Die Fundmünzen von Harrān und ihr Verhältnis zur lokalen Geschichte
During the 1940s and 1950s D. Storm Rice and Seton Lloyd, together with the Turkish Antiquity Authority, undertook archaeological excavations in Harrān. With the exception of two preliminary reports and a few articles, the excavations remain largely unpublished. The 264 coins constitute an independent source on the regional, political and economic history of Harrān. For the Umayyad and early Abbasid period, the coins constitute a source on the pattern of the city's regional integration. Two-thirds of the coins date from the Ayyubid period. The circulation is characterized by a competition of different coinages: first, those which were struck for the political entities to which Harrān belonged; and second, imported coins, i.e. of Byzantine and Rūm-Saljūq origin. Third, copper coins from Northern Syria, despite the fact that the Diyār Mudar and Northern Syria belong to different branches of the Ayyubid dynasty. Two dirhams of the Saljūq prince al-Malik Mas‘ūd, who resided in Mosul between 504/1111 and 511/1118, are historical documents of importance.
A New Islamic Pottery Phase in Syria: Tell Shahin
Abstract A small but apparently homogeneous sample of pottery excavated in 1992 at the site of Tell Shahin, north of Raqqa in Syria, may be dated to the eleventh century A.D. The study analyses glazed and unglazed wares.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of