Late Antiquity saw the development of a new style of imperial authority in Byzantium, now expressed in explicitly Christian terms; this was part of a broader transformation of the role of Christianity in culture and society, affecting everything from literary production to patterns of civic life. JavaScript seems to be disabled in your browser. "figures": false, 04 April 2016. As the Roman empire declined and 'fell', contemporary glorification of the emperor's triumphal rulership reached new heights, strewing traces of the empire's perennial victory across the physical and mental landscape of late antiquity. Published online by Cambridge University Press:  The Fall of Rome to the Rise of Islam, 500–700, The Rise of Western Christendom: Triumph and Diversity, AD 200–1000, Before and After Muhammad. 1975 seems light years away. 31 On which see Silverstein, A. and Stroumsa, G. G. (eds), The Oxford Handbook of Abrahamic Religions (Oxford 2016)Google Scholar, with Stroumsa, G. G., The Making of the Abrahamic Religions in Late Antiquity (Oxford 2016)Google Scholar; this growing subject is supported by newly funded chairs at both Oxford and Cambridge. The enormous emphasis currently placed on Maximus the Confessor as an important historical figure as well as a very major theologian is yet another indicator of this trend, much stimulated by the publication some years ago of a critical edition of the acts of the Lateran Synod of 649, which made clear the central role played by Maximus in this event, as well as the edition of a hostile Syriac Life of Maximus which, if reliable, changes existing views of Maximus in dramatic ways.Footnote 43 The crisis and division caused by seventh-century attempts to impose the doctrine that Christ had one will (Monothelitism) have been brought into sharper relief. The Low Countries have a strong tradition and reputation in the field of Late Antiquity, but the expertise available has never been gathered. A History, Early Islamic Syria. (eds), The Oxford Handbook of Maximus the Confessor (Oxford 2016)Google Scholar, containing in particular an important new chronology of the many works of Maximus and of his own movements, drawing on the Syriac Life, by M. Jankowiack and P. Booth, ‘A new date-list of the works of Maximus the Confessor’, The Oxford Handbook of Maximus the Confessor, 19–83; Booth, P., Crisis of Empire. Dialogues and Debates from Late Antiquity to Late Byzantium. Whether there was a specifically ‘late antique aesthetic’ is also a current question.Footnote 23 Even if not — and behind such an assumption lurks the assumption of a contrasting ‘Byzantine aesthetic’ — a methodological approach to the writers of the sixth century based primarily on classical imitation and historical reliability will no longer serve, any more than an approach to the sixth century or other periods based only on what some call ‘traditional text-based history’. Now, in contrast, such a choice invites criticism for failing to include the great events of the early seventh century, including the emergence of Islam. Late Antiquity & Byzantium; Late Antiquity & Byzantium. A Social, Economic and Administrative Survey, 2 vols. n. Chr. Among medieval Christian societies, Byzantium is unique in preserving an ecclesiastical ritual of adelphopoiesis, which pronounces two men as brothers. * Views captured on Cambridge Core between September 2016 - 15th January 2021. One should also note the obstinate persistence of the idea of sixth-century Greek history-writing as ‘classicising’. Papers in Honour of Roger Scott (Melbourne 2006) 47–58Google Scholar. Brother-Making in Late Antiquity and Byzantium: Monks, Laymen, and Christian Ritual Claudia Rapp New York: Oxford University Press, 2016 Venerable John and divine Symeon, united to God and united in soul to one another… ever watch over us. ), Società Romana e Impero Tardoantico III. Given this shift towards the east and away from political history, and with the entry into the mix of large numbers of new scholars, new journals and new research projects and publications series whose focus is anything but Byzantine, the sixth century as a topic has also been somewhat sidelined. In her book,… Gender, Asceticism and Historiography, History, Theory, Text. Kaldellis, , The Byzantine Republic. It is true that the very term ‘Byzantium’ may still carry unfortunate overtones, but the answer is to rehabilitate it, not to avoid it, and to recognise that any other choice will also have its drawbacks. This website requires cookies to provide all of its features. A History of Europe from 400 to 1000(London 2009)Google Scholar or Sarris, P., Empires of Faith: The Fall of Rome to the Rise of Islam (Oxford 2011)CrossRefGoogle Scholar, or Cameron, Averil, The Mediterranean World in Late Antiquity, c. 395–700, 2nd rev. "isUnsiloEnabled": true It still seemed natural in 2000 for the final additional volume of the new Cambridge Ancient History (note the title) to end at about the same date as A. H. M. Jones's Later Roman Empire,Footnote 7 that is, AD 600 as against 602 respectively, allowing both works to end with a flourish with the sixth century. 32 The general case is set out very clearly by Hoyland, R. G., ‘Islam as a late antique religion’, in The Oxford Handbook of Late Antiquity, ed. "shouldUseShareProductTool": true, "peerReview": true, In part I would suggest that this is a natural offshoot of the new emphasis on writers of the eastern provinces, including those writing in Syriac. Learn vocabulary, terms, and more with flashcards, games, and other study tools. Studi Storici 45.1 (2004) 5–46Google Scholar. An Archaeological Assessment (London 2007)Google Scholar. ), Byzantine Narrative. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. I would go further and claim that a better understanding of the seventh-century theological struggles is essential for any revisionist account of Byzantine iconoclasm.Footnote 44. It has its origin as a spiritual blessing in the monastic world of Late Antiquity, becomes a popular social networking strategy among laypeople from the ninth century onwards, and still finds application in recent times. In parts of the field of Byzantine studies, at any rate, the world has shifted, and perhaps most of all in that contested territory of early Byzantium, otherwise known as late antiquity. The Transformations of Greek Identity and the Reception of the Classical Tradition, Ethnography after Antiquity. Monks lived together in pairs during the whole history of Byzantium. 5 See Allen, P. and Jeffreys, E. (eds), The Sixth Century: End or Beginning? 16 Cf. Please note: for the MPhil programme three advanced options will be chosen to take place over the two-years. (ed. 4 See among many publications the group of articles in Journal of Late Antiquity 1 (2008), with A. Marcone, ‘La tarda antichità o della difficoltà delle periodizzazioni,’ Studi Storici (2004) 25–36; Cameron, Averil, ‘The ‘long’ late antiquity. A Social, Economic and Administrative Survey, The Inheritance of Rome. This view is strengthened by the turn in the scholarship away from political and narrative history based primarily on textual evidence in favour of material culture and questions such as urbanism, settlement and language – a turn that has also made possible a secular approach as against the preoccupation with religion and specifically with Orthodoxy that still pervades some of the literature on Byzantium. Hence in some way the sixth century was not really Byzantine (a view strengthened by Anthony Kaldellis’ often-expressed view that Byzantium was always Roman, despite his willingness to use the terms Byzantine and Byzantium in book titles and elsewhere).Footnote 15 Here I should record how grateful I felt myself to Anthony Bryer who welcomed me into the fold of the Byzantine symposia in the late sixties and seventies, when I was working on Procopius and Agathias and was generally perceived as a classicist.Footnote 16 This was before the idea of ‘late antiquity’ had taken hold. A late-twentieth century model?’ in Wiseman, T. P. (ed), Classics in Progress, British Academy Centenary volume (Oxford 2002) 165–91Google Scholar. Please come by if you’re free this afternoon—we look forward to seeing you there! 30 Indicative of this development is the fact that the work of such a leading Roman historian as Fergus Millar has focused for the last ten years on the themes of identity and community in the Near East in the period from the fifth to the seventh centuries, and especially the interplay of Greek and Syriac: his many essays on the subject are now collected in Millar, F., Empire, Church and Society in the Late Roman Near East: Greeks, Jews, Syrians and Saracens, Late Antique History and Religion 10 (Leuven 2015)Google Scholar, and see Millar, , A Greek Roman Empire: Power and Belief under Theodosius II (408–450) (Berkeley 2006)Google Scholar. (Berlin 2004)CrossRefGoogle Scholar; J. Hahn, S. Emmel and U. Gotter (eds), From Temple to Church: Destruction and Renewal of Local Cultic Topography in Late Antiquity (2008); Sizgorich, T., Violence and Belief in Late Antiquity: Militant Devotion in Christianity and Islam (Philadelphia 2009)Google Scholar. 13 Arnold, J. J., Theoderic and The Imperial Roman Restoration (Cambridge 2014)CrossRefGoogle Scholar. More recently one can detect a return to political and military narrative, alongside a focus on religious violence.Footnote 11 When he does make an appearance, Justinian currently tends to receive a bad press as tyrannical and deluded, if not quite in the terms in which he was presented by Tony Honoré, who likened him to Stalin.Footnote 12 For some the real heirs to Roman ideals are the Goths, not the Romans who invaded Italy under Justinian,Footnote 13 and for most the idea of a seriously intended reconquest is dead in the water, together with that of the sixth century as a hinge between antiquity and Byzantium.Footnote 14. 8 The nearest, though not on the same scale, is perhaps Leppin, H., Justinian. Part of the answer may be in the decline of narrative and political history that has prevailed in the last few decades, with its more synchronic as well as more cultural approach.Footnote 9 Nor has administrative history been much in vogue among English-speaking scholars,Footnote 10 though it should be noted that this has not been the case in Italy and elsewhere. Case studies examine encounters with the holy through the perspective of the human body and sensory dimensions of sacred space, and discuss the dynamics of perception when experiencing what was constructed, represented, … Byzantium was colonized by the Greeks from … Johnson, S. F., (Oxford 2012), 1053–77Google Scholar; in terms of Qur’anic analysis a key scholar in this regard is Angelika Neuwirth, for instance see her Der Koran als Text der Spätantike: ein europäischer Zugang, 3rd ed. This groundbreaking volume brings together scholars of the art and archaeology of late antiquity (c. 200−1000), across cultures and regions reaching from India to Iberia, to discuss how objects can inform our understanding of religions. Cities in Transition: Urbanism in Byzantium between Late Antiquity and the Early Middle Ages (AD 500-900): 2030: Zavagno, Luca: Amazon.nl 649 celebratum, ed. The Paradox of East Roman Survival, c. 640–740 CE, Justinian and the Making of the Syrian Orthodox Church, Fear of God and the Beginning of Wisdom: the School of Nisibis and Christian Scholastic Culture in Late Antique Mesopotamia, ‘We have no King but Christ’: Christian Political Thought in Greater Syria on the Eve of the Arab Conquest (c.400–585), The Chronicle of Seert: Christian Historical Imagination in Late Antique Iraq, The Crisis of the Oikoumene : the Three Chapters and the Failed Quest for Unity in the Sixth-Century Mediterranean, An early Syriac Life of Maximus the Confessor, The Oxford Handbook of Maximus the Confessor, Crisis of Empire. Hexter, R. J. and Townsend, D. (Oxford 2012) 509–34Google Scholar and cf. A conversation with Noel Lenski on "slave societies" and how the institution of slavery changed in Late Antiquity and Byzantium. 15 Especially in Kaldellis, A., Hellenism in Byzantium. (ed. Byzantium or Byzantion was an ancient Greek city in classical antiquity that became known as Constantinople in late antiquity and Istanbul today. The Fall of Rome to the Rise of Islam, 500–700 (Oxford 2011)CrossRefGoogle Scholar, combines a Mediterranean-wide perspective, discussion of the fall of the Roman empire in the west and a periodization of 500–700, which includes the rise of Islam. In an interesting recent discussion Anthony Kaldellis argues against the current emphasis on discourse analysis: ‘Late antiquity dissolves’, in a Marginalia Forum on Late Antiquity and the Humanities (http://marginalia.lareviewofbooks.org/late-antiquity-and-the-new-humanities-an-open-forum/ Sept. 18, 2015). From patristics to early Christian studies, The Oxford Handbook of Early Christian Studies, The Cultural Turn in Late Ancient Studies. Das christliche Experiment (Stuttgart 2011)Google Scholar; Stein's work does not appear in the bibliography. Agrarian Change in Late Antiquity. ed. 1 Brown, Peter, The World of Late Antiquity: AD 150–750. Clark, E. A., ‘From patristics to early Christian studies,’ in The Oxford Handbook of Early Christian Studies, (ed.) (ed), Le Proche-Orient de Justinien aux Abassides : peuplement et dynamiques spatiales, Actes du colloque ‘Continuités de l’occupation entre les périodes byzantine et abbasside au Proche-Orient, VIIe-IXe siècles,’ Paris, 18–20 octobre 2007 (Turnhout 2011)Google Scholar. Its Nature, Management and Mediation, Theoderic and The Imperial Roman Restoration, Vers la pensée unique. Brown's later book, The Rise of Western Christendom, extended its coverage to AD 1000 and also ranged widely, but its title indicated a different focus.Footnote 35 In contrast, Garth Fowden, who also adopts the year 1000 as a turning point, sees it as the end of late antiquity and firmly concentrates on the east, so much so indeed that he includes Islam under the Umayyads and the Abbasids but effectively leaves out Byzantium and Constantinople after about 600.Footnote 36 Such a focus fits well with the wider and essentially apologetic enterprise of presenting Islam in a positive light. ‘Decline and Fall’ or ‘Other Antiquity’? The Transformation of a Culture (Cambridge 1990, rev. Power, Conflict and Dissent in Early Medieval Christianity(Leiden 2011)Google Scholar; Santo, M. Dal, Debating the Saints’ Cult in the Age of Gregory the Great (Oxford 2012)CrossRefGoogle Scholar; Kaldellis, A., ‘The hagiography of doubt and scepticism’, in The Ashgate Research Companion to Byzantine Hagiography II: Genres and Contexts, ed. Lees „Brother-Making in Late Antiquity and Byzantium Monks, Laymen, and Christian Ritual“ door Claudia Rapp verkrijgbaar bij Rakuten Kobo. The presence or absence of theology and religious thought in secular writing in the late antique east’, both in Gwynn, D. M. and Bangert, S. (eds), Religious Diversity in Late Antiquity, Late Antique Archaeology 6 (Leiden 2010) 493–509 and 511–22Google Scholar. For the first time, John Hayes's Late Roman Pottery (1972) enabled reliable dating criteria for the ceramic evidence that became the foundation of a new understanding of trade and economic life.3 The UNESCO Save Carthage campaign, a landmark in the reliable recording of excavations of the late antique period, began in the following year, and since then the growth in data has been exponential. Slavery in late antiquity and Byzantium, with Noel Lenski November 5, 2020 A conversation with Noel Lenski (Yale University) on "slave societies" and how the institution of slavery changed in late antiquity and Byzantium. "comments": true, Yet after all, most historians have to make difficult choices, especially if they are writing about periods of rapid change. Of course patristic scholars and theologians have always continued to write on these subjects, but we can now see also a much greater willingness among some late antique and Byzantine historians to address what used to be considered highly specialist questions rather than ones that fall within the purview of general history. It would be tedious to repeat all the arguments that have filled academic journals in recent years about the periodisation of late antiquity. La montée de l’intolérance dans l’Antiquité tardive (Paris 2010)Google Scholar, for whom Justinian's reign was a ‘Rubicon’ leading to Byzantine bigotry. Tyranny, History, and Philosophy at the End of Antiquity (Philadelphia 2004)Google Scholar, discussed by Averil Cameron, ‘Writing about Procopius then and now’, in Lillington-Martin and Turquois (eds), Procopius: (New) Interpretations and Methodologies, with R. Scott, ‘The literature of sixth-century Byzantium’, in D. Sakel (ed. Dialogues and Debates from Late Antiquity to Late Byzantium: Cameron, Averil, Gaul, Niels: Amazon.nl Selecteer uw cookievoorkeuren We gebruiken cookies en vergelijkbare tools om uw winkelervaring te verbeteren, onze services aan te bieden, te begrijpen hoe klanten onze services gebruiken zodat we verbeteringen kunnen aanbrengen, en om advertenties weer te geven. Riedinger, Rudolf, Acta Conciliorum Oecumenicorum 2.1 (Berlin 1984)Google Scholar; Price, R., with Booth, P. and Cubitt, C., trans. It has been replaced for many by a closer consideration of the texts themselves and their internal dynamics. Peter Brown's original endpoint in The World of Late Antiquity was AD 750, coinciding with the fall of the Umayyads and the ‘Abbasid revolution’, and while it did not directly address the questions about the emergence of Islam that are currently such a preoccupation, the book played its part in the turn to the east, not least by drawing heavily on Sasanian material. 42 Chalcedon (AD 451): R. Price and M. Gaddis, trans. £64.00, Jaś Elsner (Editor); Rachel Wood (Editor), H.A.G. For more information on what data is contained in the cookies, please see our Cookie Notice. Feature Flags last update: Fri Jan 15 2021 13:51:39 GMT+0000 (Coordinated Universal Time) ), Violence in Late Antiquity: Perceptions and Practices (Aldershot 2006)Google Scholar; Hahn, J., Gewalt und religiöser Konflikt : Studien zu den Auseinandersetzungen zwischen Christen, Heiden und Juden im Osten des Römischen Reiches (von Konstantin bis Theodosius II.) Religious unity was and remained a prime concern for emperors in the seventh century just as in the sixth, and as a result of this recent work we are in a far better position to understand the dynamics involved. 40 See especially Menze, V.-L., Justinian and the Making of the Syrian Orthodox Church (Oxford 2008)CrossRefGoogle Scholar. Efthymiades, S. (Farnham 2014) 453–77Google Scholar. The first issue of Byzantine and Modern Greek Studies was published only four years after Peter Brown’s The World of Late Antiquity,1 and before the ‘explosion’ of late antiquity.2 This was also the start of another explosion: the emergence of late antique archaeology as a discipline, leading to its vast expansion and the enormous and ever-growing amount of material available today. Download Citation | Late antiquity and Byzantium: An identity problem | 1975 seems light years away. 21 Many interesting papers in Greatrex and Elton (eds), Shifting Genres; a major research project led by Peter Van Nuffelen is directed at the subject of historiography in this period, and see Van Nuffelen, , ‘Greek secular historians in late antiquity’, review-discussion, Histos 9 (2016), ix-xv (online)Google Scholar. "isLogged": "0", ), Empire, Church and Society in the Late Roman Near East: Greeks, Jews, Syrians and Saracens, A Greek Roman Empire: Power and Belief under Theodosius II (408–450), Le Proche-Orient de Justinien aux Abassides : peuplement et dynamiques spatiales, The Oxford Handbook of Abrahamic Religions, The Making of the Abrahamic Religions in Late Antiquity, The Emergence of Islam in Late Antiquity: Allah and his People, Saint Anastase le Perse et l’histoire de la Palestine au début du VIIe siècle, Blaming the Jews: the seventh-century invasions of Palestine in context, Empires of Faith. Full text views reflects PDF downloads, PDFs sent to Google Drive, Dropbox and Kindle and HTML full text views. Gold, Labour and Aristocratic Dominance, Economy and Society in the Age of Justinian, Social Conflict in the Age of Justinian. Vessey, M., in Burrus, V., Haines-Eitzen, K., Lim, R., Vessey, M. and Clark, E. A., review-discussion of E. A. Clark, History, Theory, Text. Formisano, M. and Führer, T., with Stock, A.-L. (eds), Décadence. Historians and Histories of the Middle East in the Seventh Century (Oxford 2010)Google Scholar, and see Dagron, G. and Déroche, V., ‘Juifs et chrétiens dans l’Orient du VIIe siècle’, Travaux et Mémoires 11 (1991) 17–273Google Scholar and Cameron, Averil, ‘Blaming the Jews: the seventh-century invasions of Palestine in context’, Travaux et Mémoires 14 (Mélanges Gilbert Dagron) (2002) 57–78Google Scholar. They should not lead to the exclusion of Byzantium, whether from narratives of transition focused on the eastern Mediterranean and pointing towards Islam, or from narratives of a transition from classical antiquity to western Europe, pointing inexorably to the Enlightenment. Gender, Asceticism and Historiography (Durham, NC 2005)CrossRefGoogle Scholar. 2 Giardina, A., ‘Esplosione di tardoantico’, Studi Storici 40.1 (1999) 157–80Google Scholar, with discussion by Bowersock, G.W. What's to be done is up to Byzantinists, who are probably tired of these questions and just want to get on with their work. Historians and the Linguistic Turn, Literary genre or religious apathy? Scepticism: Sarris, P., Santo, M. Dal and Booth, P., eds., An Age of Saints? (Göttingen 2004)CrossRefGoogle Scholar deals in detail with the sixth century but from the angle of catastrophes and contingencies. 33 Key publications include Flusin, B., Saint Anastase le Perse et l’histoire de la Palestine au début du VIIe siècle, 2 vols. The first issue of Byzantine and Modern Greek Studies was published only four years after Peter Brown’s The World of Late Antiquity,Footnote 1 and before the ‘explosion’ of late antiquity.Footnote 2 This was also the start of another explosion: the emergence of late antique archaeology as a discipline, leading to its vast expansion and the enormous and ever-growing amount of material available today. Central to the sixth century is the reign of Justinian, yet, as has been noted, it is striking that despite numerous shorter treatments the years since the first issue of Byzantine and Modern Greek Studies have not seen another work on the scale of E. Stein's Histoire du Bas-Empire II, published in French in 1959.Footnote 8 Why is this? The First Millennium Refocused (Princeton 2014)CrossRefGoogle Scholar. In responding to these issues from the Byzantine point of view, the seventh century is no less critical than the sixth. (Brisbane 1996)Google ScholarPubMed; Maas, M. (ed), The Cambridge Companion to the Age of Justinian (Cambridge 2005) is designed to supply an overview rather than pose questions of periodizationCrossRefGoogle Scholar. with notes, The Acts of the Third Council of Constantinople (681), Translated Texts for Historians (Liverpool, in press); for sixth-century ecclesiastical issues see also Chazelle, C. and Cubitt, C. (eds), The Crisis of the Oikoumene : the Three Chapters and the Failed Quest for Unity in the Sixth-Century Mediterranean (Turnhout 2007)CrossRefGoogle Scholar. Gold, Labour and Aristocratic Dominance (Oxford 2007)Google Scholar and Sarris, P., Economy and Society in the Age of Justinian (Cambridge 2006)CrossRefGoogle Scholar; and for social and economic issues under Justinian see Bell, P. N., Social Conflict in the Age of Justinian. One of the hallmarks of the mass of publications on late antiquity has been the amount of emphasis placed on religion, not least in the wake of the belated discovery by classicists and late Roman scholars alike of the huge amount of Christian and Jewish texts ripe for their attention. View our complete catalog of authoritative Late Antiquity & Byzantium related book titles and textbooks published by Routledge and CRC Press. A Cultural History of Bathing in Late Antiquity and Early Byzantium. Yet Byzantium survived. Power, Conflict and Dissent in Early Medieval Christianity, Debating the Saints’ Cult in the Age of Gregory the Great, The Ashgate Research Companion to Byzantine Hagiography, Battling the Gods: Atheism in the Ancient World, There is No Crime for Those who Have Christ, Violence in Late Antiquity: Perceptions and Practices, Gewalt und religiöser Konflikt : Studien zu den Auseinandersetzungen zwischen Christen, Heiden und Juden im Osten des Römischen Reiches (von Konstantin bis Theodosius II. 28 Gaddis, M., There is No Crime for Those who Have Christ (Berkeley 2005)Google Scholar; Drake, H. A. 25 M. Humphries, with D. M. Gwynn, ‘The sacred and the secular: the presence or absence of Christian religious thought in secular writing in the late antique west’, and Jeffreys, E., ‘Literary genre or religious apathy? 9 See n. 24 below. 2003)Google Scholar. In this case too the publications of recent years indicate new ways of looking at the seventh century that do not necessarily turn on whether it was ‘Byzantine’ or ‘late antique’ or late or east Roman, and which offer alternatives to the earlier emphasis on defeat and disaster.Footnote 39, Oddly enough, it might seem, given the unwillingness of many late antique scholars to confront theology and their corresponding wish to collapse religious issues into cultural history, theology and doctrinal issues feature prominently in these developments. The concept of classicising history necessarily involves the question of genre, which I emphasized when writing of Procopius several decades ago, but this too is now subject to revisionism.Footnote 21 Anthony Kaldellis’ much-cited Procopius of Caesarea Footnote 22 also calls for a literary approach, though his is based on the old question of what the author ‘really’ believed. Nor is it easy to accommodate within a Byzantine framework the ever-increasing mass of information about the eastern provinces or the momentous events that took place in the east in the seventh century. 2016)Google Scholar, in comparison with Haldon, Byzantium in the Seventh Century. The field has recently been expanded by some to include Sasanian and other material, and to recognize and seek to incorporate Neoplatonic thought and writing as another important strand. Jh. An Archaeological Assessment, http://marginalia.lareviewofbooks.org/late-antiquity-and-the-new-humanities-an-open-forum/. As ways of understanding transitions and the sweep of history on a wider scale, both narratives are deficient, and both rely on hidden assumptions and prejudices. From Marcus Aurelius to Muhammad (London 1971)Google Scholar. So reads the troparion for the feast of SS. The Cambridge Companion to the Age of Justinian, The Later Roman Empire, 284–602. This data will be updated every 24 hours. What were the experiences of Byzantines who were themselves captured in raids and taken outside the empire? The contrary impulse can also be found in some recent publications on late antiquity which lay stress on violence. Philip Rousseau notes other examples of this periodization in Can ‘late antiquity’ be saved?’, his contribution to the Marginalia Open Forum (as cited in n. 9 above), albeit without the determinedly eastern focus. Décadence. Historians and the Linguistic Turn (Cambridge, Mass. The first issue of Byzantine and Modern Greek Studies was published only four years after Peter Brown’s The World of Late Antiquity, 1 and before the ‘explosion’ of late antiquity. Meier, das andere Zeitalter Justinians ; stress on the same scale, perhaps! Data is contained in the field of Late Antiquity: AD 150–750 in some recent publications Late! Le Merci, Gli Insediamenti ( Rome and Bari 1986 ) Google Scholar and.! 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Careful that parts are not dropped altogether Triumph and Diversity, AD 200–1000 ( Oxford 1996, ed! ): R. Price and M. Gaddis, trans Justinian, Social Conflict in the Iconoclast,. Only in the Iconoclast Era, c. 680–850 out by free people in Late Antiquity, distinguishing from! ( Heidelberg 2014 ) chap Price and M. Gaddis, trans, trans Cultural Turn in Late points..., R. J. and Townsend, D. ( Oxford 2013 ) Google,! Tribonian ( London 1978 ) Google Scholar of Art Reception of the idea of Greek! On our websites Tribonian ( London 1978 ) Google Scholar ; Stein 's work does not appear the! Ad 200–1000 ( Oxford 1996, 2nd ed be found in some recent publications on Late Antiquity and Early (. Choices, especially if they are writing about periods of rapid change history, Theory,.... Pairs during the whole history of Byzantium in the Age of Saints away!, please click the Allow cookies button below Restoration ( Cambridge, Mass on Late Antiquity Brown... 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