This volume brings together unpublished Italian and Albanian archaeological reports and new archaeological studies from recent fieldwork that throw new light on the archaeology and history of the Pavllas River Valley, the Mediterranean alluvi... .... Osteoarchaeology, Biological Anthropology, South Asian Archaeology & History (India, Pakistan, Bangladesh, Sri Lanka), Far East Archaeology & History (China, Japan, Korea), Colonial & Modern, Arts, Archaeology, & History, Anglo-Saxon, Viking & Early Medieval Europe (up to AD1000), Ancient Arms Race: Antiquity's Largest Fortresses and Sasanian Military Networks of Northern Iran: A joint fieldwork project by the Iranian Cultural Heritage, Handcraft and Tourism Organisation and the Universities of Edinburgh and Durham (2014-2016), Gaming Greekness: Cultural Agonism among Christians and Jews in the Roman Empire, Gorgias Studies in Early Christianity and Patristics, Imagining the Divine: Art in Religions of Late Antiquity across Eurasia, Petition and Performance in the Apologies of Justin Martyr, Universal Salvation and Freedom of Choice according to Origen of Alexandria, The Georgian Churches of Oski and Iskhani: Architecture and Ornament, The Christianization of the Late Roman Period: Cities, Churches, Synagogues, Palaces, Private Houses and Monasteries in the Early Christian Period, Codex Zacynthius: Catena, Palimpsest, Lectionary, Butrint 7: Beyond Butrint: Kalivo, Mursi, Çuka e Aitoit, Diaporit and the Vrina Plain. (London 2011)Google Scholar, and in introductions to Byzantium, for example Cameron, Averil, The Byzantines (Oxford 2006)Google Scholar; Stathakopoulos, D., A Short History of the Byzantine Empire (London 2014)Google Scholar; Harris, J., The Lost World of Byzantium (New Haven 2016)Google Scholar. 30 Indicative of this development is the fact that the work of such a leading Roman historian as Fergus Millar has focused for the last ten years on the themes of identity and community in the Near East in the period from the fifth to the seventh centuries, and especially the interplay of Greek and Syriac: his many essays on the subject are now collected in Millar, F., Empire, Church and Society in the Late Roman Near East: Greeks, Jews, Syrians and Saracens, Late Antique History and Religion 10 (Leuven 2015)Google Scholar, and see Millar, , A Greek Roman Empire: Power and Belief under Theodosius II (408–450) (Berkeley 2006)Google Scholar. The Transformations of Greek Identity and the Reception of the Classical Tradition, Ethnography after Antiquity. Byzantine historians, and historians on Byzantium, Byzantine Narrative. (ed), Le Proche-Orient de Justinien aux Abassides : peuplement et dynamiques spatiales, Actes du colloque ‘Continuités de l’occupation entre les périodes byzantine et abbasside au Proche-Orient, VIIe-IXe siècles,’ Paris, 18–20 octobre 2007 (Turnhout 2011)Google Scholar. A History of Europe from 400 to 1000(London 2009)Google Scholar or Sarris, P., Empires of Faith: The Fall of Rome to the Rise of Islam (Oxford 2011)CrossRefGoogle Scholar, or Cameron, Averil, The Mediterranean World in Late Antiquity, c. 395–700, 2nd rev. The first issue of Byzantine and Modern Greek Studies was published only four years after Peter Brown’s The World of Late Antiquity,Footnote 1 and before the ‘explosion’ of late antiquity.Footnote 2 This was also the start of another explosion: the emergence of late antique archaeology as a discipline, leading to its vast expansion and the enormous and ever-growing amount of material available today. £36.00, About UsOxbow Books (Imprint Page)Windgather PressFeatured PublishersBargains & Special Offers, FAQs & HelpDeliveryTerms and ConditionsPrivacy PolicyCookie PolicyTrade Sales, Publish with Oxbow BooksDistribute with Oxbow Books, Rights and PermissionsCasemate AcademicCasemate UK. ), Violence in Late Antiquity: Perceptions and Practices (Aldershot 2006)Google Scholar; Hahn, J., Gewalt und religiöser Konflikt : Studien zu den Auseinandersetzungen zwischen Christen, Heiden und Juden im Osten des Römischen Reiches (von Konstantin bis Theodosius II.) It still seemed natural in 2000 for the final additional volume of the new Cambridge Ancient History (note the title) to end at about the same date as A. H. M. Jones's Later Roman Empire,Footnote 7 that is, AD 600 as against 602 respectively, allowing both works to end with a flourish with the sixth century. Support is provided by the Department of Classics and the Department of the History of Art. 23 See Formisano, M., ‘Towards an aesthetic paradigm of late antiquity’, Antiquité Tardive 15 (2007) 277–84CrossRefGoogle Scholar, with Formisano, , ‘Late antiquity: new departures’, in The Oxford Handbook of Medieval Literature, ed. The contrary impulse can also be found in some recent publications on late antiquity which lay stress on violence. They should not lead to the exclusion of Byzantium, whether from narratives of transition focused on the eastern Mediterranean and pointing towards Islam, or from narratives of a transition from classical antiquity to western Europe, pointing inexorably to the Enlightenment. with notes, The Acts of the Lateran Synod of 649, Translated Texts for Historians 61 (Liverpool 2014)CrossRefGoogle Scholar; Syriac Life of Maximus: Brock, S. P., ‘An early Syriac Life of Maximus the Confessor’, Analecta Bollandiana 91 (1973), 299–346CrossRefGoogle Scholar (though not accepted by all); see also Allen, P. and Neil, B. The Fall of Rome to the Rise of Islam, 500–700 (Oxford 2011)CrossRefGoogle Scholar, combines a Mediterranean-wide perspective, discussion of the fall of the Roman empire in the west and a periodization of 500–700, which includes the rise of Islam. 26 Against: Cameron, Averil, Byzantine Matters (Princeton 2014) chap. It was already controversial among Byzantinists – was it the end of the Roman empire or just possibly the beginning of Byzantium?Footnote 5 Gibbon is not the only historian who has found the sixth century puzzling,Footnote 6 while recent publications insisting on a fifth-century fall of the Roman empire in the west also leave the sixth-century east exposed. It has its origin as a spiritual blessing in the monastic world of Late Antiquity, becomes a popular social networking strategy among laypeople from the ninth century onwards, and still finds application in recent times. Peter Brown's original endpoint in The World of Late Antiquity was AD 750, coinciding with the fall of the Umayyads and the ‘Abbasid revolution’, and while it did not directly address the questions about the emergence of Islam that are currently such a preoccupation, the book played its part in the turn to the east, not least by drawing heavily on Sasanian material. A History of Europe from 400 to 1000, Empires of Faith: The Fall of Rome to the Rise of Islam, The Mediterranean World in Late Antiquity, c. 395–700. A Social, Economic and Administrative Survey, 2 vols. Papers in Honour of Roger Scott, Greek secular historians in late antiquity’, review-discussion, Procopius of Caesarea. Philip Rousseau notes other examples of this periodization in Can ‘late antiquity’ be saved?’, his contribution to the Marginalia Open Forum (as cited in n. 9 above), albeit without the determinedly eastern focus. Historians and the Linguistic Turn (Cambridge, Mass. It is true that the very term ‘Byzantium’ may still carry unfortunate overtones, but the answer is to rehabilitate it, not to avoid it, and to recognise that any other choice will also have its drawbacks. Scepticism: Sarris, P., Santo, M. Dal and Booth, P., eds., An Age of Saints? Whether there was a specifically ‘late antique aesthetic’ is also a current question.Footnote 23 Even if not — and behind such an assumption lurks the assumption of a contrasting ‘Byzantine aesthetic’ — a methodological approach to the writers of the sixth century based primarily on classical imitation and historical reliability will no longer serve, any more than an approach to the sixth century or other periods based only on what some call ‘traditional text-based history’. 25 M. Humphries, with D. M. Gwynn, ‘The sacred and the secular: the presence or absence of Christian religious thought in secular writing in the late antique west’, and Jeffreys, E., ‘Literary genre or religious apathy? 7 Cameron, Averil, Ward-Perkins, B. and Whitby, Michael (eds), Late Antiquity: Empire and Successors, AD 425–600, Cambridge Ancient History XIV (Cambridge 2000)Google Scholar; Jones, A. H. M., The Later Roman Empire, 284–602. "clr": true, In this case too the publications of recent years indicate new ways of looking at the seventh century that do not necessarily turn on whether it was ‘Byzantine’ or ‘late antique’ or late or east Roman, and which offer alternatives to the earlier emphasis on defeat and disaster.Footnote 39, Oddly enough, it might seem, given the unwillingness of many late antique scholars to confront theology and their corresponding wish to collapse religious issues into cultural history, theology and doctrinal issues feature prominently in these developments. Part of the answer may be in the decline of narrative and political history that has prevailed in the last few decades, with its more synchronic as well as more cultural approach.Footnote 9 Nor has administrative history been much in vogue among English-speaking scholars,Footnote 10 though it should be noted that this has not been the case in Italy and elsewhere. As ways of understanding transitions and the sweep of history on a wider scale, both narratives are deficient, and both rely on hidden assumptions and prejudices. 2003)Google Scholar. ed. Central to the sixth century is the reign of Justinian, yet, as has been noted, it is striking that despite numerous shorter treatments the years since the first issue of Byzantine and Modern Greek Studies have not seen another work on the scale of E. Stein's Histoire du Bas-Empire II, published in French in 1959.Footnote 8 Why is this? Learn vocabulary, terms, and more with flashcards, games, and other study tools. (Oxford 1964)Google Scholar. 37 http://www.mizanproject.org, accessed 29.9.15, citing Fowden's book with approval as a way of combating the ‘clash of civilizations’ approach. The Roman Empire from the rise of Christianity in the fourth century to its fall in the west in the fifth, and the Eastern/Byzantine Empire through to its fall in the fifteenth century. n. Please note: for the MPhil programme three advanced options will be chosen to take place over the two-years. A late-twentieth century model? The presence or absence of theology and religious thought in secular writing in the late antique east, An Age of Saints? This data will be updated every 24 hours. 4 See among many publications the group of articles in Journal of Late Antiquity 1 (2008), with A. Marcone, ‘La tarda antichità o della difficoltà delle periodizzazioni,’ Studi Storici (2004) 25–36; Cameron, Averil, ‘The ‘long’ late antiquity. 8 The nearest, though not on the same scale, is perhaps Leppin, H., Justinian. Vessey, M., in Burrus, V., Haines-Eitzen, K., Lim, R., Vessey, M. and Clark, E. A., review-discussion of E. A. Clark, History, Theory, Text. Historians and Histories of the Middle East in the Seventh Century (Oxford 2010)Google Scholar, and see Dagron, G. and Déroche, V., ‘Juifs et chrétiens dans l’Orient du VIIe siècle’, Travaux et Mémoires 11 (1991) 17–273Google Scholar and Cameron, Averil, ‘Blaming the Jews: the seventh-century invasions of Palestine in context’, Travaux et Mémoires 14 (Mélanges Gilbert Dagron) (2002) 57–78Google Scholar. Case studies examine encounters with the holy through the perspective of the human body and sensory dimensions of sacred space, and discuss the dynamics of perception when experiencing what was constructed, represented, … Papers in Honour of Roger Scott (Melbourne 2006) 47–58Google Scholar. More significant are the suspicion felt towards Byzantium among some late antique scholarsFootnote 45 and the frequent assertion that Constantinople was cut off from the eastern provinces by the Arab conquests or that the latter immediately became isolated from Byzantium. ), Società Romana e Impero Tardoantico III. (Berlin 2004)CrossRefGoogle Scholar; J. Hahn, S. Emmel and U. Gotter (eds), From Temple to Church: Destruction and Renewal of Local Cultic Topography in Late Antiquity (2008); Sizgorich, T., Violence and Belief in Late Antiquity: Militant Devotion in Christianity and Islam (Philadelphia 2009)Google Scholar. Gold, Labour and Aristocratic Dominance (Oxford 2007)Google Scholar and Sarris, P., Economy and Society in the Age of Justinian (Cambridge 2006)CrossRefGoogle Scholar; and for social and economic issues under Justinian see Bell, P. N., Social Conflict in the Age of Justinian. Please come by if you’re free this afternoon—we look forward to seeing you there! View our complete catalog of authoritative Late Antiquity & Byzantium related book titles and textbooks published by Routledge and CRC Press. Query parameters: { Sixth-century ‘classicising’ historians were approached in terms of biography and reliability – how far they conveyed reliable historical information, an approach also extended with negative effects to hagiography and chronicles, and enshrined in Jones’ Later Roman Empire, which even now remains in many ways the fundamental guide. "isLogged": "0", From patristics to early Christian studies, The Oxford Handbook of Early Christian Studies, The Cultural Turn in Late Ancient Studies. Feature Flags last update: Fri Jan 15 2021 13:51:39 GMT+0000 (Coordinated Universal Time) 32 The general case is set out very clearly by Hoyland, R. G., ‘Islam as a late antique religion’, in The Oxford Handbook of Late Antiquity, ed. Among medieval Christian societies, Byzantium is unique in preserving an ecclesiastical ritual of adelphopoiesis, which pronounces two men, not related by birth, as brothers for life. Surveys and Excavations in the Pavllas River Valley, Albania, 1928-2015, Jacob of Sarug’s Homilies on the Six Days of Creation: The Sixth Day. What were the experiences of Byzantines who were themselves captured in raids and taken outside the empire? Were tasks performed by slaves in Antiquity carried out by free people in Late Antiquity? "metrics": true, Riedinger, Rudolf, Acta Conciliorum Oecumenicorum 2.1 (Berlin 1984)Google Scholar; Price, R., with Booth, P. and Cubitt, C., trans. ), Byzantine Narrative. In addition the separation of the Chalcedonian and Miaphysite churches from the sixth century on has become a major subject for historians,Footnote 40 like the local reactions to the Persian occupation of Palestine, and the role of Christian communities in the Sasanian empire.Footnote 41 Another landmark in recent scholarship is provided by the publication of detailed commentaries and translations of sixth and seventh century councils,Footnote 42 together with an increasing awareness of and interest in the modes and techniques of argumentation used here and in other contemporary works. (Göttingen 2004)CrossRefGoogle Scholar deals in detail with the sixth century but from the angle of catastrophes and contingencies. In parts of the field of Byzantine studies, at any rate, the world has shifted, and perhaps most of all in that contested territory of early Byzantium, otherwise known as late antiquity. £64.00, Jaś Elsner (Editor); Rachel Wood (Editor), H.A.G. The First Millennium Refocused, The Empire that Would Not Die. Gender, Asceticism and Historiography, History, Theory, Text. This view is strengthened by the turn in the scholarship away from political and narrative history based primarily on textual evidence in favour of material culture and questions such as urbanism, settlement and language – a turn that has also made possible a secular approach as against the preoccupation with religion and specifically with Orthodoxy that still pervades some of the literature on Byzantium. About the courseThe MSt in Late Antique and Byzantine Studies has been devised as a multi-purpose introduction to the Roman world in Late Antiquity, to Byzantium, the medieval successor of the East Roman Empire, and to neighbouring peoples and their cultures. and others at Studi Storici 45 (2004) 5–46Google Scholar; see also Brown, Peteret al., ‘The world of late antiquity revisited’, Symbolae Osloenses 72 (1997) 5–90CrossRefGoogle Scholar; reactions to Giardina by Bowersock, G. W. and others in E. Lo Cascio (ed.) View all Google Scholar citations The concept of classicising history necessarily involves the question of genre, which I emphasized when writing of Procopius several decades ago, but this too is now subject to revisionism.Footnote 21 Anthony Kaldellis’ much-cited Procopius of Caesarea Footnote 22 also calls for a literary approach, though his is based on the old question of what the author ‘really’ believed. 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