When the East Came to the West: The Seventh Century in the Vega of Granada (South-East Spain): Visigoths, Byzantines and Muslims

Keyword(s):  
1998 ◽  
Vol 29 ◽  
pp. 35-83 ◽  
Author(s):  
David Smith ◽  
James Crow

AbstractThe fortifications of the Hellenistic and Roman city of Tocra are over 2 km long (including the sea-wall) and comprise a curtain wall up to 2 m wide flanked by 31 rectangular towers. Three main structural phases were noted in the survey carried out in 1966 by David Smith: (1) Hellenistic walls of isodomic ashlar, (2) later Hellenistic work of isodomic ashlar with bevelled edges, associated with the indented trace along the south rampart, and (3) an extensive rebuild of plain ashlar blocks including the towers and reconstruction to the East and West Gates, dateable, on the basis of Procopius, to the reign of Justinian. The general significance of the fortifications at Tocra is considered in the second part: these include the Hellenistic indented trace along the south side, later reinforced by towers in the sixth century AD. Also of wider importance was the use of an outer wall or proteichisma, and the pentagonal, pointed towers at the two main gates. Both these elements were unusual in Byzantine North Africa and they are discussed as part of the more general repertory of Byzantine fortifications. The unusual tower adjacent to the West Church is considered in the context of literary accounts. The article concludes by considering how the architecture and magnitude of the fortifications can allow a reassessment of the wider role of the city in the sixth and seventh century defences of Cyrenaica.


PMLA ◽  
2011 ◽  
Vol 126 (2) ◽  
pp. 422-431 ◽  
Author(s):  
Geraldine Heng

[G]reat devastation [was] inflicted on the Iraqi people by the crusader-Zionist alliance. …—World Islamic Front[T]here is a Zionist Crusader war on Islam. … I call on mujahedin and their supporters … to prepare for long war against the Crusader plunderers. …—Osama Bin Laden, “Bin Laden”This war is fundamentally religious. … the most ferocious, serious, and violent Crusade campaign against Islam ever since the message was revealed to Muhammad. …—Osama Bin Laden, “West”[T]his Crusade, this war on terrorism, is gonna take a while.—George W. BushThis is no less than a clash of civilizations—the … reaction of an ancient rival against our Judeo-Christian heritage, our secular present, and the worldwide expansion of both.—Bernard Lewis, “Roots”In a lead 1990 article for the atlantic monthly, bernard lewis, a well-known historian of islamic studies, conjured the catchphrase “clash of civilizations” to narrate what he saw as fundamental relations of enmity between Islamicate societies and the countries of “the West”—“the West” being shorthand for polities that bear the legacies of Christendom, the Crusades, and the European Enlightenment—since the seventh-century emergence of Islam. Three years later, Samuel Huntington, a well-known political scientist, picked up Lewis's theme and, in an article for Foreign Affairs, embroidered it into a theory of global relations to fill what Huntington saw as the political vacuum that had materialized after the cold war's closure (“Clash”). (In 1945–90, the rhetoric of civilizational clash seemed to have been adequately, if temporarily, filled by superpower contests between the United States and the Soviet Union and their allies/surrogates.)


1968 ◽  
Vol 16 (62) ◽  
pp. 119-137 ◽  
Author(s):  
T.Ó Raifeartaigh

The runaway British slave who called himself Patricius tells us in this Confession that on making land after his escape from Ireland the and the ship’s crew had to journey for twenty-eight days before coming across any other human beings. Bury (Life of St Patrick, London, 1905) offered the explanation that they must have found themselves in a part of Gaul which had just been devastated by the Vandals, who burst into the west in the first days of 407. The idea was tempting. The date 407, combined with 431 (the year which is known from Prosper’s contemporary chronicle to have been that in which Pope Celestine sent Palladius as ‘first bishop’ to the Irish Christians), not only gave a fairly firm chronological anchorage to Patrick’s career, but also forged for him an early link with the continent, whence, according to his seventh-century Irish biographers, Muirchú and Tírechán, he ultimately returned to Ireland as successor to Palladius.


Traditio ◽  
2007 ◽  
Vol 62 ◽  
pp. 259-284
Author(s):  
Larissa Tracy

During the Middle Ages, collections of hagiography were among the most widely circulated texts, serving as both inspirational and instructional stories. The legends of virgin martyrs were some of the most popular. These young women were venerated for their ability to withstand torture in defiance of tyranny and served as models for medieval piety. One of these accounts, the legend of Saint Dorothy, is extant in at least three different Middle English versions, including select manuscripts of the 1438 Gilte Legende and Osbern Bokenham's 1447 Legendys of Hooly Wummen. The earlier history of the legend of Saint Dorothy, unknown in Greek tradition and venerated in the West since the seventh century, has been well described by Kirsten Wolf in her edition of the Icelandic redaction. Despite its relationship to many of the other fictitious hagiographical legends that came into existence in the fourth and fifth centuries based on the various calendars and martyrologies, and its development as a virgin martyr legend, Jacobus de Voragine (ca. 1230–1298) did not include the legend of Saint Dorothy in his Legenda aurea, compiled between 1252 and 1260.


1891 ◽  
Vol 6 (8) ◽  
pp. 252
Author(s):  
Albert S. Cook
Keyword(s):  

Author(s):  
Lindy Brady

Chapter one examines one of the earliest and most historically significant surviving Anglo-Saxon texts, Bede’s Historia ecclesiastica gentis Anglorum. This chapter argues that Bede’s narrative of Anglo-Saxon religious and ethnic cohesion also depicts a distinct culture in the borderlands in the seventh century, shared between the Anglo-Saxon kingdom of Mercia and the Welsh kingdoms of Gwynedd and Powys, formed in opposition to cultural changes brought about by the conversion of surrounding Anglo-Saxon kingdoms to Roman Christianity. Bede has long been understood as highly critical of both the heretical Britons and the heathen Mercians, but in his hostility, he preserves important details about the life of king Penda of Mercia which provide a window into the culture of the borderlands as a region which stands apart from Bede’s narrative of ethnic division between Anglo-Saxons and Britons. Several early Welsh poems reflect the same perspective from the west: the borderlands not as a site of strife, but a nexus of Anglo-Welsh culture.


Author(s):  
David A. Hinton

Because both Gildas and Bede wrote of mutual antipathy between Britons and Anglo-Saxons, it used to be thought self-evident that their hostility was expressed by the cultural differences that appear so obvious in the formers’ Christianity, Celtic speech, hillforts, and unfurnished graves, and the latters’ cremations, furnished inhumations, sunken-featured buildings, great squareheaded brooches, and the like. Different ideas about the adaptations that had to be made to meet changing circumstances have led to reappraisals of extreme positions about racial exclusiveness, however, and emphasis is now placed on the ways that people created new identities rather than on how they inherited one of two alternative dichotomies. The spread of furnished graves westwards and northwards in the second half of the sixth century could be taken as evidence of further waves of immigrants from the continent, but at least as likely is that existing populations were changing their practices as new conditions developed. In the west and north, the most visible change in the archaeological record after the middle of the sixth century is the disappearance of Mediterranean imported pottery from hillforts and other sites, replaced by southern French wares, implying that wine and olive oil shipped in wooden casks from the Loire valley and Bordeaux replaced Greek and African supplies sent in clay amphoras. As with the earlier bowls and dishes, the assumption is that much of the pottery was ‘associative’, sought after because it was seen as appropriate to use at feasts when luxuries were offered by a host. Unlike the earlier imports, however, in the seventh century there were also open-topped jars that seem to have been used as containers, presumably for dry goods as liquids would have slopped out. Some were used for cooking. The French seventh-century pottery, now called E-ware, is a little more often found than are the earlier wares; its absence from South Cadbury is good evidence that that site went out of use c.600, despite its former importance—a sign of the continued instability of the period. Just as none of the Mediterranean imported pottery had reached places far from the west coast, so too the French wares did not pass inland, or up the English Channel. Imports of glass have a broadly similar distribution, although dating is more difficult.


1959 ◽  
Vol 53 ◽  
pp. 35-137 ◽  
Author(s):  
R. V. Nicholls

Traces of fortifications around the area apparently once occupied by the city of Old Smyrna were observed by Louis Fauvel, and our first detailed description of them is that of Prokesch von Osten, who accompanied him there on a second visit in 1825. As we shall see later, it seems likely, though proof is no longer possible, that most of the circuit wall around the tell, as well as that on the low spur to the west of it on which the modern village now stands, as described by Prokesch, may have belonged to the defences of the classical city. Nothing today survives of these above ground, owing to extensive stone-plundering in the interval; and it is to be feared that the fate of much of this rather exposed classical enceinte has been to provide masonry either for the houses of the modern village or for the terrace walls which today encircle the tell.The plundering of this outermost circuit probably left the earlier ones inside it rather more exposed to view. I have not been able to verify which of the city walls it was that was photographed by Keil in 1911, but when Franz and Helene Miltner excavated here in 1930 a part of the late-seventh-century B.C. circuit was visible on the east side of the city. Here they cleared about 80 metres of its face, for the most part to no great depth, then picked up its line again with a small probe some 20 metres farther north. Two further small trenches seem to have located more of this late-seventh-century wall-line south-south-west of their long cut, in addition to traces of yet other circuits. Besides this they report sinking two shafts into the mound dominating the north-west corner of the tell and making two small probes in occupation levels within the city itself.


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