Eighth-Century Corinthian Pottery: Evidence for the Dates of Greek Settlement in the West

Corinth ◽  
2003 ◽  
Vol 20 ◽  
pp. 141
Author(s):  
Keith DeVries
Keyword(s):  
Eighth Century ◽  
The West

Regional identities Angles and Saxons?

2018 ◽  
Author(s):  
Stephen Rippon
Keyword(s):  
Twentieth Century ◽  
Material Culture ◽  
Eighth Century ◽  
Fifth Century ◽  
Archaeological Record ◽  
Anglo Saxon ◽  
The West ◽  
East Anglia ◽  
Southern Scandinavia ◽  
Burial Rites

Writing in the early eighth century, Bede described how three separate peoples— the Angles, Saxons, and Jutes—had settled in Britain some three hundred years earlier, and ever since the genesis of ‘Anglo-Saxon’ scholarship in the nineteenth century archaeologists have sought to identify discrete areas of Anglian, Saxon, and Jutish settlement (e.g. Leeds 1912; 1936; 1945; Fox 1923, 284–95). The identification of these peoples was based upon different artefact styles and burial rites, with most attention being paid to brooches. The degree of variation in the composition of brooch assemblages across eastern England is shown in Table 9.1. Cruciform brooches with cast side knobs, for example, were thought to have been ‘Anglian’, and saucer brooches ‘Saxon’ (although even in the early twentieth century Leeds (1912) had started to doubt the attribution of applied brooches to the West Saxons). In recent years, however, this traditional ‘culturehistorical’ approach towards interpreting the archaeological record has been questioned, as it is now recognized that, rather than being imported from mainland Europe during the early to mid fifth century, regional differences in artefact assemblages emerged over the course of the late fifth to late sixth centuries (e.g. Hines 1984; 1999; Hilund Nielsen 1995; Lucy 2000; Owen- Crocker 2004; 2011; Penn and Brugmann 2007; Walton Rogers 2007; Brugmann 2011; Dickinson 2011; Hills 2011). In early to mid fifth-century England, in contrast, it now appears that Germanic material culture was in fact relatively homogeneous, with objects typical of ‘Saxon’ areas on the continent being found in so-called ‘Anglian’ areas of England, and vice versa. The earliest material from East Anglia, for example—equal-arm, supporting-arm, and early cruciform brooches—are most closely paralleled in the Lower Elbe region of Saxony, with the distinctive ‘Anglian’ identity of EastAnglia onlyemerging through later contact with southern Scandinavia (Hines 1984; Carver 1989, 147, 152; Hills and Lucy 2013, 38–9). Indeed, many elements of the classic suite of early Anglo-Saxon material culture actually developed within Britain as opposed to having been created on the continent (Hills 2003, 104–7; Owen-Crocker 2004, 13), with new identities beingmade in Britain rather than being imported frommainland Europe (Hills 2011, 10).

Il conflitto fra Leone III Isaurico e il papato fra il 725 e il 733, e il ‘definitivo’ inizio del medioevo a Roma: un'ipotesi in discussione

1991 ◽  
Vol 59 ◽  
pp. 231-257 ◽  
Author(s):  
Federico Marazzi
Keyword(s):  
Roman Empire ◽  
Western Europe ◽  
Eighth Century ◽  
Medieval Period ◽  
Long Distance ◽  
The West ◽  
Considerable Part ◽  
Economic Interests ◽  
Italian History ◽  
Economic Ties

THE CONFLICT BETWEEN LEO III ISAURICO AND THE PAPACY BETWEEN 725 AND 733 AND THE ‘DEFINITIVE’ BEGINNING OF THE MEDIEVAL PERIOD IN ROME: A HYPOTHESIS UNDER DISCUSSIONThis paper aims to bring to the fore an aspect of Italian history between the end of the sixth century and the first half of the eighth century which has been considered rarely to date: that is, the continuity of the strong economic ties between Rome and some regions of the Mezzogiorno, in particular Sicily and, to a lesser extent, Calabria. Thanks to the large papal estates in these regions, Rome continued throughout these centuries to secure for herself a considerable part of her own food supply through long distance provisioning, as she had done before the end of the Roman Empire in the West. In the context of extremely marked contractions of exchange and commerce, which were affecting all of western Europe at that time, this system appears to be an anomalous anachronism. However, it continued to function until external factors intervened (fiscal measures adopted by the Emperor of Byzantium, Leo III, between 724 and 733). The laborious reorganisation of the papal economic interests was probably one of the reasons why the popes were compelled to think of the idea of creating a regional political seigniory.

The dates of Deira

1979 ◽  
Vol 8 ◽  
pp. 35-61 ◽  
Author(s):  
Molly Miller
Keyword(s):  
Eighth Century ◽  
The West ◽  
Native Context

Of recent years, the persuasion seems to have been gaining ground that the records of earliest Northumbria are muddled and that the eighth-century sources are more muddled than those of the twelfth and later. If the last part of this proposition were true, it would be a remarkable and unique fact, worthy of much further exploration; if the first part were true in any distinctive sense, that the early Northumbrian material is more confused than the West Saxon or Dalriadan, then we should have to consider how far Bede was contaminated by his native context.

“The sheikh of the translators”

2012 ◽  
Vol 7 (2) ◽  
pp. 161-175
Author(s):  
Ghada Osman
Keyword(s):  
Original Writing ◽  
Golden Age ◽  
Educational Institution ◽  
Eighth Century ◽  
Muslim World ◽  
The West ◽  
Islamic History ◽  
Science Philosophy ◽  
And Mathematics ◽  
Muslim Scholars

With the ascension to power of the Abbasid dynasty in 750 CE and the transfer of the capital of the Muslim Empire to the newly-created city of Baghdad, the middle of the eighth century heralded an era that in Islamic history is referred to as the “Golden Age,” during which period the Muslim world became an unrivaled intellectual center for science, philosophy, medicine, and education. Approximately eighty years after the dynasty’s rise to power, the Abbasid Caliph (ruler) al-Ma’mun (d. 833 CE) established in Baghdad Bayt al-Hikma (the House of Wisdom), an educational institution where Muslim and non-Muslim scholars together sought to gather the world’s knowledge not only via original writing but also through translation. Probably the most well-known and industrious translator of the era was Hunayn ibn Ishaq (d. 873 CE), known in the West by the Latinized name “Joannitius.” Referred to as “the sheikh of the translators,” he is reported to have mastered the four principal languages of his time: Greek, Syriac, Persian, and Arabic. Hunayn is credited with an immense number of translations, ranging from works on medicine, philosophy, astronomy, and mathematics, to magic and oneiromancy. This article looks at Hunayn’s work, briefly places this key figure within the translatorial habitus, discusses his methodology towards translation, as described in his own works, and examines that methodology in light of the sociological and sociolinguistic factors of the time.

The Early Medieval Textiles at Maaseik, Belgium

1985 ◽  
Vol 65 (2) ◽  
pp. 353-389 ◽  
Author(s):  
Mildred Budny ◽  
Dominic Tweddle
Keyword(s):  
Middle Ages ◽  
Eighth Century ◽  
Anglo Saxon ◽  
Early Medieval ◽  
The West ◽  
Missing Link ◽  
History Of ◽  
Western European ◽  
The Church ◽  
The Middle Ages

This article offers an account of the components, the structure and the history of the so-calledcasulaandvelaminaof Sts Harlindis and Relindis preserved at the Church of St Catherine at Maaseik in Belgium as relics of the two sisters who founded the nearby abbey of Aldeneik (where the textiles were kept throughout the Middle Ages). The compositecasulaof Sts Harlindis and Relindis includes the earliest surviving group of Anglo-Saxon embroideries, dating to the late eighth century or the early ninth. Probably similarly Anglo-Saxon, a set of silk tablet-woven braids brocaded with gold associated with the embroideries offers a missing link in the surviving corpus of Anglo-Saxon braids. The ‘David silk’ with its Latin inscription and distinctly western European design dating from the eighth century or the early ninth offers a rare witness to the art of silk-weaving in the West at so early a date. Thevelamenof St Harlindis, more or less intact, represents a remarkable early medieval vestment, garment or cloth made up of two types of woven silk cloths, tablet-woven braids brocaded with gold, gilded copper bosses, pearls and beads. Thevelamenof St Relindis, in contrast, represents the stripped remains—reduced to the lining and the fringed ends—of another composite textile. Originally it was probably luxurious, so as to match the two other composite early medieval textile relics from Aldeneik. As a whole, the group contributes greatly to knowledge of early medieval textiles of various kinds.

The first settlers of Iceland: an isotopic approach to colonisation

Antiquity ◽  
2006 ◽  
Vol 80 (307) ◽  
pp. 130-144 ◽  
Author(s):  
T. Douglas Price ◽  
Hildur Gestsdóttir
Keyword(s):  
North America ◽  
North Atlantic ◽  
Isotope Analysis ◽  
Eighth Century ◽  
Strontium Isotope ◽  
The West ◽  
Strontium Isotope Analysis ◽  
The North ◽  
The North Atlantic ◽  
European Populations

The colonisation of the North Atlantic from the eighth century AD was the earliest expansion of European populations to the west. Norse and Celtic voyagers are recorded as reaching and settling in Iceland, Greenland and easternmost North America betweenc. AD 750 and 1000, but the date of these events and the homeland of the colonists are subjects of some debate. In this project, the birthplaces of 90 early burials from Iceland were sought using strontium isotope analysis. At least nine, and probably thirteen, of these individuals can be distinguished as migrants to Iceland from other places. In addition, there are clear differences to be seen in the diets of the local Icelandic peoples, ranging from largely terrestrial to largely marine consumption.

The Greek and Latin Versions of II Nicaea and the Synodica of Hadrian I (JE 2448): A Diplomatic Study

Traditio ◽  
1966 ◽  
Vol 22 ◽  
pp. 103-125 ◽  
Author(s):  
Luitpold Wallach
Keyword(s):  
Eighth Century ◽  
The West ◽  
Ecumenical Council

Hadrian I'ssynodicaof 785 (JE 2448), addressed to the Byzantine Emperors Irene and her son Constantine VI, which encouraged the rulers in their planned restoration of image-worship, is one of the most important official Latin documents of the eighth century. In the East it became in 787 the basis of the discussions at the Seventh Ecumenical Council (II Nicaea), which restored the worship of images in Byzantium. In the West, the Franks and Charlemagne based their rejection of image worship and of II Nicaea on certain sections of thesynodicawhich were critically discussed in the FrankishCapitulare adversus synodumof c. 788/9, as well as in Hadrian I's refutation of this lost capitulary, whose text is extensively cited in the chapter headings of the so-calledHadrianum(JE 2483) of c. 791. Greek and Latintestimoniainvoked in JE 2448 in favor of image worship are rebuked in Charlemagne'sLibri Carolini, the official Frankish protest against II Nicaea. Finally, numerous merous fragments of thesynodica's text, especially from itscatenaof patristictestimonia, were inserted into theLibellus synodalisof the Paris Synod of 825.

Tibetan Documents from Chinese Turkestan. III: The Nob Region

1928 ◽  
Vol 60 (3) ◽  
pp. 555-595
Author(s):  
F. W. Thomas
Keyword(s):  
Eighth Century ◽  
The South ◽  
The West ◽  
Ample Evidence ◽  
Present Purpose ◽  
Region I ◽  
Mountain Settlements ◽  
In Virtue Of

By the “Nob region” I would for the present purpose indicate generally the stretch of country south of the desert of Chinese Turkestan and lying between “the Śa-cu region” on the east and “the Khotan region” on the west, together with any part of the mountain hinterland to the south. It would thus include, for example, Cer-cen(Calmadana), Charkalik (Nob), and the former Shan-shan kingdom. The documents come mainly from the old fort of Mīrān, which was also, as we have seen, in communication with Śa-cu; there is, indeed, ample evidence of active intercourse between the Tibetan authorities from Khotan as far as Śa-cu and Kva-cu and even further into China proper. In general it is clear that by the routes along the desert edge and otherwise, long journeys, covering many hundreds of miles, were habitual among the populations of the scattered oases and widely separated mountain settlements; in respect of distances they thought in large measures. It is in virtue of apparent importance and frequent mention in the documents that Nob, with its three or four towns, or forts, may be used to symbolize the whole region. The citations may be arranged under the names of the districts or places, which hereafter may acquire a more definite location. The dates are, no doubt, for the most part in the eighth century a.d.

The Overland Route across Anatolia in the Eighth and Seventh Centuries B.C.

1961 ◽  
Vol 11 ◽  
pp. 185-195 ◽  
Author(s):  
J. M. Birmingham
Keyword(s):  
Black Sea ◽  
Eighth Century ◽  
Seventh Century ◽  
Central Anatolia ◽  
The Black Sea ◽  
The West ◽  
The Caucasus ◽  
Ample Evidence ◽  
Anatolian Plateau ◽  
Syrian Coast

An overland route by which oriental merchandise and ideas were transmitted to the Ionian Greeks via the Anatolian plateau and the river valley routes of the west was long ago posited by Hogarth, and supported by Karo, Barnett and others, although there was little evidence from central Anatolia to confirm it. More recently this route was virtually discounted in favour of a sea route from N. Syria, especially Carchemish, through the port of Al Mina, to Greece and Etruria, via Cyprus, Rhodes and Crete, discussed by Sidney Smith, Humphrey Payne, Mrs. Maxwell-Hyslop and others, which is assumed to have been at its height in the earlier eighth century; and Barnett has also shown the importance of a third route, from Azerbaijan to Trebizond and west via the Black Sea, for which the main evidence, a tomb group from the Caucasus, is probably later seventh century.It is clear that the second of these three routes carried the bulk of Oriental trade to Greece and the west. Undoubtedly the most important Orientalizing influences on Greece, as shown by Payne, were those from the Cypro-Levantine cultural province, and there is ample evidence of the exchange of pottery, terracottas and ornamental bronzes of Cypriot and Phoenician production between the Syrian coast, Cyprus, Rhodes, Samos, Miletus, Chios, Delos and the west.

scholarly journals Prostor i funkcije sakristije u ranokršćanskom razdoblju na primjeru zadarskoga episkopalnog sklopa

Ars Adriatica ◽  
2013 ◽  
pp. 7
Author(s):  
Ana Mišković
Keyword(s):  
Middle Ages ◽  
Eighth Century ◽  
Late Antique ◽  
The West ◽  
Additional Function ◽  
Early Christian ◽  
Byzantine Architecture ◽  
East End ◽  
And Function ◽  
The Church

The sacristy is an ancillary but also a necessary liturgical space in every religious complex. Judging from late-antique and early-medieval written records, a chamber adjacent to the façade or the east end (frequently one of the pastophoria) of the main congregational church had the function of a sacristy. In the regions practising the Western rite, the sacristy was located next to the church façade. It housed liturgical vessels, ecclesiastical objects, liturgical vestments for the clergy and books. The sacristy was the place where priests were robed for the eucharistic celebration and from which they emerged in the solemn procession marking the beginning of the service. In the West, the sacristy was not the place where the gifts of the congregation were accepted; instead, they brought them to the church’s chancel screen. on the other hand, in the east, the additional function of the sacristy was that of the place where gifts were presented (prothesis). Therefore, the congregation had access to it so that they could deposit their offerings which the clergy then carried to the altar. In any case, in the West and east alike, there was no separate room set aside exclusively for the offerings of the congregation. In fact, it cannot be said that the prothesis and diaconicon – the chambers flanking the presbytery – had the function of a sacristy at this point because they appeared in Byzantine architecture only in the early middle ages. Constantinopolitan sources confirm that a liturgical reform took place between the first three decades of the eighth century, that is, the office of Patriarch Germanus i, and the mid-tenth century reign of emperor Constantine Porphyrogenitus: the previously unified liturgical function of the sacristy split into two. Therefore, the application of the terms prothesis and diaconicon to the chambers (pastophoria) flanking the main apse in early Christian architecture should be discarded.  Focusing on the example of the chamber situated next to the façade of the early Christian Cathedral in the episcopal complex at Zadar, it can be noted that its architecture and function were that of a sacristy, especially if one compares it to liturgical documents from Rome (Ordines romani). This chamber and its location are interpreted on the basis of the historical records of local chroniclers who mention a custom of offerings – the so-called Varina – during the office of Bishop Felix, and all of this, taken together, suggests that in the earliest Christian times the Church of Zadar practised a romanstyle Westernrite.

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