Στυλιανός. "Bιβλιοκρισία:Well Begun is Only Half Done: Tracing Aristotle's Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources, ed. by V. SYROS [Medieval and Renaissance Texts and Studies, v. 388. Medieval Confluences series, v. 1], Τempe 2011." BYZANTINA SYMMEIKTA 24, no. 1 (May 15, 2015): 399. http://dx.doi.org/10.12681/byzsym.1200.
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Βιβλιοκρισία του:<p><em>Well Begun is Only Half Done: Tracing Aristotle's Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources</em>, edited by V. Syros [Medieval and Renaissance Texts and Studies, volume 388. Medieval Confluences series, volume 1], Arizona Center for Medieval and Renaissance Studies, Tempe 2011, σσ. xiii + 226. ISBN 978 0 86698 436 2</p>
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Domanovska, Maryna, and Andriy Domanovskyi. "Byzantine Studies in dissertations produced by Ukrainian scholars, 2012–2022 (Historical Sciences)." V. N. Karazin Kharkiv National University Bulletin "History of Ukraine. Ukrainian Studies: Historical and Philosophical Sciences", no. 35 (December 28, 2022): 89–106. http://dx.doi.org/10.26565/2227-6505-2022-35-09.
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The article reviews the dissertations on Byzantine studies, which have been defended in Ukraine over the past decade in historical specialties within the field of “historical sciences”. Byzantine studies in Ukraine, as in previous periods, continue to develop in institutional centers, among which are V. N. Karazin Kharkiv National University, M. S. Grushevsky Institute of Ukrainian Archeography and Source Studies NASU, Ivan Franko National University of Lviv, National Reserve “Sophia of Kyiv”, I. I. Mechnikov Odessa National University etc. The range of dissertations of an interdisciplinary nature is expanding, in particular, historical, theological, historical and philosophical topics are gaining popularity, and art criticism and musicology are becoming popular. The review identifies the reasons for the reduction in the number of defended dissertations in Byzantine studies during 2012–2022 in the comparison to previous periods. However, the studies presented in the review are original, based on the latest methods and achievements of world science, and they also determine further vectors of the development of Ukrainian Byzantine studies in the near future.
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Noble, Samuel. "Byzantine Adab and Falsafah in 11th Century Antioch." Journal of Arabic Literature 53, no. 3-4 (September 21, 2022): 246–64. http://dx.doi.org/10.1163/1570064x-12341460.
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Abstract Both medieval Arab historians and modern Byzantinists have generally ignored the Arabophone cultural life of Antioch during its period under Byzantine rule from 969–1084 CE, preferring to equate Christian rule with Greek culture. Nevertheless, lay intellectuals closely connected to the Melkite Patriarchate of Antioch were active in promoting the translation of Greek patristic works into Arabic during this period. This article examines the career of the deacon ʿAbd Allāh ibn al-Faḍl al-Anṭākī, whose translations, compilations, and original works evince close familiarity with contemporary intellectual trends in Baghdad and a desire to produce translations of high literary quality. Moreover, in Ibn al-Faḍl’s criticisms of local philosophers who had strayed from Christian dogma, we find further evidence for Byzantine Antioch as a center of Arabic literary and philosophical activity.
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Necipoğlu, Nevra. "Byzantines and Italians in Fifteenth-Century Constantinople: Commercial Cooperation and Conflict." New Perspectives on Turkey 12 (1995): 129–43. http://dx.doi.org/10.1017/s0896634600001187.
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During the final centuries of Byzantine rule, the city of Constantinople, unable to recover completely from the effects of the Fourth Crusade (1204) and continuously challenged from two directions by the western world and the Ottomans, could no longer live up to its former glory and reputation as the magnificent capital of a powerful empire. Yet, surprisingly, the critical circumstances of the late Byzantine period that negatively affected almost every aspect of life in the city did not affect its commercial function to the same extent. Hence, despite persistent political, social, economic, and demographic problems during the last fifty years preceding the Ottoman conquest, Constantinople still continued to function as a lively commercial center where Byzantine merchants operated side by side with foreigners, including Italians, Catalans, Ragusans, Ottomans, and others. But the most active group of foreign merchants operating in Constantinople were the Italians, particularly the Venetians and the Genoese, who had established more or less autonomous trade colonies in the city and enjoyed commercial privileges (most importantly exemptions from customs duties) since the eleventh-twelfth centuries. Amplified and made more extensive during the Palaiologan period (1261-1453), these privileges pushed the native merchants of the Byzantine capital into a clearly disadvantaged position vis-à-vis their foreign competitors.
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Burkovska, Liubov. "The Icon Prophet Elijah In The Desert With Life And Deesis of the Late 12th – Early 13th Centuries: Features of Iconography and Attribution." Materìali do ukraïnsʹkoï etnologìï, no. 20 (23) (December 20, 2021): 151–66. http://dx.doi.org/10.15407/mue2021.20.151.
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The icon Prophet Elijah in the Desert with Life and Devotion of the late 12th – early 13th century from the village of Vybuty near Pskov is the oldest living icon of the Kyivan Rus. The close connection of the icon with ancient Byzantine traditions is indicated by its unusual composition, where the author combines the images of Elijah in the center of the icon, the scenes from his life are on both sides and below, and above there are prayers with angels and apostles. In the scholars’ opinion, this rare plot combination is inspired by an ancient tradition – the icons are placed on the architrave of the altar partition on a similar principle in Byzantine temples. There is a very significant parallel for the structural construction of the monument – the arrangement of the fresco painting of the deaconicon of the Church of the Assumption (1252) in Morača (Montenegro), which is similar to a separate small church devoted to the prophet Elijah. The stylistic analysis of the monument and the Byzantine tradition of reproduction of ancient single images of the saints in the center of life icons makes it possible to suggest that the image borrowed from a monumental painting of a Sinai temple is reproduced in the center of the icon under study. Today it is impossible to find and determine with certainty an early Byzantine image of the prophet Elijah, which can be considered as a certain unit of reference for the following iconographic and artistic incarnations. However, it is well known that the most important role in the spread of Byzantine icons in the lands of Rus belongs to Kyiv. Greek icons have been transported from the Kyiv-Pechersk Monastery to other principalities. Often the artists have been invited to the northern principalities. Another important factor is the existence in Kiev of the ancient Elijah’s Church, where there were undoubtedly early Byzantine icons of the prophet. The first mention (dated 944) of the church is found in the work of Nestor the Chronicler The Tale of Bygone Years. The iconographic and stylistic analyses of the monument give reasons to suppose that the studied icon reproduces early Byzantine traditions, borrowed directly from one or another imported monument or its interpretation in Kyiv art of pre-Mongolian times.
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Stelnik, Evgeny. "The Tent in the Context of the Byzantine Power Symbolism in the 10th–12th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 331–38. http://dx.doi.org/10.15688/jvolsu4.2021.6.24.
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ntroduction. The tent (σκηνή, τέντα) was a simple and everyday object of Byzantine life. Diplomats, merchants, pilgrims, soldiers, travelers, and simply wanderers spent a considerable part of their lives in a tent. It was a natural element of the Byzantine landscape, and geographical mobility was an important part of the lifestyle of the Byzantine elite and its psychology. But this simple, everyday thing in a certain context took on an extremely important meaning and turned into an important religious and social symbol. A simple object could indicate complicated social and ideological constructions of the 10th–12th centuries. The task of the study is to reveal the implicit power context which in certain cases endowed simple everyday objects (like a tent) with an extremely important meaning. Methods. The article is written in the general context of structuralist methodologies. We regarded the tent as a simple sign indicating the complex representations that lie behind its content. Structuralist methods allow for a correct reconstruction of Byzantine everyday representations in different strata of society. Analysis and Results. The rich tent in Byzantine society of the 10th–12th centuries was not just a part of the daily military life of the aristocracy, but also an important element of power relations. Tents defined the social status of their owners, emphasized their power and importance. Aristocratic tents of that time were a space where power decisions were made and court life took place. The tent as a power symbol relied on a broad religious context. The Tabernacle of Moses, which was the model for every tent in the Byzantine Empire, was also created by the Lord’s will, with Moses himself acting as “royal scribe”. The folkloric tent of Charos in the Acritic songs turns out to be the center of the “lower” world in which Charos ruthlessly reigns. Behind each reading of the symbolic meaning of the tent lie different social practices of different groups of Byzantine society, but they are all filled with their own understanding of the essence of power.
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Astafyev, A. E., and E. S. Bogdanov. "Polychrome Style in Mangystau, Kazakhstan." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 2 (June 26, 2020): 80–88. http://dx.doi.org/10.17746/1563-0110.2020.48.2.080-088.
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We describe artifacts from a burial from the period of Barbarian Invasions on the northeastern Caspian coast (Mangystau Region, Republic of Kazakhstan), near the contemporaneous settlement of Karakabak. The principal finds, representing the Shipovo horizon, suggest a date of late 5th to early 6th centuries. They reveal a mixture of Sarmatian and Late Sarmatian features with certain innovations. The origin of the latter is discussed. Metal artifacts belonging to the polychrome style (cloisonné work) make it possible, for the first time, to include the Mangystau Peninsula in the distribution range of the “Pontic fashion”. We propose that these artifacts are of local origin, and that the craftsman replicated certain standards without the appropriate tools. The technological characteristics of the pendant and rings had been observed by previous scholars in late Eastern European artifacts associated with the Byzantine school. Their dates (5th–6th centuries) correlate with those of the fifth stylistic group of polychrome artifacts described by I.P. Zasetskaya. Our findings suggest that Karakabak, a craft and trade center, was the place where Byzantine-style cloisonné artifacts were manufactured. These were supplied to nomadic tribes inhabiting the Aral-Caspian area during the Hun and post-Hun periods.
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Yi, Yuhao, Ronghui You, Hong Liu, Changxin Liu, Yuan Wang, and Jiancheng Lv. "Near-Optimal Resilient Aggregation Rules for Distributed Learning Using 1-Center and 1-Mean Clustering with Outliers." Proceedings of the AAAI Conference on Artificial Intelligence 38, no. 15 (March 24, 2024): 16469–77. http://dx.doi.org/10.1609/aaai.v38i15.29584.
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Byzantine machine learning has garnered considerable attention in light of the unpredictable faults that can occur in large-scale distributed learning systems. The key to secure resilience against Byzantine machines in distributed learning is resilient aggregation mechanisms. Although abundant resilient aggregation rules have been proposed, they are designed in ad-hoc manners, imposing extra barriers on comparing, analyzing, and improving the rules across performance criteria. This paper studies near-optimal aggregation rules using clustering in the presence of outliers. Our outlier-robust clustering approach utilizes geometric properties of the update vectors provided by workers. Our analysis show that constant approximations to the 1-center and 1-mean clustering problems with outliers provide near-optimal resilient aggregators for metric-based criteria, which have been proven to be crucial in the homogeneous and heterogeneous cases respectively. In addition, we discuss two contradicting types of attacks under which no single aggregation rule is guaranteed to improve upon the naive average. Based on the discussion, we propose a two-phase resilient aggregation framework. We run experiments for image classification using a non-convex loss function. The proposed algorithms outperform previously known aggregation rules by a large margin with both homogeneous and heterogeneous data distributions among non-faulty workers. Code and appendix are available at https://github.com/jerry907/AAAI24-RASHB.
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Stepanenko, Valerii Pavlovich. "To the Cursus Honorum of Philaretos Brachamios." Античная древность и средние века 51 (2023): 222–31. http://dx.doi.org/10.15826/adsv.2023.51.012.
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Philaretos Brachamios was a well-known personality who found himself at the center of Byzantine Middle Eastern politics after 1071. His anme appeared in the works of Armenian (Matt‘eos Urhayets‘i) and Syrian (Michael the Syrian) writers. Anna Komnena’s work preserved vague echoes of him. Philaretos’ cursus honorum is known primarily according to sigillography. This, however, concerns the last period of his activity from 1071 to 1093. When the Byzantine troops were crashed at Mantzikert, Emperor Romanos Diogenes lost the civil ware, he was taken captive and blinded in Adana, and a coup d’etat took place in Constantinople. The territories of the eastern themes of Byzantium were cut off from Constantinople by the Seljuks and acquired temporary autonomy. The contacts with Constantinople, which had lost control over these territories, were restored under Nikephoros Botaneiates (1077–1081) and were maintained under Alexios Komnenos, who overthrew the former. Philaretos became an autonomous, actually an independent ruler of the eastern themes, and the central government had to recognise it. This development reflected in the growth of the title. Philaretos’ cursus honorum prior to 1071 is known much worser, as only a small number of seals related to him survived. Recent publications of new seals allow the one to reconstruct his career more or less completely, with many of its periods still remaining poorly studied.
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Pendzhekova-Hristeva, Rusalena. "[New Sources for the Scientific Activities and Interests in Archival Science of Acad. Ivan Duychev." Istoriya-History 30, no. 1 (January 15, 2022): 45–64. http://dx.doi.org/10.53656/his2022-1-2-novi.
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The article presents unknown documentary evidence from the archival heritage of Acad. Ivan Simeonov Duichev (1907 – 1986), stored in the Center for Slavic-Byzantine Studies “Prof. Ivan Duychev” (CSVP). In terms of content, they represent a valuable historical source, containing information about his research activities and interests in archival science in the 50s of the twentieth century. The sources and archeographic aspects of the newly discovered document are considered. The contributions of Acad. Duychev in the field of theoretical archival science after the publication of his “Lectures on archival science” in 1950 are presented.
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Braccini, Tommaso. "Pine-cones for moss: a late Byzantine/early modern Greek version of ATU 1525E, Thieves steal from one another." Fabula 62, no. 3-4 (November 1, 2021): 353–66. http://dx.doi.org/10.1515/fabula-2021-0019.
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Abstract Two Greek authors, Georgios Sphrantzes (fifteenth century) and Makarios Melissourgos-Melissenos (sixteenth century) refer to a variant of the type ATU 1525E, Thieves steal from one another. It is the oldest known version, and it is remarkably close to the variants later attested in Georgia and the Balkans (an area that clearly shows the features of the Byzantine cultural heritage). The comparison also makes it possible to clarify and confirm the meaning of an obscure word used in the oldest version, that of Sphrantzes, where pine-cones (koukoutzella) and moss are at the center of the exchange.
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Shepard, Jonathan. "Church and People in Byzantium. Society for the Promotion of Byzantine Studies. Twentieth Spring Symposium of Byzantine Studies, Manchester 1986. Edited by Rosemary Morris. Pp. x + 286 incl. 48 ills. Birmingham: University of Birmingham, Centre for Byzantine, Ottoman and Modern Greek Studies, 1990. £14. 0 7044 11008." Journal of Ecclesiastical History 43, no. 3 (July 1992): 463–64. http://dx.doi.org/10.1017/s0022046900001433.
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Zozuľak, Ján. "The Influence of Greek Spirituality on Russian Culture." Religions 12, no. 7 (June 22, 2021): 455. http://dx.doi.org/10.3390/rel12070455.
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In this article, we will analyze the influence of Greek spirituality on Russian culture in the second half of the 18th century, when Enlightenment ideas infused Russian society. Russian intellectual circles and the upper social class were inspired by Western categories of thought. The absence of a living theology that would give man the true meaning of life has caused tension and a great spiritual crisis in Russian society. One possible solution was to start a fight against the Enlightenment and reject any Western ideas. The second solution was to pay attention to the forgotten tradition and look for inspiration in it for the renewal of spiritual life. The spiritual renewal, known as the philokalic movement, leaned towards the second solution, building upon the Byzantine hesychastic tradition of the 14th century. This paved the way for a new era of Orthodox spirituality, which significantly influenced thinking and spiritual life in Russia. The movement of spiritual renewal is associated with the translation and publication of manuscripts written by Byzantine niptic authors, which were published in the book Dobrotolublye (gr. Philokalia). This significantly contributed to the spread of the hesychastic tradition in Russia and became an impetus for a return to Byzantine spiritual values. This article examines the spiritual, literary, and cultural activities of the most important centers of Russian Hesychasm, such as Sarov, Valaam, and Optina, and their influence on Russian society, which has not yet been recognized sufficiently.
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Gwiazda, Mariusz, Tomasz Derda, and Tomasz Barański. "From Roman industrial center to early Islamic town: archaeological excavations at ʻMarea’/Philoxenite in the 2020–2021 season." Polish Archaeology in the Mediterranean 31 (2022): 333–73. http://dx.doi.org/10.37343/uw.2083-537x.pam31.08.
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Being one of the biggest and best preserved archaeological sites in the western hinterland of Alexandria, ‘Marea’/Philoxenite is, therefore, one of the most important points of reference for studies of the Mareotis region. Despite the fact that the site has been investigated for many years, by various excavation teams, the nature and chronology of the different phases of settlement remain unclear. Since 2018, systematic stratigraphic excavations have been carried out at the site with the aim of investigating insufficiently studied parts of the settlement. In 2020 and 2021, this goal was achieved by opening and surveying 11 trenches in the southwestern part of the site. This led to the identification of hitherto unknown structures: two churches, two tombs, an irrigation system and numerous rubbish dumps associated with the Roman, Byzantine and early Islamic phases. The study also determined the extent and functional changes of various parts of this settlement, in different historical periods.
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Naumenko, Valery. "Icon-Pendant with an Image of the Saint Warrior-Horseman from the Excavation of the Mangup’s Palace. Old Rus’ or Byzantium?" Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 83–95. http://dx.doi.org/10.15688/jvolsu4.2021.6.6.
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Introduction. The article is devoted to the icon-pendant with the image of the horseman St. George the Warrior, discovered in 2020 in the cultural horizon of the late 13th–14th centuries at the research site of the Mangup’s Princely Palace. Methods. The study is complex. The traditional methods of art history analysis and the method of analogies, widely used in archaeological science, are used in the description and attribution of the sign icon. The dating of the product is established using one of the most important stratigraphic methods in archaeology. In explaining the historical context of the find, the available data from archaeological and narrative sources on the history and culture of Mangup at the end of the 13th–14th centuries are used. Analysis. The value of the icon, in addition to its clear archaeological context and the iconographic type of the holy rider-triumphant, which is rare for Byzantine applied art, lies in the expansion of our source base on the spread of the cult of St. George in the Late Byzantine period of the history of South-Western Crimea, represented before that mainly by the churches of Eski-Kermen and Mangup. Results. Despite the general proximity of the iconography and the technique of making the Mangup find and numerous similar products from the territory of Old Rus, there is no reason to consider it as an icon-pendant of Ancient-Russian origin. The conducted research definitely indicates a weak study of this category of Christian objects of personal piety on the territory of Byzantium, the lack of their cataloging and the study of special issues. In this regard, the conclusion that the icon belongs to the number of finds of the Byzantine circle from the cultural layer of the Mangup settlement, made in one of the provincialbyzantine centers, seems to be the most objective.
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Kochanek, Piotr. "Udział Polaków w 21 Międzynarodowych Kongresach Bizantynistów w latach 1924-2006." Vox Patrum 57 (June 15, 2012): 309–35. http://dx.doi.org/10.31743/vp.4134.
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This article presents the share of Polish researchers in the field of Byzantine history in 21 of the International Congresses of Byzantine Studies, held in the years 1924-2006. The starting point of this article are the official statistics of these conferences, developed by prof. M. Nystazopoulou-Pélékidou and prof. V. Tăpkova-Zaimova. These official statistics have been revised and expanded with the participation of Poles in these congresses. Consequently, given not only the number of Poles taking part in various congresses, but also the titles given by their papers, the language in which these papers were delivered and scientific centers, what these researchers represented. Consideration was also given Polish researchers working abroad. In this way was constructed some kind of synthesis, which shows from a statistical point of view, the contribution of Polish investigators of Byzantine history at different congresses, held in the years 1924-2006.
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Hughes, Andrew. "Centre For Medieval Studies Middle Eastern and Islamic Influence on Western Art & Liturgy." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 149–52. http://dx.doi.org/10.35632/ajis.v21i2.1811.
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Central to the conference, held during March 5-6, 2004, at Trinity College,University of Toronto (Canada), was the desire of its organizer, AndrewHughes, to find analogies in other disciplines to his speculation that theEuropean plainsong (liturgical chant) of the Middle Ages was performed in a manner similar to that of Middle Eastern music (“Continuous Music:Natural or Eastern? The Origins of Modern Performance Style”). His speculationstemmed from decades of discussions with his colleague TimothyMcGee about the nature of musical sound. Oral transmission, its replacementby various difficult-to-interpret notations, and an often polemic rejectionof Arabic influence make the investigation difficult and controversial.1McGee responded (“Some Concerns about Eastern Influence in MedievalMusic”) and later, working from practical experiments presented by agroup of graduate students attending the conference, offered a very interestingnew interpretation. Some reservations were expressed by CharlesBurnett (Warburg Institute, London), a distinguished Arabist with musicologicalqualifications. He was invited to comment on the initial round tableand the conference as a whole.Other papers relevant to music were George Sawa’s review of Arabictheories of medieval music (“The Uses of Arabic Language in MedievalRhythmic Discourses”). He referred to numerous matters that might havea bearing on European music, especially with respect to ornamentationand rhythm. Art Levine discussed other non-western musical cultures,some of which were also influenced by Islamic music, and raised questionsabout ornamentation, tuning, and the nature of pitch (e.g., what is anote? “What Can Non-Western Music Offer?”).Moving from the sound of music to words about it, Randall Rosenfelddescribed numerous pilgrimage and Crusader chronicles. They containpassages reporting that Europeans found little strange in eastern music,suggesting that eastern and western music cannot have been as dissimilaras seems to be the case today (“Frankish Reports of Central Asian andMiddle Eastern Musical Practice”). John Haines traced in detail the use ofArabic terms from Adelard of Bath’s twelfth-century translation ofEuclid’s geometrical writings to an important mid-thirteenth-centurymusical treatise, where the terms for quadrilateral shapes resemblingsquare notation are used to refer to musical symbols (“Anonymous IV’sElmuahim and Elmuarifa”). Luisa Nardini presented details of particularmelodic characteristics in Gregorian chants that identify Byzantine andGallican melodies in Gregorian repertories (“Aliens in Disguise:Byzantine and Gallican Songs as Mass Propers in Italian Sources”).In other disciplines, Philip Slavin revealed the striking similarities oftopics and words between Byzantine and Roman (Gregorian) penitentialliturgy, seeing possible origins in Jewish prayers and the fourth-centuryConstitutiones Apostolorum (“Byzantine and Western Penitential Prayers ...
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Герасимова, Н. В. "The History of the Study of the Altar Monumental Decoration of Early Christian and Byzantine Churches until the end of the XIII Century (Aspect of the Relationship between Liturgical Rite and Art)." Вестник церковного искусства и археологии, no. 1(6) (April 19, 2023): 13–30. http://dx.doi.org/10.31802/bcaa.2022.6.1.001.
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Алтарные росписи — смысловой центр любой декоративной программы христианского храма. На разных этапах истории Церкви они всегда отражали выступавшие на первый план аспекты смысла и назначения этого сакрального пространства. В формировании и обновлении алтарных монументальных программ решающую роль играло богослужение в его историческом развитии. Теме взаимодействия литургии и искусства, как наиболее актуальной в современной науке, посвящено значительное количество публикаций. Цель настоящей статьи — представить обзор существующих искусствоведческих работ, затрагивающих отдельно или в контексте иконографических исследований вопросы интерпретации алтарных тем или сюжетов в их связи с восточнохристианским богослужением. Altar paintings are the semantic center of any monumental decoration program of the temple. At different stages of the history of the Church, they have always reflected aspects of the gist and purpose of this sacred space that have come to the fore. Byzantine rite in its historical development played a decisive role in the formation and renewal of altar painted programs. A significant number of publications have been devoted to the issue of interaction between the Liturgical Rite and mural decoration, as the most relevant in modern science. The purpose of this article is to provide an overview of the art studies that touch upon the interpretation of altar iconographical programs and liturgical plots in the context of their relationship with byzantine rite.
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Portalsky, Alexandar, and Mariya Bagasheva. "The Monastery near Kıyıköy in European Turkey." Studia Ceranea 13 (December 30, 2023): 653–80. http://dx.doi.org/10.18778/2084-140x.13.41.
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The monastery near today’s Kıyıköy settlement on the Black Sea coast is a very interesting rock-cut complex. It probably inherited an ancient sanctuary near the ancient Thracian and Roman city of Salmydessos, which became an important Christian center in the vicinity of Constantinople. In this text, we briefly review the historical information about the city, then describe the monastery, because there has been only one scientific publication since 1970 and the monastery is very difficult to access. We apply the three plans of the monastery that have been published since the 19th century to trace the change in the condition of the rock and the rooms that have been added. Then we analyze the architectural program and types of decoration of the three-nave basilica and the sacred spring, which have no exact analogue and are comparable both to examples from antiquity and to the best temples in the Byzantine capital. Based on this analysis, we assume three construction periods – ancient, from the time of Justinian and from the end of the iconoclastic period after the destruction of the city by the Bulgarian Khan Krum.
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Weiner, Steve, Alla Nagorsky, Yishai (Isai) Feldman, and Anna Kossoy. "Archaeological Ceramic Diagenesis: Clay Mineral Recrystallization in Sherds from a Late Byzantine Kiln, Israel." Minerals 10, no. 5 (April 30, 2020): 408. http://dx.doi.org/10.3390/min10050408.
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The pseudo-amorphous clay components of some of the pottery sherds that formed a surface in the firing chamber of a Late Byzantine kiln were shown by Fourier Transform Infrared Spectroscopy to have undergone almost complete recrystallization. Powder X-ray diffraction showed that the crystalline montmorillonite component of these sherds increased and kaolinite formed de novo. As this recrystallization process only occurred in the center of the firing chamber, we infer that the recrystallization process was due to repeated exposure of the sherds to high temperatures. The zeolite gonnardite was identified by X-ray diffraction. The chemical compositions of sodium-rich minerals, determined by energy dispersive X-ray spectroscopy (EDS), are consistent with the presence of gonnardite and analcime, and showed that the sodium was partially substituted by calcium and other cations. As these zeolites were also present in sherds from the upper pottery chamber, they did not form only as a result of repeated exposure to high temperatures. The demonstration that the clay mineral component of ceramics can undergo diagenetic recrystallization supports the possibility that provenience studies based on elemental analyses, especially of cooking pots that are repeatedly exposed to high temperatures, may be affected by recrystallization.
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Alekseienko, Nikolay, and Valery Stepanenko. "Senachereim in Byzance: New Seals of Theodoros Senachereim from Bulgaria." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 142–49. http://dx.doi.org/10.15688/jvolsu4.2020.6.10.
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Introduction. The new seal of proedros Theodoros Senachereim presents the oikeios of emperor Alexios I Komnenos (1081–1118), well-known from written sources. Analysis. The finds of seals of individual representatives of the Senachereim family (Atouemes, proedros; Abou Sahl, proedros and kouropalates; Constantine, proedros, kouropalates and doux; Sebatas, protospatharios and strategos of the Serbion; John; Kourtikios and Zoe, nun), including on the territory of Bulgaria, provide grounds to suppose that the latter were administratively related in some way to the Balkan themes of Byzantium and, apparently, to the main Bulgarian centers of the Byzantine influence. Results. Traditionally, it was considered that the Senachereim and other representatives of the Armenian elite in Asia Minor disappeared from the political scene in connection with the Seljuk conquest of these territories. However, thanks to the finds of seals of the Senachereim it is obvious that the family survives at least until the beginning of the 13th century.
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Еldin, Мikhail А., and Аlexander V. Shirshov. "Traditions of Spirituality of Byzantium and Russia in the Context of the Philosophy of Traditionalism of the 20th Century." Humanitarian: actual problems of the humanities and education 23, no. 1 (March 31, 2023): 87–94. http://dx.doi.org/10.15507/2078-9823.061.023.202301.087-094.
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Introduction. Modernization of society and tradition is manifested in the results of socio-cultural existence on a broader information base compared to the previous one. Such a base, in our opinion, is the entire world historical and philosophical process, in all its diversity and organic integrity of content. The purpose of the article is to examine the influence of the spiritual tradition of Byzantium on Russian philosophy, therefore, the problem of spirituality is one of the main ones in the heritage of Russian philosophers. Materials and Methods. The spiritual life of a person was at the center of the interests of thinkers and is primarily reflected in religious and moral literature. The theoretical basis was the basic concepts of the philosophy of traditionalism − a socio-philosophical direction, which is based on practical wisdom expressed in tradition. Traditionalism acts as the leading methodology of religious studies and theological research. The methodological tools of the work are comparative-historical, hermeneutic and axiological methods that allow a multidimensional interpretation of the problem from a philosophical point of view. Results. It is argued that Christian spirituality is characterized by traditionalism and in Byzantine Orthodoxy it was particularly consistent. In this regard, it is impossible to turn to the origins of the development of domestic spiritual and moral traditions without analyzing the factors of the successive influence of the Byzantine patristic tradition on the entire structure of the religious consciousness of Russians. When studying the factors of succession, the process of transferring spiritual heritage in the process to younger generations from previous generations is taken into account. Discussion and Conclusion. Despite the difference of ideas and views, Russian philosophy contains the deepest understanding of the problems of spiritual existence concerning the citizens of Russia of the twentieth century. One of the features of the modern social situation is the increased interest of a in confessional issues. The basis for the development and strengthening of each great civilization is both local traditions and a continuous dialogue of civilizations, societies and cultures. The research materials can be used in the creation of civilized concepts of such a dialogue.
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Малкеров, Михаил Николаевич. "Nilus Cabasilas’s Treatise «On the Causes of Divisions in the Church»." Метафраст, no. 1(3) (June 15, 2020): 156–73. http://dx.doi.org/10.31802/metafrast.2020.3.1.006.
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Статья посвящена выдающемуся представителю византийского полемического богословия XIV в. Нилу Кавасиле (ок. 1285-1363), архиепископу Фессалоникийскому. В центре его научных интересов была, главным образом, богословская полемика с Западной Церковью. Его перу принадлежат многие фундаментальные богословские исследования и труды, которые использовались византийскими полемистами в качестве пособий для диспутов с римокатоликами по различным насущным богословским вопросам. В настоящей статье анализируется первый антилатинский трактат Нила Кавасилы«О причинах разделений в Церкви», данный труд поднимает актуальный до сего дня вопрос о соотношении первенства и соборности в Церкви. В своем трактате Нил Кавасила доказывает, что все церковные проблемы начинаются с игнорирования соборного института и что единственным лекарством от всех церковных неурядиц является восстановление соборности Церкви на высшем Вселенском уровне. This article is dedicated to the outstanding representative of the Byzantine polemical theology of the XIV century, Nilus Cabasilas (1285-1363), who followed St. Gregory Palamas to the archbishop of Thessalonica. In the center of his scientific interests were mainly the Greek-Latin theological, ecclesiastical and diplomatic relations of the XIV century. He penned many fundamental theological studies and works that were used by Byzantine polemicists as aids for disputes with Roman Catholics on various pressing theological issues. This article analyzes the first anti-Latin treatise of Nilus Cabasilas’s «On the Causes of Divisions in the Church». This work raises the actual to this day the question of the relationship between primacy and conciliarity in the Church. Nilus Cabasilas proves in his treatise that all problems in the Church begin with ignoring the conciliar institution and that the only remedy for all Church troubles is the restoration of the conciliarity of the Church at the highest Ecumenical level.
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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.
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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
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Markopoulos, A. "Byzantine and Modern Greek - (P.) Roilos Amphoteroglossia. A Poetics of the Twelfth-Century Medieval Greek Novel. (Hellenic Studies 10). Washington, DC: Center for Hellenic Studies, 2005. Pp. x + 361. £19.95. 9780674017917." Journal of Hellenic Studies 128 (November 2008): 287. http://dx.doi.org/10.1017/s007542690000135x.
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Chkhaidze, Viktor. "New Findings of Crosses on the Territory of Historical Alania." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 276–83. http://dx.doi.org/10.15688/jvolsu4.2022.6.17.
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Introduction. In the period from the 10th to the beginning of the 13th centuries on the territory of historical Alania (the east of Krasnodar Krai – the northern regions of Chechnya), the Christian church flourished. The material evidence of religious life in this territory is the data of staurography – namely, the finds of reliquary crosses, pectoral crosses, quadrifolia. The choice of the subject of personal piety was determined not only by the assortment of local craft workshops and the directions of trade relations, but also by the taste and capabilities of each person. Therefore, the study of this category of finds makes the historical and social portrait of the early Christians of the North Caucasus more prominent. Methods. As a result of the baptism of the Alans in the 10th century and the establishment of the Alan Diocese with its center in Nizhny Arkhyz (914), crosses of Byzantine provincial and ancient Russian origin are becoming widespread on the territory of Alania. With the spread of Christianity, imitative and imitation types of crosses appear in the local Alan environment, the finds of which have not yet been found outside the Caucasus. To date, there are more than 120 crosses-encolpia, pectoral crosses and quadrifolia of the 12th – 13th centuries known on the territory of historical Alania. In this regard, the discovery of each new cross is of outstanding interest. Analysis. Currently, to the body of crosses originating from the territory of Alania, we can add the finds of four more interesting specimens found in recent years in the eastern regions of Krasnodar Krai, the Karachay-Cherkessia Republic, the south of Stavropol Krai, and the north of the Chechen Republic. The first cross is the front leaf of the reliquary cross with the image of the Crucifixion, dates from the 11th – 12th centuries and belongs to the Byzantine crosses of the Balkan (?) origin. Such crosses are quite common, being one of the first in Old Rus, made by visiting craftsmen. The second cross – the reverse leaf of the reliquary cross with the image of the Virgin the Sign. Only two similar instances are known. These crosses were made by local (or visiting) craftsmen in Alania according to numerous Byzantine samples and date back to the 12th century. The third cross is one-sided, with the image of an unknown saint (St. Nicholas?). Crosses of a similar shape are known, but with the image of the Crucifixion. These crosses were made in the local, Alan environment and date back to the 12th – 13th centuries. The fourth cross is one-sided, silvered, with the image of the Crucifixion. As analogies, seven one-sided crosses identical in shape and composition from the territory of the Northern and Western Pre-Caucasus are given. In Alania, these crosses were in use from the middle or the second half of the 10th century to the turn of the 11th – 12th centuries. Different versions of the image of Christ are explained by the presence of several local workshops, as well as different craft and artistic traditions. Results. The presented finds of crosses not only add to the evidence of the Christianization of Alania in the 11th – 12th centuries, but also provide valuable information about the nature of the local, imitative Byzantine originals of the production of objects of personal piety.
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Crvenkovska, Emilija. "The Primary Slavic Complex of Liturgical Books of the Byzantine Rite (“Clement’s corpus”) and the Formation of the Macedonian Redaction of Church Slavonic." Slovene 5, no. 2 (2016): 198–230. http://dx.doi.org/10.31168/2305-6754.2016.5.2.6.
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The article elaborates on the basic linguistic features of the Macedonian redaction manuscripts. A survey of the characteristics is presented on different levels: orthographical, phonological, morphological, lexical, and the level of word formation. Linguistic features of these texts can contribute to their more precise localization, indicating that the manuscripts analyzed here are related to the wide zone of southern and western Macedonian dialects, a wider area in which the activities of the Ohrid Literary School took place. The lexicon of the manuscripts, especially the Greek loanwords present, leads to the conclusion that the place of their formation is a Slavic-Greek contact zone. Part of this paper is dedicated to the comparison of rare lexicon and productive word formation models present in a group of Church Slavonic manuscripts of Russian redaction. The comparative analysis of the lexicon and word formation models can help in establishing the corpus of books of the Byzantine rite that were created in the period of activity of Cyrillo-Methodian disciples, under the leadership of Clement of Ohrid. It is obvious that part of that corpus was the main liturgical book, the Gospel, and some previous works have verified that the Menaion was also translated in this literary center. Based on the analysis made in this work, it can be noted that the same rare lexicon and word formation models, in many cases verified in the hymnographic works of Clement of Ohrid, characterize the Apostle, Psalter with commentary, Triodion, Euchologium, and Prophetologion, leading to the conclusion that all these books were part of Clement’s corpus.
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Roter-Blagojević, Mirjana, and Marko Nikolić. "Introduction of Vernacular Architecture studies at the Faculty of Architecture in Belgrade." SAJ - Serbian Architectural Journal 11, no. 3 (2019): 191–212. http://dx.doi.org/10.5937/saj1901191r.
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The paper examines the work of Aleksandar Deroko at the University of Belgrade's Faculty of Architecture and the inclusion of his rich personal knowledge about the vernacular architecture in the study programme, which he gained from long-term field research. As an assistant professor, he introduced the interpretation of vernacular architecture in the course on Byzantine and Old Serbian Architecture in 1929. After the study programme reform in 1935, a new course - named Old Serbian Architecture - was established, with one semester dedicated to the medieval monumental architecture and the second to rural and urban houses. In 1945/46 academic year, the course was renamed Vernacular Architecture and it incorporated medieval and vernacular architecture of the former Yugoslavia. Practical assignments dealt more with vernacular architecture and, through them the student's discovered the fundamental principles and methods of the vernacular construction. The goal of the studies was for students to comprehend and adopt basic traditional canons of construction and apply them to their own projects of cooperative centers, countryside schools, monasteries, etc. Through illustrations the paper will present, till now unpublished, student projects from the archives of Belgrade's the Faculty of Architecture's office for the architectural heritage of Serbia.
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Peno, Vesna. "Athens: New capital of traditional Greek music: Testimonies on musical life at the beginning of the twentieth century." Muzikologija, no. 9 (2009): 15–32. http://dx.doi.org/10.2298/muz0909015p.
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During its long Byzantine and Post-Byzantine history Constantinople was the center for church art in general, but especially for music. This old city on the Bosporus maintained its prime position until the beginning of the 20th century when, because of new political and social conditions, the Greek people started to acquire their independence and freedom, and Athens became the new capital in the cultural as well as the political sense. During the first decades of the 20th century the Athenian music scene was marked by an intensive dispute between those musicians who leaned towards the European musical heritage and its methods in musical pedagogy, and those who called themselves traditionalists and were engaged in the preservation of traditional values of church and folk music. The best insight into the circumstances in which Greek musical life was getting a new direction are offered by the numerous musical journals published in Athens before the First World War. Among them, The Formigs is of the special interest, firstly because of the long period during which it was published (1901-1912), and secondly because of its main orientation. The editor Ioannes Tsoklis, a church chanter, and his main collaborator, the famous Constantinopolitan musician and theorist and later Principal of the Department for Byzantine music at Athens musical school Konstantinos Psahos, with other associates firmly represented the traditional position. That is why most of the published articles and the orientation of the journal generally were dedicated to the controversial problems and current musical events that were attracting public attention. The editorial board believed that there was a connection between the preservation of musical traditions and their development on one side, and foreign musical influences that were evident in the promotion of polyphonic church music, which had been totally foreign to the Greek Orthodox church until the end of the 19th century, on the other. Tsoklis and Psahos were resolved to provide enough reliable documented articles and theoretical and historical studies on church and folk music to pull up the church chanters and in such a way contribute to their better musical education. They assured that this would be the best way to attract and recruit church chanters struggling to maintain their own musical heredity. The Formigs thus served primarily in the so-called Greek music question, actuated with the aim of eliminating polyphonic music from liturgical practice. However, it also assisted in national endeavors to ensure that church and folk music would obtain separate status in official Greek musical education, which had been significantly changed by non-traditional, European methodology.
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Affan, Muhammad. "Peperangan Proxy, Mozarab, dan Cordova Dalam Sejarah Umayyah II Di Andalusia." JUSPI (Jurnal Sejarah Peradaban Islam) 2, no. 1 (July 31, 2018): 36. http://dx.doi.org/10.30829/j.v2i1.1546.
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<p align="center"><strong><em>Abstract</em></strong></p><p><em>The following article aims to describe the proxy warfare, Mozarab and city of Cordova in the history of Umayyad II in Andalusia, Spain. The results of the study are expected to contribute historical-based thinking in the development of Islamic studies and social-humanities studies. The method used in this study is the method of historical research through literature review. From the study, it is concluded that Umayyad II prefers to align with the Byzantine on the basis of the political interests of power rather than the fraternal brethren of Muslims.</em> <em>Umayyad II is also more oriented towards Arabization than the Islamization of the Andalusian region as evidenced by the emergence of the Mozarab social class and the highly civilized city of Cordova</em>. <em>So it can be understood further that the presence of Umayyad II rule in Andalusia is not a direct cause of the spread of Islam in the region.</em></p><p><strong><em>Keywords:</em></strong><em> proxy warfare, Mozarab, Cordova, Umayyad Andalusia</em></p><p><strong><em> </em></strong></p><p align="center"><strong><em>Intisari</em></strong></p><p><em>Artikel berikut bertujuan untuk menguraikan peperangan proxy, mozarab dan kota Cordova dalam sejarah Umayyah II di Andalusia, Spanyol. Hasil kajian diharapkan dapat memberi sumbangan pemikiran berbasis sejarah dalam pengembangan studi-studi Islam dan studi sosial humaniora. Metode yang dipergunakan dalam kajian adalah metode penelitian sejarah melalui kajian literatur. Dari kajian yang dilakukan, diperoleh kesimpulan bahwa Umayyah II lebih memilih beraliansi dengan Byzantine atas dasar kepentingan politik kekuasaan ketimbang persaudaraan sesama Muslim. Umayyah II juga lebih berorientasi pada usaha arabisasi daripada islamisasi wilayah Andalusia yang dibuktikan dengan kemunculan kelas sosial mozarab dan kota Cordova yang berperadaban tinggi. Sehingga dapat difahami lebih jauh bahwa kehadiran kekuasaan Umayyah II di Andalusia tidak menjadi sebab langsung penyebaran agama Islam di wilayah tersebut.</em></p><p><strong><em>Kata kunci:</em></strong><em> peperangan proxy, mozarab, cordova, Umayyah Andalusia</em></p><p><strong><em> </em></strong></p>
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Khairedinova, Elzara. "New Data on the Landscape of the Northern Part of the Byzantine City on the Eski-Kermen Plateau." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 25–42. http://dx.doi.org/10.15688/jvolsu4.2023.6.3.
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Introduction. At the end of the 6th century in the South-Western Crimea, on the Eski-Kermen plateau, Byzantine engineers built a fortress to protect the local Goto-Alan population as well as to protect the approaches to Cherson, the main outpost of the empire on the peninsula. Methods. In 2022, during archaeological work in the northern part of the Eski-Kermen plateau, which was considered by researchers to be an undeveloped territory, a Christian church was opened, which made it possible to reconstruct the urban landscape of this part of the city in a new way. Analysis. The southeastern part of the church with a semicircular apse, sections of the southern wall, and the naos were excavated. In the center of the apse in situ, there is an altar made in the form of a table on a faceted pillar. Crosses are carved on the western and eastern sides of the pillar, and depressions are made for two relics. The base of the altar was cut into a rock monolith during the preparation of the site for the construction of the church, when the surface of the rock was leveled and cramped. The walls of the church were already being built around the base made for the altar. Results. Thus, a Christian church functioned in the northern part of the city on the Eski-Kermen plateau from the early medieval period until the death of the city at the end of the 13th century. It was the second-largest building in the city after the main basilica. The church was built for the residents of the neighborhoods located nearby, along the eastern edge of the plateau. Throughout its existence, the church was renovated, as evidenced by a small reconstruction in the apse and an opening for an additional relic on the western side of the altar. In the 10th century, after the city necropolis on the southeastern slope of the plateau ceased to exist, and chapels for burials began to be built in the quarters on the plateau, a necropolis appeared next to the “Northern” church where residents of the northern quarters buried their dead.
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Bourbouhakis, Emmanuel C. "Paolo Odorico and Charis Messis, eds., Villes de toute beauté: L’ekphrasis des cités dans les littératures byzantine et byzantino-slaves. Actes du colloque internationale, Prague, 25–26 novembre 2011. (Dossiers Byzantins 12.) Paris: Centre d’études byzantines, néo-helléniques et sud-est européennes, 2012. Paper. Pp. 246; black-and-white and color plates. €34. ISBN: 978-295-306-5541." Speculum 89, no. 2 (April 2014): 527–29. http://dx.doi.org/10.1017/s0038713414000104.
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Gadjiev, Murtazali S., Arsen L. Budaychiev, Abdula M. Abdulaev, and Askerkhan K. Abiev. "EXCAVATION OF DERBENT SETTLEMENT IN 2019." History, Archeology and Ethnography of the Caucasus 18, no. 2 (June 23, 2022): 519–42. http://dx.doi.org/10.32653/ch182519-542.
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The article is dedicated to the results of 2019 season excavations of Derbent settlement which existed before construction of the Derbent defensive complex at the end of 560-s. This settlement was gradually left after the construction of a new city given the new name Derbent (Darband). The cultural layers and the construction remains (rooms No. 7, 8, 9, 10, 11) of the 5-th – 6-th centuries AD, the medieval Muslim burials (No. 31-37) which have been dug in the layer of the settlement were open in the southern sector of the excavation area XXV.
The revealed complex of inhabited and economic constructions including 11 rooms is dated the 5th century AD on the basis of chronological indicators (bronze belt buckles, fibula) and other archeological finds (including, Sasanian pottery). Authors consider that this complex has stopped existence during the military-political events of the middle of the 5th century or of the beginning of the 6th century, namely in the period of an anti-Sasanian revolt of 450-451 or Iran-Savir war of 503-508 AD.
The materials obtained during excavations shed new light on issues of historical topography and layout, stratigraphy and chronology, architecture and construction, economic activity, culture and life of the inhabitants of the Derbent settlement which is identified with the city-fortress of Chor/Chol known for ancient Armenian, Georgian, Syrian, Early Byzantine and Arab authors and which was the important administrative, military and religious center of East Caucasus. The received materials characterize culture.
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Lidov, A. M. "Patriarch Nikon’s hierotopy. The New Jerusalem Hermitage as a seventeenth century spatial icon." Journal of Visual Theology 5, no. 1 (2023): 46–63. http://dx.doi.org/10.34680/vistheo-2023-5-1-46-63.
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In the context of hierotopy, a discipline that studies the creation of sacred spaces as a specific spiritual and artistic creative activity, two new research problems have been pos-tulated: sacred space creators as a phenomenon, and the Holy Land re-creation as the foun-dation of medieval Christian spiritual culture. These problems determine the content of this paper where we analyze one of the Patriarch Nikon’s most original and significant hierotopic projects, that we believe to be crucial for understanding Russian culture of the 17th century. We claim that the Nikon’s Hermitage (Otkhodnaia Pustyn’) in New Jerusalem is the most sig-nificant spatial icon of this historical period, representing a universal religious and political conceptual idea. This specific Hermitage (Pustyn’) was meant to become a true spiritual center of Holy Rus’, away from Moscow mired down in vain intrigues and other sins. It is known that Nikon was the author of this totally original architectural- spatial and artistic concept. By combining the visual with conceptual as well as the material and concrete with the imag-inary, Patriarch Nikon created an iconic image superior to all of the seventeenth- century Russian flat surface icons. In this respect Nikon emerges as an artistic genius who devel-oped and transformed the great traditions of the Byzantine and ancient Russian hierotopy, the unique art of sacred space creation.
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Korkontzila, Anastasia, Aimilia Karapostoli, Aggelos Tsaligopoulos, and Yiannis G. Matsinos. "Assessing the Effects of Noise on Sound Identities of Historical Landmarks." Acoustics 2, no. 4 (September 25, 2020): 719–34. http://dx.doi.org/10.3390/acoustics2040039.
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The degradation caused by environmental noise affects the sound identities of several areas, especially at a city level, so there is a need for immediate individual and collective action. This paper focuses on the environmental noise impacts towards the soundscapes of historical landmarks located in the city of Thessaloniki (Greece). Furthermore, it offers an insight regarding a new urban quiet area attribute, since it discovers whether elevation contributes to the formation of their sound identity. The first step of this research utilized the opinion of more than 500 residents of Thessaloniki with the aid of a questionnaire, in order to highlight areas of the city’s historic center with unique soundscapes. The resulted soundscapes were studied and analyzed by gathering both quantitative and qualitative data. Finally, these soundscapes were assessed by sound experts in order to thoroughly describe their sound identities. The Roman and Byzantine landmarks studied, being at lower and higher elevation levels, respectively, presented differentiations regarding noise levels and other soundscape characteristics. This paper proposes a new protocol, according to which the factor of elevation is worth considering during the process of identifying and utilizing urban quiet areas.
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Bochkovskaya, Valentina. "POCHAYIV'S PUBLISHING CENTER AS FACTOR OF CONSOLIDATION OF UKRAINIAN PEOPLE OF THE XVIII - BEGINNING OF THE XIX CENTURY." Almanac of Ukrainian Studies, no. 22 (2017): 77–82. http://dx.doi.org/10.17721/2520-2626/2017.22.13.
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Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.
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Bochkovskaya, Valentina. "POCHAYIV'S PUBLISHING CENTER AS FACTOR OF CONSOLIDATION OF UKRAINIAN PEOPLE OF THE XVIII - BEGINNING OF THE XIX CENTURY." Almanac of Ukrainian Studies, no. 22 (2017): 77–82. http://dx.doi.org/10.17721/2520-2626/2017.22.13-1.
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Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.
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Nepomniashchy, Andrei A. "Seminarium Kondakovianum as a European Centre for the Crimean Studies (1920s)." Materials in Archaeology, History and Ethnography of Tauria, no. XXVI (2021): 609–28. http://dx.doi.org/10.37279/2413-189x.2021.26.609-628.
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An art historian and an expert in architectural objects restoration N. P. Kondakov emigrated to Czechoslovakia where a circle of emigrant historians shaped around him. This scholarly society developing from the Byzantologist N. P. Kondakov’s home circle in Prague was titled in Byzantine way, Seminarium Kondakovianum. After his death in February 1925, this small-in-number academic community with support from the Czechoslovak government developed into a foreign school of Byzantologists and Russian historians. Thus, there appeared a Russian institution with international statute in Prague. The study of intertwined western and eastern influences in Russian history became a typical motif of Russian scholarly thought in emigration. In this connection, the Crimea became an interesting object for the researches and historical generalizations by the Seminaium members. The paper introduces into the scholarship the materials from the archive of the Seminarium Kondakovianum (Kondakov Institute) now residing in the Archives of the Czech Academy of Sciences. The analysis attracts the documents from N. P. Kondakov’s personal collection at the Literary Archives of Written National Monuments of the Slavonic Library in Prague. There are interesting unpublished manuscripts by the Seminarium members discovered by the author. There were three circles of Crimean researchers determined at the Seminarium’s works: historians living in Prague who studied the mediaeval history of the Crimea and the history of research (N. M. Beliaev, G. V. Vernadsky, A. P. Kalitinskii, D. А. Rasovskii, N. P. Toll’); a group of historians from the USSR attracted by G. V. Vernadsky to send their papers for discussion (D. V. Ainalov, S. А. Zhebelev, N. V. Izmailova, A. I. Markevich, and others); Russian emigrant historians living in other countries (M. I. Rostovtsev, alter on G. V. Vernadsky). G. V. Vernadsky was the chief organizer and the academic curator of the Seminarium. G. V. Vernadsky’s skillful practice on attraction to the Seminarium of leading Soviet experts in the Crimean studies allowed the annual to publish their works thus enlarging the sphere of the historians’ scholarly communications. The contacts (correspondence) with the Taurida Society for History, Archaeology, and Ethnography (Simferopol) and the State Museum of Chersonese (Sevastopol) were established. Hysteria made by the Soviet secret service and Communist party leaders around the “case of S. A. Zhebelev,” directly connected with the cooperation of Soviet and emigrant historians, resulted in the cease of the said contacts and book exchange. In 1931, the Seminarium was reshaped into N. P. Kondakov Institute with the change of the participants and the disappearance of the Crimea aspect from the agenda for sessions.
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Ekdawi, Sarah. "Byzantine and Modern Greek - (W.W.) Reader and (K.) Taylor Trs. Kostas Karyotakis: Battered Guitars. Poems and Prose. (Birmingham Modern Greek translations 6). Birmingham: Centre for Byzantine, Ottoman and Modern Greek Studies, 2006. Pp. xix + 220. £11.99. 9780704425194." Journal of Hellenic Studies 128 (November 2008): 290. http://dx.doi.org/10.1017/s0075426900001403.
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Kapsalykova, Karina Ramazanovna. "Scientific contacts between Professor M. Ja. Sjuzjumov and Dumbarton Oaks." Исторический журнал: научные исследования, no. 3 (March 2023): 98–109. http://dx.doi.org/10.7256/2454-0609.2023.3.40936.
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The study of Soviet-American scientific relationships during the Cold War is an actual scientific task. In the article for the first time is published letters from the personal foundation of Professor Michael Sjuzjumov (Ural University, Sverdlovsk), which he received from Lois Hassler-Smith and Merlin Packard, librarians of the Center for Byzantine Studies at Harvard University in Dumbarton Oaks, 1960s and 1970s. In addition, the author of the article is considered the issue of official ways to exchange scientific literature with capitalist countries, which were regulated by special legislative acts. However, the contacts that scientists of the USSR and the United States independently established among themselves made it possible, avoiding unnecessary formalities, to quickly receive the latest scientific literature. The letters published in the article indicate that the correspondence of M.Ja. Sjuzjumov with the staff of the Dumbarton Oaks library lasted more than 10 years. The American side received scientific periodicals published in Sverdlovsk and teaching aids on special courses, and M.Ja. Sjuzjumov – novelties of American scientific literature and classical editions, which were previously available to him only in the capital’s libraries. The authors of the article also managed to identify an error made by the compilers of the Who Was Who at Dumbarton Oaks index, 1940–2015. This edition indicates that the library employed female employees Lois Smith and Lois Hassler. Meanwhile, the analysis of correspondence with M.Ja. Sjuzjumov and the data of the American periodical press prove presented one person – Lois Hassler-Smith.
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Zachariadou, Elizabeth A. "Bryer Anthony and Lowry Heath (ed.): Continuity and change in late Byzantine and early Ottoman society. Papers given at a Symposium at Dumbarton Oaks in May1982. vii, 343 pp., foldout map. Birmingham: University of Birmingham, Centre for Byzantine Studies: Washington D.C.: Dumbarton Oaks Research Library and Collection, 1986." Bulletin of the School of Oriental and African Studies 52, no. 1 (February 1989): 145–48. http://dx.doi.org/10.1017/s0041977x00023363.
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Muçaj, Skënder, Suela Xhyheri, Irklid Ristani, and Aleksey M. Pentkovskiy. "Medieval Churches in Shushica Valley (South Albania) and the Slavonic Bishopric of St. Clement of Ohrid." Slovene 3, no. 1 (2014): 5–42. http://dx.doi.org/10.31168/2305-6754.2014.3.1.1.
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There were numerous Slavic settlements in South Albania (including the valley of Shushica River) at the end of the 1st millennium. In the second half of the 9th c. a significant part of this region was conquered by the 1st Bulgarian Kingdom, and after 870 there were established ecclesiastical dioceses which became part of the church organization of the Kingdom. Slavonic ecclesiastical schools were established in that region as well, after 886 in the context of the so-called “Slavonic project” of the Bulgarian prince, Boris. St. Clement took an active part in this project. It was South Albania where the first Slavonic bishopric in Southeast Europe was founded, in 893, when St. Clement was appointed bishop. His bishopric was organized according ethnic principle, so that St. Clement was called “the bishop of Slavonic people.” The center of Clement’s bishopric was in Velica, which is related to the modern settlement Velçë in the Shushica valley. There are ruins of a cross-in-square church with a narthex in the Asomat region, which is located near Velica. The church was built at the end of the 9th‒beginning of the 10th cc. and dedicated to the Archangel Michael. The plan of this church is identical with that of the so-called “pronaos” of the church built by St. Clement in his Ohrid monastery. In St. Clement’s bishopric Church Slavonic was used as a liturgical language. For that purpose, a set of Byzantine liturgical books was translated from Greek into Church Slavonic, and Clement took an active part in this process. Liturgical pecularities of these books partially observed in Greek manuscripts of South Italian provenance testify to the hypothesis that Greek sources of the earliest Church Slavonic translations belonged to liturgical tradition of Epirus, similar to those of South Italy. This also proves the location of St. Clement’s bishopric in the valley of the Shushica River.