La "descrizione dei tempi" all'alba dell'espansione islamica

Conterno, Maria

doi:10.1515/9783110330953

Cited by 55 publications

(1 citation statement)

References 8 publications

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“…Although Anastasius Bibliothecarius wrote afterTheophanes, Neil [1998:46] points out that Anastasius likely based his account on an earlier non-extant and perhaps 'unfinished' version of Theophanes thus making his account effectively older than the extant copies of Theophanes we currently have access to.13Brooks [1906:587] was one of the first scholars to hypothesize about who wrote the 'eastern source'. Subsequent work on the subject is discussed in multiple publications including but not limited toProudfoot [1974],Mango et al [1997: lxxxii-lxxxiv],Conrad [1992Conrad [ , 2004,Hoyland, [2011:10], andConterno [2014].14 Melkites were supporters of the Council of Chalcedon (i.e., Chalcedonians) who resided in Egypt, Palestine, and Syria. In the church schisms of the time, Chalcedonians were allied with the same faction as Byzantine writers such as Theophanes and wrote in Greek and Syriac thus producing texts which could have been read by the Greek reading Byzantine authors.15 Theophilus' Lost Chronicle is known to have directly informed Arabic writer Agapius of Menbig and indirectly informed later Syriac authors such as Michael the Syrian and Chronicon Ad Annum 1234[Hoyland, 2011:11-15].…”

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Mid-8th Century CE Seismic Sequences Along the Dead Sea Transform

Williams

2024

Annals of Geophysics

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A comprehensive examination of textual, archaeoseismic, paleoseismic, tsunamogenic, and paleo-landslide evidence was used A comprehensive examination of textual, archaeoseismic, paleoseismic, tsunamogenic, and paleo-landslide evidence was used to characterize and construct a timeline for a series of earthquakeswhich struck the vicinity of the Dead Sea Transform in the middle of the 8th century CE. Particular attention was paid to nearly coincidental dates reported in Byzantine, Coptic and Judaic sources along with the time of day reported in three different textual accounts: Pseudo-Dionysius of Tell-Mahre, an apparently local and contemporaneous source, along with Severus Ibn al-Muqaffa’ and Mujir al‑Din both of whom sourced earlier accounts which were written in the first person and purport to reproduce eye-witness testimony. The timeline, supported by archaeoseismic evidence in Bet She’an and Pella, suggests that the Sabbatical Year Earthquakes likely struck within 17 hours of each other, the first one at night and the next one the following morning, between the Julian calendar dates of 16 and 19 January in 749 CE rather than being separated by 3 years. Insight from historical scholarship was used in conjunction with other observations to propose reasons why the disparate earthquake accounts present seemingly incompatible reports of earthquake timing. While the conclusions of this article provide a hypothetical rather than a definitive solution to the Sabbatical Year Earthquakes conundrum, it does appear that some sort of seismic unzipping1 occurred within a short amount of time and a number of destructive earthquakes, perhaps as many as six, impacted the Dead Sea Transform in the middle of the 8th century CE leading to widespread devastation from South to North and points in between.

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Mid-8th Century CE Seismic Sequences Along the Dead Sea Transform

Williams

2024

Annals of Geophysics

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The Cambridge Intellectual History of Byzantium

2017

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Ideas have lives of their own. Their genealogies, careers, mutations, and legacies form historical patterns and ontologies different from those of individual human beings and societies, though they are linked to them in manifold ways. Ideally, the history of ideas should be studied diachronically and across the boundaries of states, cultures, and periods, these being the most important categories that artificially break up intellectual history. 1 Yet the questions of how the Byzantines interacted with ideas which they received from earlier periods, and how they developed ideas of their own, are occluded in existing scholarship. It is typical for diachronic studies to jump from antiquity to the Renaissance, reinforcing a particular concept of the genealogy of the "west." Intellectual histories of the medieval west rarely include the Byzantine world, 2 even though the western tradition draws from the same Greek, Roman, and Christian sources that were also part of the Byzantine patrimony. Moreover, within Byzantine Studies intellectual history is probably the least developed subfield, lacking titles to its name and definition in relation to other inflections of historical inquiry. We have therefore chosen the format of an Intellectual History of Byzantium as a preliminary step toward rectifying this imbalance: first, to provide the resources with which more integrated cross-cultural, diachronic, and analytical narratives may one day be written, and, second, to spur the growing interest in Byzantine intellectual history as a more or less distinct discipline.why byzantine intellectual history is important Not only did the Byzantines develop a vibrant and complex intellectual culture for themselves, they can justly claim an important place in the intellectual history of the world. In an ideal world driven by genuine intellectual curiosity, cultures would be regarded as fascinating and worthy of study for their own sake. But as we live in more utilitarian times, it is necessary to list some of the contributions that Byzantium made to cultures

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Introduction

Kaldellis¹,

Siniossoglou²

2017

The Cambridge Intellectual History of Byzantium

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La "descrizione dei tempi" all'alba dell'espansione islamica

Cited by 55 publications

References 8 publications

Mid-8th Century CE Seismic Sequences Along the Dead Sea Transform

Mid-8th Century CE Seismic Sequences Along the Dead Sea Transform

The Cambridge Intellectual History of Byzantium

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