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The subject of the emperor in the Byzantine world may seem likely to be a well-studied topic but there is no book devoted to the emperor in general covering the span of the Byzantine empire. Of course there are studies on individual emperors, dynasties and aspects of the imperial office/role, but there remains no equivalent to Fergus Millar’s The Emperor in the Roman World (from which the proposed volume takes inspiration for its title and scope). The oddity of a lack of a general study of the Byzantine emperor is compounded by the fact that a series of books devoted to Byzantine empresses was published in the late twentieth and early twenty-first centuries. Thus it is appropriate to turn the spotlight on the emperor. Themes covered by the contributions include: questions of dynasty and imperial families; the imperial court and the emperor’s men; imperial duties and the emperor as ruler; imperial literature (the emperor as subject and author); and the material emperor, including imperial images and spaces. The volume fills a need in the field and the market, and also brings new and cutting-edge approaches to the study of the Byzantine emperor. Although the volume cannot hope to be a comprehensive treatment of the emperor in the Byzantine world it aims to cover a broad chronological and thematic span and to play a vital part in setting the agenda for future work. The subject of the Byzantine emperor has also an obvious relevance for historians working on rulership in other cultures and periods.
In this book Greek, Roman, and Byzantine bronzes from Anatolia and neighbouring regions are studied. The research focuses on bronze and other metal finds from several ancient sites of Asia Minor and other regions in the Mediterranean.
The Byzantine Empire - the Christianized Roman Empire - very soon defined itself in terms of correct theological belief, 'orthodoxy'. The terms of this belief were hammered out, for the most part, by bishops, but doctrinal decisions were made in councils called by the Emperors, many of whom involved themselves directly in the definition of 'orthodoxy'. Iconoclasm was an example of such imperial involvement, as was the final overthrow of iconoclasm. That controversy ensured that questions of Christian art were also seen by Byzantines as implicated in the question of orthodoxy. The papers gathered in this volume derive from those presented at the 36th Spring Symposium of Byzantine Studies, Durham, March 2002. They discuss how orthodoxy was defined, and the different interests that it represented; how orthodoxy was expressed in art and the music of the liturgy; and how orthodoxy helped shape the Byzantine Empire's sense of its own identity, an identity defined against the 'other' - Jews, heretics and, especially from the turn of the first millennium, the Latin West. These considerations raise wider questions about the way in which societies and groups use world-views and issues of bel
A leading historian argues that in the empire we know as Byzantium, the Greek-speaking population was actually Roman, and scholars have deliberately mislabeled their ethnicity for the past two centuries for political reasons. Was there ever such a thing as Byzantium? Certainly no emperor ever called himself “Byzantine.” And while the identities of minorities in the eastern empire are clear—contemporaries speak of Slavs, Bulgarians, Armenians, Jews, and Muslims—that of the ruling majority remains obscured behind a name made up by later generations. Historical evidence tells us unequivocally that Byzantium’s ethnic majority, no less than the ruler of Constantinople, would have identified as Roman. It was an identity so strong in the eastern empire that even the conquering Ottomans would eventually adopt it. But Western scholarship has a long tradition of denying the Romanness of Byzantium. In Romanland, Anthony Kaldellis investigates why and argues that it is time for the Romanness of these so-called Byzantines to be taken seriously. In the Middle Ages, he explains, people of the eastern empire were labeled “Greeks,” and by the nineteenth century they were shorn of their distorted Greekness and became “Byzantine.” Only when we understand that the Greek-speaking population of Byzantium was actually Roman will we fully appreciate the nature of Roman ethnic identity. We will also better understand the processes of assimilation that led to the absorption of foreign and minority groups into the dominant ethnic group, the Romans who presided over the vast multiethnic empire of the east.
Introduction : purpose and perspectives -- Texts and topography : Nazareth in context -- A liminal landscape? Living between Nazareth and Sepphoris in the Roman and Byzantine periods -- A divided land : interpreting the landscape -- Jewish village to Christian pilgrimage centre : Nazareth in the Roman and Byzantine periods -- Beneath the basilica: the Church of the Annunciation site -- Reinterpreting Roman and Byzantine Nazareth -- Appendix 1. Survey data -- Appendix 2. Glass vessels from Nazareth in Western European and North American collections.
The Oxford Handbook of Byzantine Studies presents discussions by leading experts on all significant aspects of this diverse and fast-growing field. Byzantine Studies deals with the history and culture of the Byzantine Empire, the eastern half of the Late Roman Empire, from the fourth to the fourteenth century. Its centre was the city formerly known as Byzantium, refounded as Constantinople in 324 CE, the present-day Istanbul. Under its emperors, patriarchs, and all-pervasive bureaucracy Byzantium developed a distinctive society: Greek in language, Roman in legal system, and Christian in religion. Byzantium's impact in the European Middle Ages is hard to over-estimate, as a bulwark against invaders, as a meeting-point for trade from Asia and the Mediterranean, as a guardian of the classical literary and artistic heritage, and as a creator of its own magnificent artistic style.
Although Byzantium is known to history as the Eastern Roman Empire, scholars have long claimed that this Greek Christian theocracy bore little resemblance to Rome. Here, in a revolutionary model of Byzantine politics and society, Anthony Kaldellis reconnects Byzantium to its Roman roots, arguing that from the fifth to the twelfth centuries CE the Eastern Roman Empire was essentially a republic, with power exercised on behalf of the people and sometimes by them too. The Byzantine Republic recovers for the historical record a less autocratic, more populist Byzantium whose Greek-speaking citizens considered themselves as fully Roman as their Latin-speaking “ancestors.” Kaldellis shows that the idea of Byzantium as a rigid imperial theocracy is a misleading construct of Western historians since the Enlightenment. With court proclamations often draped in Christian rhetoric, the notion of divine kingship emerged as a way to disguise the inherent vulnerability of each regime. The legitimacy of the emperors was not predicated on an absolute right to the throne but on the popularity of individual emperors, whose grip on power was tenuous despite the stability of the imperial institution itself. Kaldellis examines the overlooked Byzantine concept of the polity, along with the complex relationship of emperors to the law and the ways they bolstered their popular acceptance and avoided challenges. The rebellions that periodically rocked the empire were not aberrations, he shows, but an essential part of the functioning of the republican monarchy.