In Old Norse poetic literature, the smiðr was a master of the arts, able to control and shape multiple materials into various kinds of objects. While the mythological smiðr has been regarded as separate from the real-world blacksmiths and metalworkers of gold, silver, and copper alloys, the archaeological evidence recovered in towns and workshops of the Viking Age, as well as medieval written sources, provide a different perspective. In 2015, a hitherto unknown, well-preserved workshop was excavated in the Viking town of Kaupang in Norway, containing evidence of complex metalworking requiring the skills of blacksmiths and workers of soft metals. In this article, the authors venture beyond the Old Norse myths, into the world of the proficient smiths as multi-crafters and their tools of the trade.

The National Environmental Isotope Facility (NEIF) Radiocarbon Laboratory at the Scottish Universities Environmental Research Centre (SUERC) performs radiocarbon measurement of a wide range of sample matrices for applications in environmental research. Radiocarbon is applied to palaeoenvironmental, palaeoceanographic, and palaeoclimatic investigations, as well as work to understand the source, fate, turnover, and age of carbon in the modern carbon cycle. The NEIF Radiocarbon Laboratory supports users in the development and deployment of novel sampling techniques and laboratory approaches. Here, we give an overview of methods and procedures used by the laboratory to support the field collection, laboratory processing, and measurement of samples. This includes in-house development of novel and/or specialized methods and approaches, such as field collection of CO2 and CH4, hydropyrolysis, and ramped oxidation. The sample types covered include organic remains (e.g., plant material, peat, wood, charcoal, proteins), carbonates (e.g., speleothems, foraminifera, mollusc shell, travertine), waters (dissolved organic and inorganic carbon), gases (CO2 and CH4), soils and sediments (including sub-fractions).

Radiocarbon (F14C) and stable carbon (δ13C) values were measured in single grains of spring barley (Hordeum vulgare L.) from the sample archive from two adjacent sites of the Long-term Experiments (LTEs) Hoosfield Spring Barley at Rothamsted Research (Harpenden, Hertfordshire, UK), covering the growing periods (March to September) of 1852 to 2020. F14C data of the barley grain confirm that recent values are approaching and will decline below the “nominal” F14C value of 1, tracking a similar decrease reported in other studies. Importantly, the measured δ13C values reveal a different temporal decline over the pre-bomb and post-bomb timescale. Detailed statistical analysis of δ13C data along with δ13C analysis of independent, archived barley mash samples, verifies and quantifies the extent and rate of this decline. Evidence presented from the barley grain and barley mash samples suggests a clear breakpoint in δ13C data occurring in 1995, where the rate of change alters, in that the slope in δ13C data for the pre-1995 period is declining at 1.4‰ per century, and the slope in δ13C for the post-1995 period is declining at 3.6‰ per century. Such a consistent shift in δ13C data could be used with F14C values to extend the use of the bomb peak for forensic, ecological, and environmental applications.

Accurate radiocarbon (14C) analysis depends on a successful carbon separation relevant to the studied object. The process of 14C dating involves the following steps: characterization and sample choice, sample treatment, measurements, and evaluation of the results. Here, we provide an overview of conventional approaches to macromolecular samples and address specific issues such as detecting and removing contamination with roots, dolomite, and conservation products. We discuss the application of elemental analysis (%N, %C) in the preparation of bones and the infrared analysis in monitoring the contamination of samples. Our observations provide the basis for the discussions of the existing results and for planning the future sampling.

The radiocarbon (14C) dating method was applied to a survey of treasured items related to the ruins of the Imperial Residence in Anou, Nara Prefecture, which was one of the capitals of Japan during the 14th century. In this work, we dated two storage bags for Japanese musical instruments that are believed to be from the period of Emperor Go-Daigo who established the Southern Court. The 14C dating of these treasures proved that the musical instrument sacks are contemporaneous with the dating of the Imperial Residence ruins designated as an Important Cultural Property of Japan. In addition, there are limited surviving examples of silk fabrics from the Middle Ages compared to the Ancient and Early Modern periods, making this a valuable resource in the history of silk fabrics in Japan.

The long-standing assumption that aboveground plant litter inputs have a substantial influence on soil organic carbon storage (SOC) and dynamics has been challenged by a new paradigm for SOC formation and persistence. We tested the importance of plant litter chemistry on SOC storage, distribution, composition, and age by comparing two highly contrasting ecosystems: an old-growth coast redwood (Sequoia sempervirens) forest, with highly aromatic litter, and an adjacent coastal prairie, with more easily decomposed litter. We hypothesized that if plant litter chemistry was the primary driver, redwood would store more and older SOC that was less microbially processed than prairie. Total soil carbon stocks to 110 cm depth were higher in prairie (35 kg C m−2) than redwood (28 kg C m−2). Radiocarbon values indicated shorter SOC residence times in redwood than prairie throughout the profile. Higher amounts of pyrogenic carbon and a higher degree of microbial processing of SOC appear to be instrumental for soil carbon storage and persistence in prairie, while differences in fine-root carbon inputs likely contribute to younger SOC in redwood. We conclude that at these sites fire residues, root inputs, and soil properties influence soil carbon dynamics to a greater degree than the properties of aboveground litter.

For several decades, many efforts have been dedicated to enhancing the accuracy of mortar radiocarbon dating and evaluating the reliability of the results concerning the typology of the examined specimens. Several assumptions that are fundamental for the application of the method may be in many cases not fulfilled, such as (a) complete primary limestone dissociation during calcination, (b) efficient separation of geogenic carbon contained in calcareous aggregates, (c) short carbonation time, and (d) absence of secondary calcite. Many laboratories all over the world have proposed different methods to select suitable fractions of mortar.

The first intercomparison attempt, involving eight international laboratories, was organized in 2016 aiming at comparing and statistically treating the results obtained on the same materials by different laboratories with their own characterization and pre-treatment methods (Hajdas et al. 2017; Hayen et al. 2017). Following this first step, a new intercomparison experiment was proposed and set up in 2018 during the Mortar Dating International Meeting (Bordeaux, FR). A new set of three mortar samples was chosen, taking care of the selection of standardized materials (homogeneity, known mineralogical composition, absence of exogenous inclusions, known expected age).

This work describes the results of two research teams involved in the intercomparison. The samples were characterized, selected, and dated depending on each laboratory strategy. The results stress the importance of the characterization of the raw material is to better understand the mineralogical and petrographical composition of the samples. Such information can support the choice of the most appropriate strategy for the extraction of CO2 and then for data interpretation.

When in 1868, Alfred von Kremer (1828–89) in his Geschichte der herrschenden Ideen des Islams (“History of the Ruling Ideas of Islam”) introduced al-Suhrawardī for the first time to a Western readership, he presented him as a freethinking Sufi devoted to “theosophy.” In a long chapter on Sufism, al-Suhrawardī appears under the heading “anti-Islamic tendencies.” Von Kremer characterized al-Suhrawardī's thought as a balanced mixture of three sources: Neoplatonic philosophy, a Zoroastrian theory of light, plus Islamic monotheism. “According to the Arab biographers, his teaching was aimed at the destruction of the existing religion, which, however, they say of anyone who dared to oppose the ruling orthodox party.” Expressing views that openly contradict the ruling religion, von Kremer wrote, meant putting one's life in danger. In accordance with that explanation, al-Suhrawardī died as “a martyr for his convictions” after the all too powerful group of orthodox scholars obtained his death sentence from Saladin.

Averroes’ “Epistle on Divine Knowledge” presents four different dialogues on two textual levels. These dialogues, the syllogistic structure of the arguments in them, and their use of contradictories indicate that the “Epistle on Divine Knowledge” is structured nearly entirely in accordance with the descriptions of dialectic we find in Averroes’ commentaries on Aristotle's Topica. Accordingly, Averroes’ solution to the question of how God can have universal knowledge of particular things is a dialectical account of the distinction between Divine and human knowledge. Moreover, at a crucial point in the “Epistle on Divine Knowledge” Averroes refers to Aristotle, Metaphysics Β, which he considers to a dialectical exposition of questions on metaphysics. This reference suggests that Averroes sees the “Epistle on Divine Knowledge” as a kind of dialectical inquiry aimed at answering questions that arise at the outset of studying metaphysics. So, while it is possible to view the “Epistle on Divine Knowledge” as a dialectical interpretation of Quran 67:14, its primary purpose is to introduce its readers to metaphysical speculation. Thus it does not violate Averroes’ legal prohibition given in the Decisive Treatise against declaring dialectical interpretations in books available to the general public.

To date, traditional narratives of the Late Iron Age have focused almost exclusively on discussions of the elite. These were the martial rulers and major landholders who occupied the upper strata of Scandinavian society. The lives of lower-status population groups, including enslaved and other ‘unfree’ or dependent peoples such as landless farmers, have long been marginalized in archaeological discourse. We have little knowledge of the ways in which the lifeways of subaltern peoples were shaped by the construction and maintenance of socio-political hierarchies and networks, or of how social inequality permeated and impacted the daily lives of communities. In this article, the authors propose that the concept of structural violence, developed by sociologist Johan Galtung, has the potential to offer an interdisciplinary framework for multi-proxy studies of (bio)archaeological and textual data.

Le présent article revient sur la polémique entre Abū Bakr al-Rāzī et Abū al-Qāsim al-Balḫī. En s'appuyant sur le témoignage du Kitāb taṯbīt dalāʾil al-nubuwwa du Qāḍī ʿAbd al-Ǧabbār, on montre que les deux philosophes ont dû s'affronter à la cour d'Aḥmad b. Sahl al-Marwazī, gouverneur de Balḫ, durant les années 910, et que la virulence du ton de leur échange s'explique surtout par ce contexte de rivalité professionnelle. Pour ce qui est de son contenu, leur entretien a dû porter sur la question de la justice divine et sur la meilleure manière de rendre compte de la prophétie et du message coranique. Dans un second temps, on passe à l’étude du chap. VIII, 4 de Al-maṭālib al-ʿāliya de Faḫr al-Dīn al-Rāzī et l'on montre que, contrairement à une opinion récemment émise, ce chapitre constitue un écho non pas d'Abū Bakr al-Rāzī, mais du premier argument du Kitāb al-zumurrud d'Ibn al-Rāwandī, qui opposait l'autonomie de la raison à la nécessité de la prophétie pour conclure de la première à la négation de la seconde. On suggère pour finir que la doctrine de la prophétie d'Abū Bakr al-Rāzī, comme celle des grands théologiens de son temps, tant muʿtazilites qu'ašʿarites, vise à échapper au dilemme mis en place par Ibn al-Rāwandī quelques décennies plus tôt.