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An examination of the role of monasticism in material culture, especially following the important role of Odo of Cluny in introducing the Benedictine rule to Roman monasteries. Examples covered include mural paintings in the churches of S. Maria Antiqua and S. Saba, and the silver covers of a Gospels manuscript created for the convent of SS. Ciriaco e Nicola.
Of all the material culture of the Islamic World prior to the sixteenth century, only ceramics survive in a way which forms a continuous representative visual history. As such, ceramics provide a unique collection of material from which to study the history of technology. The main technological developments associated with glazed Islamic ceramics were the introduction of tin-opacified glazes, stonepaste bodies, and an extended range of colorants. For each of these developments, consideration is given to the reasons why new technologies were introduced, from where the ideas for the new technologies originated, and why particular technological choices were made. In addition, brief consideration is given both to the very different glaze technologies employed in contemporary China, and to the subsequent spread of the glazed Islamic technology into Western Europe.
Late Antique Cyprus – autocephalous in relation to the Christian ecclesial systems of organization, with island ports accepting the traffic of continental Mediterranean cities, replete with beautiful mosaics, still echoing with the powerful voice of heresiologist-bishop Epiphanius – deserves even more attention than it has received of late. The two volumes under review attend to the island and inspire future directions for research. The collected papers in Cyprus in the Long Late Antiquity: History and Archaeology between the Sixth and Eighth Centuries (2023), edited by P. Panayides and I. Jacobs, and G. Deligiannakis's A Cultural History of Late Roman Cyprus (2022) come at a moment when academic inquiry into this region and period is actively raising new questions with new data, while also reevaluating points long considered.
This article looks at Byzantine dogs for the first time from the animal's point of view, i.e. not for what our textual sources tell us about their contribution to Byzantine human history, society, and culture, but for what they may enable us to trace regarding the dogs' own sensory and emotional experience, reactions and dispositions, individuality and agency. Methodologically this is made possible by using methods and insights from Animal Studies, especially by exploiting the benefits of a modern biological and ethological understanding of the nature of dogs, and of posthumanistic approaches that collapse the human–animal divide.