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Journal articles on the topic 'Chronography'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Kellner, Angelika. "Time Is Running. Ancient Greek Chronography and the Ancient Near East." Journal of Ancient History 9, no. 1 (June 1, 2021): 19–52. http://dx.doi.org/10.1515/jah-2019-0027.

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Abstract The article explores the question whether there was a possible dialogue between ancient Greek and Mesopotamian chronography. This is an interesting albeit challenging subject due to the fragmentary preservation of the Greek texts. The idea that cuneiform tablets might have influenced the development of the genre in Greece lingers in the background without having been the subject of detailed discussion. Notably the Neo-Assyrian limmu list has been suggested as a possible blueprint for the Athenian archon list. In order to examine this topic further, a thorough analysis of ancient Greek chronography starting in the second half of the fifth century BC, when eponymous dates in various literary compositions begin to appear, is required. A close examination of the fragmentary evidence shows how difficult it is to trace the supposed annalistic style in the local histories of Athens (Atthides). In the Neo-Assyrian Empire, the eponymous limmu officials served as the chronological backbone, but there remains a huge time gap between the seventh century cuneiform manuscripts and the Athenian archon list from the fifth century. A comparison of the Neo-Assyrian Eponymous Chronicles with the preserved Greek chronographic traditions in Eusebius’ chronicle (fourth century AD) shows that the similarity is mainly confined to an abbreviated style, as the entries clearly point to the different cultural and political settings. Apart from the Neo-Assyrian sources, the Neo- and Late-Babylonian chronicles deserve further attention in the present inquiry. Looking for a connection with ancient Greek chronography in the fifth century, the lack of wholly preserved texts on both sides in the corresponding time constitutes an unsurmountable obstacle. Presenting and scrutinising the textual evidence both for ancient Greek and for Mesopotamian chronography enables an improved understanding of similarities and differences alike. To exemplify this point, Greek and Akkadian temple histories serve as test cases.

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2

Vilkul, Tatiana L. "The Book of Genesis in the Complete Chronographic Palaea and the Trinity Pentateuchs No. 1 and No. 45." Slovene 9, no. 2 (2020): 129–48. http://dx.doi.org/10.31168/2305-6754.2020.9.2.5.

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Some parts of the Complete Chronographic Palaea contain fragments of an Old Slavonic translation of the Bible, which was intended for personal home or monastic reading (chetij in Old Slavonic). The origin of this translation has not received much scholarly attention so far. The main purpose of this paper is to identify the version of the Book of Genesis used in the Palaea by comparing the textual traditions of the Slavonic Pentateuch, Octateuch and chronographs. The Complete Сhronographic Palaea is one of the Old Russian compilations containing both the Old Testament translations and chronographic sources. Its biblical part is built on the material of the Palaea Interpretata, as well as on the Slavonic “chetij” biblical translation, while the chronographic part has excerpts from the translated Byzantine chronicles after the version of the so-called Chronograph po velikomu izlozheniju with additions. Overall, the manuscript tradition of the Slavonic Octateuch includes three families. While interpolations from the Genesis in the Complete Palaea reveal little resemblance to two of them, namely, Russian and South Slavic recensions, we see dozens overlaps with the group of the Trinity Pentateuchs (Russian State Library, f.304. I, No.1 and No.45). The text of this group belongs to the third, Chronographic recension of the “chetij” Octateuch with specific features covering dozens of examples of identical innovations. However, some discrepancies with the Trinity Pentateuchs and convergence with the original readings preserved in two other recensions show that the compiler of the Complete Palaea was dealing with an earlier common protographe. The Chronographic recension itself was divided into two groups (Trinity Pentateuchs and Iudejsky Chronograph) approximately in the late 1100s or early 1200s and is now represented by only five manuscripts. Therefore, the evidence of the Complete Chronographic Palaea is important both for the textual analysis of the Old Slavonic biblical translations and for the history of the Old Russian chronographs as well.

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Coblentz Bautch, Kelley. "Decoration, Destruction and Debauchery: Reflections on 1 Enoch 8 in Light of 4QEnb." Dead Sea Discoveries 15, no. 1 (2008): 79–95. http://dx.doi.org/10.1163/156851708x263152.

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AbstractThis article takes up the distinctive text of Synkellos for 1 En. 8:1 and asks whether it offers the preferred reading or at least may be defended as an early variant rather than as an interpolation of the Byzantine chronographer. To that end, the article examines the Greek translation featured in Synkellos's Chronography and compares the text to other manuscript traditions, especially to the Aramaic fragments of Enoch found in Cave 4 of Qumran. Close examination leaves the author reluctant to dismiss the reading of Synkellos. Further, the author argues that Genesis 4 and 6 might have provided a warrant for this sort of interpretative tradition inasmuch as culture bringers (i.e. the Cainites) precede the account of the angels' descent and mating with women as one finds in Synkellos's version of 1 En. 8:1.

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4

Needham, Jay, and Eric Leonardson. "Instruments of Tension: Gramophones, Springs and the Performance of Place." Leonardo Music Journal 23 (December 2013): 37–39. http://dx.doi.org/10.1162/lmj_a_00152.

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5

Healey, J. F. "Studies in Eusebian and Post-Eusebian Chronography." Journal of Semitic Studies 47, no. 2 (September 1, 2002): 392. http://dx.doi.org/10.1093/jss/47.2.392.

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6

Posèq, Avigdor W. G. "CHRONOGRAPHY OF SPACE IN PIERO DELLA FRANCESCA." Source: Notes in the History of Art 25, no. 2 (January 2006): 5–13. http://dx.doi.org/10.1086/sou.25.2.23208097.

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7

Harrod, Ariel. "Christian Calon’s Continental Divide: Chronography of a Continent." Circuit 26, no. 3 (December 23, 2016): 69–81. http://dx.doi.org/10.7202/1038518ar.

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Christian Calon’s film-installation Continental Divide (2013) asks the question “What is the time of a very large space?”. This paper questions the work itself to see how it tries to answer this question. By putting into resonance Calon’s discourse regarding his work, a description of the materials comprising the work and a descriptive restitution of my own experience of the work, it explores how 1) a singular composing of sound and image, 2) a specific mode of diffusion, and 3) their encounter with a listening subject can render possible the audiovisual experience of “the time of a very large space.”

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8

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 part of the universal history, written by George Syncellus. At the same time, both works should be treated as a single project, and the prooimion to Theophanes’ part as a sound base faor the reconstruction of the writing process. The clauses ὡς προέφην, καθὼς καὶ προέφην, ὡς προέφημεν, and καθὼς προέφημεν are specific to the Chronography of Theophanes in their frequency and diversity, but they seem to be known and used by the circles from which Theophanes acquired his literary skills.

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9

Van Hoof, Lieve. "The omnimoda historia of Nummius Aemilianus Dexter: A Latin Translation of Eusebius’ Chronography?" Vigiliae Christianae 71, no. 2 (March 9, 2017): 199–204. http://dx.doi.org/10.1163/15700720-12341290.

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This article discusses two problems of interpretation in the entry on Dexter in Jerome’s De viris illustribus (Hier. vir. ill.). In particular, it offers the first detailed discussion of the information we possess on Dexter’s omnimoda historia, and suggests that it may have been a Latin translation and/or adaptation of the first part of the chronicle of Eusebius, the so-called chronography.

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10

Czogalik, Dietmar, and Robert L. Russell. "Key processes of client participation in psychotherapy: Chronography and narration." Psychotherapy: Theory, Research, Practice, Training 31, no. 1 (1994): 170–82. http://dx.doi.org/10.1037/0033-3204.31.1.170.

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11

Dželebdžić, Dejan. "New Considerations on the Historia Syntomos of Michael Psellos." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 193–206. http://dx.doi.org/10.24193/subbto.2021.1.10.

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"Chapter 1 of this paper investigates the main themes in the research of Michael Psellos’ Historia Syntomos. Chapter 2 puts forward the question of possible interrelations between the Historia Syntomos and one type of the short imperial chronicles, the so-called Kaiserlisten. Chapter 3 reexamines the possible relation between the Historia Syntomos and a short Psellos’ work entitled Περὶ τῆς κατὰ Χριστὸν γενεαλογίας. Keywords: Michael Psellos, Historia Syntomos, Byzantine chronography, Kaiserlisten, chronology, treatise Περὶ τῆς κατὰ Χριστὸν γενεαλογίας. "

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12

Milikowsky, Chaim. ""Seder 'Olam" and Jewish Chronography in the Hellenistic and Roman Periods." Proceedings of the American Academy for Jewish Research 52 (1985): 115. http://dx.doi.org/10.2307/3622704.

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13

Northcote, Jeremy. "The Schematic Development of Old Testament Chronography: Towards an Integrated Model." Journal for the Study of the Old Testament 29, no. 1 (September 2004): 3–36. http://dx.doi.org/10.1177/030908920402900101.

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14

Zakariyaev, Zamir Sh. "TOMBSTONES WITH CHRONOGRAPHS FROM THE DAGESTAN VILLAGES OF SHINAZ AND GELHEN." History, Archeology and Ethnography of the Caucasus 17, no. 4 (December 29, 2021): 823–47. http://dx.doi.org/10.32653/ch174823-847.

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The paper presents the results of the study of two Arabic language epigraphic monuments from the mountain villages of Shinaz and Gelhen. The unique nature of these well-studied tombstones lies in the fact that, apart from epitaphs, there are chronographs of historic events that took place in South Dagestan and neighbouring Shirvan in the 15th-early 18th centuries carved on them. We suggest a new reading of the Arabic texts on tombstones, as well as corrections in reading the historical chronographs. It has been revealed that the owner of the epitaph of the Shinaz stele of 1798–99 is a famous Dagestan researcher of the 18th century Isma‘il al-Shinazi. The previously unknown time of his life has also been reliably determined. An alternative dating of a similar stele from Gelhen, located on the grave of a representative of the hereditary spiritual elite of this village, ‘Abdurahman-effendi, son of malla Ibrahim, is proposed. The stele was made in 1848–49, exactly half a century after the Shinaz one. We came to conclusion that the source for the chronographs of both steles was not the chronograph created in 1710–12, as was previously believed. The direct source was the handwritten historical chronograph of Malij al-Rutuli from 1754–55. It is believed that the manuscript with the chronograph Malij al-Rutuli belonged to the scholar Sa‘id al-Shinazi, the son of Isma‘il al-Shinazi. It seems that Sa‘id al-Shinazi was the compiler of the entire text of the Shinaz stele on his father’s grave. It has been established that the texts of both steles contain excerpts from medieval Arabic poetry. The authors of these verses are the Caliph ‘Ali b. Abi Talib (d. 661) and the famous mystic of the ‘Abbasid era, Mansur al-Hallaj (d. 922). Al-Hallaj’s poems were first recorded in the epigraphy of Dagestan. The South Dagestan’s practice of including historical chronographs in the texts of tombstones, despite its rarity, undoubtedly testifies to the interest that representatives of the intellectual elite of Dagestan society showed to the study of history. The thesis of the close connection of epigraphic monuments of Dagestan with narrative texts has also been confirmed.

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15

Sproll, Heinz. "Jesus Christus – Ciuis Romanus." Augustinianum 56, no. 2 (2016): 367–90. http://dx.doi.org/10.5840/agstm201656223.

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This essay examines Orosius’s historical-theological perspectives on the basis of the theologumenon of the Pax Augusta. First, it studies the method of Orosius’s chronography and his understanding of salvific oikonomia. Then the Author analyzes the Imperium Romanum and its fulfillment in the Imperium Christianium. A third section treats the synchronism of the Incarnation of the Logos in the Pax Augusta. Finally, the essay demonstrates how Erik Peterson detached Augustus’s theology as political theology from its late ancient context, and contrasts it with the emerging imperial church of National Socialism and Peterson’s denunciation of it.

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16

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 wars. The article discusses how Theophanes (and presumably his sources) depicted not only the Arabs as an entity, but also the prophet Muhammad and some of the Umayyad caliphs (Muawiya, Walid I, Umar II, Hisham, Marwan II).

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17

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 Diocletian’s reign and by the beginning of the Chronicle of his follower Theophanes the Confessor, which brings the narrative to the foundation of Constantinople. The missionary pathos of the compilation leaves no doubt and makes us think that it occurred on Byzantine soil in the first half of the 9th c. after the end of the iconoclasm. The Linguistic features of the Slavonic text prove that the translation was made in Bulgaria in the early 10th century during the reign of Simeon the Great (893–927). The paper explores the traces of the editorial work of the compilers, who were supposed to bring into line the two historical narratives that disagree in their historical and chronological concepts and refer to different sources. The problem deserves attention given the fact that in the beginning of the last century V. Istrin erroneously identified the compilation as an abridged and even draft version of the Chronicle of Synkellos.

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18

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 unedited Slavic chronicle led me to the conclusion that the text referred to as the Slavic version of Synkellos by both Istrin and his successors is not a translation of the Greek Synkellos but rather a chronographic compilation. It was demonstrated that the first part of the compilation narrating the years from the Creation up to the Resurrection of Christ represents a vast excerpt from the Julius Africanus’s Christian chronography and only the second part covering the years after the Resurrection up to the foundation of Constantinople contains the respective text of Synkellos plus a couple of pages from the Chronicle of Theophanes the Confessor that was not translated in OCS. Both the discovery of a non fragmented text of Africanus and the conclusion that the Slavic translation was done during the 1st Bulgarian Kingdom in 10th c raise a series of problems my contribution touches upon.

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Vodolazkin, Evgeny G., and Tatyana R. Rudi. "Brief Chronographical Palaea (Text). Part 7." Труды Отдела древнерусской литературы 68 (2020): 3–20. http://dx.doi.org/10.31860/0130-464x-2020-67-3-20.

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This is the final (7th) part of the critical edition of the Brief Chronographical Palaea (for the previous parts see Trudy Otdela drevnerusskoi literatury, vols. 57, 58, 61, 63, 65, 66). The Brief Chronographical Palaea is one of the most important original works of Old Russian chronography composed in the 15th century. This is the first publication of the text. The edition is based on the oldest, from the 1440s, and at the same time the most correct of the extant manuscripts (National Library of Russia, Pogodin’s collection, 1434) with variants drawn from five other manuscripts. Thus, the edition encompasses all six currently known manuscripts

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20

Kato, Teppei. "Ancient Chronography on Abraham’s Departure from Haran: Qumran, Josephus, Rabbinic Literature, and Jerome." Journal for the Study of Judaism 50, no. 2 (May 14, 2019): 178–96. http://dx.doi.org/10.1163/15700631-12521249.

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AbstractThis paper examines how the chronological contradiction in Abraham’s departure from Haran (Gen 11:26, 32; 12:4) has been explained in the history of biblical interpretation, especially in rewritten Scripture from Qumran (4Q252 and Jubilees), Josephus, and rabbinic literature (Genesis Rabbah), including the lost Jewish tradition preserved by Jerome. According to Ben Zion Wacholder, who dealt with a different case of chronology in Genesis, the rabbinic and the Qumranic views are too different to be reconcilable, whereas the Graeco-Jewish writers and Qumran literature present similar views. This study, however, demonstrates that rabbinic interpretation of Abraham’s departure share some important ideas both with Qumran literature and Josephus.

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21

Santucci, Rafael M., Timothy C. Beers, Vinicius M. Placco, Daniela Carollo, Silvia Rossi, Young Sun Lee, Pavel Denissenkov, Jason Tumlinson, and Patricia B. Tissera. "CHRONOGRAPHY OF THE MILKY WAY’S HALO SYSTEM WITH FIELD BLUE HORIZONTAL-BRANCH STARS." Astrophysical Journal 813, no. 1 (October 28, 2015): L16. http://dx.doi.org/10.1088/2041-8205/813/1/l16.

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22

Luchitskaja, Svetlana. "The image of Muhammad in Latin chronography of the twelfth and thirteenth centuries." Journal of Medieval History 26, no. 2 (June 2000): 115–26. http://dx.doi.org/10.1016/s0304-4181(99)00018-4.

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23

Naumowicz, Ks Józef. "PIERWSZE WCZESNOCHRZEŚCIJAŃSKIE ŚWIADECTWA O ŚWIĘCIE BOŻEGO NARODZENIA." Colloquia Litteraria 8, no. 1/2 (November 21, 2009): 79. http://dx.doi.org/10.21697/cl.2010.1.05.

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The first Christian testimonies about the celebration of Christmas The article presents the earliest reference to the celebration of Christmas as a holiday or feast, namely: the Roman calendar of Philocalus (so-called Chronography of 354), the first sermons preached for this occasion (pope Liberius, Optate from Milewe, Zenon from Verona) and the first hymns (Ambrose from Milan and Prudentius, Ephrem the Syrian). The analysis of sources shows that there is no record of this feast before the First Council at Nicaea (325 A.D.). It appeared in Rome around 335 A.D. and from there it has spread to other regions. As soon as it appeared, it quickly gained popularity and characteristic theological significance.

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24

Flykt, Anders, Elise S. Dan, and Klaus R. Scherer. "Using a Probe Detection Task to Assess the Timing of Intrinsic Pleasantness Appraisals." Swiss Journal of Psychology 68, no. 3 (January 2009): 161–71. http://dx.doi.org/10.1024/1421-0185.68.3.161.

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The occurrence and timing of emotion-antecedent appraisal checks are difficult to assess. We report an attempt to estimate the time window of the intrinsic pleasantness check using a dual-task probe paradigm. In three experiments, participants viewed negative and positive pictures. Their other task was speeded response on a probe superimposed on the pictures with different stimulus onset asynchronies (SOAs). Longer probe-reaction times were observed for negative than for positive pictures. This effect appeared at SOA 300 ms or 350 ms, suggesting that the intrinsic pleasantness appraisal check yields a differential behavioral outcome around 300 ms after stimulus onset, and seems to continue unless attention to picture content is inhibited. This paradigm might be successfully used for the mental chronography of appraisal processes.

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25

Kaplan, Jonathan. "The Chronography of Daniel 9 and Jubilees in the Shadow of the Seleucid Era." Journal of Ancient Judaism 10, no. 2 (May 19, 2019): 116–35. http://dx.doi.org/10.30965/21967954-01002002.

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The Levitical jubilee cycle was originally a chronological structure for marking the progress of sabbatical and jubilee years. In the second century B.C.E., the writers of Daniel 9 and the book of Jubilees were among the first to transform the jubilee cycle into a mode of conceptualizing the pro¬gress of history and the place of the Judean people in that history. In this article, I examine their adaptations of this cycle as a way to structure time and reflect on the progress of history. I argue that they employed this structure as an epochal mode of chronicling history in imitation of the Seleucid Era. In this context, the Levitical jubilee emerges, alongside other chronographic strategies such as the Danielic four empires schema and the ten weeks of the Apocalypse of Weeks, in order to construct an alternative to the Seleucid Era for understanding the history of Judea and its people.

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Kaplan, Jonathan. "The Chronography of Daniel 9 and Jubilees in the Shadow of the Seleucid Era." Journal of Ancient Judaism 10, no. 2 (December 4, 2019): 116–35. http://dx.doi.org/10.13109/jaju.2019.10.2.116.

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Adler, William. "Abraham and the Burning of the Temple of Idols: Jubilees' Traditions in Christian Chronography." Jewish Quarterly Review 77, no. 2/3 (October 1986): 95. http://dx.doi.org/10.2307/1454470.

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28

Czogalik, Dietmar, and Robert L. Russell. "Interactional structures of therapist and client participation in adult psychotherapy: P technique and chronography." Journal of Consulting and Clinical Psychology 63, no. 1 (1995): 28–36. http://dx.doi.org/10.1037/0022-006x.63.1.28.

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Bogdanov, Аndrey P., and Nikita V. Belov. "The Old Russian Chronograph of the Third Redaction in 182 Chap ters. Part 1: The Chronograph of the 1680s from the Patriarchal Scriptorium." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 3 (2021): 73–122. http://dx.doi.org/10.31860/2712-7591-2021-3-73-122.

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The article deals with the special version of the third redaction of the Old Russian Chronograph from the collection of V. M. Undolsky. It is quite different from other copies of this text. The compiler of the manuscript not only revised the traditional structure of the third redaction of the Chronograph by increasing the number of its chapters from 169 to 182 but also fundamentally changed its historical meaning. The vast majority of manuscripts of the third redaction of the Chronograph brought its narrative up to the end of the Time of Troubles in 1618, thereby emphasizing the end of the “rebellious” period in Russian history and the relative “unimportance” of the following years of quiet rule of the first Romanovs. The Chronograph in 182 chapters continues its narrative of Russian history up to the Eternal Peace Treaty of 1686 and pays much attention to the military events and rebellions of the early Romanov era. This codex was written in the patriarchal scriptorium between 1686 and 1696 (most likely in 1686–1689). The paper on which it is written was actively used in other textually related manuscripts from the patriarchal scriptorium in the late 1680s– 1690s. The Undolsky’s copy of the third redaction of the Old Russian Chronograph is not the only version enlarged by additional chapters. More chapters than in the “classical” version can be found in Rumyantsev’s second copy of the Chronograph. Both Undolsky’s and Rumyantsev’s manuscripts derive from a common protograph — a special form of the third redaction of the Chronograph in 179 chapters. The Undolsky manuscript, however, is continued by the Patriarchal Chronicle for the years 1619–1686. Accordingly, the number of chapters is increased to 182. In contrast, the Rumyantsev manuscript is augmented by the Tale of Mosokh and retains the original 179 chapters. Both manuscripts are supplemented by various excerpts from the Book of Royal Degrees. Simultaneously with them, there also appeared other variants of the Chronograph that expressed the patriarchal bookmen’s thoughts about Russian and world history in the 1680s and 1690s: the Fokhtov Chronograph in 187 chapters and its revised version – the Vologodsky Chronograph in 189 chapters, and also the Tikhonravov Chronograph in 184 chapters. The changes that became fixed in some codices from the last quarter of the 17th century were the results of editorial work of patriarchal and other scribes, who compiled new chronographs and their brief redactions (“chronographets”) in the 1680s – 1690s

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Stewart, Devin. "Islamic Historiography." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 124–26. http://dx.doi.org/10.35632/ajis.v21i2.1803.

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In this introduction to the large, unwieldy, and complex topic of Islamic historiography,the author has limited himself to historical works written inArabic, primarily in the central Islamic lands, before 1500. This choice canbe justified in that the field’s formative works written early on in Iraq, Iran,Egypt, and Syria and all in Arabic, served as models for historians writinglater on in peripheral regions and in other languages. Nevertheless, it is a bowto convenience and necessity, given the vast amount of material involved. Asa result, the Arabic historiography of North Africa, Sub-Saharan Africa, andother peripheral regions are largely ignored, as are the Turkish histories of theOttoman Empire and the Persian histories of Iran, Central Asia, and India.Within these admitted and understandable limitations, the book provides anexcellent thematic overview, while, at the same time, introducing the readerto some of the Islamic world’s most fascinating histories and historians.This book is divided into three parts, including ten chapters and aconclusion. A glossary, five plates of manuscript folios, three maps, twochronologies of prominent historians, and suggestions for further readingcontribute to making this a useful and accessible text.In part 1, chapters 1-4, Robinson presents a tripartite typology of historicalworks: chronography, biography, and prosopography. These are idealtypes, which serve as broad categories within which to classify a huge bodyof texts. Chronography refers to annals, works organized into year-by-yearsections; biography refers to texts that treat the lives of famous or exemplaryindividuals; and prosopography refers primarily to biographical dictionaries,works in which biographical notices are devoted to large numbers of individualswho all belonged to a particular scholarly or professional group. Allof these types of historical works, Robinson writes, had emerged by theninth century and were consolidated by the early tenth century. The end ofthis formative period was characterized by large synthetic works, such asAbu Ja`far al-Tabari’s History of Messengers and Kings. In part because ofsuch works, many earlier historical monographs, including the works ofsuch historians as Abu Mikhnaf and al-Mada’ini, were abandoned by the traditionas unnecessary ...

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Bogdanov, Аndrey P., and Nikita V. Belov. "THE OLD RUSSIAN CHRONOGRAPH OF THE THIRD REDACTION IN 182 CHAPTERS. PART 2. THE CHRONOGRAPHIC REDACTION OF THE PATRIARCHAL LETOPISETS FOR THE YEARS 1619–1691." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 1 (2022): 45–91. http://dx.doi.org/10.31860/2712-7591-2022-1-45-91.

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This article studies the newly discovered chronographic redaction of the patriarchal Le-topisets for the years 1619–1691, preserved in the final part of the third redaction of the Chronograph from the collection of V. M. Undolsky in the Russian State Library (Moscow). The chronographic redaction derives from the archetype of the Letopisets for the years 1619–1691 and in some cases renders its text with more completeness than the previously known extensive and brief redactions. It preserves the entries about the Moscow uprising of 1648 (the Salt Riot), the Razin Rebellion, and the Chigirin campaigns, as well as a series of entries about the annexation of the Left-bank Ukraine to Russia, which were included in the archetype of the Letopisets. The compiler of the chronographic redaction mostly selected news related to foreign policy and troubles inside Russia from the archetype but possibly ignored records about local events in Moscow and the royal family. In this respect the chronographic redaction starkly differs from the general protograph of the extensive and brief redactions, which contained a large number of «Moscow-centric» reports. The main text of the chronographic redaction included information up to the year 1686 and was later simultaneously supplemented with entries for the years 1689–1690 and 1696. The final part of the patriarchal brief Chronographets from the OLDP collection in the National Library of Russia (St. Petersburg) is close to the chronographic redaction of the Letopisets. Apparently, it was also based on the archetypal text of the Letopisets for the years 1619–1691. The article is accompanied by the publication of the text of the chronographic redaction of the Leto-pisets for the years 1619–1691.

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Shepard, J. "Review: The Chronography of George Synkellos. A Byzantine Chronicle of Universal History from the Creation." Journal of Theological Studies 55, no. 1 (April 1, 2004): 373–75. http://dx.doi.org/10.1093/jts/55.1.373.

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Akhiezer, Golda. "Karaite chronography of the 16th–19th centuries from the Crimea and the Polish-Lithuanian Commonwealth." Karaite Archives, no. 1 (December 31, 2013): 5. http://dx.doi.org/10.14746/ka.2013.1.01.

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Al-Azmeh, Aziz. "God’s Chronography and Dissipative Time: Vaticinium ex Eventu in Classical and Medieval Muslim Apocalyptic Traditions." Medieval History Journal 7, no. 2 (October 2004): 199–225. http://dx.doi.org/10.1177/097194580400700203.

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Popova, Yovka, Vania Dimova, Jeco Jecov, and Verginia Gaidarsca. "Investigation of some limiting factors for selection of herringbone milking parlor." Biotehnologija u stocarstvu 19, no. 3-4 (2003): 15–18. http://dx.doi.org/10.2298/bah0304015p.

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We?ve studied different modified types of herringbone milking parlor - 2x3 2x4 and 2x5 with single or double milking apparatus. The purpose of this investigation was to establish some limiting factors in selection of different types of herringbone milking parlor. Basic criterion for this selection was that the herringbone-milking parlor was to be controlled by one milker. The time needed for different milking operations was measured by chronometer and chronography on the farm of the Institute of Animal Breeding in Stara Zagora, Bulgaria. We have established that:- The main factor for selection of the herringbone-milking parlor with single milking apparatus is continuity of the process of milking for all herds, including the organization of work.- The main factor for selection of the herringbone-milking parlor with double milking apparatus is the duration of machine milking of the cows.

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Cram, David. "Shelf life and time horizons in the historiography of linguistics." Historiographia Linguistica 34, no. 2-3 (November 13, 2007): 189–212. http://dx.doi.org/10.1075/hl.34.2.02cra.

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Summary The aim of this paper is to outline an approach to linguistic historiography which is informed by 20th-century phenomenology and hermeneutics, but which is formulated in linguistic terms. The key concept is that of the ‘time horizons’ which delimit the context which is relevant to the interpretation of an event or text. The idea of the time horizon is here illustrated by the everyday notion of the shelf-life of consumable items. The main thrust of the argument is that the interpretation of historical events and texts necessarily involves not one but two cognitive contexts, that of the historical protagonist and that of the modern observer. The approach sets up a three-level contrast between chronography (getting the facts right), reconstruction (recounting the historical story), and interpretation (making sense of the past story in terms of present-day understandings).

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Martin, Russell E. "Truth and Fiction in A. I. Sulakadzev’s Chronograph of the Marriages of Tsar Ivan Vasil’evich." Canadian–American Slavic Studies 47, no. 4 (2013): 436–58. http://dx.doi.org/10.1163/22102396-04704007.

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Few sources have exerted more influence on the biography of Ivan IV (Ivan the Terrible) than the so-called Chronograph of the Marriages of Tsar Ivan Vasil’evich, but the source has not to date been properly studied, except to note that it is a likely forgery of the notorious bibliophile and manuscript forger Alexander Ivanovich Sulakadzev. This article offers the first dedicated treatment of the Chronograph’s contents, comparing the information in it about the number, identity, and biographies of Ivan’s wives with what we know about them from other, unquestionably authentic sources of the sixteenth and seventeenth centuries. The article provides ample proof that the Chronograph is a forgery, but also isolates and discusses some of the unique pieces of information in it, including the names of some of Ivan’s brides and the dates of his marriages – parsing out fact from likely fiction. It also discusses the possible sources for the information in the Chronograph, including links to the Istoriia gosudarstva Rossiiskogo [The History of the Russian State] by Nikolai M. Karazmin. The article’s conclusions will be of interest to biographers of Ivan IV, women’s historians, textual scholars, and specialists on the history of Russian literary culture in the sixteenth through nineteenth centuries.

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Mosshammer, Alden A., and William Adler. "Time Immemorial: Archaic History and Its Sources in Christian Chronography from Julius Africanus to Georgius Syncellus." Journal of the American Oriental Society 111, no. 3 (July 1991): 664. http://dx.doi.org/10.2307/604325.

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Frazee, Charles, and William Adler. "Time Immemorial: Archaic History and Its Sources in Christian Chronography from Julius Africanus to George Syncellus." American Historical Review 96, no. 2 (April 1991): 488. http://dx.doi.org/10.2307/2163242.

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Tim Greenwood. ""New Light from the East": Chronography and Ecclesiastical History through a Late Seventh-Century Armenian Source." Journal of Early Christian Studies 16, no. 2 (2008): 197–254. http://dx.doi.org/10.1353/earl.0.0018.

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Grafton, A. T., and N. M. Swerdlow. "Greek Chronography in Roman Epic: The Calendrical Date of the Fall of Troy in the Aeneid." Classical Quarterly 36, no. 1 (May 1986): 212–18. http://dx.doi.org/10.1017/s0009838800010661.

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The last chapter of Politian's first Miscellanea dealt with the amica silentia lunae through which the Greeks sailed back to Troy (Aen. 2.255). He argued that the phrase should not be taken literally, as a statement that Troy fell at the new moon, but in an extended sense, as a poetic indication that the moon had not yet risen when the Greeks set sail. This reading had one merit: it explained how Virgil's moon could be silent while the Greeks were en route but shine during the battle for the city (Aen. 2.340). Yet Politian's effort to identify the phase of the moon described by Virgil was anything but clear:Non igitur aut sera fuerit aut pernox luna, tum nec lunae quidem omnino coitus, sed tempus arbitror potius quamdiu illa non luceret.Accordingly, though his arguments were sometimes repeated by commentators and teachers, they won little assent from scholars who occupied themselves seriously with the passage. In his Adversaria Turnebus took silentia lunae as referring ‘ad noctis taciturnitatem…non ad interlunium’. In the first chapter of his De rebus per epistolam quaesitis Giano Parrasio sharply criticised the fuzziness of Politian's explanation: ‘Ambages istae sunt, ambages’. More important, he quoted a line from the Little Iliad:νὺξ μ⋯ν ἔην μέσση, λαμπρ⋯ δ' ⋯πέτελλε σελήνη.This he rendered ‘Nox erat intempesta, nitebat et aurea coelo Luna’, and inferred from it that the moon had been up when Troy fell. In his Virgilius collation scriptorum Graecorum illustratus, finally, Fulvio Orsini published a scholium on Euripides' Hecuba, one which quoted both the line from the Little Iliad and an analysis of it by the Peripatetic Callisthenes. He too took the line as refuting Politian.

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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, stupidity, or propensity to violence, which were to characterize the caliphs. Nevertheless, in the context of the answer to the question posed in the title – whether the caliph could be virtuous – it is worth taking a closer look at the image of the two rulers in the Chronography – Mu‘awiya and ‘Abd al-Malik. This text is dedicated to the first of these rulers.

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Anisimova, Tatiana V. "The Pseudepigraphical “Life of Moses” in the “Tichonravov’s Chronograph” and in the Biblical Compendium from the Collection of thе Trinity Lavra of St. Sergius." Slovene 7, no. 1 (2018): 390–423. http://dx.doi.org/10.31168/2305-6754.2018.7.1.17.

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The article's goal is to study and publish the text of a specific Slavic-Russian version of the apocryphal Life of Moses, previously unknown, which was identified in two manuscripts in the Russian State Library (both from the late 15th century), namely in the Tikhonravov’s Chronograph from the collection of handwritten books of N. S. Tikhonravov and in the Biblical Compendium from the collection of thе Trinity Lavra of St. Sergius. The remaining versions of the apocryphon have been known to date as parts of Great Menaion Reader, Barsov’s Palaea Interpretata and Complete chronographic Palaea. Both new copies of the apocryphon were included in an extensive fragment of a previously unknown Old Russian chronograph based, firstly, on the Biblical books of Genesis, Exodus, Numbers and the Book of Job, as well as on an unknown Slavic translation of Judean Antiquities by Josephus, and on the following Apocrypha (in addition to the Life of Moses): Lesser Genesis (The Book of Jubilees), Death of Abraham and Genesis of Esau. The original feature of the chronograph is a compilation story of Joseph and his brothers, composed of fragments from the full version of the Testaments of the Twelve Patriarchs, the Tale of Joseph the Beautiful by St. Ephraim the Syrian and the famous Letter to Presbyter Khoma from Metropolitan Kliment Smoliatich. Main distinctive features of the Life of Moses published in this article are identified and analyzed: 1) a different sequence of the narration; 2) several individual readings–including primary ones, ascending to the Jewish original; 3) literary and stylistic differences; 4) four insertions, which have correlations with the Greek Chronicon of George Kedrenos and were partially reflected in the Short chronographic Palaea and in the Speech of the Scholar from the Old Russian Tale of Past Years. In addition, some revisions and inserts were discovered in the biblical Compendium of Trinity Lavra of St. Sergius, which are based on the Slavic-Russian translation of the Historical Palaea. The final result of the study is presented as a stemma of relations between the editions of the apocryphon.

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Liddel, P. "From chronography to liberal imperialism: Greek inscriptions, the history of Greece, and historiography from Selden to Grote." Journal of the History of Collections 26, no. 3 (April 26, 2014): 387–98. http://dx.doi.org/10.1093/jhc/fhu016.

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Hornblower, Simon. "When Was Megalopolis Founded?" Annual of the British School at Athens 85 (November 1990): 71–77. http://dx.doi.org/10.1017/s0068245400015574.

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Pausanias' date (371) for the foundation/synoikism of the federal Arkadian capital, Megalopolis, is preferable to Diodorus' (368). But the process was spread over several years, beginning soon after the Battle of Leuktra. Diodorus' source here was not Ephorus but the ‘chronographic source’ from which Diodorus derived other material about city-foundations, synoikisms etc. The ‘battle’, after which Diodorus says the city was founded, may in the chronographer have been Leuktra itself rather than the ‘Tearless Battle’ of 368. There are no good military or political objections to the suggested dating, which avoids the need to postulate two Arcadian federalists called Proxenos, both active and prominent at much the same time.

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FUJINO, Takashi, Yasuaki ONODA, and Haruka TSUKUDA. "CHRONOGRAPHY OF ARCHITECT SELECTION IN THE LOCAL GOVERNMENT FROM THE PERSPECTIVE OF THE INVOLVEMENT OF A PERSON IN CHARGE." AIJ Journal of Technology and Design 27, no. 67 (October 20, 2021): 1419–23. http://dx.doi.org/10.3130/aijt.27.1419.

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Levichkin, Alexandr N. "Scribe Bogolep Guba of the St. Cyril-Belozersk Monastery." Труды Отдела древнерусской литературы 68 (2020): 303–75. http://dx.doi.org/10.31860/0130-464x-2020-67-303-375.

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The article discusses various information related to the scribe of the St. Cyril-Belozersk Monastery Bogolep Guba. It presents a list of all currently known manuscripts that can be attributed to Bogolep on the basis of his handwriting and an inventory of his donation to the St. Cyril-Belozersk Monastery. At present, twenty-one manuscripts are recognized either as copies made by Bogolep Guba or as books possessed by him, all of them dating from the second half of the sixteenth century. The article also names texts on chronography, grammar, and lexicography in which Bogolep Guba showed special interest. Numerous examples of cryptography in his manuscripts, that have been known but not attributed to Bogolep Guba, are also studied. The scope of Bogolep’s interests shows him to be a man of encyclopedic knowledge, familiar with contemporary works on grammar and lexicography. This fact and also the appearance of materials from his manuscripts in later redactions of the “Azbukovnik” suggest that it could be that kind of scribe who set to compile the “Azbukovnik” at the end of the sixteenth — beginning of the seventeenth centuries

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Kiapidou, Eirini-Sophia. "Writing letters and chronography in parallel: the case of Michael Glykas’ letter collection and Biblos Chronike in the 12th century." Byzantinische Zeitschrift 113, no. 3 (August 1, 2020): 837–52. http://dx.doi.org/10.1515/bz-2020-0036.

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AbstractThis paper focuses on the 12th-century Byzantine scholar Michael Glykas and the two main pillars of his multifarious literary production, Biblos Chronike and Letters, thoroughly exploring for the first time the nature of their interconnection. In addition to the primary goal, i. e. clarifying as far as possible the conditions in which these two works were written, taking into account their intertextuality, it extends the discussion to the mixture of features in texts of different literary genre, written in parallel, by the same author, based on the same material. By presenting the evidence drawn from the case of Michael Glykas, the paper attempts to stress the need to abandon the strictly applied taxonomical logic in approaching Byzantine Literature, as it ultimately prevents us from constitute the full mark of each author in the history of Byzantine culture.

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Bogdanov, Andrey P. "Power of the Legend: the Tale of Sloven and Rus in Russian Chronicles of the 17th Century." Studia Litterarum 7, no. 1 (2022): 184–201. http://dx.doi.org/10.22455/2500-4247-2022-7-1-184-201.

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The article examines the influence of the 1630s Novgorod literary tale about the descendants of Noah, the Scythian princes Sloven and Rus, the Great City of Slovensk, which later became Novgorod, the empire they founded and their descendant Gostomysl, for the broad circles of scholarly book lovers of the 17th – early 18th centuries. The author tries to explain why this tale became extremely popular among highly educated chroniclers and was included into the largest chronicle and chronographic monuments, from the Code of 1652 to the Russian Chronograph, as well as into works of the annalistic scriptorium of Patriarch Joachim, the Novgorod Zabelinskaya Chronicle, Latukhin’s Book of Degrees, the Synopsis and the Detailed Chronicle from the Beginning of Russia to the Battle of Poltava. The tale remained stable in the writings of the overwhelming majority of authors, who were accustomed in other cases to seriously revise, shorten or supplement the text. The fact that the attempt remake the tale in a scholarly way and to integrate it into the chronographic text was unique and unsuccessful makes us think that ancient scribes and readers of their works, like M.V. Lomonosov later, were attracted by the literary merits of this poetic legend. We see the opposite picture in the history of the similarly conceived scholarly story about Mosokh existence, confirming this conclusion by constant alterations of its text.

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Pivovar, Efim I., and Elena A. Kosovan. "UNDER THE SIGN OF SCARLET POPPY. THE MEMORY OF THE GREAT VICTORY WITHIN THE ONLINE EXHIBITIONS BY THE UKRAINIAN ARCHIVES." RSUH/RGGU Bulletin. Series Eurasian Studies. History. Political Science. International Relations, no. 2 (2021): 38–65. http://dx.doi.org/10.28995/2686-7648-2021-2-38-65.

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The article covers the issue of displaying archival documents on the Internet as part of the anniversary events timed to the anniversary of the Victory over Nazism which took place in 1945. The authors focus on exhibitions by the Ukrainian central state archives and use them to analyse the role of the modern archival institution as an object and subject of politics of memory and as a collec - tive memory institution that somewhat historicizes the past events (in this case, these events are the Second World War and the Great Patriotic War, beginning and final victory in them) through preserved and exhibited historical documents. The authors provide insight into the structure and concept of each exhibition and try to understand the exposition chronography, symbols and nomenclature which were used to prepare a particular exhibition. The authors of the publication pay special attention to the floral symbols of the expositions (the scarlet poppy or Remembrance poppy in particular). The analysis of its use cases within the exposition devoted to the Great Patriotic War and World War 2 and the dates associated with them has special place in the paper. The authors emphasize the historical, political and symbolic significance of the war “beginning” and “end” as valuable elements of the modern Ukrainian historical narrative.

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