The present study is an attempt to apply statistical methods in investigating the vocabulary of Old Bulgarian on the basis of lexical material from the Historical Palaea. Tables and charts are used to present a glotometric characterization of the lexical material under study. A comparison is made with data from other Old Bulgarian written monuments that have already been the object of similar studies.

The article deals with the problem of the so-called “eastslavonic influence” on southslavonic literature in 12th–13th centuries. The idea, based on claims that some Bulgarian and Serbian manuscripts of the period (among them Berlinski Sbornik) contain russicisms, is complete misconception.

This article discusses the relatively unknown poetry of Bessarion, the future Cardinal. The author argues with a negative opinion of F. M. Pontani concerning the three epicedia on the death of Theodora Comnena. The author analyses the composition, artistic means of expression and intertextual links in order to revise the common opinion in the subject and to prove the presence of literary values in the mentioned poems.

This article is devoted to the question concerning the conceptualization of power and its religious basis in pre-modern societies, carried out through a study of the inauguration rituals – especially the marriage – that mark not only the instigation of the power of the ruler but also suggests its religious basis, conceptualization and justification. It is grounded on source material from Byzantium and its legacy in the countries of South-Eastern Europe and the Eastern Mediterranean. The analysis has shown the woman as legitimating power in the case of royalty in connection with its correspondence to marriage. The legitimation and confirmation of the kingship in some pagan cultures passed through a hierogamy, conceived as a unity with the universal harmony in the image of a chthonic goddess. From the Christian point of view the relations between the royal bride and the bridegroom was under the archetypal model of the relation of Jesus Christ to His Church. He (Christ and the christian ruler) became a priest and king of the order of Melchisedek. That is why the rite of passage to Kingship corresponds to that of marriage, instituted by Lord Jesus Christ under the model of His own relation to the Church.

The article examines a kind of community of aesthetic tastes that was connecting Arab and Byzantine courtly culture. This community concerned the secular and luxurious works of art. The silver casket, called a Saracenic-Sicilian, from the Wawel Cathedral Treasury in Cracow will serve as the starting point to gain a true appreciation of the complex artistic relationship between the Byzantine Empire and the Islamic world in the Middle Ages. It appears highly probable that the casket was created in the twelfth century. It was published at once after the discovery (8th March 1881) and since then, researchers argue about the place of origin of the box. Some suggest that the casket could be a product of Arabic or Persian art, while others propose either Byzantine or Sicilian workshops. What is more, even an thorough stylistic and iconographic analysis does not allow for an unambiguous resolution of the problem of provenance of the Wawel box. Lack of a resolution suggests that this piece of art was directed to a member of the cosmopolitan elite of – Arabic or Byzantine – court, which took delight in sophisticated and expensive luxury items. It is worth noting that in this case, matter of religion did not play a crucial role. For this reason, the depicted scenes and decorative details have an universal character. In order to present this specific synthesis of Arabic and Byzantine secular art, the motifs of a griffin and a hare, decorating the casket will be considered.

Sophia’s banquet (Divine Wisdom’s banquet) – this type of iconography is an illustration of a specific passage of the ninth chapter of the Old Testament Book of Proverbs: Wisdom hath built herself a house (Prov 9, 1-6). That text became widespread in Old Russian literature within liturgical books containing passages of the Old Testament. Also the comment of Anastasius Sinaites for Proverbs 9, 1-6 was translated into Old Church Slavonic. Iconographic images of the Wisdom’s banquet scene should be considered as a phenomenon typical of South Slavic wall paintings from the period of fourteenth century. Later on, the discussed motif became popular in Old Russian art and began to appear on the East Slavic icons.

The work is concentrated on the problem of war prisoners in the chronological period of the existance of the so-called First Bulgarian state. The analysis is based predominantly on various Byzantine and selected Latin and Bulgarian sources from the epoch. With some exceptions, mostly for 707/708, 754/755, 763/764 and 774, the notices are concentrated around the events of 811–815/816, 837/838; 894–896, 917–30s and for a moment or two from the period of 971–1018. In his preliminary remarks the author comes to the conclusion that in the Early Middle Ages prisoners of war (in the broadest medieval sense) were an integral part of the efforts to achieve the political objectives of the Bulgarian rulers. Response mechanisms against prisoners of war were highly dependent on the course of the conflict and their attitude towards their own warriors and subjects caught up in enemy hands. They included a wide range of solutions, which could be grouped into three main areas: the first one refers to killing (and/or mutilation) of war prisoners; the second main line was connected with preserving the lives of the captives; the third group of measures was due to the fact that an immediate effect is not always haunted.

A number of cases of the bishops of Constantinople exiled over a period until as late as the close of the 6th century prove the fact that the rulers would always make an effort to remove the deposed bishops from the City, even though relocating the latter to specific destinations did not always have to be the case. In the 4th century, the bishops could withdraw to suburban districts or settle at their own estates, and it was not until the 5th century that depositions of the metropolitan bishops would involve, in principle, being deported to a specific place of exile. The purpose behind banishing a bishop from the City and putting him under supervision at a certain location was to prevent him from exerting any influence on the faithful in Constantinople. It should be also noted that sending a person into exile was a form of punishment, especially when the destination was a remote location exposed to harsh weather conditions or the threat of sudden incursions by bands of nomads or brigands. Results of an analysis of the accessibility of exile destinations provide substantial evidence for an overwhelming proportion of inland urban localities. Although many of such places would be located along or near various roads, they were generally situated far from the coast or the main routes to Constantinople.

In a nutshell: 1. I believe that Ekloge Chronographias of George Syncellus and Chronographia of Theophanes the Confessor should be treated as a single project, undertaken in turn by two authors; 2. There are important stylistic differences between the two parts, noticeable in the fragments, in which the authors deliver some editorial remarks or disclose their personal opinions; from a wider selection of such phrases, references to the past or future such as ‘as I have mentioned/as I said/as have been said/as we demonstrated above, etc.’, being diverse and individual, are especially helpful. 3. This observation is of great use not only for the texts analysed here, it may be used to confirm authorship of many other texts. 4. As for George and Theophanes, the TLG search of such structures in all extant classical Greek and Byzantine output confirms the statement nr 1, with clauses like ?? p???f??/?a??? ?a? p???f??/?? p???f?µe?/?a??? p???f?µe? both rare in the whole preserved corpus, and relatively often used by the author of Chronographia. The style of the proemium of Chronographia fits the rest of the work and differs from Ekloge Chronographias. 5. Precise analysis of a wider group of similar clauses shows that Ekloge Chronographias and Chronographia were written by two different authors; Chronographia was created by one author, distinctive and independent, no matter how reproductive at the same time he was. I see no convincing arguments not to call this author Theophanes. Some later and partial editiorial interventions to Chronographia, conceivable (rubrics?) and in some instances even certain, do not challenge this view. 6. Only a few entries from the initial parts of Chronographia fit more the George’s work; their style and content bear much more similarities with Ekloge (in AM 5796, 5814, 5818, 5827, 5828). These paragraphs, George’s aphormai, probably in form of loose notes, were inserted to Chronographia by its author the same way as he used his sources for the subsequent parts; they did not reach beyond the times of Constantine I. 7. I do not dismiss the message of the proemium to the Chronographia as it is much more credible than the discussion, sometimes hypercritical, on the vitae and the scraps of the Confessor’s biography. I see no reason not to believe that the idea established and developed by George was then taken over by his friend; the differences result from the independent work of the former and then of the latter, presumably with only rudimentary guidance at the beginning. 8. The ‘genuine friendship’, the crucial relation between the two authors is still the most useful key to understand the history of the tripartita – therefore, I analyse it in the final part of the paper.

Nubia constituted the area in the Nile Valley in the present day Sudan, the area which spread from the first cataract up to the place where the White Nile meets the Blue Nile. The area was inhabited by the population using a common language – Old Nubian. In the second half of the sixth century thanks to the missions send by the Byzantine Court, Nubia accepted Christianity as a state religion. Nubia immediately found itself in the area of influence of Byzantine culture. Byzantine administration, liturgy of the Eastern Church and the Greek language were introduced. In 641 the Arab conquest of Egypt took place. Soon after that in 642, the Arab army entered the Nubian territory and from this date centuries of clashes and peace treaties characterized relations between Nubians and Arab peoples. The 13th century marks slow decline of the kingdom of Nubia. Hostile Negro tribes from the South and South-West appear in the Mid Valley of Nile. Fights weaken the kingdom; slow islamization of the country follows, royal rule and Christian faith falls and together with those culture and arts deteriorates. The history of military as well as political or commercial Nubian-Arabic contacts over entire period of existence of Christian kingdom of Nubia undoubtedly had to bring about certain artistic trends in Nubia originating from rich heritage of Muslim culture. The culture of Christian Nubia originally based to considerable extent on Byzantine art, in course of time, subjected to more and more intense Arabic influence, significantly changed. Arabic components seen in Nubian church architecture, wall painting and art crafts became predominant, which over following centuries led to creation of Arabic culture of the contemporary Sudan.

The article explores the onomastic practices of medieval Bulgarians, focusing on the Second Bulgarian State, from the late 12th to the early 15th century. The collected evidence suggests that soon after their conversion to Christianity, Bulgarians abandoned the attested pre-Christian clan names. Yet, despite the undeniable strength of Byzantine cultural influence, neither aristocrats nor commoners in Bulgaria seem to have adopted Byzantine-type family names, nor, for that matter, making recourse to the use of patronymics as found among the Eastern and other Southern Slavs. Thus, for example, the name Asen became a true family name only among members of the royal family living in Byzantium. More generally, the few cases of family names or patronymics apparently applied to medieval Bulgarians, seem to be restricted to a foreign context. While family names and patronymics do not seem to have been employed in Christian Medieval Bulgaria, many individuals (at least where males are concerned) appear to have sported double names, composed almost invariably of a baptismal Christian name paired with a folk name usually derived from Slavic or even Bulgar tradition. This practice included Bulgaria’s monarchs, most of whom had such double names that should not be misinterpreted as family names or patronyms, as often done in the past. Specific names did, however, function as indicators for belonging within a particular lineage, as witnessed by the propagation of names like Asen, Terter, Šišman, and Sracimir. Thus, while these cannot be considered true family names, we could continue to use them as expedients to designate the ruling clans of Medieval Bulgaria (e.g., the House of Terter), albeit recognizing this to be a modern label. These considerations not only elucidate another aspect of cultural practice in Medieval Bulgaria, but also allow and necessitate a relatively inobtrusive emendation and systematization of the historiographical nomenclature of Medieval Bulgarian monarchs. Discarding the notion of family names and recognizing foreign patronymics for what they are, it becomes possible to recover the actual results of dynastic name selection, as well as the rationale behind them.

Great Mosque of Damascus was built between 705 and 715 by the Umayyad Caliph al-Walid I. However, the origins of this building dates to the distant past. At first it was a location of an ancient Aramaean temple dedicated to the god Hadad. With Hellenization the temple was dedicated to Zeus and in the first century BC the Romans transformation it into the Temple of Jupiter Damascenus. In 391 Emperor Theodosius converted the temple into Christian Cathedral of Saint John. Erection of the mosque by Caliph al-Walid I was under strong influence of earlier constructions. Meaning and consequences of such transitions, from the Roman temple (there is almost no data of the Aramaic building) through the Christian Cathedral to the Islamic mosque is an interesting process. Issue not only within the art and architecture, but what is more, in a religious aspect of the continuity of sacred space.

The paper follows out the way of denomination and description of Sofia town in manuscripts from different genre during the period of the 15th-17th centuries, namely: the original hagiographic and hymnographic works of the men of letters from the 16th century Sofia literary school; the bedrolls; some marginal notes. This type of sources is rich enough not only for shaping the image of the town according to the linguistic evidences it was depicted with, but for making some general conclusions about its place in the so called “linguistic world view” as a semiotic model for approaching the lifestyle, the spiritual culture and the Bulgarian ethnic consciousness during the Ottoman domination. The chosen frame of time is not hazardous. It was a transitory period for both naming process and the creation of a new cultural situation, when the ideological and political dominant of the medieval town (the capital in particular) as an incarnation of the ruler’s institution has been already changed. Moreover, with the fall of Constantinople in 1453 the very Byzantine prototype of the town-mother and the spiritual center of the Orthodox world were destroyed. It is a matter of scholarly interest to give an idea on how another, different (new) model of the town was created in the Bulgarian cultural space to replace the past glorious vision, and how it reproduced the tradition. Briefly, how does the text create an image? It is a way to introduce the notion of hierotopy and its language in the original Bulgarian works of the given period. The specifically Bulgarian material inscribes itself in the common typological frames of the Balkan medieval culture in Ottoman times. The paradigm of holiness and the formation of the holly space require those aspects to be carried out in the light of the complex interdependency between the text, the image and the historical context – a binding triad that will be the base for the attending presentation.