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Journal articles on the topic 'Chronographia (Theophanes, the Confessor)'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Kompa, Andrzej. "Gnesioi filoi: the Search for George Syncellus’ and Theophanes the Confessor’s Own Words, and the Authorship of Their Oeuvre." Studia Ceranea 5 (December 30, 2015): 155–230. http://dx.doi.org/10.18778/2084-140x.05.06.

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In a nutshell: 1. I believe that Ekloge Chronographias of George Syncellus and Chronographia of Theophanes the Confessor should be treated as a single project, undertaken in turn by two authors; 2. There are important stylistic differences between the two parts, noticeable in the fragments, in which the authors deliver some editorial remarks or disclose their personal opinions; from a wider selection of such phrases, references to the past or future such as ‘as I have mentioned/as I said/as have been said/as we demonstrated above, etc.’, being diverse and individual, are especially helpful. 3.

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Bozilov, Ivan. "Njakolko belezki k''m Theophanes Chronographia, 497." Zbornik radova Vizantoloskog instituta, no. 50-1 (2013): 179–86. http://dx.doi.org/10.2298/zrvi1350179b.

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The paper analyzes the paragraph of the Chronicle of Theophanes the Confessor in which the Byzantine Chronicler describes the contract made between Bulgaria and Byzantium in 716, and above all the mention of the Bulgarian ruler Kormesios in it.

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Cecota, Błażej. "The Theme of the First Muslim Women in Chronographia of Theophanes the Confessor." Studia Ceranea 14 (December 30, 2024): 339–49. https://doi.org/10.18778/2084-140x.14.16.

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This article concerns itself with a small fragment of Chronographia by Theophanes the Confessor. The fragment is devoted to the role of women in the rise and spread of Islam. Although generally considered to express anti-Islamic propaganda, upon closer examination, it is quite consistent with some Muslim traditions. The author interprets the fragment in a way that takes those traditions into account.

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4

Kompa, Andrzej. "Gnesioi filoi: George Syncellus and Theophanes the Confessor – Addenda." Studia Ceranea. Journal of the Waldemar Ceran Research Centre for the History and Culture of the Mediterranean Area and South-East Europe 12 (December 30, 2022): 599–632. http://dx.doi.org/10.18778/2084-140x.12.34.

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The paper provides the addenda to A. Kompa, Gnesioi filoi: the search for George Syncellus’ and Theophanes the Confessor’s own words, and the authorship of their oeuvre, Studia Ceranea 5, 2015, p. 155–230. All the expressions crucial to the stylistic and stylometric argument on the authorship of the Chronography of Theophanes have been updated after 7 years and verified in the expanded TLG database. The updated results are presented below. The conclusions confirm the previous opinions on the individual, singular authorship of the chronicle of Theophanes with differences in style from the first

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Cecota, Błażej, and Konrad Figat. "Islam, the Arabs and Umayyad Rulers According to Theophanes the Confessor’s Chronography." Studia Ceranea 2 (December 30, 2012): 97–111. http://dx.doi.org/10.18778/2084-140x.02.09.

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As the Chronography of Theophanes the Confessor includes a lot of information about the foreign states and tribes which were connected with the Byzantine Empire. It is legitimate, in the Author’s view, to analyse the account concerning Islam and the Arabs by this Byzantine author. Theophanes possessed detailed knowledge of the Arabs, Islam and Umayyad caliphs. He used, although presumably indirectly, some Muslim sources in his work. The argument which strongly proves this hypothesis is his precise description of inner clashes between the members of the ruling house, as well as of Arab civil wa

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Juhász, Erika. "Parallels and differences: Malalas, the Easter chronicle and Theophanes." Zbornik radova Vizantoloskog instituta, no. 60-1 (2023): 45–59. http://dx.doi.org/10.2298/zrvi2360045j.

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Identifying the sources of the Chronicon Paschale is a very difficult task. Some of the resources used are lost. There are many parallels with known historical works (by both earlier and later authors), but these correspondences may be misleading. There are difficulties both in establishing possible dependencies between the works and in assuming the use of one common source. This paper examines the parallels and differences between the Easter Chronicle, the Chronicle of Malalas, and the Chronography of St Theophanes the Confessor within a specific group of sources. Further conclusions are draw

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Cecota, Błażej. "Could a Caliph Be Virtuous? Selected Aspects of the Image of Muslim Rulers in the "Chronography" of Theophanes the Confessor." Vox Patrum 84 (December 15, 2022): 79–92. http://dx.doi.org/10.31743/vp.14057.

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The Chronicle of Theophanes the Confessor is one of the few Byzantine historiographical works in which so much space is devoted to the Islamic world and the first ruling caliphate. Of course, most references to Muslims concern mostly military issues – numerous Muslim invasions on Byzantine lands that were happening almost since the beginning of Islam. Also important was the way Theophanes treated Islam itself as a religion – as heresy. Therefore, it is hard to expect that the descriptions of the caliphs can be considered positive. In most of them, we find rather “evidence” of the greed, stupid

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Тодоровски, Юлиян. "БЪЛГАРО–ВИЗАНТИЙСКИЯТ МИРЕН ДОГОВОР ОТ 681 г. В ИСТОРИОГРАФСКАТА ТРАДИЦИЯ". Терени, № 9 (18 червня 2025): 74–83. https://doi.org/10.60053/ter.2024.9.74-83.

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This article aims to trace the main publications that concern the issue of the year of the conclusion of the first Bulgarian-Byzantine peace treaty. Although 679 AD was initially considered as such, since it is indicated by the main chronological source – The Chronography of Theophanes the Confessor, it was quickly rejected after an error was found in his chronology for the period 6102 AM – 6265 AM (609/10 AD – 772/73 AD). Since then, researchers’ attention has focused on 680 and 681 AD. Those who maintain the opinion that the treaty was signed in 680 AD use as an argument the fact that both T

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Меkhamadiev, Е. А. "9TH CENTURY ARABIC-SPEAKING HISTORIANS AL-BALADHURI AND AL-YA‘QUBI ABOUT THE BYZANTINE ARMY OF ARMENIAKOI: ON THE BYZANTIUM’S MILITARY POLICY WITHIN ITS ARMENIAN AND WEST CAUCASUS POSSESSIONS DURING THE 7TH CENTURY." Вестник Пермского университета. История, no. 2(53) (2021): 118–27. http://dx.doi.org/10.17072/2219-3111-2021-2-118-127.

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Greek sources, which tell us about a military-political history of Byzantium in the 7th century, mainly the famous “Chronographia” of Theophanes the Confessor, usually contain little evidence on relations between the Empire and local countries of South Caucasus and Armenian highland. But, having based on the Arabic-speaking historians al-Baladhuri and al-Ya‘qubi, who lived both in the 9th century, and also on the evidence of some little-studied Greek texts, i.e. a letter of Anastasius Apocrisiarius and the works of Theodoros Spoudaios, the author tries to discover a role of the Byzantine army

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Totomanova, Anna-Maria. "A Fragment from Chronicle of George Synkellos in Slavonic Translation." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 139–49. http://dx.doi.org/10.15688/jvolsu4.2019.6.12.

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The only fragment from the Chronicle of George Synkellos in Slavic translation is found in a chronographic compilation known in five Russian witnesses of the 15th – 16th cc. A large and coherent excerpt from the Chronography of Julius Africanus that survived in about 100 fragments scattered in Latin, Greek and Eastern traditions became a basis of the compilation. Africanus’ excerpt reveals the Christian history of the world from the Creation to the Resurrection of Christ and occupies about two thirds of the whole text. It is complemented by the end of Synkellos’ Chronicle that stops with Diocl

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Totomanova, Anna Maria. "A Lost Byzantine Chronicle in Slavic Translation." Studia Ceranea 1 (December 30, 2011): 191–204. http://dx.doi.org/10.18778/2084-140x.01.11.

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Until recently the so-called Slavic version of the Chronicle of George Synkellos has not been paid proper attention. The attribution of Vasilij Istrin who in the beginning of the 20th c identified the Slavic text as a translation from an abridged redaction of the Byzantine chronicle, was thoroughly accepted by the Slavic studies researchers. As a result, no great importance was attached to the Slavic text preserved in 5 copies from 15-16 cc (of which Istrin knew only 4) because of the closed tradition of the copies and their relatively late date. My research linked to the publication of this u

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Khvalkov, Evgeny A. "Leo V the Armenian: book II “Synopsis of history” by John Skylitzes." Богословский сборник Тамбовской духовной семинарии, no. 4 (29) (December 27, 2024): 236–55. https://doi.org/10.51216/2687-072x_2024_4_236-255.

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John Skylitzes was a Byzantine official (in 1081-1118 under Alexios Komnenos), chronicler and historian of the eleventh - early twelfth centuries, author of one of the most significant works on the history of Byzantium -“Synopsis” or “Review of Histories” (Euvoyii; 'Ioropicov), covering the period from the death of Nicephorus I Genikos in 811 to the overthrow of Michael VI in 1057. “Synopsis” serves as a continuation of an earlier work on the history of Byzantium, the “Selected Chronography” by George Syncellus and Theophanes the Confessor (which Skylitzes speaks about in a rhetorical prologue

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Totomanova, Anna-Maria. "Toponyms in the Slavonic Excerpt from the Chronicle of Julius Africanus." Studia Ceranea 14 (December 30, 2024): 637–51. https://doi.org/10.18778/2084-140x.14.24.

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For a long time, Julius Africanus’ Chronicle has only been known through hundreds of fragments scattered across Greek, Latin and Oriental (Syriac, Arabic, and Armenian) manuscripts. About fifteen years ago, a long and coherent Slavonic excerpt from Africanus’ Chronicle was found in a chronographic compilation that survives in the five Russian witnesses of the 15th–16th centuries. The compilation has been erroneously identified as a Slavic translation of an abridged version of the Chronicle of George Synkellos. The excerpt contains Africanus’ main narrative devoid of the pre-Olympic history of

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Yannopoulos, Panayotis. "Un fantôme historique : «l’autre Theophane»." Byzantinische Zeitschrift 113, no. 1 (2020): 189–218. http://dx.doi.org/10.1515/bz-2020-0009.

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Abstract At the beginning of the 9th c. George Syncellus began to write a universal chronicle, the second part of which was completed by the monk Theophanes. According to Byzantine tradition this monk was Theophanes the Confessor. But 10th-century sources note that this Theophanes was the grandfather or greatuncle of the emperor Constantine VII, which is historically impossible. This prompted P. Speck to invent “another Theophanes”, who lived during the second half of the 9th c. and was the editor of the Chronicle of Theophanes. The hypothesis turns out to be unfounded and untenable. Also unte

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Opriș, Ioan Carol, Alexandru Dan Ionescu, Andrei Eugen Stănișteanu, et al. "Pons per Danuvium ductus.Date noi despre podul lui Constantin cel Mare dintre Oescus și Sucidava." Cercetări Arheologice 29, no. 2 (2022): 631–64. http://dx.doi.org/10.46535/ca.29.2.11.

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Constantin cel Mare își inaugurează podul ridicat peste Dunăre dintre Oescus (Ghighen) și Sucidava (Celei) în iulie 328. Acesta este menționat pentru prima dată de Sextus Aurelius Victor, în Liber de Caesaribus, 41.18, iar apoi de cronografi târzii în secolele VII-IX p.Chr. (Chronicon Pascale, I, 526, 16-17 (P 284) și Theophanes Confessor în Chronographia, a. 5820 (328), p. 28, (19-20 De Boor). Importantul moment constructiv apare și în secolul al XI-lea în cronica compilată a călugărului bizantin Georgios Kedrenos, Synopsis historion (Istoria sinoptică sau Compendiu de istorii). Podul apare s

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16

Tobias, Norman. "The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, AD 284-813,.Theophanes Confessor , Cyril Mango , Roger Scott , Geoffrey Greatrex." Speculum 74, no. 3 (1999): 847–48. http://dx.doi.org/10.2307/2886857.

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Maric, Ivan. "When was Constantine V born?" Zbornik radova Vizantoloskog instituta, no. 58 (2021): 7–22. http://dx.doi.org/10.2298/zrvi2158007m.

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Emperor Constantine V was born in the summer of 718, however our only two texts that provide an approximate date of his birth diverge on the matter; mid-July according to Patriarch Nikephoros? Breviarium, and early September according to Theophanes? Chronographia. This paper first analyses the place of Constantine V?s birth in the two texts and argues that Theophanes moved the birth to attach it to the baptism episode, which was a separate event, effectively distorting the date of birth. The article also proposes that Theophanes had both practical and ideological reasons to do so and suggests

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18

Izotova, Olga. "Five patriarchs in the "Chronicle" of Theophanes the Confessor." St.Tikhons' University Review 97 (December 31, 2020): 40–52. http://dx.doi.org/10.15382/sturii202097.40-52.

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19

Lauritzen, Frederick. "The mixed life of Plato’s Philebus in Psellos’ Chronographia (6a.8)." Zbornik radova Vizantoloskog instituta, no. 50-1 (2013): 399–409. http://dx.doi.org/10.2298/zrvi1350399l.

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Michael Psellos (1018-1081) used neoplatonic ethics in Chronographia 6a8 in order to discredit Leo Paraspondylos. He was accused of being too strict and distant from the real world of politics. By claiming that the intellect also needs a natural environment, Psellos endorses the neoplatonic reading of Plato?s Philebus and at the same time the contemplation of nature of Maximus the Confessor. In other words he claims the Leo was neither a philosopher nor an accurate theologian and therefore could not be in charge of political affairs.

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Woods, David. "Theophilus of Edessa on the death of Constans II." Byzantine and Modern Greek Studies 44, no. 2 (2020): 212–19. http://dx.doi.org/10.1017/byz.2020.2.

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It is argued that Theophanes the Confessor derives his information concerning the name of the baths where Constans II was allegedly assassinated from Theophilus of Edessa. It is further argued that Theophilus’ claim that Andrew deliberately killed Constans by hitting him with a bucket is rather unconvincing and may represent the hypothetical reconstruction of the event by an imperial administration that could not accept that the emperor had died as a result of an unfortunate accident.

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Grigoraş, Isabela. "The Textual Tradition of the Life of Saint Irene the Empress^*." Review of Ecumenical Studies Sibiu 15, no. 2 (2023): 203–16. http://dx.doi.org/10.2478/ress-2023-0015.

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Abstract Despite the obvious significance of Empress Irene of Athens for the history of Orthodoxy, her vita has a very poor textual tradition: a single extant manuscript and a single printed edition of the entire text. Moreover, this hagiographic writing is mostly drawn from a historical one, that is, Theophanes’ Chronographia; only the last part of the vita, which presents the exile and the dying words of Irene, seems to be the original contribution of the hagiographer. The purpose of this paper is to offer a philological and hagiological perspective on the Life of Saint Irene the Empress and

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Balogh, László. "Notes on the Western Turks in the Work of Theophanes Confessor." Acta Orientalia Academiae Scientiarum Hungaricae 58, no. 2 (2005): 187–95. http://dx.doi.org/10.1556/aorient.58.2005.2.6.

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Charalampakis, Pantelis. "Assas: A Place Name in the Crimea Difficult to Interpret." Ancient Civilizations from Scythia to Siberia 19, no. 1 (2013): 85–93. http://dx.doi.org/10.1163/15700577-12341247.

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Abstract Theophanes the Confessor described Justinian II’s voyage from Phanagoreia to Symvolon (Balaklava) and recorded the place name Assas in southern Crimea. It seems that, most likely, Assas has nothing to do with the names Asandi (Anonymus Ravennatis) and Assa (Stephanus Byzantius). The name Assas should be linked to the peoples of the Alans or the As, whose presence in southern Crimea is confirmed by both literary (Anonymi Periplus Ponti Euxini) and archaeological evidence (mainly necropoleis). Assas was not a settlement name, but a place name describing a vast area at the southern shore

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Krueger, Derek. "The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, AD 284-813." Journal of Early Christian Studies 7, no. 1 (1999): 179–80. http://dx.doi.org/10.1353/earl.1999.0015.

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ΚΟΥΝΤΟΥΡΑ-ΓΑΛΑΚΗ, Ελεωνόρα. "Η «Εικονοκλαστική» ΝΟΤΙΤΙΑ 3 και το λατινικό της πρότυπο". BYZANTINA SYMMEIKTA 10 (29 вересня 1996): 35. http://dx.doi.org/10.12681/byzsym.806.

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<p>Eleonora Kountoura-Galaki</p><p>The «iconoclastic» Notitia 3 and its latin origins</p><p>A well known passage in Theophanes' Chronographia mentions the annexation of Illyricum to the jurisdiction of the Patriarchate of Constantinople by the iconoclast emperor Leo III. New metropolitan sees and bishoprics were then incorporated into the byzantine ecclesiastical hierarchy and this new status can be traced in the «iconoclastic» Notitia 3. The names of the new metropoleis and bishoprics from the Illyricum area are unusual, but the origins of these strange names is

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Thomson, Francis J. "The Name of the Monastery Where Theophanes the Confessor Became a Monk: Πολίχνιον or Πολυχρόνιον ?" Analecta Bollandiana 125, № 1 (2007): 120–38. http://dx.doi.org/10.1484/j.abol.5.102077.

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Neville, Leonora. ":The “Chronographia” of George the Synkellos and Theophanes: The Ends of Time in Ninth-Century Constantinople." Speculum 99, no. 1 (2024): 294–95. http://dx.doi.org/10.1086/728379.

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Bremmer, Jan. "Iconoclast, Iconoclastic, and Iconoclasm: Notes Towards a Genealogy." Church History and Religious Culture 88, no. 1 (2008): 1–17. http://dx.doi.org/10.1163/187124108x316413.

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AbstractThis article aims to contribute to a better understanding of the genealogy of the terms 'iconoclast(ic)' and 'iconoclasm.' After some observations on the beginning of early Christian art that stress the necessity of abandoning a monolithic view of Jewish, Christian, and Islamic art regarding their iconic/aniconic aspects, it is noted that 'iconoclast' is mentioned first just before the start of the iconoclastic struggle and always remained rare in Byzantium. It became known in the West by Anastasius's Latin translation of Theophanes' Chronographia Tripartita. From there it was probably

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Sukhodolskaya, Elena Sergeevna. "Armenia in the conditions of Byzantine–Sasanian War of 571-591." Genesis: исторические исследования, no. 5 (May 2020): 41–51. http://dx.doi.org/10.25136/2409-868x.2020.5.32789.

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This article examines the position of Armenia in the conditions of Byzantine&ndash;Sasanian War of 571-591. On the example of activity of Armenian dukes, the author trace the stance of Armenians on the developed conflicts, defines the role and degree of participation of Armenians in military expeditions on the side of belligerent powers. The subject of this research is activity of the representatives of Armenian ducal families in the conditions of Byzantine&ndash;Sasanian conflict. The object is the records of the Syriac historian of the VI century John of Ephesus, Armenian historical

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Filatov, Alexey. "The power of the arab caliphs in the byzantine literature of the 9th and 10th centuries." Metamorphoses of history, no. 26 (2022): 0. http://dx.doi.org/10.37490/s230861810023611-2.

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The birth of Islam proclaimed a new age in the history of interreligious interactions in the Middle East. In the 7th century, the political map of the region has changed, and the Christian world encountered a new adversary represented by the first Islamic state known as Caliphate. First of all, the transformation of the region influenced the consciousness of Eastern Romans (or Byzantines), whose state became a real barrier protecting Europe from the hordes of conquerors. Byzantine Empire held back the Arabian attacks for centuries, and the Caliphate was always regarded as «the state of evil» o

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Senina, Tatyana. "Life of Saint Nikephoros of Sebaze as an Illustration of the Perception of the Iconoclastic Era by the Byzantines in Later Times (Including Russian Translation of the Life)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 284–96. http://dx.doi.org/10.15688/jvolsu4.2019.6.22.

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Introduction. This work is concerned with the perception of the iconoclastic era in the Life of St. Nikephoros of Sebaze preserved in the form of enkomion written by an anonymous author presumably in the mid 10th century, and to clarify some details of Nikephoros’ biography. Methods. Source research and analysis, philosophical hermeneutics, comparative textological and historical research are the methods employed in this work. Sources on the subject include the edition of the Life of St. Nikephoros by F. Halkin, Lives of St. Patriarch Methodios, St. Nicetas of Medikion and St. Makarios of Pele

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Krausmüller, Dirk. "Metaphrasis after the second iconoclasm Nicephorus Skeuophylax and his Encomia of Theophanes Confessor ( BHG 1790), Theodore of Sykeon ( BHG 1749), and George the Martyr ( BHG 682)." Symbolae Osloenses 78, no. 1 (2003): 45–70. http://dx.doi.org/10.1080/00397670310000428.

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Seoane Zangrando, Letizia. "Jesse W. Torgersson, The Chronographia of George the Synkellos and Theophanes: the ends of time in ninth-century Constantinople, Leiden – Boston, Brill, 2022, 476 pp. [ISBN 978-90-04-51685-4]." Studia Philologica Valentina, no. 25 (January 31, 2024): 241. http://dx.doi.org/10.7203/sphv.25.27769.

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Trombley, Frank R. "C. Mango and R. Scott (eds), The Chronicle of Theophanes Confessor. Byzantine and Near Eastern History AD 284–813. Oxford: Clarendon Press, 1997. Pp. c + 744. ISBN 0-19-822568-7. £110.00." Journal of Roman Studies 94 (November 2004): 278. http://dx.doi.org/10.2307/4135097.

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Trombley, Frank R. "C. Mango and R. Scott (eds), The Chronicle of Theophanes Confessor. Byzantine and Near Eastern History AD 284–813. Oxford: Clarendon Press, 1997. Pp. c + 744. ISBN 0-19-822568-7. £110.00." Journal of Roman Studies 94 (November 2004): 278. http://dx.doi.org/10.1017/s0075435800065059.

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Varona, Patricia. "Jesse W. Torgerson , The Chronographia of George the Synkellos and Theophanes. The Ends of Time in Ninth-Century Constantinople , Leyde–Boston, Brill, 2022 ; 1 vol., XVIII–458 p. ( Brill’s Series on the Early Middle Ages , 28). ISBN : 978-90-04-50169-0. Prix : € 135,00." Le Moyen Age Tome CXXX, no. 2 (2024): 591–94. https://doi.org/10.3917/rma.302.0591.

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Cecota, Błażej. "The Portrayal of Abbasid Rulers in Chronography of Theophanes the Confessor." Studia Ceranea. Journal of the Waldemar Ceran Research Centre for the History and Culture of the Mediterranean Area and South-East Europe, October 12, 2022. http://dx.doi.org/10.18778/2084-140x.12.03.

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This text supplements another, a paper presented a decade ago on the portrayal of Umayyad rulers in Chronography of Theophanes the Confessor (B. Cecota, Islam, the Arabs and Umayyad Rulers according to Theophanes the Confessor’s Chronography, “Studia Ceranea” 2, 2012, p. 97–111). I am limiting myself here to discussing only those source remarks which directly concern one of the Abbasid Caliphs, or alternatively, to narratives structured in such a manner that they implied certain traits of a ruler. General remarks concerning the portrayal of the entire dynasty have been included, both in the ma

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Kadaria, Nana. "On Identification of Georgian Prince Mentioned by Theophanes the Confessor." enadakultura, May 16, 2025. https://doi.org/10.52340/lac.2025.10.84.

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Marjanović, Dragoljub. "Memories of Plague in Late 8th and Early 9th Century Byzantine Historiography." December 22, 2019. https://doi.org/10.5281/zenodo.3736598.

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In the late 8th and early 9th century two historical works, the Short history of Nikephoros of Constantinople, and the Chronicle of Theophanes the Confessor, give evidence about the plague which appeared in Sicily and Calabria in 745/6 and spreading to the east, erupted in Constantinople in 747/8 during the reign of Emperor Constantine V. In this paper, we analyze the narratives offered by the two historians and place their historical representation of the plague in the context of the religious controversy over icons which shook Byzantium in the 8th and 9th centuries. It appears that both hist

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Negrău, Elisabeta. "A Sixth-century Story in a Nineth-century Tract? Torna, torna, frater Revisited." Studia Ceranea, December 23, 2024. https://doi.org/10.18778/2084-140x.14.03.

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This article focuses on the Latin words torna and frater. According to the accounts of Theophylact Simocatta and Theophanes the Confessor, the words were used by soldiers participating in the Byzantine-Avar war campaign in the Haemus mountains in 587. Relying mainly on the passage from the chronicle of Theophanes, Romanian scholars have interpreted the words as an early form of a Balkan Romance idiom spoken by the local population. The two words would not be strong enough evidence to support the view that this is a sample of early Balkan Romance language in the sixth-century Thrace. The analys

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"The Severians Ethnonym in the Writing Sources of the IX Century." V. N. Karazin Kharkiv National University Bulletin "History of Ukraine. Ukrainian Studies: Historical and Philosophical Sciences", no. 27 (2018). http://dx.doi.org/10.26565/2227-6505-2018-27-01.

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The article deals with the analysis of the development of knowledge and ideas about ethnonyms in historiography and source study, which were similar to the name of the East Slavic tribal Union ‘Severians’, mentioned in the IX century sources (The Chronicle of Theophanes the Confessor and the Bavarian geographer). Various hypotheses regarding the interpretation of these ethnonyms and their ethnic attribution are considered. The author comes to the conclusion that, despite the fact that the studied ethnonyms are mainly associated with the Severians of Danube region, they also have a certain valu

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Afinogenov, D. E. "The account of the siege of Constantinople (717–718) in the Chronicle of Theophanes Confessor: traces of editorial work." Indo-European linguistics and classical philology, 2018, 60–67. http://dx.doi.org/10.30842/ielcp230690152204.

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Magdalena, Garnczarska. "On the Divine Liturgy." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574089.

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Germanos' treatise "On the Divine Liturgy" has survived in numerous manuscripts and diverse versions, making it very difficult to determine the original form of the text. A significant number of manuscripts testifies primarily to the popularity of the treatise. At the same time, numerous reviews also point to the evolution of the liturgy - successive interpolations and changes in the arrangement of chapters say a lot about the transformations within the liturgy. They also prove that the treatise did not become "antiquarian" reading but remained "alive", explaining the meaning of individual lit

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