Sixth Century Research Articles

George Heath-Whyte. “Patterns of Life in the Babylonian Long Sixth Century BC: A Study of Dated Legal Tablets from Private Archives”

George Heath-Whyte. “Patterns of Life in the Babylonian Long Sixth Century BC: A Study of Dated Legal Tablets from Private Archives”

Analysis on the Visual Characteristics of the Traditional Patterns of Guangxin Paper Cutting

As one of the most popular folk arts in China, paper-cut can be traced back to the sixth century. Paper cutting is the product of small-scale peasant economy, which is produced in the life of the working people and is an important branch of Chinese folk art. Guangxin's paper-cut patterns are rich in shapes and connotations, highlighting the rich paper-cut cultural characteristics. This paper looks forward to the continuous innovation of Guangxin paper-cut patterns in terms of its historical culture, categories, visual characteristics and other aspects, which are more in line with modern aesthetics, so as to be more widely inherited and disseminated.

«ЗРОБИЛИ СКЛАВИНІВ ПОЖИВОЮ ДЛЯ МЕЧІВ»: ПОХІД МАГІСТРА ПРІСКА 589 р.

A feature of the military affairs of the Eastern Roman Empire in the second half of the sixth century was the regular change of heads of military and administrative structures. Despite the need to restore the fortifications on the Danube-Mesia limes, to provide military formations in the Danube possessions of Rome, the successor emperors of Justinian I (527–565) often ignored this factor in favour of strengthening the defence capability of the border with Sassanian Persia. This policy of Justin II (565–578), Tiberius II (578–582) and Maurice (582–602) in the Balkans led to the activation of the nomadic Avars community. In the late 90s of the 6th century, the latter claimed to be the hegemon in Central and Eastern Europe. Until that time, the Nomads had received annual payments from the Empire to maintain peace in the region. With the accession of Mauritius to the throne in Constantinople in 582, the nomadic tribal nobility continued to expand towards the Empire’s Balkan possessions. By the end of the autocrat’s reign, the conflict with the Avars was permanent. In view of this, the emperor attempted to restore the Roman military formations previously deployed in the Balkans. Changes also occurred in the structure of command of the units. Thus, during 588–597, the position of presentational master of Thrace was held by the commander Priscus. In this position, the commander managed to conduct successful campaigns against nomadic troops and the Sclavians. The techniques used by the commander during clashes with barbarians would become a textbook for the military affairs of the Empire in a few decades. Nevertheless, Priscus proved to be an overly independent commander. The military master’s negotiations with the Avar Khagan Bayan I (562–602) led to the commander’s resignation and replacement by brother of Maurice, Peter.

Mycenaean Type Archaic G 2-3 Alabastra from Tenedos

Bu çalışma, Tenedos mezarlarında ele geçen iki alabastronu konu alır. Alabastronlar, morfolojileri bakımından Geç Tunç Çağı Miken alabastronlarına benzerken üzerlerindeki yatay bant süslemeleri MÖ 7. yüzyıl G 2-3 seramiklerindeki kompozisyonlar ile uyumludur. Teneodos’ta bulundukları mezarların kontekstleri çerçevesinde tarihlenemeyen bu kaplar, daha önce Hephaestia’dan (Lemnos) yayınlanan benzerleriyle karşılaştırılarak MÖ 7. yüzyılın ikinci yarısı ve MÖ 6. yüzyılın başlarına tarihlenebilir. Makaleye konu alabastronlar Kuzey ve Doğu Ege kültürel etkileşim ağında üretilen bölgesel seramik kaplarına yenilerini eklerken MÖ 7. yüzyılda revaçta olan Korinth ürünleri yanında bölgesel G 2-3 üslubunda süslenmiş fakat morfolojik açıdan eski modaların devamlılığını yansıtan melez kapların da Tenedos ölü gömme ritüellerine dahil edildiğini gösterir. Bu yönüyle bu alabastronlar Arkaik Dönem’de çağdaş seramik modalarıyla birlikte eski modaların devamlılığının Kuzey Ege’de Lemnos dışında Tenedos’ta da varlığını temsil eder.

Mawad al-Aqyisah dalam Karya Abkar al-Afkar oleh al-Amidi: Analisis dan Terjemahan

The study of mawad al-aqyisah in logic gained attention after it was brought into the tradition of Islamic knowledge. It includes part of Ibn Sina’s epistemological discourse through his work, al-Isharat wa al-Tanbihat and al-Ghazali through some of his logical works such as Maqasid al-Falasifah, Mi‘yar al-‘Ilm and others. As a Muslim scholar of the sixth century AH, al-Amidi, who emerged after Ibn Sina and al-Ghazali, also discussed the topic through his own preparation and perspective. This study focuses on the analysis of the mawad al-aqyisah debate put forward by al-Amidi, as well as its comparison with the debates of previous logicians such as Ibn Sina and al-Ghazali. This article also explains the importance of the mawad al-aqyisah debate in logic and its categorization pattern. This study uses a content analysis method based on his work Abkar al-Afkar and aims to highlight al-Amidi’s thinking in this debate. This study concludes that al-Amidi has injected some new ideas into the topic of mawad al-aqyisah in a way of categorization and classification different from previous figures. The contribution of his thinking is also able to expand the scope and application of mawad al-aqyisah in the structure of Islamic epistemology, where it plays an important role in helping a person achieve definite knowledge and launch the process of filtering facts and information.

Jephthah’s Daughter, Sarah’s Son: The Death of Children in Late Antiquity. By Maria E. Doerfler

Maria Doerfler takes on the cheerless topic of childhood mortality in her first book, winner of the AAR’s Best First Book Award for 2022. Doerfler writes gracefully and sensitively, opening up a world unfamiliar to many of us: Syriac Christian theological treatises, homilies, and sermons, particularly the work of Ephrem Graecus, Jacob of Serugh, Narsai, and other eastern Christian writers from the fourth to sixth centuries. Some of these sources have long been available but have not yet been mined for the particular focus that consumes Doerfler; others, she makes available to English-language readers for the first time. She deftly weaves together fragments of a hidden phenomenon: despite its ubiquity, the death of children—not to mention societal responses to it—remains largely absent from both the literary and the archaeological record. Death in childhood was all too common in antiquity, but for most of us, it remains something to which we mercifully cannot relate. It is that emotional distance that made this topic one that was, prior to Doerfler’s book, uncharted territory within scholarship, and it is that same emotional distance that makes this issue possible to bear today. Like the authors she discusses, Doerfler never succumbs to sentimentality nor to morbid description.

Rubric Confusion in SM 96A.24–47: A Fragment of Erotylos’ Orphica or a Recipe for a Rotulus Amulet?

SM 96A is a vertical papyrus roll (14 × 86 cm) that dates to the fifth–sixth centuries CE and seems to be dedicated mainly to recipes for amulets or curative incantations. The rubric ηρυτυλος at line 24 introduces a long narrow list of words and it is usually interpreted as Ἐρωτύλος, the name of an author quoted in PGM XIII 946–953, from whose Orphika the scribe quotes a long magical word. Another possibility, and one more in line with the fifth–sixth-century CE date of this formulary, is that ηρυτυλος is the Latin term rotulus transliterated imperfectly into Greek ῥυτυλος, which in late Latin refers to a tall, thin roll, usually of parchment, that is scrolled up and down in the mediaeval fashion, rather than side to side, as a typical papyrus handbook.

Contribution of British Colonial Rule to the Conservation and Maintenance of Ancient Irrigation Works in Sri Lanka

The earliest irrigation system in Sri Lanka dates back to the sixth century BC. It had reached its peak of development around the twelfth century AD. With the migration of civilization to the southwest, the arid zone was overgrown and destroyed by the abandonment of ancient irrigation industries. But many of the old irrigation industries are still active today as living heritage. This was due to the conservation and maintenance are done by the local rulers as well as the colonial rulers who ruled the country. The purpose of this research was to trace the contribution of the British colonial rulers who ruled the country for more than a century to the conservation and maintenance of the ancient irrigation industry. The research problem here is what kind of conservation and maintenance was done during the British colonial rule on the ancient irrigation system of Ceylon. Because this research is based on a qualitative approach, the methodology used in the case studies used the study of archival records and documents, direct observation, and the examination of physical archeological remains. The irrigation system, which was widespread throughout the dry zone plains, was initially protected by the people who built it and by the conservation and maintenance work done by the state machinery itself. Centuries after the collapse of civilization, ancient irrigation was rediscovered and identified, and proposals for conservation were made during British colonial rule. In addition, funding for the conservation of the irrigation industry and the implementation of small and large-scale irrigation conservation programs, as well as the formulation of laws, regulations, and institutions for conservation work, were important processes during the British colonial period.

백제 사비기 왕궁과 사원의 기와 수급 방식과 와공의 동향

The purpose of this study is to shed light on the differences in the production and distribution of ceramic roof tiles used in the construction of the royal palaces and Buddhist temples of Baekje in the Sabi period (538-660) and the changes that occurred in the activities of the tile makers.The discussion in Chapter 2 is focused on the differing ways in which ceramic roof tiles were used in the construction of royal palaces and temples during the Sabi Baekje period. The convex roof-end tiles excavated at the sites of Baekje’s royal palaces, including those at Busosanseong Fortress, Archaeological Site in Gwanbuk-ri, Gua-ri and Ssangbuk-ri Buyeo, shared similar decorative motifs such as circular and triangular dots and waves for a long period of time. Conversely, the convex roof-end tiles discovered at temple sites dating back to the Sabi Baekje period, such as Temple Sites in Neungsa-ri and Gunsu-ri, and Wangheungsa Temple Sie in Buyeo, and Jeseoksa and Mireuksa Temples in Iksan, show that more than two new motifs were introduced at that time. The difference can be explained by the fact that new buildings continued to be added to the royal palaces, making necessary stricter management and control of the tile manufacturing facilities and equipment.In Chapter 3, the discussion deals with the ways in which roof tiles were produced and distributed for the construction of royal palaces and temples and the tendencies of tile makers. The roof tiles of new Buddhist temples built during the Sabi period were supplied by both state-run kilns and private kilns specializing in the production of roof tiles for Buddhist temples. The construction of palace buildings in the Sabi period led to continuous growth inthe size and number of tile kilns, as can be seen in the kiln sites at Geumdeok-ri, Jeongam-ri, Jeongdong-ri, Wangjin-ri and Hyeonbuk-ri. The discoveries made at the Yeondong-ri kiln site in Iksan suggest that the tile makers hired by the government-run workshops in Buyeo produced the roof tiles required for construction projects in the Iksan area. The excavation of the Wangheungsa Temple kiln site has revealed that the operator of the kiln organized temporary teams of tile makers from among workers at other kilns, suggesting a turning point in the history of tile production in Baekje. Analysis of the archaeological features has also revealed that the tile kilns of Wangjin-ri, Gwanhyeon- ri and Bonui-ri in Cheongyang were created by tile makers who had previously worked at the larger, government-financed kilns in Jangam-ri and Geumdeok-ri in Seocheon. The appearance of the convex roof-end tiles discovered at the kiln sites in Sinsan-ri of Seosan, Bunhyang-ri of Cheongyang, Sudeoksa Temple in Yesan, and Cheonho-ri of Nonsan suggests that they were produced by tile makers sent from the government-run kilns in the capital of Baekje for short-term local projects. Such changes in Baekje’s tile production system resulted from the effort to meet the need for a new system to ensure the mass production of roof tiles, effectively meeting the rapidly growing demand related with the construction of the fortified capital of Sabi in the late sixth century.

Karel van der Toorn. Becoming Diaspora Jews: Behind the Story of Elephantine

Karel van der Toorn. <i>Becoming Diaspora Jews: Behind the Story of Elephantine</i>

Mary Chilton Callaway. Jeremiah Through the Centuries

Mary Chilton Callaway. <i>Jeremiah Through the Centuries</i>

The Social and Political Life of Armenians in the Holy Land

A Palestinian Armenian: The Intertwine between the Social and the Political. Varsen Aghabekian. Dar al-Kalima University Press (2021)The Armenian presence in the Middle East, and in the Holy City in particular, goes back thousands of years. Armenians’ presence in the territory dates back to 420AD when they participated in the construction of St James (Sourp Hagop) Convent. By the sixth century, they had constructed sixty-six religious institutions in Jerusalem. Currently, they still play a big role in the social and religious life in the Holy Land, where the Armenian Quarter stands as the one of the essential religious and ethnic pillars of the old city next to the Muslim, Christian, and Jewish quarters. The Holy Land refers to Palestinian territory and some parts of Israel, an area roughly located between the Mediterranean Sea and the Eastern Bank of the Jordan River. But this book is not solely about the history of the Armenians’ presence in Palestine. As reflected in its title, The Intertwine Between the Social and the Political, this book is about the past and the present of the Armenians of Palestine with implications about their future role in Palestinian nation-building.

Fütüvvete Dair Teliflerin Bir Süreği Olarak Ali Hemedânî’nin Risâle-i Fütüvvetiyye’sine Dair Bazı Mülahazalar

Futuwwa is considered a mystical concept as a moral ideal that we can see in almost every culture. Ṣūfīs blended futuwwa with mystical content in order to distinguish themselves from various futuwwa conceptions and experiences adopted by segments with different priorities. In this context, the principle of adherence to religious provisions was prioritized on the basis of the definitions of futuwwa, and the virtues aimed at protecting the law of others in social practices, especially generosity and altruism, constituted the essence of futuwwa. Melāmet, as an integral part of futuwwa, facilitated the applicability of futuwwa morality by glorifying the piety that one would live by hiding one's self in the network of social relations. In this direction, the ṣūfīs made various definitions and explanations about futuwwa, and with the emergence of ṣūfī literature, these words were also revealed in the first works under the titles of good morals or futuwwa. The futuwwa treatises, the first example of which we can see in Sulemī, are composed of narrations that ṣūfī sheikhs spoke about within religious boundaries and that reflect the morality of īsār. Apart from Sulemī's treatise, it is seen that futuwwa is only mentioned in the title of the subject in the first period ṣūfī classics. These works presented futuwwa as a sign of a perfect piety on the moral plane. However, it is seen that futuwwa took on an institutional structure in the sixth and seventh centuries of the hijra, later on gained an economic structure under the name of Ahi-order and continued its existence as an individual organization under the roof of Ṣūfīsm. In this period, when the organization became widespread in the community, detached works were written about futuwwa, the content of which was created in the form of a regulation. When we examine these treatises, we see that the futuwwa is now represented at the organizational level and that in addition to its moral dimension, some formal rules and rules of its own are formed. Conditions such as wearing a shalwar or belt, being male, sane, and reaching puberty can be counted among these. In addition, some principles were also laid down regarding the relationship of the members of the futuwwa with each other or with their pirs. On the other hand, St. Ali's leadership in futuwwa manifests itself as one of the main features of the futuwwatnāmes of this period. We come across many examples of futuwwatnāmes, especially the works of Suhrawardī and Ibn al-Mi'mār, one of them being the futuwwa treatise of Seyyid Ali Hemedānī, one of the Kubravī sheikhs. Hemedānī, who continued his life in the geography of India, played an important role in the rise of Islam in this region, and he received his mystical education from Maḥmūd Mezdekānī and Takıyyüddīn Ali Dostī, the caliphs of the Kubraviyya sheikh Alaüddevle Simnānī. The treatise translated into Turkish by Tāhir al-Mawlawī can be considered as an extension of the previous futuwwa in terms of revealing the mystical aspect of futuwwa, making descriptions that we can follow the relationship between ahi-order and futuwwa, continuing the understanding of futuwwa of the early ṣūfīs, and trying to draw the religious boundaries of futuwwa. In this study, the prominent features of the futuwvetnāmes written by some basic names such as Sulemī and Suhrawardī will be examined, and in the second title, Hemedānī's Risāle-i Fütüvvetiyye, which we can consider as an extension of this tradition, will be discussed over points.

Historical issues of hydrotherapy in thermal–mineral springs of the Hellenic world

Many springs have been recorded in Greece; some of them are characterized as thermo-mineral springs and are associated with their position between Eurasia and Africa, the volcanic activity, and the presence of tectonic faults. The therapeutic use of water (hydrotherapy) has been recorded in ancient Greece since at least 1000 BC. Asclepius was the god of medicine in ancient Greek religion and priests operated his worship centers (Asclepieia) offering medical services in areas with proper climatic conditions. In historical times, Hippocrates from the Aegean island of Kos (460–375 BC) is considered the father of scientific medicine as well as hydrotherapy. During the Hellenistic period, the significance of water in health was widely recognized. In the Roman era, many doctors evolved hydrotherapy treatment and the use of hot baths continued in the early Byzantine period until the sixth century AD. Finally, during the Ottoman period, the kind of respiratory bath, named Hamam, was the dominant form in public baths. Their temperature ranges between 20.5 and 83 °C, and the dominant hydrochemical type is Na-Cl. This review describes the history of hydrotherapy in Greece through the centuries, the physicochemical characteristics of thermal springs, as well as contemporary and future trends and challenges are presented.

The first cataract extraction operations

Abstract.The first written record of cataract surgery dates back to 2250 BC, when King Hammurabi of Babylon created a law regarding the outcome of cataract surgery. The first detailed description of cataract surgery was written by an Indian ophthalmologist Maharishi Sushruta in the sixth century BC. Sushruta performed the first couching - reclining operations. "Couching" means that the blurred lens is embedded in the vitreous, or fundus of the eye. At that time, because the scientists had no idea about the structure of the lens and the pathogenesis of the cataract, they believed that the cataract was a membrane in the pupil area and tried to cut it. They wanted to enter the anterior camera with a sharp instrument and tear the "membrane". In the 10th century AD, the Iraqian ophthalmologist Ammar Al-Mawsili began using a new method in cataract surgery - the "suction" method. Ammar Al-Mawsili was the first to say that cataract is blurring of the lens. Ammar ibn Ali Al-Mawsili first invented a hollow thin metal needles with sharp points for syringes. Through that needle, Ammar entered the eye through the sclera behind the limbus and suctioned out the contents of the soft cataract. These operations performed by Ammar Al-Mawsili are considered to be the first successful extraction operations in the history of ophthalmology. In 1748, Jacques Daviel made a right-sided widely corneal incision, passed through the pupil with a small spatula, and extracted the lens from the posterior chamber. CONCLUSION. Cataract extraction, that is, operations based on removing the clouded lens from the eye rather than destroying it inside the eye, was first performed by Ammar ibn Ali Al-Mosuli. Today's cataract surgery is based on Jacques Daviell's extraction technique. But as modern ophthalmology advances, the ultimate goal of ophthalmic surgeons is to reduce the size of the incision for removing the cloudy lens to the size of a needle tip. This means that cataract surgery has progressed from the Daviel technique to the Ammar technique.

The structure of Tahmeed in the letters of Ibn Munjib al-Sayrafi , d. (542) an analytical study

during the time of the Fatimid state. Saying, the mention of praise will continue in sermons and messages until it reached the sixth century AH according to written customs, after which it is a basic prerequisite for the initiation and a complement to the structure of the message, both intellectually and formally, as the work varied according to the subject, especially in mentioning the blessings and virtues that are praised by God, and the use of praise in its nominal form is stronger in its nominal form. The style is from its Gaelic form because it carries stability and strength, as well as honoring the divine self. The praise is reinforced by the method of assonance, counterpoint, and the Qur’anic verses cited, especially when dealing with authority and the official position. Sometimes the praise is repeated in the same message on the subject of congratulations and condolences. It deserves it, with the repetition of the words (praise and praise) when sensing the obligations of God, and Ibn Al-Sayrafi presented the praise in a literary and stylistic form in order to serve the meaning of it. The message is according to the Sunnahs of praise in correspondences of all kinds, which he has mastered.

Late Iron Age Whaling in Scandinavia

The use of marine mammal bone as a raw material in the manufacturing of gaming pieces in the Scandinavian late Iron Age has been observed and discussed in recent years. New empirical studies have created a chronology as well as a typology showing how the design of the gaming pieces is tightly connected to different choices of raw material; from antler in the Roman and Migration periods, to whale bone in the sixth century, and walrus in the tenth century. Macroscopic examination can, however, rarely go beyond determining that the material is ‘cetacean bone’. The following article presents the taxonomic identifications of 68 samples of whale bone gaming pieces, determined using Zooarchaeology by mass spectrometry analysis. The results demonstrate the consistent use of bones from Balaenidae sp. most probably the North Atlantic right whale (Eubalaena glacialis). This paper presents strong evidence for active, large-scale hunting of whales in Scandinavia, starting in the sixth century. The manufacture of gaming pieces was probably not the driver for the hunt, but merely a by-product that has survived in the archaeological record. Of greater importance were probably baleen, meat, and blubber that could be rendered into oil. This oil might have been an additional trading product in the far-reaching trade networks that were developing during the period. This study supports previous studies suggesting that Iron Age and medieval trade and resource exploitation had a much more severe influence on ecosystems than previously expected. It adds additional insights into anthropogenic impact on mammal populations in prehistory.

Andalusian spinning hair brides in the fifth and sixth centuries AH

هناك ثمة حقيقة لا سبيل إلى إنكارها وهي أنَّ صورة المرأة ظلت تجد طريقها إلى عطاء الشاعر فتحتل مساحتها الخاصة من نماذجه عبر عصور العطاء الشعري، لكونه المنفذ شبه الوحيد لاستجلاء بيعة أرتياد الشعر لعالم المرأة التي بدت حافزاً ألهامياً والذي لا يشكل مادة تجربة شعرية إلا حين يتحول إلهاماً يرمض النفس فيستدر القول ، وجعل المرأة طرفاً يحقق حضوره الموضوعي من خلال تجربة يومية يخوضها الشاعر ، وهنا دخلت المرأة أماً وزوجة وبنتاً وحبيبة إلى عالم الشعر شأنها شأن أي عنصر إنساني مشارك في صنع الحدث أو مؤثرة في مجراه التطبيقي ، فثمة غزل يعيش التجربة الإنسانية الحقيقية، وثمة مقاطع شعرية غزلية لم تتجاوز صورة المرأة فيها إطار العنصر الإنساني المشارك في صنع الحدث الشاخص في التجربة الشعرية، وانطلاقاً من هنا، قد اخترت موضوع بحثي الموسوم بـ((عرائس شعر الغزل الأندلسي في القرنين الخامس والسادس الهجريين)) ، موضحة دور المرأة وقد تبوأت صورتها ووضعها في النموذج الشعري في غزل شعراء الأندلس في تلك المدة، مجسدة قدرتها على تمثيل معاناة الشاعر الأندلسي من انفراط كل العلاقات الإنسانية والعاطفية التي أحس أنها سريعة التكوين من ناحية أو صعبة المنال من ناحية أخرى ، وصورة الحبيبة الراحلة وتسجيل لحظة وداعها مصوراً زخم الأنفعال النفسي ، ويتم ذلك بالرجوع إلى دواوين شعراء الغزل الأندلسي ، أمثال ابن زيدون ، والمعتمد بن عباد ، وابن اللبانة، وابن الحداد ، وابن عمار ، وابن دراج القسطلي ، وابن حمديس ، وما تمخض عن نتائج سنوردها في خاتمة البحث .

Торговый путь из Причерноморья в Поочье в конце IV – VII в.

This article suggests a reconstruction of the late fourth- to seventh-century trade route connecting the Northern Black Sea Area and the Oka River basin. The starting and ending points of the route and the location of the support bases have been determined. These bases were trade and industrial centres where mixed population lived and direct contacts of immigrants from the south of Eastern Europe (Crimea, Caucasus, and Black Sea area) and the north (Oka river area) were documented. In the late fourth and fifth centuries, the route in question started in Tanais in the lower reaches of the Don; its intermediate centers were the settlements in the Upper Don area on the Ostraia bend in the cultural group of the Chertovitskoe – Zamiatino type; the final point was the settlement Upa-Krivoluch’e on the outskirts of the modern city of Tula in the area of the Moshchiny culture. In the late fifth or early sixth century, unclear catastrophe happened to the Upper Don region. In result, the trade and industrial centres on the Ostraia bend of the Don ceased to exist. The late fifth- and sixth-century cemeteries also disappeared. There was an outflow of the population from the Don to the middle and upper Voronezh area. In this region, the Upper Voronezh cultural group developed. The intermediate center base moved from the Ostraia bend of the Don to the Upper Voronezh area (to the complex of settlements near the modern village of Staevo). The trade route continued to exist, but its location changed. In the sixth and seventh centuries, it started on the Bosporos, passed through the Upper Voronezh area, and finished somewhere on the territory of the Riazan’ – Oka cemeteries culture. It is still possible that one of the branches of this route ended at the Samara bend of the Volga.

Стеклянные лампады из раскопок средневековых слоев Херсонеса

This article analyses different types of lamps uncovered from medieval layers in Chersonese. All the types were widespread in the Mediterranean – Black Sea area; almost all of them appeared in the Early Byzantine Period and existed throughout the Middle Ages, and some are still produced. Yet their use in Chersonese had its own specifics: some types appeared somewhat later than in other territories of the Empire; others, for example, the lamps with a solid stem with intercepts or lamps with a glass tube for wick, were absent, and the proportion of different types changed over time. The first glass vessels used in Chersonese as lighting devices similarly to other centres of the Byzantine world were conical goblets with a rounded or pointed bottom, which predominated in the fourth and fifth centuries. In the sixth century, conical lamps with a drop-shaped stem appeared and existed in Chersonese up to the end of the city, although in other centers of the Byzantine world they have been fixed exclusively in the early Byzantine complexes. Lamps with a narrow hollow stem, which appeared in the late fifth century, predominated through the Early Byzantine Period. Later on, they were replaced by lamps with a small hollow drop-shaped stem, revealed in Chersonese in the assemblages dated up to the late thirteenth century. Vessels with a short spherical stem used in other byzantine centers from the early Byzantine period, in Chersonese occur in deposits of the 13th century, with the exception of one specimen found in the complex of the eleventh – twelfth centuries. The same can be said about the lamps with a cylindrical stem drawn from the body of the vessel: in other Mediterranean regions, they were in use from the Early Byzantine Period, while in Chersonese they occurred exclusively in the eleventh – twelfth centuries assemblages. Solid long stems, fashioned separately from the body of the vessel, were found not only in the eleventh – twelfth centuries assemblages, but also in those from a later period. There are only two finds of the lamps featuring a long stem with a spherical ending in Chersonese, originating from the assemblages dated from the second half of the sixth and the thirteenth centuries, which, in general, corresponds to the period of existence of this type of lamps in other centers. Numerous and various handled lamps will be the subject of a separate publication.