scholarly journals How the Goths and Alans of the Mountainous Crimea Assimilated Greek Language

2021 ◽  
Vol 49 ◽  
pp. 79-96
Author(s):  
Aleksandr Il’ich Aibabin ◽  
Keyword(s):  
Roman Empire ◽  
Sixteenth Century ◽  
Thirteenth Century ◽  
Jesus Christ ◽  
Ninth Century ◽  
Third Century ◽  
Greek Language ◽  
Narrow Neck ◽  
Written Sources ◽  
Mountainous Crimea

The Goths and Alans settled in the Mountainous Crimea about the mid-third century. The Eastern Roman Empire pursued the policy of integrating barbarians on the frontier in order to strengthen its northern borders. In the mountainous Crimea, the Goths and Alans assimilated Greek language in result of political and ideological interaction and trading with Cherson and other cities and towns of the Eastern Roman Empire. The earliest in this area Greek inscriptions were dipinti drawn on the light-clay narrow-neck amphorae of D. B. Shelov’s type F, which were produced in Herakleia Pontike. According to the life of St. John of Gothia who led a revolt against Khazar domination in Gothia, the correspondence of Theodore of Stoudios with the archimandrite of Gothia, and official church documents, Greek was the only language of worship in the churches and monasteries of Gothia from the establishment of the Gothic bishopric on. The priests and monks contributed to the spread of Greek language among the Goths and Alans. From the eighth to thirteenth centuries, there appeared numerous epitaphs in church burials and in cemeteries located around these churches starting with a typical Byzantine phrase: Φῶς ζωή (“Light – life”), Κύριε, βοήθει... (“Lord, help...”), Ἰησοῦς Χριστὸς νηκᾷ (“Jesus Christ conquers”), Ἐκοιμήθη (“Deceased” or “passed away”), and so on. From the materials examined there are reasons to state that, by the ninth century, the Goths and Alans assimilated Greek language, which from the ninth to thirteenth centuries predominated in Gothia. There are several written sources documenting the preservation of Gothic and Alan languages in the first half of the thirteenth century. In the mid-sixteenth century, the Goths of the mountainous Crimea spoke mostly Greek. According to written sources, the functioning of Crimean Gothic dialect was restricted and started disappearing from the sixteenth century on.

scholarly journals For a Discussion About Epigraphic Evidence of the Activities of Byzantium in the Mountainous Crimea in the 6th Century

2021 ◽  
Vol 26 (6) ◽  
pp. 6-18
Author(s):  
Aleksandr Aibabin ◽  
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Linguistic Features ◽  
Construction Period ◽  
Dating Methods ◽  
Epigraphic Evidence ◽  
Mountainous Crimea

Introduction. In the basilicas discovered on the Mangup plateau (fig. 3), in the Karalez valley (fig. 1) that begins at its foot and on Eski-Kermen (fig. 2, 1), inscriptions were found, the interpretation and dating of which caused many years of discussion. Some scientists considered them as evidence of the activities of the Eastern Roman Empire in the region in the 6th century, while other specialists doubted both such an interpretation of the inscriptions and their dating. Methods. To substantiate the chronology of the mentioned inscriptions, it is important to consider the formulas and linguistic features contained in them, as well as the stratigraphy recorded during the excavation of temples and the revealed dated closed ceramics complexes. Analysis. The text of the inscription with the name of Justinian I is correlated with the information of Procopius about the construction of the “Long Walls” in the Dory region at the behest of the emperor. Most likely, the inscription reported the construction of one of the “Long Walls” in the Karalez valley at the foot of Doros. It is possible that the stone (fig. 1) with the typical Byzantine graffiti with the formulas ΦΩС ΖΩΗ and κ(ύρι)ε βοήθ(ει...) was inserted into a wall of an apse of the basilica right after its construction in the Karalez valley in the second half of the 6th century. On a stone over the graffiti ΦΩС ΖΩΗ letters of the second graffiti “Ἰς νικᾷ” are cut out which means Ἰ(ησοῦ)ς (Χριστὸς) νικᾷ – “Jesus Christ wins”. In Byzantium the images of a cross with the formula IC XC NI ΚΑ (Ἰ(ησοῦ)C Χ(ριστὸ)C Ν(ικ)Α) appeared at the iconoclast emperor Leo III (717–741) and were distributed in later time. Results. Undisputed evidence of Byzantium’s activity in the region in the 6th century is only the fragment of a plate with a building inscription that means the emperor Justinian I found in a late slab grave at the basilica on Mangup. According to the stratigraphy, revealed in 1938 during the excavations of the Baptistry on Mangup, the graffiti (fig. 3) that caused a long discussion was carved on the back of the cornice in the second construction period not earlier than in the 9th century.

The Iberian Peninsula

2019 ◽  
pp. 583-602
Author(s):  
José Luis López Castro
Keyword(s):  
Roman Empire ◽  
Iberian Peninsula ◽  
Ninth Century ◽  
Animal Husbandry ◽  
Indigenous Populations ◽  
Third Century ◽  
Julius Caesar ◽  
City States ◽  
Punic Wars ◽  
The City

The initial Phoenician presence in the Iberian Peninsula dates to the ninth century bce with the foundation of small settlements along the southern coast. During the eighth and seventh centuries bce, the number of colonial settlements along the Atlantic and Mediterranean coasts of Iberia began to increase rapidly. Phoenicians traded with indigenous populations, exchanging high-quality artisanal products for metals from Iberia. In addition, colonial settlers exploited their surrounding territory for agriculture and animal husbandry. They also took advantage of marine resources such as fishing. The colonial population was socially stratified and included individuals of indigenous origin who worked in the various industries, as well as women who intermarried with foreigners. Around the beginning of the sixth century bce, the colonial population was restructured: the western Phoenicians organized themselves into city-states, a process that is recorded in the ancient written sources. They maintained commercial relations with the indigenous Iberians and with Carthaginians, Greeks, and Etruscans. In the final part of the third century bce, these cities allied with Carthage in the fight against Rome. Following Rome’s success in the Punic Wars and conquest of the Iberian Peninsula, the cities were required to pay tribute to Rome, except the city of Gades/Gadir (Cádiz), which maintained a foedus. The elite Phoenician citizens underwent a process of integration with the Roman Empire, eventually obtaining municipal status for their cities, some under Julius Caesar and others later during the Flavian period.

An Ornamentalist View of Metaphor in Arabic Literary Theory

2021 ◽  
Vol 2 (2) ◽  
pp. 33-41
Author(s):  
Khaled M. Shuqair
Keyword(s):  
Thirteenth Century ◽  
Classical Theory ◽  
Literary Theory ◽  
Ninth Century ◽  
Seventh Century ◽  
Third Century ◽  
Verbal Expression ◽  
The Third ◽  
Arabic Rhetoric

The aim of the present paper is to examine the kind of thinking and the chain of assumptions that lie behind the reduction of metaphor to a mere ornament in Arabic literary theory.   For this purpose, Arabic ornamentalist thinking is traced from the third century A.H. (the ninth century A.D.) to the seventh century A.H. (the thirteenth century A.D.).  This is not to say, however, that the seventh century marks the end of such thinking in Arabic literary theory, but that at that time the Arabic literary theory, and the theory of metaphor, was developed into fixtures with an increasing emphasis given to form over content and the art of verbal expression in general.  Inordinate attention was given to ornate style, and rhetoric became an arena for displaying verbal acrobatics.  The axioms, "closeness of resemblance" and "congruity of metaphorical elements," represent metaphor's highest degree of formalization and stereotyping.  That is why some of the images in classical theory are mainly based on complete parallelism between the objects compared, particularly with regard to form, size and color.  From that time onwards, the fixtures of the classical theory have been kept intact.   Metaphor, and rhetoric in general, is nowadays reduced to textbooks to be studied in abstract and rigid terms developed by the classical theory.  Arabic rhetoric is a dead discipline: it is merely an ornamental repertoire of figures that could only be used as a sweet adorner for the language.

Manicheism

2018 ◽  
Author(s):  
Christopher Kirwan
Keyword(s):  
Roman Empire ◽  
Sixteenth Century ◽  
Middle Ages ◽  
Third Century ◽  
Natural State ◽  
Human Beings ◽  
The West ◽  
Augustine Of Hippo ◽  
The Third ◽  
The Problem Of Evil

Manicheism is a defunct religion, born in Mesopotamia in the third century ad and last attested in the sixteenth century in China. Its founder, Mani (c.216–76), had some familiarity with Judaism, Christianity, Zoroastrianism and Buddhism, and aimed to supplant them all. He taught a form of dualism, influenced by earlier Gnostics: God is opposed by forces of darkness; they, not God, created human beings, who nevertheless contain particles of light which can be released by abstemious living. Two points of contrast with Catholic Christianity are particularly striking. First, in Manicheism, sinfulness is the natural state of human beings (because of their creators), and does not stem from Adam’s Fall. Second, the Manichean God did not create and does not control the forces of darkness (although he will eventually triumph); hence the problem of evil does not arise in as stark a form as it does for the all-powerful Christian God. Although Mani’s own missionary journeys took him eastwards, it was in the Roman Empire to the west that the main impact of his teaching was first felt; Augustine of Hippo was an adherent for nine years. The religion was eventually suppressed in the Roman Empire, and driven east by the Arab conquest of Mesopotamia. In the West, various Christian heresies were loosely called Manichean throughout the Middle Ages.

Street Theater: Building Monumental Avenues in Roman Ephesus and Renaissance Florence

2018 ◽  
Vol 61 (1) ◽  
pp. 82-110
Author(s):  
Garrett Ryan
Keyword(s):  
Roman Empire ◽  
Sixteenth Century ◽  
Historical Context ◽  
Third Century ◽  
Local Elites ◽  
Political Messages ◽  
Street Theater ◽  
Renaissance Florence ◽  
Formal Analogue

AbstractBetween the late first and the mid-third century CE, local elites in the eastern provinces of the Roman Empire lined the formerly utilitarian streets of their cities with honorific statues, colonnades, and ornamental buildings. The monumental avenues thus created have usually been interpreted as unplanned products of competitive munificence. This article, by contrast, suggests that the new streets had real political significance. It compares the monumental avenues of Roman Ephesus with a formal analogue from a better-documented historical context: the long, colonnaded courtyard of Florence's Uffizi complex, constructed by Duke Cosimo I in the mid-sixteenth century. Comparison with the Uffizi courtyard illuminates the prominence of “democratic” architectural conventions in Ephesian monumental avenues, the elite-centric vision of civic history implicit in their sculptural displays, and the degree to which public ceremonies reinforced their political messages.

Myth and History: The Malagasy Andriambahoaka and the Indonesian Legacy

1982 ◽  
Vol 9 ◽  
pp. 221-250 ◽  
Author(s):  
Paul Ottino
Keyword(s):  
Sixteenth Century ◽  
Indian Ocean ◽  
Cultural History ◽  
Recent Work ◽  
Thirteenth Century ◽  
Ninth Century ◽  
Early Date ◽  
History Of ◽  
Archeological Evidence ◽  
The Indian Ocean

The early cultural history of Madagascar, inseparable from that of the Indian Ocean, remains very poorly known. I agree with other authors that the peopling of the island is recent; so far we do not have any archeological evidence dating prior to the ninth century. While it is beyond doubt that the islands received people, techniques, and ideas from all the areas around the Indian Ocean, recent work confirms the dominance of a double--or rather a triple--component: an Indonesian one, much Indianized before being tinged with a particular brand of Shicite Islam around the thirteenth century; an Arabo-Persian influence; and an African, particularly Bantu, influence. The Bantu influence, is in most cases, inseparable from the preceding. Deschamps believes that the more recent, “Islamized,” arrivals brought with them new political concepts that led, according to Kent, to the emergence of the first Malagasy kingdoms at the beginning of the sixteenth century. I also agree with this point and believe that the concepts of a kingship based on the mystic pre-eminence of a sovereign of which the prototype were the Andriambahoaka were introduced into Madagascar by the first Malagasy dynasty, the ZafiRaminia (lit. “the descendants of Raminia”). These ZafiRaminia, who dominated for a time the entire coast and penetrated at an early date into the interior, largely constitute the origins of other dynasties in the central, southern, and western parts of the island. This does not preclude that these various dynasties were later strongly marked by other influences, especially that of the Antemoro.

A Greek indecency and its students: ΛAIKAZEIN

1980 ◽  
Vol 26 ◽  
pp. 12-66 ◽  
Author(s):  
H. D. Jocelyn
Keyword(s):  
Sixteenth Century ◽  
Third Century ◽  
Greek Language ◽  
Word Group ◽  
Fresh Material

Three words of the Aristophanic lexicon, λαικάζειν, λαικαστής and λαικάστρια, are not fully explained by the contexts in which they occur. The remains of ancient learning known to scholars of the sixteenth century contained no clear and unambiguous doctrine about them. A considerable amount of fresh material however has accumulated during recent centuries. The Latinists W. Heraeus and A. E. Housman studied what was available to them around the years 1914 and 1930 respectively and came to firm conclusions but without persuading many students of Aristophanes' comic scripts in particular or of the Greek language in general. G. P. Shipp has recently drawn attention to a third century A.D. document, first published as long ago as 1925, which has the verb in a context leaving little doubt about the user's meaning. This paper attempts to consider systematically the evidence now available and to make clear how Aristophanes and other Athenians of the fifth, fourth and third centuries B.C. used the word group. It is argued that the verb remained alive among some speakers of Greek without change of function until very late and that Housman's explanation of the Aristophanic passages was correct.

A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century

2009 ◽  
Vol 26 (1) ◽  
pp. 1-19
Author(s):  
Muhammad Aziz
Keyword(s):  
Cultural History ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Ninth Century ◽  
Mountainous Area ◽  
Economic Activities ◽  
Short Survey ◽  
The Status ◽  
The Subject ◽  
Intellectual Activities

This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.

Islamic Monuments as Christian Trophies

2017 ◽  
Author(s):  
Antonio Urquízar-Herrera
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Thirteenth Century ◽  
Medieval Chronicles ◽  
Late Fifteenth ◽  
Historical Accounts ◽  
Rodrigo Jimenez De Rada ◽  
The Way

Chapter 3 approaches the notion of trophy through historical accounts of the Christianization of the Córdoba and Seville Islamic temples in the thirteenth-century and the late-fifteenth-century conquest of Granada. The first two examples on Córdoba and Seville are relevant to explore the way in which medieval chronicles (mainly Rodrigo Jiménez de Rada and his entourage) turned the narrative of the Christianization of mosques into one of the central topics of the restoration myth. The sixteenth-century narratives about the taking of the Alhambra in Granada explain the continuity of this triumphal reading within the humanist model of chorography and urban eulogy (Lucius Marineus Siculus, Luis de Mármol Carvajal, and Francisco Bermúdez de Pedraza).

The Roman Empire in Paul’s Letters

2020 ◽  
Author(s):  
Tat-siong Benny Liew
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Textual Interpretation ◽  
Paul's Letters

Paul’s reality as a colonized Jew and an imperial subject of Rome means that the Roman Empire loomed large in his world, especially given his frequent travels to spread the gospel of Jesus Christ to Gentiles of the Roman Empire. Although Paul’s letters seldom refer directly to the Roman Empire, the Roman Empire formed the content as much as it constituted the context of Paul’s letters. While these letters contain critiques of the Roman Empire, they also mirror the Roman Empire in different ways. Attempts to pin Paul down through his letters as either anti-imperial or pro-Rome are unrealistic and reductionist, because they do not take seriously the complexity of the Roman Empire, of Paul as a person, of language and writing, and of textual interpretation.

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