A cross is a geometrical figure consisting of two intersecting lines or bars perpendicular to each other. The lines run vertically and horizontally. A cross of oblique lines, in the shape of the Latin letter X, is termed a saltire in heraldic terminology; the word cross is recorded in 10th-century Old English as cros for the instrument of Christ's crucifixion, replacing the native Old English word rood. The word's history is complicated; the English verb to cross arises from the noun c. 1200, first in the sense "to make the sign of the cross". The Latin word was, influenced by popular etymology by a native Germanic word reconstructed as *krukjo; this word, by conflation with Latin crux, gave rise to Old French crocier, the term for a shepherd's crook, adopted in English as crosier. Latin crux referred to the gibbet where criminals were executed, a stake or pole, with or without transom, on which the condemned were impaled or hanged, but more a cross or the pole of a carriage. From this word was derived the Latin verb crucio "to put to death on the cross" or "to put to the rack, to torture, torment" in reference to mental troubles.
The field of etymology is of no help in any effort to trace a supposed original meaning of crux. A crux can be of various shapes: from a single beam used for impaling or suspending to the various composite kinds of cross made from more beams than one; the latter shapes include not only the traditional †-shaped cross, but the T-shaped cross, which the Early Christian descriptions of the execution cross indicate as the normal form in use at that time, the X-shaped cross. The Greek equivalent of Latin crux "stake, gibbet" is σταυρός stauros, found in texts of four centuries or more before the gospels and always in the plural number to indicate a stake or pole. From the first century BC it is used to indicate an instrument used in executions; the Greek word is used in Early Christian descriptions of the execution cross, which indicate that its normal shape was similar to the Greek letter tau. Due to the simplicity of the design, cross-shaped incisions make their appearance from deep prehistory. Of prehistoric age are numerous variants of the simple cross mark, including the crux gammata with curving or angular lines, the Egyptian crux ansata with a loop.
Speculation has associated the cross symbol – in the prehistoric period – with astronomical or cosmological symbology involving "four elements" or the cardinal points, or the unity of a vertical axis mundi or celestial pole with the horizontal world. Speculation of this kind became popular in the mid- to late-19th century in the context of comparative mythology seeking to tie Christian mythology to ancient cosmological myths. Influential works in this vein included G. de Mortillet, L. Müller, W. W. Blake, etc. In the European Bronze Age the cross symbol appeared to carry a religious meaning as a symbol of consecration pertaining to burial; the cross sign occurs trivially in tally marks, develops into a number symbol independently in the Roman numerals, the Chinese rod numerals and the Brahmi numerals. In the Phoenician alphabet and derived scripts, the cross symbol represented the phoneme /t/, i.e. the letter taw, the historical predecessor of Latin T. The letter name taw means "mark" continuing the Egyptian hieroglyph "two crossed sticks".
According to W. E. Vine's Expository Dictionary of New Testament Words, worshippers of Tammuz in Chaldea and thereabouts used the cross as symbol of that god; the shape of the cross, as represented by the letter T, came to be used as a "seal" or symbol of Early Christianity by the 2nd century. Clement of Alexandria in the early 3rd century calls it τὸ κυριακὸν σημεῖον he repeats the idea, current as early as the Epistle of Barnabas, that the number 318 in Genesis 14:14 was a foreshadowing of the cross and of Jesus. Clement's contemporary Tertullian rejects the accusation that Christians are crucis religiosi, returns the accusation by likening the worship of pagan idols to the worship of poles or stakes. In his book De Corona, written in 204, Tertullian tells how it was a tradition for Christians to trace on their foreheads the sign of the cross. While early Christians used the T-shape to represent the cross in writing and gesture, the use of the Greek cross and Latin cross, i.e. crosses with intersecting beams, appears in Christian art towards the end of Late Antiquity.
An early example of the cruciform halo, used to identify Christ in paintings, is found in the Miracles of the Loaves and Fishes mosaic of Sant'Apollinare Nuovo, Ravenna. The Patriarchal cross, a Latin cross with an additional horizontal bar, first appears in the 10th century. A wide variation of cross symbols is introduced for the purposes of heraldry beginning in the age of the Crusades; the cross mark is used
Mary, mother of Jesus
Mary was a 1st-century BC Galilean Jewish woman of Nazareth, the mother of Jesus, according to the New Testament and the Quran. The gospels of Matthew and Luke in the New Testament and the Quran describe Mary as a virgin; the miraculous conception took place when she was betrothed to Joseph. She accompanied Joseph to Bethlehem; the Gospel of Luke begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to Mary and announced her divine selection to be the mother of Jesus. According to canonical gospel accounts, Mary was present at the crucifixion and is depicted as a member of the early Christian community in Jerusalem. According to Catholic and Orthodox teachings, at the end of her earthly life her body was raised directly into Heaven. Mary has been venerated since early Christianity, is considered by millions to be the most meritorious saint of the religion, she is claimed to have miraculously appeared to believers many times over the centuries. The Eastern and Oriental Orthodox, Catholic and Lutheran churches believe that Mary, as mother of Jesus, is the Mother of God.
There is significant diversity in the Marian beliefs and devotional practices of major Christian traditions. The Catholic Church holds distinctive Marian dogmas, namely her status as the Mother of God, her Immaculate Conception, her perpetual virginity, her Assumption into heaven. Many Protestants minimize Mary's role within Christianity, basing their argument on the relative brevity of biblical references. Mary has a revered position in Islam, where one of the longer chapters of the Quran is devoted to her. Mary's name in the original manuscripts of the New Testament was based on her original Aramaic name מרים, translit. Maryam or Mariam; the English name Mary comes from the Greek Μαρία, a shortened form of Μαριάμ. Both Μαρία and Μαριάμ appear in the New Testament. In Christianity, Mary is referred to as the Virgin Mary, in accordance with the belief that she conceived Jesus miraculously through the Holy Spirit without her husband's involvement. Among her many other names and titles are the Blessed Virgin Mary, Saint Mary, the Mother of God, the Theotokos, Our Lady, Queen of Heaven, although the title "Queen of Heaven" was a name for a pagan goddess being worshipped during the prophet Jeremiah's lifetime.
Titles in use vary among Anglicans, Catholics, Protestants and other Christians. The three main titles for Mary used by the Orthodox are Theotokos, Aeiparthenos as confirmed in the Second Council of Constantinople in 553, Panagia. Catholics use a wide variety of titles for Mary, these titles have in turn given rise to many artistic depictions. For example, the title Our Lady of Sorrows has inspired such masterpieces as Michelangelo's Pietà; the title Theotokos was recognized at the Council of Ephesus in 431. The direct equivalents of title in Latin are Deipara and Dei Genetrix, although the phrase is more loosely translated into Latin as Mater Dei, with similar patterns for other languages used in the Latin Church. However, this same phrase in Greek, in the abbreviated form ΜΡ ΘΥ, is an indication attached to her image in Byzantine icons; the Council stated that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God". Some Marian titles have a direct scriptural basis.
For instance, the title "Queen Mother" has been given to Mary since she was the mother of Jesus, sometimes referred to as the "King of Kings" due to his ancestral descent from King David. Other titles have arisen from special appeals, or occasions for calling on Mary. To give a few examples, Our Lady of Good Counsel, Our Lady of Navigators, Our Lady Undoer of Knots fit this description. In Islam, she is known as mother of Isa, she is referred to by the honorific title sayyidatuna, meaning "our lady". A related term of endearment is Siddiqah, meaning "she who confirms the truth" and "she who believes sincerely completely". Another title for Mary is Qānitah, which signifies both constant submission to God and absorption in prayer and invocation in Islam, she is called "Tahira", meaning "one, purified" and representing her status as one of two humans in creation to not be touched by Satan at any point. The Gospel of Luke mentions Mary the most identifying her by name twelve times, all of these in the infancy narrative.
The Gospel of Matthew mentions her by name six times, five of these in the infancy narrative and only once outside the infancy narrative. The Gospel of Mark names her once and mentions her as Jesus' mother without naming her in 3:31 and 3:32; the Gospel of John never mentions her by name. Described as Jesus' mother, she makes two appearances, she is first seen at the wedding at Cana. The second reference, listed only in this gospel, has her standing near the cross of Jesus together with Mary Magdalene, Mary of Clopas (or Cleophas
The hyperpyron was a Byzantine coin in use during the late Middle Ages, replacing the solidus as the Byzantine Empire's gold coinage. The traditional gold currency of the Byzantine Empire had been the solidus or nomisma, whose gold content had remained steady at 24 carats for seven centuries and was highly prized. From the 1030s, the coin was debased, until in the 1080s, following the military disasters and civil wars of the previous decade, its gold content was reduced to zero. In 1092, Emperor Alexios I Komnenos undertook a drastic overhaul of the Byzantine coinage system and introduced a new gold coin, the hyperpyron; this was of the same standard weight as the solidus, but of less gold content due to the recycling of earlier debased coins. The hyperpyron remained the standard gold coin until gold coins ceased to be minted by the Byzantines in the mid-14th century, it too, was subject to gradual debasement: under the Empire of Nicaea, its gold content fell to 18 carats, under Michael VIII Palaiologos to 15 and under his son and successor Andronikos II Palaiologos to 12 carats.
At the same time, the quality of the coins declined as well, in the 14th century, their weight was far from uniform. The last hyperpyra, thus the last Byzantine gold coins, were struck by Emperor John VI Kantakouzenos; the name remained in use thereafter as a money of account, divided into 24 keratia. The name was adopted in various forms by Western Europeans and the Slavic countries of the Balkans designating various coins silver, as well as moneys of account. More in the West the hyperpyron was called the bezant among Italian merchants. In the early Komnenian period, the hyperpyron was the equivalent of three electrum trachea, 48 billon trachea or 864 copper tetartera, although with the debasement of the trachea it came to rate 12 electrum trachea and 288 to 384 billon trachea. In the 14th century, the hyperpyron equalled 12 of the new silver basilika, 96 tournesia, 384 copper trachea and 768 copper assaria. Medieval Bulgarian coinage Ragusan perpera Serbian perper Grierson, Philip. Byzantine Coinage.
Washington, DC: Dumbarton Oaks. ISBN 978-0-88402-274-9. Archived from the original on 2013-12-14. Kazhdan, Alexander, ed.. The Oxford Dictionary of Byzantium. New York and Oxford: Oxford University Press. ISBN 978-0-19-504652-6. Grierson, Philip. Byzantine Coins. London: Methuen. ISBN 978-0-416-71360-2. Hendy, Michael F.. The Economy, Fiscal Administration and Coinage of Byzantium. London: Variorum Reprints. ISBN 0-86078-253-0. Hendy, Michael F.. Studies in the Byzantine Monetary Economy c. 300–1450. Cambridge: Cambridge University Press. ISBN 0-521-24715-2
The solidus, nomisma, or bezant was a pure gold coin issued in the Late Roman Empire. Under Constantine, who introduced it on a wide scale, it had a weight of about 4.5 grams. It was replaced in Western Europe by Pepin the Short's currency reform, which introduced the silver-based pound/shilling/penny system, under which the shilling functioned as a unit of account equivalent to 12 pence developing into the French sou. In Eastern Europe, the nomisma was debased by the Byzantine emperors until it was abolished by Alexius I in 1092, who replaced it with the hyperpyron, which came to be known as a "bezant"; the Byzantine solidus inspired the slightly less pure Arab dinar. In late Antiquity and the Middle Ages, the solidus functioned as a unit of weight equal to 1/72 of a pound; the solidus was introduced by Diocletian in AD 301 as a replacement of the aureus, composed of solid gold and minted 60 to the Roman pound. His minting was on a small scale and the coin only entered widespread circulation under Constantine I after AD 312, when it permanently replaced the aureus.
Constantine's solidus was struck at a rate of 72 to a Roman pound of pure gold. By this time, the solidus was worth 275,000 debased denarii. With the exception of the early issues of Constantine the Great and the odd usurpers the solidus today is a much more affordable gold Roman coin to collect compared to the older aureus; those of Valens Honorius and Byzantine issues. The solidus was maintained unaltered in weight and purity until the 10th century. During the 6th and 7th centuries "lightweight" solidi of 20, 22 or 23 siliquae were struck along with the standard weight issues for trade purposes or to pay tribute. Many of these lightweight coins have been found in Europe and Georgia; the lightweight solidi were distinguished by different markings on the coin in the exergue for the 20 and 22 siliquae coins and by stars in the field for the 23 siliquae coins. In theory the solidus was struck from pure gold, but because of the limits of refining techniques, in practice the coins were about 23k fine.
In the Greek-speaking world during the Roman period, in the Byzantine economy, the solidus was known as the νόμισμα nomisma. In the 10th century Emperor Nicephorus II Phocas introduced a new lightweight gold coin called the tetarteron nomisma that circulated alongside the solidus, from that time the solidus became known as the ἱστάμενον νόμισμα histamenon nomisma in the Greek speaking world, it was difficult to distinguish the two coins, as they had the same design and purity, there were no marks of value to distinguish the denominations. The only difference was the weight; the tetarteron nomisma was a lighter coin, about 4.05 grams, but the histamenon nomisma maintained the traditional weight of 4.5 grams. To eliminate confusion between the two, from the reign of Basil II the solidus was struck as a thinner coin with a larger diameter, but with the same weight and purity as before. From the middle of the 11th century the larger diameter histamenon nomisma was struck on a concave flan, though the smaller tetarteron nomisma continued to be struck on a smaller flat flan.
Former money changer Michael IV the Paphlagonian assumed the throne of Byzantium in 1034 and began the slow process of debasing both the tetarteron nomisma and the histamenon nomisma. The debasement was gradual at first, but accelerated rapidly: about 21 carats during the reign of Constantine IX, 18 carats under Constantine X, 16 carats under Romanus IV, 14 carats under Michael VII, 8 carats under Nicephorus III and 0 to 8 carats during the first eleven years of the reign of Alexius I. Alexius eliminated the solidus altogether. In its place he introduced; the weight and purity of the hyperpyron nomisma remained stable until the fall of Constantinople to the Crusaders in 1204. After that time the exiled Empire of Nicea continued to strike a debased hyperpyron nomisma. Michael VIII recaptured Constantinople in 1261, the Byzantine Empire continued to strike the debased hyperpyron nomisma until the joint reign of John V and John VI. After that time the hyperpyron nomisma continued as a unit of account, but it was no longer struck in gold.
From the 4th to the 11th centuries, solidi were minted at the Constantinopolitan Mint, but in Thessalonica, Rome, Ravenna, Alexandria, Carthage and other cities. During the 8th and 9th centuries the Syracuse mint produced a large number of solidi that failed to meet the specifications of the coins produced by the imperial mint in Constantinople; the Syracuse solidi were lighter and only 19k fine. Although imperial law forbade merchants from exporting solidi outside imperial territory, many solidi have been found in Russia, Central Europe and Syria. In the 7th century they became a desirable circulating currency in Arabian countries. Since the solidi circulating outside the empire were not used to pay taxes to the emperor, they did not get reminted, the soft pure-gold coins became worn. Through the end of the 7th century, Arabi
International Standard Serial Number
An International Standard Serial Number is an eight-digit serial number used to uniquely identify a serial publication, such as a magazine. The ISSN is helpful in distinguishing between serials with the same title. ISSN are used in ordering, interlibrary loans, other practices in connection with serial literature; the ISSN system was first drafted as an International Organization for Standardization international standard in 1971 and published as ISO 3297 in 1975. ISO subcommittee TC 46/SC 9 is responsible for maintaining the standard; when a serial with the same content is published in more than one media type, a different ISSN is assigned to each media type. For example, many serials are published both in electronic media; the ISSN system refers to these types as electronic ISSN, respectively. Conversely, as defined in ISO 3297:2007, every serial in the ISSN system is assigned a linking ISSN the same as the ISSN assigned to the serial in its first published medium, which links together all ISSNs assigned to the serial in every medium.
The format of the ISSN is an eight digit code, divided by a hyphen into two four-digit numbers. As an integer number, it can be represented by the first seven digits; the last code digit, which may be 0-9 or an X, is a check digit. Formally, the general form of the ISSN code can be expressed as follows: NNNN-NNNC where N is in the set, a digit character, C is in; the ISSN of the journal Hearing Research, for example, is 0378-5955, where the final 5 is the check digit, C=5. To calculate the check digit, the following algorithm may be used: Calculate the sum of the first seven digits of the ISSN multiplied by its position in the number, counting from the right—that is, 8, 7, 6, 5, 4, 3, 2, respectively: 0 ⋅ 8 + 3 ⋅ 7 + 7 ⋅ 6 + 8 ⋅ 5 + 5 ⋅ 4 + 9 ⋅ 3 + 5 ⋅ 2 = 0 + 21 + 42 + 40 + 20 + 27 + 10 = 160 The modulus 11 of this sum is calculated. For calculations, an upper case X in the check digit position indicates a check digit of 10. To confirm the check digit, calculate the sum of all eight digits of the ISSN multiplied by its position in the number, counting from the right.
The modulus 11 of the sum must be 0. There is an online ISSN checker. ISSN codes are assigned by a network of ISSN National Centres located at national libraries and coordinated by the ISSN International Centre based in Paris; the International Centre is an intergovernmental organization created in 1974 through an agreement between UNESCO and the French government. The International Centre maintains a database of all ISSNs assigned worldwide, the ISDS Register otherwise known as the ISSN Register. At the end of 2016, the ISSN Register contained records for 1,943,572 items. ISSN and ISBN codes are similar in concept. An ISBN might be assigned for particular issues of a serial, in addition to the ISSN code for the serial as a whole. An ISSN, unlike the ISBN code, is an anonymous identifier associated with a serial title, containing no information as to the publisher or its location. For this reason a new ISSN is assigned to a serial each time it undergoes a major title change. Since the ISSN applies to an entire serial a new identifier, the Serial Item and Contribution Identifier, was built on top of it to allow references to specific volumes, articles, or other identifiable components.
Separate ISSNs are needed for serials in different media. Thus, the print and electronic media versions of a serial need separate ISSNs. A CD-ROM version and a web version of a serial require different ISSNs since two different media are involved. However, the same ISSN can be used for different file formats of the same online serial; this "media-oriented identification" of serials made sense in the 1970s. In the 1990s and onward, with personal computers, better screens, the Web, it makes sense to consider only content, independent of media; this "content-oriented identification" of serials was a repressed demand during a decade, but no ISSN update or initiative occurred. A natural extension for ISSN, the unique-identification of the articles in the serials, was the main demand application. An alternative serials' contents model arrived with the indecs Content Model and its application, the digital object identifier, as ISSN-independent initiative, consolidated in the 2000s. Only in 2007, ISSN-L was defined in the
The tremissis or tremis was a small solid gold coin of Late Antiquity. Its name, meaning "a third of a unit", formed by analogy with semissis, indicated its value relative to the solidus, it was introduced into Roman currency in the 380s by the Emperor Theodosius I and weighed 8 siliquae. Roman tremisses continued to be minted into the reign of Leo III, but thereafter they were only struck in the east of the empire only for ceremonial uses, until the reign of Basil I, after which they disappeared; the coin continued in common use in the Sicilian theme until the fall of Syracuse in 878. The trachy, introduced in the 11th century, was equivalent in value to the old tremissis. Although it was not made of gold, it was one third of the standard golden hyperpyron, it was not, called tremissis. Outside of the Roman empire, tremisses were minted by the Anglo-Saxons, Franks, Lombards, Ostrogoths and Visigoths between the 5th and 8th centuries; the word tremissis was borrowed into Old English as thrymsa.
In Frankish sources, the tremissis is sometimes called a triens, a term meaning "a third", which referred to a bronze coin worth a third of an as. The historian and bishop Gregory of Tours calls the Frankish tremissis a treans; the German form dremise is attested. In French historiography the term tiers or tiers de sou is used; the French, in general, prefer to call the coin of the Merovingian kings a triens, while British scholarship prefers tremissis. Metcalf, William E; the Oxford Handbook of Greek and Roman Coinage. Oxford University Press, 2012
Romanos I Lekapenos
Romanos I Lekapenos or Lakapenos, Latinized as Romanus I Lecapenus, was an Armenian who became a Byzantine naval commander and reigned as Byzantine Emperor from 920 until his deposition on December 16, 944. Romanos Lekapenos, born in Lakape between Melitene and Samosata, was the son of an Armenian peasant with the remarkable name of Theophylact the Unbearable. Theophylact, as a soldier, had rescued the Emperor Basil I from the enemy in battle at Tephrike and had been rewarded by a place in the Imperial Guard. Although he did not receive any refined education, Romanos advanced through the ranks of the army during the reign of Emperor Leo VI the Wise. In 911 he was general of the naval theme of Samos and served as admiral of the fleet. In this capacity he was supposed to participate in the Byzantine operations against Bulgaria on the Danube in 917, but he was unable to carry out his mission. In the aftermath of the disastrous Byzantine defeat at the Battle of Acheloos in 917 by the Bulgarians, Romanos sailed to Constantinople, where he overcame the discredited regency of Empress Zoe Karvounopsina and her supporter Leo Phokas.
On 25 March 919, at the head of his fleet, Lekapenos seized the Boukoleon Palace and the reins of government. He was named magistros and megas hetaireiarches, but he moved swiftly to consolidate his position: in April 919 his daughter Helena was married to Constantine VII, Lekapenos assumed the new title basileopator. In subsequent years Romanos crowned his own sons co-emperors, Christopher in 921, Stephen and Constantine in 924, for the time being, Constantine VII was regarded as first in rank after Romanos himself, it is notable that, as he left Constantine untouched, he was called'the gentle usurper'. Romanos strengthened his position by marrying his daughters to members of the powerful aristocratic families of Argyros and Mouseles, by recalling the deposed patriarch Nicholas Mystikos, by putting an end to the conflict with the Papacy over the four marriages of Emperor Leo VI, his early reign saw several conspiracies to topple him, which led to the successive dismissal of his first paradynasteuontes, John the Rhaiktor and John Mystikos.
From 925 and until the end of his reign, the post was occupied by the chamberlain Theophanes. The first major challenge faced by the new emperor was the war with Bulgaria, re-ignited by the regency of Zoe; the rise to power of Romanos had curtailed the plans of Simeon I of Bulgaria for a marital alliance with Constantine VII, Romanos was determined to deny the unpopular concession of imperial recognition to Simeon, which had toppled two imperial governments. The first four years of Romanos' reign were spent in warfare against Bulgaria. Although Simeon had the upper hand, he was unable to gain a decisive advantage because of the impregnability of Constantinople's walls. In 924, when Simeon had once again blockaded the capital by land, Romanos succeeded in opening negotiations. Meeting Simeon in person at Kosmidion, Romanos criticized Simeon's disregard for tradition and Orthodox Christian brotherhood and shamed him into coming to terms and lifting the siege. In reality, this was accomplished by Romanos' tacit recognition of Simeon as emperor of Bulgaria.
Relations were subsequently marred by continued wrangling over titles, but peace had been established. On the death of Simeon in May 927, Bulgaria's new emperor, Peter I, made a show of force by invading Byzantine Thrace, but he showed himself ready to negotiate for a more permanent peace. Romanos seized the occasion and proposed a marriage alliance between the imperial houses of Byzantium and Bulgaria, at the same time renewing the Serbian-Byzantine alliance with Časlav of Serbia, returning independence the same year. In September 927 Peter arrived before Constantinople and married Maria, the daughter of his eldest son and co-emperor Christopher, thus Romanos' granddaughter. On this occasion Christopher received precedence in rank over his brother-in-law Constantine VII, something which compounded the latter's resentment towards the Lekapenoi, the Bulgarians, imperial marriages to outsiders. From this point on, Romanos' government was free from direct military confrontation with Bulgaria. Although Byzantium would tacitly support a Serbian revolt against Bulgaria in 931, the Bulgarians would allow Magyar raids across their territory into Byzantine possessions and Bulgaria remained at peace for 40 years, until Sviatoslav's invasion of Bulgaria.
Romanos appointed the brilliant general John Kourkouas commander of the field armies in the East. John Kourkouas subdued a rebellion in the theme of Chaldia and intervened in Armenia in 924. From 926 Kourkouas campaigned across the eastern frontier against the Abbasids and their vassals, won an important victory at Melitene in 934; the capture of this city is considered the first major Byzantine territorial recovery from the Muslims. In 941, while most of the army under Kourkouas was absent in the East, a fleet of 15 old ships under the protovestiarios Theophanes had to defend Constantinople from a Kievan raid; the invaders were defeated at sea, through the use of Greek fire, again at land, when they landed in Bithynia, by the returning army under Kourkouas. In 944 Romanos concluded a treaty with