Miracles of Technology and Art: Ancient Religious Aesthetics and Byzantine Iconoclasm
- Eva Anagnostou Laoutides Macquarie University
Résumé
This article explores the role of technology in arousing religious awe from classical antiquity to the time of Emperor Theophilos. People’s fascination with technology ensured that this trend, increasingly popular in Greco-Roman religious festivals from the Hellenistic period onwards, gained pace among Christians after an initial period of rejecting pagan religious aesthetics. Technology was highly prised by both pagan and Christian rulers who typically sought to impress their subjects by displaying the technology available at their disposal. However, while the emperors’ reliance on technology to allude to divine favour was tolerated, technology employed to stage miracles or influence faith was deeply harmful for Christianity. Theophilos’ father is reported by Eutychius to have punished paradigmatically the mastermind of one such mechanically enabled miracle in his native Phrygia. Thus, Theophilos’ iconoclastic views as well as his known obsession with automata are explored as part of a longstanding debate on Christian religious aesthetics.
Références
Abbatouy, M. 2001. “Greek Mechanics in Arabic Context: Thābit ibn Qurra, al-Isfizārī and the Arabic Traditions of Aristotelian and Euclidean Mechanics”, Science in Context 14.1/2, 179–247.
Acerbi, F. 2016. “Byzantine Recensions of Greek Mathematical and Astronomical Texts: A Survey”, Revista de Estudios Bizantinos 133–213.
Alexander, S.S. 1977. “Heraclius, Byzantine Imperial Ideology, and the David Plates”, Speculum 52.2, 217–237.
Amato, E. 2010. Rose di Gaza. Gli scritti retorico-sofistici e le Epistole di Procopio di Gaza. Alessandria: Edizioni dell’Orso.
Anagnostopoulos, Th. 2013. “Aristotle and Byzantine Iconoclasm”, Greek, Roman, and Byzantine Studies 53, 763–790.
Anagnostou-Laoutides, E. 2021. “Tyrants and Saviours in Pan. Lat. XII(9): pro-Constantinian Readings of the Aeneid”, Journal of Late Antiquity 14.1, 75–96.
Andrews, P. 1958. “Pagan Mysteries and Christian Sacraments”, Studies: An Irish Quarterly Review 47.185, 54–65.
Argoud, G. 1998. “Héron d’Alexandrie et les ‘Pneumatiques’”, in G. Argoud and J.-Y. Guillaumin (eds), Sciences exactes et sciences appliquées à Alexandrie, Saint-Étienne: Publications de l’Université de Saint-Étienne, 127–145.
Armstrong, G.T. 1974. “Constantine’s Churches: Symbol and Structure”, Journal of the Society of Architectural Historians 33.1, 5–16.
Artemi, Eir. 2020. “The Aspect of the Body in the Writing ‘On the Soul and the Resurrection’ by Gregory of Nyssa”, SingiLogos 2.1, 113–129.
Atkinson, J. 1973. “Leo III and Iconoclasm”, Theoria: A Journal of Social and Political Theory 41, 51–62.
Auzepy, M.-F. 1998. “Manifestations de la propagande en faveur de l’orthodoxie”, in L. Brubaker (ed.), Byzantium in the ninth century: dead or alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, Aldershot: Ashgate, 85–99.
Baranov, V. 2010. “The doctrine of the Icon-Eucharist for the Byzantine iconoclasts”, Studia Patristica 44, 41–48.
Barnard, L.W. 1973. “The Emperor Cult and the Origins of the Iconoclastic Controversy”, Byzantion 43, 13–29.
Barnes, T.D. 1978. ‘Emperors and bishops 324–44: some problems’, American Journal of Ancient History 3, 53–75.
Bartlett, R. 2013. Why Can the Dead Do Such Great Things? Saints and Worshippers from the Martyrs to the Reformation. Princeton and Oxford: Princeton University Press.
Beacham, R.C. 1991. The Roman Theatre and Its Audience. Cambridge, MA: Harvard University Press.
Beacham, R.C. 2013. “Heron of Alexandria’s ‘Toy Theatre’ Automaton: Reality, Allusion and Illusion”, in K. Reilly (ed.), Theatre, Performance and Analogue Technology. Historical Interfaces and Intermedialities, New York: Palgrave Macmillan, 15–39.
Berger, A. 2020. “Constantine’s City: The Early Days of a Christian Capital”, Studia Ceranea 10, 11– 29.
Berger, A. 2013. “The Byzantine Court as a Physical Space”, Ö. Ayla, N. Necipoğlu, and E. Akyürek (eds), The Byzantine court: Source of Power and Culture; Papers from The Second International Sevgi Gönül Byzantine Studies Symposium, Istanbul 21–23 June 2010. Centre for Hellenic Studies, King’s College London, Istanbul: Koç University Press, 3–22.
Berryman, S. 2003. “Ancient Automata and Mechanical Explanation”, Phronesis 48.4, 344–369.
Bidez, J. and Parmentier, L. 1898–1964. The ecclesiastical history of Evagrius with the scholia. London: Methuen.
Boor, C. de. 1883–1885. Theophanes, Chronographia. Leipzig: B.G. Teubner.
Bovon, F. 2003. “Miracle, Magic, and Healing in the Apocryphal Acts of the Apostles”, in id. (ed.), Studies in Early Christianity, ed. F. Bovon, Grand Rapids: Baker, 253–266.
Bralewski, S. 2011. “The Porphyry Column in Constantinople and the Relics of the True Cross”, Studia Ceranea 1, 87–100.
Bremmer, J.N. 2014. Initiation into the Mysteries of the Ancient World. Berlin/Boston: De Gruyter.
Bremmer, J.N. 2013. “Richard Reitzenstein’s Hellenistische Wundererzählungen”, in T. Nicklas and J.E. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean, Tubingen: Mohr Siebeck, 1-19.
Bremmer, J.N. 2006. “The Vision of Constantine”, in A. Lardinois and M. van de Poel (eds), Land of Dreams, Leiden: Brill, 57–79.
Brett, G. 1954. “The Automata in the Byzantine ‘Throne of Solomon’”, Speculum 29.3, 477–487.
Brown, P. 1981. The Cult of the Saints. Its Rise and Function in Latin Christianity. London: Chicago University Press.
Brubaker, L. 1999. “The Chalke gate, the construction of the past, and the Trier ivory”, Byzantine and Modern Greek Studies 23, 258–285.
Brubaker, L. 2012. Inventing Byzantine Iconoclasm. London: Bristol University Press.
Callahan, J.F. 1958. “Greek Philosophy and the Cappadocian Cosmology”, Dumbarton Oaks Papers 12, 29–57.
Cambiano, G. 1994. “Automaton”, Studi Storici 35.3, 613–633.
Cameron A. 2006. “Constantine and the ‘peace of the church’”, in M.M. Mitchell and F.M. Young (eds), The Cambridge History of Christianity, Cambridge: Cambridge University Press, 538–551.
Cameron, A. 1990. “Models of the past in the late sixth century: the Life of the patriarch Eutychius”, in B. Croke, A. Nobbs, R. Mortley, G. Clarke (eds), Reading the Past in Late Antiquity, Canberra: Australian National University, 205–223.
Cameron, A. 1992. “The Language of Images: The Rise of Icons and Christian Representation”, in D. Wood (ed.), The Church and the Arts. Papers Read at the 1990 Summer Meeting and the 1991 Winter Meeting of the Ecclesiastical History Society, Oxford: Blackwell, 1–43.
Cameron, A. and Herrin, J. 1984. Constantinople in the early eighth century: the Parastaseis syntomoi chronikai: introduction, translation, and commentary. Leiden: Brill.
Cameron, A. 1979. “Images of Authority: Elites and Icons in Late Sixth-Century Byzantium”, Past and Present 84, 3–35.
Camia, F. 2018. “Which relationship between Greek Gods and Roman Emperors? The cultic implications of the ‘assimilation’ of Emperors to Gods in mainland Greece”, Arys 16, 105–137.
Canavas, C. 2003. “Automaten in Byzanz. Der Thron von Magnaura”, in K. Grubmüller and M. Stock (eds), Automaten in Kunst und Literatur des Mittelalters und der Frühen Neuzeit, Wiesbaden: Harrasowitz, 49–72.
Castello, M.G. 2020. “The Cult of Relics in the Late Roman Empire. Legal Aspects”, in S. Cavicchioli and L. Provero (eds), Public Uses of Human Remains and Relics in History, London/New York: Routledge, 29–46.
Chadwick, H. 2003. East and West: The Making of a Rift in the Church: From Apostolic Times until the Council of Florence. Oxford: Oxford University Press.
Chrysostomides, A. 2021. “Creating a Theology of Icons in Umayyad Palestine: John of Damascus’ ‘Three Treatises on the Divine Images’”, The Journal of Ecclesiastical History 72.1, 1–17.
Christensen,T.M. 2010. “Religious Conflict in Late Antique Alexandria: Christian Responses to ‘Pagan’ Statues in the Fourth and Fifth Centuries CE”, in G. Hinge, P. Bilde, and M. Skafte Jensen (eds), Alexandria: A Cultural and Religious Melting Pot, Santa Barbara: Aarhus University Press, 2010, 158–175.
Cormack, R. 2001. “The visual arts”, in A. Cameron, B. Ward-Perkins, and M. Whitby (eds), The Cambridge Ancient History. The Cambridge Ancient History, Cambridge: Cambridge University Press, 884–917.
Cormack, R. 1998. “Away from the Centre: ‘Provincial’ Art in the Ninth Century, Dead or alive? The Byzantine World in the Ninth Century”, in L. Brubaker (ed.), Byzantium in the ninth century: dead or alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, Aldershot: Ashgate, 151–163.
Cotter, W. 1999. Miracles in Greco-Roman Antiquity: A sourcebook. London: Routledge.
Cuomo, S. 2007a. Technology and Culture in Greek and Roman Antiquity. Cambridge: Cambridge University Press.
Cuomo, S. 2007b. Pappus of Alexandria and the Mathematics of Late Antiquity. Cambridge: Cambridge University Press, 103–104.
Curran, J. 2000. Pagan City and Christian Capital. Rome in the 4th Century. Oxford: Oxford University Press.
Danielou, A. 1955. “Chronologie des Sermons de Saint Gregoire de Nysse”, Revue des Sciences Religieuses 29, 346–372.
Dell’ Isola, M. 2017. “Montanism and Ecstasy: The Case of Theodotus’ Death (Eus. HE V,16,14-15)”, in A. Destro and M. Pesce (eds), Texts, Practices, and Groups, Multidisciplinary Approaches to the History of Jesus’ Followers in the First Two Centuries, Turnhout: Brepols, 377–394.
Devecka M. 2013. “Did the Greeks Believe in their Robots?”, The Cambridge Classical Journal 59, 52–69.
Di Benedetto, S. 2013. An Introduction to Theatre Design. New York: Routledge.
Dillon, J. 1986. “Plotinus and the Transcendental Imagination”, in J.P. Mackey (ed.), Religious Imagination, Edinburgh: Edinburgh University Press, 55–64.
Di Segni, L. 1997. “A Dated Inscription from Beth Shean and the Cult ofDionysos Ktistes in Roman Scythopolis”, Scripta Classica Israelica 16, 139–161.
Di Segni, L. 1998. “The Greek Inscriptions”, in M. Piccirillo and E. Alliata (eds), Mount Nebo: New Archaeological Excavations, 1967-1997, volume 2, Jerusalem: Stadium Biblicum Franciscanum, 433–434.
Dorin, A. and Anagnostou-Laoutides, E. 2018. “The Silver Triton: Suetonius Claud. 21.6.13-6”, Nuncius 33.1, 1–24.
Drake, H.A. 2017. A Century of Miracles: Christians, Pagans, Jews, and the Supernatural, 312–410. Oxford: Oxford University Press.
Drijvers, J.W. 2009. “The Power of the Cross: Celestial Cross Appearances in the Fourth Century”, in A. Cain and N. Lenski (eds), The Power of Religion in Late Antiquity, Farnham/Burlington, VT: Ashgate, 237–248.
Cameron, A. 1990. “Isidore of Miletus and Hypatia: On the Editing of Mathematical Texts”, Greek, Roman and Byzantine Studies 31.1, 103–127.
Elsner, J. 1994. “The viewer and the vision: The case of the Sinai Apse”, Art History 17.1, 81–102.
Elsner, J. 1998. Imperial Rome and Christian Triumph. The art of the Roman Empire A.D. 100-450. Oxford: Oxford University Press.
Elsner, J. 2001. “Introduction: the genres of ekphrasis”, Ramus 31.1/2, 1–18.
Elsner J. 2012. “Iconoclasm as Discourse: From Antiquity to Byzantium”, The Art Bulletin 94.3, 368–394.
Falkener, E. 1862. The Temple of Diana in Ephesus. London: Day & Son.
Featherstone, M.J. 2007. “Δι’ ένδειξιν: Display in Court Ceremonial (De Cerimoniis II, 15)”, in A. Cutler and A. Papaconstantinou (eds), The Material and the Ideal: Essays in Medieval Art and Archaeology in Honour of Jean-Michel Spieser, Leiden: Brill, 75–112.
Forness, Ph.M. 2018. “The Christological Debates and the Miracles and Sufferings of Christ”, Preaching Christology in the Roman Near East: A Study of Jacob of Serugh, Oxford: Oxford University Press, 56–88.
Gasser-Wingate, M. 2016. “Aristotle on Induction and First Principles”, Philosophers’ Imprint 16.4, 1–20.
Gaudeul, J.-M. 1984. “The Correspondence between Leo and Umar: Umar’s Letter Rediscovered?”, Islamochristiana 10, 109–157.
Germanidou, S. 2014a. “The time of Constantine the Great as an era of technological achievements -an outline”, Nis and Byzantium XII, 155–162.
Germanidou, S. 2014b. “Attitudes of Early Patristic Writers toward Technology in the Sphere of Byzantium”, Greek Orthodox Theological Review 59.1/4, 41–53.
Goutas, D. 1998. Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early ‘Abbāsid Society (2nd-4th/8th-10th Centuries). London/New York: Routledge.
Graf, F. 2007. “Religion and Drama”, in M. McDonald and M. Walton (eds), Cambridge Companion to Greek and Roman Theatre, Cambridge: Cambridge University Press, 55–72.
Griffith, S.H. 1982. “Eutychius of Alexandria on the Emperor Theophilus and Iconoclasm in Byzantium: A Tenth Century Moment in Christian Apologetics in Arabic”, Byzantion 52, 154–190.
Griffith, S.H. 1998. “What has Constantinople to do with Jerusalem? Palestine in the ninth century: Byzantine orthodoxy in the world of Islam”, in L. Brubaker (ed.), Byzantium in the ninth century: dead or alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, Aldershot: Ashgate, 181–194.
Haldon, J.F., and Ward-Perkins, B. 1999. “Evidence from Rome for the image of Christ on the Chalke gate in Constantinople”, Byzantine and Modern Greek Studies 23, 286–296.
Halliwell, S. 2001. Between Ecstasy and Truth. Interpretations of Greek Poetics from Homer to Longinus. Oxford: Oxford University Press.
Hamilton, F.J., and Brooks, E.W. (trans.) 1899. The Syriac Chronicle Known as that of Zachariah of Mytilene. London: Methuen & co.
Hardon, J.A. 1954a. “The Miracle Narrative in the Acs of the Apostles”, The Catholic Biblical Quarterly 16.3, 303–318.
Hardon, J.A. 1954b. “The Concept of Miracle from St. Augustine to Modern Apologetics”, Theological Studies 15, 229–257.
Headlam, W. 1934. “Prometheus and the Garden of Eden: Notes for a Lecture by the Late Walter Headlam”, The Classical Quarterly 28.2, 63–71.
Heilo, O. 2022. “The ʿAbbāsids and the Byzantine Empire”, in J. Scheiner and I. Toral (eds), Baghdād, From Its Beginnings to the 14th Century, Leiden: Brill, 339–370.
Hendrix, J.S. 2015. “Plotinus and the Artistic Imagination”, https://docs.rwu.edu/saahp_fp/31
Hennephof, H. 1969. Textus Byzantini ad Iconomachiam Pertinentes. Leiden: Brill.
Hill, D.R. 1993 (rpr 2022). Islamic Science and Engineering. Edinburgh: Edinburgh University Press.
Hill, D.R. 2001. “Mechanical Technology”, in A.Y. al‐Hassan, M. Ahmed, and A.Z. Iskandar (eds), The Different Aspects of Islamic Culture. Vol. 4, Science and Technology in Islam. Part 2, Technology and Applied Sciences, Beirut: UNESCO, 165–192.
Humphreys, M.T.G. 2014. Law, Power, and Imperial Ideology in the Iconoclast Era: c.680-850. Oxford: Oxford University Press.
Hunter, D.G. 1999. “Vigilantius of Calagurris and Victricius of Rouen: Ascetics, Relics, and Clerics in Late Roman Gaul”, Journal of Early Christian Studies 7.3, 401–430.
Huxley, G.L. 1959. Anthemius of Tralles: A Study of Later Greek Geometry. Cambridge, MA: Eaton Press.
Insley, S.E. 2011. Constructing a Sacred Center: Constantinople as a holy city in early Byzantine literature. PhD Thesis. Harvard University.
Jensen, R.M. 2015. “Allusions to Imperial Rituals in Fourth-Century Christian Art”, in L.M. Jefferson and R.M. Jensen (eds), The Art of Empire: Christian Art in Its Imperial Context, Minneapolis: Fortress Press, 13–48.
Jefferson, L.M. 2015. “Revisiting the Emperor Mystique: The Traditio Legis as an Anti-Imperial Image”, in L.M. Jefferson and R.M. Jensen (eds), The Art of Empire: Christian Art in Its Imperial Context, Minneapolis: Fortress Press, 49-86.
Kahlos, M. 2020. “A Christian cannot employ magic”, in R. Flower and M. Ludlow (eds), Rhetorical Self-fashioning of the Magicless Christianity of Late Antiquity Rhetoric and Religious Identity in Late Antiquity, Oxford: Oxford University Press, 128–142.
Kaldellis. 2014. “The Hagiography of Doubt and Scepticism”, S. Efthymiadis (ed.), The Ashgate Research Companion to Byzantine Hagiography: Volume II: Genres and Contexts, Surrey, UK/Burlington, USA: Ashgate, 453–477.
Kaldellis, A. 2017. A Cabinet of Byzantine Curiosities: Strange Tales and Surprising Facts from History’s most Orthodox Empire. Oxford/New York: Oxford University Press.
Kennedy, H. 2004. The Court of the Caliphs, the rise and fall of Islam’s greatest Dynasty. London: Weidenfeld and Nicholson.
Keyser, P. 1988. “Suetonius ‘Nero’ 41.2 and the Date of Heron Mechanicus of Alexandria”, Classical Philology 83, 218–220.
Kieckhefer, R. 2004. Theology in Stone Church Architecture from Byzantium to Berkeley. Oxford: Oxford University Press.
Kirkegaard, B.A. 2007. Emperors and Cities: The Transformation of Sacred Space in Late Antiquity. PhD Thesis. University of Pennsylvania.
Kitzinger, E. 1954. “The Cult of Images in the Age before Iconoclasm”, Dumbarton Oaks Papers 8, 83–150.
Klein, H.A. 2015. “The Crown of His Kingdom: Imperial Ideology, Palace Ritual, and the Relics of Christ’s Passion”, in M. Featherstone, J.-M. Spieser, G. Tanman and U. Wulf-Rheidt (eds), The Emperor’s House: Palaces from Augustus to the Age of Absolutism, Berlin/München/Boston: De Gruyter, 201–212.
Labbe, Ph., and Cossart, G. 1671. Sacrosancta Concilia Ad Regiam Editionem Exacta Quæ Nunc Quarta Parte Prodit Auctior, Vol. 6: Ab Anno 649 Ad Annum 787. Lutetiae Parisiorum: Impensis Societatis typographicae librorum ecclesiasticorum jussu regis constitutae
Lane Fox, R. 1986. Pagans and Christians. London: Viking/ New York: Knopf.
Lancaster, L. 2008. “Roman Engineering and Construction”, in J.P. Oleson (ed.), The Oxford Handbook of Engineering and Technology in the Classical World, Oxford: Oxford University Press, 256–284.
Latham, J.A. 2015. “Representing Ritual, Christianizing the pompa circensis: Imperial Spectacle at Rome in a Christianizing Empire”, in L.M. Jefferson and R.M. Jensen (eds), The Art of Empire: Christian Art in Its Imperial Context, Minneapolis: Fortress Press, 197–224.
Latourelle, R. 1985. “Originalité et Fonctions des Miracles de Jésus”, Gregorianum 66.4, 641–653.
Lemerle, P. 1986. Byzantine humanism: the first phase, notes and remarks on education and culture in Byzantium from its origins to the 10th century. Trans. H. Lindsay and A. Moffatt. Canberra: Australian Association for Byzantine Studies.
Lewis, M.J.T. 2001. Surveying Instruments of Greece and Rome. Cambridge: Cambridge University Press.
Louth, A. 2023. “The Doctrine of the Eucharist in the Iconoclast Controversy”, in L. Ayres, and J. Behr (eds), Selected Essays, Volume I: Studies in Patristics, Oxford: Oxford University Press, 359–365.
Louth, A. 2007 (2nd ed.). The Origins of the Christian Mystical Tradition from Plato to Denys. Oxford: Oxford University Press.
Lowe, D. 2016. “Twisting in the Wind: Monumental Weathervanes in Classical Antiquity”, The Cambridge Classical Journal 62, 147–169.
Ludlow, M. 2020. Art, Craft, and Theology in Fourth-Century Christian Authors. Oxford: Oxford University Press.
Ludlow, M. 2009. “Science and Technology in Gregory of Nyssa’s De Anima et Resurrectione: Astronomy and Automata”, Journal of Theological Studies 60.2, 467–489.
Luttwak, E.N. 2009. The Grand Strategy of the Byzantine Empire. Cambridge, MA/London: Harvard University Press.
Macrides, R. and Magdalino, P. 1988. “The Architecture of Ekphrasis: Construction and Context of Paul the Silentiary’s Poem on Hagia Sophia”, Byzantine and Modern Greek Studies 12, 47–82.
Magdalino, P. 1998. “The Road to Baghdad in the thought-world of ninth-century Byzantium”, in L. Brubaker (ed.), Byzantium in the ninth century: dead or alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, Aldershot: Ashgate, 195–214.
Magdalino, P. 1993. “The History of the Future and Its Uses: Prophecy, Policy, and Propaganda”, in R. Beaton and Ch. Roueché (eds), The Making of Byzantine History: Studies Dedicated to Donald M. Nicol, Aldershot: Variorum, 3–32.
Maguire, H. 2007. Image and imagination in Byzantine Art. London: Ashgate Variorum.
Mansi, J.F. 1766. Sacrorum conciliorum: nova et amplissima collectio XII. Paris: H. Welter.
Markopoulos, A. 2013. “In Search for ‘Higher Education’ in Byzantium”, Recueil des travaux de l’Institut d’études byzantines 50, 29–44.
Marmer, D.B.J. 1994. The Political Culture of the Abbasid Court, 279-324 (A.H.). PhD Thesis. Princeton University.
Mars, M.M. 2013. “The Repurposing and Legacy of Innovation”, in M.M. Mars and Sh. Hoskinson (eds), A Cross-Disciplinary Primer on the Meaning of Principles of Innovation, United Kingdom, North America, Japan, India, Malaysia, China: Emerald, 51–64.
Marsengill, K. 2015. “The Visualization of the Imperial Cult in Late Antique Constantinople”, in L.M. Jefferson and R.M. Jensen (eds), The Art of Empire: Christian Art in Its Imperial Context, Minneapolis: Fortress Press, 271–306.
Marsengill, K. 2010. Portraits and Icons: Between Reality and Holiness in Byzantium. PhD Thesis. Princeton University.
Martin, L.H. 1989. “Roman Mithraism and Christianity”, Numen 36.1, 2–15.
Masià, R. 2015. “On Dating Hero of Alexandria”, Archive for History of Exact Sciences 69.3, 231–255.
Mastronarde, D.J. 2010. The Art of Euripides: Dramatic Technique and Social Context. Cambridge: Cambridge University Press.
McGlothlin, T.D. 2018. Resurrection as Salvation. Development and Conflict in Pre-Nicene Paulinism. Cambridge: Cambridge University Press.
MacMullen, R. 1968. “Constantine and the Miraculous”, Greek, Roman, and Byzantine Studies 9.1, 81–96.
Meri, J.F. 1999. “The etiquette of devotion in the Islamic cult of saints”, in J. Howard-Johnston and P.A. Hayward (eds), The Cult of Saints in Late Antiquity and the Middle Ages. Essays on the Contribution of Peter Brown, Oxford: Oxford University Press, 163–286.
Michel, A. 2001. Les églises d’époque byzantine et umayyade de la Jordanie (Ve- VIIIe siècle), typologie architecturale et aménagements liturgiques. Turnhout: Brepols.
Millet, P. 2005. “The Trial of Socrates Re-visited”, European Review of History 12, 23–62.
Moles, J. 2006. “Jesus and Dionysus in ‘The Acts of The Apostles’ and early Christianity”, Hermathena 180, 65–104.
Morris, S.P. 1992. Daidalos and the Origins of Greek Art. New Jersey: Princeton University Press.
Moss, C. 2011. “Miraculous Events in Early Christian Stories about Martyrs”, in N. Tobias (ed.), Credible, incredible. The miraculous in the ancient Mediterranean, Tübingen: Mohr Siebeck, 283–301.
Motsianos, 2011. Φῶς Ἱλαρόν. Ο Τεχνητός Φωτισμός στο Βυζάντιο. PhD Thesis, University of Thessaly (Volos).
Nasrallah, L.S. 2003. An Ecstasy of Folly: Prophecy and Authority in early Christianity. Cambridge, MA: Distributed by Harvard University Press.
Nesselrath, H.-G. 2013. “Wundergeschichten in der Perspektive eines paganen satirischen Skeptikers: Lukian von Samosata”, in T. Nicklas and J.E. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean, Tubingen: Mohr Siebeck, 37–55.
Neugebauer, O.E. 1938. “Über Eine Methode Zur Distanzbestimmung Alexandria – Rom Bei Heron”, Kongelige Danske Videnskabernes Selskabs Skrifter 26, 3–26.
Nock, A.D. 1952. “Hellenistic Mysteries and Christian Sacraments”, Mnemosyne 5.3, 177–213.
Peppard, M. 2015. “Was the Presence of Christ in Statues? The Challenge of Divine Media for a Jewish Roman God”, in L.M. Jefferson and R.M. Jensen (eds), The Art of Empire: Christian Art in Its Imperial Context, Minneapolis: Fortress Press, 225–270.
Piccirillo, M. 1998. “The Mosaics”, in M. Piccirillo and E. Alliata (eds), Mount Nebo: New Archaeological Excavations, 1967-1997, volume 2, Jerusalem: Stadium Biblicum Franciscanum, 265–372.
Polanski, T. 1998. Oriental Art in Greek Imperial Literature. Trier: Wissenschaftlicher Verlag Trier.
Ousterhout, R.G. 2012. “The Sanctity of Place and the Sanctity of Buildings: Jerusalem versus Constantinople”, in B.D. Wescoat and R.G. Ousterhout (eds), Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium, Cambridge: Cambridge University Press, 281–306.
Paffenroth, K. 1999. “Jesus as Anointed and Healing Son of David in the Gospel of Matthew”, Biblica 80.4, 547–554.
Parnell, D.A. 2013. “Spectacle and Sport in Constantinople in the Sixth Century CE”, in D.G. Kyle and P. Christesen (eds), Companion to Sport and Spectacle in Greek and Roman Antiquity, Chichester, UK and Malden, MA: Wiley Blackwell, 633–645.
Persig A. 2013. “The Language of Imperial Cult and Roman Religion in the Latin New Testament: The Latin Renderings of ‘Saviour’”, New Testament Studies 69.1: 21–34.
Pontani, F. 2020. “Scholarship in the Byzantine Empire (529–1453)”, in F. Montanari (ed.), History of Ancient Greek Scholarship. From the Beginnings to the End of the Byzantine Age, Leiden: Brill, 373–529.
Poulsen, F. 1945. “Talking, Weeping, and Bleeding Sculptures: A Chapter in the History of Religious Fraud”, Acta Archaeologica 16, 178–195.
Price, R. 2005. “In Hoc Signo Vinces: The Original Context of the Vision of Constantine”, Studies in Church History 41, 1–10.
Price, R. and Whitby, M. 2009. Chalcedon in Context: Church Councils 400-700. Translated Texts for Historians, Contexts 1. Liverpool: Liverpool University Press.
Radde-Gallwitz, A. 2009. Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity. Oxford: Oxford University Press.
Ramelli, I. 2011. “The Philosophical Stance of Allegory in Stoicism and its Reception in Platonism, Pagan and Christian: Origen in Dialogue with the Stoics and Plato”, International Journal of Classical Tradition 18, 335–371.
Raïos, D. 2000. “La date d’Héron d’Alexandrie: témoignages internes et cadre historico-culturel”, in G. Argoud and J.-Y. Guillaumin (eds), Autour de la dioptre d’Héron d’Alexandrie, Saint-Étienne: Publications de l’Université de Saint-Étienne, 19–36.
Rapp, C. 1999. “‘For next to God, you are my salvation’: reflections on the rise of the holy man in late antiquity”, in J. Howard-Johnston and P.A. Hayward (eds), The Cult of Saints in Late Antiquity and the Middle Ages. Essays on the Contribution of Peter Brown, Oxford: Oxford University Press, 63–82.
Rausch, M. 2012. Heron von Alexandria: die Automatentheater und die Erfindung der ersten antiken Programmsteuerung. Hamburg: Diplomica Verlag.
Reinink, G.J. 2002. “Heraclius, the New Alexander. Apocalyptic prophecies during the reign of Heraclius”, in G.J. Reinink and B.H. Stolte (eds), The reign of Heraclius (610-641): Crisis and Confrontation. Groningen studies in cultural change, v. 2., Leuven: Peeters, 81–94.
Reinsch, D.R. 2014. Michaelis Pselli. Chronographia. Berlin: De Gruyter.
Reiske, J.J. 1829–1830. Constantini Porphyrogeniti imperatoris de ceremoniis aulae byzantinae. Corpus Scriptorum Historiae Byzantinae. Bonn: E. Weber.
Remus, H. 1983. Pagan-Christian Conflict over Miracle in the Second Century. Cambridge, MA: The Philadelphia Patristic Foundation.
Robinson, Ch. 1999. “Prophecy and holy men in early Islam”, in J. Howard-Johnston and P.A. Hayward (eds), The Cult of Saints in Late Antiquity and the Middle Ages. Essays on the Contribution of Peter Brown, Oxford: Oxford University Press, 241–262.
Roby, C. 2016. Technical Ekphrasis in Greek and Roman Science and Literature. The Written Machine between Alexandria and Rome. Cambridge: Cambridge University Press.
Rohmann, D. 2022. “The Destruction of the Serapeum of Alexandria, Its Library, and the Immediate Reactions”, Klio 104.1, 334–362.
Rouether, R. 1969. Gregory of Nazianzus: Rhetor and Philosopher. Oxford: Clarendon Press.
Rydén, L. 1979. “The Role of the Icon in Byzantine Piety”, Scripta Instituti Donneriani Aboensis 10, 41–52.
Saliba, G. 1985. “The Function of Mechanical Devices in Medieval Islamic Society”, in O.P. Long (eds), Science and Technology in Medieval Society, New York: New York Academy of Sciences, 141–152.
Santo, M. Dal. 2012. “Contesting the saints’ miracles: The witness of early Byzantine Lives and miracle collections”, in M. Dal Santo (ed.), Debating the Saints’ Cult in the Age of Gregory the Great, Oxford: Oxford University Press, 149–236.
Santo, M. Dal. 2011. “The God-Protected Empire? Scepticism towards the Cult of Saints in Early Byzantium”, in P. Sarris et al. (eds), An Age of Saints? Power, Conflict, and Dissent in Early Medieval Christianity, Leiden: Brill, 129–149.
Schadler, P. 2018. John of Damascus and Islam Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. Leiden: Brill.
Schiefsky, M.J. 2015. “Technē and Method in Ancient Artillery Construction: The Belopoeica of Philo of Byzantium”, in B. Holmes and K.-D. Fischer (eds), The Frontiers of Ancient Science: Essays in Honor of Heinrich von Staden, Berlin/Boston: De Gruyter, 615–654.
Schomberg, A. 2017. “‘To amaze the world’ –A contribution to the shape and meaning of the water clock in antiquity”, in K. Wellbrock (ed.), Cura Aquarum in Greece: Proceedings of the 16th International Conference on the History of Water Management and Hydraulic Engineering in the Mediterranean Region, Athens, Greece, 28–30 March 2015, Clausthal-Zellerfeld: Papierfliegerverlag GmbH, 301–340.
Shean, J.F. 2021. “The Destruction of the Serapeum in 391: Religious Violence and Intolerance in an Imperial Age”, Journal of Religion and Violence 9.2/3, 149–170.
Shepherd, M.H. 1938. “The Early Apologists and Christian Worship”, The Journal of Religion 18.1, 60–79.
Shoemaker, S.J. 2018. The Apocalypse of Empire. Imperial Eschatology in Late Antiquity and Early Islam. Philadelphia, PA: University of Pennsylvania Press.
Sidoli, N. 2005. “Heron’s Dioptra 35 and Analemma Methods: An Astronomical Determination of the Distance between Two Cities”, Centaurus 47, 236–258.
Sidoli, N. 2011. “Heron of Alexandria’s Date”, Centaurus 53, 55–61.
Simms, D.L. 1987. “Archimedes and the Invention of Artillery and Gunpowder”, Technology and Culture 28.1, 67–79.
Shmaliy, Fr. V. 2005. “Cosmology of the Cappadocian Fathers: A Contribution to Dialogue Between Science and Theology Today”, Faith and Philosophy: Journal of the Society of Christian Philosophers 22.5, 528–542.
Solla Price de, D.J. 1964. “Automata and the Origins of Mechanism and Mechanistic Philosophy”, Technology and Culture 5: 9–23.
Souffrin, P. 2000. “Remarques sur la datation de la ‘Dioptre’ d’Héron par l’éclipse de lune de 62”, in G. Argoud and J.-Y. Guillaumin (eds), Autour de la dioptre d’Héron d’Alexandrie, Saint-Étienne: Publications de l’Université de Saint-Étienne, 13–17.
Stroumsa, G. 1987. “Myth into Metaphor: The Case of Prometheus”, in G. Stroumsa, S. Shaked, and D. Shulman (eds), Gilgul, Essays on Transformation, Revolution and Permanence in the History of Religions, Dedicated to R.J. Zwi Werblowsky, Leiden: Brill, 309–323.
Sypiański, J. 2011. “Arabo-Byzantine relations in the 9th and 10th centuries as an area of cultural rivalry” in A. Kralides and A. Gkoutzioukostas (eds), Byzantium and the Arab World: Encounter of Civilizations, Thessaloniki: Aristoteles University of Thessaloniki, 465–478.
Sypiański, J. 2012. “Arabo-Byzantine traffic of manuscripts and the connections between the Graeco-Arabic Translation Movement and the first Byzantine ‘Renaissance’ (9th-10th Centuries)”, in M. Janocha, A. Sulikowska , and I. Tatarova (eds), Byzantium and Renaissances. Dialogue of Cultures, Heritage of Antiquity. Tradition and Modernity, Warsaw: University of Warsaw, 177–194.
Talgam, R. 2004. “The Ekphrasis Eikonos of Procopius of Gaza: The depiction of mythological themes in Palestine and Arabia during the fifth and sixth centuries”, in B. Bitton-Ashkelony and A. Kofsky (eds), Christian Gaza in Late Antiquity, Leiden and Boston: Brill, 209–234.
Tesei, T. 2019. “Heraclius’ War Propaganda and the Qurʾān’s Promise of Reward for Dying in Battle”, Studia Islamica 114.2, 219–247.
Thompson, T.W. 2013. “Antinoos, The New God: Origen on Miracle and Belief in Third-Century Egypt”, in T. Nicklas and J.E. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean, Tubingen: Mohr Siebeck, 143–172.
Tybjerg, K. 2003. “Wonder-making and Philosophical Wonder in Hero of Alexandria”, Studies in the History and Philosophy of Science 2003, 34.3, 443–466.
Tybjerg, K. 2005. “Hero of Alexandria’s Mechanical Treatises: between Theory and Practice”, in A. Schürmann (ed.), Physik/Mechanik. Geschichte der Mathematik und der Naturwissenschaften, Stuttgart: Steiner, 204–226.
Van Belle, G. 2013. “The Criticism of the Miracles in the Fourth Gospel: A Reflection on the Ideological Criterion of the Semeia Hypothesis”, in T. Nicklas and J.E. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean, Tubingen: Mohr Siebeck, 302–321.
Varona, P. 2017. “Chronographical Polemics in Ninth-Century Constantinople: George Synkellos, Iconoclasm and the Greek Chronicle Tradition”, Eranos 108, 117–136.
Vasiliev, A.A. 1956. “The Iconoclastic Edict of the Caliph Yazid II, A.D. 721”, Dumbarton Oaks Papers 9-10, 23–47.
Verheyden, J. 2013. “Talking Miracles – Celsus and Origen in Dispute. The Evidence of contra Celsum I”, in T. Nicklas and J.E. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean, Tubingen: Mohr Siebeck, 251–282.
Vitrac, B. 2011. “Faut-il réhabiliter Héron d’Alexandrie? Faut-il réhabiliter Héron d’Alexandrie?”, in J. Jouanna, M. Fartzoff, and B. Bakhouche (eds), L’homme et la science. Actes du XVIe Congrès international et quinquennal de l’Association Guillaume Budé organisé à l’Université Paul-Valéry, Montpellier III, du 1er au 4 Septembre 2008. Paris, Les Belles Lettres, 2011, p. 281-296.
Vogel, K. 1967. “Byzantine Science”, in J.M. Hussey (ed.), The Cambridge Medieval History 4/2, Cambridge: Cambridge University Press, 264–305.
von Grunebaum, G.E. 1962. “Byzantine Iconoclasm and the Influence of the Islamic Environment”, History of Religions 2.1, 1–10.
Walker, B. 2016. “Performing Miracles: Discipleship and the Miracle Tradition of Jesus”, Transformation 33.2, 85–98.
Webb, R. 1999. “The Aesthetics of Sacred Space: Narrative, Metaphor, and Motion in ‘Ekphraseis’ of Church Buildings”, Dumbarton Oaks Papers 53, 59–74.
Worrell, W.H. 1923. The Coptic Manuscripts in the Freer Collection. New York: Macmillan.
Wright, W.C. (ed.) 1923. The Works of the Emperor Julian. London: W. Heinemann/New York: Macmillan and Co.
Wright, F.A. (trans.) 1930. The works of Liudprand of Cremona: Antapodosis, Liber de rebus gestis Ottonis, Relatio de legatione Constantinopolitana. New York: E.P. Dutton and Co.
Yeats, W.B. 1989. The Collected Poems of W.B. Yeats: A New Edition, R.J. Finneran (ed.), New York: Mcmillan.
##submission.format##
##submission.crossmark##
