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1
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The Russian Aid to Byzantium during the Turkish Siege of Constantinople, 1394–1402

100%
Brandejs J.
Prague Papers on the History of International Relations
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2015
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issue 1
7-16
EN
After securing their first fortress on European soil in 1352, the Ottomans rapidly expanded throughout the Eastern Balkans. Due to the unfavourable internal situation, the Christian Balkan states did not possess a sufficient force to defend themselves, and the Byzantine Emperor Manuel II Palaiologos had to rely on his diplomatic skills to and personally visited Western Europe in order to acquire an alliance against the Muslim enemy. However, The Emperor did not dispatch diplomatic missions only to the West but to the lands of Rus’ as well. In contrast to the western embassies, the prestige and position of the Ecumenical Patriarch of Constantinople also played a significant role — the patriarch addressed a letter to Vasily I Dmitriyevich, the Grand Prince of Moscow, together with Manuel II. The purpose of this mission was probably not to sign a treaty of alliance but rather ask for a financial assistance. This goal was sufficiently fulfilled — the Grand Prince of Moscow and princes of Ryazan, Tver and Lithuania agreed to join the effort to fund Constantinople’s defence. Altogether, roughly 20 thousand of silver rubles were raised by both clerics and laity and subsequently sent in Constantinople during the year of 1398. The gift was amicably received in the city on Bosporus and its citizens repaid this act of kindness with icons, presents and saints’ remains. Further contacts followed, primarily through the efforts of the Ecumenical Patriarch. While Manuel was in Western Europe, the patriarch dispatched another mission to Russia to the Metropolitan of Kiev and All Russia Cyprian who maintained correspondence with the patriarch. Based on the research of correspondence and Russian narrative sources, the present paper analyses the possibilities of Russian assistance to the declining Byzantine state and the results of the mission from the perspective of both the Russian principalities and the Byzantine Empire.
2
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Sociocultural Byzantine Influence on Thought Formation in Medieval Russia

88%
Revko-Linardato  P.
Peitho. Examina Antiqua
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2014
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vol. 5
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issue 1
321-336
EN
The Byzantine influence was at the very origins of the formation of various philosophic ideas in the medieval Russia. A major factor responsible for this influence was the Orthodox Church. Thus, it was owing to Byzantium that the foundations of Russian philosophy were laid and all its subsequent developments cannot be properly understood without considering the Byzantine influence. 
3
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Nikephoros Bryennios the Younger – the First One Not to Become a Blind Man? Political and Military History of the Bryennios Family in the 11th and Early 12th Century

88%
Böhm M.
Studia Ceranea
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2020
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vol. 10
31-45
EN
Nikephoros Bryennios the Younger has a place in the history of Byzantium as the author of one of the works devoted to the Komnenos family coming to power. This outstanding observer and talented leader, who was fascinated by the person of his father-in-law Alexius I Komnenos, came from a family whose ambitions were no less than the those in the one into which Nikephoros himself married. His father and grandfather, also his namesake, were those who dreamed of an imperial crown for themselves and tried to reach for it armed. Apart from defeat, they both faced punishment which was blinding. One of those who captured and ordered the father of Nikephoros the Younger to be blinded was his future father-in-law. Like the later marriage with Anna Komnene, this had an impact on the respect he had for the new dynasty. However, the question is whether this respect should be explained by the man’s reluctance to participate in a plot against his brother-in-law that his ambitious wife and her mother planned.
4
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Nations and Minorities in Psellos’ "Chronographia" (976–1078)

88%
Lauritzen F.
Studia Ceranea
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2019
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vol. 9
319-331
EN
The Chronographia of Michael Psellos (1018–1081) reveals a limited interest in nations and minorities within and without the Byzantine Empire. He had access to information about these peoples either indirectly (1018–1042) or more directly (1042–1078). He has a greater understanding of their complexity, especially between 1042–1059 when his friend Constantine Leichoudes was mesazon. Psellos refers to nations and minorities in his Chronographia through the prism of the imperial court at Constantinople.  
5
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Constantine X Doukas (1059–1067) versus Uzes – about the Nomads on Boats on the Danube in 1064

88%
Böhm M.
Studia Ceranea
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2021
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vol. 11
39-49
EN
The reign of the Doukas dynasty in 1059–1078 was a time when new threats to the Byzantine Empire emerge in Europe and Asia. One of them was the increased activity of Turkmen who were penetrating the lands belonging to the Byzantines. A manifestation of these threats was visible during the rule of Constantine X Doukas (1059–1067) in 1064. We have there an invasion of the tribe of Uzes, who crossed the Danube. They ventured so far, as the vicinity of Thessalonica and the province of Hellas, plundering everything in their path. Their actions surprised the defense of the Byzantines. This attack on the empire was related to their crossing of the Danube, about which Michael Attaliates and Skylitzes Continuatus provides us with interesting information. The main aim of this paper therefore will be related to issues linked to the types of vessels used by Uzes to cross this river, as well as an attempt to assess their boatbuilding skills.
6
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Rola eunuchów na dworze cesarzy bizantyńskich. Przypadek Narzesa

75%
Malinowski R.
Vox Patrum
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2017
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vol. 67
373-387
EN
The article is divided into two sections. First presents the role of eunuchs in Byzantine Empire in general. Second section focuses specifically on Narses, his life, main achievements and legacy. The term eunuch (eÙnoàcoj) is ambiguous. It generally refers to people who are not able to procreate due to natural constitution or mutilation, but it can have many various meanings. It can also refer to the man who is absent from procreation due to impotence or celibate. For people who has been born incapacitated or with some hormonal anomalies we use term „natural eunuchs”. There were several functions of eunuchs in Byzantine state we can differentia­te. First is religious. Eunuchs were present in institution of Church from the very beginning. They could have been priests and patriarchs if they did not become eunuchs as a result of self-mutilation. Many eunuchs were high officials at the court of Byzantine emperors. They served as envoys, agents and as a members of palace guard. They were also responsible for superintending of the emperor’s son. And finally, eunuchs were successful and talented military leaders. Life of Narses is fascinating example of a great career of eunuch in Byzantine Empire. He owes his success to his many talents and sympathy and protection of the emperor Justinian and his wife Theodora. He came to Constantinople from east, probably as a slave. At the beginning, he was a low rank official at the court. He also served as a member of the palace guard. Thanks to his intelligence and flexibility he became chamberlain at the court. Later he got a generalship of By­zantine army in Italy. He was called back to the capital, after he got involved in conflict with great general Belisarius. Several years later, however, Justinian once again used his skills to finally crush Ostrogoth’s army. He spent his last years of life as governor of conquered land.
7
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Images of the Emperors John II and Manuel I in the Accounts of William, Archbishop of Tyre

75%
Pentek Z.
Studia Ceranea
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2021
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vol. 11
663-677
EN
This article deals with the reception of the image of the Emperors John II and Manuel I of the Komnenos dynasty based on the chronicler’s account by William of Tyre (1130–1186). It shows a positive evolution in the portrayal of John II and his successor Manuel I, whom William met twice – in 1168 and when he stayed in Constantinople for seven months in 1179/1180. The image of Manuel I is positive, emphasizing the emperor’s positive qualities, such as generosity, wisdom, and justice.
8
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Na hranici kultur: krymský Chersonésos, místo setkávání klasického a barbarského světa

63%
Čechová M.
Studia Hercynia
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2015
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vol. 19
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issue 1-2
227-239
EN
Crimean Chersonesos was located on the geographical border where the “Classical” civilization met the “Barbaric” world. A lot of Nomadic tribes went through Crimea over time, which naturally influenced life both in the Crimea and in Chersonesos. This paper focused on which impact had the movements of these tribes on the inhabitants of Chersonesos, in particular regarding agriculture, but also its administration. Furthermore, the importance of Chersonesos for the Byzantine Empire is discussed.
9
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The Relief on the Door of the Msho Arakelots Monastery (1134) as a Source for Studying Arms and Armour of Medieval Armenian Warriors

63%
Dymydyuk D.
Studia Ceranea
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2019
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vol. 9
207-250
EN
Byzantium’s arms and armours were researched by many historians. For that reason, the military history of the medieval Roman Empire enjoyed a dominant position in medieval historiography, with the consequence that very often the military history of small nations (under Roman influences) was written from the perspective of the Eastern Romans historians. The aim of the paper is to change this perspective and give the subject of the medieval Armenian military the attention it deserves. The idea is to perform an analysis of the relief on the Door of the Msho Arakelots monastery, where four equestrians and one infantryman are depicted, and to compare it with other Armenian, Byzantine and Muslim sources. In this relief, a spherical mace head and a sword with sleeve cross-guard are represented, suggesting many parallels with East-Roman archaeological and figurative sources. No less important is the depiction of the military trumpet because it is the first image of this object in Armenian art, which can be compared with pictures from the Madrid Skylitzes (13th c.). In addition, the only defensive weapon which is presented in this relief is a round shield with a floral ornament. There are many depictions of round shields in Armenian miniatures and reliefs from 10th–11th c. Moreover, this relief is one of the few where stirrups and the chape of a scabbard are shown. These elements represent an important piece of information because these pictures can be compared with actual archaeological East-Roman artefacts to reconstruct their real look. The conclusions are that the majority of Armenian weapons bear similarities to Byzantine ones but no less important are the Muslim influences, which have been found in some cases. Located between two civilizations (Byzantium and the Muslim Potentates), Armenians adopted the best solutions of their military technologies, creating their own culture. Moreover, thanks to this comparative analysis, further support will be given to the idea that medieval figurative sources are more or less accurate material for studying medieval military history.
10
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Szata zdobi władcę, czyli jak ubiór pomaga odgrywać rolę bizantyjskiego basileusa?

51%
Stanios E.
Annales Universitatis Mariae Curie-Sklodowska, sectio FF – Philologia
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2013
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vol. 31
EN
The apparel functions in culture in many ways. One of the most popular functions is the manifestation of power. The author analyses this problem discussing the texts concerning the Byzantine Empire written in the 20th century such as (Krzyżowcy i Puszkarz Orbano of Z. Kossak, Srebrne orły of T. Parnicki, Bizantyjska noc of S. Sierecki). The main elements of the apparel of the Emperorsuch as a round crown, sandals, purple colour and jewels were not only the symbols of the unlimited power of the basileus but also increased his authority and were a tool of creating a myth of power.Finally, the apparel of the basileus took part in making the “theater of power” and was the element of the spectacle which aimed at sustaining the illusion about the role and power of the ByzantineEmpire.
PL
Strój w kulturze pełni wiele istotnych funkcji komunikacyjnych, m.in. pozwala na manifestowanie i wizualizację władzy. Problem ten autorka omawia na przykładzie dwudziestowiecznych tekstów literackich dotyczących Bizancjum (Krzyżowcy i Puszkarz Orbano Z. Kossak, Srebrne orły T. Parnickiego, Bizantyjska noc S. Siereckiego). Najważniejsze elementy cesarskiego stroju: okrągła korona, sandały, purpura i klejnoty stanowiły nie tylko symbole nieograniczonej władzy basileusa i bogactwa państwa, ale również podnosiły w oczach innych jego autorytet i prestiż, byłynarzędziem mitologizacji władzy. Wreszcie, odzienie basileusa było nieodłącznym elementem „teatru władzy”, elementem widowiska rozgrywanego na dworze bizantyjskim, którego celem byłopodtrzymywanie iluzji znaczenia i potęgi Cesarstwa Wschodniego.
11
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Dwie twarze islamu – przypadek średniowiecznej Sycylii

51%
Konik J.
Nurt SVD
|
2016
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issue 1
59-76
PL
Islam jawi się dziś jako nietolerancyjna religia pozostająca w konflikcie z tradycją judeochrześcijańską. Jednak przykład średniowiecznej Sycylii dowodzi, że w imię Koranu można zbudować wielokulturowe społeczeństwo. Strategiczne położenie Sycylii od wieków przyciągało osadników. Od VI wieku władało nią Bizancjum. W VIII wieku wyspa zainteresowała Arabów tworzących nowe państwa w Afryce Północnej. Jednym z nich był emirat Aghlabidów. W 827 roku wyruszyła stamtąd armia, rozpoczynając muzułmański podbój Sycylii, który - pod znakiem rzezi i zniszczeń - trwał przez kolejne dziesięciolecia. W X wieku władzę na wyspie przejęła dynastia Kalbidów. Wprowadzili oni politykę tolerancji, dbali o rozwój nauki i kultury, wspierali rolnictwo oraz handel. W XI wieku Sycylię podbili Normanowie. Zetknąwszy się z wysoką kulturą wyspy, utrzymali oni większość rozwiązań poprzedników. Językami urzędowymi były łacina i greka, a także arabski. Z połączenia różnych kultur powstało jedno z najnowocześniejszych społeczeństw tamtych czasów.
EN
Islam today is being perceived as the religion that is in the state of conflict with the Judeo-Christian tradition. But a case study of the medieval Sicily proves that it is possible to create a multicultural society in the name of the Koran. Strategic location of the island has always attracted settlers. It was under Byzantine rule since the 6th century. In the 8th century it attracted the attention of the Arabs, just then creating their new states in North Africa. One of them was the Aghlabid Emirate. In 827 it sent an invading army to Sicily. The Muslim conquest of the island, punctuated with the outbursts of onslaught and destruction, lasted for several decades. In the 10th century the reins of power went to the rulers from the Kalbids dynasty. They introduced a policy of tolerance, promoted arts and science and supported trade and agriculture. In the 11th century Sicily was conquered by the Normans. Recognising the high value of the culture they encountered on the island, they retained most measures of their predecessors. The official languages were Latin, Greek and Arabic. The mixture of various cultures in Sicily produced one of the most advanced societies of that period.
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